What of the Mormons? A Short History of the us Christ of Latter-day Saints ! mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it." (Isaiah 2:2 f s#i« • i 1 I E> R.AR.Y OF THE UNIVERSITY OF ILLINOIS 298 H58w 1954a 111. Hist. Surv What Of The Mormons? Including A Short History of The Church of Jesus Christ of Latter-day Saints By Gordon B. Hinckley Published by The Church of Jesus Christ of Latter-day Saints Copyright 1947 by the Corporation of the President of the Church of Jesus Christ of Latter-day Saints Sixth Edition Revised 1954 Printed in the United States of America Table of Contents The Question 5 THE MORMONS TODAY A Contemporary Picture 1. Who Are They? 9 2. What Do They Believe? 21 3. What Is Their Program? 35 4. What Is Their Organization? 45 THE MORMONS YESTERDAY Their History 5. Genesis 57 6. An Angel and a Book 65 7. The Power of God Among Men 79 8. The Church Organized 89 9. Mormonism in Ohio 99 10. The Church in Missouri .113 11. Nauvoo, the Beautiful 123 12. The Martyrs 135 13. Exodus 145 14. To the Promised Land : 159 15. Pioneering the Wilderness 173 16. Years of Conflict 187 17. Years of Endurance 203 18. The Sunshine of Good Will 211 Digitized by the Internet Archive in 2012 with funding from University of Illinois Urbana-Champaign http://www.archive.org/details/whatofmormonsincOOhinc The Question WHAT of the Mormons? Here is a question which has been earnestly asked for more than a century. Over the years nu- merous answers have been given to it. The books alone which have been written around this query fill many feet of library shelf. It has been the theme of countless magazine articles, newspaper stories, pam- phlets, and sermons. In the early days of Mormon- ism these writings and discourses were motivated largely by a spirit of blind prejudice, for the ques- tion was most often asked in an atmosphere of ig- norance and bigotry. Fortunately, this has changed. An honest question deserves an honest answer. What of the Mormons? Who are they? What do they believe? What is their program? What is their organization? What is their history? This writing is a brief answer to these questions. Of necessity, only the highlights of the subject have been dealt with. For the student or investigator who wishes to study further numerous published works are generally available. The Mormons Today A CONTEMPORARY PICTURE Who Are They? What Do They Believe? What is Their Program? What is Their Organization? V A \ \ =3 ttn 1 fffi m wH\4Hfc <,jj ?<3 'ir r^SO/f-QEj (l W3 s$£ W£H m *SJ^ f ~? Who Are They O^tORMON is a nickname for a member of the Church of Jesus Christ of Latter-day Saints. Just as converts to the Church of Christ in the first century came to be called Christians, so in the nineteenth century those who professed belief in the Book of Mormon were called Mormons. The title has remained, and there has been little dispo- sition to change it although it is gradually giving way to the name, Latter-day Saint. This also calls for a word of explanation. "Saint" is to be interpreted not with the meaning that has evolved from the traditions and practices of Roman Catholicism, but rather in the general sense in which Paul used it when writing to those who had accepted membership in the early church. For the Mormons regard themselves as saints only in the sense that they are believers in Jesus Christ and members of his church. Protestants or Catholics? They are generally classed as Protestants, since they are not Catholics. Actually they are no closer to Protestantism than they are to Catholicism. Neither historically, nor on the basis of modern association, theology, or practice can they be grouped with either. The movement did not arise out of dissension with any Christian denomination. Nor did it result from Stratford Ward, Salt Lake City Wilshire Ward, Los Angeles i# r l p ■* ' * % 1 It » • to. « Si '5' %/f-£&£ £H-+ **"*-+<&<*•*- Si &£**y U -'A % f4.-cjm AN ANGEL AND A BOOK 75 "He then said to me, 'Let me see that certificate/ I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him he would translate them. I informed him that part of the plates were sealed, and that I was forbidden j4jq bring them. ^■j ^ "He replied, 'I cannot read a sealed book.' ^ "I left him and went to Dr. [Samuel] Mitchell, W- ' who sanctioned what Professor Anthon had said re- ^ i J specting both the characters and the translation." S Some years later when he was approached by an - avowed detractor of Joseph Smith, Professor Anthon f denied ever having commented with favor upon the characters or the translation. Yet the fact remains that Martin Harris was so impressed by the experi- ence that he returned to Joseph Smith, and then im- mediately proceeded to Palmyra to put his affairs in order so that he might assist with the translation. He arrived back in Harmony on April 12, 1828. Work on the translation was begun and carried for- ward, although there were frequent interruptions. By June 14, 1828 Martin Harris had written 116 foolscap pages of manuscript from Joseph's dictation. Mrs. Harris for some time had importuned her hus- band to bring the manuscript home so that she might see it and he had asked Joseph for this privilege, but Joseph had denied him. However, after much importuning, Martin was permitted to take the manuscript, provided he would show it to none other than members of his immedi- ate family. Martin agreed, but when he returned to 76 WHAT OF THE MORMONS? his home he yielded to pressure from others who were curious, and the work was stolen from him. Joseph Smith realized too late that he had made a serious mistake in permitting the translation to get out of his hands. He knew that he had done wrong, and he suffered great mental anguish. This was a lesson he never forgot; nor did Martin Harris ever forget it, for he was never again permitted to assist with the translation. The lost portion was not re- done, since it was evident to Joseph that his enemies could alter the original and publicly belittle him. For the remainder of that year and the follow- ing spring he did little with the plates. Most of his time was spent in farming his own land and working for others. Unfolding the History On April 6, 1829 there came to his door a young man by the name of Oliver Cowdery. He was a stranger to Joseph, but he knew his family, having boarded with them while teaching school in the vi- cinity of their home the previous season. He had heard the unusual story of the golden plates and was determined to investigate it first hand. Two days fol- lowing his arrival he commenced writing as Joseph read aloud the translation of the record. They found an unusual story. In the main it concerned the descendants of a family which had left Jerusalem about 600 B.C. The father, Lehi, had been inspired to flee the city which was doomed to the sorrowful destruction which came shortly thereafter. Building a ship, the family crossed the ocean and landed somewhere on one of the American continents. Oliver Cowdery # Amanuensis to the Prophet Acting as scribe, he wrote most of the Book of Mormon as Joseph dictated the translation. 78 WHAT OF THE MORMONS? From this family sprang two nations known as the Nephites and the Lamanites. For the most part the Nephites were a God-fearing people, while the Lamanites were generally indolent, quarrelsome, and wicked. The Nephites had among them the history of Israel, up to the time the family had left Jerusalem, and with this they kept a record of their own nation as well as other writings. Prophets and priests taught them principles of righteousness. Most remarkable of all, the Savior visited among these people, following his ascension, in fulfillment of his statement found recorded in the Gospel of John: "Other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold, and one shepherd. " He taught them the principles he had taught in Pal- estine and set up his church among them, ordaining its leadership with the power he had conferred upon the Twelve. Following the teachings of Christ, these people lived in peace and happiness for generations. But as the nation grew prosperous it became wicked, regard- less of the warnings of the prophets. Among these was Mormon, who in his day kept the chronicles of the nation. From these extensive records he had com- piled on plates of gold an abridged record. This he had given to his son, Moroni, who survived the de- struction of the Nephite nation at the hands of the Lamanites. Moroni, prior to his death, buried the record in the Hill Cumorah, where Joseph Smith re- ceived it some fourteen centuries later. A remnant of the Lamanite nation is found today among the American Indians. The Power of God Among Men qA\ MONG the doctrines taught in the ancient record was that of baptism for the re- mission of sins. Joseph Smith had never been bap- tized, for he had not become a member of any church. As he and Oliver discussed the matter, he resolved to inquire of the Lord concerning the ordinance. They retired to the seclusion of the woods along the banks of the Susquehanna River. It was the 15th day of May, 1829. While they were engaged in prayer, a light appeared above them and in it a heav- enly messenger descended. He announced himself to them as John, known in scripture as John the Baptist. 77?e Priesthood Restored He said he had come under the authority of Peter, James, and John, apostles of the Lord, who held the keys of the Priesthood, and that he had been sent to confer upon them the Priesthood of Aaron with authority to administer in the temporal affairs of the gospel. He then laid his hands upon their heads and ordained them, saying: "Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repent- ance, and of baptism by immersion for the remission of sins . . . ." 80 WHAT OF THE MORMONS? He then instructed them that they should bap- tize each other by immersion by the authority of the Priesthood they had received. Joseph first baptized Oliver in the nearby river, and Oliver then baptized Joseph. Once again men had been baptized under the same authority and in similar manner as when Jesus had gone to John in the River Jordan "to fulfill all righteousness." It was not long thereafter that another remark- able and even more significant event occurred. It took place "in the wilderness between Harmony, Susquehanna County, [Pennsylvania] and Coles- ville, Broome County, [New York] on the Susque- Baptism of Joseph Smith and Oliver Cowdery j* THE POWER OF GOD AMONG MEN 81 hanna River." The ancient apostles Peter, James, and John appeared to and conferred upon Joseph Smith and Oliver Cowdery the higher powers of the Priesthood and they became "apostles and special witnesses" of Christ. With this ordination there was restored to earth the same authority to act in God's name that had been enjoyed in the primitive church. Witnesses In June 1829 the work of translation was com- pleted. About three months of diligent labor had been devoted to the task, although Joseph had pos- sessed the plates for almost two years. During all of this time he had exercised every precaution to safe- guard them, lest he lose them. No one was permitted to see them. But in the course of translation he had discov- ered that the record itself stated that "three witnesses shall behold it by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things there- in, and there is none other which shall view it, save it be a few according to the will of God, to bear testi- mony of his word unto the children of men for the Lord God hath said, that the words of the faithful shall speak as it were from the dead." As we have seen, among those who had mater- ially assisted in the work were Martin Harris and Oliver Cowdery. Another young man, David Whit- mer, had also been of service, though only for a brief period. When these three learned there were to be witnesses, they asked for the opportunity. Joseph inquired of the Lord and subsequently 82 WHAT OF THE MORMONS? announced to the three that if they would humble themselves, theirs might be the privilege of seeing the ancient record and the responsibility of testifying to the world of what they had seen. On a summer day in the year 1829, Joseph Smith, Oliver Cowdery, Martin Harris, and David Whitmer retired to the woods near the Whitmer home in southern New York state. In the broad light of day they knelt in prayer, Joseph praying first, followed by the others in succession. But when all had prayed, no answer was received. They repeated the procedure again without result. After this second failure Martin Harris suggested that he withdraw from the group for he felt that it was he who stood in the way of their receiving a manifestation. With Joseph's consent, he left. Again the three knelt in prayer, when presently they beheld a light above them in the air, and an angel stood before them. He held the plates in his hands, and deliberately turned them leaf by leaf be- fore their eyes so that they might see the engravings thereon. They then heard a voice above them saying, "These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear." Joseph then left Oliver and David to find Martin Harris. He discovered him fervently engaged in prayer and joined him in an earnest petition to the Lord. That petition was rewarded with an experience similar to the one had by the others. Based on this experience these men wrote the following signed declaration which appeared in the THE POWER OF GOD AMONG MEN 83 first edition of the Book of Mormon, and which has appeared in every subsequent edition. Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God, the Father and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord com- manded us that we should bear record of it: wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery David Whitmer Martin Harris In addition to the three witnesses, there were eight others who saw the plates. Their experience, however, was without the miraculous element. It happened only a day or two after the three had been shown the record by the angel. Three Witnesses Plaque, Hill Cumorah m? £J6H;r vimm Eight Witnesses Plaque, Hill Cumorah 86 WHAT OF THE MORMONS? Joseph Smith invited eight men to view the plates. They gathered about him, and he showed them the record. Again it was in the broad light of day. Each handled the strange volume with complete liberty to leaf through the unsealed portion and closely examine the engravings. There was nothing of the occult. There was no manifestation of heavenly beings. It was a simple, matter-of-fact experience in which all participated together. Their testimony on the matter follows. It also has appeared in all edi- tions of the Book of Mormon. Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jr., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it. Christian Whitmer Hyrum Page Jacob Whitmer Joseph Smith, Sen. Peter Whitmer, Jr. Hyrum Smith John Whitmer Samuel H. Smith Scores of writings deal with the statements of these two sets of witnesses. For more than a century various explanations have been offered in an attempt to account for their testimonies on some basis other than the one the witnesses declared to be the case. THE POWER OF GOD AMONG MEN 87 In the last analysis all of the circumstances — the fact that both experiences took place in the broad light of day, that there were two widely-different types of experiences, that all concerned were mature men of demonstrated judgment — these facts, to- gether with the future acts and declarations of these parties, all point to the conclusion that the situations in each case were just as they said they were. There was no collusion, no chicanery, no jug- gling. In each case it was a sober, factual experience that no participant ever forgot. All of the three witnesses left the church found- ed through Joseph Smith. Two of them took a strong- position in opposition to him. But not one of them ever denied his testimony concerning the Book of Mormon. In fact, each, on more than one occasion up to the time of his death, reaffirmed that testi- mony. Martin Harris and Oliver Cowdery returned to the Church after years of disaffection, but even when they were outside the organization, they boldly de- clared the validity of the statement published over their names in the Book of Mormon. David Whit- mer never came back into the organization, but re- peatedly he took the same stand as his associates had taken, and shortly before his death he published a pamphlet denying statements made in the Encyclo- pedia Americana and the Encyclopedia Britannica to the effect that the witnesses had repudiated their testimony. Of the eight witnesses three left the Church, but not one of them ever so much as hinted a denial of his testimony. 88 WHAT OF THE MORMONS? The Book Published With the completion of the translation, its pub- lication was made possible through the assistance of Martin Harris who pledged his farm to guarantee the printing costs. The work was done by Egbert B. Grandin of Palmyra, New York, who printed five thousand copies for $3,000. The volume contained more than five hundred pages and was called the Book of Mormon from the fact that the ancient prophet-leader Mormon had been its principal editor. It issued from the press in the spring of 1830. As it was circulated and read, another type of witness to its validity appeared, perhaps more power- ful than the testimony of those who had seen the plates. In the concluding writings of the book are found these words: "When ye shall receive [read] these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost." The majority of the early converts of Mormon- ism came into the Church through reading the Book of Mormon. Thousands gave their lives because of their beliefs. Since its first publication the book has been translated into twenty-six languages, and it has affected the lives of men and women in many lands. They have testified of this. The sufferings they have endured and the works they have accom- plished have become perhaps the strongest of all tes- timonies for the reality of the gold plates and their translation into the Book of Mormon to become in this generation another witness for Christ. 8 The Church Organized 1 vOT long after his ordination un- der the hands of Peter, James, and John it was made known to Joseph Smith that the Church of Jesus Christ should again be set up in the earth. This event formally occurred the following spring, in the home of Peter Whitmer in Fayette Township, Seneca County, New York. On Tuesday, April 6, 1830 six men gathered in the Whitmer home. There were others present, but these six participated in the actual organization pro- ceedings. Their names were Joseph Smith, Jr., Oliver Cowdery, Hyrum Smith, Peter Whitmer, Jr., Samuel H. Smith, and David Whitmer. They were all young men, their average age being twenty-four. All had been baptized previously. The meeting was opened with "solemn prayer." After that Joseph asked those present if they were willing to accept him and Oliver Cowdery as their spiritual leaders. All agreed. Then Joseph ordained Oliver to the office of Elder in the Priesthood, and Oliver in turn ordained Joseph. They then laid hands on the heads of the others present and confirmed them members of the Church and bestowed upon them the gift of the Holy Ghost. The Sacrament of the Lord's Supper was next administered, after which others were ordained to the office of Elder. While the meeting was in session Joseph re- ceived a revelation in which he was designated "a 90 WHAT OF THE MORMONS? seer, a prophet and apostle of Jesus Christ." Since that time he has been referred to in Church parlance as "the Prophet." The Church was also instructed at this time to keep a record of all of its proceedings, a practice since carefully adhered to. The Name of the Church The new organization was designated by revel- ation as the Church of Jesus Christ to which the phrase Latter-day Saints was later added. This is worthy of note. The Church was not named for Joseph Smith or for any other man. Nor was it named for any peculiarity of government or func- tion, as has been the case with many religious so- cieties. It was the Church of Jesus Christ restored to earth in "the latter day," and it was so designated. Another matter of interest is the manner in which the officers of the Church were selected. Joseph Smith had been divinely chosen to lead the work, but his position as leader was subject to the consent of the members. Ever since that first meet- ing in 1830, the members of the Church have con- vened periodically to "sustain" or vote on those chosen to direct the affairs of the Church. No man presides without the consent of the membership. A meeting was called for the following Sunday and on this occasion Oliver Cowdery delivered the first public discourse in the ministry of the Church. Six more were baptized at the close of this meeting, and a week later seven more were added to the rolls. When the first general conference was held the fol- lowing June the membership totaled twenty-seven souls, and at the close of the conference eleven more were baptized in Seneca Lake. THE CHURCH ORGANIZED 91 In this same month the first missionary activity was undertaken. Samuel H. Smith, the twenty-two year-old brother of the Prophet, filled his knapsack with copies of the Book of Mormon and set off on a journey through neighboring towns to acquaint people with the newly-published scripture. After walking twenty-five miles the first day, he approached the proprietor of an inn for a night's lodging. When the inn-keeper learned of Samuel's mission, he or- dered him out. The young elder slept that night under an apple tree. The next day he called at the home of a Metho- dist minister, the Rev. John P. Greene, who was pre- paring to leave on a tour of his circuit. The minister was not interested in reading the book himself, but indicated that he would take the volume and keep a subscription list of any who cared to purchase a copy. Samuel returned home feeling that his efforts had been fruitless; it was unlikely that a Methodist min- ister would urge his flock to purchase the Book of Mormon. But a strange thing happened. Mrs. Greene picked up the volume and became greatly interested in it. She urged her husband to read it and both later joined the Church. This same copy fell into the hands of Brigham Young of Mendon, New York. This was his first contact with the Church. Some two years later, after careful study and investigation, he was baptized. The book, as it was circulated by Samuel Smith and others who followed him, had a similar effect on many such strong characters. Parley P. Pratt, a 92 WHAT OF THE MORMONS? Campbellite minister, chanced to read a borrowed copy and soon forsook his old ministry to join the ranks of the newly-organized church. He took the volume to his brother Orson, later renowned as a scientist and mathematician, who soon thereafter threw all of his energy into promoting the new cause. Willard Richards, a Massachusetts physician, re- marked after reading one page of the volume, "Either God or the devil wrote this book." He read it through twice in ten days and joined the cause. And so the power of the volume increased. From it the members of the Church received the nickname by which they have since been known — Mormons. However, in their emphasis on this scripture of the western hemisphere they never lost sight of the Bible which they likewise accepted and strongly defended as the word of God. Persecution More often than not the work was bitterly de- nounced in that day of religious bigotry. Shortly after the organization of the Church, Joseph Smith was arrested while conducting a meeting in Coles- ville, New York. He was charged with being "a disorderly person, setting the country in an uproar by preaching the Book of Mormon." The testimony introduced was as ridiculous as the charge, but no sooner was he acquitted by the judge than he was arrested on another warrant of the same nature and dragged off to another town to stand trial, again to be acquitted. Thus began the persecution that was to harass him to his death. Early Converts These prominent men joined the Church after reading the Book of Mormon. Willard Richards Boston Physician Sidney Rigdon Campbellite Minister Orson Spencer Massachusetts Educator 94 WHAT OF THE MORMONS? A Mission to the Lamanites The second general conference of the Church was held in September 1830. Among matters of business was the call of Oliver Cowdery to under- take a mission "into the wilderness, through the west- ern states, and to the Indian territory." Peter Whit- mer, Parley P. Pratt, and Ziba Peterson were later called to accompany him. As matters turned out, this mission charted much of the future history of the Church. In October the four men left their families and set out on foot. Near the city of Buffalo they met with members of the Catteraugus tribe of Indians to whom they told the story of the Book of Mormon, setting forth that it contained a history of their fore- fathers. Many appeared greatly interested, and the missionaries left copies of the book among those who could read. Elder Pratt, prior to his conversion to Mormon- ism, had been a lay preacher of the Church of the Disciples founded by Alexander Campbell. He was now anxious to discuss Mormonism with his former associates, and the missionaries therefore traveled to northern Ohio where lived a large group of Mr. Campbell's followers. Elder Pratt particularly sought out Sidney Rigdon, one of the leading ministers of the faith. Mr. Rigdon cordially received the missionaries, but was skeptical of the story they told. Nevertheless he permitted them to preach to his congregation, and he agreed to read the Book of Mormon. Soon THE CHURCH ORGANIZED 95 the entire district was astir. Elder Pratt described the situation with the statement that "faith was strong, joy was great, and persecution heavy." A Harvest of Souls Within three weeks 127 souls had been baptized. Before the missionaries left in December, Sidney Rig- don had become an ardent worker in the cause of Mormonism, and a thousand members had been added to the Church. One of the recent converts, Dr. Frederick G. Williams, accompanied the missionaries west from Ohio. They spent several days among the Wyandot Indians who lived in the western part of the state, and then continued their journey to St. Louis, walk- ing most of the way. Of the journey from St. Louis, Elder Pratt writes: "We traveled on foot for three hundred miles through vast prairies and through trackless wilds of snow — no beaten road; houses few and far between; and the bleak northwest wind always blowing in our faces with a keenness which would almost take the skin off the face. We traveled for whole days, from morning till night, without a house or fire, wading in snow to the knees at every step, and the cold so in- tense that the snow did not melt on the south side of the houses, even in the mid-day sun, for nearly six weeks. We carried on our backs our changes of cloth- ing, several books, and corn bread and raw pork. We often ate our frozen bread and pork by the way, when the bread would be so frozen that we could not bite or penetrate any part of it but the outside crust." 96 WHAT OF THE MORMONS? Arrived at Independence, Jackson County, Mis- souri, the elders made preparations to visit the Indi- ans in the adjoining frontier area. They met with the chief of the Delawares who received them kindly and listened with great interest to the story of the Book of Mormon. However, their opportunities to preach were limited. Government agents, at the behest of intolerant religionists, ordered the missionaries from the Indian lands. Four of them remained in Missouri for some time, while Elder Pratt was requested to return to New York to report their labors to the heads of the Church. Teaching the Indians Joseph Smith tells a group of natives the story of their progenitors as found in the Book of Mormon. 3g* .^6- % Vi '■& Si. THE CHURCH ORGANIZED 97 The First Move Westward When he reached Kirtland, Ohio he was sur- prised to find Joseph Smith there, and to learn that the New York members of the Church planned to remove to Ohio in the spring. Persecution in New York had increased, and the success of the mission- aries in their travels had pointed the way to the fu- ture destiny of the Church in the West. The second annual conference was called for June 1831, in Kirtland, Ohio. By this time most of the New York members had moved west, and the congregation present at the conference numbered two thousand. The Church had made substantial growth since the original six members met to effect the organization on April 6, 1830. At this conference several men were ordained to the office of high priest for the first time in the Church. Also twenty-eight elders were called to travel to western Missouri, going in pairs and preach- ing as they went. The Prophet pointed out that it had been revealed to him that the Saints would there establish Zion. These missionaries, including Joseph Smith, traveled "without purse or scrip," preaching with power as they went, constantly adding to the num- bers of the Church. They arrived in Jackson County, Missouri about the middle of July, and they were followed by the entire company of Saints from Coles- ville, New York who had settled temporarily in Ohio and then moved on west as a body. At a placed called Kaw Township, on a portion of the present site of Kansas City, they commenced a settlement under the direction of the Prophet and Sidney Rigdon. 98 WHAT OF THE MORMONS? The first log for the first house was laid by twelve men representing the twelve tribes of Israel. The land was dedicated for the gathering of the Saints, and those present covenanted "to receive this land with thankful hearts," and pledged "themselves to keep the law of God," and to "see that others of their brethren keep the laws of God." Thus was established the first Mormon settle- ment in Missouri. Later in the summer Joseph Smith, Sidney Rigdon, and other leading elders returned to Kirtland, Ohio. For the next seven years the activi- ties of the Church were divided between two locations a thousand miles apart, in and about Kirtland, Ohio, near the present site of Cleveland; and Jackson County, Missouri, near the present Kansas City. Mormonism in Ohio 1 HOSE years during which the activities of Mormonism were largely centered in Ohio and Missouri were among the most important and the most tragic in the history of the movement. During this time the basic organization of Church government was established; many fundamental and distinguishing doctrines were pronounced by Joseph Smith; the work spread abroad for the first time; and, concurrent with this development, the Church was subjected to intense persecution which cost the lives of many and from which all of the Saints suffered seriously. While events of historical importance were go- ing on in both locations contemporaneously, com- munication between the two groups was limited be- cause of difficulties of transportation, although of- ficers of the Church traveled from one location to the other as necessity required. For the sake of clarity we shall discuss in this chapter events in Ohio from 1831 to 1838, and present the Missouri story for the same period in the chapter following. The Holy Bible One of the projects undertaken by Joseph Smith before his removal to Ohio was a revision of the Eng- lish Bible. He did not discredit the King James' trans- lation, but he knew, as has since been more general- 100 WHAT OF THE MORMONS? ly recognized, that certain errors and omissions in that record had led to numerous difficulties among the sects of Christendom. He had received his first understanding of this from Moroni, who, on his initial visit in 1823, had quoted to Joseph Smith from the scripture, with the text altered somewhat from the language of our Bible. Upon his arrival in Ohio, Joseph continued with this labor, working as time permitted. Though he was never able to complete it before his life was taken, the changes he made indicate some interesting inter- pretations of parts of the scripture. However, since the work was never finished, the Church has accepted the King James translation as its standard English text of the Bible. We have seen how Joseph Smith and the Church developed as various questions and problems arose. He sought the Lord for guidance and testified to the world that he received it. Most of the revelations which have since regulated the Church were received during this Ohio-Missouri period. Doctrinal Standards These dealt with a great variety of subjects — the age for baptism, the organization and machinery of ecclesiastical government, the call of missionaries to special labors, counsel on diet and rules for health- ful living, a prophecy on the wars that should afflict the nations, the glories of the kingdoms in the life to come, and a variety of other matters. They reflect the breadth of the gospel, and the breadth of the Prophet's thinking. Only a few can be mentioned in this brief writing. MORMONISM IN OHIO 101 The question as to when an individual should be baptized has been a source of endless discussion among Christian peoples. In the second or third century the practice of baptizing infants was inaugu- rated, and has since continued, although without scriptural warrant. In fact, one of the fundamental purposes of baptism — the remission of sins — indi- cates that the recipient must be capable of repent- ance and the leading of a better life. The Book of Mormon clearly taught against the baptism of in- fants as a denial of the mercy of Christ, and in No- vember 1831 Joseph received a revelation establish- ing eight years as the age at which children should be baptized. On February 16, 1832 Joseph Smith and Sidney Rigdon beheld a vision of the eternal glories. In the record of this experience they bear testimony of the reality and personality of the Savior: "And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father — that by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters of God." They then describe something of the kingdoms of eternity which they saw. Men in the hereafter shall not be arbitrarily assigned to heaven or hell. The Savior had said, "In my Father's house are many mansions," and Paul had written of a "glory of the sun, and another glory of the moon, and another glory of the stars." In the hereafter, according to 102 WHAT OF THE MORMONS? the Prophet's teaching, there are various kingdoms and degrees of glory; there are various gradations of exaltation. All men shall be resurrected through the atonement of Christ, but they shall be graded in the life to come according to their obedience to the com- mandments of God. Such teachings, Hying in the face of traditional Christianity, were bound to stir the indignation of the intolerant. On the night of March 24, 1832 a mob broke into Joseph Smith's home, seized him while he slept, dragged him from the house, beat him severely, choked him into unconsciousness, and then tarred and feathered him, leaving him to die. But he regained consciousness and painfully made his way back to the house. The next day being Sunday, he preached a sermon, and among his congregation were some of the mobbers of the night before. At the con- clusion of the meeting he baptized eleven people. On the same night Sidney Rigdon was also mobbed. He was dragged by the heels for some dis- tance with his head bumping over the frozen ground. For days he lay in a delirium, and for a time it ap- peared that he would lose his life, but he eventually recovered. The Prophecy on War On Christmas day of this same year, 1832, Joseph Smith made a remarkable prophecy opening with the words, "Thus saith the Lord." He prophe- sied that war would come upon the earth "begin- ning at the rebellion of South Carolina. . . . And the time will come that war will be poured out upon all nations." He indicated that the Southern States MORMONISM IN OHIO 103 would be divided against the Northern States, and that the Southern States would call upon Great Britain. The time would come when Great Britain would "call upon other nations, in order to defend themselves against [yet] other nations; and then war shall be poured out upon all nations. . . . And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn." Twenty-eight years later, in December 1860, South Carolina seceded from the Union. On April 12, 1861, Fort Sumpter in Charleston Bay was fired on, and the tragic Civil War began. The forces of the Southern States were marshalled against those of the Northern States, and the Southern States in turn called upon Great Britain. Of the wars since that time, in which Britain has called upon other nations, and of the mourning and bloodshed of the inhabi- tants of the earth, nothing need be said in this writ- ing. It is a matter of history known to all. A Word of Wisdom In February 1833 another interesting revela- tion was received and proclaimed to the people. It is known in Mormon literature as the Word of Wis- dom and is essentially a code of health. In it the Saints are warned against the use of tobacco, alco- holic beverages, "hot drinks," and the intemperate eating of meat. The abundant use of grains, fruits and vegetables is advocated. A promise of "wisdom and great treasures of knowledge," together with blessings of health, is given those who obey these principles. It is an unusual document whose prin- ciples have been confirmed in modern dietary science. 104 WHAT OF THE MORMONS? The application of its teachings has had a salutary effect upon the physical welfare of those who have followed them. Education In this same period Joseph Smith organized the "School of the Prophets." Through revelation he had been instructed that those who were to go forth to teach the glad tidings of the restoration of the gospel should first prepare themselves "by study and by faith." This did not mean that those engaged in the ministry of the Church should be trained in semi- naries for this purpose, choosing the vocation as one might choose the profession of doctor or lawyer. Each man holding the Priesthood — and this was to include every man in the Church who obeyed the principles of the gospel — had the responsibility of learning enough of the work to enable him to ex- pound and defend the doctrine. Then, too, it had been made clear by the Prophet that education was a concern of religion. Among his unusual teachings in this connection wa's the prin- ciple that "the glory of God is intelligence." Further, "Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection." A broad development of the mind, therefore, was a rightful concern of the Church, and for this purpose the School of the Prophets was established. Not only were there classes of a theological nature; a renowned linguist was retained to teach Hebrew. It was a re- markable innovation in adult education on the Ohio frontier, and was the forerunner of the extensive Mormon educational system. MORMONISM IN OHIO 105 Church Organization Completed At the time the Church was established, its af- fairs were under the direction of a presiding elder. But through revelation other offices were added as the membership increased. Three distinct offices were established in the Aaronic Priesthood — teacher, deacon, and priest. In September 1832 the office of high priest in the Melchizedek Priesthood was estab- lished, and in March of the following year Joseph Smith was sustained as President of the High Priest- hood. Two counselors served with him, and these three constituted what has since been known as the First Presidency of the Church. In February 1835 a council of Twelve Apostles was chosen, and "seventy" were called whose major responsibility was to preach the gospel. The office of bishop was later designated. In 1833 the father of the Prophet had been set apart as patriarch to the Church, which office, the Prophet explained, corres- ponded to the ancient office of evangelist. With all of these offices in the Priesthood set up and filled, there was again to be found in the nine- teenth century the same basic organization which had existed in the Primitive Church with apostles, the seventy, elders, high priests, teachers, deacons, evan- gelists, and bishops. In November 1833 Brigham Young and Heber C. Kimball, two men who were later to play an im- portant part in the affairs of Mormonism, left their homes in Mendon, New York and traveled to Kirt- land to meet Joseph Smith for the first time. They found the Prophet in the woods chopping and haul- ing wood. There began a long and devoted friend- 106 WHAT OF THE MORMONS? ship between Joseph Smith and the man who was to succeed him as President of the Church. When that succession took place Heber C. Kimball was to stand beside Brigham Young as his counselor in the First Presidency. The First Temple One of the outstanding achievements during the Kirtland period of Church history was the con- struction of a temple of God. On May 4, 1833 a committee was appointed to take up a subscription for the building of the temple. It should be noted that these people had little in the way of financial resources. The leaders among them had been devoting their time and energies to mis- sionary labors. Moreover, they had recently moved from New York to Ohio, and their means had largely been exhausted in the purchase of lands. Neverthe- less, they had received what they regarded as a com- mandment to build a sacred house, and they set upon their task. The question arose as to the plan and the type of materials to be used. Some thought that the build- ing should be of frame construction or even of logs as was generally the custom on the frontier. Joseph then told them that they were not building a house for a man, but for the Lord. "Shall we," he asked, "build a house for our God, of logs? No, I have a better plan than that. I have a plan of the house of the Lord, given by himself; and you will soon see by this the difference between our calculations and his idea of things." He then gave them the plan. This The Kirtland Temple Detail of Pulpits and Moldings 108 WHAT OF THE MORMONS? was a Saturday night, and on the following Monday work was begun. For three years the Saints labored with all their strength and means to complete the building. The men worked on the walls while the women spun wool and wove it into cloth for clothing. Of these trying days Joseph's mother writes: "How often I have parted every bed in the house for the accomodation of the brethren, and then laid a single blanket on the floor for my husband and myself, while Joseph and Emma slept upon the same floor, with nothing but their cloaks for both bed and bedding." In dimensions the temple was 59 by 80 feet, 50 feet to the square and 110 feet to the top of the tower. The walls were built of quarried stone, and the interior was finished with native woods, beau- tifully worked. No effort was spared to create a house worthy of Deity. After surveying the building as it now stands, a writer for Architectural Forum (March, 1936) said: "The workmanship, moldings, carvings, etc., show unusual skill in execution. Many motives are used in the various parts, varying in outline, contour and de- sign, but blended harmoniously. ... It is not prob- able that all of the workmen engaged on the build- ing were skilled artisans, and yet the result is so har- monious as to raise the question if they may not have been inspired as were the builders of the cathedrals of old." A Modern Pentecost The building was completed and ready for dedi- cation March 27, 1836. This was an important day MORMONISM IN OHIO 109 — the climax of three years of toil and sacrifice — and the Saints gathered from far and near. About a thou- sand of them were able to crowd into the building, and an overflow meeting was held in the school house. The services lasted most of the day, from nine in the morning until four in the afternoon, with only a brief recess. This has gone down in history as a day of spiritual rejoicing. The Prophet offered the prayer of dedication, which of itself is an impressive piece of literature. The Sacrament of the Lord's Sup- per was then administered. Since all who desired to participate could not be accommodated at the dedicatory exercises, the ser- vices were repeated, and for several days various types of meetings were held in the building, and many spiritual manifestations were experienced. The Prophet compared it with the Day of Pentecost. The most significant of these experiences oc- curred on Sunday, April 3. Joseph and Oliver Cow- dery were engaged in prayer in the pulpit of the temple which had been separated from the remainder of the hall by means of curtains. When they had risen from prayer they beheld a vision, recorded in the History of the Church as follows: The veil was taken from our minds, and the eyes of our understanding were opened. We saw the Lord standing upon the breastwork of the pulpit, before us; and under his feet was a paved work of pure gold, in color like amber. His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying: I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father. [Doc. and Cov. 110:1-4.] 110 WHAT OF THE MORMONS? Exodus from Ohio As the Church grew in numbers and spiritual strength, the forces working against it became more vigorous. Early in the year 1837 a bank was formed in Kirtland, among whose officers were the authori- ties of the Church. It was only a short time after this that a wave of depression spread over the nation. During the months of March and April business fail- ures in New York alone passed one hundred million dollars. The Kirtland institution failed along with others, and some of the members of the Church who lost their money in the disaster, also lost their faith. It was a dark period in the history of Mormonism. In the midst of this trouble, elders were called to go to Great Britain to open missionary work there. Heber C. Kimball was appointed to head this mis- sion, and Orson Hyde, Dr. Willard Richards, and Joseph Fielding were called to accompany him. They were to meet John Goodson, Isaac Russell and John Snyder in New York City, and then proceed to their field of labor. On June 13, 1837 the Kirtland men left their homes. They had little money and experienced con- siderable difficulty in reaching Liverpool, where they landed on July 30, 1837. From Liverpool they trav- eled to Preston, a manufacturing town some thirty miles north, where Joseph Fielding's brother was pastor of Vauxhall Chapel. The missionaries were extended an opportunity to speak in the chapel on the following Sunday. Thus began the work of the Church in the British Isles, which in the years since has resulted in the baptism of more than 130,000 MORMONISM IN OHIO 111 souls, many of whom have emigrated to the United States and become leaders in the cause. Meanwhile in Kirtland mobbings and the de- struction of property by bands of bigoted religionists increased. The Prophet could find no peace, and on January 12, 1838, accompanied by Sidney Rigdon, he left for Missouri, never again to return to Kirtland where so large and important a part of his work had been done. 10 The Church in Missouri WE return to the year 1831. West- ern Missouri was then a beautiful prairie country of rolling hills and wooded valleys. Its rich soil, pleas- ing contour, and equable climate made it a land of great opportunity. It was only sparsely settled; for instance, Independence, the seat of Jackson County, had only a courthouse, two or three general stores, and a few homes, most of them log cabins. Joseph Smith indicated to his people that in this area, midway between the Atlantic and the Pacific oceans, they should build their Zion, a city of God. Their missionaries to the Indians had returned with reports of the nature of the country, and in July of 1831 the first group of Saints arrived in western Missouri. About sixty of them had come in a body from Colesville, New York. Twelve miles west of Independence, on what is now a part of Kansas City, they laid the foundations of a settle- ment. The first log for the first house was carried by twelve men, symbolic of the twelve tribes of Israel. The City of Zion Other members of the Church soon followed. Joseph Smith, who was then in Missouri, declared that they should acquire by purchase sufficient land that they might live together as a people. He pointed out the site on which they should build a beautiful 114 WHAT OF THE MORMONS? temple, dedicated to God as his holy house. This should become the crowning glory of the city of Zion. The Prophet also designed the city. His was a novel and significant idea in civic planning. There would be none of the slums and blighted areas so characteristic of the cities of that day. Nor, on the other hand, would the farmer's family live isolated and alone. This city was to be a mile square, divided into blocks of ten acres with streets eight rods wide. The center blocks were to be reserved for public buildings. The barns and stables were to be on the lands adjoining the city along with the farms. "The tiller of the soil as well as the merchant and mechanic will live in the city," the Prophet said. "The farmer and his family will enjoy all the advantages of schools, public lectures and other meetings. His home will no longer be isolated, and his family denied the benefits of society, which has been, and always will be the great educator of the human race, but they will enjoy the same privileges of society, and can surround their homes with the same intellectual life, the same social refinement as will be found in the home of the merchant or banker or professional man. "When this square is thus laid off and supplied," the Prophet continued, "lay off another in the same way, and so fill up the world in these last days." While there was no opportunity to put the plan in all of its details into operation, its basic principles made possible the successful Mormon colonization in the West years later. The common practice of the time was for each man to settle on a large tract of land where he was isolated from his neighbors. But the Mormons undertook the pioneering of new coun- try in groups, building first a community with THE CHURCH IN MISSOURI 115 church, school, and social opportunities where they maintained their homes, while their farms surround- ed the town. Among the first undertakings in the new settle- ment was the establishment of a printing press for the publication of a periodical, The Evening and Morning Star, as well as other literature. Appointed as editor of the Star was William W. Phelps who, prior to his conversion to Mormonism, had served as editor of a paper in New York. He was a man with considerable literary ability, and his journal soon be- came a significant force in the community. The Beginning of Trouble With bright prospects before them, the Saints set to with a will to build their Zion. But they soon found themselves in serious difficulties. The old settlers resented their religion and their industry. Two ministers were particularly active in creating opposition. The Mormons were pictured as "the common enemies of mankind." One situation which received emphasis was the fact that most of the Mormons were from the eastern states, while Missouri was linked with the South as a pro-slave state. In effect the Mormons were differ- ent from the old settlers, and the result was antago- nism. The first real indication of trouble occurred one night in the spring of 1832 when a mob broke win- dows in a number of Mormon homes. In the autumn of that same year haystacks were burned and houses were shot into. These acts were but the beginning of a storm of violence that was eventually to sweep the Mormons from the state of Missouri. 116 WHAT OF THE MORMONS? In July of 1833 the old settlers, who had been agitated by troublemakers, met in Independence for the purpose of finding means to get rid of the Mor- mons, "peaceably if we can, forcibly if we must." There was no suggestion that the Mormons had vio- lated any law, simply that they were an evil which had come into their midst, and which must be re- moved at all costs. They therefore demanded that no Mormon should henceforth be permitted to settle in Jackson County, that those residing there should promise to remove from the county, that they should cease printing their paper, and that other businesses should cease their operations. An ultimatum to this effect was drawn up, and a committee of twelve was detailed to present it to the Mormons. The meeting was recessed for two hours to allow the committee to present the manifesto and return with an answer. When notice was served on the Mormons, they were in no position to give an answer. The demands were entirely without legal warrant. The Saints had purchased the ground on which they lived; they had broken no law and had not been accused of breaking any. They were stunned by the whole affair, and they requested three months to consider the matter. This was promptly denied. They then asked for ten days, and were told that fifteen minutes was time enough. Obviously they could not agree to the terms presented them. Mobocracy The committee returned to the meeting and re- ported. The result was a resolution to destroy the printing press. Three days later this was carried into THE CHURCH IN MISSOURI 117 effect. A mob of five hundred men rode through the streets of Independence, waving a red flag and brand- ishing pistols, clubs, and whips. They swore that they would rid Jackson County of the Mormons. Every plea for mercy and justice was met with scoff- ing. In an effort to save their associates, six of the leading elders of the Church offered themselves as ransom for the Saints. They indicated their willing- ness to be scourged or even put to death if that would satisfy the mob. With an oath they were answered that not only they, but all of their associates would be whipped and driven unless they left the county. Realizing their helplessness, the Mormons agreed under duress that they would evacuate by April 1834. With this understanding the mob dispersed. But it was only a matter of days until they were again breaking into homes and threatening the Saints. Knowing there was no security for them, the Mormons appealed to the governor of the state. He replied that they should take their case to the local courts. Such a suggestion was ridiculous in view of the fact that the judge of the county court, two jus- tices of the peace, and other county officers were leaders of the mob. Nevertheless, the Mormons en- gaged counsel to present their case. As might have been expected, the court proced- ure was without effect, unless it served further to in- cite the mob. On October 31 a reign of terror com- menced. Day and night armed men rode through the streets of Independence setting fire to houses, de- stroying furniture, trampling cornfields, whipping and assaulting men and women. Not knowing where to turn, the inhabitants 118 WHAT OF THE MORMONS? fled north to the desolate river bottoms. Their trail over the frozen, sleet-covered ground was marked by blood from their lacerated feet. Some lost their lives as a result of exposure and hunger. Fortunately, their brethren in Ohio, on learning of their troubles, brought aid and comfort as rapidly as possible. Be- yond the misery to which they had been subjected, their losses in Jackson County amounted to approxi- mately two hundred thousand dollars, a considerable sum at that time. More than two hundred homes had been destroyed. And more tragic, their dream of Zion had been shattered. In Upper Missouri The Saints found temporary refuge in Clay County across the Missouri River opposite Jackson County. To sustain themselves and their families they worked for the settlers of the area, doing all kinds of labor from wood chopping to teaching school. Temporary log houses were constructed in which they lived under wretched conditions until they might be able to secure themselves more perma- nently. To the northeast of Clay County was a wild, largely unbroken prairie country. They saw in it a land of opportunity, and others saw in it a place to put the Mormons where they would largely be by themselves. In December of 1836 the Missouri legislature created Caldwell County with the thought that it should become a "Mormon County." With charac- teristic enterprise the Saints purchased the land, and proceeded to lay out cities and farms. Their chief settlement was Far West, and another major colony THE CHURCH IN MISSOURI 119 was planted to the north at Diahman. Two years after the creation of the county, Far West had a pop- ulation of five thousand, with two hotels, a printing plant, blacksmith shops, stores, and 150 houses. Much of this growth had resulted from an influx of Church members from Ohio, including Joseph Smith, who, as we have seen, left Kirtland in January 1838. The Financial Law of the Church During this period of intense activity, the Prophet pronounced as a revelation the law of tith- ing under which all members "shall pay one-tenth of their interest annually*" In other words, one- tenth of the individual's income was to be contrib- uted to the Church for its work. This was, of course, only a restatement of an ancient law. In fact, as with other matters of Mor- mon doctrine and practice, the institution of tithing in 1838 was but a restoration of a principle which had been pronounced in Biblical days. It had been the law of God to his people in Abraham's day, and in the times of the prophets who had followed him; and now God had declared anew that his people should be tithed, and that this should be "a standing law unto them forever." A Plague of Sorrow On July 4, 1838 the Mormons in Far West held a celebration in observance of the nation's Independ- ence Day and the freedom which they then enjoyed from mobs. On this same day they laid the corner- stone for a new temple. It was to be 110 feet long by 80 feet wide, larger than the structure in Kirt- 120 WHAT OF THE MORMONS? land. Band music and a parade, followed by a rev- erent dedication, made of this day a notable occasion. But these conditions of peace and progress which they celebrated were to be short-lived. Their old enemies, noting the ever-increasing Mormon popu- lation, again sowed dissension. It should be remem- bered that Missouri was then America's western frontier, and the frontier was generally character- ized by a spirit of lawlessness, of the bigotry that comes of ignorance and extremely limited social in- tercourse, of suspicion and jealousy. In such an at- mosphere it was easy to fan latent fires of intoler- ance and hatred. Such agitation led to a conflict in the town of Gallatin on August 6, 1838. It was a minor affair hardly worthy of notice but for the consequences which followed. A non-Mormon candidate for the state legislature stirred the old settlers with state- ments to the effect that if the Mormons were allowed to vote, the old settlers would soon lose their rights. It was a simple political contest. But when the Mor- mons went to cast their ballots, they were forcibly prevented from doing so. An exaggerated report of the affair reached Far West, and a group of Church members went to in- vestigate. No action was taken, and on their way back to Far West they called at the home of Adam Black, a justice of the peace, and obtained from him a certification to the effect that he was peaceably disposed toward the Mormons and would not attach himself to any mob. But the enemies of the Saints soon made the most of this trip to Gallatin on the part of the Far West group. Several of them, including this same THE CHURCH IN MISSOURI 121 Justice Black, signed an affidavit to the effect that five hundred armed Mormons had gone into Gal- latin to do harm to the non-Mormons of the area. This vicious falsehood was as a match to a pile of straw. Rumor chased rumor until a great fabric of imagined grievances had been built up. To add to the gravity of the situation, an avowed anti-Mormon of Jackson County days, Lilburn W. Boggs, had become governor. To him the mobocrats sent reports that the Mormons were in insurrection, that they refused to submit to law, and that they were preparing to make war on the old settlers. Again mobs menacingly rode through the Mor- mon communities, determined to wage "a war of ex- termination." When a group of peaceful, non-Mor- mon citizens appealed to the governor, he replied, "The quarrel is between the Mormons and the mob, and they can fight it out." With such license, trouble spread like a prairie fire before a high wind. The Mormons endeavored to defend themselves. This immediately became an excuse under which the governor issued an inhuman and illegal order of extermination — "The Mormons must be treated as enemies, and must be extermi- nated or driven from the state if necessary for the public peace." On the 30th day of October a mob-militia ap- proached the town of Far West. Colonel George M. Hinkle, who led the defenders of the city, requested an interview with General Samuel D. Lucas, com- manding the militia. During his interview he agreed to surrender the Mormon leaders without consulting these men. This was a piece of treachery which re- 122 WHAT OF THE MORMONS? suited in the delivery of Joseph Smith, Hyrum Smith, Sidney Rigdon, Parley P. Pratt, and Lyman Wight. A court-martial was held that night, and the prisoners were sentenced to be shot at sunrise on the public square of Far West. General A. W. Doni- phan was ordered to carry out the execution. To this order Doniphan indignantly replied: "It is cold-blooded murder. I will not obey your order. My brigade shall march for [the town of] Liberty tomorrow morning at eight o'clock; and if you execute these men, I will hold you responsible before an earthly tribunal, so help me God." Doniphan was never called to account for this insubordination which saved the Prophet's life. As for the Mormon leader and his fellow prisoners, they were placed in a foul jail, where they languished for more than five months. Greatly outnumbered and denied any semblance of legal protection, fifteen thousand members of the Church fled their Missouri homes and property val- ued at a million and a half dollars. Through the winter of 1838-39 they painfully made their way eastward toward Illinois, not knowing where else to go. Many died from exposure, or illness which was aggravated by it. Joseph Smith was in prison, and Brigham Young, a member of the Council of the Twelve Apostles, directed this sorrowful migration which was to prove to be the forerunner to a yet more tragic movement a scant eight years later, and of which he was to serve as leader. 11 Nauvoo, The Beautiful 1 HE people of Quincy, Illinois re- ceived the Mormon refugees with kindness. However, it became quickly apparent to Brigham Young and others that some provision must be made for the settlement of this large group of exiles so that they might again undertake productive enterprise. On April 22, 1839 Joseph Smith and those who had been imprisoned with him in Liberty, Missouri arrived in Quincy. Their guards had let them go, and they had made their way to the Illinois side of the Mississippi. The following day a conference was called by the Prophet and a committee was detailed to investigate the purchase of lands. On May 1 the initial purchase was completed, and other purchases were subsequently made until extensive holdings were secured on both the Iowa and Illinois sides of the river. The principal location was the site of Com- merce, Illinois, about forty-five miles north of Quincy. At this point the river makes a broad bend giving the land on its east bank the appearance of a promontory. At the time of the purchase one stone house, three frame houses, and two blockhouses con- stituted the village. It was an unhealthy place, so wet that a man had difficulty walking across most of it, and teams became mired to their hips. Of the place and its purchase, the Prophet later said: "Commerce was 124 WHAT OF THE MORMONS? unhealthy, very few could live there; but believing that it might become a healthy place by the blessing of heaven to the Saints, and no more eligible place presenting itself, I considered it wisdom to make an attempt to build up a city." The Prophet's faith in the future of this site is evident from the name he gave it — Nauvoo, derived from the Hebrew and meaning "the beautiful loca- tion." A Day of God's Power The swamps were drained, and a city was platted with streets crossing at right angles. But the work of building moved slowly. The people were pros- trate, exhausted from the trials through which they had passed. Their energies were depleted and they became easy victims of malaria. On the morning of July 22, Joseph, who was sick himself, looked about him only to see others sick. The house in which he lived was crowded with them, and tents sheltering other invalids stood in his door- yard. Wilford Woodruff recounts the events which followed the Prophet's appraisal of this discouraging situation: He [Joseph] called upon the Lord in prayer, the power of God rested upon him mightily, and as Jesus healed all the sick around him in his day, so Joseph, the prophet of God, healed all around on this occasion. He healed all in his house and dooryard; then, in company with Sidney Rigdon and several of the Twelve, went among the sick lying on the bank of the river, where he commanded them in a loud voice, in the name of Jesus Christ, to rise and be made whole, and they were all healed. When he had healed all on the east side of the river that were sick, he and his companions crossed the Mississippi River in a ferry boat to the west side. . . . The first house they went into NAUVOO, THE BEAUTIFUL 125 was President Brigham Young's. He was sick on his bed at the time. The Prophet went into his house and healed him, and they all came out together. As they were passing by my door, Brother Joseph said: "Brother Woodruff, follow me." These were the only words spoken by any of the company from the time they left Brother Brigham's house till they crossed the public square, and entered Brother Fordham's house. Brother Fordham had been dying for an hour, and we expected any minute would be his last. I felt the spirit of God that was overpowering his prophet. When we entered the house, Brother Joseph walked up to Brother Ford- ham and took him by his right hand, his left hand holding his hat. He saw that Brother Fordham's eyes were glazed, and that he was speechless and unconscious. After taking his hand, he looked down into the dying man's face and said ". . . Do you believe that Jesus is the Christ?" "I do, Brother Joseph," was the response. Then the Prophet of God spoke with a loud voice, as in the majesty of Jehovah: "Elijah, I command you, in the name of Jesus of Nazareth, to rise and be made whole." The words of the Prophet were not like the words of man, but like the voice of God. It seemed to me that the house shook on its foundation. Elijah Fordham leaped from his bed like a man raised from the dead. A healthy color came into his face, and life was manifested in every act. His feet had been done up in Indian meal poultices; these he kicked off, scattering the con- tents, and then called for his clothes and put them on. He asked for a bowl of bread and milk and ate it. He then put on his hat and followed us into the street, to visit others who were sick. Elijah Fordham lived forty-one years after that. This occasion has gone down in the history of the Church as "a day of God's power." A Mission to England Even while facing the task of building a city, the Mormons did not neglect the preaching of the 126 WHAT OF THE MORMONS? gospel. During the summer of 1839, seven members of the Council of the Twelve Apostles left Nauvoo for England. These men were powerful missionaries. The trials through which they had passed had strength- ened their convictions concerning the cause with which they were associated, and they won hundreds of converts through the powerful testimonies which they bore. Wilford Woodruff's efforts were particularly successful. While preaching in Hanley in the Pot- teries district of England, he felt impressed to leave that area without knowing why. Obedient to this impression, he traveled to a rural section of Here- fordshire. At the home of one John Benbow, a sub- stantial farmer of the district, he received a cordial welcome and the news that a large group of religion- ists in that area had broken away from their church and had united themselves to study the scriptures and seek the truth. Elder Woodruff was given an invitation to speak, and other invitations followed. The organiza- tion numbered six hundred, including more than a score of preachers. All of these, with one exception, embraced Mormonism. Before he left the district, eighteen hundred members had been converted to the Church through his efforts. At a conference held in the British Isles in April 1840, the decision was made to publish an edition of the Book of Mormon, a hymn book, and a periodical. The latter, called the Millennial Star, has been pub- lished continuously since that time, and is the oldest periodical in the Church. NAUVOO, THE BEAUTIFUL 127 An unusual mission undertaken during this per- iod was that of Orson Hyde. Elder Hyde was ap- parently a descendant of the tribe of Judah, and after the Prophet had become acquainted with him, he pronounced a blessing upon his head in which he said: "In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hand shall the Most High do a work, which shall prepare the way and greatly facilitate the gathering together of that people." He left the States in January 1841, going to London where he labored with other missionaries for some months. Then he made his way to Palestine. Early on the Sunday morning of October 24, 1841, he climbed to the top of the Mount of Olives, and there in prayer and in the authority of the Priest- hood, he dedicated the land of Palestine for the re- turn of the Jews. The prayer reads in part: Grant, therefore, O Lord, in the name of Thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig tree bloom and flourish. . . . Let the flocks and herds greatly increase and multiply upon the mountains and the hills, and let Thy great kindness conquer and subdue the unbelief of Thy people. Do Thou take from them their stony heart, and give them a heart of flesh; and may the sun of Thy favor dispel the cold mists of darkness which have beclouded their atmosphere. . . . Let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye. . . . Following the prayer, he erected a pile of stones as an altar and a witness of his act. With his mission completed, he returned to Nauvoo, arriving in De- cember 1842. Mansion House — Nauvoo Home of Joseph Smith Nauvoo from the Iowa Side of the River W*v #n, - The Temple in Ruins Nauvoo, the Beautiful 130 WHAT OF THE MORMONS? A City from the Swamps Meanwhile, things had been happening in the western Illinois colony. Homes, shops, and gardens rose from what had been the swamps of Commerce. But because of the extreme poverty in which these people found themselves, their problems were seri- ously aggravated. Several unsuccessful attempts were made to secure compensation and redress for the losses they had suffered in Missouri. The most not- able of these was a petition to the Congress of the United States and an interview between Joseph Smith and the President of the United States, Mar- tin Van Buren. The petition availed nothing, and Mr. Van Buren replied with a statement which has become famous in Mormon history: "Your cause is just, but I can do nothing for you. ... If I take up with you, I shall lose the vote of Missouri." The governor of Missouri reacted to these ef- forts by requisitioning the governor of Illinois to arrest and deliver Joseph Smith and five of his as- sociates as fugitives from justice, although two years had elapsed since they had been allowed to escape from imprisonment in Missouri. The Illinois gov- ernor honored the requisition, but on a writ of habeas corpus, Judge Stephen A. Douglas released the defendants. This action, however, only delayed the Missourians in the execution of their avowed purposes. The Building of the Temple During this same period a decision was made to build a temple in Nauvoo. This sacred edifice was to NAUVOO, THE BEAUTIFUL 131 be reserved for special ordinance work, including baptism for the dead. The doctrine whereby one who has opportunity for baptism and exercises it is saved, while he who does not have opportunity is damned, has always appeared discriminatory. And yet the scripture reads, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." The law is all-inclusive. Joseph Smith resolved this ques- tion with the doctrine of vicarious baptism for the dead, announcing it as a revelation from God. When performed under proper authority, baptism may be received by living proxies acting in behalf of the dead. Such a practice existed in the primitive church. This is attested by the words of Paul to the Corin- thians: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" To provide facilities for such vicarious work, as well as for other sacred ordinances, the Prophet was commanded through revelation to erect a temple. On April 6, 1841 ten thousand members of the Church assembled for the laying of the cornerstones of this structure. By November 8 the baptismal font was completed, and by October 30, 1842 the build- ing had progressed sufficiently to permit the holding of meetings in some rooms. However, it was April 30, 1846, after most of the Saints had left Nauvoo, before it was completed in detail. The building cost approximately one million dollars, and at the time it was regarded as the finest structure in the state of Illinois. This magnificent edifice stood on the highest elevation of the city and commanded a view of the 132 WHAT OF THE MORMONS? entire countryside on both sides of the river. It be- came the crown of Nauvoo, which in itself was re- markable in contrast with most of the frontier towns of America, and which prior to its evacuation was the largest then in Illinois. Many distinguished visitors called at Nauvoo during this period of intense activity. In 1843 an English writer described the Mormon community in an article which was widely published: The city is of great dimensions, laid out in beautiful order; the streets are wide, and cross each other at right angles, which will add greatly to its order and magnificence when finished. The city rises on a gentle incline from the rolling Mississippi, and as you stand near the temple, you may gaze on the pictur- esque scenery around; at your side is the temple, the wonder of the world; round about, and beneath, you may behold handsome stores, large mansions, and fine cottages, interspersed with varied scenery. . . . Peace and harmony reign in the city. The drunkard is scarcely even seen, as in other cities, neither does the awful imprecation or profane oath strike upon your ear; but, while all is storm, and tempest, and confusion abroad respecting the Mormons, all is peace and harmony at home. Colonel Thomas L. Kane visited Nauvoo three years later. His description is particularly interesting: Ascending the upper Mississippi in the autumn, when the waters were low, I was compelled to travel by land past the region of the Rapids. . . . My eye wearied to see everywhere sordid, vagabond and idle settlers, a country marred, without being improved, by their careless hands. I was descending the last hillside upon my journey when a landscape in delightful contrast broke upon my view. Half encircled by a bend of the river, a beautiful city lay glittering in the fresh morning sun; its bright, new dwellings, set in cool green gardens, ranging up around a stately dome-shaped hill, which was covered by a noble marble edifice, whose high tapering spire was radiant with white and gold. The city appeared to cover several miles; and beyond NAUVOO, THE BEAUTIFUL 133 it, in the background, there rolled off a fair country, chequered by the careful lines of fruitful husbandry. The unmistakable marks of industry, enterprise and educated wealth everywhere, made the scene one of singular and most striking beauty. Visitors who came to Nauvoo were impressed with the man under whose direction this remarkable city had risen from disease-ridden swamps. The Prophet at this time was at the zenith of his career. Many of those who knew him during this period have left descriptions of him. He was well-built, about six feet tall in his stocking feet, and weighed approximately two hundred pounds. His eyes were blue, his hair brown and wavy, his skin clear and almost beardless. He was a man of great energy and dignified bearing. After visiting him the Masonic Grand Master of Illinois wrote: On the subject of religion we widely differed, but he ap- peared to be quite as willing to permit me to enjoy my right of opinion as I think we all ought to be to let the Mormons enjoy theirs. But instead of the ignorant and tyrranical upstart, judge my surprise at finding him a sensible, intelligent companion and gentlemanly man. One of the most distinguished men to visit Joseph Smith during this period was Josiah Quincy who had been mayor of Boston. Out of his impres- sions of the Prophet he later wrote: It is by no means improbable that some future textbook . . . will contain a question something like this: What historical American of the nineteenth century has exerted the most power- ful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to the interrogatory may be thus written: Joseph Smith, the Mormon Prophet .... 134 WHAT OF THE MORMONS? Born in the lowest ranks of poverty, without book-learning and with the homeliest of human names, he had made himself at the age of thirty-nine a power upon earth. Of all the multi- tudinous family of Smith, from Adam down [Adam of the "Wealth of Nations" I mean] none has so won human hearts and shaped human lives as this Joseph. Such was the reaction of strangers who came to Nauvoo and called upon its most prominent citizen. In 1839 the Mormons had purchased land so swampy that a horse had difficulty walking across it. By 1844 they had built on this same ground a city without equal on all of the American frontier. Sturdy brick homes, some of which are still occupied, broad farms and orchards, shops, schools, and a magnifi- cent temple — with twenty thousand citizens, gath- ered not only from the eastern states and Canada, but from the British Isles as well. This was Nauvoo — the Beautiful! 12 The Martyrs N the evening of May 6, 1842, Former-governor Lilburn W. Boggs of Missouri was sitting in his home when an unknown assailant fired a pistol through the window and seriously wounded him. The pistol was found on the grounds, but the would-be assassin was not apprehended. It was feared for a time that Boggs would die, but he even- tually recovered. Because he had taken a prominent part in expelling the Mormons from the state, it was soon rumored that they were responsible for the deed. The ex-governor, without any apparent foundation for his act, made an affidavit accusing O. P. Rock- well, a member of the Church, of the crime. He fol- lowed this with a second affidavit charging Joseph Smith as accessory-before-the-fact. The governor of Missouri was then asked to requisition the governor of Illinois to deliver Joseph Smith and O. P. Rock- well to a representative of the state of Missouri. A warrant was issued and the men were ar- rested, but were released after trial on a writ of habeas corpus. The plans of the Missouri enemies of the Prophet had gone awry, but they were not to be frustrated so easily. Enemies from Within In 1840 a Dr. John C. Bennett had allied him- self with the Mormon cause. He was a man gifted in 136 WHAT OF THE MORMONS? many lines, educated and capable, but apparently lacking in principle. Because of his abilities he was given a number of important responsibilities. Then he became involved in moral offenses and was chas- tised by Joseph Smith. He retaliated by leaving Nau- voo and publishing a book against the Church. He then got in touch with enemies of the Church in Missouri, thus adding fuel to the smoldering fire of hatred. The result of this was another plot for the arrest of Joseph Smith. But this again came to nothing. There was another group in Nauvoo, however, whose nefarious work was to meet with greater suc- cess. Six men — William and Wilson Law, Frances M. and Chauncey L. Higbee, and Charles A. and Robert D. Foster — had been disfellowshipped from the Church, whereupon they determined to ruin the Prophet. Added to these difficulties was the political sit- uation. The Mormons voted for men whose policies they thought would lead to the greatest good, some- times the candidates of one party and sometimes those of another. In the presidential campaign of 1844, disagreeing with the policies of both major parties, they steered a middle course by nominating Joseph Smith as a candidate for the office of Presi- dent of the United States with Sidney Rigdon as a candidate for the Vice-presidency. The Mormon leader issued a statement of his views on government which attracted the attention of many. Among other things he advocated that the government solve the slave problem by purchasing the negroes, thus free- ing the slaves and compensating their owners — a policy which if followed might have saved the treas- THE MARTYRS 137 ure and lives later sacrificed in the Civil War. He further suggested that prisons be made schools where offenders might be taught useful trades and thus be- come valuable members of society. To further acquaint the people of the nation with the Prophet's views, a number of men left Nau- voo to campaign for his candidacy. It was while these men were absent from Nauvoo that the Proph- et's troubles reached a climax. On June 10, 1844 the six men named above published a libelous sheet called the Nauvoo Exposi- tor. It caused a great stir because it openly maligned prominent citizens of the community. The people were incensed. In coping with the situation the city council met, took evidence, read the law on the subject of nuisances, consulted the charter granted by the legislature to determine their rights and obligations, declared the publication a nuisance, and ordered the mayor, who was Joseph Smith, to abate it. He in turn issued an order to the city marshall to "destroy the printing press from whence issued the Nauvoo Expositor and pi the type of said printing establishment in the street, and burn all the Ex- positors and libelous handbills found in the estab- lishment." The marshall carried out the order and so reported. Its publishers immediately used this as a pretext for drastic action. Joseph Smith and his brother Hyrum were arrested. They were tried and acquitted. But the fire of hatred, which had been fanned so long, now burst into fury. Rumors flew throughout west- ern Illinois. The Prophet's enemies reached Governor Thomas Ford with exaggerated stories, and the gov- 138 WHAT OF THE MORMONS? ernor requested that Joseph and Hyrum meet him in Carthage, where feeling against the Smiths was par- ticularly strong. He added: "I will guarantee the safety of all such persons as may be brought to this place from Nauvoo either for trial or as witnesses for the accused." To this Joseph Smith, sensing the real import of the situation, replied: "We dare not come, though your Excellency promises protection. Yet, at the same time, you have expressed fears that you could not control the mob, in which case we are left to the mercy of the merciless. Sir, we dare not come, for our lives would be in danger, and we are guilty of no crime." The Prophet knew whereof he spoke. Though he had been arrested and acquitted thirty-seven times, the last entry in his journal, written at this time, reads: "I told Stephen Markham that if Hyrum and I were ever taken again we would be massacred, or I was not a prophet of God." He thought of escaping to the West, but some of those close to him advised him to go to Carthage and stand trial. To his brother he said, "We shall be butchered." Nevertheless, on the morning of June 24, 1844 the Prophet and several associates set out for Carthage. Pausing near the temple, they looked at the magnificent building and then at the city which only five years previous had been little more than swampland. To the group with him, Joseph said: "This is the loveliest place, and the best people under the heavens; little do they know the trials that await them." Further on he made another significant remark: "I am going like a lamb to the slaughter; but I am THE MARTYRS 139 calm as a summer's morning; I have a conscience void of offense towards God, and towards all men. I shall die innocent, and it shall yet be said of me — he was murdered in cold blood." Arrived in Carthage, they were arrested on a charge of treason! Then they were committed to jail on a false mittimus. When the illegality of this ac- tion was protested, the response was enforcement of the order by an armed body. Governor Ford was appealed to, but he replied that he "did not think it within the sphere of his duty to interfere, as they were in the hands of the civil law." To the justice of the court he said: "You have the Carthage Greys at your command." Joseph Smith secured an interview with the governor who promised him that he would be pro- tected from the mobs which by this time had gath- ered in Carthage. Moreover, the governor assured him that if he, the governor, went to Nauvoo to in- vestigate matters for himself, as Joseph Smith had requested him to do, he would take the Prophet with him. Notwithstanding these promises, Governor Ford went to Nauvoo on the morning of June 27, leaving Joseph and Hyrum Smith, and Willard Richards and John Taylor incarcerated in Carthage jail, with a mob militia encamped on the town square. The day was spent by the prisoners in discussion and the writing of letters. To his wife Joseph wrote: "I am very much resigned to my lot, knowing I am justified, and have done the best that could be done. Give my love to the children and all who inquire after me. May God bless you all . . . ." The letters 140 WHAT OF THE MORMONS? were sent with visitors who left at one-thirty in the afternoon. As the day wore on a feeling of depression came over the group. At the request of the Prophet, John Taylor sang "A Poor Wayfaring Man of Grief," a song dealing with the Savior, which had been popu- lar in Nauvoo. A poor, wayfaring man of grief, Hath often crossed me on my way Who sued so humbly for relief, That I could never answer, "Nay." I had not power to ask his name Whither he went, or whence he came; Yet there was something in his eye That won my love, I knew not why. Once when my scanty meal was spread He entered — not a word he spake! Just perishing for want of bread; I gave him all; he blessed it, brake. In prison I saw him next, — condemned To meet a traitor's doom at morn; The tide of lying tongues I stemmed, And honored him 'mid shame and scorn. My friendship's utmost zeal to try He asked if I for him would die; The flesh was weak, my blood ran chill, But the free spirit cried, "I will." Then in a moment to my view, The stranger started from disguise; The tokens in his hands I knew; The Savior stood before mine eyes. He spake, and my poor name he named— "Of me thou hast not been ashamed; These deeds shall thy memorial be; Fear not, thou didst them unto me." wmmmmmmmm Carthage Jail When shot, Joseph Smith fell from the second story window on the side of the building. John Taylor's Watch This stopped the ball which might have taken his life. 142 WHAT OF THE MORMONS? When the song was finished, "there was a little rustling at the outer door of the jail, and a cry of surrender, and also a discharge of three or four fire- arms followed instantly. The Doctor glanced an eye by the curtains of the window, and saw about a hun- dred armed men around the door. . . . The mob en- circled the building, and some of them rushed by the guards up the flight of stairs, burst open the door, and began the work of death." Hyrum was struck first, and he fell to the floor exclaiming, "I am a dead man." Joseph ran to him, exclaiming, "Oh, dear brother Hyrum." Then John Taylor was hit, and he fell to the floor seriously wounded. Fortunately, however, the impact of one ball was broken by the watch in his vest pocket. This saved his life. With bullets bursting through the door, Joseph sprang to the window. Three balls struck him almost simultaneously, two coming from the door and one from the window. Dying, he fell from the open window, exclaiming, "O Lord, my God!" Dr. Richards escaped without injury. But the Church had lost its Prophet, and his brother, the Patriarch. The dastardly deed was completed in a matter of seconds. They had sealed their testimonies with their blood. Sorrow and Hope When news of the murder of Joseph and Hyrum Smith reached Nauvoo a pall of gloom settled over the city. The next day the bodies of the dead were taken to Nauvoo. Thousands lined the streets as the cortege passed. The brothers were buried on the fol- lowing day. THE MARTYRS 143 Meanwhile, the inhabitants of Carthage had fled from their homes in fear that the Mormons would rise en-masse and wreak vengeance. But there was no disposition to return evil for evil. The Saints were content to leave the murderers in the hands of Him who had said, "Vengeance is mine. I will re- pay." The mobocrats had thought that in killing Joseph Smith they had killed Mormonism. But in so doing they had understood neither the character of the people nor the organization of the Church. Joseph had bestowed the keys of authority upon the apostles, with Brigham Young at their head, and the people sustained them in this capacity, although there was some confusion for a time. Under the leadership of Brigham Young the progress of Nauvoo continued. It became increas- ingly clear, however, that there would be no peace for the Mormons in Illinois. The blood of the Smiths appeared only to have made the mob bolder. The law had not punished the murderers; the governor had apparently connived with them. Why should they not carry to completion the work of extermi- nation? When the shock of the murders eased, depreda- tions against property again began. Fields of grain were burned, cattle were driven off, then houses on the outskirts of the city were destroyed. In the light of these circumstances Brigham Young and other leaders of the Church determined to seek out a place where, as he said, "the devil can't come and dig us out." Joseph Smith had uttered a remarkable proph- ecy in 1842, at a time when the Mormons were en- 144 WHAT OF THE MORMONS? joying peace in Nauvoo. He had said "that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains. Many would apostatize, others would be put to death by our per- secutors, or lose their lives in consequence of expos- ure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains." There, in the vastness of the West, lay their hope for peace. Constantly badgered by threats and mob force, they began preparations in the fall of 1845 to leave their fair city and go forth into the wilderness to find a place where they might worship God according to the dictates of conscience. 13 Exod us 1 HE exodus of the Mormons from Nauvoo, Illinois in February 1846 stands as one of the epic events in the pioneer history of the United States. In severe winter weather they crossed the Mississippi River, their wagons loaded with the few possessions they could take with them. Behind them were the homes they had constructed from the swamps of Commerce during the seven years they had been permitted to live in Illinois. Before them was the wilderness, largely unknown and uncharted. Because this march of thousands of homeless people was so like the exodus of the Israelites from their homes in Egypt to a promised land they had not seen, the Mormons named their movement "The Camp of Israel." Brigham Young and the first company ferried across the river on February 4. A few days later the river froze sufficiently to support teams and wagons. But though this weather proved a boon in expediting the movement, it also brought intense suffering. Of the conditions in which these exiles found themselves, one of their group, Eliza R. Snow, wrote: I was informed that on the first night of the encampment nine children were born into the world, and from that time, as we journeyed onward, mothers gave birth to off-spring under almost every variety of circumstances imaginable, except those to which they had been accustomed; some in tents, others in wagons — in rain and in snow storms .... 146 WHAT OF THE MORMONS? Let it be remembered that the mothers of these wilderness- born babes were not savages, accustomed to roam the forest and brave the storm and tempest .... Most of them were born and educated in the eastern states — had there embraced the gospel as taught by Jesus and his apostles, and, for the sake of their re- ligion had gathered with the Saints, and under trying circum- stances had assisted, by their faith, patience and energies, in making Nauvoo what its name indicates, "the beautiful." There they had lovely homes, decorated with flowers and enriched with choice fruit trees, just beginning to yield plentifully. To these homes, without lease or sale, they had just bade a final adieu, and with what little of their substance could be packed into one, two, and in some instances, three wagons, had started out, desertward, for — where? To this question the only response at that time was, God knows. Brigham Young presided over this pilgrim band. They accepted him as prophet and leader, the in- spired successor to their beloved Joseph. He, they believed, would direct them to a place of refuge "in The Tragic Exodus from Nauvoo EXODUS FROM NAUVOO EXODUS 147 the midst of the Rocky Mountains," where Joseph had predicted they would become "a mighty people." Planting for Other Reapers After the exiles reached the Iowa side of the Mississippi River, they were organized into compan- ies of hundreds, and standards of conduct were set up. The companies were subdivided into fifties and tens, with officers over each group. Brigham Young was sustained as "president over all the camps of Israel." They traveled in a northwesterly direction, over the territory of Iowa, through a sparsely-settled re- gion between the Mississippi and Missouri Rivers. In the earlier days of the movement snow lay on the ground to a depth of six or eight inches, and their canvas wagon covers offered little protection against cold north winds. Westward Across the Prairie m i THE PIONEER TRAIN ON ITS MARCH 148 WHAT OF THE MORMONS? With the coming of spring the snow melted, making travel even more difficult. There were no roads in the direction the Saints traveled, and they had to build their own. At times the mud was so deep that three yoke of oxen were required to pull a load of five hundred pounds. Exhausted by a day of pushing and pulling, chopping wood for bridges, loading and unloading wagons, the travelers would find they had moved only a half dozen miles. Slush and rain made their camps veritable quagmires. Ex- posure to such conditions, together with improper nourishment, took a heavy toll of life. Burials along the way were frequent. Crude coffins were fashioned from cottonwood trees, brief services were held, and the loved ones of the deceased turned their faces and their teams westward, realiz- ing they would never pass this way again. One won- ders why these people did not become bitter and vin- dictive, particularly when they remembered their comfortable homes now ravaged and burned by the Illinois mob. But they lightened their sorrows with self-made pleasures. They had their own brass band, and they made good use of it. The settlers of Iowa were amazed to see these pioneers clear a piece of land about their camp fires, and then dance and sing until the bugler sounded taps. It was while traveling under these circumstances that one of their number, William Clayton, com- posed that epic hymn of the prairie, "Come, Come Ye Saints." Set to an old English air, this song be- came an anthem of hope and faith for all the thou- sands of Mormon pioneers. Nothing, perhaps, ex- presses so well the spirit of this movement. Gome, Gome, Ye Saints. W. Clayton. M ■6-fc- ==* i 5 y^-4 1. Come, come, ye Saints, no toil nor la-bor fear, Bat with joy wend your way; 2. Why should we mourn, or think our lot is hard? Tis not so; all is right! 3. We'll find the place which God for us prepared, Far a - way in the West; 4. And should we die before our journey's through, Hap-py day! all is well! Si £*£ ft i frCifitf *=# t i - 3 ^ *E£3 Tho' hard to you this jour-ney may ap-pear, Grace shall he as your day. Why should we think to earn a great re-ward, If we now shun the fight? Where none shall come to hurt or make a - fraid; There the Saints will be blessed. We then are free from toil and sor-row too; With the just we shall dwell. W& ess rn FF pfin ! /i^;:n \ ^ m T Tis bet-ter far Gird up your loins, Well make the air But if our lives £g for us to strive Our use • less cares from fresh courage take, Our God will nev - er with mu- sic ring — Shout prais-es to our are spared a -gain To see the Saints, their igy, t f^um m pffl :r tf f- ^^j l J, j'J l JXUI us to drive; Do this, and joy your hearts will s well— All is well! all is well! us for-sake; And soon we'll have this truth to tell-— All is well! all is well! God and King; Above the rest these words we'll tell— All is well! all is well! rest ob-tain, how we'll make this chorus swell— All is well! all is well! JgHrfrtr*-*-*±=£3^ \ C U\ M \ m ssg 150 WHAT OF THE MORMONS? When food "became scarce, they found it neces- sary to trade precious possessions — dishes, silverware, lace — brought from the East or across the sea, for a little corn and salt pork. In this way the homes of many Iowa settlers were made more attractive and the Mormons were able to replenish their scant food supplies. Occasionally the brass band traveled out of its way a considerable distance to give a concert in a frontier settlement in order to add to the commissary. One of the remarkable features of this move- ment was the building of temporary settlements along the way. The pioneer company occasionally stopped long enough to clear, fence, plow and plant large sections of ground. The leader called for volun- teers — some to split rails for fences and bridges, others to remove trees, and others to plow and sow. A few cabins were built, and several families were detailed to remain and care for the crops. Then the pioneer company moved forward, leaving the crops for later companies to harvest. This spirit of mutual service and cooperation characterized the entire movement. Without this, the migration of twenty thousand people through the wilderness doubtless would have ended in disaster. Approximately three and a half months after leaving Sugar Creek, their camp on the west shore of the Mississippi, the pioneer company reached Council Bluffs on the Missouri. Following them, across the entire territory of Iowa, was a slow-moving train of hundreds of wagons. They were to continue to filter out of Nauvoo and move over the rolling Iowa hills for all of that summer and late into the year. Here was modern Israel, seeking a new prom- ised land! ■•--*^ v ;-3aa*j* Crossing the Missouri River 152 WHAT OF THE MORMONS? The Mormon Battalion On a June morning in 1846 the Mormons at one of the temporary camps along the trail were surprised by the approach of a platoon of United States soldiers. Captain James Allen had come with a call for five hundred able young men to fight in the war with Mexico. He was directed on to Council Bluffs to see Brigham Young and other authorities of the Church. It is not surprising that the leaders remarked on the irony of the situation — their country, which had stood by while they, its citizens, had been dispos- sessed of their homes by unconstitutional mobs, now called upon them for military volunteers. It is true that the Mormons had petitioned the government for assistance in the form of contracts to build blockhouses along the westward trail. They believed that this would be a service to the thou- sands of emigrants, Mormon and non-Mormon, who would move west in the years to come. Such block- houses would afford protection against the Indians and other dangers of the prairie. But a military call for five hundred urgently needed men was hardly the answer they expected. Moreover, the call was highly disproportionate in terms of their numbers. Nevertheless, they responded. Brigham Young and others went from camp to camp, hoisting the national flag at each recruiting place. And though this meant leaving families fatherless on the plains, the men enlisted when President Young assured them that their families should have food so long as his own had any. Captain Allen expressed amazement at the music and dancing on the eve of departure. The recruits EXODUS 153 were to go to Mexico. Their families now, of neces- sity would be compelled to establish winter quarters and wait until the following year to go to the Rocky Mountains. When or where they would meet again was an open question. Perhaps it was a prophetic statement from Brigham Young that eased the sor- row of departure. He promised the men that if they would keep the commandments of God, not one of them should die in battle. From Council Bluffs the Mormon Battalion marched to Fort Leavenworth. There they received advance pay for clothing, and a large part of this money they sent back for the relief of their families. From Leavenworth they marched southwest to the old Spanish town of Santa Fe. Here they were saluted by the garrison under the command of Colonel Alexander W. Doniphan, the man who had saved Joseph Smith's life in Missouri. From Santa Fe they marched south down the valley of the Rio Grande, but before reaching El Paso they turned to the west, following the San Pedro River. They then crossed the Gila River, marched to Tucson, followed the Gila to the Colorado, and made their way over the mountains to San Diego, Cali- fornia. Much of the road they made was later fol- lowed by the Southern Pacific Railroad. The story of their historic march is one of suf- fering from insufficient rations, of killing thirst and desperate attempts to secure water, of exhausting travel through heavy desert sand, and of cutting a road over forbidding mountains. They had left their families in June of 1846. They reached San Diego, January 29, 1847. The war was over when they 154 WHAT OF THE MORMONS? reached their post, and they were not obliged to do any fighting. Brigham Young's prophetic promise had been fulfilled. Upon reaching the Pacific Coast their com- mander, Colonel Philip St. George Cooke of the United States Army, congratulated them with a ci- tation, reading in part as follows: The lieutenant colonel commanding, congratulates the bat- talion on their safe arrival on the shore of the Pacific Ocean, and the conclusion of their march of over two thousand miles. History may be searched in vain for an equal march of in- fantry. Half of it has been through a wilderness, where nothing but savages and wild beasts are found, or deserts where, for want of water, there is no living creature. There, with almost hope- less labor, we have dug deep wells, which the future traveler will enjoy. Without a guide who had traversed them we have ven- tured into trackless tablelands where water was not found for several marches. With crowbar and pick and axe in hand, we have worked our way over mountains, which seemed to defy aught save the wild goat, and hewed a pass through a chasm of living rock more narrow than our wagons. But while the members of the Battalion had been serving under their country's flag, those of their people who had remained in Nauvoo were being driven by mobs in defiance of every constitutional guarantee. The Fall of a City Although most of the Mormons had succeeded in getting out of Nauvoo before May 1, 1846, the date set by the mob for their complete departure, some of their number had not been so fortunate. By August there remained about one thousand, many • •* Mormon Battalion Monument This beautiful memorial, standing on the State Capitol grounds in Lake City, was erected by the people of Utah in remembrance of loyal forebears who marched from Council Bluffs to San Diego, and made their way back across the mountains to Salt Lake Valley. Salt their then 156 WHAT OF THE MORMONS? among them being sick and aged. It was thought that the mob would spare these, at least. But history bears somber witness of the fact that those who had indulged in such wishful thinking were sadly mistaken. When it became apparent that the mob would not wait, the people of Nauvoo appealed to the gov- ernor for aid. He responded by sending a Major Parker with ten men representing the military of the state of Illinois. Major Parker was later succeeded by a Major Clifford. The mob answered the Major's appeals for peaceful settlement of the difficulty by attacking him and the Mormons who had volunteered to serve under him. Though greatly outnumbered, the de- fenders of the city fashioned five old steamboat shafts into cannons and constructed improvised breastworks. In the name of the people of Illinois, Major Clifford requested the mobbers to disperse. Their answer was an assault on the city. The defenders were able to hold them off for a period, but they were so seriously outnumbered that the Mor- mons agreed to evacuate the city as quickly as they could gather together a few of their possessions. Even this did not satisfy the mob. While the Mormons were leaving, they were set upon and abused, and their wagons were ransacked for any- thing of value. Crossing to the Iowa side of the river, they set up a temporary camp. Colonel Thomas L. Kane of Philadelphia, who chanced to see them at this time, later described their situation before the Historical Society of Pennsylvania: EXODUS 157 Dreadful, indeed, was the suffering of these forsaken beings; bowed and cramped by cold and sunburn, alternating as each weary day and night dragged on, they were, almost all of them, the crippled victims of disease. They were there because they had no homes, nor hospital, nor poorhouse, nor friends to offer them any. They could not satisfy the feeble cravings of their sick, they had not bread to quiet the hunger-cries of their children .... These were Mormons, famishing in Lee County, Iowa, in the fourth week of the month of September, in the year of our Lord, 1846. The city [which he had just visited] — it was Nauvoo, Illinois. The Mormons were the owners of that city, and the smiling country around. And those who had stopped their ploughs, who had silenced their hammers, their axes, their shuttles, and their workshop wheels; those who had put out their fires, who had eaten their food, spoiled their orchards, and trampled under foot their thousands of acres of unharvested bread; these were the keepers of their dwellings, the carousers in their temple, whose drunken riot insulted the ears of their dying. Doubtless many would have starved but for thousands of quail which flew into their camp, and which they were able to catch with their hands. These they regarded as manna from heaven, an an- swer to prayer. Fortunately, they were not left in this condition for long. Their brethren, who had gone on ahead, sent back relief wagons and divided with them their own meager stores. Their last picture of Nauvoo, as they tediously made their way over the Iowa hills, was of the tower of their sacred temple, now spoiled and desecrated. 14 To The Promised Land IT WAS apparent to Brigham Young and the other leaders of the Church that it would be unwise to attempt to reach the Rocky Mountains in the year 1846, since the expedition now had been seriously weakened by the loss of the young men who had marched with the Mormon Battalion. Accordingly, a temporary settlement was established on the Missouri. The site, adjoining the present city of Omaha, soon had more of the appearance of a town than a camp. Many of the people got along with dugouts and other crude shelters. However, a thousand sturdy log houses were erected before January 1847. During all of that winter feverish activity went on. Anvils rang with the making and repairing of wagons. Available maps and reports were carefully studied, and every preparation possible was under- taken to insure the success of the move scheduled for the following spring. The community was not without its pleasures, although comforts were few. Dances were frequent- ly held under the sponsorship of the various quorums of the Priesthood. Religious worship was carried on as though the people were permanently settled. Schools for the children were successfully conducted, for the education of the young has always been of prime importance in Mormon philosophy. But often a pupil — sometimes several — did not "The Tragedy of Winter Quarters" In this representation of a grief-stricken mother and father burying their child in a prairie grave, Avard Fairbanks has portrayed the pathos of a scene familiar to the Pioneers. This monument stands in the old Mormon cemetery at Winter Quarters, now a part of Omaha, where were buried six hundred of the six thousand who died between Nauvoo and Salt Lake City. TO THE PROMISED LAND 161 appear when the school bell rang. A type of scurvy, called black canker, took a sorrowful toll. Lack of proper nourishment, insufficient shelter, extremes of temperature in the lowlands along the river — these made the people easy victims of disease. In recent years the Church has erected a monu- ment in the old cemetery of Winter Quarters. In heroic size it depicts a mother and father laying a child in a grave they knew they never again would visit. Surrounding the monument are the graves of some six hundred of those who died at this temporary encampment on the prairie. Westward When water began to run and grass to grow in the early spring of 1847, plans were completed for the sending of a pioneer company to the Rocky Mountains. Their responsibility was to chart a route and find "a place" for the thousands who would follow. On January 14 President Young delivered to the Saints what he declared to be a revelation from the Lord. This became the constitution governing their westward movement. It is an interesting doc- ument, reading in part as follows: The Word and Will of the Lord concerning the Camp of Israel in their journeyings to the West: Let all of the people of the Church of Jesus Christ of Latter- day Saints, and those who journey with them, be organized into companies, with a covenant and promise to keep all the com- mandments and statutes of the Lord our God. Let all the companies be organized with captains of hun- dreds, captains of fifties, and captains of tens, with a president and his two counselors at their head, under the direction of the Twelve Apostles. Brigham Young He wos a man of forty-five when he led the Pioneers westward. This photograph was taken five years later. Odometer to Measure Distance Bulletin of the Plains 164 WHAT OF THE MORMONS? And this shall be our covenant, that we will walk in all the ordinances of the Lord And if any man shall seek to build up himself, and seeketh not my counsel, he shall have no power and his folly shall be made manifest. Seek ye; and keep all your pledges one with another; and covet not that which is thy brother's. Keep yourself from evil to take the name of the Lord in vain .... Cease to contend one with another, cease to speak evil one of another. Cease drunkenness, and let your words tend to edifying one another. If thou borrowest of thy neighbor, thou shalt return that which thou hast borrowed; and if thou canst not return, then go straightway and tell thy neighbor, lest he condemn thee. If thou shalt find that which thy neighbor hast lost, thou shalt make diligent search till thou shalt deliver it to him again. Thou shalt be diligent in preserving that which thou hast, that thou mayest be a wise steward; for it is the free gift of the Lord thy God, and thou art his steward. If thou art merry, praise the Lord with singing, with music, with dancing, and with a prayer of praise and thanksgiving. If thou art sorrowful, call on the Lord thy God with suppli- cation, that your souls may be joyful. Fear not thine enemies, for they are in mine hands, and I will do my pleasure with them. . . . To these general standards of conduct were added other specific rules. Every man was to carry a loaded gun or have one in his wagon where, in case of attack, he could get it at a moment's notice. At night the wagons were to be drawn in a circle to form a corral for the teams. There was to be no travel or work on the Sabbath; both teams and men should rest on that day. Prayer, night and morning, should be a regular practice in the camp. On April 5 the pioneer company started west. It consisted of 143 men, three women, and two chil- TO THE PROMISED LAND 165 dren, with Brigham Young leading the group. For- tunately, when they had gone only a short distance, Apostles Parley P. Pratt and John Taylor arrived at Winter Quarters from England. They brought with them barometers, sextants, telescopes, and other in- struments. In the hands of Orson Pratt, an accom- plished scientist, these made it possible for the pio- neers to determine the latitude, longitude, tempera- ture, and elevation above sea level of their position each day. Such information was invaluable in the preparation of a guide for those who were to come later. One of the famous trails of history already ex- isted along the south side of the Platte River. It was to become more heavily traveled in years to come by thousands of emigrants bound for Oregon and Cali- fornia. However, Brigham Young determined against using the Oregon road, and concluded to break a new trail on the north side of the river. In so doing, he said, the Mormons would avoid conflict with other westward-bound people, and would also insure more feed for the cattle of the companies to follow. It is interesting to note that when the Union Pacific Rail- road was built some years later, it followed this Mor- mon road for a very considerable distance. In 1847 great herds of buffalo roamed the plains. It was customary practice among westward-bound emigrants to shoot them simply for sport. But Brig- ham Young took a different attitude. He advised his people to kill no more than were needed for meat. A Log of the Journey The pioneers were interested in knowing the number of miles they covered each day. The first 166 WHAT OF THE MORMONS? device employed to determine this was a red cloth tied to a wagon wheel. By counting the revolutions of the wheel and multiplying this number by the circumference of the rim, it was possible to deter- mine the distance traveled. But watching the revo- lutions of a wheel, day in and day out, soon became tedious. There was need for a better way. Appleton Harmon solved the problem. Carving a set of wooden gears, he constructed what was called a roadometer or odometer. It was a novel device, the forerunner of the mileage meter of our modern speed- ometer. And though constructed of wood, it was amazingly accurate. For the guidance of those who should follow, the pioneer company left letters of direction, mileage, and conditions of the trail. These were tucked in an improvised mail box or were painted on a sun- bleached buffalo skull. Journals were carefully kept, containing notes of many details. An excerpt or two from Orson Pratt's journal will serve to illustrate this: Saturday, May 22. — At a quarter past five this morning the thermometer stood at 48.5 degrees. There was a light breeze from the south, the sky being partially overspread with thin clouds. . . . Five and a half miles from our morning encampment we crossed a stream, which we named Crab Creek; 1% miles further we halted for noon. A meridian observation of the sun placed us in latitude 41° 30' 3". With our glasses Chimney Rock can now be seen at a distance of 41 miles up the river. At this distance it appears like a short tower placed upon an elevated mound or hill. Four and a quarter miles further brought us to another place where the river strikes the bluffs; as usual we were obliged to pass over them and in about 2V\ miles we again came to the prairie bottoms, and driving a short distance we encamped, having made 15V2 miles during the day. For a number of miles past, the formation, more particularly that of TO THE PROMISED LAND 167 the bluffs, has been gradually changing from sand to marl and soft earthy limestone, the nature of which is beginning to change the face of the country, presenting scenes of remarkable pic- turesque beauty .... Sunday, May 23. — Today, as usual, we let ourselves and teams rest. . . . Several of us again visited the tops of some of these bluffs, and by barometrical measurement I ascertained the height of one of them to be 235 feet above the river, and 3,590 feet above the level of the sea. . . . Rattlesnakes are very plenti- ful here. . . . Soon after dinner we attended public worship, when the people were very interestingly and intelligently ad- dressed by Erastus Snow, Brigham Young and others. The route of the pioneers lay up the valley of the Platte to the confluence of the North Platte and South Platte Rivers. It then followed the North Platte through what is now Nebraska and Wyoming to a point where the Sweetwater River flows into the North Platte. The route then lay along this stream to its headwaters near South Pass. By June 1 the company had reached old Fort Laramie where they were surprised to find a group of Church members from Mississippi who had come from the south by way of Pueblo, Colorado with the purpose of joining the pioneer company and follow- ing them to their destination. On June 6 they moved over South Pass, that place where the Rockies gently slope to the prairie, and over which moved most of the westward-bound emigrants. At South Pass the Mormons met Major Moses Harris, a famous trapper and scout. From him they received a description of the basin of the Salt Lake. However, his report of the country was un- favorable. Of this interview Orson Pratt writes: "From his description, which is very discouraging, we have little hope of even a moderate good country mm I Pioneer Encampment at Independence Rock With camera and brush William H. Jackson has vividly portrayed America's westward migration. Historic Fort Laramie Mi \ ilfi £?*&** THE PIONEERS ENTERING SALT LAKE VALLEY ■ ■ Entering the Salt Lake Valley The Lone Tree that stood in the Valley in 1847 170 WHAT OF THE MORMONS? anywhere in these regions. He speaks of the whole region as being sandy and destitute of timber and vegetation, except sage brush." On June 28 they met that wiry veteran of the west, Jim Bridger. Anxious to learn all they could of the country toward which they were traveling, the Mormons accepted his suggestion that they make camp and spend the night with him. He indicated that some good country could be found both to the north and the south of the basin of Salt Lake, but discouraged any plan for establishing a large colony in the basin itself. On June 30 Samuel Brannan rode into view. He was a member of the Church, and on February 4, 1846, the date of the first exodus from Nauvoo, he and more than two hundred Mormons had sailed from New York bound for California by way of Cape Horn. Landing at Yerba Buena, now San Francisco, he had established the first English-language news- paper published there. Leaving California in April, he had ridden east over the mountains to meet Brig- ham Young. Enroute he had passed the scene of the Donner Party tragedy of the preceding winter, and gave the Mormons a description of that ill-fated camp in which more than a score of people starved to death in the snows of the Sierras. Brannan en- thusiastically described for President Young the beau- ties of California. It was, he indicated, a rich and productive land of great beauty and equable climate. There the Mormons could prosper. But President Young could not be dissuaded from the purpose to which he had set himself — God had a place for his people and there they would go to work out their destiny. TO THE PROMISED LAND 171 "This is the Place' As the pioneer company approached the moun- tains, travel became more difficult. Their teams were jaded and their wagons were worn. Moreover, the steep mountain canyons, with their swift streams, huge boulders, and heavy tree growth presented problems very different from those experienced on the plains. On July 21 Orson Pratt and Erastus Snow, two advance scouts, entered the Salt Lake Valley. Three days later Brigham Young, who had moved more slowly because of illness, rode out of the canyon and looked across the valley. He paused, and with a prophetic gesture announced, "This is the place." This was the promised land! This valley with its salty lake gleaming in the July sun. This treeless prairie in the mountains. This tract of dry land broken only by a few bubbling streams running from the canyons to the lake. This was the object of vision and of prophecy, the land of which thousands yet at Winter Quarters dreamed. This was their land of refuge, the place where the Saints would "become a mighty people in the midst of the Rocky Mountains." M. "This is the Place" Monument Erected in tribute to the Pioneers of Utah, this imposing monument was dedicated July 24, 1947, one hundred years from the day Brigham Young looked over the Salt Lcke Valley and proclaimed, "This is the place." 15 Pioneering the Wilderness 1 WO hours after the arrival of the main body of pioneers the first plowing in the Salt Lake Valley was undertaken. But the ground was so dry and hard that the plows were broken. Then one of the canyon streams was diverted, the soil was soaked, and the plowing thereafter was easier. On July 24 potatoes were planted and the ground wat- ered. This was the beginning of irrigation by Anglo- Saxon people. In fact, it marked the beginning of modern irrigation practice. Other seed also was planted. There was small chance that a crop of any consequence might ma- ture, but it was hoped that at least enough to repro- duce the seed would develop, and thus they would have seed for the following spring. Brigham Young arrived on Saturday. On the following day the people met for worship, and in ad- dition they received a statement of the policies that were to prevail in the new colony. President Young declared: No work shall be done on Sunday. If you do, you will lose five times as much as you will gain. None must hunt on that day. . . . No man who has come here should try to buy land, as there is none for sale. But every man shall have his land meas- ured out to him for city and farming purposes. He may till it as he pleases, hut he must be industrious and take care of it. 174 WHAT OF THE MORMONS? There is to be no private ownership of streams of water; and wood and timber shall be regarded as common property. Also, I wish to advise you to use only the dead timber for fuel, in order to save the live timber for future use. Walk faithfully in the light of these laws and you will be a prosperous people. The First Winter The next day everyone was busy exploring the surrounding country to learn of its resources. Though their faith was strong and their hopes high, the situation in which these people found themselves was anything but encouraging. They were a small group with scant provisions, located a thousand miles from the nearest settlement to the east and seven hundred miles from the Pacific Coast. They were unfamiliar with the resources of this strange new land, which was untried and different in its nature from that which they had left. Yet they began preparations for an extensive city. Marking a site in the desert soil, Brigham Young proclaimed, "Here we will build a temple to our God." The city was then platted around this, with streets 132 feet wide. Such width was considered foolish in those days, but the foresight in this action has become evident with modern traffic. The pro- jected community was named Great Salt Lake City. One thing that caught the fancy of the pioneers as they explored the valley was the similarity be- tween this new-found Zion and the Holy Land. Twenty-five miles south of their camp was a beauti- tiful fresh water lake with a river running from this to another Dead Sea. They named the river Jordan. Once policies and plans had been decided, Brig- ham Young and others began the long journey back to Winter Quarters. Those remaining in the valley PIONEERING THE WILDERNESS 175 immediately commenced construction of a fort in which to house themselves as well as the large com- pany expected later in the summer. Most of the families spent the first winter in the fort, although there were a few who ventured to build homes of their own. Fortunately, that first winter was unusually mild. Nevertheless the colonists suffered. Food was poor and scarce, as was clothing. Sego roots were dug and thistle tops were boiled for food. In remem- brance of the part it played in sustaining life the sego lily is today Utah's state flower. No time was wasted in preparing for the fu- ture. All through the winter the task of fencing and clearing the land progressed. A common field of five thousand acres was plowed and planted. This was a tremendous accomplishment, considering the tools these people had. The Coming of the Gulls In the spring wide fields of green grain appeared to be ample reward for the labors of the previous fall and winter. Now, these people thought, there would be plenty to eat, both for themselves and for the large number of immigrants expected that sum- mer. Under irrigation the crops flourished and the future looked bright. Then one day it was noticed that large crickets were eating the grain. These had been seen by the first men to enter the valley, and the new-comers had noted that some of the natives used them for food. But they had expected nothing of this kind. Each day the situation grew worse. The insects came in myriads, devouring everything before them. The Coming of the Gulls Bas-relief on the Seagull Monument Seagull Monument, Temple Square, Salt Lake City "Erected in grateful remembrance of the mercy of God to the Mormon Pioneers." 178 WHAT OF THE MORMONS? Terror struck into the hearts of the people as they saw their grain fall before this foe. With all their strength they fought them. They tried burning and drowning. They tried beating them with shovels and brooms. They tried every means they could de- vise to stem the tide. Still the voracious insects came, eating every stalk of green before them. Exhausted and in desperation the Saints turned to the Lord, pleading in prayer for preservation of bread for their children. Then to their amazement they saw great flocks of white-winged sea gulls which flew from over the lake to the west and settled on the fields. At first the people thought this was a new foe coming to scourge them. But the gulls went after the crickets, devour- ing them, then flying away and disgorging only to return for more. The crops of 1848 were saved, and on Temple Square in Salt Lake City stands a monument to the sea gull. In bronze it bears the inscription, "Erected in grateful remembrance of the mercy of God to the Mormon Pioneers." Gold in California Brigham Young arrived back at Winter Quar- ters on October 31, 1847. On the following Decem- ber 5 he was sustained as President of the Church. From the time of Joseph Smith's death, Brigham had led the Church in his capacity as President of the Council of Twelve Apostles. He named as his coun- selors in the First Presidency, Heber C. Kimball who had come into the Church with him, and Dr. Willard Richards. PIONEERING THE WILDERNESS 179 On May 26, 1848 he left Winter Quarters, never again to return to the East. While he now knew the way, this second journey was more difficult than had been the pioneer trip. The company of which he was leader "included 397 wagons with 1229 souls, 74 horses, 19 mules, 1275 oxen, 699 cows, 184 cattle, 411 sheep, 141 pigs, 605 chickens, 37 cats, 82 dogs, 3 goats, 10 geese, 2 beehives, 8 doves and 1 crow." It was no small task to shepherd such a caravan over a thousand miles of prairie and mountains. They reached the valley on October 20, 116 days after their departure from Winter Quarters. Mean- while something had happened in California which had set a fire in the hearts of the adventurous the world over and which was to have its effect on the Mormons, Gold had been discovered. After the Mormon Battalion had been mustered out in California, some of the Battalion men stopped at Sutter's Fort in the Sacramento Valley to work and earn a little money before crossing the moun- tains to rejoin their families. Six of them, with Sut- ter's foreman, James W. Marshall, and some Indians, undertook the construction of a sawmill on the south fork of the American River. There, on January 24, 1848, Marshall picked some gold out of the sand in the mill race. Henry Bigler, one of the Battalion men, wrote in his journal that night: "This day some kind of metal was found in the tail race that looks like gold." That historic entry is the only original docu- mentation of the discovery that sent men rushing over land and sea to California. But while others were rushing to the American River, the Battalion men completed their contract 180 WHAT OF THE MORMONS? with Sutter, gathered together what possessions they had, and made their way east over the mountains to the semi-arid valley of Great Salt Lake, there to undertake with their friends the painful labor of sub- duing the wilderness. Meanwhile, the gold fever had infected some of those in the valley who had just passed through a difficult winter. Speaking of this Brigham Young said: Some have asked me about going. I told them that God appointed this place for the gathering of his saints, and you will do better right here than you will by going to the gold mines. . . . Those who stop here and are faithful to God and his people will make more money and get richer than you that run after the god of this world; and I promise you in the name of the Lord that many of you that go thinking you will get rich and come back, will wish you had never gone away from here, and will long to come back, but will not be able to do so. Some of you will come back, but your friends who remain here will have to help you; and the rest of you who are spared to return will not make as much money as your brethren do who stay here and help build up the Church and Kingdom of God; they will prosper and be able to buy you twice over. Here is the place God has appointed for his people. ... As the Saints gather here and get strong enough to possess the land, God will temper the climate, and we shall build a city and a temple to the Most High God in this place. We will extend our cities and our settlements to the east and the west, to the north and to the south, and we will build towns and cities by the hundreds, and thousands of the Saints will gather from the nations of the earth. This will become the great highway of the nations. Kings and emperors and the noble and wise of the earth will visit us here, while the wicked and un- godly will envy us our comfortable homes and possessions. Take courage, brethren. . . . Plow your land and sow wheat, plant your potatoes. . . . The worst fear that I have about this people is that they will get rich in this country, forget God and his people, wax fat, and kick themselves out of the Church and go to hell. This people will stand mobbing, robbing, poverty and PIONEERING THE WILDERNESS 181 all manner of persecution, and be true. But my greater fear for them is that they cannot stand wealth; and yet they have to be tried with riches, for they will become the richest people on this earth. Before the close of the year 1848 the popula- tion of the valley had reached five thousand. A heavy influx of immigrants seriously taxed the re- sources of the community. Hunger and hardship were common that winter, and these circumstances added to the discouragement of many. In the midst of these trying conditions Heber C. Kimball, speak- ing before the people in one of their meetings, proph- esied that in less than one year there would be plenty of clothing and other needed articles sold on the streets of Salt Lake City for less than in New York or St. Louis. Such a situation was incredible, but Brigham Young said of the statement, "Let it stand." The fulfillment of that prophecy came about in remark- able fashion. Thinking to get rich with the sale of goods in California, eastern merchants had loaded great wagon trains with clothing, tools, and other items for which there would be demand at the gold dig- gings. But on reaching Salt Lake City they learned that competitors had beaten them by shipping around the Cape. Their only interest then was to unload what they had for what price they could get, and go on to California as quickly as possible. Auctions were held from their wagons on the streets of Salt Lake City. Cloth and clothing sold for less than they could be bought for in New York. Badly needed tools could be had for less than in St. Louis. Fine teams, jaded 182 WHAT OF THE MORMONS? from the long journey, were eagerly traded for the fatter but less valuable stock of the Mormons. Good, heavy wagons, in great demand in the mountain col- ony, were traded for lighter vehicles with which the gold seekers could make better time. Glad Tidings to the World While eager men were traveling over land and sea to search for gold, the Mormons also sent eager men out over land and sea — in search of souls. Mis- sionaries were sent to the Eastern States, to Canada and to the British Isles. In spite of shocking preju- dices which moved before them, they made substan- tial headway. When Franklin D. Richards went to England in 1847 to take over the presidency of the mission in that land, his predecessor, Parley P. Pratt, announced that during the two and a half years that he had been there, twenty-one thousand souls had been baptized into the Church. Missionary work in France and Italy was not so fruitful, although some converts were made. In the Scandinavian countries the elders were mobbed and jailed, but a spirit of tolerance gradually strengthened, and thousands of converts were made in those lands. These preachers, traveling without purse or scrip, went to Malta, to India, to Chile and to the Islands of the Pacific. Almost everywhere they en- countered hatred and the cries of the mob. But in all of these lands they found a few who were receptive to their message. Once baptized, these converts desired almost in- variably to "gather" with others of their faith in the valleys of the Rockies — Zion, they called it. And once here, differences of language and customs were PIONEERING THE WILDERNESS 183 soon lost sight of as men and women from many lands worked together in the building of a common- wealth. Zion Spreads Her Branches It was inevitable that the boundaries of the Church should extend beyond the valley of Salt Lake. With thousands of converts coming from the nations, other settlements were founded. At first these were rather close to the mother colony, but soon wagon trains were moving north and south toward the dis- tant valleys. By the close of the third year settlements extended two hundred miles to the south. By the end of the fourth year colonies were found over a distance of three hundred miles. Then in 1851 five hundred of the Saints were called to go to southern California to plant a colony. They there laid the foundations of San Bernardino. In nearly every case this pioneering entailed great sacrifice. Families were often called to leave their comfortable homes and cultivated fields and go into the wilderness to begin over again. But through their efforts hundreds of colonies were planted over a vast section of the West. Of the extent of this col- onization James H. McClintock, Arizona State His- torian, wrote: It is a fact little appreciated that the Mormons have been first in agricultural colonization of nearly all the intermoun- tain states of today. . . . Not drawn by visions of wealth, unless they looked forward to celestial mansions, they sought, particu- larly, valleys wherein peace and plenty could be secured by labor .... First of the faith on the western slopes of the continent was the settlement at San Francisco by Mormons from the ship Old Union Fort — An Early-day Settlement Pioneer Paper Mill PIONEERING THE WILDERNESS 185 Brooklyn. They landed July 21, 1846, to found the first English speaking community of the Golden .State, theretofore Mexican. These Mormons established the farming community of New Helvetia, in the San Joaquin Valley, the same fall, while men from the Mormon Battalion, January 24, 1848, participated in the discovery of gold at Sutter's Fort. Mormons also were pio- neers in Southern California, where in 1851, several hundred families of the faith settled at San Bernardino. The first Anglo-Saxon settlement within the boundaries of the present state of Colorado was at Pueblo, November 15,, 1846, by Capt. James Brown and about 150 Mormon men and women who had been sent back from New Mexico, into which they had gone, a part of the Mormon Battalion that marched on to the Pacific Coast. The first American settlement in Nevada was one of the Mormons in the Carson Valley, at Genoa, in 1851. In Wyoming, as early as 1854, was a Mormon settlement at Green River, near Fort Bridger, known as Fort Supply. In Idaho, too, preeminence is claimed by virtue of a Mor- mon settlement at Fort Lemhi, on the Salmon River, in 1855, and at Franklin, in Cache Valley, in 1860. ... In honorable place in point of seniority [in the settle- ment of Arizona] are to be noted the Mormon settlements on the Muddy and the Virgin. Speaking of the quality of their pioneering, F. S. Dellenbaugh, great student of the settlement of the West, wrote: It must be acknowledged that the Mormons were wilder- ness breakers of high quality. They not only broke it, but they kept it broken; and instead of the gin mill and the gambling hell, as cornerstones of their progress and as examples to the natives of the white men's superiority, they planted orchards, gardens, farms, schoolhouses, and peaceful homes. 16 Years of Conflict Ui NDER the best of circumstances pioneering a wilderness is a wearisome, laborious task. In the Great Basin of the West it was an un- ending struggle against drought, Indians, difficult conditions of travel, poverty, scarcity of water pow- er, excessive freight rates on merchandise brought overland, crickets, grasshoppers, and crop failures. Tragedies were frequent in the fight to secure a foot- hold in this vast, forbidding country. One would think that under such conditions there would be little time for spiritual matters. But the Mormons were ever conscious of the reason they had come to this region. It was not for adventure; nor was it to get rich. They had seen more than enough adventure in Missouri and Illinois, and the lands they had left were far richer than those of the valleys of the mountains. They had come to worship God and to build up his work. Converts from the Nations It was not uncommon for men suddenly to be called by the Church to go to distant lands as mis- sionaries. Such labor invariably meant great sacri- fice, both on the part of the missionary and the fam- ily at home. While the father preached the gospel, the mother and children did the heavy chores, though they were frequently assisted by members of the Priesthood who took time from their own work. 188 WHAT OF THE MORMONS? Converts in large numbers gathered to the col- onies in the mountains. To assist the poor, the Per- petual Emigrating Fund Company was formed in 1849, whereby those needing help might borrow money to care for their transportation, the money to be paid back as quickly as possible so that others might be benefited. The fund began functioning in 1850; within the next thirty years it aided forty thousand people to get to Utah and did a business amounting to $3,600,000. Before the coming of the railroad, it was im- possible to find wagons enough to carry all those who wished to cross the plains. Some of them were so anxious to gather with the Church that they walked, pulling handcarts more than a thousand miles. Most of those who traveled in this way reached the Salt Lake Valley safely and as quickly as those who moved with ox teams. But bitter tragedy struck two of the handcart companies. The story of these is tersely told in two markers standing in the sage-covered country of Wy- oming near South Pass. One of them reads: Captain James G. Willie's Handcart Company of Mormon emigrants on their way to Utah, greatly exhausted by the deep snows of an early winter and suffering from lack of food and clothing, had assembled here for reorganization for relief parties from Utah, about the end of October, 1856. Thirteen persons were frozen to death during a single night and were buried here in one grave. Two others died the next day and were buried nearby. Of the company of 404 persons 77 perished before help arrived. The survivors reached Salt Lake City November 9, 1856. While standing in that lonely, tragic spot one may easily imagine the sorry situation in which these emigrants of 1856 found themselves — a group of Handcart Pioneer Family The Handcart Migration 190 WHAT OF THE MORMONS? hungry men, women, and children huddled together in the midst of a bleak and desolate wilderness, weary from walking nearly a thousand miles, many of them sick from exhaustion and insufficient food, the handcarts they had pulled standing beside the makeshift tents they had contrived to erect against the swirling snow. These two companies had been delayed in their departure from Iowa City because their carts were not ready as expected. The authorities in Salt Lake City were not notified of their coming and conse- quently had made no preparations to see them through. When early storms caught them in the western country of Wyoming they found themselves in desperate circumstances. Fortunately, they had been passed on the way by two or three returning missionaries who were traveling in a light wagon. Sensing the situation, these men pushed on to Salt Lake City with all pos- sible speed. They found the Church in General Con- ference, but when Brigham Young heard their story, he dismissed the meeting and immediately organized teams and wagons to go to the aid of the stricken emigrants. After pushing through harrowing experi- ences themselves, the rescue party reached the Willie company at Rock Creek Hollow. Leaving aid there, they pressed on to the Martin company some dis- tance farther east. The tragic experiences of these two companies were the most sorrowful in the entire movement of the Mormons. The Lamanites If the story of the handcart pioneers is a sorrow- ful chapter in the history of the Mormons, how much YEARS OF CONFLICT 191 more tragic is the story of the Indians in the history of America. The philosophy that the only good In- dian was a dead one was all too often the creed of men of the frontier. In marked contrast with this was Brigham Young's policy "that it was cheaper to feed them than to fight them." His generous treat- ment of the red men led Senator Chase of Ohio to remark that "no governor had ever done so well by the Indians since the days of William Penn." Respect for the natives arose out of the Book of Mormon. This volume declares that the Indians are descendants of Israel. Their progenitors are known in that volume as the Lamanites, and, in a prophetic vein, the book speaks of a hopeful future for these people. Not always have they been be- nighted, and at some time in the future they will again become an able and enlightened people. But though the Mormons were patient and gen- erous, there was occasional trouble. Herds of horses and cattle were a temptation the red men often could not resist. The natives raided settlements, and two serious outbreaks involved large losses of property. However, in view of the vast territory which they settled, the Indian troubles of the Mormons were few indeed. The history of their relations with the natives has proved the wisdom of Brigham Young's policy. The Utah War Although the Mormons had little trouble with Indians, they were to suffer from another oppressive measure. On July 24, 1857 the inhabitants of Salt Lake City were celebrating both Independence Day and the tenth anniversary of their arrival in the val- 192 WHAT OF THE MORMONS? ley. Many of them had gone into one of the moun- tain canyons adjacent to the city for this purpose. In the midst of the festivities a dust-laden and weary horseman hurriedly rode to Brigham Young's tent. He brought ominous news. The United States was sending an army to crush the Mormons! At least that was the story picked up from the soldiers, passed on the way west, who boasted of what they would do once they reached Salt Lake City. This had come about largely because two dis- appointed applicants for government mail contracts had sent to Washington stories that the Mormons were in rebellion against the United States. As was later proved, their stories were absurd. Yet, on only the thin fabric of their tales, the President had or- dered twenty-five hundred soldiers to put down a "Mormon rebellion." Though Brigham Young had properly been in- stalled as governor of the territory, he had been given no notice of the coming of the troops. Not knowing what to expect, the Mormon leaders made prepara- tions. They determined that no other group, armed or otherwise, should again inhabit the homes which they had built. They concluded that if it became necessary they would make Utah the desert it had been before their arrival. Men were dispatched to do what they could to delay the army and play for time in the hope that something might be done to turn the President from this madness. The prairie was burned and the cattle of the army were stampeded. The bridges which the Mormons had built were destroyed and the fords dredged. But no lives were taken. Because of this carefully executed plan, the army was forced to go YEARS OF CONFLICT 193 into winter quarters in what is now western Wy- oming. But the Mormons were not entirely without friends. Colonel Thomas L. Kane, brother of Elisha Kent Kane, the famed Arctic explorer, had become acquainted with the Saints when they were moving across Iowa. He had witnessed the injustices they had suffered. He petitioned the President and re- ceived permission to go to Utah to learn the true state of affairs. Largely through his efforts, the Presi- dent was persuaded to send to Utah a "peace com- mission" in the spring of 1858. Brigham Young agreed that the army should be permitted to pass through the city, but should not encamp within it. And lest there should be any viola- tion of this agreement he put into effect the plan originally decided upon. When the soldiers entered the valley they found the city desolate and deserted except for a few watch- ful men armed with flint and steel, and sharp axes. The homes and barns were filled with straw ready to be fired in case of violation, and the axes were ready to destroy the orchards. The people had moved to the south leaving their homes to be burned, as they had done on more than one occasion previously. Some of the army officers and men were deeply affected as they marched through the silent streets, realizing what their com- ing had meant. Colonel Philip St. George Cooke, who had led the Mormon Battalion on its long march and knew of the wrongs previously inflicted on these people, bared his head in reverent respect. Fortunately there was no difficulty. The army encamped forty miles southwest of the city. The 194 WHAT OF THE MORMONS? people returned to their homes. The event has gone down in history as "Buchanan's Blunder." A Man at Work Joseph Smith had been succeeded by a man as peculiarly fitted in his day to lead the Church as the Prophet had been in his own. Brigham Young, called by one of his biographers "the Modern Moses," had led Israel to another Canaan with its Dead Sea. An interesting description of this man is given by Horace Greeley, editor of the New York Tribune, who inter- viewed the Mormon leader in 1860: Brigham Young spoke readily, with no appearance of hesi- tation or reserve, and with no apparent desire to conceal any- thing; nor did he repel any of my questions as impertinent. He was very plainly dressed in thin summer clothing, and with The Pony Express These brave horsemen of the plains and mountains wrote a significant chap- ter in America's pioneer history. YEARS OF CONFLICT 195 no air of sanctimony or fanaticism. In appearance he is a portly, frank, good-natured rather thick-set man of fifty-eight seem- ing to enjoy life, and to be in no particular hurry to get to heaven. His associates are plain men, evidently born and reared to a life of labor, and looking as little like crafty hypocrites or swindlers as any body of men I ever met. In 1861 the famed Pony Express was begun. Mail, which first had been carried from the East in slow, ox-drawn wagons, and later on the Overland Stage, now reached Salt Lake City in six days from St. Joseph, Missouri. The arrival of each pony was an event, and the news that reached the West by this means was of tremendous significance. The South- ern States had seceded. America was torn by Civil War. To the Mormons this tragic news was confirm- ation of the prophecy issued by Joseph Smith on De- The Rails Joined Completion of the transcontinental railroad at Promontory, Utah, May 10, 1869. 196 WHAT OF THE MORMONS? cember 25, 1832. Though Utah was not a state, in loyalty she was tied to the Union. That loyalty was expressed by Brigham Young in the first message sent over the Overland Telegraph in October 1861: "Utah has not seceded, but is firm for the Constitu- tion and laws of our once happy country." On May 10, 1869 the Union Pacific Railroad, building west from the Missouri River, and the Cen- tral Pacific, building east from California, met at Promontory, Utah. For the Mormons it meant the end of isolation and ox-team journeys across the plains. And it also meant a better understanding of them and their work with the coming of thousands of visitors to witness the miracle they had wrought in the desert. The picture which the cross-country traveler saw in these valleys was truly interesting. Here were scores of neat little cities, surrounded by irrigated fields and beyond these, range lands well stocked with cattle. And on Temple Square in Salt Lake City was a great Tabernacle, and also the par- tially completed Temple. Ground had been broken for the Temple in 1853. A stone quarry was opened in Little Cotton- wood Canyon twenty miles south of the city. Haul- ing the granite, however, posed a serious problem. During the early years of construction four yoke of oxen required four days to make a round trip in haul- ing each of the huge foundation stones. When the army came to Utah, the excavation was filled and the foundation covered to give the site the appearance of a newly plowed field, and con- struction was not resumed until the policy of the government had been determined. The work was Detail of Tabernacle Roof Construction Wooden Peg and Rawhide Thong 198 WHAT OF THE MORMONS? executed with great care, for as Brigham Young said, "the building was to stand through the Millennium. " While the Temple in Salt Lake City was in course of construction, similar structures were under- taken at St. George, 325 miles south; at Manti, 150 miles south; and at Logan, 80 miles north. In 1863, while work was going forward on the Salt Lake Temple, construction of the Tabernacle on Temple Square also was undertaken. This has become one of the famous buildings of America. In dimensions the Tabernacle is 250 feet long by 150 feet wide and 80 feet high. The problem of building a roof over this area was serious because neither steel rods, nails, nor bolts were available. First, the forty-four buttresses of sandstone were laid up. These were to become in effect the walls of the building, with doors between. Each of these pillars is twenty feet high, three feet wide and nine feet through. On these was constructed the huge roof. It was formed by building a vast bridgework of timbers in lattice fashion. These were pinned to- gether with wooden pegs and bound with rawhide to prevent splitting. This trusswork occupies a space of ten feet from the inside plastered ceiling to the out- side roofing. No interior pillar supports the roof. As a fitting complement to this vast auditorium, Brigham Young requested a magnificent organ. The assignment was given Joseph Ridges, an organ build- er who had joined the Church in Australia. Difficulty was experienced in securing suitable timber of long, straight grain. This was hauled by ox team three hundred miles from Pine Valley near St. George, and was laboriously shaped by skilled artisans. YEARS OF CONFLICT 199 With the completion of the building and the organ in 1870, a choir was organized. This was the beginning of the famed Tabernacle Choir which has become known throughout the nation in recent years by reason of its weekly radio broadcasts from Temple Square. The Death of Brigham Young In 1875 the President of the United States, Ulysses S. Grant, visited Utah. On his arrival in Salt Lake City he was driven through the streets thronged with people. He had accepted as true the falsehoods concerning the Mormons which were still circulated in the East, and while passing long lines of rosy-cheeked children who were waving and cheer- ing, he turned to the governor who was his host and asked, "Whose children are these, Governor?" "Those are Mormon children," the governor replied. To this the President remarked, "Governor, I have been deceived." Brigham Young by this time was a man seventy- four years of age. He was in good health, but the trial of the years was telling on him. Life had been a constant struggle from the time he had joined the Church in 1833. In summing up the results of that struggle he wrote an article for the editor of a New York paper in response to a request for a summary of his labors: I thank you for the privilege of presenting facts as they are. I will furnish them gladly at any time you make the request. The result of my labors for the past 26 years briefly summed up are: The peopling of this territory by the Latter-day Saints of about 100,000 souls; the founding of over 200 cities, towns and vil- lages inhabited by our people, the establishment of schools, fac- Mormon Tabernacle Organ and Choir Scene of "Music and the Spoken Word" heard from the "Crossroads of the West" each Sunday for many years. This historic musical organization is comprised of more than three hundred singers who serve without pay. ■»«*/«: The Historic Tabernacle on Temple Square Few buildings in America attract so many interested visitors. More than a million tourists, from every state in the Union and many foreign lands, visit this building each year. In the foreground is the Seagull Monument. 202 WHAT OF THE MORMONS? tories, mills and other institutions calculated to improve and benefit our communities. My whole life is devoted to the Almighty's service, and while I regret that my mission is not better understood by the world, the time will come when I will be understood, and I leave to futurity the judgment of my labors and their result as they shall become manifest. The end of his labors came on August 29, 1877. A few days earlier he had fallen seriously ill of what medical men have since thought was appendicitis. His last words as he lay dying were a call to the man he had succeeded — "J ose P n • • • Joseph . . . Joseph 17 Years of Endurance 1 HE subject of polygamy was con- sidered in the first section of this book. But the his- tory of the Church is so inextricably interwoven with this doctrine that it should be given further consider- ation in this section. The doctrine was first announced by Joseph Smith in Nauvoo in 1842. Many of the men close to him knew of it and accepted it as a principle of di- vine pronouncement. However, it was not until 1852 that it was publicly taught. It should be said at the outset that the practice among the Mormons was radically different from that of oriental peoples. Each wife, with her children, occupied a separate house, or, if the wives lived in the same house, as was some- times the case, in separate quarters. No distinction was made between either of the wives or the children. The husband provided for each family, was responsi- ble for the education of the children, and gave both the children and their mothers the same advantages he would have given to his family under the mo- nogamous relationship. If it was thought he could not do this, he was not permitted to enter upon the practice of plural marriage. Indications point to the fact that as a rule the children of polygamous marriages were superior physically and mentally. While the practice was extremely limited — only about three percent of the families were involved — Presidents of the Church These men faced the storm of anti Mormon persecution. • 4K& <* Brigham Young John Taylor I £* S Wilford Woodruff YEARS OF ENDURANCE 205 and while it was kept on an extremely high level, it was the kind of thing of which enemies of the Church could easily make capital. The question was agitated over the country, and it entered into the presidential campaign of 1860. When Lincoln was asked what he proposed to do about the Mormons, he replied, "Let them alone." In 1862 the Congress passed an anti-polygamy law, but it was aimed at plural marriages and not polyga- mous relations. Ten years later the Congress passed a bill prohibiting polygamy. It was considered un- constitutional by many people in the nation, and generally by the Mormons. A test case was brought into the courts of Utah, and carried through the Su- preme Court of the United States, resulting in a de- cision adverse to the Mormons. In the midst of this difficulty, John Taylor succeeded to the presidency of the Church. The years that followed were truly years of endurance. "Champion of Liberty" Elder Taylor was a native of England, where he had been a lay Methodist preacher. He emigrated to Canada in 1832, and heard Mormonism preached for the first time four years later. When he joined the Church, his bold spirit, educated mind, and ready tongue made of him an outstanding advocate of the cause. He served as a missionary in Canada, in his native England, and in France. This man selected as his motto, "The kingdom of God or nothing." He once remarked: "I do not be- lieve in a religion that cannot have all my affections, but in a religion for which I can both live and die. I would rather have God for my friend than all other 206 WHAT OF THE MORMONS? influences and powers." In this spirit he defended Mormonism with such vigor that his friends in the Church called him "the Champion of Liberty." He it was who was wounded when Joseph and Hyrum Smith were killed in Carthage jail. As senior member of the Council of Twelve Apostles, he succeeded Brigham Young as President of the Church. Thus it was during his regime that the Mormons were again made to feel the bitter hand of persecution. He foresaw the storm when in 1880, while the Saints were celebrating the fiftieth anni- versary of the Church, he warned them: "There are events in the future, and not far ahead, that will re- quire all our faith, all our confidence, all our trust in God, to enable us to withstand the influences that will be brought against us. . . . There never was a time when we needed to be more humble and more prayerful, there never was a time when we needed more fidelity, self-denial, and adherence to the prin- ciples of truth than we do this day." The storm broke two years later. The Edmunds Act was passed by Congress and became law. Polyg- amy was made punishable by fine or imprisonment — usually imprisonment. No man who had more than one wife could act as a juror in any Utah court. In Idaho those who were members of the Church were disfranchised. No one who believed in polyg- amy could become a citizen. In 1887 the Edmunds-Tucker Act gave added power to the judges who tried polygamy cases. This act also disincorporated the Church of Jesus Christ of Latter-day Saints, ordered the Supreme Court to wind up its affairs, and required that its property be escheated to the nation. YEARS OF ENDURANCE 207 The law was administered with extreme harsh- ness. Thousands of Mormons were disfranchised. A thousand men were imprisoned because they had plural families. Homes were broken. The election machinery was taken from the hands of the people. Under these conditions John Taylor died on July 25, 1887. He was succeeded by Wilford Wood- ruff. A Manifesto to the People To undertake the responsibility of Church lead- ership under such circumstances was no small task. Colonies of Latter-day Saints were now scattered from Canada to Mexico. Active missionary work was carried on throughout the United States, in the British Isles, in most of the nations of Europe, and in the islands of the Pacific. In spite of determined op- position many converts to the faith were made in all of these missions. And yet the Church in Utah was dispossessed of its property, and most of its leaders were in prison or were facing prosecution. Under these conditions Wilford Woodruff undertook the responsibility of leadership. He was eighty years of age at the time. Fortunately he had been well trained. He had joined the Church only three years after its organiz- ation. He had marched from Ohio to Missouri to aid his brethren when they were driven from Jackson County, and had passed through the Missouri perse- cutions. As we have previously seen, he was a power- ful missionary in England where he had brought more than two thousand converts into the Church. He had gone west as one of the pioneer com- pany, and Brigham Young was in his wagon when 208 WHAT OF THE MORMONS? he made the prophetic statement concerning the Salt Lake Valley: "This is the place." When President Young had indicated the site for a temple only four days after arriving in the valley, Wilford Woodruff had marked the spot with a stake. He had partici- pated in most of the significant events connected with the building of the territory since that time. But now all progress had ceased under the heavy hand of law enforcement. In a revelation given to the Church in 1841, the Prophet had declared as the word of the Lord: "Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold it behooveth me to require that work no more at the hands of those sons of men, but to accept their offerings." Another fundamental teaching of the Church also applied. One of the Articles of Faith of the organization reads: "We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law." What was to be done under the circumstances? The practice had come of revelation. It came to an end by the same means. After "earnest prayer be- fore the Lord," President Woodruff issued on Oc- tober 6, 1890 what is known in Church history as "the Manifesto." It declared an end to the practice of plural marriage. Since that time the Church has neither practiced nor sanctioned such marriage. On April 6, 1893 the great temple in Salt Lake City was declared completed, and the building was YEARS OF ENDURANCE 209 dedicated to God as His holy house. Prior to its dedi- cation non-members of the Church were invited to go through the building and its various facilities were explained to them. Since its dedication, only mem- bers of the Church in good standing have been per- mitted to enter. It was fitting that Wilford Woodruff should have lived to offer the dedicatory prayer. Forty-six years earlier he had driven the stake to mark the lo- cation of the building. For forty years he had watched its construction. Its dedication was one of the great events in the history of the area. Before his death in September 1898, President Woodruff was to participate in another significant event. Although the residents of the territory had applied for statehood in 1849, this boon had been denied because of anti-Mormon agitation throughout the nation. On January 4, 1896 Utah was admitted to the Union as a state. In ceremonies incident to the occasion, President Woodruff was asked to offer the prayer. The prayer is significant of the man: Almighty God, the creator of heaven and earth, Thou who are the God of the nations and the Father of the spirits of all men, we humbly bow before Thee on this great occasion. . . . When we gaze upon these fertile valleys with their abund- ant products of fields and garden, their pleasant homes and pros- perous inhabitants . . . and contrast these with the barren and silent wastes which greeted the eyes of the Pioneers when first they looked upon these dry sage lands less than half a century ago, our souls are filled with wonder and with praise. . . . And now when the efforts of several decades to secure the priceless boon of perfect political liberty . . . have at length been crowned with glorious success, we feel that to Thee, our Father and our God, we are indebted for this inestimable blessing. 210 WHAT OF THE MORMONS? We pray Thee to bless the President of the United States and his cabinet, that they may be inspired to conduct the af- fairs of this nation in wisdom, justice and equity that its rights may be maintained at home and abroad and that all its citizens may enjoy the privileges of free men . . . and may the privileges of free government be extended to every land and clime and op- pression be broken down to rise no more, until all nations shall be united for the common good, that war may cease, that the voice of strife may be hushed, that universal brotherhood may prevail, and Thou, our God, shall be honored everywhere as the Everlasting Father and the King of peace. 18 The Sunshine of Good Will oA- T the age of 84, when most men have laid aside their life's work, Lorenzo Snow suc- ceeded Wilford Woodruff as President of the Church. As with the men who had gone before him, early in life he gained extensive experience in the Church, serving on missions both at home and abroad. When he took over the leadership of the organ- ization, the Church was in a desperate financial con- dition. The nation had passed through a severe eco- nomic depression, which had been felt in the West as elsewhere. Then, too, under the anti-polygamy prose- cution the payment of tithing had seriously de- creased. The property of the Church had been es- cheated, and much of the incentive for paying tith- ing had gone. The organization was under a stag- gering burden of indebtedness. In the spring of 1899, in the midst of this situ- ation, President Snow made a trip to the town of St. George in southern Utah. Drought had blighted the land. The preceding winter had been the driest in thirty-five years, and the one preceding that the driest in thirty-four years. The people were discour- aged, for it appeared as if a curse had come over what once had been a garden-land. By inspiration, as President Snow said, he spoke to the assembled Saints on the law of tithing. Had 212 WHAT OF THE MORMONS? not the Lord said through the Prophet Malachi that Israel had robbed Him in tithes and offerings? And had He not also given them a promise that if they would bring their tithes into the storehouse, He would open the windows of heaven and pour out a blessing that they would not have room enough to receive it? The President then went on to promise the Saints that if they would faithfully pay their tithes, they could plant their crops and rain would come. The people heeded the counsel. They paid their tithes, not only in St. George, but throughout the Church as the President continued his appeals for obedience to the commandment of God. But weeks passed in the southern colony, while hot winds blew and the crops wilted. Then one morning in August a telegram was laid on the President's desk: "Rain in St. George." The creeks and rivers filled and the crops matured. In 1907 the last of the Church's indebtedness was paid. Since then the Church has been free of financial stress. Joseph F. Smith Lorenzo Snow died October 10, 1901. He was succeeded by Joseph F. Smith, son of Hyrum Smith who was murdered in Carthage jail. His life is worthy of note because it epitomizes the history of Mor- monism from a position of ignominy to one of wide respect. He was born November 13, 1838 at Far West, Missouri. At the time his father was a prisoner of the mob-militia whose avowed purpose was to ex- St. George Temple One of four temples constructed at great sacrifice during Utah's pioneer era. It stands as a gleaming monument to the faith and integrity of the men and women who settled the southern part of the state. 214 WHAT OF THE MORMONS? terminate the Mormons. When he was an infant his mother carried him in the flight from Far West to Illinois. One of his earliest recollections was of that his- toric night of June 27, 1844, when he was five years of age. A knock was heard on his mother's window and a trembling voice whispered that his father had been killed by the Carthage mob. As a seven-year-old boy he heard the roar of guns incident to the final expulsion of the Mormons from Nauvoo, and before reaching his eighth birthday he drove a team of oxen most of the way across Iowa. In 1848 the family crossed the plains. It was no small task for a ten-year-old boy to yoke and un- yoke oxen as well as drive most of the day. When the boy was thirteen, his mother died, her vitality completely exhausted by the experiences through which she had passed. Two years later he was called on a mission to the Hawaiian Islands. Making his way to the Coast, he worked in a shingle mill to earn money to pay his way to the Islands. Following his missionary experience in Hawaii, he served the cause in the British Isles as well as in other fields of labor. He became President of the Church in 1901. Shortly after this, Reed Smoot was elected U. S. Senator from Utah. But his seat was contested by political enemies who played on the old polygamy issue. Joseph F. Smith, rather than the senator, became the principal target of at- tack. He was cartooned and slandered over the na- tion. But he had seen so much of intolerance, that he passed over this new outburst, saying of those who opposed him, "Let them alone. Let them go. Give THE SUNSHINE OF GOODWILL 215 them the liberty of speech they want. Let them tell their own story and write their own doom." In spite of all such attacks, these were years of progress for the Church. Missionary work was ex- tended. Scores of beautiful buildings were erected, including three temples — one in Arizona, one in Canada, and one in the Hawaiian Islands. A Bureau of Information was established on Temple Square in Salt Lake City. Thousands of tourists came from all parts of the world, usually out of curiosity. They learned the facts concerning the Mormons and the old hatreds, the old bitterness slowly gave way. On November 18, 1918 Joseph F. Smith died. Newspapers which had slandered his character paid editorial homage to him, and prominent men throughout the nation paid high tribute to his mem- ory. The years had vindicated him and the cause to which he had dedicated his life. Heber J. Grant Four days following the death of President Smith, Heber J. Grant became President of the Church. His father had been a counselor to Brigham Young, but had died when the boy was nine days old. He was born November 22, 1856, the first of the presidents of the Church to have been born in Salt Lake City. Heber J. Grant was by nature a practical man. His chief talent lay in the field of finance, and as a young man he made an enviable record. But at the same time he was active in Church affairs, and when only twenty-six years of age, he was ordained a mem- ber of the Council of Twelve Apostles. From that Four Presidents of the Church Lorenzo Snow Joseph F. Smith Heber J. Grant George Albert Smith President David 0. McKay Ninth President of the Church 218 WHAT OF THE MORMONS? time forward he was a zealous worker in the cause of Mormonism. His financial abilities were shown to marked de- gree when during the depression of the Nineties he was sent east by the President of the Church to bor- row money. In spite of business conditions and the popular attitude toward the Mormons, he returned with hundreds of thousands of dollars which proved a great boon in those difficult times. It was this in- debtedness, in part, which was discharged during the administrations of Lorenzo Snow and Joseph F. Smith through the faithfulness of the membership in the payment of tithes. Heber J. Grant was also a leading factor in the establishment of the western beet sugar industry. The Church was interested in this because it meant a cash crop for thousands of its members. Accordingly, it materially assisted in the founding of this industry which has put millions of dollars into the hands of western farmers. One of President Grant's favorite projects was giving away books. The funds for this purpose he called his "cigarette money." During his lifetime he passed out more than a hundred thousand volumes at his own expense. Unflinching in his loyalty to his church and its teachings, he was nevertheless a great friend maker. Leaders in business, education, and government were his intimate friends, and his capacity for getting along with people greatly helped in breaking down the wall of prejudice which had existed against the Mormons. His administration was an era of progress. The Church passed its hundredth anniversary in 1930, commemorating the event with a great celebration. THE SUNSHINE OF GOODWILL 219 Unhampered by the oppression of religious bigots, freed from the brutality of mobs, strong enough to assert its power for good, it flourished in an era of good will previously unknown in all of its history. George Albert Smith President Grant died May 15, 1945 in his eighty-ninth year. He was succeeded by George Al- bert Smith. President Smith also was a native of Salt Lake City, having been born here April 4, 1870. As a young man he served on a mission in the South- ern States, and, after becoming a member of the Council of Twelve Apostles, he presided over the af- fairs of the Church in Europe. One of his major interests was Scouting. He served as a member of the National Executive Board of Boy Scouts of America, and received the highest awards for local and national service to the cause of Scouting. In the official citation given him by na- tional officials, it was stated that "to his enthusiasm for its [Scouting's] program must be largely traced the fact that Utah stands above all other states in the percentage of boys who are Scouts." For many years President Smith took a leading part in preserving the story of America's pioneers. He was the organizer and served as president of the Utah Pioneer Trails and Landmarks Association, under whose sponsorship the Mormon trail from Nauvoo to Salt Lake City was marked with stone and bronze. He likewise served as vice-president of the Oregon Trail Memorial Association, and was one of the organizers of the American Pioneer Trails Association. 220 WHAT OF THE MORMONS? The Church in Our Time President Smith passed away on April 4, 1951, his eighty-first birthday. He was buried from the Salt Lake Tabernacle on April 7, and two days later, in the same building, members of the Church, "in sol- emn assembly," sustained David Oman McKay as president of the Church. President McKay was then seventy-seven, hav- ing been born at Huntsville, Utah, September 8, 1873. By training he is an educator, but he has de- voted most of his life to the Church, having become a member of the Council of the Twelve at the age of thirty-two. Perhaps his major interest has been the world-wide missionary work of the Church. Few if any men in all the history of Mormonism have travelled so widely or have done more to promote the cause of the Restored Gospel of Jesus Christ. From the time of his first mission to the British Isles in 1897, he has actively promoted the unique Mormon missionary program. A man of commanding appearance, with a re- markable capacity for making friends, he also has served his nation and state in many capacities. In 1947 Utah commemorated her centennial with a great celebration under President McKay's direction as chairman of the Centennial Commission. One of the highlights of the celebration was a convention of governors of the United States who joined the citi- zens of Utah in paying tribute to the Mormon Pio- neers who built a commonwealth in the desert. It was during this same celebration that a fitting monu- ment was unveiled at the site where Brigham Young THE SUNSHINE OF GOODWILL 221 first looked over the Salt Lake Valley and declared, "This is the place." The Mormon people are always mindful of their history. They know that the Church has reached its present stature only because of the trials and the courageous efforts of the men and women who made its history. It has endeavored to preserve their mem- ory with suitable monuments as a reminder to this generation of the price paid for the peace they enjoy. Among these monuments is one at Joseph Smith's birthplace at Sharon, Windsor County, Ver- mont. It is a striking shaft of marble, a monolith thirty-eight and one-half feet high, one foot for each year of the Prophet's life. Crowning the Hill Cu- morah in western New York is another imposing monument. Surmounting a granite shaft is a statue in heroic size representing Moroni, the resurrected being who delivered the plates of the Book of Mor- mon to Joseph Smith. Scenes of historical interest in other places have likewise been suitably marked. One of the most beau- tiful of these monuments stands in the old pioneer cemetery at Winter Quarters, Nebraska. It was placed in remembrance of the thousands who died in the forced migration across the plains. On the State Capitol grounds in Salt Lake City the citizens of Utah have erected an inspiring monu- ment to the memory of the Mormon Battalion. The most recently-dedicated is the so-called "This Is the Place" Monument. The men and women of that pioneer era are gone. Gone are the days of forced winter marches, of burning homes and desecrated temples, of lonely graves on the prairie. Another generation has come 222 WHAT OF THE MORMONS? to whom these trials are but words of history. But this generation also has its problems. Never was there a greater need for religion. Seldom if ever have men and nations been more abjectly destitute of the principles of Christianity applied to living. And now, as before, the Church of Jesus Christ of Latter-day Saints is endeavoring to meet this chal- lenge and this opportunity. It has ever had but one purpose, and now, under able and inspired leader- ship, it is pursuing that purpose more vigorously than at any time in its history. That objective is to bring men and women to a knowledge of the eternal truth that Jesus Christ is the Savior and Redeemer of the world, and to a realization that only through the cultivation of faith which actively manifests it- self in good works can men and nations enjoy peace. Acknowledgments and Credits Most of the photographs used in this book were drawn from Church files. In addition acknowledgment is gratefully extended the following for the use of photographs: The Improvement Era, the Deseret News, Hal Rumel, W. Earl Lyman, Don H. Smith, Paul Swenson, Al- bert R. Peterson, D. B. McRae, Fellowcraft Studios, and W. Claudell Johnson. Special acknowledgment and credit are extended as follows: End paper illustrations by Hal Rumel. Portrait of the Prophet Joseph Smith, p. 59, is from a painting by Majors, possessed by the family of Joseph Smith. Frederick M. Smith presented a photograph of the painting to President George Albert Smith. The Sacred Grove, p. 61, and the Hill Cumorah, p. 71, were copyrighted in 1935 by D. B. McRae. Joseph Receives the Plates, p. 70; Hill Cumorah Monument, p. 71; Monument Plaques, pp. 84, 85; and Handcart Pioneer Family, p. 189, are all the work of Torlief Knaphus, sculptor. Baptism of Joseph Smith and Oliver Cowdery, p. 80; and Teach- ing the Indians, p. 96, are from murals in the Arizona Temple. Nauvoo the Beautiful, p. 129, was painted by Robert L. Shep- herd for the 1947 Centennial Pageant Committee of the Church. Mormon Migration murals. — pp. 146, 147, 169, are the work of Avard Fairbanks, as is the Tragedy of Winter Quarters, p. 160. The Temple in Ruins, p. 129; Crossing the Missouri River, p 151; and Historic Fort Laramie, p. 168, are from Frederick Piercy's Route from Liverpool to the Great Salt Lake Valley. "This Is the Place" Monument, p. 172; Coming of the Gulls, p. 176; and Seagull Monument, p. 177, are all the work of M. M. Young, sculptor. Old Union Fort, p. 184, painted by Carlos Andreson, is used by permission of George A. Green. The Handcart Migration, p. 189, was painted by Wm. H. Jack- son, and is used by special permission of the American Pioneer Trails Association. To all unnamed who have contributed toward the production of this work grateful appreciation is extended. Index of Illustrations Page Historic Temple Square in Salt Lake City Inside cover Stratford Ward, Salt Lake Cty 10 Wilshire Ward, Los Angeles 10 In the Nation's Capital 11 First Unitarian Church 14 St. Mark's Episcopal Cathedral 14 Roman Catholic Cathedral of the Madeleine 15 Utah State Capitol Building with Mormon Battalion Monument.... 18 Airview of a Section of Salt Lake City 18 Brigham Young University, Provo, Utah 31 Grain Elevator, Welfare Square, Salt Lake City 41 The First Presidency of the Church of Jesus Christ of Latter-day Saints 46 Church Administration Building, Salt Lake City 47 Oahu Stake Tabernacle, Honolulu, Hawaii 51 Joseph Smith, the Mormon Prophet 59 The Sacred Grove, Smith Farm, Palmyra, New York 61 Joseph Receives the Plates 70 Moroni Monument 71 The Hill Cumorah 71 Facsimile of Characters on the Plates 74 Oliver Cowdery, Amanuensis to the Prophet 77 Baptism of Joseph Smith and Oliver Cowdery 80 Three Witnesses Plaque, Hill Cumorah 84 Eight Witnesses Plaque, Hill Cumorah 85 Early Converts: Willard Richards, Sidney Rigdon, Orson Spencer 93 Teaching the Indians 96 The Kirtland Temple 107 Mansion House — Nauvoo Home of Joseph Smith 128 Nauvoo from the Iowa Side of the River 128 Nauvoo, the Beautiful 129 The Temple in Ruins 129 Carthage Jail 141 John Taylor's Watch 141 The Tragic Exodus from Nauvoo 146 Westward Across the Prairie 147 Come, Come, Ye Saints (Song) 149 Crossing the Missouri River 151 Mormon Battalion Monument 155 INDEX OF ILLUSTRATIONS 225 "The Tragedy of Winter Quarters" 160 Brigham Young 162 Odometer to Measure Distance 163 Bulletin of the Plains 163 Pioneer Encampment at Independence Rock 168 Historic Fort Laramie 168 Entering the Salt Lake Valley 169 The Lone Tree that Stood in the Valley in 1847 169 "This is the Place" Monument 172 The Coming of the Gulls 176 Seagull Monument, Temple Square, Salt Lake City 177 Old Union Fort — An Early-day Settlement 184 Pioneer Paper Mill 184 Handcart Pioneer Family 189 The Handcart Migration 189 The Pony Express 194 The Rails Joined 195 Detail of Tabernacle Roof Construction 197 Wooden Peg and Rawhide Thong 197 Mormon Tabernacle Organ and Choir 200 The Historic Tabernacle on Temple Square 201 Presidents of the Church — Brigham Young, John Taylor, Wilford Woodruff, 204 St. George Temple 213 Four Presidents of the Church — Lorenzo Snow, Joseph F. Smith, Heber J. Grant, George Albert Smith 216 President David O. McKay 217 The Once-barren Valley of the Great Salt Lake Inside back cover Ind ex Aaronic Priesthood, confirmation of, 79; offices of, 105. Acknowledgments, 223. Allen, Captain James, call for Mormon Battalion issued by, 152. Alcohol, 29, 42. Anthon, Dr. Charles, 74, 75. Aphorisms, Mormon, 24. Army Service, 12, 43. Apostles, 49, 50, 105. B Baptism, 21; for the dead, 131. Battalion, see Mormon Battalion. Beliefs, statement of, 21-34. Bennett, Dr. John C, 135. Bible, place of in Church, 26, 27; revision of, 99, 100. Bigler, Henry, journal of, 179. Bishop, calling and duties of, 19, 36, 37, 48. Bishopric, ward, 36; Presiding, 49. Boggs, Lilburn W., 121, 135. Book of Mormon, origin, 68-72; story of, 76; witnesses to, 81-88; cost of first edition, 88. Brannan, Samuel, 170. Bridger, Jim, 170. Brigham Young University, 33. "Buchanan's Blunder," 193, 194. Caldwell County, Missouri, III Carthage Jail, 137-142. Catholicism, 9, 16. Central Pacific Railroad, 196. "Champion of Liberty," 205. Chase, Senator of Ohio, 191. Church of Jesus Christ of Latter- day Saints, reason for name of, 9, 90; organized, 89; objective of, 222; (see also Mormon). Church, government of, 24, 25; program of, 35-45; week day ac- tivities of, 39. Clayton, William, 148, 149. Clergy, no paid Mormon, 17. Clifford, Major, 156. "Come, Come, Ye Saints," Lat- ter-day Saint hymn, 148. Cooke, Colonel Philip S. George, 154, 193. Council Bluffs, 150, 153. Council of the Twelve Apostles. 49, 50.; 105. Cowdery, Oliver, Amanuensis to the Prophet, 76, 77; baptism of, 80; witness to Book of Mor- mon, 81-83. D Deacon, office of, 25. Deity, doctrine of, 21-23. Dellenbaugh, F. S., on quality of pioneering, 185. Doctrine and Covenants, 27. Doctrinal Standards, 100. Doniphan, General A. W., saves Prophet's life, 122; salutes Bat- talion, 153. Donner Party, 170. Douglas, Judge Stephen A., 130. Edmunds Act, 206. Edmunds-Tucker Act, 206. INDEX 227 Education, 30-33; school of the Prophets, 104; education a con- cern of religion, 104; of young, 159. Elder, 25; presiding, 105. El Paso, 153. Emigrating Fund Company, 188. Excommunication, 50. Exodus of the Mormons, 145-157. Far West, Missouri, 120. Fast Day, 34. Finances, Church, 33, 34. First Presidency, 49. Ford, Governor Thomas, 137, 138, 139. Fordham, Elijah, 125. Foster, Charles A., 136. Foster, Robert D., 136. Gila River, 153. God, and man, 21-23. Gold, in California, 178-182. Gospel of John, 78. Grandin, Egbert B., Book of Mor- mon printed by, 88. Grant, Heber J., president of Church, 215; abilities of, 217, 218; death of, 219. Greeley, Horace, 194. Greene, Rev. John P., 91. H Hale, Emma, wife of Joseph Smith, 72, 73. Harmon, Appleton, 166. Harris, Martin, relations with Joseph Smith, 73, 74, 75, 76; witness to Book of Mormon, 81- 83. Harris, Moses, 167. Heaven, 23, 24. Hell, 23, 24. Higbee, Chauncey L., 136. High Priest, office of, 25. Hill Cumorah, 68-72, 78. Hinkle, Colonel George M., 121. Holy Ghost; Doctrine of. 22; be- stowed on first members of Church, 89. Hyde, Orson, mission of, to Pales- tine, 127. I Illinois, Mormons move to, 122 ff.; exodus of Mormons from, 145. Indians, American, 78. Independence, Missouri, 113, 118. J Jesus Christ, relation in Godhead, 22. Jackson County, Missouri, visited by missionaries, 96; visited by Joseph Smith, 97; settlement of Mormons in, 113 ff. K Kane, Thomas L., on description of Nauvoo, 132-133; on descrip- tion of Mormon situation in Lee County, Iowa, 157; on petition- ing President, 193. Kimball, Heber C, meets Joseph Smith. 105-106; mission of, to England, 110; counselor to Brigham Young, 178; prophecy of, 181. Lamanites, 76, 78; mission to, 94; story of, 190, 191. Laramie, Fort, 167. 228 WHAT OF THE MORMONS? Latter-day Saints, (see Mormon) ; meaning of name, 9. Law, William, 136. Law, Wilson, 136. Leavenworth, 153. Liberty, Missouri, 123. Life, pre-mortal, 23. Lincoln, Abraham, attitude of to- ward Mormons, 205. Lucas, General, Samuel D., 121. M Malachi, Prophet, 212. Man, God's creation, 22; God and, 21-23. Markham, Stephen, 138. Marshall, James W., 179. Marriage, in Mormon theology, 27-29. Masonic Grand Master, on Joseph Smith, 133. McClintock, James H., on Cali- fornia colonization, 183-185. McKay, President David O., 220. Missions, where organized, 17; in Melchizedek Priesthood, (see Priesthood). Missions, where organized, 13; in Great Britain, 110, 125, 126; in France, Italy, etc., 182. Missouri, first Mormon settlement in, 98; the Church in, 113-123. Mobocracy, 116, 117; 120-123. Money, use of within Church, 33-34. Mormon Battalion, 152-157. Mormons, defined, 9, 12, 13, 19-20; where they live, 12. Moroni, Angel, 66-72; 78, 82. Mutual Improvement Association, 40. N Name of the Church, 9, 90, 91 92. Nauvoo, 123-135; building of the temple in, 130-133; fall of, 154- 157. Nauvoo Expositor, 137. Nebraska, 167; (see also Winter Quarters) . Nephites, 78. New York Tribune, Reporter Horace Greeley interviews Brigham Young for, 194. Nirvana, not in Mormon doc- trine, 24. Officers, general Church, 49, 50; stake, 50; ward, 52. Ohio, Church in, 99-111; exodus from, 110. Organization, general, regional, local, 49-53; original completed, 105. Page, Hyrum, witness of Book of Mormon, 86. Palmyra, 57; location of in rela- tion to Hill Cumorah, 68. Parker, Major, 156. Patriarch, office of, 49. Pearl of Great Price, 27. Peterson, Ziba, 94. Phelps, William W., 115. Philosophy, of Church, 21. Plates, (see Book of Mormon). Platte Rivers, 167. Polygamy, 27-28, 203-205, 210-211. Pony Express, 195-196. Population, Mormon, 12, 13. Pratt, Orson, 165; excerpts from journal of, 166-167, 170, 171. Pratt, Parley P., joins Church, 91; missionary work of, 94-96; an- nouncement of concerning Brit- ish Mission, 182. INDEX 229 Pre-existence, 23. Priest, 25. Priesthood, meaning of, members holding, orders of, 24; grades of, authority of, 25; duty of quorums, 37, 43; quorum organ- ization, 52; restored, 79-81; or- ganization of completed, 105. Primary Associations, 39. Protestants, 9. Pueblo, Colorado, 167. Quincy, Illinois, 123. Quincy, Josiah, 133. Railroad, transcontinental, 196; (see Central Pacific, Southern Pacific, Union Pacific). Recreation program, 40. Relief Society, 39. Revelation, principle of modern, 25, 26. Richards, Willard 92; escapes at Carthage, 142; counselor to Brigham Young, 178. Richards, Franklin D., 182. Ridges, Joseph, 198. Rigdon, Sidney, conversion of, 94, 95; persecution of, 102; accom- panies Joseph Smith to Missouri, 111; or government, 136. Rio Grande Valley, 153. Rockwell, O. P., 135. Route of Mormon Battalion, 153. Route of Mormon Pioneers, 167. Sabbath Day, policy regarding, 164. Sacrament, 25. Saint, defined, 9. Salt Lake Valley, description of, 173. San Bernardino, California, 183. Santa Fe, New Mexico, 153. San Pedro River, 153. Schools, Church, 32, 33. Scouting, in the Church, 40; President George Albert Smith and, 219. Scripture, Church, 26, 27; in ref- erence to Church officers, 48; Epistle of James, 58; American, 66. Sea gulls, the coming of, 175. Seventy, 25, 105. Smith, George Albert, 219. Smith, Hyrum, witness of Book of Mormon, 86; death of, 142-144. Smith, Prophet Joseph, story of Church and, 58-64; early ex- periences of, 65-66; Priesthood received by, 79-88; testimony of, 101; on war, 102; description of, 133; death of, 138-144. Smith, Joseph Sen., witness of Book of Mormon, 86. Smith, Joseph F., 212-215. Smith, Lucy Mack, 57. Smoot, Senator Reed, 214. Snow, Eliza R., on conditions of exiles, 145. Snow, Erastus, enters Salt Lake Valley, 171. Snow, Lorenzo, 211. Southern Pacific Railroad, 153. South Pass, 167. Spencer, Orson, 92. Standard works of the Church, 27. St. George, (see Temple). Stake, defined, 17; where found. 17; officers of, 50. Sugar Creek, 150. Sunday, Church program on, 36- 39; School, 38. Susquehanna River, 79, 80. 230 WHAT OF THE MORMONS? W Tabernacle, roof construction of, 197-198. Tabernacle Choir, 199, 200. Taylor, John, 140, 142; at Carth- age, 142; succeeded Brigham Young as President of the Church, 205-207. Teacher, office of, 25. Temple, Salt Lake, 196; St. George, 198, 212; Manti, 198; Salt Lake completed, 208-209. Tithing, use of, 33; financial law of Church, 119; Lorenzo Snow on, 211, 212. Tobacco, 29, 42. Translation, Book of Mormon, 73-76. War, prophecy on, 102, 103. Welfare Program, 41, 42, 49. Whitmer, Christian, 85. Whitmer, Jacob, 85. Whitmer, John, 85, 89, 94. Whitmer, Peter, Jr., 85. Who's Who in America, 12. Willie Handcart Company, 190. Windsor County, Vermont, 221. Winter Quarters, 174, 175, 221. Witnesses to Book of Mormon 81ff. Woodruff, Wilford, 126, 207-210. Word of Wisdom, 103. Wordsworth, 23. U Union Pacific Railroad, 165, 196. Unitarian Church, 14. Urim and Thummim, 66-69, 73. Utah, Mormon population of, 13. Utah Pioneer Trails and Land- marks Assoc. 219. Young, Brigham, 27, 91, 105-106, 162, 164, 165, 171, 173, 174, 178, 180, 190-194, 198, 199. Zion, city of, 113-114, 182, 183. m I M »■! II' (Isaiah 35:1) 0f V