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HISTORY

OF THE

CHURCH OF JESUS CHRIST

OF

LATTER-DAY SAINTS.

PERIOD I.

History of Joseph Smith, the Prophet.

BY HIMSELF.

VOLUME V.

AN INTRODUCTION AND NOTES BY B. H. ROBERTS.

PUBLISHED BY THE CHURCH.

SALT LAKE CITY, UTAH,

1909.



TABLE OF CONTENTS.

VOLUME V.

INTRODUCTION.

Dr. John C Bennett.

The Attempted Assassination of Governor Boggs of Missouri.

The First Attempt of Missouri to Extradite the Prophet.

The Second Attempt of Missouri to Extradite the Prophet.

Prospecting the West with a View to Removal of the Saints.

Development of the Prophet's Character.

Doctrinal Development.

The Time when the Revelation on the Eternity of the Marriage Covenant,
Including a Plurality of Wives, was Given, and its Authorship.

CHAPTER I.

INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN
C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH
COUNCIL TO THE SAINTS.

Inauguration of Endowment Ceremonies.

General John C. Bennett's Perfidy.

The Work in England.

The Prophet's Letter to Horace R. Hotchkiss--Explaining why the Former
had taken Advantage of the Bankrupt Law.

Interview with Sidney Rigdon.

Moral Improvement of Nauvoo.

Branch Organization of Philadelphia Authorized.

General Conference in England.

Attitude of the Press.

Affidavit of John C. Bennett.

Resignation of Bennett as Mayor of Nauvoo.

Charge Against Robert D. Foster.

An Epistle to the High Council of the Church of Jesus Christ of
Latter-day Saints Scattered Abroad.

{IV}

CHAPTER II.

ACTIONS IN RELATION TO JOHN C. BENNETT, _et al_.--THE PROPHET'S
INSTRUCTIONS TO THE RELIEF SOCIETY--TREATISE ON THE HOLY GHOST--WILLIAM
LAW'S DEFENSE OF THE SAINTS--THE PROPHET'S ADDRESS TO THE CHURCH.

The Fall of Chauncey L. Higbee.

Confessions of John C. Bennett.

The Prophet's Political Attitude.

Address of the Prophet to the Relief Society.

Discourse by the Prophet.

Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo,
June 9, 1842.

Condition of English Saints in Nauvoo.

Hyrum Clark sent to England.

The Prophet's Confirmation of William Law's Defense of the Saints.

An Address to the Church of Jesus Christ of Latter-day Saints and all
the Honorable Part of the Community.

The Prophet's Letter to Jeanette Richards.

The Prophet's Letter to Governor Carlin on John C. Bennett Affairs.

Council Meetings at the Prophet's Home.

George Miller's Letter to Governor Reynolds of Missouri.

CHAPTER III.

CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN--ANENT
JOHN C. BENNETT'S CHARACTER--PHRENOLOGICAL CHARTS OF THE PROPHET _et
al_.--THE GOVERNMENT OF GOD.

Letter of Governor Thomas Carlin to Joseph Smith--Anent John C. Bennett.

Letter of Horace R. Hotchkiss to Joseph Smith--On the Prophet Taking
Advantage of the Bankrupt Act.

Letter of Joseph Smith to H. R. Hotchkiss--Reply to Above.

A Phrenological Chart of Joseph Smith the Prophet by A. Crane, M. D.,
Professor of Phrenology.

Parade of the Legion.

Expedition to the Pineries.

Phrenological Chart of Willard Richards.

A Phrenological Chart of Brigham Young.

CHAPTER IV.

THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR
BOGGS OF MISSOURI--CORRESPONDENCE WITH GOVERNOR CARLIN--THE CHARACTER
OF JOHN C. BENNETT--PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE
ROCKY MOUNTAINS.

Affidavit of Lilburn W. Boggs Ex-Governor of Missouri.

Affidavit of the City Council Anent John C. Bennett.

{V} Petition of the Nauvoo City Council to Governor Carlin.

Affidavit of Hyrum Smith.

Affidavit of William Law.

Letter of Governor Carlin to Joseph Smith Anent the Foregoing
Resolution and Petition.

Letter of the Prophet to Governor Carlin--Satisfied with the Governor's
Attitude.

Death of Bishop Vinson Knight.

Requirements of High Priests.

Prophecy that the Saints would be Driven to the Rocky Mountains.

Arrest of the Prophet on a Requisition of Missouri.

The Prophet's Comments on his Arrest.

CHAPTER V.

THE PROPHET IN SECLUSION--CORRESPONDENCE WITH WILSON LAW--COMPANIONSHIP
OF THE PROPHET AND HIS WIFE, EMMA SMITH--THE PROPHET'S APPRECIATION OF
HIS FRIENDS.

Meeting of the Prophet with Confidential Friends.

State of Things in Iowa.

Efforts to Throw the Prophet off his Guard.

Visit of Emma to the Prophet.

Letter of the Prophet to Wilson Law--Directing the Latter how to
Proceed on Certain Contingencies Arising.

The Departure of Emma for Nauvoo.

Letter of Wilson Law to the Prophet, Expressing Willingness to Carry
out the Latter's Instructions.

Unfriendly Spirit at Carthage.

Calmness and Courage of the Prophet.

The Prophet's Letter to Emma Smith--Detailing Prospective Movements.

Joseph Smith's Letter to Wilson Law--Concerning Probable Movements of
the Prophet.

Blessing of the Prophet upon Erastus H. Derby.

Sentiments of the Prophet Towards his Wife Emma.

The Prophet's Love for his Brother Hyrum.

The Bond Between the Prophet and Newel K. Whitney.

The Prophet's Exaltation of Spirit.

The Prophet's Gratitude.

CHAPTER VI.

CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, _et al_.--THE
PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE
SAINTS--REVIVAL OF THE ZEAL OF SIDNEY RIGDON--THE PROPHET'S BLESSINGS
UPON HIS FRIENDS.

Letter of Emma Smith to Joseph Smith Relating to the Future Movements
of the Prophet, and Items of Business.

Letter of Wilson Law to {VI} Joseph Smith--Advises Retirement of the
Prophet from Nauvoo until next Governor takes Office.

Letter of James Arlington Bennett to Joseph Smith, Anent John C.
Bennett and his Forthcoming Anti-Mormon Book.

The Prophet's Place of Retirement Discovered.

Letter of Wilson Law to Joseph Smith--Advising that the Prophet Secret
Himself in Nauvoo.

Letter of Emma Smith to Governor Carlin--Pleading the Cause of the
Prophet and the People of Nauvoo.

The Prophet's Removal to Carlos Granger's in Nauvoo.

Governor Carlin's Views of Affairs in Nauvoo.

The Prophet's Return to his Home.

Minutes of the Nauvoo High Council Meeting.

Ordination of Amasa M. Lyman to the Apostleship.

John C. Bennett Deposed as Chancellor of Nauvoo University.

Sidney Rigdon's Re-affirmation of his Faith.

The Strange Experience of Eliza Rigdon.

Elder Rigdon's Attitude Towards the Prophet.

Remarks of Hyrum Smith.

Hyrum Smith's Admonition.

Effect of the Meeting.

The Prophet's Blessing on Joseph Knight, Son.

Newel Knight and Joseph Knight, Jun., the Prophet's Friends.

The Prophet's Feelings Towards Orrin Porter Rockwell.

The Prophet's Testimony of his Father.

The Prophet's Characterization of his Mother.

The Character of Don Carlos Smith.

The Prophet's Prayer.

CHAPTER VII.

EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT--THE
PROPHET'S REAPPEARANCE AMONG THE PEOPLE--HIS DISCOURSE AT THE SPECIAL
CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO.

Letter of Governor Carlin to Emma Smith, Anent the Prophet's
Difficulties in Missouri.

Plans for the Defense of the Church.

Emma Smith's Letter to Governor Carlin--Defense of the Prophet,
Arraignment of Missouri.

Minutes of a Special Conference held at Nauvoo.

Return of the Prophet to the People.

The Saints' Weapons of Warfare.

The Prophet's Plan of Campaign.

Minutes of the Female Relief Society--Remarks of the Prophet.

{VII}

CHAPTER VIII.

INSTRUCTIONS ON BAPTISM FOR THE DEAD--CORRESPONDENCE BETWEEN EMMA SMITH
AND GOVERNOR CARLIN--THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON
BENNETT.

Orson Hyde's Pamphlet.

A Letter from the Prophet to the Saints at Nauvoo--Directions on
Baptism for the Dead.

Excerpt from a Communication from William Law.

Petition of the Female Relief Society to Governor Carlin.

Letter of the Prophet to the Church--Further Directions on Baptism for
the Dead.

The Letter's Effect.

Governor Carlin's Letter to Emma Smith--Nauvoo Charter and the Writ of
Habeas Corpus.

The Prophet's Letter to James Arlington Bennett--The Forthcoming Book
of John C. Bennett.

CHAPTER IX.

CORRESPONDENCE OF THE PROPHET WITH JAMES ARLINGTON BENNETT--EMMA'S
ILLNESS--PLOTS TO ENTRAP THE PROPHET--LEGAL OPINION OF JUSTIN
BUTTERFIELD ON MISSOURI PROCEDURE.

Movements of the Prophet in Nauvoo.

Letter from Brigham Young and Heber C. Kimball--Reporting their
Movements.

Letter of James Arlington Bennett--Treating Chiefly of John C. Bennett
and his Book.

Temple Committee Affairs.

Letter of Elder Orson Pratt--Denying any Relations with John C. Bennett.

Reward Offered for the Arrest of the Prophet.

The Illness of Emma Smith.

Rigdon's Reports of Plots.

More Missouri Plots.

The Prophet's Removal to Father Taylor's.

The Mormons.

Justin Butterfield's Legal Opinion on the Efforts to Drag Joseph Smith
into Missouri.

CHAPTER X.

TEMPLE AFFAIRS--THE PROPHET'S ADDRESS TO "NEW-COMERS"--CITY COUNCIL'S
ACTIONS AS TO WRITS OF HABEAS CORPUS.

Temporary Floor in the Temple.

The Prophet at the Temple.

The Prophet's Advice to New-comers.

Return of Dr. Richards to Nauvoo.

Accident to the Prophet's Carriage.

Return of Hyrum Smith and Wilson Law.

Return of Brigham Young _et al_.

The Prophet's Consultation with Calvin A. Warren.

Post Office Affairs at Nauvoo.

Letter of George D. Watt, Reporting Emigrants.

{VIII} CHAPTER XI.

PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"--PROGRESS
OF WORK ON TEMPLE--DIVISION OF NAUVOO INTO TEN WARDS--WILLIAM SMITH IN
THE ILLINOIS LEGISLATURE--GOVERNOR FORD OF MISSOURI'S DEMAND FOR THE
PROPHET.

Vote to Suspend the _Millenial Star_.

Disaster on Island of Madeira.

Letter of the Prophet to H. R. Hotchkiss--Land Purchase Contract
Considered.

Sudden Illness of Brigham Young.

Temple Structure Difficulties.

Extract of a Letter from Orrin Porter Rockwell, Superscribed to Newel
K. Whitney.

Inaugural Address of Governor Ford.

Agitation as to Nauvoo Charters.

Speech of William Smith on the Chartered Rights of Nauvoo.

Governor Ford to Joseph Smith--on the Missouri Requisition.

Letter of Justice Butterfield--Opinion on Governor Ford's Action.

Letter from James Adams, Advising the Prophet to Appear for Trial.

The First Elder to Die in a Foreign Land.

CHAPTER XII.

THE PROPHET AT SPRINGFIELD, ILLINOIS--HIS CONVERSATIONS AND
INTERVIEWS--PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE
POPE--RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE
ORDER OF GOVERNOR FORD--OFFICIAL PAPERS IN THE CASE.

Second Arrest of the Prophet on the Boggs Affair.

The Prophet's Start for Springfield.

The Prophet's Dream.

A Missouri Reminiscence.

The Prophet Meets Justin Butterfield, _et al_.

The Reign of Christ on Earth Expounded.

The Prophet's Trial Before Judge Pope.

A Disturbance Threatened.

The Prophet's Interview with Governor Ford.

A Discussion with Judge Douglas.

The Brewster Movement.

Chief Distinction Between the Saints and Sectarians.

A Prophet Defined.

Mormon Service at Springfield.

A Prophecy.

General Sentiment of the Prophet's Innocence.

The Prophet's View of the Negro.

The World's Lack of Faith.

The Meekness of a Prophet.

A Sample of Folly.

The Prophet's Illustration.

Conversations with Prominent Men.

The Trial Before Judge Pope.

The Plea of Mr. Butterfield.

{IX} The Treatment of the Prophet at Springfield.

The Prophet's hour with Judge Pope.

The Advice of Governor Ford.

Sundry Conversations.

Official Papers Relating to the Prophet's Trial at Springfield, Ill.,
Before Judge Pope.

Affidavit of Lilburn W. Boggs.

Affidavits of Sundry Witnesses.

The Prophet's Comment on Judge Pope's Opinion.

CHAPTER XIII.

THE PROPHET AGAIN IN NAUVOO--CELEBRATION OF HIS RELEASE FROM
OPPRESSION--"VADE MECUM"--REINSTATEMENT OF ORSON PRATT--DISCOURSES OF
THE PROPHET "THE KINGDOM OF GOD"--"THE MISSION AND GREATNESS OF JOHN
THE BAPTIST"--INTERPRETATION OF SCRIPTURES.

The Start for Nauvoo.

An Accident by the Way.

Arrival in Nauvoo.

A Dinner Party at the Prophet's Home.

Letter of the Prophet to Josiah Butterfield--On Bennett's Movements.

Letter of John C. Bennett to Sidney Rigdon and Orson Pratt.

A Day of Fasting and Prayer.

Council Meeting of the Twelve.

The Case of Orson Pratt Before the Council.

CHAPTER XIV.

PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF
NAUVOO--SUNDRY ACTIVITIES OF THE PROPHET--KEYS OF KNOWLEDGE BY WHICH
ANGELIC ADMINISTRATIONS MAY BE KNOWN--THE PROPHET'S PARABLE, "THE LIONS
OF THE PRESS."

Scripture Correction.

Result of City Election.

A Stolen Record Secured.

A Prophet not Always a Prophet.

Joseph Smith to Hon. R. M. Young (U. S. Senator)--Payment of Loan and
Nauvoo Postoffice Matters.

Boston Conference.

Interview with John B. Cowan.

Case of Oliver Olney.

The Prophet on Pay for Public Service.

Nauvoo Market Place Provided.

The Prophet on "Millerism".

Joseph Smith's Parable--The Press and the Prophet.

CHAPTER XV.

VISIT OF THE PROPHET TO SHOKOQUON--WOOD CUTTING BEE--THE PROPHET'S
SPEECH ON CONDITIONS AT NAUVOO--ON THE COMING OF THE SON OF MAN.

The Visit to Shokoquon.

The Prophet at Home.

Letter of the Twelve--Calling for Assistance for the Prophet.

{X} Settlement of Difficulty.

Letter of Sidney Rigdon to Alfred Stokes--Correcting Misrepresentations
of Nauvoo Affairs.

Beginning of the Work in South Wales.

The Prophet a Peace Maker.

Temple Workers' Difficulties.

Remarks of the Prophet to Workmen on the Temple.

Views of the Prophet on Constitutional Power.

CHAPTER XVI.

ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER--GOLD AND SILVER ALONE
MADE LEGAL TENDER IN NAUVOO--SIGNS IN THE HEAVENS--"THE WASP" CHANGED
INTO THE "NAUVOO NEIGHBOR"--SUSPICIONS OF THE PROPHET AGAINST SIDNEY
RIGDON.

The Prophet's Cheerfulness.

Manner of Disposing of Church Property.

The Questions of "Currency" and Blood Atonement, in the Nauvoo City
Council.

Items of Instruction.

Repeal of Parts of the Nauvoo Charter Defeated in the Senate.

Precaution Against Missouri Movements Against the Prophet in Iowa.

Signs in the Heavens.

The Prophet's Dream.

The Prophet at Ramus.

The Prophet's Explanation of "Virtue Went out of Me".

Willard Richards to Mr. Bagby, Anent Taxes.

The _Wasp_ Changed to the _Nauvoo Neighbor_.

A Prophecy as to Orrin Porter Rockwell.

Renewal of Old Missouri Charges.

The Prophet "Studying" Law.

The Work of Elder Parley P. Pratt in England.

Scientists on the Comet.

Excerpt of Letter from Millenial Star.

Signs in the Heavens.

Case of Benj. Hoyt Before High Council.

Destructive Tempests.

Opposition to the Work in South Wales.

Letter of Joseph Smith to Sidney Rigdon--Expressing Belief in Rigdon's
Complicity in Conspiracy, with John C. Bennett _et al_.

Sidney Rigdon to Joseph Smith--Denies Existence of Just Cause of the
Prophet's Suspicions.

Insult Resented.

The Prophet as a Justice of the Peace.

CHAPTER XVII.

EULOGY OF LORENZO D. BARNES--THE BEGINNING OF AUXILIARY ORGANIZATIONS
IN THE CHURCH--IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS--THE
GENERAL CONFERENCE OF APRIL 6TH, 1843.

Minutes of a Conference at Augusta, Lee County, Iowa, April 1st, 1843.

Letter of Elder Parley P. Pratt {XI} Eulogizing Lorenzo D. Barnes, the
First Elder to Die while on a Foreign Mission.

Questions Submitted to the Prophet.

Minutes of the General Conference, Beginning April 6th, 1843.

CHAPTER XVIII.

A GREAT MISSIONARY MOVEMENT--SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING
MISSIONS--IMPRISONMENT OF ORRIN P. ROCKWELL--ARRIVAL OF SAINTS FROM
ENGLAND--SPEECH OF THE PROPHET--INDIAN ELOQUENCE.

A Special Conference at Nauvoo.

Batavia, New York, Conference.

Kirtland Conference.

Letter of J. H. Reynolds to Newel K. Whitney--Imprisonment of Orrin P.
Rockwell.

Overseer of work on the Temple Appointed.

Arrival of Saints from England.

Remarks of the Prophet to the Saints Newly Arrived from England.

Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the
Mississippi, in Reply to the Agent of the U. S.

CHAPTER XIX.

THE PROPHET ON THE RESURRECTION--DIRECTIONS GIVEN AS TO THE LABORS OF
THE TWELVE ET AL.--THE KINDERHOOK PLATES--FIRST ISSUE OF THE "NAUVOO
NEIGHBOR"--NEW MISSION APPOINTMENTS.

Remarks of the Prophet on the Death of Lorenzo D. Barnes--The
Resurrection.

Sundry Movements of the Prophet.

John C. Bennett Lecturing.

Visit of Pottawattamie Indians.

Sidney Rigdon's Alarm.

Nauvoo Legion Drill.

Visit of the Twelve to Augusta, Iowa.

The Prophet's Remarks on G. M. Nye.

Minutes of a High Council Meeting--Coltrin vs. Matthews.

Comment of the Prophet on the Kinderhook Plates.

Letter of H. R. Hotchkiss to Joseph Smith--Property Titles.

Legion Parade.

Steam Boat Excursion.

Mission Appointments.

{XII} CHAPTER XX.

IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE--AGED MEN IN
COUNCILS--IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE
COVENANT--THE NATURE OF MATTER--THE PROPHECY ON THE HEAD OF STEPHEN A.
DOUGLAS--THE WORK AMONG THE SCANDINAVIANS IN ILLINOIS.

Salvation through Knowledge.

The Value of Aged Men in Council.

The Love of the Prophet for George A. Smith.

Visit of the Prophet to Ramus.

Remarks of the Prophet at Ramus--Lives that are Hid with God in
Christ--Importance of the Eternity of the Marriage Covenant.

New York Conference.

The Great Prophecy on the Head of Stephen A. Douglas.

The Work Among the Scandinavians of Illinois.

CHAPTER XXI.

DEFINITION OF THE WORD "MORMON"--DISCOURSE ON MAKING "CALLING" AND
"ELECTION" SURE--MISSION TO THE SOCIETY ISLANDS OPENED--CHARACTER
SKETCH OF THE PROPHET, "BOSTON BEE"--TRIAL OF BENJAMIN WINCHESTER.

The Prophet's Definition of the Word "Mormon".

The Prophet's Reproof of the People.

The Prophet's Discourse from II Peter, First Chapter--Reproof of
Self-Righteousness.

The Prophet's Characterization of Himself.

Complaint Against Benjamin Winchester.

The Prophet on Forming Temperance Societies.

First Contribution to the Nauvoo Museum.

Labors of Elder H. Tate.

Complaints Against the Laws and Dr. Foster.

Benjamin Winchester Investigated.

Elder Wilford Woodruff's Minutes of the Investigation of Benjamin
Winchester.

Endowments at Nauvoo.

Record of the First Twelve in Relations with the Prophet.

CHAPTER XXII.

FORMS OF CREDENTIALS OF THE TWELVE--CONFERENCE AT MANCHESTER,
ENGLAND--DEATH OF JUDGE ELIAS HIGBEE--"THE PURPOSE OF GATHERING"--A
DISCOURSE BY THE PROPHET.

An Excursion on the Mississippi.

Minutes of a Conference Held at Manchester, England, June 4, 1843.

Letter of Samuel C. Owens to {XIII} Governor Ford--Informing the Latter
of an Indictment Against Joseph Smith.

The Prophet's Discourse--The Purpose of the Gathering of Israel.

Rev. De Wolf Preaches at Nauvoo.

Conference at Lima.

Heber C. Kimball on the Word of Wisdom.

CHAPTER XXIII.

THE PROPHET'S VISIT TO DIXON, LEE CO.--CONDITIONS IN NAUVOO--SALEM
ARGUS--SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO
JUNE--NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT
NAUVOO--EXPEDITIONS FOR HIS PROTECTION--THE ARREST--TURNING THE
TABLES--RETURN TO NAUVOO.

Departure of the Prophet for Dixon, Lee Co., Ill.

Synopsis of a Lecture Delivered in Salem, on Nauvoo and the Prophet.

Another Arrest of the Prophet Threatened.

Proscription Against the Jews.

Markham and Clayton Sent to Warn the Prophet.

Progress of Markham and Clayton.

Markham and Clayton Arrive at Portland.

Projected Industries at Nauvoo Menaced by Pending Legislation.

Donations to the Temple.

Generosity of Earl Spencer.

Meeting of the Prophet with Markham and Clayton.

Postponement of the Prophet's Appointment at Dixon.

The Arrest at Dixon.

Markham's Courage.

Brutality of the Arrest.

The Timely Interference of Mr. Dixon.

The Prophet's Appeal to the People of Dixon.

Cyrus H. Walker.

Legion Enlargement.

Clayton's Return to Nauvoo.

Cyrus Walker's Terms for Legal Service.

Turning the Tables on Reynolds and Wilson.

Arrival at Pawpaw Grove.

David Town's Effective Speech.

Departure of Emma Smith from Dixon.

A Masonic Temple for Nauvoo.

Excitement at Nauvoo.

Relief Expeditions.

Writ of Habeas Corpus Secured.

Account of the Prophet's Arrest in the Chicago Democrat.

En route for Quincy.

Conover's Account of the First Division of the Expedition to Relieve
the Prophet.

Reynolds and Wilson's Design of Kidnapping.

Reynolds and Wilson Disarmed.

Further Plans of Kidnapping.

Fourth of July Celebration appointed for Nauvoo.

The Prophet Protects Reynolds Against Flack.

Rockwood's Account of the Second Division of the Expedition to Relieve
the Prophet.

Change of Destination from Quincy to Nauvoo.

Announcement of the Arrival of the Prophet at Nauvoo.

The Entrance into Nauvoo.

{XIV} CHAPTER XXIV.

APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS
CORPUS--THE PROPHET'S SPEECH AT NAUVOO--PROCEEDINGS BEFORE THE
MUNICIPAL COURT--THE PRISONER DISCHARGED FROM CUSTODY.

The Prophet's Petition to the Municipal Court of Nauvoo for a Writ of
Habeas Corpus.

The Prophet's Speech at Nauvoo--Relation of his Arrest at Dixon--The
Right of Habeas Corpus Proceedings Under Nauvoo Charter Claimed.

CHAPTER XXV.

AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST--FOURTH OF JULY
CELEBRATION AT NAUVOO--APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF
MILITARY FORCE--SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI.

Affidavit of Attorneys.

Return of the Maid of Iowa Relief Expedition.

Burbank's Account of the Maid of Iowa Expedition for the Prophet's
Relief.

Application for Posse to Retake the Prophet.

Fourth of July Celebration at Nauvoo.

The Prophet's Speech--Politics and Military Organization at Nauvoo.

Nauvoo's Visitors.

Report of the Fourth of July Celebration at Nauvoo--The _Quincy Whig_.

Letter of Governor Ford to Sheriff Reynolds Replying to a Petition for
Military Force to Re-arrest the Prophet.

Joseph Smith's Affidavit on the Troubles in Missouri, Sent to Governor
Ford.

CHAPTER XXVI.

DISCOURSE OF THE PROPHET--HIS LOVE FOR MANKIND--PRESENTATION OF THE
DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD--REVELATION ON THE
ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES.

Markham Outwits Sheriffs Reynolds and Wilson.

Revelation on the Eternity of the Marriage Covenant, including the
Plurality of Wives, Given through Joseph, the Seer, in Nauvoo, Hancock
County, Illinois, July 12th, 1843.

{XV} CHAPTER XXVII.

STATE OF AFFAIRS IN NAUVOO--WILLARD RICHARDS--A POLITICAL
TRICK--ILLINOIS STATE REGISTER--BURDEN OF THE PROPHET'S
MINISTRY--DISCOURSE--ENLARGEMENT OF MORMONISM--"BOSTON BEE"--THE
PROPHET ON POLITICS--DISCOURSE--MOVEMENTS OF THE APOSTLES.

Letter of Willard Richards to Brigham Young--Detailing Current Events
at Nauvoo.

The Thirty-eighth Vexatious Lawsuit.

Unwisdom of Elder Page.

Political Debate, Hoge vs. Walker.

Illness of the Prophet.

Meeting in Pittsburg.

Conference in Michigan.

The Prophet's Altercation with Bagby.

CHAPTER XXVIII.

THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE--LIFE AND
RESURRECTION--EXPLANATION OF ELECTION DAY TROUBLES--GOVERNOR FORD'S
REFUSAL TO PLAY INTO THE HANDS OF MISSOURI--ANTI-MORMON AGITATION AT
CARTHAGE--ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS.

The Prophet's Remarks at the Funeral of Judge Higbee.

The Prophet's Explanation of Election Day Troubles.

Letter of J. Hall, Missouri, on the Recent Arrest and Trial of the
Prophet.

Editorial Comments of the _Nauvoo Neighbor_ on the Foregoing Letter.

Extracts from Journal of Elder Jonathan Dunham While Engaged on an
Exploration in the Western Country.

Minutes of a Meeting of the Twelve in New York City.

Address of the Prophet--Sidney Rigdon's Status--The Priesthood
Expounded.



INTRODUCTION TO VOLUME V.

This volume deals with the History of the Church from May 3, 1842, to
31st of August, 1843. It, therefore, covers a period of about sixteen
months. The main external events may be set down as follows: First,
exposure of the wickedness of John C. Bennett, and his departure from
Nauvoo; (2) the charge against the Prophet Joseph of complicity in an
attempted assassination of Ex-governor Lilburn W. Boggs, under whose
celebrated exterminating order the body of the Church was driven from
Missouri: (3) the attempt of the state of Missouri to extradite the
Prophet from the state of Illinois, to be tried as an accessory before
the fact to an assault on ex-Governor Boggs; (4) a second attempt
on the part of Missouri to extradite the Prophet from the state of
Illinois on the old charge of "murder, treason, burglary, arson,
larceny, theft and stealing," first brought against him in the year
1838; (5) a preliminary prospecting of the West, doubtless with a view
to the contemplated removal of the Saints to the Rocky Mountains.

Of events that relate more nearly to the Church as an organization
there should be mentioned: (1) the introduction of the endowment
ceremonies and enlarged instruction on the subject of baptism for the
dead; (2) an extension of auxiliary organization by bringing into
existence the Young Men's and Women's Society.

Another item of great interest in this volume is the manifest
development of the character and spiritual strength of the Prophet
during this period. The trying experiences through which he passed
seemed to discover new qualities of soul power within him, and to
emphasize those which he was known to have possessed.

The doctrinal development of the period covered by this volume deals
with several items which may be regarded as preliminary to that richer
unfolding of philosophical thought to which the last year of the
Prophet's teaching was so largely devoted. Let us now consider these
several items more in detail.

_Dr. John C. Bennett_.

At the first glance it may be difficult to comprehend how a character
like John C. Bennett could find favor and place with the Church
of {XVIII} Christ. There is a strong temptation, when the whole
truth about this man is known, to regard him as an adventurer and a
wicked man from the beginning. But those who had, perhaps, the best
opportunity to know him held that his motives for coming to Nauvoo
were honest, that his intentions in life at that time were honorable,
but that he fell into transgression and would not repent. Such were
the views of John Taylor, who was closely associated with Bennett in
affairs at Nauvoo (see foot note, pages 80 and 81 this volume); and
the Lord in the revelation given on the 19th of January, 1841, accepts
of him and speaks approvingly of Bennett's love for the work: "And for
his love he shall be great. * * * * * I have seen the work which he
hath done, which I accept, _if he continue_, and will crown him with
blessings and great glory." (Doc. and Cov., Sec. 124:17.)

It cannot be otherwise, then, but that John C. Bennett in coming to
the Saints did so out of love for the work, had a desire to work
righteousness but was among those who failed--he did not "continue"
in his right intentions. It is possible even for men whose lives
are not above reproach to feel indignation at acts of injustice,
such as was perpetrated upon the Latter-day Saints by the state of
Missouri; and sure it is that John C. Bennett expressed himself very
pronouncedly against the injustice suffered by the Church at the
hands of the officers and people of that state, and he "proffered his
military knowledge and prowess" to the Saints while the latter were
yet in Missouri, but undergoing expulsion. His proposal was to go
to their assistance with all the forces he could raise in Illinois,
as "his bosom swelled with indignation" at the treatment the Saints
were receiving at the hands of the cruel and cowardly Missourians.
That proffered service, however, was not accepted; doubtless because
the Saints depended for vindication of their reputation, and redress
of their wrongs upon the officers of the state and nation, rather
than upon incensed persons, however sincere and well meaning, who
offered their service to wage war upon their enemies. But after the
Saints began gathering at Commerce, Bennett again expressed a desire
to connect his fortunes with them. When he contemplated removing to
Commerce, he held the position of quartermaster-general in the militia
of the state of Illinois, a position he did not wish to resign. Indeed
he expressed a desire to hold the position for a number of years. He
was also a physician with an extensive practice, and forwarded extracts
to the Prophet from the _Louisville Courier-Journal_ which gave
evidence of high standing in his profession. Writing of these things to
Joseph, he said:

    I do not expect to resign my office of quartermaster-general of
    the state of Illinois, in the event of my removal to Commerce,
    unless you advise otherwise. I shall likewise expect to practice
    my profession, but {XIX} at the same time your people shall have
    all the benefit of my speaking powers, and my untiring energies in
    behalf of the good and holy faith.

In a communication following the one from which I make the above
quotation he said:

    You are aware that at the time of your most bitter persecution, I
    was with you in feeling, and proffered you my military knowledge
    and powers.

While Joseph extended a hearty welcome to the Doctor to come to
Commerce, he by no means held out any very flattering inducements to
him, as may be seen by his letters in answer to Bennett's expressing
his determination to join the Saints. The Prophet said:

    I have no doubt that you would be of great service to this
    community in practicing your profession, as well as those other
    abilities of which you are in possession. Though to devote
    your time and abilities in the cause of truth and a suffering
    people, may not be the means of exalting you in the eyes of this
    generation, or securing you the riches of this world, yet by so
    doing you may rely on the approval of Jehovah, "that blessing
    which maketh rich and addeth no sorrow." * * * * * * Therefore, my
    general invitation is, let all who will come, come and partake of
    the poverty of Nauvoo, freely. I should be disposed to give you
    a special invitation to come as early as possible, believing you
    will be of great service to us. However, you must make your own
    arrangements according to your circumstances. Were it possible for
    you to come here this season to suffer affliction with the people
    of God, no one will be more pleased to give you a cordial welcome
    than myself.

Surely this was frank enough, and ought to have dispelled from the
Doctor's mind all thoughts of winning worldly fame, or gratifying vain
ambition, by linking his fortunes with those of the Church of Jesus
Christ. The whole course of the Prophet here outlined, and as further
set forth in the parts of this volume dealing with the case of John C.
Bennett, vindicates him and the Church from any complicity with the
wickedness and vileness of that man.

Bennett's attempted vindication of his course of procedure, and his
defense against the action of the Church in exposing his wickedness and
excommunicating him is, that from the beginning he came amongst the
Saints as a spy, to become acquainted with their alleged treasonable
designs against several of the western states, for the purpose of
exposing them; all which is set forth in a note at pp. 79, 80 of this
volume. All this was ridiculous; and the whole presentation of this
view of the matter in his book under the pompous title, _The History of
the Saints;_ or _An Expose of Joe Smith and Mormonism_, [A] convinced
nobody, since Bennett's insincerity and putridity of mind is evidenced
upon {XX} every page of his repulsive book. "The role of traitor," says
H. H. Bancroft, in his history of Utah, dealing with John C. Bennett:--

    The role of traitor is not one which in any wise brings credit to
    the performer, either from one side or the other. However great
    the service he may render us, we cannot but feel that he is false
    hearted and vile. Many of the apostates, though they may not have
    written books, declare that they joined the sect only to learn
    their secrets and then expose them. These are the most contemptible
    of all. There may be cases, where a young or inexperienced person,
    through ignorance or susceptibility, has been carried away for
    a time contrary to the dictates of cooler judgment; but the
    statements of such persons are justly regarded with more or less
    suspicion. Far better is it, far more honest and praiseworthy, for
    him who, having unwittingly made a mistake, seeks to rectify it, to
    go his way and say nothing about it; for if he talks of writing a
    book for the good of others, as a warning, and that they may avoid
    his errors, few will believe him. "If he has proved traitor once,"
    they say, "he will deceive again; and if he is sincere, we cannot
    more than half believe him, for such an individual is never sure
    of himself." John C. Bennett, general, doctor, methodist preacher,
    and quack, is from his own showing a bad man. He devotes some
    fifty pages to the vindication of his character, which would not
    be necessary were he honest; other fifty are given to defaming his
    late worshipful patron Joseph Smith, which would never have been
    written were he true. When a man thrusts in your face three-score
    certificates of his good character, each signed by from one to a
    dozen persons, you may know that he is a very great rascal. Nor
    are we disappointed here. This author is a charlatan, pure and
    simple; such was he when he joined the Mormons, and before and
    after. We may credit him fully when he says, "I never believed
    in them or their doctrines;" although in a letter to Dr. Dyer,
    dated Nauvoo, Jan. 20, 1842, he declares: "My heart is filled with
    indignation, and my blood boils within me, when I contemplate the
    vast injustice and cruelty which Missouri has meted out to the
    great philanthropist and devout Christian, General Joseph Smith,
    and his honest and faithful adherents." When, however, he affects
    patriotism and lofty devotion to the welfare of his fellow-men,
    pretending to have joined the society in order to frustrate "a
    daring and colossal scheme of rebellion and usurpation throughout
    the north-western states, . . . . a despotic military and religions
    empire, the head of which, as emperor and pope, was to be Joseph
    Smith," we know that the writer is well aware that it is all
    nonsense. Nor do we believe that he was induced to print his book
    "by a desire to expose the enormous iniquities which have been
    perpetrated by one of the grossest and most infamous impostors that
    ever appeared upon the face of the earth." We have heard and are
    still hearing so much of that kind of talk from some of the worst
    men in the community that it is becoming somewhat stale, and if
    the general really does not know better than this why he wrote his
    book, perhaps he will excuse me for telling him that it was, first,
    for notoriety; second, for money; and third, in order to make
    people think him a better and greater man than he is. When a man's
    ambition is pitched so low, it is a pity that he should not have
    the gratification of success. Bravely, then, the general proceeded
    to offer himself on the altar of his country, "to overthrow the
    impostor and expose {XXI} his iniquity" by "professing himself a
    convert to his doctrines;" for "the fruition of his hopeful project
    would, of course, have been preceded by plunder, devastation,
    and bloodshed, and by all the countless horrors which invariably
    accompany civil war." We are still more impressed when we read:
    "I was quite aware of the danger I ran"--that of being kicked
    out of some back door--"but none of these things deterred me."
    Without wasting more time and space upon the man, we are well
    enough prepared to place a proper estimate upon his statements,
    particularly when we take into account that, in May of the very
    year in which his book was published, he went before Alderman Wells
    and made affidavit that Joseph Smith was an honest, virtuous,
    sincere, high-minded, and patriotic man. He says himself that he
    solemnly swore to be true to the Mormons and not reveal their
    secrets, and now in breaking that oath he has the audacity to ask
    us to regard him as an honest and truthful man! In some measure,
    at least, the statements of such men as this, taken up by the
    press and people, and reiterated throughout the land, have given
    the Latter-day Saints a worse name than they deserve. Some of his
    charges are too coarse and filthy for repetition. [B]

[Footnote A: Published in Boston, 1842]

[Footnote B: Banecroft's History of Utah, pp. 150, 151 _note_.]

The only description I have seen of Dr. Bennett is given in the _Essex
County Washingtonian_, published in Salem, Massachusetts, and that is
contained in the issue of the fifteenth of September, 1842. According
to that description he was a man of about five feet nine inches high,
well formed, black hair sprinkled with gray, dark complexion, a rather
thin face, and black restless eyes.

He finally died in obscurity, and also, it is said, in poverty,
(Cannon's _Life of Joseph Smith_, p. 377).

_The Attempted Assassination of Ex-Governor Boggs of Missouri_.

When an attempt was made to assassinate ex-Governor Boggs of Missouri
it was perhaps to be expected that suspicion would fall upon the Mormon
people and upon the head of Joseph Smith especially. Surely Boggs had
given sufficient provocation to that people to make it probable that
some fanatic of their number might undertake in misguided zeal, the
act of revenge; and surely there would not be wanting those who would
say that Joseph Smith in his capacity as Prophet had predicted the
violent taking off of the ex-governor. Joseph Smith, however, in his
communication to the _Quincy Whig_, in which appeared the first account
of the rumored assassination of Boggs, promptly denied making the
alleged prediction, and also denied any complicity whatsoever in the
wretched business. It is only just to his memory to say that in all the
investigation had upon the subject, historically, or judicially, his
denial is not controverted. Even in the case of Orrin Porter Rockwell
{XXII} who was charged directly with the attempted assassination and
taken to Jackson county, Missouri, for trial, it had to be admitted
that "there was not sufficient proof adduced against him to justify
an indictment for shooting at ex-Governor Boggs, and the grand
jury therefore did not indict him for that offense." (_Independent
Expositor_, _Nile's Register_, Sept. 30, 1843.)

John C. Bennett labors hard to prove by statements alleged to have been
made to him by the Prophet, and subsequently by Rockwell, that they
were jointly guilty of this attempted assassination; but there is no
weight of evidence in his presentation of the case; nor is there any
evidence that the Mormon people or the officials of the Mormon Church
approved of revenge by acts of assassination. Bennett in his book "The
History of the Saints," (p. 282) makes a quotation from the _Nauvoo
Wasp_ in which he charges editorial expressions of approval of the
deed, as follows:

    The _Nauvoo Wasp_ of May 28, A. D., 1842, a paper edited by
    William Smith, one of the Twelve Mormon Apostles, and brother of
    the Prophet, declared, ["Boggs is undoubtedly killed according to
    report, but] [C] Who did the Noble Deed remains to be found out."

[Footnote C: The words in brackets are in the _Wasp_ communication, but
not in Bennett's book. They are inserted here for clearness.]

This, however, is not an editorial expression of the _Wasp_; but is
found in a communication, on the editorial page, it is true, signed
by a now unknown writer under the nom de plume, "Vortex," who is
indignantly taking to task a correspondent in the _Hawk Eye,_ a paper
published in Keokuk, Iowa, for charging the supposed assassination of
Boggs upon some Mormon. It is "Vortex" in the _Wasp_ that refers to
the then supposed assassination of Boggs as a "noble deed," not the
editor. The editorial comment of the _Wasp_ on this communication from
"Vortex" is as follows: "We admit the foregoing communication to please
our correspondent, not that we have any faith that any one has killed
Governor Boggs. The last account we have received is that he is still
living and likely to live." On the same page of the _Wasp_ is published
Joseph Smith's denial of complicity in the then supposed assassination
of Boggs and also the prediction of his violent death.

_The First Attempt of Missouri to Extradite the Prophet_.

That Joseph Smith should be accused of the crime of being accessory
before the fact to the attempted assassination of ex-Governor Boggs,
was perhaps to be expected as soon as a Mormon was charged with the
assault. But that his extradition should be demanded by Missouri on
the ground that he was "a fugitive from justice from that State" is
something at which to be astonished, even when the {XXIII} action is
by the officials of Missouri of the period of which I am writing.
For surely it must be a true principle of law--since it is a plain
deduction from common sense principles--that the alleged fugitive from
justice must be such in connection with and in consequence of the crime
with which he is charged. It was matter of common knowledge both in
Missouri and in Illinois, that Joseph Smith had not been in Missouri
for more than three years preceding the assault upon Boggs, nor since
the time of the assault; and that on the day the assault was made he
was in attendance upon an officer's drill. Finally, then, he was not
a fugitive from the State of Missouri in respect of this particular
crime, therefore not extraditable under such charge. If, then, Joseph
Smith had committed the crime of being accessory before the fact, to
the assault upon Boggs at all, it must have been a crime committed in
the state of Illinois and not in the state of Missouri. Therefore he
was not extraditable for the offense at all, but he must be tried, if
tried at all, in the state where the crime was committed, _viz_., in
Illinois. But if astonishment is due that even Missouri should make
such palpable blunders in legal procedure in moving for the extradition
of the Prophet, astonishment changes to amazement when Governor Carlin
of Illinois becomes a party to the attempted illegal extradition. The
whole procedure up to the close of Carlin's administration (which
went out of existence on the 8th of December 1842), warrants the
conclusion that a conspiracy existed between the high state officials
of both Missouri and Illinois against Joseph Smith, and that it was
the intent of that conspiracy to encompass his destruction. When
the Prophet and Orrin Porter Rockwell were arrested (8th of August,
1842) by the deputy sheriff of Adams county, they made no attempt to
evade the officer, but immediately applied to the municipal court of
Nauvoo for writ of _habeas corpus_, which was granted, but the deputy
sheriff refused to recognize the authority of the municipal court in
this case, and leaving his prisoner in the hands of the city marshal,
withdrew from Nauvoo. He returned two days later, however, determined
to take the Prophet from Nauvoo and deliver him to the agents of the
state of Missouri. The Prophet, however, avoided arrest and went
into retirement, where he remained--with now and then an occasional
appearance among the people--throughout the summer of 1842. In the
early days of December, Governor Carlin's administration came to an end
and Ford's began, and the Prophet at once petitioned the new executive
to rescind Carlin's order for his arrest. Ford referred the matter to
the judges of the Supreme Court, who were unanimously of the opinion
that the requisition from Missouri was illegal, but advised that the
matter be settled in the courts rather than by executive action. The
Governor suggested that if the Prophet found it necessary to repair to
{XXIV} Springfield, the state capital, for a judicial investigation
of his rights, he did not think there would be any disposition to use
illegal violence against him; and the governor pledged himself to
protect the Prophet if necessary with any amount of force from mob
violence while asserting his rights before the courts, as well as when
going to and returning from them. This advice was supplemented by the
advice of his eminent counsel, Justin Butterfield; also by his very
dear and trusted friend, General James Adams. The Prophet accordingly
submitted to arrest and immediately set out for Springfield with a
company of his friends.

The matter once before the Circuit Court of the United States for
the district of Illinois, Judge Pope presiding, the matter was soon
disposed of by declaring the procedure of Missouri and the executive of
Illinois, (Carlin) illegal, and ordering that the Prophet be discharged
from his arrest, as set forth in detail in the body of this volume.

_The Second Attempt of Missouri to Extradite the Prophet_.

A second attempt of Missouri to drag the Prophet from the state of
Illinois by extradition procedure, was even more infamous than the
first. No sooner was Joseph released from arrest and departed from
Springfield than John C. Bennett arrived there and wrote some of his
friends in Nauvoo his intention to leave immediately for Missouri and
obtain a new indictment by a grand jury on the old charge of "murder,
treason, burglary, theft," etc., brought against the Prophet, Hyrum
Smith, Lyman Wight, Parley P. Pratt _et al_., in 1838, hoping that upon
this charge he might succeed in getting out extradition papers on the
ground that the Prophet was a fugitive from the justice of the state of
Missouri. It will be remembered that a former attempt was made under
this same charge, in June, 1841, when the Prophet was tried on writ
of _habeas corpus_ at Monmouth, Warren county, Illinois, before Judge
Douglas and set at liberty. It was on this occasion that Esquire O. H.
Browning declared that to ask Joseph Smith "to go to Missouri for a
trial was adding insult to injury" (Vol. IV, chapter XX).

An indictment on these old charges was finally obtained, supposedly at
the instance of Bennett and the Prophet's old Missouri enemies, at a
special term of the Circuit Court of Daviess county, Missouri, on the
5th of June, 1843. Governor Reynolds, of Missouri issued a requisition
on Governor Ford for Joseph Smith, and appointed J. H. Reynolds as
agent of Missouri to receive the Prophet from the authorities of
Illinois. The story of the arrest and the incidents thereto are given
in great detail in the body of this volume, and need not be dwelt
upon here. It will be sufficient to say that Joseph finally succeeded
in bringing {XXV} his captors to Nauvoo where he obtained a writ
of_ habeas corpus_ from the municipal court of Nauvoo by which the
validity of the procedure of Missouri might be tested. When Joseph was
on trial upon these same charges before Judge Douglas on a writ of
_habeas corpus_ in 1841, the Monmouth court refused to enter into a
consideration of the merits of the case, as the judge doubted whether
on the writ of _habeas corpus_ he had a right to go beyond the writ
and inquire into the merits of the case, but ordered the release of
the prisoner on the ground of some defect in the writ under which he
was held. The same point was avoided by Judge Pope in the hearing at
Springfield on the charge against the Prophet for complicity in the
assault upon ex-Governor Boggs. But the Nauvoo municipal court had
no such scruples, and at once proceeded to try the case _exparte_
on its merits, and Hyrum Smith, P. P. Pratt, Brigham Young, Geo. W.
Pitkin, Lyman Wight, and Sidney Rigdon were examined as witnesses.
Their affidavits before the court concerning events that happened to
the Saints in Missouri, afford the most circumstantial, reliable and
exhaustive data for the history of the Church while in that state.
They will be found in the Appendix to Vol. III of this history. After
hearing the testimony of these witnesses and the pleading of counsel
the court ordered that Joseph Smith be released from the arrest and
imprisonment of which he complained for want of substance in the
warrant by which he was held, as well as upon the merits of the case.
A copy of the proceedings before the municipal court at Nauvoo and all
the papers connected with the case were immediately sent to Governor
Ford, as also were affidavits from leading counsel and gentlemen from
outside places. I may anticipate a little by saying that about a year
later a jury in Lee county, Illinois, awarded $40.00 damages and costs
against Wilson, a sheriff in the state of Illinois, and Reynolds, the
Missouri agent, for false imprisonment and abuse of the Prophet, a
verdict, which while it confirms the unlawful course of those officers,
and the fact that their prisoner was abused, insults justice by
awarding such an amount for damages.

At the time of the action by the municipal court of Nauvoo, ordering
the Prophet's release from arrest, it was a question in Illinois
whether said court had the authority to hear and determine writs of
_habeas corpus_ arising from arrests made by virtue of warrants issued
by the courts of the state or of the governor, as in the foregoing
case; or whether the clause in the city charter granting the right of
issuing writs of_ habeas corpus_ was not confined to cases arising
strictly from arrests made on account of the violation of some city
ordinance. The clause in the charter, giving to the municipal court the
power to issue writs of _habeas corpus_ was as follows:

    {XXVI} The municipal court shall have power to grant writs of
    _habeas corpus_ in all cases arising under the ordinances of the
    city council.

And in addition there was the general welfare provision, which provided
that the

    City council shall have power and authority to make, ordain,
    establish and execute such ordinances not repugnant to the
    constitution of the United States or of this state, as they may
    deem necessary for the peace, benefit and safety of the inhabitants
    of said city.

It was maintained on the part of those who believed that the municipal
court had the right to issue writs of _habeas corpus_ against process
issued from the state courts that all the power there was in Illinois
she gave to Nauvoo, and that the municipal court had all the power
within the limits of the city that the state courts had, and that
power was given by the same authority--the legislature. A number of
lawyers of more or less prominence in the state professed to hold
these views; but little reliance can be put in the support they bring
to the case, since all of them were seeking political preferment,
immediately or remotely, and would and did in their interpretation of
the powers granted by the charter, favor that side of the controversy
most likely to please the citizens of Nauvoo. Governor Ford, too, at
the time, gave a tacit approval of the course taken by the municipal
court in issuing the writ of _habeas corpus_, though he afterwards
became very pronounced in his opposition to the exercise of such
powers. His acquiescence appears in this, that as soon as Joseph was
liberated, sheriff Reynolds applied to Governor Ford for a _posse_
to retake him, representing that the Prophet had been unlawfully
taken out of his hands by the municipal court of Nauvoo: whereupon
the governor refused to grant the petition. Subsequently the governor
of Missouri asked Governor Ford to call out the militia to retake
Joseph, but this he also refused to do, and gave as a reason that
"no process, officer, or authority of the state had been resisted or
interfered with;" and recited how the prisoner had been released on
_habeas corpus_ by the municipal court of Nauvoo. The governor acted
in this instance with perfect knowledge of what had taken place, for
the petition and statement of Reynolds were in his possession, as
were also complete copies of all the documents which contained the
proceedings before the municipal court of Nauvoo; and in addition to
these sources of information, the governor had dispatched a trusted
secret agent, a Mr. Brayman, to Nauvoo, who investigated the case and
reported the result to him. It must be held, however, both as a matter
of fact and of law, that the grant in the Nauvoo city charter was
intended by the legislature only to give power to the municipal court
to issue writs of _habeas corpus_ in cases of arrest for violation
of city ordinances; and that giving {XXVII} power to the municipal
court to test the warrants or processes issued from the state courts
was never contemplated by the legislature, and that the passage of
any ordinance by the city council that would bring about or authorize
any such unusual proceeding was an unwarranted assumption of power,
utterly wrong in principle and consequently subversive of government.
But whatever opinion may be entertained on the legal point under
consideration, there can be no question but what upon the broad
principles of justice the Prophet Joseph ought to have been set free.
The state of Missouri had no just claims upon him. He had been arrested
and several times examined on these old charges now revived by the
personal malice of John C. Bennett, and after being held a prisoner
awaiting indictment and trial for five months in Missouri in the winter
of 1838-9, so conscious were the officers of the state that they had no
case against him, that they themselves connived at his escape. After
such proceedings to demand that he be dragged again into Missouri,
among his old enemies for a trial on these old and time-worn charges,
was an outrage against every principle of justice, and was a coarse
prompted solely by malice.

_Prospecting the West with a View to Removal of the Saints_.

It may be that what is here set down with reference to prospecting
the west with a view to the ultimate removal of the Saints, can reach
no higher from the data supplied by this volume than conjecture; but
taken in connection with the well-known projects of the last year of
the Prophet's life--upon which now our history, even in this volume,
has entered--and the facts to which attention is called appear quite
significant. These facts are: The Prophet's remarkable and well
attested prediction of 6th of August, 1843, that the Saints would yet
be driven to the Rocky mountains where they would become a great people
(p. 85 and note;) the several visits of delegations of Pottawattamie
Indian chiefs to the Prophet, the body of their people being then
settled on the Missouri river nearly due west some three hundred
miles from Nauvoo; the appointment of Elder Jonathan Dunham, a man
of character and judgment, to visit this tribe of Indians, under the
Pottawattamie guide Neotanah; and the incorporation of the journal of
Elder Dunham within the narrative of the Prophet's autobiographical
journal. The concluding paragraph of Dunham's journal expresses
disappointment with his explorations, [D] the object of which since
his journey covered something like six hundred miles, and was attended
by Indian guides both {XXVIII} coming and returning, was not "bee
hunting;" but most probably prospecting a possible trail and locating
resting places for the Saints when engaged in a great westward movement.

[Footnote D: "I have seen much delightful country, but the prospect for
bee hunting is no as good as I could wish."]

_Development of the Prophet's Character_.

During the trying events of the fifteen months of which this volume
is a history, the nature of the Prophet underwent a remarkable
development. There never was, of course, any doubt as to the physical
courage of the Prophet. From boyhood he had been noted for his
fearlessness under trying circumstances, but during the period here
considered he was the constant object of assault, both by legal
processes, under the leadership of cunning, malicious men, and the
physical brutality of officials charged with the execution of the law;
and both when facing the maliciously skillful in their proceedings
under the color of law, and the threats of physical force from brutal
captors, the conduct of the Prophet was most admirable. Also in
seclusion, when others were easily excited and manifested symptoms
of panic under the circumstances of conflicting rumors of impending
dangers, it is refreshing to see how calmly the Prophet keeps his
balance and rightly judges the true status of many trying situations.
But what is most pleasing to record of this period of enforced
seclusion while avoiding his enemies, is the development of that
tenderness of soul manifested in his reflections upon the friends who
had stood by him from the commencement of his public career: for his
father and mother, for his brother Alvin, for Emma, his wife, for his
brother Hyrum, the Knights, who were his friends even before the Book
of Mormon was translated, and especially for the friends who received
him and ministered unto him during his retirement from public ministry.
No act of kindness seems to go unmentioned. No risk run for him that
is not appreciated. Indeed he gathers much benefit from those trials,
since their effect upon his nature seems to be a softening rather than
a hardening influence; and the trials of life are always beneficial
where they do not harden and brutalize men's souls; and every day under
his trials the Prophet seems to have grown more tender-hearted, more
universal in his sympathies; his moments of spiritual exaltation are
superb. No one can read them and doubt that the inspiration of God was
giving this man's spirit understanding.

_Doctrinal Development_.

The doctrinal development of the Church for the period covered by this
volume covers a wide range of subjects; the Prophet's definition of the
"Kingdom of God," meaning in its narrowest as in its broadest sense,
the "government of God," whether represented by a single individual,
{XXIX} an institution or a great and complex organization (p. 256); the
keys by which angelic administrations may be known (p. 267); the virtue
of Blood Atonement (p. 296); the physical nature of God, the Father,
the Son, and the Holy Spirit (p. 323, 325, 426); the earth becoming a
Urim and Thummim to those who shall inherit it in its glorified and
perfected state; the coming of the Son of Man; the persistence of
acquired knowledge; the impossibility of being saved in ignorance (pp.
323-5). But the climax in doctrine as in moral daring is reached in
this volume by the Prophet committing to writing the revelation on the
eternity of the marriage covenant, and, under special circumstances and
divine sanction the rightfulness, of a plurality of wives. As the time
at which this revelation was given has been questioned, and also the
authorship of it, extended consideration is given to both these matters
in the following treatise:

_The Time When the Revelation on the Eternity of the Marriage
Covenant, Including a Plurality of Wives, Was Given, and its
Authorship_.

I.

_The Date of the Revelation_.

The date in the heading of the Revelation on the Eternity of the
Marriage Covenant, Including the Plurality of Wives, notes the time at
which the revelation was committed to writing, not the time at which
the principles set forth in the revelation were first made known to
the Prophet. This is evident from the written revelation itself which
discloses the fact that Joseph Smith was already in the relationship of
plural marriage, as the following passage witnesses:

"And let mine handmaid, Emma Smith, receive all those that have been
given unto my servant Joseph, and who are virtuous and pure before me."

There is indisputable evidence that the revelation making known this
marriage law was given to the Prophet as early as 1831. In that year,
and thence intermittently up to 1833, the Prophet was engaged in a
revision of the English Bible text under the inspiration of God, Sidney
Rigdon in the main acting as his scribe. As he began his revision with
the Old Testament, he would be dealing with the age of the Patriarchs
in 1831. He was doubtless struck with the favor in which the Lord held
the several Bible Patriarchs of that period, notwithstanding they had
a plurality of wives. What more natural than that he should inquire
of the Lord at that time, when his mind must have been impressed with
the fact--Why, O Lord, didst Thou justify Thy servants, Abraham, Isaac
{XXX} and Jacob; as also Moses, David, and Solomon, in the matter of
their having many wives and concubines (see opening paragraph of the
Revelation)? In answer to that inquiry came the revelation, though not
then committed to writing.

Corroborative evidences of the fact of the revelation having been given
thus early in the Prophet's career are to be found in the early charges
against the Church about its belief in "polygamy." For example: When
the Book of Doctrine and Covenants was presented to the several quorums
of the priesthood of the Church for acceptance in the general assembly
of that body, the 17th of August, 1835, an article on "Marriage" was
presented by W. W. Phelps, which for many years was published in the
Doctrine and Covenants. It was not a revelation, nor was it presented
as such to the general assembly of the priesthood. It was an article,
however, that represented the views of the assembly on the subject of
marriage at that time, unenlightened as they were by the revelation
already given to the Prophet on the subject. What the Prophet Joseph's
connection was with this article cannot be learned. Whether he approved
it or not is uncertain, since he was absent from Kirtland at the time
of the general assembly of the priesthood which accepted it, on a visit
to the Saints in Michigan (see HISTORY OF THE CHURCH, Vol. I, pp.
243-53).

In this article on marriage the following sentence occurs:

"Inasmuch as this Church of Christ has been reproached with the crime
of fornication and polygamy, we declare that we believe that one man
should have one wife, and one woman but one husband, except in case of
death, when either is at liberty to marry again."

From this it is evident that as early at least as 1835 a charge of
polygamy was made against the Church. Why was that the case unless the
subject of "polygamy" had been mooted within the Church? Is it not
evident that some one to whom the Prophet had confided the knowledge of
the revelation he had received concerning the rightfulness of plural
marriage--under certain circumstances--had unwisely made some statement
concerning the matter?

Again, in May, 1836, in Missouri, in a series of questions asked and
answered through the _Elder's Journal_, the following occurs:

"Do the Mormons believe in having more wives than one?"

To which the answer is given:

"No, not at the same time."

This again represents the belief of the Saints at that time,
unenlightened as they then were by the revelation received by their
Prophet. But again, why this question unless there had been some
agitation of the subject? Had some one before the time had come for
making known this doctrine to the Church, again unwisely referred to
the knowledge {XXXI} which had been revealed to the Prophet some seven
years earlier?

All these incidents blend together and make it clearly evident that the
revelation on marriage was given long before the 12th of July, 1843.
Doubtless as early as 1831.

In addition to these indirect evidences is the direct testimony of the
late Elder Orson Pratt, of the council of the Twelve Apostles. In 1878,
in company with President Joseph F. Smith, Elder Pratt visited several
states east of the Mississippi in the capacity of a missionary; and
at Plano, Illinois, at a meeting of the so-called Reorganized Church
of the Latter-day Saints, he was invited by the presiding officer,
a Mr. Dille, and the meeting, to occupy the time, which he did. In
his remarks, according to his own and his companion's report of the
meeting--

"Elder Pratt gave a plain, simple narration of his early experience
in the Church, relating many interesting incidents connected with its
rise; explained the circumstances under which several revelations were
received by Joseph, the Prophet, and the manner in which he received
them, he being present on several occasions of the kind. Declared
[that] at such times Joseph used the Seerstone when inquiring of the
Lord, and receiving revelation, but that he was so thoroughly endowed
with the inspiration of the Almighty and the spirit of revelation that
he often received them without any instrument, or other means than
the operation of the spirit upon his mind. Referred to the testimony
which he received of the truth of the great latter-day work while yet a
boy. Testified that these things were not matters of belief only with
him, but of actual knowledge. He explained the circumstances connected
with the coming forth of the revelation on plural marriage. Refuted
the statement and belief of those present that Brigham Young was the
author of that revelation; showed that Joseph Smith the Prophet had
not only commenced the practice himself, and taught it to others,
before President Young and the Twelve had returned from their mission
in Europe, in 1841, but that Joseph actually received revelations upon
that principle as early as 1831. Said: 'Lyman Johnson, who was very
familiar with Joseph at this early date, Joseph living at his father's
house, and who was also very intimate with me, we having traveled on
several missions together, told me himself that Joseph had made known
to him as early as 1831, that plural marriage was a correct principle.
Joseph declared to Lyman that God had revealed it to him, but that the
time had not come to teach or practice it in the Church, but that the
time would come.' To this statement Elder Pratt bore his testimony. He
cited several instances of Joseph having had wives sealed to him, one
at least as early as April 5th, 1841, which was some time prior to the
return of the Twelve from England. Referred to his own trial in regard
to this matter in Nauvoo, and said it was because he {XXXII} got his
information from a wicked source, from those disaffected, but as soon
as he learned the truth, he was satisfied.

(Signed) "Orson Pratt,

(Signed) "Joseph F. Smith"

(The above is taken from a signed report of Elders Orson Pratt and
Joseph F. Smith of the Council of the Twelve on the occasion of their
visit to the East in 1878, and is to be found in the _Millennial Star_,
Vol. 40, Nos. 49 and 50.)

Relative to committing the revelation to writing on the 12th of July,
1843, that can best be told by the man who wrote the revelation as the
Prophet Joseph dictated it to him, William Clayton; and the man who
copied it the day following, Joseph Kingsbury; and from which copy
the revelation was afterwards printed as it now stands in the current
edition of the Doctrine and Covenants. In a sworn statement before John
T. Caine, a notary public in Salt Lake City, on February 16th, 1874,
William Clayton said:

"On the 7th of October, 1842, in the presence of Bishop Newel K.
Whitney and his wife, Elizabeth Ann, President Joseph Smith appointed
me Temple Recorder, and also his private clerk, placing all records,
books papers, etc., in my care, and requiring me to take charge of and
preserve them, his closing words being, 'when I have any revelations to
write, you are the one to write them.' * * * On the morning of the 12th
of July, 1843; Joseph and Hyrum Smith came into the office in the upper
story of the brick store, on the bank of the Mississippi river. They
were talking on the subject of plural marriage. Hyrum said to Joseph,
'If you will write the revelation on celestial marriage, I will take
it and read it to Emma, and I believe I can convince her of its truth,
and you will hereafter have peace.' Joseph smiled and remarked, 'You do
not know Emma as well as I do.' Hyrum repeated his opinion, and further
remarked, 'The doctrine is so plain, I can convince any reasonable
man or woman of its truth, purity and heavenly origin,' or words to
that effect. Joseph then said, 'Well, I will write the revelation and
we will see.' He then requested me to get paper and prepare to write.
Hyrum very urgently requested Joseph to write the revelation by means
of the Urim and Thummim, but Joseph in reply, said he did not need to,
for he knew the revelation perfectly from beginning to end.

"Joseph and Hyrum then sat down and Joseph commenced to dictate the
revelation on celestial marriage, and I wrote it, sentence by sentence,
as he dictated. After the whole was written, Joseph asked me to read
it through, slowly and carefully, which I did, and he pronounced it
correct. He then remarked that there was much more that he could
{XXXIII} write on the same subject, but what was written was sufficient
for the present.

"Hyrum then took the revelation to read to Emma. Joseph remained with
me in the office until Hyrum returned. When he came back, Joseph asked
him how he had succeeded. Hyrum replied that he had never received a
more severe talking to in his life, that Emma was very bitter and full
of resentment and anger.

"Joseph quietly remarked, 'I told you, you did not know Emma as well
as I did.' Joseph then put the revelation in his pocket, and they both
left the office.

"The revelation was read to several of the authorities during the day.
Towards evening Bishop Newel K. Whitney asked Joseph if he had any
objections to his taking a copy of the revelation; Joseph replied that
he had not, and handed it to him. It was carefully copied the following
day by Joseph C. Kingsbury. Two or three days after the revelation
was written Joseph related to me and several others that Emma had so
teased, and urgently entreated him for the privilege of destroying
it, that he became so weary of her teasing, and to get rid of her
annoyance, he told her she might destroy it and she had done so, but he
had consented to her wish in this matter to pacify her, realizing that
he knew the revelation perfectly, and could rewrite it at any time if
necessary.

"The copy made by Joseph C. Kingsbury is a true and correct copy of the
original in every respect. The copy was carefully preserved by Bishop
Whitney, and but few knew of its existence until the temporary location
of the Camps of Israel at Winter Quarters, on the Missouri River, in
1846. * * * * *

(Signed) "WM. CLAYTON.

"Salt Lake City, Feb. 16th, 1874."

On May 22, 1886, Joseph C. Kingsbury made the following statement
before Charles W. Stayner, a notary public, in Salt Lake City:

"In reference to the affidavit of Elder William Clayton, on the
subject of the celestial order of patriarchal marriage, published in
the _Deseret Evening News_ of May 20th, 1886, and particularly as to
the statement made therein concerning myself, as having copied the
original revelation written by Brother Clayton at the dictation of the
Prophet Joseph, I will say that Bishop Newel K. Whitney, handed me the
revelation above referred to either on the day it was written or the
day following, and stating what it was, asked me to take a copy of it.
I did so, and then read my copy of it to Bishop Whitney, we compared it
with the original which he held in his hand while I read to him. When I
had finished reading, Bishop Whitney pronounced the copy correct, and
Hyrum Smith coming into the room at the time to fetch the original,
Bishop Whitney handed it to him. I will also state that this copy, as
{XXXIV} also the original are identically the same as that published in
the present edition [1886] of the Book of Doctrine and Covenants.

"I will add that I also knew that the Prophet Joseph Smith had married
other women besides his first wife, Emma; I was well aware of the
fact of his having married Sarah Ann Whitney, the eldest daughter of
Bishop Newel K. Whitney and Elizabeth Ann Whitney, his wife. And the
Prophet Joseph told me personally that he had married other women, in
accordance with the revealed will of God, and spoke concerning the
principle as being a command of God for holy purposes.

(Signed) "JOSEPH C. KINGSBURY."

II.

_Authorship of the Revelation_.

In addition to the testimony of these affidavits as to the authorship
of the revelation, and many more on file in the Church Historian's
office, equally positive and unimpeachable, which might be quoted,
there is another sort of evidence as to the authorship, not before
used, so far as I know, to which I desire to appeal, and which is even
more certain and convincing on this subject than the testimony of any
affidavit by whomsoever given. I refer to the internal evidence that
Joseph Smith, under the inspiration of God, of course, is the author
of it. The revelation carries with it so many characteristics of his
style found in other revelations given through him, that to doubt his
authorship of it is impossible. Let us consider these characteristics.

_1. The Revelation Was Given in Answer to the Prophet's Inquiry--A
Characteristic of Nearly All His Revelations_.

The revelation was given in answer to the Prophet's inquiries upon one
branch of the subject of which it treats, _viz_., the justification
of some of the Bible Patriarchs and Prophets in having a plurality of
wives. It is so generally the case that the revelations the Prophet
received came in response to inquiries either by himself or by those
who sought to learn their duty or to know some truth, that such
inquiries may be considered as a condition precedent to his receiving
revelations; at any rate it is plainly a characteristic of the whole
volume of revelations which Joseph Smith gave to the world.

The Prophet's first revelation, the one respecting the errancy of
the religious world, accompanied as it was by a full view of God the
Father, and God the Son, was received in answer to a most earnest
inquiry to know what course he should pursue in the midst of the
religious confusion then existing--which church should he join.
(History of the Church, Vol. I, chapt. 1.)

The first of that series of meetings with the angel Moroni, which
{XXXV} finally resulted in the coming forth of the Book of Mormon, was
brought about through the Prophet asking for a spiritual manifestation
from the Lord, that he might know of his "state and standing before
Him." (History of the Church, Vol. I, chapt. 2).

The series of revelations given during the time the Book of Mormon was
in course of translation were chiefly given in response to inquiries
on the part of the persons who came to the Prophet seeking to know the
will of the Lord with reference to the relationship they should assume
towards the work then coming forth. See Doc. and Cov., Sec. 10; History
of the Church, Vol. I, p. 23, also pp. 28-33, 36, 45, 48, 49, 51, 53.
These revelations are found in the Doc. and Cov., Sec. 3, 4, 5, 6, 7,
8, 10, 11, 12, 14, 15, 16, 17.

The revelation authorizing the organization of the Church and outlining
that organization and some of the fundamental doctrines of the Church
(Doc. and Cov., Sec. 20), was given in answer to most earnest inquiry
as to how the Prophet and his associates should proceed with the work
of organization. "We had for some time made this matter a subject of
humble prayer," writes the Prophet, "and at length we got together
in the chamber of Mr. Whitmer's house, in order more particularly to
seek of the Lord what we now so earnestly desired; and here to our
unspeakable satisfaction, did we realize the truth of the Savior's
promise, 'ask, and it shall be given you; seek, and ye shall find;
knock, and it shall be opened unto you'--for we had not long been
engaged in solemn and fervent prayer, when the word of the Lord came to
us in the chamber." (History of the Church, chapt. 7.) Then follows the
revelation on Church organization and doctrine.

I may say that all the great revelations of the Church, as well as
those which might be regarded as merely personal, were received in
response to earnest inquiries of the Lord. Thus the revelation which
in 1831 was regarded as making known the moral law of the Gospel was
received after earnest inquiry. (History of the Church, Vol. I, p.
148; Doc. and Cov., Sec. 42, par. 3.) So also the great revelation on
priesthood. (History of the Church, Vol. I, p. 287; Doc. and Cov.,
Sec. 84.) The great revelation on the order of the priesthood and
the relations of the quorums to each other was given in response to
a formal and very earnest petition on the part of the quorum of the
Twelve Apostles. (History of the Church, Vol. II, pp. 219, 220; Doc.
and Cov., Sec. 107.) So also as to the revelation on tithing and the
disposition of it. (Doc. and Cov., Sec. 119, 120; History of the
Church, Vol. III, p. 44.) So the great revelation setting in order the
affairs of the Church at Nauvoo, given January 19, 1841. "Your prayers
are acceptable before me," said the Lord to the Prophet, "and in answer
to them I say unto you," then continues that great revelation. (Doc.
and Cov., Sec. 124: 2.) In {XXXVI} fact, to particularize no further,
it may be said that by far the greater number of the revelations
received by the Prophet were in response to his petitions and inquiries
of the Lord; and therefore the fact that this revelation on marriage
was given in response to inquiries by the Prophet, to know why the Lord
justified the worthy patriarchs named, and some of the prophets, in
their plural marriage relations, is characteristic of practically all
the revelations received by him.

_2. It Possesses the Characteristic of Frankness in Reproving the
Prophet_.

Another characteristic of the Prophet Joseph's revelations is the
frankness with which the Prophet himself is reproved for his follies
and transgressions of the counsels of the Lord. He is never shielded;
never justified when he steps aside from the path direct; reproof,
chastisement and warnings are administered to him. God in these
revelations deals with him indeed as with a son whom he loves, if it be
true--and we have warrant of holy writ that it is--that God chasteneth
whom he loveth, and scourgeth every son whom he receiveth. (Heb. 12:
6-8.) The following quotations from the revelations will illustrate
what I mean. The Lord thus reproved the Prophet in 1829: "And behold,
how oft you have transgressed the commandments and the laws of God, and
have gone on in the persuasions of men. * * * * You should not have
feared man more than God. * * * * Thou wast chosen to do the work of
the Lord, but because of transgression, if thou art not aware, thou
wilt fall. * * * Repent. * * * Except thou do this, thou shalt be
delivered up and become as other men, and have no more gift. * * * Thou
hast suffered the counsel of thy director to be trampled upon from the
beginning." (Doc. and Cov., Sec. 3.)

Again in 1829 this: "I command you my servant Joseph to repent and walk
more uprightly before me, and yield to the persuasions of men no more."
(Doc. and Cov., Sec. 5.)

This was said of the Prophet in a revelation given in 1830: "After
it was truly manifested unto this first elder (Joseph Smith) that
he had received a remission of his sins, he was entangled again in
the vanities of the world. But after repenting and humbling himself
sincerely, through faith, God ministered unto him by an holy angel,"
etc. that is, took him again into divine favor. (See Doc. and Cov.,
Sec. 20.)

Again in 1830: "Thou art not excusable in thy transgressions;
nevertheless, go thy way and sin no more." (Doc. and Cov., Sec. 24.)

In 1831 this was said of the Prophet: "There are those who have sought
occasion against him without cause; nevertheless he has sinned, but
verily I say unto you, I the Lord, forgive sins unto those who confess
their sins before me and ask forgiveness, who have not sinned unto
death." (Doc. and Cov., Sec. 64.)

{XXXVII} In 1833, this: "Verily, I say unto you, my son, thy sins are
forgiven thee, according to thy petition, for thy prayers, and the
prayers of thy brethren, have come up into my ears." (Doc. and Cov.,
Sec. 90.)

In the same year this: "Verily, I say unto Joseph Smith, Jr., you have
not kept the commandments, and must needs stand rebuked before the
Lord." (Doc. and Cov., Sec. 93.)

In 1841 this was said to the Prophet: "Verily thus saith the Lord unto
you my servant Joseph Smith, I am well pleased with your offering and
acknowledgments, which you have made, for unto this end have I raised
you up, that I might show forth my wisdom through the weak things of
the earth." (Doc. and Cov., Sec. 124.)

It is but in harmony then with the whole course of God with this man
that in this revelation on marriage his sins should be referred too.
It is particularly Joseph Smith-like that it should be done, and it is
done: "Let my handmaid forgive my servant Joseph his trespasses; and
then shall she be forgiven her trespasses wherein she has trespassed
against me. * * * * * * Let no one, therefore, set on my servant
Joseph; for I will justify him; for he shall do the sacrifice which I
require at his hands, for his transgressions, saith the Lord your God."
(Doc. and Cov., Sec. 132: 56-60.)

Thus it will appear that all the frankness with which the Prophet was
reproved in other revelations is manifested in this revelation on
marriage; and hence, to the extent of that characteristic, identifies
this revelation on the marriage covenant with the other revelations
received by the Prophet.

_3. The Evidence of the Largeness of Range in the Revelation on
Marriage_.

The next characteristic to be noted is the largeness of range in this
revelation so characteristic of all the Prophet's revelations. His main
inquiry was why God justified the ancient patriarchs in having many
wives. The answer went far beyond the inquiry, and there was given to
the Prophet a new marriage law, so far transcending the conceptions of
men concerning marriage, as the thoughts of God transcend the thoughts
of men on all subjects. The marriage covenant must be an eternal one,
not marriage "until death does you part." The marriage relation will
exist in heaven. Pro-creation within the marriage covenant of man
is to be an eternal, creative power. It shall people the increasing
heavens as it has the multiplying worlds with offspring of the Sons
of God. It is to be of the things that shall not pass away, but a
means of perpetuating the lives and all their purifying, and uplifting
relationships. And the power to establish these relationships is in the
Priesthood of God, the keys of which were restored through Joseph Smith.

{XXXVIII}_4. The Evidence of Identical Phraseology in This and
Other Revelations_.

The recurrence and peculiar use of certain phrases to be found in both
this revelation on Marriage and the other revelations given out by
Joseph Smith, establish clearly the authorship to be the same. Such,
for example, as the peculiar use of "_mine_" instead of "my." In the
revelation on marriage we have this: "Behold! _mine_ house is a house
of order" (v. 8); "If a man be called of my Father, * * * by _mine_ own
voice," etc., (v. 59). "Through the medium of _mine_ anointed, whom I
have appointed," etc., (v. 7); and are sealed * * * according to _mine_
appointment (v. 26); and let _mine_ handmaid Emma Smith, (v. 54);
"verily I say, let _mine_ handmaid forgive my servant Joseph," etc.,
(v. 56).

Let these expressions be compared with the following phrases from
various revelations: "Behold this is _mine_ authority and the
authority of my servants" (Doc. and Cov. sec. 1: 6); "They have
strayed from _mine_ ordinances" (v. 15); "that _mine_ everlasting
covenant be established," etc., (v. 22); "shall all be fulfilled,
whether by _mine_ own voice or the voice of my servants" (v. 38); "it
is meet unto you to know even as _mine_ apostles" (sec. 19:8); "ye
are called to bring to pass the gathering of _mine_ elect for _mine_
elect hear my voice" (sec. 29: 7); "it hath gone forth * * * that
_mine_ apostles, the Twelve," etc. (v. 12); "it is the workmanship
of _mine_ hand" (v. 25); "Michael, _mine_ archangel, shall sound his
trump" (v. 26); "through faith on the name of _mine_ Only Begotten
Son" (v. 42); "from the foundation of the world through _mine_ Only
Begotten" (v. 46); "according to _mine_ own pleasure" (v. 48). And so
on throughout the revelations this phrase occurs. It is used eight
times in the revelation on marriage and runs through nearly all the
revelations sometimes fewer, sometimes more than this. In section 101
it occurs eleven times, in section 103 six times. But it is always used
sufficiently to make it a characteristic of the revelations received by
Joseph Smith.

(2) The phrase "as touching," is used several times in this revelation
on marriage; "as touching the principle and doctrine," etc., (v. 1);
"will answer thee as touching this matter" (v. 2); "and as touching
Abraham and his seed" (v. 30); "as touching the law of the priesthood,"
etc., (v. 5). The same expression is found in Sec. 42--"As ye * * * are
agreed as touching this one thing" (v. 3). Also in the Book of Mormon:
"He spake as touching all things concerning my people."

(3) Such phrases as "I am the Lord thy God, and will answer thee,"
etc., are frequent in this revelation. The above is in verse 2; then
again, "I am the Lord thy God, and will give unto thee the law," etc.,
(v. 28); "I am the Lord thy God, and I gave unto thee an appointment"
(v. 40); the same in verse 57; indeed it comes in almost as a refrain
{XXXIX} of poetic emphasis at about equal distances throughout the
revelation, giving them in places almost rhythmic effect. This will be
found characteristic of several other revelations, notably section 1:
The Lord speaking of His servants says: "I, the Lord, have commanded
them" (v. 5); "Wherefore I, the Lord, knowing the calamity which should
come," etc., (v. 17); "for, I, the Lord, cannot look upon sin," etc.,
(v. 31.)

So also in slightly different form the peculiarity will be found in
section 12: "Behold, I am God and give heed," etc., (v. 2); "behold,
I speak unto you," etc., (v. 7); "behold, I am the light and life of
the world," etc., (v. 9). Also in section 29: "Thus did I the Lord God
appoint unto man" (v. 43); "wherefore I, the Lord God, will send forth
flies" (v. 18); "wherefore I, the Lord God, caused that he should be
cast out," (v. 41); "and thus did I, the Lord God, appoint unto man
the days," etc., (v. 43). Again in section 50: "Behold, I, the Lord,
have looked upon you" (v. 4); "wherefore I, the Lord, ask you this
question" (v. 13). Also section 52; "Behold, thus saith the Lord unto
the Elders," etc., (v. 1); "I, the Lord, will make known unto you" (v.
2); "behold I, the Lord, will hasten the city," etc., (v. 43.)

The peculiar use of "none other," in place of "no other," and of
"none" instead of "no one," is an expression both in the revelation
on marriage and a number of other revelations about which there is no
question of the authorship being Joseph Smith's. In the revelation on
marriage we have this: "Abraham * * * abode in my law, as Isaac also,
and Jacob did _none other_ things than that which they were commanded;
and because they did _none other_ things than that which they were
commanded, they have entered into their exaltation" (v. 37). In section
43 we have the same phrase: "There is _none other_ appointed unto you,"
etc., (v. 3); "I say unto you that _none else_ shall be appointed unto
this gift" (v. 4); also in Section 61, the following: "It shall be said
in days to come that _none_ is able to go up to the land" (v. 16);
also Section 82, "and _none_ doeth good, for all have gone out of the
way (v. 6); and they * * * shall find _none_ inheritance in that day,"
etc., (Sec. 85:9).

The use of the plural "_Gods_" in the revelation on marriage and in
other revelations, tends to prove common authorship. In the revelation
on marriage we have the following: "And henceforth are not _Gods_, but
are angels of God forever and ever" (v. 17); "it cannot be received
there because the angels and the _Gods_ are appointed there, by whom
they cannot pass" etc. (v. 18); "then shall they be _Gods_ because they
have no end; then shall they be _Gods_ because they have all power"
(v. 20); and sit upon thrones, and are not angels, but are _Gods_ (v.
36); in the revelation called the Vision, Doc. and Cov. Sec. 76, which
revelation was given in February, 1832, and first published in {XL}
the _Evening and Morning Star_ of July, 1833, (vol. 1, number 2, p.
28) occurs the following: "And are priests of the most high, * * *
wherefore, as it is written, they are _Gods_ even the Sons of God" (v.
58) also in Sec. 121; "Nothing shall be withheld, whether there be one
God or many _Gods_, they shall be manifest (v. 28); according to that
which was ordained in the midst of the Council of the Eternal God of
all other _Gods_, before this world was" (v. 32).

The phrase, "My house is a house of order," is used in the revelation
on marriage (v. 18), also in Doc. and Cov., section 88, the phrase
occurs, "a house of glory, a house of order, a house of God" (v. 119);
"this shall be the order of the house of the presidency" (v. 128).

In closing the revelation on marriage the paragraph reads as follows:
"And now, as pertaining to this law, verily, verily I say unto you,
I will reveal more unto you hereafter; therefore let this suffice
for the present. Behold, I am Alpha and Omega. Amen." This is
somewhat characteristic of the closing of a number of revelations
in the Doctrine and Covenants. The revelation in section 60 closes
with--"Behold, this is sufficient for you * * * the residue hereafter.
Even so. Amen." Section 84 closes, "I am Alpha and Omega, the beginning
and the end. Amen" (v. 120). Section 94 closes: "And now I give you no
more at this time" (v. 17). Section 95 closes "Let the higher part of
the inner court be dedicated unto me for the school of mine apostles,
saith Son Ahman; or in other words, Alphus, or in other words, Omegus,
even Jesus Christ your Lord. Amen" (v. 17).

In other revelations the expression Alpha and Omega comes in the body
of the revelation as for instance in section 45, "Verily I say unto you
that I am Alpha and Omega, the beginning and the end, the light and
life of the world" (v. 7). The same phraseology is used in the body of
section 63, v. 60.

In section 19 it opens the revelation, "I am Alpha and Omega, Christ
the Lord, yea even I am He, the beginning and the end, the Redeemer
of the world" (v. 1). "Behold, and hearken unto the voice of Him who
has all power, who is from everlasting to everlasting, even Alpha and
Omega, the beginning and the end" (section 61, v. 1).

Other revelations close in the same impressive manner and with the
somewhat equivalent expressions in English, instead of the use of the
Greek terms, Alpha and Omega. Thus section 18 closes: "Behold, I, Jesus
Christ, your Lord and your God and your Redeemer by the power of my
spirit have spoken it" (v. 47). Section 1 ends, "For behold and lo, the
Lord is God and the Spirit beareth record, and the record is true, and
the truth abideth forever and ever. Amen" (v. 39).

The same occurs in section 75 and 14; but whether the phrase occurs
in the opening of the revelation or the middle of it, or in the
closing paragraph, it occurs with sufficient frequency to be noted
as a peculiarity {XLI} of the Prophet's phraseology, and aids in the
identification of his inspired style.

The term "forgiveness of sin" occurs in the revelation on marriage as
follows: "Behold, I have seen your sacrifices [Joseph's], and will
forgive all your sins." This is both a principle and phraseology
frequent in the revelations, as an example, section 64: "There are
those who have sought occasion against him (Joseph) without cause;
nevertheless he has sinned, but verily I say unto you, I, the Lord,
forgive sins unto those who confess their sins before me" (v. 7). Let
the spirit of this be compared with the following from the revelation
on marriage: "Let no one, therefore, set on my servant Joseph, for I
will justify him, for he shall do the sacrifices which I require at
his hands for his transgressions, saith the Lord your God" (v. 60).
"Again, verily I say, let mine handmaid forgive my servant Joseph his
trespasses, and then shall she be forgiven her trespasses wherein she
has trespassed against me" (v. 56).

In the revelation on marriage occurs the following phraseology:
"Verily, verily, I say unto you, that whatsoever you seal on earth,
shall be sealed in heaven; and whatsoever you bind on earth, in my
name, and by my word, saith the Lord, it shall be eternally bound in
the heavens" (v. 46). The same phraseology is used in section 124
in speaking of Hyrum Smith, who was appointed to hold the keys of
the patriarchal blessings upon the heads of God's people; namely,
"Whosoever he blesses shall be blessed, and whosoever he curses shall
be cursed; and whatsoever he shall bind on earth shall be bound in
heaven; and whatsoever he shall loose on earth shall be loosed in
heaven" (v. 93). In section 128 the same phraseology is used in
describing the power of the priesthood (v. 8). And again in v. 10,
quoting it from the New Testament (Matt. 16: 18, 19).

In verse 26 on the revelation on marriage, this phraseology is found:
"They shall be destroyed in the flesh and shall be delivered unto the
buffetings of Satan, unto the day of redemption, saith the Lord God."
The same phraseology occurs in section 82. "The soul that sins * * *
shall be delivered over to the buffeting of Satan until the day of
redemption" (v. 21). The same phraseology occurs in section 78, v.
12; section 104, v. 9, 10. In the revelation on marriage this passage
occurs: "I give unto my servant Joseph, that he shall be made ruler
over many things, for he hath been faithful over a few things." In
Section 117 practically the some phraseology occurs with reference to
William Marks, "Let my servant, William Marks, be faithful over a few
things, and he shall be a ruler over many."

Again it is said: "and if they commit no murder, wherein they shed
innocent blood--yet they shall come forth in the first resurrection and
{XLII} enter into their exaltation; but they shall be destroyed in the
flesh, and shall be delivered unto the buffetings of Satan unto the
day of redemption, saith the Lord God" (v. 26). "The blasphemy against
the Holy Ghost, which shall not be forgiven in the world, nor out of
the world is in that ye commit murder, wherein ye shed innocent blood,
and assent unto my death after ye have received my new and everlasting
covenant" (v. 27). That is to say, the doctrine is here set forth that
the murderer hath not eternal life abiding in him (1 John 3:15). There
is no forgiveness for him in this world or in the world to come. The
same idea is to be found in other revelations of Joseph Smith. Notably
in section 42: "Behold, I speak unto the Church. Thou shalt not kill;
and he that kills shall not have forgiveness in this world nor in the
world to come" (v. 18); "if any persons among you shall kill, they
shall be delivered up and dealt with according to the law of the land;
for remember, that he hath no forgiveness" (v. 79); then again and in
connection with breaking covenant, note the following expression: "And
this is all according to the oath and covenant of the priesthood. *
* * But whoso breaketh this covenant, after he hath received it, and
altogether turned therefrom, shall not have forgiveness in this world
or in the world to come (v. 39-40).

The expression "new and everlasting covenant" (v. 4) occurs several
times in the revelation on marriage: "as pertaining to the new and
everlasting covenant it was instituted," etc. (v. 6); "if a man marry
a wife * * * * * by the new and everlasting covenant, and it is
sealed," etc. (v. 19). The phrase occurs a number of other times in the
revelation, viz., in verses 26, 27, 41 and 42. It occurs also in many
other revelations by Joseph Smith: In section 1--"That mine everlasting
covenant might be established" (v. 22); "this is a new and everlasting
covenant" (Sec. 22: 1); "I have sent mine everlasting covenant into the
world" (Sec. 45: 9); same in Sec. 49, 9; 66, 2; 76, 101; 78: 11, and in
at least a score of other sections.

_5. The Evidence of Recurrence of Principles in the Revelation on
Marriage That are Found in Other Revelations Through Joseph Smith_.

Principles that appear in previous revelations reappear in this
revelation on marriage: for example, it is said in Sec. 130: "There is
a law irrevocably decreed in heaven, before the foundations of this
world, upon which all blessings are predicated; and when we obtain
any blessing from God it is by obedience to that law upon which it is
predicated." In Sec. 88, occurs the following: "All kingdoms have a law
given: and there are many kingdoms; and unto every kingdom is given a
law; and unto every law there are certain bounds also and conditions.
All beings who abide not in those conditions are not justified," verse
{XLIII} 36 to 38. In the revelation on marriage this doctrine is set
forth in the following passage: "No one can reject this covenant and be
permitted to enter into my glory; for all who will have a blessing at
my hands shall abide the law which was appointed for that blessing, and
the conditions thereof, as were instituted from before the foundation
of the world. * * * * * * * * * And will I appoint unto you, saith the
Lord, except it be by law, even as I and my Father ordained unto you,
before the world was! * * * * * * * * * * * I am the Lord thy God, and
will give unto thee the law of my Holy Priesthood, as was ordained by
me, and my Father, before the world was," verses 4, 5, 11, 28. The
identity of the principle is complete, and tends to establish identity
of authorship.

_6. The Evidence of the Particularization of Ideas_.

In the revelation on marriage there is a singularity of expression,
which, for want of a better term, I will call a particularization of
ideas, that is decidedly peculiar to the Prophet, for example: "And
verily I say unto you, that the conditions of this law are these: All
covenants, contracts, bonds, obligations, oaths, vows, performances,
connections, associations, or expectations, that are not made, and
entered into, and sealed, by the Holy Spirit of promise, of him who
is anointed, both as well for time and for all eternity, and that too
most holy, by revelation and commandment through the medium of mine
anointed, whom I have appointed on the earth to hold this power, (and
I have appointed unto my servant Joseph to hold this power in the last
days, and there is never but one on the earth, at a time, on whom
this power and the keys of this Priesthood are conferred,) are of no
efficacy, virtue or force, in and after the resurrection from the dead;
for all contracts that are not made unto this end, have an end when men
are dead. * * * * And everything that is in the world, whether it be
ordained of men, by thrones, or principalities, or powers, or things of
name, whatsoever they may be, that are not by me, or by my word, saith
the Lord, shall be thrown down, and shall not remain after men are
dead, neither in nor after the resurrection, saith the Lord your God!"
(verses 7, 13).

A similar particularization of things is found in verses 15, 18, 19,
26, 30, 59, 61, of the revelation on marriage.

With the above quoted passage compare the following: "Whoso receiveth
you receiveth me, and the same will feed you, and clothe you and
give you money. And he who feeds you, or clothes you or gives you
money, shall in no wise loose his reward: And he that doeth not these
things is not my disciple; by this you may know my disciples. He that
receiveth you not, go away from him alone by yourselves, and {XLIV}
cleanse your feet even with water, pure water, whether in heat or in
cold, and bear testimony of it unto your Father which is in heaven,
and return not again unto that man. And in whatsoever village or city
ye enter, do likewise. Nevertheless, search diligently and spare not;
and wo unto that house, or that village or city that rejecteth you,
or your words, or your testimony concerning me. Wo, I say again,
unto that house, or that village or city that rejecteth you, or your
words, or your testimony of me." Sec. 84: 89-95. Similar passages of
particularization frequently occur in other revelations. The following
is a notable example:

"All thrones and dominions, principalities and powers, shall be
revealed and set forth upon all who have endured valiantly for the
Gospel of Jesus Christ; and also if there be bounds set to the heavens
or to the seas; or to the dry land, or to the sun, moon, or stars;
all the times of their revolutions; all the appointed days, months
and years, and all the days of their months and years, and all their
glories, laws and set times, shall be revealed in the days of the
dispensation of the fullness of times, according to that which was
ordained in the midst of the council of the eternal God of all other
Gods, before the world was" (Doc. and Cov., Sec. 121: 29-31).

_7. The Evidences of Identity in Grandeur of Style_.

One other peculiarity in the inspired style of the Prophet is
seen in a certain growing grandeur in statement, by means of
repetitions--repetitions, too, that make a paragraph fairly scintillate
with prismatic hues as well as giving to it a _crescendo_ of emphasis:
for example, in speaking of the glory that shall come to those who keep
covenant with the Lord, it is written in this revelation on marriage:

"And they shall pass by the angels, and the Gods which are set there,
to their exaltation and glory in all things, as hath been sealed upon
their heads, which glory shall be a fullness and a continuation of the
seeds for ever and ever.

Then shall they be Gods, because they have no end;

Therefore shall they be from everlasting to everlasting, because they
continue;

Then shall they be above all, because all things are subject unto them.

Then shall they be Gods, because they have all power, and the angels
are subject unto them" [E] (verses 19-21).

[Footnote E: I have taken liberty of placing the lines in poetic form,
to which they so readily lend themselves, that they may be the more
readily compared with the verses from another revelation which follows
from Doc. and Cov., sec 84.]

With this compare the following:

{XLV} "The power and authority of the Higher or Melchisedek, Priesthood,
is to hold the keys of all the spiritual blessings of the Church--to
have the privilege of receiving the mysteries of the kingdom of
heaven--to have the heavens opened unto them--to commune with the
general assembly and church of the first born, and to enjoy the
communion and presence of God the Father, and Jesus the Mediator of the
new covenant" (Sec. 107: 18, 19). Also this:

"And if thou shouldst be cast into the pit, or into the hands of
murderers, and the sentence of death passed upon thee; if thou be cast
into the deep; if the billowing surge conspire against thee; if fierce
winds become thine enemy; if the heavens gather blackness, and all the
elements combine to hedge up the way; and above all, if the very jaws
of hell shall gape open the mouth wide after thee, know thou, my son,
that all these things shall give thee experience, and shall be for thy
good. The Son of Man hath descended below them all; art thou greater
than he?"

And as covering both the two last peculiarities--particularization of
things and a growing grandeur in statement by repetition, consider the
following passage:

"I the Almighty have laid my hands upon the nations, to scourge them
for their wickedness: and plagues shall go forth, and they shall not be
taken from the earth until I have completed my work which shall be cut
short in righteousness, until all shall know me, who remain, even from
the least unto the greatest, and shall be filled with the knowledge of
the Lord, and shall see eye to eye, and shall lift up their voice, and
with the voice together sing this new song, saying--

  The Lord hath brought again Zion;
  The Lord hath redeemed His people, Israel,
  According to the election of grace,
  Which was brought to pass by the faith
  And covenant of their fathers.

  The Lord hath redeemed His people,
  And Satan is bound and time is no longer:
  The Lord hath gathered all things in one:
  The Lord hath brought down Zion from above.
  The Lord hath brought up Zion from beneath.

  The earth hath travailed and brought forth her strength:
  And truth is established in her bowels:
  And the heavens have smiled upon her:
  And she is clothed with the glory of her God:
  For He stands in the midst of His people:

  Glory, and honor, and power, and might,
  Be ascribed to our God; for He is full of mercy,
  Justice, grace and truth, and peace,
  For ever and ever. Amen.

{XLVI} It should be remarked, in conclusion, that these peculiarities of
scope, structure, phraseology, re-appearance of principles, texture of
composition and the like, which identify this revelation on marriage
as the composition of Joseph Smith (under the inspiration of the Lord,
of course) are not forced into the revelation. Its composition gives
no evidence of being a conglomerate of Joseph Smith's thought-gems
held together by some one else's clay. It is all of one piece, it is
not patch work. Unity above all things is characteristic of it. Words,
phrases, sentences, ideas all blend together, preserving strict unity
of style and that style Joseph Smith's. No one else could have written
it. The literary peculiarities of that revelation as readily proclaim
it to be Joseph Smith's composition to those familiar with his literary
style, as the contour of his face, the form of his features, the color
of his hair and eyes, the tint of his complexion, the intonation of his
voice, together with his form and bearing would reveal his physical
personality to those who familiarly knew him in life. There will be no
doubt whatever as to Joseph Smith being the author of it in the minds
of those who will give it literary analysis. Whatever has come of it,
or whatever may come of it in the future, Joseph Smith is the author
of that revelation, and is responsible before God and the world for
the introduction of that marriage law into the Church--the law that
contemplates marriage as an eternal union, and the rightfulness of a
plurality of wives under certain conditions and divine sanctions, when
permissible under the laws of the land and the law of the Church.



HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

VOL. V.



HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

PERIOD 1.

HISTORY OF JOSEPH SMITH, THE PROPHET.



CHAPTER I.

INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN
C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH
COUNCIL TO THE SAINTS.

_Tuesday, May 3, 1842_.--Passed the day mostly with my family.

[Sidenote: Inauguration of Endowment Ceremonies.]

_Wednesday, 4_.--I spent the day in the upper part of the store, that
is in my private office (so called because in that room I keep my
sacred writings, translate ancient records, and receive revelations)
and in my general business office, or lodge room (that is where the
Masonic fraternity meet occasionally, for want of a better place) in
council with General James Adams, of Springfield, Patriarch Hyrum
Smith, Bishops Newel K. Whitney and George Miller, and President
{2} Brigham Young and Elders Heber C. Kimball and Willard Richards,
instructing them in the principles and order of the Priesthood,
attending to washings, anointings, endowments and the communication of
keys pertaining to the Aaronic Priesthood, and so on to the highest
order of the Melchisedek Priesthood, setting forth the order pertaining
to the Ancient of Days, and all those plans and principles by which any
one is enabled to secure the fullness of those blessings which have
been prepared for the Church of the First Born, and come up and abide
in the presence of the Eloheim in the eternal worlds. In this council
was instituted the ancient order of things for the first time in these
last days. And the communications I made to this council were of things
spiritual, and to be received only by the spiritual minded: and there
was nothing made known to these men but what will be made known to all
the Saints of the last days, so soon as they are prepared to receive,
and a proper place is prepared to communicate them, even to the weakest
of the Saints; therefore let the Saints be diligent in building the
Temple, and all houses which they have been, or shall hereafter be,
commanded of God to build; and wait their time with patience in all
meekness, faith, perseverance unto the end, knowing assuredly that all
these things referred to in this council are always governed by the
principle of revelation. [A]

[Footnote A: This is the Prophet's account of the introduction of the
Endowment ceremonies in this dispensation, and is the foundation of
the sacred ritual of the temples. There has been some controversies
as to the time when these ceremonies were introduced into the Church.
A sect styling itself the "Re-organized Church," even goes so far as
to claim that these ceremonies were not introduced into the Church by
the Prophet Joseph Smith at all, but on the contrary claim that they
had their origin with Brigham Young and the Apostles who followed him
in the migration from Nauvoo to Great Salt Lake Valley in Utah. The
evidence, however, against such claims, is overwhelming. First, the
statement of the Prophet in the text above. Second, a previous allusion
to the same thing in his remarks at Nauvoo, on the 6th of January,
1842. (See HISTORY OF THE CHURCH, Vol. IV. p. 492.) Third, the same
ceremonies are referred to in the Revelation of Jan. 19, 1841, in which
washings, anointings, conversations, statutes, judgments, etc., are
explicitly referred to. (HISTORY OF THE CHURCH, Vol. IV, p. 277.) In
addition to this evidence also, Ebenezer Robinson, associate editor of
the _Times and Seasons_ when that periodical was founded by Don Carlos
Smith and himself, and who at the death of Don Carlos Smith, 1841,
became editor-in-chief of that periodical, and so continues until the
15th of March, 1842--declares that such ceremonies as are alluded to in
the text were inaugurated by special action of the Prophet as early as
1843. Mr. Robinson subsequently left the Church, but when in 1890, the
aforesaid self-styled "Re-organized Church" persisted in claiming that
Joseph Smith the Prophet did not inaugurate these Temple ceremonies,
he published an article in the magazine he was then conducting, called
_The Return_, in which he bears emphatic testimony to the effect above
stated, namely, that all these ceremonies were introduced into the
Church by the Prophet Joseph Smith at least as early as 1843. (See _The
Return_, Vol. II, No. 4, p. 252)]

_Thursday, 5_.--General Adams started for Springfield, {3} and the
remainder of the council of yesterday continued their meeting at the
same place, and myself and Brother Hyrum received in turn from the
others, the same that I had communicated to them the day previous.

The city of Hamburg, the commercial emporium of Germany, was destroyed
by fire, about this time.

_Friday, 6_.--I attended the Legion officers' drill in the morning, and
visited Lyman Wight, who was sick.

_Saturday, 7.--_

_Legion History_.

    The Nauvoo Legion was on parade by virtue of an order of the
    25th of January, 1842, and was reviewed by Lieutenant-General
    Joseph Smith, who commanded through the day. One year since, the
    Legion consisted of six companies; today of twenty-six companies,
    amounting to about two thousand troops.

    The consolidated staff of the Legion with their ladies, partook of
    a sumptuous dinner at the house of the commander-in-chief, between
    one and three o'clock, p. m. The weather was very fine.

    In the afternoon the Legion was separated into cohorts, and fought
    an animated sham battle; the first cohort under the command of
    General Wilson Law, the second under General Charles C. Rich. At
    the close of the parade, Lieutenant-General Joseph Smith delivered
    a most animated and appropriate address, in which he remarked "that
    his soul was never better satisfied than on this occasion." Such
    was the curious and interesting excitement which prevailed at the
    time, in the surrounding country, about the Legion, that Judge
    Douglas adjourned the circuit court, then in session at Carthage,
    and came with some of the principal lawyers, to see the splendid
    military parade of the Legion; upon notice of which being given to
    General Smith, he immediately invited them to partake of the repast
    prepared as above.

{4}[Sidenote: General John C. Bennett's Perfidy.]

In addition to this quotation, I would remark that the day passed very
harmoniously, without drunkenness, noise or confusion. There was an
immense congregation of spectators, and many distinguished strangers
expressed much satisfaction. But one thing I will notice: I was
solicited by General Bennett to take command of the first cohort during
the sham battle; this I declined. General Bennett next requested me to
take my station in the rear of the cavalry, without my staff, during
the engagement; but this was counteracted by Captain A. P. Rockwood,
commander of my life guards, who kept close to my side, and I chose
my own position. And if General Bennett's true feelings toward me are
not made manifest to the world in a very short time, then it may be
possible that the gentle breathings of that Spirit, which whispered
me on parade, that there was mischief concealed in that sham battle,
were false; a short time will determine the point. Let John C. Bennett
answer at the day of judgment, "Why did you request me to command one
of the cohorts, and also to take my position without my staff, during
the sham battle, on the 7th of May, 1842, where my life might have been
the forfeit, and no man have known who did the deed?"

The following diagram shows the position in which the Legion was drawn
up:

{5} [Diagram: Legion's position during parade.]

[Sidenote: Earthquakes in St. Domingo.]

A violent shock of an earthquake is reported to have been experienced
at the island of St. Domingo, at twenty minutes past seven, p. m. It
was also felt at St. Marc, Gonaives, and Cape Haytien, and at various
places from Port-au-Prince, to the base of the Rocky Mountains,
comprising a distance of 1,500 miles. At Santiago de Cuba the cathedral
and several extensive buildings were prostrated. About ten thousand
persons were killed at Cape Haytien.

{6}_Sunday, 8_.--Attended meeting at the grove, and heard Elder Rigdon
preach.

After meeting many persons were baptized, some in the font, others in
the river.

Eighty persons killed and as many wounded, by an accident on the Paris
and Versailles railroad, the carriages being consumed by fire, and
their passengers roasted alive.

_Monday, 9_.--Spent the day with my family.

_Tuesday, 10_.--Transacted a variety of business at the store, printing
office, &c.

[Sidenote: The Work in England.]

By letter from Elder Levi Richards, dated at Liverpool, we learn that
the work is progressing in the north of England, namely, Carlisle,
Brampton, Burnstones, Alstone, and Newcastle-upon-Tyne, where he has
been laboring for a few weeks.

_Wednesday, 11_.--Called with my clerk at Brother Joseph W. Coolidge's
to examine a new cabinet for the Temple Recorder's office; also called
at Bishop Knight's; dictated several letters and other items of a
business nature.

_Thursday, 12_.--Dictated a letter to Elder Rigdon concerning certain
difficulties, or surmises which existed and attended the meeting of the
Female Relief Society, the house being filled to overflowing. There was
a heavy thunderstorm at the close of the meeting.

_Friday, 13_.--Received a letter from Sidney Rigdon in reply to mine of
yesterday.

Spent most of the day in my garden and with my family.

Dictated the following letter to Horace R. Hotchkiss, Esq.

_The Prophet's Letter to Horace R. Hotchkiss.--Explaining why the
Former had taken Advantage of the Bankrupt Law_.

    Dear Sir--I proceed without delay to give a hasty reply to yours of
    the 12th ultimo, just received. My engagements will not admit of a
    lengthy detail of events and circumstances which have transpired to
    bring about that state of things which now exists in this place, as
    before {7} you receive this you will probably be apprised of the
    failure of myself and brethren to execute our designs in paying off
    our contracts, or in other words, that we have been compelled to
    pay our debts by the most popular method; that is by petitioning
    for the privilege of general bankruptcy, a principle so popular at
    the present moment throughout the Union.

    A pressure of business has been sufficient excuse for not giving
    you earlier notice, although it could have been of no real use to
    you, yet I wish you to understand our intentions to you and your
    company, and why we have taken the course we have. You are aware,
    sir, in some measure of the embarrassment under which we have
    labored through the influence of mobs and designing men, and the
    disadvantageous circumstances under which we have been compelled to
    contract debts in order to our existence, both as individuals and
    as a society, and it is on account of this as well as a pressure
    on us for debts absolutely unjust in themselves, that we have been
    compelled to resort to the course we have [taken] to make a general
    settlement, and this we deferred to the last moment, hoping that
    something would turn in our favor, so that we might be saved the
    painful necessity of resorting to such measures, to accomplish
    which, justice demanded a very different course from those who are
    justly our debtors, but demanded in vain.

    We have been compelled to the course we have pursued, and you are
    aware, sir, that all have to fare alike in such cases. But, sir,
    you have one, yea, two things to comfort you; our faith, intention
    and good feeling remain the same to all our creditors, and to none
    more than yourself; and secondly, there is property sufficient in
    the inventory to pay every debt, and some to spare, according to
    the testimony of our solicitors, and the good judgment of others;
    and if the court will allow us some one for assignee, who will do
    justice to the cause, we confidently believe that yourself and all
    others will get their compensation in full, and we have enough
    left for one loaf more for each of our families. Yes, and I have
    no doubt you will yet, and in a short time, be enabled to have
    your pay in full, in the way I have before proposed, or some other
    equally advantageous, but money is out of sight, it might as well
    be out of mind, for it cannot be had.

    Rest assured, dear sir, that no influence or exertion I can yet
    make shall be wanting to give you satisfaction, and liquidate your
    claims, but for a little season you are aware that all proceedings
    are staid; but I will seek the earliest moment to acquaint you with
    anything new in this matter.

    I remain, sir, with sentiments of respect, your friend and
    well-wisher,

    JOSEPH SMITH.

{8}[Sidenote: Interview With Sidney Rigdon.]

In the evening I walked with Elder Richards to the post office, and
had an interview with Elder Rigdon, concerning certain evil reports
put in circulation by Francis M. Higbee, about some of Elder Rigdon's
family, and others; much apparent satisfaction was manifested at the
conversation, by Elder Rigdon; and Elder Richards returned with me to
my house.

[Sidenote: Moral Improvement of Nauvoo.]

_Saturday, 14_.--I attended city council in the morning, and advocated
strongly the necessity of some active measures being taken to suppress
houses and acts of infamy in the city; for the protection of the
innocent and virtuous, and the good of public morals; showing clearly
that there were certain characters in the place, who were disposed
to corrupt the morals and chastity of our citizens, and that houses
of infamy did exist, upon which a city ordinance concerning brothels
and disorderly characters was passed, to prohibit such things. It was
published in this day's _Wasp_.

I also spoke at length for the repeal of the ordinance of the city
licensing merchants, hawkers, taverns, and ordinaries, desiring that
this might be a free people, and enjoy equal rights and privileges, and
the ordinances were repealed.

After council, I worked in my garden, walked out in the city, and
borrowed two sovereigns to make a payment.

Brother Amos Fielding arrived from Liverpool.

It was reported in Nauvoo, that ex-Governor Boggs of Missouri had been
shot.

[Sidenote: Branch Organization for Philadelphia Authorized.]

I granted the petition of J. B. Nicholson, and about seventy other
members of the Church in Philadelphia, for the organization of a branch
of the Church in the north part of the city, dated April 22nd, and my
doings were sanctioned by the Twelve, who at the same time silenced {9}
Elder Benjamin Winchester for not following counsel.

_Sunday, 15_.--Attended meeting at the stand.

News of the attempted assassination of Governor Boggs was confirmed by
general report, and was mentioned on the stand.

[Sidenote: General Conference in England.]

A general conference was held in the new Corn Exchange, Manchester,
England, President Parley P. Pratt presiding. There were present at
the opening of the conference, High Priests, 14; Elders, 50; Priests,
64; Teachers, 37; Deacons, 8. The representation of the Church was as
follows:

    Manchester Conference represented by Charles Miller, consists of
    1,531 members, 36 Elders, 79 Priests, 50 Teachers, 19 Deacons,
    and includes the branches of Manchester, Duckinfield, Bolton,
    Stockport, Pendlebury, Whitefield, Heatons, Eccles, Oldham,
    Rochdale, Leeds, Radcliffe, Bridge and Blakely.

    Liverpool Conference, represented by John Greenhow, consists of
    570 members, 23 Elders, 26 Priests, 21 Teachers, 10 Deacons, and
    includes the branches of Liverpool, Warrington and Newton, St.
    Helens, Isle of Man, Wales, and York.

    Preston Conference, represented by Elder Struthars, consists of
    665 members, 16 Elders, 22 Priests, 15 Teachers, 3 Deacons, and
    includes the branches of Preston, Penworthen, Longton, Southport,
    Farrington, Hunter's Hill, Kendal, Brigsteer, Holme, Lancaster, and
    Euxton Birth.

    Clitheroe Conference represented by Thomas Ward, consists of
    325 members, 15 Elders, 23 Priests, 17 Teachers, 6 Deacons, and
    includes the branches of Clitheroe, Chatburn, Waddington, Downham,
    Blackburn, Burnley, Accrington, Ribchester, Chaidgley, and
    Grindleton.

    London Conference, represented by Lorenzo Snow, consists of 400
    members, 14 Elders, 32 Priests, 7 Teachers, 8 Deacons, and includes
    the branches of London, Woolwich, Bedford, Wybosson, Thorncut,
    Honeydon, Irchester, and Waddon.

    Macclesfield Conference, represented by James Galley, consists of
    238 members, 8 Elders, 23 Priests, 14 Teachers, 9 Deacons, and
    includes the branches of Macclesfield, Congleton, Bollington,
    Middlewich, Northwich and Plumbley.

    Birmingham Conference, represented by J. Riley, consists of 309
    members, 11 Elders, 18 Priests, 12 Teachers, 5 Deacons, and
    includes {10} the branches of Birmingham, Great's Green, West
    Broomwich, Oldbury, Allchurch, Dudley, Wolverhampton, and Ashby
    Wolds.

    Staffordshire Conference, represented by Alfred Cordon, consists
    of 507 members, 25 Elders, 54 Priests, 23 Teachers, 14 Deacons,
    and includes the branches of Hanley, Burslem, Stoke, Newcastle,
    Baddaley Edge, Bradley Green, Knutton Heath, Lane End, Audlem,
    Prees, Tunstall, Leek, Longport, Tittensor Heath, Doncaster,
    Sheffield and Brampton.

    Garway Conference, represented by John Needham, consists of 197
    members, 2 Elders, 12 Priests, 7 Teachers, 2 Deacons, and includes
    the branches of Garway, Abergavenny, Monmouth, Keven, Orcop, and
    Euyasharrold.

    Cheltenham Conference, represented by Theodore Curtis, consists
    of 540 members, 8 Elders, 22 Priests, 12 Teachers, 4 Deacons, and
    includes the branches of Newbury Hill, Rock Hill, Earl's Common,
    Pinvin, Dounton Beaucamp, Edge Hills, Little Dean, Woodside,
    Ponsett, Killcott, Frogsmarsh, Red Marley, Bran Green, Apperley,
    Deerhurst, Cheltenham, Norton, and Bristol.

    Froom's Hill Conference, represented by William Kay, consists of
    1,101 members, 24 Elders, 56 Priests, 24 Teachers, 12 Deacons,
    and includes the branches of Moor End's Cross, Ridgway Cross,
    Dun's Close, Old Storridge, Broomyard's Downs, Clifton, Widbourn,
    Brinesteed, Woofren Common, Ashfield, Malvern Hill, Palle House,
    Callwell, Ledbury, Shaken Hill, Lugwardine, Marden, Bushbank,
    Leominster, Ball Gate, Coom's Move, Stoke's Lane, Froom's Hill,
    Stanley Hill, Easthampton, and Worcester Broad Heath.

    Edinburgh Conference, represented by George D. Watt, consists of
    271 members, 13 Elders, 19 Priests, 7 Teachers, 3 Deacons, and
    includes the branches of Edinburgh, Wemyss, and Sterling.

    Glasgow Conference represented by John McAuley, consists of 564
    members, 22 Elders, 30 Priests, 26 Teachers, 15 Deacons, and
    includes the branches of Glasgow, Thorny Bank, Shaw, Toll Cross,
    Airdrie, Renfrew, Paisley, Johnson, Bridge of Weir, Kilbirnie,
    Bonshill, Greenock, Brechenney, Nelson, Campsie and Ayr.

    Brampton Conference, represented by Richard Benson, consists of 171
    members, 6 Elders, 11 Priests, 7 Teachers, 2 Deacons, and includes
    the branches of Carlisle, Brampton, Alston, and Newcastle-upon-Tyne.

    Irish Conference, represented by David Wilkie, consists of 71
    members, 1 Elder, 1 Priest, 2 Teachers, 1 Deacon, and includes the
    branches of Hillsborough, and Crawfoot's Burn.

    Bradford and York, represented by Henry Cuerden, consists of 54
    members, 1 Elder, 4 Priests, 2 Teachers, 1 Deacon.

    Total connected with the Church at the present time, in England,
    {11} Ireland, and Scotland, members, 7,514; Elders, 220, Priests,
    421; Teachers, 110.

_Monday, 16_.--I was transacting business at the store until 10 o'clock
a. m. Then at home. In the afternoon at the printing office, in council
with Brothers Young, Kimball and Richards and others.

I published in this day's _Times and Seasons_ the following
_fac-simile_ from the Book of Abraham. [B]

[Footnote B: The _fac-simile_ referred to will be found on page 523
of Vol. IV of this History, where it is published in connection with
an explanation of the various figures on the plate and preceding the
Prophet's translation of the Book of Abraham, taken from the _Times and
Seasons_.]

[Sidenote: Attitude of the Press.]

Several of the most widely circulated papers are beginning to exhibit
"Mormonism" in its true light. The first out of a _fac-simile_ from the
Book of Abraham, has been republished both in the New York _Herald_
and in the _Dollar Week Bostonian_, as well as in the _Boston Daily
Ledger_, edited by Mr. Bartlett; together with the translation from the
Book of Abraham.

_Tuesday, 17_.--I was about home, and at the office through the day.
In the evening went to Brother John Snyder's to see Clark Leal, of
Fountain Green, concerning a quarter section of land.

_Affidavit of John C. Bennett_.

    State of Illinois, city of Nauvoo, personally appeared before me,
    Daniel H. Wells, an Alderman of the said city of Nauvoo, John C.
    Bennett, who being duly sworn, according to law, desposeth and
    sayeth, that he was never taught anything in the least contrary
    to the strictest principles of the Gospel, or of virtue or of the
    laws of God or man, under any circumstances, or upon any occasion,
    either directly or indirectly, in word or deed, by Joseph Smith,
    and that he never knew the said Smith to countenance any improper
    conduct whatever either in public or private; and that he never did
    teach to me in private that an illegal, illicit intercourse with
    females, was under any circumstance justifiable, and that I never
    knew him to so teach others.

    JOHN C. BENNETT.

    Sworn to and subscribed before me, this 17th day of May, A. D. 1842.

    DANIEL H. WELLS, Alderman.

{12}John C. Bennett resigned the office of mayor of Nauvoo.

_Wednesday, 18_.--Rode on horseback, accompanied by Dr. Richards and
Clark Leal, to John Benbow's, and searched out the N. E. quarter of
section 15, 6 N. 8 W. and contracted for the refusal of the same, at
three dollars per acre; dined at Brother Benbow's, visited Brother
Sayer's, &c., which, with business at the different offices, closed the
day.

There was a general representation of the branches in the Eastern
States, at a conference of the Church at New York.

[Sidenote: Resignation of Bennett as Mayor of Nauvoo.]

_Thursday, 19_.--It rained, and I was at home until one o'clock; when I
attended a special session of the city council. John C. Bennett having
discovered that his whoredoms and abominations were fast coming to
light, and that the indignation of an insulted and abused people were
rising rapidly against him, thought best to make a virtue of necessity,
and try to make it appear that he was innocent, by resigning his office
of mayor, which the council most gladly accepted; and Joseph Smith was
elected mayor of the city of Nauvoo by the council, and Hyrum Smith
vice-mayor.

While the election was going forward, I received and wrote the
following revelation:

_Revelation_.

    Verily thus saith the Lord unto you, my servant Joseph, by the
    voice of my Spirit, Hiram Kimball has been insinuating evil, and
    forming evil opinions against you, with others; and if he continue
    in them, he and they shall be accursed, for I am the Lord thy God,
    and will stand by thee and bless thee. Amen.

This I threw across the room to Hiram Kimball, one of the councillors.
After the election, I spoke at some length concerning the evil reports
which were abroad in the city concerning myself, and the necessity of
counteracting the {13} designs of our enemies, establishing a night
watch, &c., whereupon the council resolved that the mayor be authorized
to establish a night watch, and control the same.

William Smith was elected councilor in place of Joseph Smith, elected
mayor; George A. Smith councilor, in place of Hugh McFall, removed from
the city.

On account of the reports in circulation in the city this day,
concerning the ex-mayor, and to quiet the public mind, before the
council closed, I asked John C. Bennett if he had aught against me,
when Dr. Bennett arose, before the council and a house filled with
spectators, and replied:

_Statement of John C. Bennett before the City Council_.

    I know what I am about, and the heads of the Church know what
    they are about, I expect; I have no difficulty with the heads of
    the Church. I publicly avow that any one who has said that I have
    stated that General Joseph Smith has given me authority to hold
    illicit intercourse with women is a liar in the face of God. Those
    who have said it are damned liars; they are infernal liars. He
    never either in public or private gave me any such authority or
    license, and any person who states it is a scoundrel and a liar.
    I have heard it said, that I would become a second Avard, by
    withdrawing from the Church, and that I was at variance with the
    heads, and would use an influence against them, because I resigned
    the office of mayor. This is false, I have no difficulty with
    the heads of the Church, and I intend to continue with you, and
    hope the time may come when I may be restored to full confidence,
    fellowship, and my former standing in the Church, and that my
    conduct may be such as to warrant my restoration, and should the
    time ever come that I may have the opportunity to test my faith, it
    will then be known whether I am a traitor or true man.

I then said to him, "Will you please state definitely whether you know
anything against my character, either in public or private?" General
Bennett replied, "I do not. In all my intercourse with General Smith,
in public and in private, he has been strictly virtuous."

I then made some pertinent remarks before the council, concerning those
who had been guilty of circulating false reports, &c., and said:

{14}Let one twelve months see if Brother Joseph is not called for, to
go to every part of the city to keep them out of their graves; and I
turn the keys upon them from this hour, if they will not repent and
stop their lyings and surmisings, let God curse them, and let their
tongues cleave to the roofs of their mouths.

[Sidenote: Charges Against Robert D. Foster.]

_Friday, 20_.--Charges having been preferred against Robert D. Foster,
by Samuel H. Smith before a special council, for abusive language
towards Samuel H. Smith; also for abusing the marshal of the city, I
spent the day in council, and such was the proof against Foster, I had
considerable labor to get him clear, even after his confession, which I
desired to do, hoping he would amend.

_Saturday, 21_.--I spent the day with the High Council of Nauvoo,
investigating the case of Robert D. Foster, Chauncey L. Higbee and
others.

_Sunday, 22_.--I spent the day mostly at home. In looking at the
papers, I discovered the following in the Quincy _Whig_:

    ASSASSINATION OF EX-GOVERNOR BOGGS OF MISSOURI.

    Lilburn W. Boggs, late governor of Missouri, was assassinated at
    his residence in Independence, Missouri, by an unknown hand, on the
    6th instant. He was sitting in a room by himself, when some person
    discharged a pistol loaded with buckshot, through an adjoining
    window, three of the shots took effect in his head, one of which
    penetrated the brain. His son, a boy, hearing the report of the
    pistol, ran into the room in which his father was seated, and
    found him in a helpless situation, upon which he gave the alarm.
    Footprints were found beneath the window, and the pistol which
    gave the fatal shot. The governor was alive on the seventh, but
    no hopes are entertained of his recovery. A man was suspected,
    and is probably arrested before this. There are several rumors in
    circulation in regard to the horrid affair; one of which throws the
    crime upon the Mormons, from the fact, we suppose, that Mr. Boggs
    was governor at the time, and in no small degree instrumental in
    driving them from the state. Smith, too, the Mormon Prophet, as we
    understand, prophesied, a year or so ago, his death by {15} violent
    means. Hence, there is plenty of foundation for rumor. The citizens
    of Independence had offered a reward of $500 for the murderer.

I went to the editor's office, and inserted the following in the _Wasp_:

    NAUVOO, ILLINOIS, MAY 22, 1842.

    _Mr. Bartlett_:

    DEAR SIR:--In your paper (the _Quincy Whig_) of the 21st instant,
    you have done me manifest injustice in ascribing to me a prediction
    of the demise of Lilburn W. Boggs, Esq., ex-governor of Missouri,
    by violent hands. Boggs was a candidate for the state senate,
    and, I presume, fell by the hand of a political opponent, with
    "his hands and face yet dripping with the blood of murder;" but
    he died not through my instrumentality. My hands are clean, and
    my heart pure, from the blood of all men. I am tired of the
    misrepresentation, calumny and detraction, heaped upon me by wicked
    men; and desire and claim, only those principles guaranteed to
    all men by the Constitution and laws of the United States and of
    Illinois. Will you do me the justice to publish this communication?
    and oblige,

    Yours respectfully,

    [Signed] JOSEPH SMITH.

_An Epistle of the High Council of the Church of Jesus Christ of
Latter-day Saints in Nauvoo, to the Saints scattered abroad, Greeting_:

    DEAR BRETHREN:--Inasmuch as the Lord hath spoken, and the
    commandment hath gone forth for the gathering together of His
    people from Babylon, that "they partake not of her sins, and
    receive not of her plagues;" it seemeth, "good unto us, and also to
    the Holy Ghost" to write somewhat for your instruction, in obeying
    that commandment. That you have no need that we exhort you to the
    observance of this commandment, is evident; for you yourselves know
    that this is that which was spoken by the Lord, in the parable
    of the tares of the field, who promised, that in the harvest he
    would say to the servant "gather the wheat into my barn;" the
    signs of the times proclaim this--the end of the world; and thus
    admonish us to the performance of this duty. "Yet notwithstanding
    the Spirit testifieth of these things, and you desire with great
    anxiety to gather with the Saints; yet are many of you hindered
    even to this day;" so that _to will_ to obey the commandment is
    present; but how to perform, you find not. Feeling, therefore, the
    {16} responsibility binding on you to observe the statutes and
    commandments of the Lord, and living in the midst of a generation
    that are ignorant of what the mind of the Lord is concerning His
    people, and of the things that belong to their peace; we are well
    aware of the embarrassments under which many of you labor in
    endeavoring to obey the laws pertaining to your salvation. It is
    then no marvel that in this day when darkness covers the earth, and
    gross darkness the people, that this generation who know not the
    day of their visitation, nor the dispensation of the fullness of
    times in which they live, should mock at the gathering together of
    the Saints for salvation, as did the antediluvians at the mighty
    work of righteous Noah, in building an ark in the midst of the
    land, for the salvation of his home by water; seeing then that such
    "blindness hath happened to the Gentile world, which to them is an
    evident token of perdition, but to you of salvation," and that of
    God, think it not strange that you should have to pass through the
    like afflictions which all your brethren the saints in all ages
    have done before you; to be reviled, persecuted, and hated of all
    men, for the name of Christ and the Gospel's sake, is the portion
    which all saints have had to partake, who have gone before you. You
    then can expect no better things than that there be men of corrupt
    minds, reprobate concerning the truth, who will evil entreat you,
    and unjustly despoil you of your property and embarrass you in
    pecuniary matters, and render it the more difficult to obey the
    command to gather with the Saints; pretending to do God's service,
    "whose judgment now lingereth not, and their damnation slumbereth
    not."

    But, brethren, with all these considerations before you, in
    relation to your afflictions, we think it expedient to admonish
    you, that you bear, and forbear, as becometh Saints, and having
    done all that is lawful and right, to obtain justice of those that
    injure you, wherein you come short of obtaining it, commit the
    residue to the just judgment of God, and shake off the dust of your
    feet as a testimony of having done so.

    Finally, brethren, as it is reported unto us, that there be
    some who have not done that which is lawful and right, but have
    designedly done injury to their neighbor or creditor by fraud, or
    otherwise, thinking to find protection with us in such iniquity;
    let all such be warned and certified, that with them we have no
    fellowship, when known to be such, until all reasonable measures
    are taken to make just restitution to those unjustly injured. Now,
    therefore, let this epistle be read in all the branches of the
    Church, as testimony, that as representatives thereof, we have
    taken righteousness for the girdle of our loins, and faithfulness
    for the girdle of our reins, "and that for Zion's sake we will not
    rest; and for Jerusalem's sake we will not hold our peace, until
    the {17} righteousness thereof go forth as brightness, and the
    salvation thereof, as a lamp that burneth."

    Your brethren and servants in the kingdom and patience of Jesus.

    WILLIAM MARKS,

    AUSTIN COWLES,

    CHARLES C. RICH, Presidents.

    JAMES ALLRED,

    ELIAS HIGBEE,

    GEORGE W. HARRIS,

    AARON JOHNSON,

    WILLIAM HUNTINGTON, SEN.,

    HENRY G. SHERWOOD,

    SAMUEL E. BENT,

    LEWIS D. WILSON,

    DAVID FULLMER,

    THOMAS GROVER,

    NEWEL KNIGHT,

    LEONARD SOBY.

    Attest: HOSEA STOUT, Clerk.

    May 22, 1842.

{18}



CHAPTER II.

ACTIONS IN RELATION TO JOHN C. BENNETT ET AL.--THE PROPHET'S
INSTRUCTIONS TO THE RELIEF SOCIETY--TREATISE ON THE "HOLY
GHOST"--WILLIAM LAW'S DEFENSE OF THE SAINTS--THE PROPHET'S ADDRESS TO
THE CHURCH.

_Monday, May 23, 1842_.--I called a special session of the city
council, at which Dimick B. Huntington was elected coroner of the city
of Nauvoo.

[Sidenote: The Fall of Chauncey L. Higbee.]

_Tuesday, 24_.--Chauncey L. Higbee was cut off from the Church by the
High Council, for unchaste and unvirtuous conduct towards certain
females, and for teaching it was right, if kept secret, &c. He was also
put under $200 bonds to keep the peace, on my complaint against him for
slander, before Ebenezer Robinson, justice of the peace.

_Wednesday, 25_.--I spent the day in counseling the Bishops, and
assisting them to expose iniquity.

Notice was this day given to John C. Bennett, that the First
Presidency, Twelve, and Bishops had withdrawn fellowship from him, and
were about to publish him in the paper, but on his humbling himself,
and begging we would spare him from the paper, for his mother's sake,
the notice was withdrawn from the paper.

[Sidenote: Confessions of John C. Bennett.]

_Thursday, 26_.--This forenoon I attended a meeting of nearly a hundred
of the brethren in the Lodge Room, to whom John C. Bennett acknowledged
his wicked and licentious conduct toward certain females in Nauvoo,
and that he was worthy of the severest chastisements, and cried like a
{19} child, and begged that he might be spared, in any possible way; so
deep was his apparent sense of his guilt and unfitness for respectable
society; so deeply did he feign, or really feel contrition for the
moment, that he was forgiven still. I plead for mercy for him.

[Sidenote: The Prophet's Political Attitude.]

At one p. m. I attended a large and respectable meeting of the citizens
of Nauvoo, near the Temple, and addressed them on the principles of
government, at considerable length, showing that I did not intend to
vote the Whig or Democratic ticket as such, but would go for those who
would support good order, &c.

The meeting nominated candidates for senators, representatives, and
other officers, and expressed their entire disapprobation of the
_Quincy Whig_, relative to my being concerned against Governor Boggs.

I met with the Ladies' Relief Society, and gave them a short address; a
synopsis was reported by Miss E. R. Snow.

_Address of the Prophet to the Relief Society_.

    President Joseph Smith read the 14th chapter of Ezekiel--said the
    Lord had declared by the Prophet, that the people should each one
    stand for himself, and depend on no man or men in that state of
    corruption of the Jewish church--that righteous persons could only
    deliver their own souls--applied it to the present state of the
    Church of Jesus Christ of Latter-day Saints--said if the people
    departed from the Lord, they must fall--that they were depending on
    the Prophet, hence were darkened in their minds, in consequence of
    neglecting the duties devolving upon themselves, envious towards
    the innocent, while they afflict the virtuous with their shafts of
    envy.

    There is another error which opens a door for the adversary to
    enter. As females possess refined feelings and sensitiveness, they
    are also subject to overmuch zeal, which must ever prove dangerous,
    and cause them to be rigid in a religious capacity--[they] should
    be armed with mercy, notwithstanding the iniquity among us.

    Said he had been instrumental in bringing iniquity to light--it was
    a melancholy thought and awful that so many should place themselves
    under the condemnation of the devil, and going to perdition.
    With {20} deep feeling he said that they are fellow mortals, we
    loved them once, shall we not encourage them to reformation? We
    have not [yet] forgiven them seventy times seven, as our Savior
    directed; perhaps we have not forgiven them once. There is now
    a day of salvation to such as repent and reform;--and they who
    repent not should be cast out from this society; yet we should woo
    them to return to God, lest they escape not the damnation of hell!
    Where there is a mountain top, there is also a valley--we should
    act in all things on a proper medium to every immortal spirit.
    Notwithstanding the unworthy are among us, the virtuous should
    not, from self importance, grieve and oppress needlessly, those
    unfortunate ones--even these should be encouraged to hereafter live
    to be honored by this society, who are the best portions of the
    community. Said he had two things to recommend to the members of
    this society, to put a double watch over the tongue: no organized
    body can exist without this at all. All organized bodies have their
    peculiar evils, weaknesses and difficulties, the object is to make
    those not so good reform and return to the path of virtue that they
    may be numbered with the good, and even hold the keys of power,
    which will influence to virtue and goodness--should chasten and
    reprove, and keep it all in silence, not even mention them again;
    then you will be established in power, virtue, and holiness, and
    the wrath of God will be turned away.

    I have one request to make of the President and members of the
    society, that you search yourselves--the tongue is an unruly
    member--hold your tongues about things of no moment--a little tale
    will set the world on fire. At this time, the truth on the guilty
    should not be told openly, strange as this may seem, yet this is
    policy. We must use precaution in bringing sinners to justice,
    lest in exposing these heinous sins we draw the indignation of a
    Gentile world upon us (and, to their imagination, justly too).
    It is necessary to hold an influence in the world, and thus
    spare ourselves an extermination; and also accomplish our end in
    spreading the Gospel, or holiness, in the earth. If we were brought
    to desolation, the disobedient would find no help. There are some
    who are obedient, yet men cannot steady the ark--my arm cannot do
    it--God must steady it. To the iniquitous show yourselves merciful.

    I am advised by some of the heads of the Church to tell the Relief
    Society to be virtuous, but to save the Church from desolation and
    the sword; beware, be still, be prudent, repent, reform, but do
    it in a way not to destroy all around you. I do not want to cloak
    iniquity--all things contrary to the will of God, should be cast
    from us, but don't do more hurt than good, with your tongues--be
    pure in heart. Jesus designs to save the people out of their sins.
    Said Jesus, "Ye shall do the work, which ye see me do." These are
    the grand key-words for the society to act upon. If I were not in
    your midst to aid and counsel you, {21} the devil would overcome
    you. I want the innocent to go free--rather spare ten iniquitous
    among you, than condemn one innocent one. "Fret not thyself because
    of evil doers." God will see to it.

_Friday, 27_.--Had an attack of a bilious nature, stayed at home, took
some medicine.

_Saturday, 28_.--Convalescent. Walked to the store with Emma,
transacted some business in the city. At eight in the evening, called
at the printing office, with the night watch, to see the _Wasp_.

Violent shocks of earthquakes were experienced in Greece about this
time.

The High Council were in session, as they had been from day to day
through the week, investigating charges against various individuals
for unvirtuous conduct, committed through the teachings and influence
of John C. Bennett; several were cut off, and some were forgiven on
confession.

_Sunday, 29_.--I was at home; and about the city engaged in counselling
the brethren, &c., and also on Monday and Tuesday, the 30th, and 31st.

_Wednesday, June 1_.--I attended a political meeting in the grove, for
the nomination of county officers, for the county at large, in which I
concurred, with the exception of the candidate for the sheriffalty, and
spoke in favor of the proceedings.

A general conference was held in the Exchange, Manchester, England,
Elder Parley P. Pratt, presiding, at which 16 conferences were
represented, comprising 7,514 members, 220 Elders, 421 Priests, and 110
Teachers.

_Thursday, 2_.--Rode out with Brother Bowen and my clerk, and sold lot
1 in block 143.

The State of Michigan repudiated its debt for $2,350,000.

_Friday, 3_.--In the forenoon I rode out in the city, and sold to
Brother Harmer lot 1 in block 123, and in the afternoon rode to Brother
John Benbow's, on horseback, accompanied by Emma and others.

{22} _Saturday, 4_.--At the printing office in the morning, and
heard letters read from Grand Master Jonas, Dr. King and Mr. Helme,
concerning John C. Bennett's expulsion from the Masonic Lodge in Ohio.

In the afternoon paid E. B. Nourn $505 for land bought of Hugh McFall,
and settled with the heirs of Edward Lawrence at my house, assisted by
Newel K. Whitney and my clerk.

[Sidenote: Discourse by the Prophet.]

_Sunday, 5_.--I preached this morning to a large congregation. The
subject matter of my discourse was drawn from 32nd and 33rd chapters
of Ezekiel, wherein it was shown that old Pharaoh was comforted and
greatly rejoiced that he was honored as a kind of king devil over those
uncircumcised nations that go down to hell for rejecting the word of
the Lord, notwithstanding His mighty miracles, and fighting the Saints;
the whole exhibited as a pattern to this generation, and the nations
now rolling in splendor over the globe, if they do not repent, that
they shall go down to the pit also and be rejoiced over, and ruled
over by old Pharaoh, king-devil of mobocrats, miracle-rejecters,
Saint-killers, hypocritical priests, and all other fit subjects to
fester in their own infamy.

_Monday, 6_.--I rode on the prairie to view some land, accompanied by
Brother Yearsley and my clerk; dined at Brother Lot's, and returned
home; when I approved of a series of resolutions passed by a court
martial of the Nauvoo Legion.

_Tuesday, 7_.--Sold David D. Yearsley a quarter section of land. Quite
a snowstorm is reported in many parts of the New England and Middle
States.

_Wednesday, 8_.--I was about home. Sent Dr. Richards to Carthage on
business. On his return, old Charley, while on a gallop, struck his
knees and breast instead of his feet, fell in the street, and rolled
over in an instant, and the doctor narrowly escaped with his life. It
was a {23} trick of the devil to kill my clerk. Similar attacks have
been made on myself of late, and Satan is seeking our destruction on
every hand.

_Thursday, 9_.--At home, and about the neighborhood, attending to
domestic affairs, and the business of the Church.

_Minutes of Meeting of the Female Relief Society, at the Grove,
Nauvoo, June 9, 1842, (Reported by Miss E. R. Snow.)_

    President Joseph Smith opened the meeting by prayer, and then
    addressed the congregation on the design of the institution. Said
    it is no matter how fast the society increases, if all the members
    are virtuous; that we must be as particular with regard to the
    character of members now, as when the society was first started;
    that sometimes persons wish to crowd themselves into a society of
    this kind when they do not intend to pursue the ways of purity and
    righteousness, as if the society would be a shelter to them in
    their iniquity.

    He said that henceforth no person shall be admitted, but by
    presenting regular petitions, signed by two or three members in
    good standing in the society, and whoever comes in must be of good
    report.

    Objections having been previously made against Mahala Overton, they
    were now removed; after which President Joseph Smith continued his
    address; said he was going to preach mercy. Suppose that Jesus
    Christ and holy angels should object to us on frivolous things,
    what would become of us? We must be merciful to one another, and
    overlook small things.

    Respecting the reception of Sister Overton, President Joseph Smith
    said: It grieves me that there is no fuller fellowship; if one
    member suffer all feel it; by union of feeling we obtain power with
    God. Christ said He came to call sinners to repentance, to save
    them. Christ was condemned by the self-righteous Jews because He
    took sinners into His society; He took them upon the principle that
    they repented of their sins. It is the object of this society to
    reform persons, not to take those that are corrupt and foster them
    in their wickedness; but if they repent, we are bound to take them,
    and by kindness sanctify and cleanse them from all unrighteousness
    by our influence in watching over them. Nothing will have such
    influence over people as the fear of being disfellowshiped by
    so goodly a society as this. Then take Sister Overton, as Jesus
    received sinners into His bosom. Sister Overton, in the name of the
    Lord, I now make you free. Nothing is so much calculated to lead
    people to forsake sin as to take them by the hand, and watch over
    {24} them with tenderness. When persons manifest the least kindness
    and love to me, O what power it has over my mind, while the
    opposite course has a tendency to harrow up all the harsh feelings
    and depress the human mind.

    It is one evidence that men are unacquainted with the principles of
    godliness to behold the contraction of affectionate feelings and
    lack of charity in the world. The power and glory of godliness is
    spread out on a broad principle to throw out the mantle of charity.
    God does not look on sin with allowance, but when men have sinned,
    there must be allowance made for them.

    All the religious world is boasting of righteousness: it is the
    doctrine of the devil to retard the human mind, and hinder our
    progress, by filling us with self-righteousness. The nearer we
    get to our heavenly Father, the more we are disposed to look with
    compassion on perishing souls; we feel that we want to take them
    upon our shoulders, and cast their sins behind our backs. My talk
    is intended for all this society; if you would have God have mercy
    on you, have mercy on one another.

    President Smith then referred them to the conduct of the Savior,
    when He was taken and crucified, &c.

    He then made a promise in the name of the Lord, saying that that
    soul who has righteousness enough to ask God in the secret place
    for life, every day of their lives, shall live to three score years
    and ten. We must walk uprightly all the day long. How glorious are
    the principles of righteousness! We are full of selfishness; the
    devil flatters us that we are very righteous, when we are feeding
    on the faults of others. We can only live by worshiping our God;
    all must do it for themselves; none can do it for another. How mild
    the Savior dealt with Peter, saying, "When thou art converted,
    strengthen thy brethren." At another time, He said to him, "Lovest
    thou me?" and having received Peter's reply, He said, "Feed my
    sheep." If the sisters loved the Lord, let them feed the sheep,
    and not destroy them. How oft have wise men and women sought to
    dictate Brother Joseph by saying, "O, if I were Brother Joseph, I
    would do this and that;" but if they were in Brother Joseph's shoes
    they would find that men or women could not be compelled into the
    kingdom of God, but must be dealt with in long-suffering, and at
    last we shall save them. The way to keep all the Saints together,
    and keep the work rolling, is to wait with all long-suffering, till
    God shall bring such characters to justice. There should be no
    license for sin, but mercy should go hand in hand with reproof.

    Sisters of the society, shall there be strife among you? I will
    not have it. You must repent, and get the love of God. Away with
    self-righteousness. The best measure or principle to bring the poor
    to repentance {25} is to administer to their wants. The Ladies'
    Relief Society is not only to relieve the poor, but to save souls.

    President Smith then said that he would give a lot of land to the
    society by deeding to the treasurer, that the society may build
    houses for the poor. He also said he would give a house, frame not
    finished, and that Brother Cahoon will move it on to the aforesaid
    lot, and the society can pay him by giving orders on the store;
    that it was a good plan to set those to work who are owing widows,
    and thus make an offset, &c.

_Friday, 10_.--Went to Brother Hibbard's with my clerk, to purchase
some land.

_Saturday, 11_.--Presided in city council. Council resolved to publish
the city charter, ordinances of the city council, and Nauvoo Legion,
before the first day of next July. Also resolved that the bond given by
William Marks, binding him to make a deed for the land purchased of him
for a burying ground, for the use of the city, be put on record in the
office for the registry of deeds in the city of Nauvoo.

Riots and mobs are multiplying in the land.

_Sunday, 12_.--Mostly at home. Called at the printing office for some
papers.

[Sidenote: Conditions of English Saints in Nauvoo.]

_Monday, 13_.--Attended a general council in the lodge room to devise
ways and means to furnish the poor with labor. Many of the English
Saints have gathered to Nauvoo, most of whom are unacquainted with any
kind of labor, except spinning, weaving, &c.; and having no factories
in this place, they are troubled to know what to do. Those who have
funds have more generally neglected to gather, and left the poor to
build up the city and the kingdom of God in these last days.

_Tuesday, 14_.--Rode to the big mound on the La Harpe road, accompanied
by Emma, Hiram Kimball, and Dr. Richards, and purchased a three-quarter
section of land of Kimball, including the mound.

[Sidenote: Hiram Clark Sent to England.]

The Twelve--namely, President Brigham Young, Heber {26} C. Kimball,
Wilford Woodruff, John Taylor, and Willard Richards, Bishop George
Miller, and Hiram Clark, of the High Priest's quorum, in council at the
printing office. Voted that Hiram Clark go immediately to England, take
a letter to gather means of the churches to go on his journey and take
charge of the emigration in England, instead of Amos Fielding; also
collect means for building the Temple, purchase goods, &c., and that
letters be given him to Brother Parley P. Pratt to this effect. Voted
that Brother Fielding come immediately to this place with his family
after his return from England.

John C. Bennett's defense of the proceedings at Nauvoo, &c., may be
seen on the 37th, 38th, and 39th pages of the _Wasp_.

_Wednesday, 15_.--Visited at different places in the city, and my farm
on the prairie, accompanied by my clerk and Orrin Porter Rockwell, and
supped at Hiram Kimball's.

Issued an editorial on the Gift of the Holy Ghost, as follows:--

_The Gift of the Holy Ghost_.

    Various and conflicting are the opinions of men in regard to
    the gift of the Holy Ghost. Some people have been in the habit
    of calling every supernatural manifestation the effects of the
    Spirit of God, whilst there are others that think there is no
    manifestation connected with it at all; and that it is nothing but
    a mere impulse of the mind, or an inward feeling, impression, or
    secret testimony or evidence, which men possess, and that there is
    no such a thing as an outward manifestation.

    It is not to be wondered at that men should be ignorant, in a great
    measure, of the principles of salvation, and more especially of
    the nature, office, power, influence, gifts, and blessings of the
    gift of the Holy Ghost; when we consider that the human family have
    been enveloped in gross darkness and ignorance for many centuries
    past, without revelation, or any just criterion [by which] to
    arrive at a knowledge of the things of God, which can only be known
    by the Spirit of God. Hence it not infrequently occurs, that when
    the Elders of this Church preach to the inhabitants of the world,
    that if they obey the Gospel they shall {27} receive the gift
    of the Holy Ghost, that the people expect to see some wonderful
    manifestation, some great display of power, or some extraordinary
    miracle performed; and it is often the case that young members of
    this Church for want of better information, carry along with them
    their old notions of things, and sometimes fall into egregious
    errors. We have lately had some information concerning a few
    members that are in this dilemma, and for their information make a
    few remarks upon the subject.

    We believe in the gift of the Holy Ghost being enjoyed now, as
    much as it was in the Apostles' days; we believe that it [the
    gift of the Holy Ghost] is necessary to make and to organize the
    Priesthood, that no man can be called to fill any office in the
    ministry without it; we also believe in prophecy, in tongues, in
    visions, and in revelations, in gifts, and in healings; and that
    these things cannot be enjoyed without the gift of the Holy Ghost.
    We believe that the holy men of old spake as they were moved by
    the Holy Ghost, and that holy men in these days speak by the same
    principle; we believe in its being a comforter and a witness
    bearer, that it brings things past to our remembrance, leads us
    into all truth, and shows us of things to come; be believe that "no
    man can know that Jesus is the Christ, but by the Holy Ghost." We
    believe in it [this gift of the Holy Ghost] in all its fullness,
    and power, and greatness, and glory; but whilst we do this, we
    believe in it rationally, consistently, and scripturally, and not
    according to the wild vagaries, foolish notions and traditions of
    men.

    The human family are very apt to run to extremes, especially in
    religious matters, and hence people in general, either want some
    miraculous display, or they will not believe in the gift of the
    Holy Ghost at all. If an Elder lays his hands upon a person, it is
    thought by many that the person must immediately rise and speak in
    tongues and prophesy; this idea is gathered from the circumstance
    of Paul laying his hands upon certain individuals who had been
    previously (as they stated) baptized unto John's baptism; which
    when he had done, they "spake in tongues and prophesied." Phillip
    also, when he had preached the Gospel to the inhabitants of the
    city of Samaria, sent for Peter and John, who when they came laid
    their hands upon them for the gift of the Holy Ghost; for as yet
    he was fallen upon none of them; and when Simon Magus saw that
    through the laying on of the Apostles' hands the Holy Ghost was
    given, he offered them money that he might possess the same power.
    (Acts viii.) These passages are considered by many as affording
    sufficient evidence for some miraculous, visible manifestation,
    whenever hands are laid on for the gift of the Holy Ghost.

    We believe that the Holy Ghost is imparted by the laying on of
    hands of those in authority, and that the gift of tongues, and also
    the gift of {28} prophecy are gifts of the Spirit, and are obtained
    through that medium; but then to say that men always prophesied
    and spoke in tongues when they had the imposition of hands, would
    be to state that which is untrue, contrary to the practice of the
    Apostles, and at variance with holy writ; for Paul says, "To one
    is given the gift of tongues, to another the gift of prophecy, and
    to another the gift of healing;" and again: "Do all prophesy? do
    all speak with tongues? do all interpret?" evidently showing that
    all did not possess these several gifts; but that one received one
    gift, and another received another gift--all did not prophesy,
    all did not speak in tongues, all did not work miracles; but all
    did receive the gift of the Holy Ghost; sometimes they spake in
    tongues and prophesied in the Apostles' days, and sometimes they
    did not. The same is the case with us also in our administrations,
    while more frequently there is no manifestation at all; that is
    visible to the surrounding multitude; this will appear plain
    when we consult the writings of the Apostles, and notice their
    proceedings in relation to this matter. Paul, in 1st Cor. xii,
    says, "Now concerning spiritual gifts, brethren, I would not have
    you ignorant;" it is evident from this, that some of them were
    ignorant in relation to these matters, or they would not need
    instruction.

    Again, in chapter xiv, he says, "Follow after charity and desire
    spiritual gifts, but rather that ye may prophesy." It is very
    evident from these Scriptures that many of them had not spiritual
    gifts, for if they had spiritual gifts where was the necessity
    of Paul telling them to follow after them, and it is as evident
    that they did not all receive those gifts by the imposition of the
    hands; for they as a Church had been baptized and confirmed by
    the laying on of hands--and yet to a Church of this kind, under
    the immediate inspection and superintendency of the Apostles, it
    was necessary for Paul to say, "Follow after charity, and desire
    spiritual gifts, but rather that ye may prophesy," evidently
    showing that those gifts were in the Church, but not enjoyed by all
    in their outward manifestations.

    But suppose the gifts of the Spirit were immediately, upon the
    imposition of hands, enjoyed by all, in all their fullness and
    power; the skeptic would still be as far from receiving any
    testimony except upon a mere casualty as before, for all the
    gifts of the Spirit are not visible to the natural vision, or
    understanding of man; indeed very few of them are. We read that
    "Christ ascended into heaven and gave gifts unto men; and He gave
    some Apostles, and some Prophets, and some Evangelists, and some
    Pastors and Teachers." (Eph. iv).

    The Church is a compact body composed of different members, and is
    strictly analogous to the human system, and Paul, after speaking
    of the different gifts, says, "Now ye are the body of Christ and
    {29} members in particular; and God hath set some in the Church,
    first Apostles, secondarily Prophets, thirdly Teachers, after that
    miracles, then gifts of healing, helps, governments, diversities
    of tongues. Are all Teachers? Are all workers of miracles? Do all
    speak with tongues? Do all interpret? It is evident that they do
    not; yet are they all members of one body. All members of the
    natural body are not the eye, the ear, the head or the hand--yet
    the eye cannot say to the ear I have no need of thee, nor the head
    to the foot, I have no need of thee; they are all so many component
    parts in the perfect machine--the one body; and if one member
    suffer, the whole of the members suffer with it: and if one member
    rejoice, all the rest are honored with it.

    These, then, are all gifts; they come from God; they are of God;
    they are all the gifts of the Holy Ghost; they are what Christ
    ascended into heaven to impart; and yet how few of them could be
    known by the generality of men. Peter and John were Apostles, yet
    the Jewish court scourged them as impostors. Paul was both an
    Apostle and Prophet, yet they stoned him and put him into prison.
    The people knew nothing about it, although he had in his possession
    the gift of the Holy Ghost. Our Savior was "anointed with the oil
    of gladness above his fellows," yet so far from the people knowing
    Him, they said He was Beelzebub, and crucified Him as an impostor.
    Who could point out a Pastor, a Teacher, or an Evangelist by their
    appearance, yet had they the gift of the Holy Ghost?

    But to come to the other members of the Church, and examine the
    gifts as spoken of by Paul, and we shall find that the world can
    in general know nothing about them, and that there is but one
    or two that could be immediately known, if they were all poured
    out immediately upon the imposition of hands. In I. Cor. xii.,
    Paul says, "There are diversities of gifts yet the same spirit,
    and there are differences of administrations but the same Lord;
    and there are diversities of operations, but it is the same God
    which worketh all in all. But the manifestations of the Spirit is
    given unto every man to profit withal. For to one is given, by the
    Spirit, the word of wisdom, to another, the word of knowledge by
    the same Spirit; to another faith, by the same Spirit; to another
    the gifts of healing, by the same Spirit; to another the working
    of miracles; to another prophecy; to another the discerning of
    spirits; to another divers kinds of tongues; to another the
    interpretation of tongues. But all these worketh that one and the
    self same spirit, dividing to each man severally as he will."

    There are several gifts mentioned here, yet which of them all
    could be known by an observer at the imposition of hands? The word
    of wisdom, and the word of knowledge, are as much gifts as any
    other, yet if a person possessed both of these gifts, or received
    them by the imposition {30} of hands, who would know it? Another
    might receive the gift of faith, and they would be as ignorant
    of it. Or suppose a man had the gift of healing or power to work
    miracles, that would not then be known; it would require time and
    circumstances to call these gifts into operation. Suppose a man
    had the discerning of spirits, who would be the wiser for it? Or
    if he had the interpretation of tongues, unless someone spoke in
    an unknown tongue, he of course would have to be silent; there are
    only two gifts that could be made visible--the gift of tongues and
    the gift of prophecy. These are things that are the most talked
    about, and yet if a person spoke in an unknown tongue, according to
    Paul's testimony, he would be a barbarian to those present. They
    would say that it was gibberish; and if he prophesied they would
    call it nonsense. The gift of tongues is the smallest gift perhaps
    of the whole, and yet it is one that is the most sought after.

    So that according to the testimony of Scripture and the
    manifestations of the Spirit in ancient days, very little could
    be known about it by the surrounding multitude, except on some
    extraordinary occasion, as on the day of Pentecost.

    The greatest, the best, and the most useful gifts would be known
    nothing about by an observer. It is true that a man might prophesy,
    which is a great gift, and one that Paul told the people--the
    Church--to seek after and to covet, rather than to speak in
    tongues; but what does the world know about prophesying? Paul says
    that it "serveth only to those that believe." But does not the
    Scriptures say that they spake in tongues and prophesied? Yes; but
    who is it that writes these Scriptures? Not the men of the world
    or mere casual observers, but the Apostles--men who knew one gift
    from another, and of course were capable of writing about it; if
    we had the testimony of the Scribes and Pharisees concerning the
    outpouring of the Spirit on the day of Pentecost, they would have
    told us that it was no gift, but that the people were "drunken with
    new wine," and we shall finally have to come to the same conclusion
    that Paul did--"No man knows the things of God but by the Spirit of
    God;" for with the great revelations of Paul when he was caught up
    into the third heaven and saw things that were not lawful to utter,
    no man was apprised of it until he mentioned it himself fourteen
    years after; and when John had the curtains of heaven withdrawn,
    and by vision looked through the dark vista of future ages,
    and contemplated events that should transpire throughout every
    subsequent period of time, until the final winding up scene--while
    he gazed upon the glories of the eternal world, saw an innumerable
    company of angels and heard the voice of God--it was in the Spirit,
    on the Lord's day, unnoticed and unobserved by the world.

    The manifestations of the gift of the Holy Ghost, the ministering
    of {31} angels, or the development of the power, majesty or glory
    of God were very seldom manifested publicly, and that generally
    to the people of God, as to the Israelites; but most generally
    when angels have come, or God has revealed Himself, it has been
    to individuals in private, in their chamber; in the wilderness
    or fields, and that generally without noise or tumult. The angel
    delivered Peter out of prison in the dead of night; came to Paul
    unobserved by the rest of the crew; appeared to Mary and Elizabeth
    without the knowledge of others; spoke to John the Baptist whilst
    the people around were ignorant of it.

    When Elisha saw the chariots of Israel and the horsemen thereof,
    it was unknown to others. When the Lord appeared to Abraham it was
    at his tent door; when the angels went to Lot, no person knew them
    but himself, which was the case probably with Abraham and his wife;
    when the Lord appeared to Moses, it was in the burning bush, in
    the tabernacle, or in the mountain top; when Elijah was taken in a
    chariot of fire, it was unobserved by the world; and when he was in
    a cleft of a rock, there was loud thunder, but the Lord was not in
    the thunder; there was an earthquake, but the Lord was not in the
    earthquake; and then there was a still small voice, which was the
    voice of the Lord, saying, "What doest thou hear, Elijah?"

    The Lord cannot always be known by the thunder of His voice, by
    the display of His glory or by the manifestation of His power; and
    those that are the most anxious to see these things, are the least
    prepared to meet them, and were the Lord to manifest His power as
    He did to the children of Israel, such characters would be the
    first to say, "Let not the Lord speak any more, lest we His people
    die."

    We would say to the brethren, seek to know God in your closets,
    call upon him in the fields. Follow the directions of the Book of
    Mormon, and pray over, and for your families, your cattle, your
    flocks, your herds, your corn, and all things that you possess;
    ask the blessing of God upon all your labors, and everything that
    you engage in. Be virtuous and pure; be men of integrity and
    truth; keep the commandments of God; and then you will be able
    more perfectly to understand the difference between right and
    wrong--between the things of God and the things of men; and your
    path will be like that of the just, which shineth brighter and
    brighter unto the perfect day.

    Be not so curious about tongues, do not speak in tongues except
    there be an interpreter present; the ultimate design of tongues is
    to speak to foreigners, and if persons are very anxious to display
    their intelligence, let them speak to such in their own tongues.
    The gifts of God are all useful in their place, but when they are
    applied to that which God does not intend, they prove an injury, a
    snare and a curse {32} instead of a blessing. We may some future
    time enter more fully into this subject, but shall let this suffice
    for the present.

_Thursday, 16_.--The following notice was published by the Nauvoo
[Masonic] lodge:

    NOTICE.

    To all whom it may concern, _greeting_:--Whereas, John Cook
    Bennett, in the organization of the Nauvoo Lodge, under
    dispensation palmed himself upon the fraternity as a regular mason,
    in good standing: and satisfactory testimony having been produced
    before said lodge, that he, said Bennett, was an expelled mason, we
    therefore publish to all the masonic world the above facts that he,
    the said Bennett, may not impose himself again upon the fraternity
    of masons. All editors who are friendly to the fraternity of free
    and accepted ancient York masons will please insert the above.

    GEORGE MILLER,

    Master of Nauvoo Lodge under Dispensation.

The British forces captured the Chinese fortifications on the
Yang-tse-Kiang river with 364 pieces of artillery.

_Friday 17_.--

_Defense of the Saints in Nauvoo by William Law_.

    What have the Mormons done to Illinois? is the question which I
    have frequently asked of those who are busy with the tongue of
    slander in calumniating the Latter-day Saints, but as yet I have
    found none who are willing to answer me honestly or correctly.
    Perhaps many judge from rumor, not having investigated the matter
    for themselves. I have, therefore, thought it might be well
    to lay before the public some facts in relation to the case,
    believing that there is a respectable portion of the community,
    who, after having received correct information, will frown with
    indignation upon the conduct of those who are endeavoring to raise
    a persecution against our people.

    In the first place, we would say, that where a crime is committed
    there is a law broken, for if no law has been violated, there
    cannot have been a crime committed; if, then, our people have
    broken the law is there not power in those laws to vindicate
    themselves, or to redress the wrongs of those who are injured?
    We say there is; neither would we cast any aspersion upon the
    characters of the administrators of the laws, as though they were
    not vigilant in the discharge of their duty; we believe, with very
    few exceptions, they have been vigilant.

    With these facts before us, there is then no difficulty in
    obtaining correct information as to the amount of crime committed
    by the Mormons {33} throughout the state. You have only to refer
    to the various dockets kept by the administrators of law, from the
    highest court to the lowest, throughout the length and breadth
    of the land, and there you will find recorded the crimes of the
    Mormons, if it so be that they have committed any.

    We say their faults are few compared to the population. Where is
    there a record of murder committed by any of our people? None in
    the State. Where is there a record against any of our people for
    a penitentiary crime?--Not in the State. Where is there a record
    of fine or county imprisonment (for any breach of law) against any
    of the Latter-day Saints? I know of none in the State. If, then,
    they have broken no law, they consequently have taken away no man's
    rights--they have infringed upon no man's liberties.

    We have been three years in this State, and have not asked for
    any county or state office. Laws have been administered by those
    not of our persuasion; administered rigorously, even against the
    appearance of crime, and yet there has been no conviction of which
    I have heard. Where is there another community in any state,
    against none of whom there is a record of conviction for crime
    in any court during the space of three years? And yet there are
    those who cry out "Treason! murder! bigamy! burglary! arson!" and
    everything that is evil, without being able to refer to a single
    case that has ever been proved against the Mormons.

    This, then, must be the "head and front of our offending," that by
    industry in both spiritual and temporal things, we are becoming a
    great and numerous people; we convert our thousands and tens of
    thousands yearly to the light of truth--to the glorious liberty of
    the Gospel of Christ; we bring thousands from foreign lands, from
    under the yoke of oppression and the iron hand of poverty, and we
    place them in a situation where they can sustain themselves, which
    is the highest act of charity toward the poor. We dry the widow's
    tear, we fill the orphan's hand with bread, and clothe the naked;
    we teach them principles of morality and righteousness, and they
    rejoice in the God of Abraham and in the Holy One of Israel, and
    are happy.

    Thus it is with the honest in heart: but when the wicked creep in
    amongst us for evil, to trample upon the most holy and virtuous
    precepts, and find our moral and religious laws too strict for
    them, they cry out, "Delusion, false prophets, speculation,
    oppression, illegal ordinances, usurpation of power, treason
    against the government, &c. You must have your charters taken
    away; you have dared to pass an ordinance against fornicators and
    adulterers; you have forbidden the vending of spirituous liquors
    within your city; you have passed an ordinance against vagrants
    and disorderly persons; with many other high-handed {34} acts! You
    even threaten to vote at the next election, and may be, (at least
    we fear) you will send a member to the legislature; none of which
    doings we, the good mobocrats and anti-Mormon politicians (and some
    priests as well) are willing to bear."

    This is the cry of the base and the vile, the priest and the
    speculator, but the noble, the high-minded, the patriotic and the
    virtuous breathe no such sentiment; neither will those who feel
    an interest in the welfare of the state, for who does not know
    that to increase the population ten thousand a year with the most
    industrious people in the world, to pay thousands of dollars of
    taxes, to bring into the state immense sums of gold and silver,
    from all countries; to establish the greatest manufacturing city in
    America (which Nauvoo will be in a few years,) and to create the
    best produce market in the west,--is for the good and prosperity of
    the community at large, and of the state of Illinois in particular.
    As to the city ordinances we have passed all such as we deemed
    necessary for the peace, welfare and happiness of the inhabitants,
    whether Jew or Greek, Mohammedan, Roman Catholic, Latter-day Saint
    or any other; that they all worship God according to their own
    conscience, and enjoy the rights of American freemen.

    WILLIAM LAW.

    Nauvoo, June 17, 1842.

[Sidenote: The Prophet's Confirmation of Wm. Law's Defense of the
Saints.]

The above are plain matters of fact, that every one may become
acquainted with by reference to the county and state records. We might
add that in regard to moral principles, there is no city either in
this state, or in the United States that can compare with the city of
Nauvoo. You may live in our city for a month, and not hear an oath
sworn; you may be here as long and not see one person intoxicated.
So notorious are we for sobriety, that at the time the Washington
convention passed through our city a meeting was called for them, but
they expressed themselves at a loss what to say, as there were no
drunkards to speak to.

_Saturday, 18_.--The following brief extract is from the journal of
Elder Wilford Woodruff:

_Minutes of a Public Meeting in Nauvoo_.

    The citizens of Nauvoo, both male and female, assembled near the
    Temple for a general meeting; many thousands were assembled.
    {35} Joseph the Seer arose and spoke his mind in great plainness
    concerning the iniquity, hypocrisy, wickedness and corruption of
    General John Cook Bennett. He also prophesied in the name of the
    Lord, concerning the merchants in the city, that if they and the
    rich did not open their hearts and contribute to the poor, they
    would be cursed by the hand of God, and be cut off from the land of
    the living.

    The main part of the day was taken up upon the business of the
    Agricultural and Manufacturing Society. Arrangements were entered
    into to commence operations immediately, under the charter granted
    by the legislature.

    Also Joseph commanded the Twelve to organize the Church more
    according to the law of God; that is to require of those that come
    in to be settled according to their counsel, and also to appoint
    a committee to wait upon all who arrive, make them welcome and
    counsel them what to do. Brigham Young, Heber C. Kimball, George
    A. Smith and Hyrum Smith were the committee appointed to wait upon
    emigrants and settle them.

_Tuesday, 21_.--I attended a large assembly of the Saints, at the stand
near the Temple, and addressed them on the subject of agriculture,
manufacture, and trade, and was followed by the Twelve and others on
the same subject.

_Wednesday, 22_.--There was a special session of the city council held,
when was passed "an ordinance repealing all ordinances and resolutions
relative to the changing of the names of streets" in the city of Nauvoo.

_Thursday, 23_.--I published the following:

_An Address to the Church of Jesus Christ of Latter-day Saints and
to all the Honorable Part of the Community_.

    It becomes my duty to lay before the Church of Jesus Christ of
    Latter-day Saints and the public generally, some important facts
    relative to the conduct and character of Dr. John C. Bennett,
    who has lately been expelled from the aforesaid Church and the
    honorable part of the community may be aware of his proceedings,
    and be ready to treat him, and regard him as he ought to be
    regarded, viz., as an impostor and base adulterer.

    It is a matter of notoriety that the said Dr. John C. Bennett
    became favorable to the doctrines taught by the Elders of the
    Church of Jesus Christ of Latter-day Saints, and located himself
    in the city of Nauvoo, about the month of August, 1840, and soon
    after joined the Church. {36} Soon after it was known that he had
    become a member of said Church, a communication was received at
    Nauvoo from a person of respectable character and residing in the
    vicinity where Bennett had lived. This letter cautioned us against
    him, setting forth that he was a very mean man, and had a wife and
    two or three children in McConnellsvill, Morgan county, Ohio; but
    knowing that it is no uncommon thing for good men to be evil spoken
    against, the above letter was kept quiet, but held in reserve.

    He had not been long in Nauvoo before he began to keep company
    with a young lady, one of our citizens; and she, being ignorant of
    his having a wife living, gave way to his addresses, and became
    confident from his behavior towards her, that he intended to marry
    her and this he gave her to understand he would do. I, seeing the
    folly of such an acquaintance, persuaded him to desist, and on
    account of his continuing his course, finally threatened to expose
    him if he did not desist. This, to outward appearance, had the
    desired effect, and the acquaintance between them was broken off.

    But, like one of the most abominable and depraved beings which
    could possibly exist, he only broke off his publicly wicked actions
    to sink deeper into iniquity and hypocrisy. When he saw that I
    would not submit to any such conduct, he went to some of the
    females in the city who knew nothing of him but as an honorable
    man, and began to teach them that promiscuous intercourse between
    the sexes was a doctrine believed in by the Latter-day Saints, and
    that there was no harm in it, but this failing, he had recourse
    to a more influential and desperately wicked course, and that was
    to persuade them that myself and others of the authorities of the
    Church, not only sanctioned but practiced the same wicked acts, and
    when asked why I publicly preached so much against it, said that
    it was because of the prejudice of the public, and that it would
    cause trouble in my own house. He was well aware of the consequence
    of such wilful and base falsehoods, if they should come to my
    knowledge, and consequently endeavored to persuade his dupes to
    keep it a matter of secrecy, persuading them there would be no harm
    if they did not make it known. This proceeding on his part answered
    the desired end; he accomplished his wicked purposes; he seduced an
    innocent female by his lying, and subjected her character to public
    disgrace, should it ever be known.

    But his depraved heart would not suffer him to stop here. Not being
    contented with having disgraced one female, he made an attempt
    upon others; and by the same plausible tale overcame them also,
    evidently not caring whose character was ruined, so that his
    wicked, lustful appetites might be gratified.

    Some time, about the early part of July, 1841, I received a letter
    {37} from Elders Hyrum Smith and William Law, who were then in
    Pittsburgh, Pennsylvania. This letter was dated June 15th, and
    contained the particulars of a conversation betwixt them and a
    respectable gentleman from the neighborhood where Bennett's wife
    and children resided. He stated to them that it was a fact that
    Bennett had a wife and children living, and that she had left
    him because of his ill treatment toward her. This letter was
    read to Bennett, which he did not attempt to deny, but candidly
    acknowledged the fact.

    Soon after this information reached our ears, Dr. Bennett made an
    attempt at suicide by taking poison, but he being discovered before
    it took effect, and the proper antidote being administered, he
    recovered; but he very much resisted when an attempt was made to
    save him. The public impression was that he was so much ashamed of
    his base and wicked conduct, that he had recourse to the above deed
    to escape the censures of an indignant community.

    It might have been supposed that these circumstances, transpiring
    in the manner they did, would have produced a thorough reformation
    in his conduct; but, alas! like a being totally destitute of common
    decency, and without any government over his passions, he was soon
    busily engaged in the same wicked career, and continued until a
    knowledge of the same reached my ears. I immediately charged him
    with it, and he admitted that it was true; but in order to put a
    stop to all such proceedings for the future, I publicly proclaimed
    against it, and had those females notified to appear before the
    proper officers, that the whole subject might be investigated and
    thoroughly exposed.

    During the course of investigation, the foregoing facts were proved
    by credible witnesses, and were sworn and subscribed to before an
    alderman of the city, on the 15th ultimo. The documents containing
    the evidence are now in my possession.

    We also ascertained by the above investigation that others had been
    led by his conduct to pursue the same adulterous practice, and in
    order to accomplish their detestable designs made use of the same
    language insinuated by Bennett, with this difference, that they did
    not hear me say anything of the kind, but Bennett was one of the
    heads of the Church, and he had informed them that such was the
    fact and they credited his testimony.

    The public will perceive the aggravating nature of this case, and
    will see the propriety of this exposure. Had he only been guilty of
    adultery, that was sufficient to stamp disgrace upon him, because
    he is a man of better information, and has been held high in the
    estimation of many. But, when it is considered that his mind was so
    intent upon his cruel and abominable deeds, and his own reputation
    not being sufficient to enable him to do it, he must needs make use
    of my name in {38} order to effect his purposes, an enlightened
    public will not be astonished at the course I have pursued.

    In order that it may be distinctly understood that he willfully
    and knowingly lied in the above insinuations, I will lay before my
    readers an affidavit taken before an alderman of the city, after I
    had charged him with these things:--

    State of Illinois,

    City of Nauvoo.

    Personally appeared before me, Daniel H. Wells, an alderman of said
    city of Nauvoo, John C. Bennett, who being duly sworn according
    to law, deposeth and saith,--that he never was taught anything in
    the least contrary to the strictest principles of the Gospel, or
    of virtue, or of the laws of God or man, under any circumstances,
    or upon any occasion, either directly or indirectly, in word or
    deed, by Joseph Smith, and that he never knew the said Smith to
    countenance any improper conduct whatever, either in public or
    private; and that he never did teach me in private that an illegal,
    illicit intercourse with females was, under any circumstances
    justifiable, and that I never knew him so to teach others.

    JOHN C. BENNETT.

    Sworn to, and subscribed before me, this 17th day of May, A. D.
    1842.

    DANIEL H. WELLS, Alderman.

    The following conversation took place in the City Council, and
    was elicited in consequence of its being reported that the doctor
    had stated that I had acted in an indecorous manner, and given
    countenance to vices practiced by the doctor and others:--

    Dr. John C. Bennett, ex-mayor, was then called upon by the mayor
    to state if he knew aught against him [i.e., Joseph Smith], when
    Mr. Bennett replied: I know what I am about, and the heads of the
    Church know what they are about, I expect. I have no difficulty
    with the heads of the Church. I publicly avow that any one who
    has said that I have stated that General Joseph Smith has given
    me authority to hold illicit intercourse with women, is a liar in
    the face of God; those who have said it are damned liars; they are
    infernal liars. He never, either in public or private, gave me
    any such authority or license, and any person who states it, is
    a scoundrel and a liar. I have heard it said that I would become
    a second Avard by withdrawing from the Church, and that I was at
    variance with the heads, and would use an influence against them,
    because I resigned the office of mayor; this is false. I have no
    difficulty with the heads of the Church, and I intend to continue
    with you, and hope the time may come when I may be restored
    {39} to full confidence and fellowship, and my former standing
    in the Church; and that my conduct may be such as to warrant my
    restoration; and should the time ever come that I may have the
    opportunity to test my faith, it will then be known whether I am a
    traitor or a true man.

    Joseph Smith then asked: "Will you please state definitely whether
    you know anything against my character either in public or private?"

    General Bennett answered: "I do not; in all my intercourse with
    General Smith, in public and in private, he has been strictly
    virtuous."

    WILSON LAW,

    HIRAM KIMBALL,

    BRIGHAM YOUNG,

    WILLARD RICHARDS,

    HEBER C. KIMBALL,

    WILFORD WOODRUFF,

    GEO. A. SMITH,

    NEWEL K. WHITNEY,

    ORSON SPENCER,

    JOHN TAYLOR,

    JOHN P. GREENE,

    GUSTAVE HILLS,

    GEORGE W. HARRIS,

    JAMES SLOAN, City Recorder.

    May 19, 1842.

    After I had done all in my power to persuade him to amend his
    conduct, and these facts were fully established (not only by
    testimony, but by his own confessions) he having acknowledged that
    they were true, and seeing no prospects of any satisfaction from
    his future life, the hand of fellowship was withdrawn from him as a
    member of the Church by the officers; but on account of his earnest
    requesting that we would not publish him to the world, we concluded
    not to do so at that time, but would let the matter rest until we
    saw the effect of what we had already done.

    It appears evident that as soon as he perceived that he could no
    longer maintain his standing as a member of the Church, nor his
    respectability as a citizen, he came to the conclusion to leave the
    place, which he has done, and that very abruptly; and had he done
    so quietly, and not attempted to deceive the people around him,
    his case would not have excited the indignation of the citizens
    so much as his real conduct has done. In order to make his case
    look plausible, he has reported that he had withdrawn from the
    Church because we were not worthy of his society; thus, instead of
    manifesting a spirit of repentance, {40} he has to the last proved
    himself to be unworthy the confidence or regard of any upright
    person, by lying to deceive the innocent, and committing adultery
    in the most abominable and degraded manner.

    We are credibly informed that he has colleagued with some of our
    former wicked persecutors, the Missourians, and has threatened
    destruction upon us; but we should naturally suppose that he
    would be so much ashamed of himself at the injury he has already
    done to those who never injured him, but befriended him in every
    possible manner, that he could never dare to lift up his head
    before an enlightened public with the design either to misrepresent
    or persecute; but be that as it may, we neither dread him nor
    his influence, but this much we believe, that unless he is
    determined to fill up the measure of his iniquity, and bring sudden
    destruction upon himself from the hand of the Almighty, he will be
    silent, and never more attempt to injure those concerning whom he
    has testified upon oath he knows nothing but that which is good and
    virtuous.

    Thus I have laid before the Church of Latter-day Saints, and before
    the public, the character and conduct of a man who has stood high
    in the estimation of many; but from the foregoing facts, it will
    be seen that he is not entitled to any credit, but rather to be
    stamped with indignity and disgrace so far as he may be known. What
    I have stated, I am prepared to prove, having all the documents
    concerning the matter in my possession, but I think that to say
    further is unnecessary, as the subject is so plain that no one can
    mistake the true nature of the case.

    I remain, yours respectfully,

    JOSEPH SMITH.

    Nauvoo, June 23, 1842.

I have been engaged in domestic affairs and counseling the brethren the
last week.

I addressed the following letter to Richmond, Massachusetts:

_The Prophet's Letter to Jennetta Richards_.

    NAUVOO, June 23, 1842.

    SISTER JENNETTA RICHARDS:--Agreeable to your request in the midst
    of the bustle and business of the day, and the care of all the
    churches both at home and abroad, I now embrace a moment to address
    a few words to you, thinking peradventure it may be a consolation
    to you to know that you, too, are remembered by me, as well as all
    the Saints.

    My heart's desire and prayer to God is all the day long for all the
    Saints, and in an especial and particular manner for those whom He
    hath {41} chosen and anointed to bear the heaviest burthens in the
    heat of the day, among which number is your husband received--a man
    in whom I have the most implicit confidence and trust. You say I
    have got him; so I have, in the which I rejoice, for he has done me
    a great good, and taken a great burthen off my shoulders since his
    arrival in Nauvoo. Never did I have a greater intimacy with any man
    than with him. May the blessings of Elijah crown his head for ever
    and ever. We are about to send him in a few days after his dear
    family; he shall have our prayers fervently for his safe arrival
    in their embraces; and may God speed his journey, and return him
    quickly to our society; and I want you, beloved sister, to be a
    general in this matter, in helping him along, which I know you
    will. He will be able to teach you many things which you never have
    heard; you may have implicit confidence in the same.

    I have heard much about you by the Twelve, and in consequence of
    the great friendship that exists between your husband and me, and
    the information they all have given me of your virtue and strong
    attachment to the truth of the work of God in the last days, I
    have formed a very strong brotherly friendship and attachment
    for you in the bonds of the Gospel. Although I never saw you, I
    shall be exceedingly glad to see you face to face, and be able to
    administer in the name of the Lord, some of the words of life to
    your consolation, and I hope that you may be kept steadfast in the
    faith, even unto the end.

    I want you should give my love and tender regard to Brother
    Richards' family, and those who are friendly enough to me to
    inquire after me in that region of the country, not having but
    very little time to apportion to any one, and having stolen this
    opportunity, I therefore subscribe myself, in haste, your most
    obedient brother in the fullness of the Gospel,

    JOSEPH SMITH.

    P.S.--Brother Richards having been with me for a long time, can
    give you any information which you need, and will tell you all
    about me. I shall be very anxious for his return; he is a great
    prop to me in my labors.

    J. S.

The Afghan war has cost great Britain $15,000,000 per annum since its
commencement.

_Friday, 24_.--Called St. John's day. I rode in Masonic procession to
the grove where a large assembly of masons and others listened to an
address from President Rigdon. {42} Dined at the Masonic Hall Hotel,
kept by Brother Alexander Mills.

Wrote Governor Carlin as follows:

_The Prophet's Letter to Governor Carlin on John C. Bennett Affairs_.

    NAUVOO, June 24, 1842.

    _Thomas Carlin, Governor of the State of Illinois_:

    DEAR SIR:--It becomes my duty to lay before you some facts relative
    to the conduct of our major-general, John C. Bennett, which have
    been proven beyond the possibility of a dispute, and which he
    himself has admitted to be true in my presence.

    It is evident that his general character is that of an adulterer
    of the worst kind, and although he has a wife and children living,
    circumstances which have transpired in Nauvoo, have proven to a
    demonstration that he cares not whose character is disgraced,
    whose honor is destroyed, nor who suffers, so that his lustful
    appetite may be gratified; and further, he cares not how many or
    how abominable the falsehoods he has to make use of to accomplish
    his wicked purposes, even should it be that he brings disgrace upon
    a whole community.

    Some time ago it having been reported to me that some of the
    most aggravated cases of adultery had been committed upon some
    previously respectable females in our city, I took proper methods
    to ascertain the truth of the report, and was soon enabled to bring
    sufficient witnesses before proper authority to establish the
    following facts:

    More than twenty months ago Bennett went to a lady in the city
    and began to teach her that promiscuous intercourse between the
    sexes was lawful and no harm in it, and requested the privilege of
    gratifying his passions; but she refused in the strongest terms,
    saying that it was very wrong to do so, and it would bring a
    disgrace on the Church.

    Finding this argument ineffectual, he told her that men in higher
    standing in the Church than himself not only sanctioned, but
    practiced the same deeds; and in order to finish the controversy,
    said and affirmed that I both taught and acted in the same manner,
    but publicly proclaimed against in consequence of the prejudice of
    the people, and for fear of trouble in my own house. By this means
    he accomplished his designs; he seduced a respectable female with
    lying, and subjected her to public infamy and disgrace.

    Not contented with what he had already done, he made the attempt on
    others, and by using the same language, seduced them also.

    About the early part of July, 1841, I received a letter from
    Pittsburg, Pennsylvania; in it was contained information setting
    forth that {43} said Bennett had a wife and two or three children
    then living. This I read to him, and he acknowledged it was true.

    A very short time after this, he attempted to destroy himself by
    taking poison; but being discovered before it had taken sufficient
    effect, and proper antidotes being administered, he recovered.

    The impression made upon the minds of the public by this event,
    was that he was so ashamed of his base conduct, that he took this
    course to escape the censure of a justly indignant community. It
    might have been supposed that after this he would have broken
    off his adulterous proceedings; but to the contrary, the public
    consternation had scarcely ceased, before he was again deeply
    involved in the same wicked proceedings and continued until a
    knowledge of the fact reached my ears. I immediately charged him
    with the whole circumstance, and he candidly acknowledged the truth
    of the whole.

    The foregoing facts were established on oath before an alderman of
    the city; the affidavits are now in my possession.

    In order that the truth might be fully established, I asked Bennett
    to testify before an alderman, whether I had given him any cause
    for such aggravating conduct. He testified that I never taught him
    that illicit intercourse with females was under any circumstances
    justifiable, neither did he ever hear me teach anything but the
    strictest principles of righteousness and virtue. This affidavit is
    also in my possession. I have also a similar affidavit taken before
    the City Council, and signed by the members of the Council.

    After these things transpired, and finding that I should resist all
    such wicked conduct, and knowing that he could no longer maintain
    himself as a respectable citizen, he has seen fit to leave Nauvoo,
    and that very abruptly.

    I have been credibly informed that he is colleaguing with some
    of our former cruel persecutors, the Missourians, and that he is
    threatening destruction upon us; and under these circumstance I
    consider it my duty to give you information on the subject, that a
    knowledge of his proceedings may be before you in due season.

    It can be proven by hundreds of witnesses that he is one of the
    basest of liars, and that his whole routine of proceedings, while
    among us, has been of the basest kind.

    He also stated that he had resigned his commission as major-general
    to the Governor, whether this be true or not, I have no knowledge.
    I wish to be informed on the subject, that we may know how to act
    in regard to the Legion.

    A short time ago, I was told by a friend of mine (not a member of
    the Church) that some of the Missourians were conspiring to come
    up to Nauvoo and kidnap me, and not doubting but that it might be
    true, {44} I consulted with General Bennett upon the most proper
    course to be pursued. We concluded to write to you on the subject,
    and I requested him to do so. I understand he has written to you,
    but I know not in what manner, and I should be very much pleased if
    you would write to me on receipt of this, giving me the contents of
    his communication.

    I have also heard that you have entertained of late very
    unfavorable feelings towards us as a people, and especially so with
    regard to myself, and that you have said that I ought to be shot,
    &c. If this be true, I should be pleased to know from yourself the
    reason of such hostile feelings, for I know of no cause which can
    possibly exist that might produce such feelings in your breast.

    It is rumored, and strong evidence exists, that Dr. Bennett and
    David and Edward Kilbourn have posted bills in Galena, calling upon
    the people to hold meetings, and have themselves in readiness at a
    moment's warning to be assembled and come here and mob us out of
    the place, and try to kidnap me; we know not as to the truth of
    this report, but we have conversed with some transient persons who
    had the report from a gentleman who lately came from there, and had
    seen those hand bills posted in Galena.

    In case of any mob coming upon us, I wish to be informed by the
    Governor what will be the best course for us to pursue, and how he
    wishes us to act in regard to this matter.

    JOSEPH SMITH.

    Lieutenant-General Nauvoo Legion.

There was a severe shock of an earthquake at Antigua.

_Saturday, 25_.--Transacted business with Brother Hunter, and Mr.
Babbitt, and sat for a drawing of my profile to be placed on a
lithograph of the map of the city of Nauvoo.

[Sidenote: The Work of Stephens and Catherwood.]

Messrs. Stephens and Catherwood have succeeded in collecting in the
interior of America a large amount of relics of the Nephites, or the
ancient inhabitants of America treated of in the Book of Mormon, which
relics have recently been landed in New York.

_Sunday, 26_.--President Young preached on the law of consecration, and
union of action in building up the city and providing labor and food
for the poor.

[Sidenote: Council meetings at the Prophet's Home.]

I attended meeting and council at my house at six {45} o'clock p.
m.; present Hyrum Smith, George Miller, Newel K. Whitney, William
Marks, Brigham Young, Heber C. Kimball, and Willard Richards, to take
into consideration the situation of the Pine country, and lumbering
business, and other subjects of importance to the Church; after
consultation thereon the brethren united in solemn prayer that God
would make known His will concerning the Pine country, and that He
would deliver His anointed, His people, from all the evil designs
of Governor Boggs, and the powers of the state of Missouri, and of
Governor Carlin and the authorities of Illinois, and of all Presidents,
Governors, Judges, Legislators, and all in authority, and of John C.
Bennett, and all mobs and evil designing persons, so that His people
might continue in peace and build up the city of Nauvoo, and that His
chosen might be blessed and live to man's appointed age, and that their
households, and the household of faith might continually be blest with
the fostering care of heaven, and enjoy the good things of the earth
abundantly. Adjourned to Monday evening.

_Monday, 27_.--Transacted a variety of business. Borrowed money of
Brothers Woolley, Spencer, &c., and paid Hiram Kimball for the mound.

When the council assembled in the evening, Brothers Hunter, Ivins,
Woolley, Pierce and others being present, the adjourned council was
postponed till Tuesday evening, and I proceeded to lecture at length on
the importance of uniting the means of the brethren for the purpose of
establishing manufactories of all kinds, furnishing labor for the poor,
&c. Brothers Hunter and Woolley offered their goods towards a general
fund, and good feelings were generally manifested.

This morning little Frederick G. W. Smith told his dream to all the
house, that "the Missourians had got their heads knocked off."

_Tuesday, 28_.--Paid Brothers Woolley and Spencer. {46} Brother
Hunter's goods were received at the store, and Brother Robins
consecrated his goods and money to the general fund.

The adjourned council of Sunday evening met in my upper room, and were
agreed that a reinforcement go immediately to the Pine country, led
by Brother Ezra Chase. The council dispersed after uniting in solemn
prayer to God for a blessing on themselves and families, and the Church
in general, and for the building up of the Temple and Nauvoo House and
city; for deliverance from their enemies, and the spread of the work of
righteousness: and that Brother Richards (who was expected to go East
tomorrow for his family) might have a prosperous journey, have power
over the winds and elements, and all opposition and dangers, his life
and health be preserved, and be speedily returned to this place with
his family, that their lives and health might be preserved, and that
they might come up in peace to this place, and that Brother Richards
might be prospered according to the desire of his heart, in all things
in relation to his household, and the Church, and that the Spirit of
God might rest upon him continually, so that he may act according to
the wisdom of heaven.

Previous to the council, in company with Bishop Miller, I visited Elder
Rigdon and his family, and had much conversation about John C. Bennett,
and others, much unpleasant feeling was manifested by Elder Rigdon's
family, who were confounded and put to silence by the truth.

_George Miller's Letter to Governor Reynolds of Missouri_.

    _To his Excellency Governor Reynolds, of Missouri_.

    DEAR SIR:--You will permit me to ask you to peruse this letter and
    the accompanying newspaper, relative to the character and conduct
    of John Cook Bennett, who associated himself with our religious
    community nearly two years ago, he being a man of respectable
    talents and moderately good literary attainments.

    In the judicial organization of our city under the charter granted
    by {47} the legislature of Illinois, said Bennett was elected
    mayor; and continued to hold said office of mayor until within the
    last two months or less. He having learned that he could no longer
    maintain a standing as an honorable man in our society, he tendered
    his resignation, which was accepted.

    The object of this communication is, therefore, to inform you of
    the true character of said John C. Bennett, that he may not injure
    the innocent by gaining credence with you, or those over whom your
    Excellency is placed to govern.

    We have learned from respectable sources that John Cook Bennett has
    entered into a conspiracy with some of the citizens of your state,
    to bring a mob upon us, and thereby disturb our peaceful vocations
    of life, and destroy and drive us from our homes and firesides.

    Believing that your Excellency cannot be influenced by the popular
    prejudice, almost everywhere entertained against us, on account of
    our peculiar tenets, I am the more free to write to you without
    reserve, knowing that the high-toned and honorable men of the
    earth will not be easily carried away by popular opinion or vulgar
    prejudice; but will always be found on the side of the law-abiding
    portion of the community, and will suppress, so far as in them
    lies, every movement that tends to abridge the rights, or mar the
    peace and happiness of any portion of the citizens of the common
    country.

    I have resided in this city nearly three years, and have attached
    myself to the Church of Jesus Christ of Latter-day Saints, soon
    after their location here; and have had a good opportunity of
    learning the feelings of the leading members of the said Church in
    regard to the citizens of Missouri which are of the most friendly
    nature, ever desiring to live in peace and cultivate friendship
    with all the citizens of your state, as also all the states,
    and all mankind generally; it being a principle of our faith to
    cultivate friendship and live in peace with all mankind; and if
    Dr. John Cook Bennett, or any other person, may conspire with
    citizens of your state to bring upon us mob violence, we confide in
    you as one who will under all circumstances, interpose the strong
    arm of the law in the suppression of conspiracy or mobs, or any
    other violation of law. As citizens of the United States we claim
    the protection of the several states and the United States in all
    our constitutional rights; and having learned something of your
    character, we, the more confidently, expect your protection against
    all lawless aggressions by any of the citizens of your state.

    Whatever may be reported concerning us, we assure your Excellency
    that our feelings are, as I have before stated, of the most
    friendly nature, and should Bennett or any other person report
    anything {48} contrary, your Excellency need pay no attention to
    it; for it is not the truth, and is only designed by wicked men to
    cause the overthrow of the innocent.

    Should any report have already reached your ears, I would esteem it
    as a great favor, if you would give me information of the same by
    letter immediately on receipt of this.

    I am, yours respectfully,

    GEORGE MILLER.

{49}



CHAPTER III.

CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN--ANENT
JOHN C. BENNETT'S CHARACTER--PHRENOLOGICAL CHARTS OF THE PROPHET ET
AL.--THE GOVERNMENT OF GOD.

_Wednesday, 29_.--I held a long conversation with Francis M. Higbee.
Francis found fault with being exposed, but I told him I spoke of him
in self defense. Francis was, or appeared, humble, and promised to
reform.

Heard the recorder read in the Law of the Lord; paid taxes; rode out in
the city on business, with Brigham Young.

My clerk, Willard Richards, being about to leave me for a season,
committed the business of my office to Elder William Clayton, who had
been engaged with him for a few weeks past.

_Thursday, 30_.--In the forenoon, spent some time with C. A. Warren,
Esq., from Quincy, and others, in the private office, and in the
afternoon was in the court martial, giving testimony concerning John C.
Bennett, who was cashiered.

_Letter of Governor Thomas Carlin to Joseph Smith--Anent John C.
Bennett._

    QUINCY, June 30, 1842.

    DEAR SIR:--I received by the last mail, your letter of the 24th
    instant, in which you have thought proper to give me a statement
    of charges against the conduct and character of General John C.
    Bennett; I can say that I regret that any individual should so far
    disregard his obligations to his God, and to his fellow man, as to
    condescend to the commission of the crimes alleged in your letter
    to have been perpetrated by General Bennett. It is, however, in
    accordance with representations {50} of his character, made to
    me more than two years since, and which I then felt constrained
    to believe were true, since which time I have desired to have as
    little intercourse with him as possible. No resignation of his
    commission as major-general of the Nauvoo Legion has reached me.

    Some weeks since I read a short note from him, stating that you
    had reason to believe that a conspiracy is getting up in the state
    of Missouri, for the purpose of mobbing the Mormons at Nauvoo, and
    kidnapping you, and take you to that state, and requested to be
    informed in case of such mob, whether you would be protected by the
    authorities of this state, etc. To which I replied; that as all men
    were held amenable to the laws, so in like manner the rights of all
    would be protected, and the dignity of the state maintained, to the
    letter of the constitution and laws. The above is, in substance,
    the contents of his note to me, and my reply to him, having
    destroyed his letter, as I considered it of no use, should it be
    retained.

    You state that you have heard that I have of late entertained
    unfavorable feelings towards you (the Mormons) as a people, and
    especially so with regards to yourself, &c., &c. If this should
    be true, you would be pleased to know from me the reasons of such
    hostile feelings.

    In reply, I can in truth say that I do not entertain or cherish
    hostile or revengeful feelings towards any man or set of men on
    earth; but that I may have used strong expressions in reference to
    yourself, at times when my indignation has been somewhat aroused
    by repeated admonitions of my friends (both before and since the
    attempt to assassinate Ex-Governor Boggs) to be upon my guard;
    that you had prophesied that Boggs should die a violent death, and
    that I should die in a ditch, all this, however, if true, I looked
    upon as idle boasting until since the assassination of Boggs, and
    even since then, in reference to myself, I cannot view it in any
    other light, because whatever your feelings may have been towards
    Boggs, the mere discharge of an official duty on my part, enjoined
    upon me by the constitution and laws of this state, and of the
    United States, could not possibly engender feelings of such deep
    malignity. Be assured that this matter gives me no uneasiness, nor
    would the subject now have been mentioned, had you not requested a
    reply to your inquiries.

    I have seen your denial published in the _Wasp_, of the prediction,
    attributed to you, of the death (or assassination) of Governor
    Boggs; be that true or false, nothing has contributed more towards
    fixing the belief upon the public mind, that you had made such
    prediction, than the repeated statements of a portion of your
    followers, that the manner of his death had been revealed to you,
    and their exultation that it needs must be fulfilled.

    {51} In reference to your request, to be advised how you should
    act, in case a mob should come upon you, I should feel very much
    at a loss to recommend any course for you to adopt, other than
    the resort to the first law of nature, namely, to defend your own
    rights; because, were I to advise a quiet submission on your part,
    I could not expect that you would fold your arms, and silently look
    on, whilst those rights were violated and outraged, as long as
    you have the power to protect them. I, however, have not the most
    distant thought that there exists, at present, any real cause for
    the apprehension of a mob coming upon you, otherwise I should feel
    it my duty to endeavor to arrest it.

    Very respectfully, your obedient servant,

    THOMAS CARLIN.

    To General Joseph Smith.

I received a letter from Horace R. Hotchkiss, of which the following is
a copy:--

_Letter of Horace R. Hotchkiss to Joseph Smith--On the Prophet
taking Advantage of the Bankrupt Act_.

    FAIR HAVEN, May 27, 1842.

    _Rev. Joseph Smith:_

    DEAR SIR:--Yours, notifying me of your application for the benefit
    of the bankrupt act, is at hand. I regret very much the step
    you have taken, as I am fearful it will have a most disastrous
    influence upon your society, both commercially and religiously; you
    have, however, probably weighed the subject with sufficient care to
    arrive at a correct decision.

    You will oblige me by stating, immediately upon the receipt of this
    letter, your precise meaning, in saying, that "all your creditors
    would fare alike." It is, as you will see, important for me to know
    the course taken with my notes, and also the position in which we
    stand to each other.

    You have my bond for certain lands, or rather you have my bond that
    you shall have a deed to certain lands upon the payment of notes
    specified in said bond. I wish to know exactly how this bond stands
    in your inventory. Of course, it cannot stand as a title to the
    property; but I want to know the disposition which is to be made of
    it.

    Possibly some arrangement might be made between us at once; still I
    do not know how Mr. Tuttle and Mr. Gillet will view the subject.

    Yours, &c.,

    HORACE R. HOTCHKISS.

{52} To which I wrote the following answer:--

_Letter of Joseph Smith to H. R. Hotchkiss--Reply to Above_.

    NAUVOO, June 30, 1842.

    _H. R. Hotchkiss, Esq.:_

    DEAR SIR:--Yours of the 27th May has been received, which I shall
    now briefly answer. In regard to my application for the benefit
    of the bankrupt act, there was no other course for me to pursue
    than the one I have already taken; and, as I have said before, all
    my creditors will have to fare alike. Your papers are inventoried
    along with all the other property.

    The influence this step may have upon our society, either
    commercially or religiously, is a matter we cannot stop to consult,
    as we had no alternative left. We have been compelled to pursue
    this course on account of the extreme pressure of the times, which
    continued to bear harder upon us, until we took the step we have.

    A great pressure of business prevents writing more at the present,
    you will, therefore, excuse a short communication.

    I remain yours respectfully,

    JOSEPH SMITH.

_Friday, July 1_.--Elder Willard Richards left Nauvoo for New England.

_Saturday, 2_.--Rode out in the city with my clerk, Mr. Clayton, to
look at some lots; afterwards rode to Hezekiah Peck's, accompanied by
Emma and others.

In this day's _Wasp_, I find the following:--

    _Mr. Editor:_

    SIR:--I take the liberty to inform you that a large number of
    persons in different places have manifested a desire to know the
    phrenological development of Joseph Smith's head. I have examined
    the Prophet's head, and he is perfectly willing to have the chart
    published. You will please publish in your paper such portions of
    it as I have marked, showing the development of his much-talked-of
    brain, and let the public judge for themselves whether phrenology
    proves the reports against him true or false. Time will prove all
    things, and a "word to the wise is sufficient."

    Yours respectfully,

    A. CRANE.

    {53} _A Phrenological Chart of Joseph Smith the Prophet by A.
    Crane, M. D., Professor of Phrenology_.

    _Propensities_.

    Amativeness--11, L. Extreme susceptibility; passionately fond of
    the company of the other sex.

    Philoprogenitiveness--9, L. Strong parental affection, great
    solicitude for their happiness.

    Inhabitiveness--5, F. Attached to place of long residence; no
    desire to change residence.

    Adhesiveness--8, F. Solicitous for the happiness of friends, and
    ardent attachments for the other sex.

    Combativeness--8, L. Indomitable perseverance, great courage;
    force, ability to overpower.

    Destructiveness--6, M. Ability to control the passions, and is not
    disposed to extreme measures.

    Secretiveness--10, L. Great propensity and ability to conceal
    feelings, plans, &c.

    Acquisitiveness--9, L. Strong love of riches, desire to make and
    save money.

    Alimentativeness--9, L. Strong relish for food; keen and severe
    appetite.

    Vitativeness--4, M. or S. Indifference to life; views the approach
    of death without fear.

    _Feelings_.

    Cautiousness--7, F. Provision against prospective dangers and ills,
    without hesitation or irresolution.

    Approbativeness--10, L. Ambition for distinction; sense of
    character; sensibility to reproach, fear of scandal.

    Self-esteem--10, L. High-mindedness, independence, self-confidence,
    dignity, aspiration for greatness.

    Concentrativeness--7, F. Can dwell on a subject without fatigue,
    and control the imagination.

    _Sentiments_.

    Benevolence--10, L. Kindness, goodness, tenderness, sympathy.

    Veneration--6, F. Religion, without great awe or enthusiasm;
    reasonable deference to superiority.

    Firmness--10, L. Stability and decision of character and purpose.

    Conscientiousness--8, L. High regard for duty, integrity, moral
    principle, justice, obligation, truth, &c.

    Hope--10, L. Cheerfulness, sanguine expectation of success and
    enjoyment.

    {54} Marvelousness--10 L. Wonder, credulity, belief in the
    supernatural.

    Imitation--5, M. Inferior imitative powers; failure to copy,
    describe, relate stories, &c.

    Prepossession--8, L. or F. Attached to certain notions; not
    disposed to change them, &c.

    Ideality--9, L. Lively imagination; fancy, taste, love of poetry,
    elegance, eloquence, excellence, &c.

    _Perceptives_.

    Admonition--8, F. or M. Desirous to know what others are doing;
    ready to counsel, and give hints of a fault or duty, &c.

    Constructiveness--7, F. Respectable ingenuity, without uncommon
    skill, tact or facility in making, &c.

    Tune--5, F. or M. Love of music, without quickness to catch or
    learn tunes by the ear.

    Time--11, V. L. Distinct impressions as to the time when, how long,
    &c.

    Locality--11, V. L. or L. Great memory of place and position.

    Eventuality--11, V. L. Extraordinary recollection of minute
    circumstances.

    Individuality--10, L. Great desire to see; power of observation.

    Form--10, F. Cognizance, and distinct recollection of shapes,
    countenances, &c.

    Size--11, N. L. or F. Ability to judge of proportionate size, &c.

    Weight--9, V. L. L. F. Knowledge of gravitation, momentum, &c.

    Color--9, F. or M. Moderate skill in judging of colors, comparing
    and arranging them.

    Language--6, F. Freedom of expression, without fluency or
    verbosity; no great loquacity.

    Order--9, L. Love of arrangement, everything in its particular
    place.

    Number--7. Respectable aptness in arithmetical calculations,
    without extraordinary talent.

    _Reflectives_.

    Mirthfulness--10, L. Wit, fun, mirth, perception and love of the
    ludicrous.

    Causality--9, L. Ability to think and reason clearly, and perceive
    the relation of cause and effect.

    Comparison--11, V. L. Extraordinary critical acumen; great power of
    analysis.

    There are four temperaments. The lymphatic or phlegmatic, in which
    the secreting glands are the most active portion of the system,
    {55} produces both corporeal and mental languor, dullness, and
    inactivity. The sanguine in which the arterial portion of the
    system is most active, gives strong feelings and passions, and more
    ardor, zeal, and activity, than of strength or power. The bilious,
    in which the muscular portion predominates in activity, produces
    strength, power, and endurance of body, with great force and energy
    of mind and character. The nervous, in which the brain and nervous
    system are most active, gives the highest degree of activity,
    with clearness of perception and of thought, but less endurance.
    Sharp and prominent organs denote activity; smooth and broad ones
    intensity and strength.

    _Explanation of the Chart_.

    The written figures opposite the organs and ranging in a scale
    from 1 to 12, indicate the various degrees in which the respective
    organs are developed in the head of the individual examined;
    thus 1, 2 indicate that the organ is very small or almost wholly
    wanting; 3, 4 means small, or feeble, and inactive; 5, 6 moderate
    or active only in a subordinate degree; 7, 8, full or fair, and
    a little above par; 9, 10, large, or quite energetic, and having
    a marked influence upon the character; 11, 12, mean very large,
    or giving a controlling influence, and extreme liability to
    perversion. The size of the brain, combinations of the faculties
    and temperament of the individual, may be indicated in the same
    manner as the degrees of the faculties or organs.

    The initials V. L. denote very large, L. large, F. full, M.
    moderate, S. small, V. S. very small.

I give the foregoing a place in my history for the gratification of the
curious, and not for [any] respect [I entertain for] phrenology.

The following communication was sent to the _Wasp_:

TO THE CITIZENS OF HANCOCK COUNTY.

    As a people, the Church of Jesus Christ of Latter-day Saints are
    found "more sinned against than sinning." In political affairs we
    are ever ready to yield to our fellow citizens of the county equal
    participation in the selection of candidates for office.

    We have been disappointed in our hopes of being met with the
    same disposition on the part of some of the old citizens of the
    county--they indeed seem to manifest a spirit of intolerance
    and exclusion incompatible with the liberal doctrines of true
    republicanism.

    At the late anti-Mormon convention, a complete set of candidates,
    {56} pledged to a man to receive no support from, and to yield no
    quarters to, "Mormons," are commended to all the citizens of this
    county for their suffrages!

    As a portion of the said citizens of Hancock, we embrace the
    opportunity to decline this ticket for the want of reciprocity in
    its terms, and honesty and intelligence in the character of some of
    its candidates.

    If the old citizens of the county are still desirous of equal
    participations with us in the choice of candidates, we are ready
    to co-operate with them. If independent gentlemen possessing
    the requisite qualities, capacity and integrity, will announce
    themselves, they will receive the united support of our people in
    the county.

    The time for holding a convention seems to have already gone
    by--there is time enough for the friends of justice and fair play
    to elect a ticket to be announced in the independent manner we
    have suggested. Let the gentlemen who have the courage to oppose
    the spirit of dictation, which governed the anti-Mormon convention
    candidates show themselves, and we will exercise enough, on the
    terms proposed in this article, to ensure complete success.

    JOSEPH SMITH.

_Sunday, 3_.--This morning I preached at the grove to about 8,000
people. The subject matter of my discourse was from the Prophet
Daniel's saying, that in the last days the God of heaven would set up a
kingdom, &c.

In the afternoon I heard Brother Hyrum preach at the grove.

The steamer _Edna_ collapsed her flues at the mouth of the Missouri
river; more than sixty persons were badly scalded. A proof among many
similar that the waters of the West are cursed, as saith the Lord in a
revelation. [A]

[Footnote A: See Doctrine and Covenants sec. lxi: 14-29. Also see
an article in the _Improvement Era_, September number, 1903, "The
Fulfillment of Prophecy, the Testimony of the Floods."]

[Sidenote: Parade of the Legion.]

_Monday, 4_.--The Legion appeared on parade under command of
Brigadier-General Wilson Law, ranking officer of the line.
Lieutenant-General Smith reviewed the Legion at 11 a. m., and continued
in command through the day, which was somewhat unpleasant, yet an
immense number of spectators were present, including the passengers of
three steamers from the neighboring cities and villages.

{57} At the close of the day General Smith expressed his entire
satisfaction in an animated speech, in which he illustrated the design
of the organization of the Legion, viz., to yield obedience to the
institutions of our country, and protect the Saints from mobs, after
which leave was given for strangers to address the Legion, when General
Swanzey, of Iowa, expressed his friendly feelings towards Nauvoo, and
his gratification at the good discipline of the Legion.

Mrs. Emma Smith and the ladies of other distinguished officers
accompanied their companions on the parade. A few Lamanites were
present, and there was but little drinking. Two individuals were fined
$10.25 for offering whisky for sale.

_Tuesday, 5_.--Attended court-martial and city council; an ordinance in
relation to public shows and exhibitions was passed.

The following was also passed:--

_An Ordinance in Relation to Writs of Habeas Corpus_.

    Sec. 1. Be it, and it is hereby ordained by the city council of the
    city of Nauvoo, that no citizen of this city shall be taken out of
    the city by any writs without the privilege of investigation before
    the municipal court, and the benefit of a writ of habeas corpus,
    as granted in the 17th section of the Charter of this city. Be it
    understood that this ordinance is enacted for the protection of the
    citizens of this city, that they may in all cases have the right
    of trial in this city, and not be subjected to illegal process by
    their enemies.

    JOSEPH SMITH, Mayor.

    Passed July 5, 1842.

    JAMES SLOAN, Recorder.

_Wednesday, 6._--Transacted business in the city, and rode to La Harpe
with Emma.

Expedition to the Pineries

Two keel boats, sloop-rigged, and laden with provisions and apparatus
necessary for the occasion, and manned with fifty of the brethren,
started this morning on an expedition to the upper Mississippi, among
the pineries, where they can join those already {58} there, and erect
mills, saw boards and plank, make shingles, hew timber, and return
next spring with rafts, for the Temple of God, Nauvoo House, &c., to
beautify the city of Nauvoo, according to the Prophets.

_Thursday, 7_.--Weather very cool at Nauvoo, thermometer at six degrees.

_Saturday, 9_.--I rode on the prairie with Brothers Clayton and Gheen
to look at some land. Dined on my farm; hoed potatoes, &c., and in the
afternoon returned to the city and transacted a variety of business.

I find the following phrenological chart of my clerk, Elder Willard
Richards, of the quorum of the Twelve, by A. Crane, M.D.:--

_Phrenological Chart of Willard Richards_.

    _Propensities_.

    Amitiveness--8, F. Very partial to the opposite sex; generally
    reciprocated by them.

    Philoprogenitiveness--7, F. Interested in the happiness of
    children; fond of their company.

    Inhabitiveness--7, F. Attached to place of long residence; no
    desire to change residence.

    Adhesiveness--11, V. L. Passionately and devotedly attached to
    lovers and friends.

    Combativeness--7, F. Great powers of exertion and sustaining under
    opposition and difficulties.

    Destructiveness--6, M. Ability to control the passions, and is not
    disposed to extreme measures.

    Secretiveness--10, L. Great propensity and ability to conceal
    feelings, plans, &c.

    Acquisitiveness--8, F. Frugality and industry, without much of the
    miserly, penurious, or stingy feeling.

    Alimentativeness--8, F. A good appetite, but not excessive,
    partiality for a variety of rich hearty dishes.

    Vitativeness--7, L. Strong desire to exist; contemplates death as
    the greatest misfortune.

    _Feelings_.

    Cautiousness--Discretion, carefulness, anxiety, apprehension, &c.

    Approbativeness--10, L. Ambition for distinction; sense of
    character, sensibility to reproach, fear of scandal.

    {59}Self-esteem--10, L. High-mindedness, independence,
    self-confidence, dignity; aspiration for greatness.

    Concentrativeness--7, F. Can dwell on a subject without fatigue,
    and control the imagination.

    _Sentiments_.

    Benevolence--9, L. Kindness, goodness, tenderness, sympathy.

    Veneration, 7, F. Religion without great awe or enthusiasm;
    reasonable deference to superiority.

    Firmness--9, L. Stability and decision of character and purpose.

    Conscientiousness--8, L. High regard for duty, integrity, moral
    principle, justice, obligation, truth, &c.

    Hope--7, F. Reasonable hopes, a fine flow of spirits; anticipation
    of what is to be realized.

    Marvelousness--6, F. Openness to conviction without blind
    credulity; tolerably good degree of faith.

    Imitation--10, F. A disposition and respectable ability to imitate,
    but not to mimic or to act out.

    Prepossession--8, L. or F. Attached to certain notions; not
    disposed to change them, &c.

    Ideality--10, L. Lively imagination; fancy, taste, love of poetry;
    elegance, eloquence, excellence, &c.

    _Perceptives_.

    Admonition--9, F. or M. Desirous to know what others are doing;
    ready to counsel and give hints of a fault or duty, &c.

    Constructiveness--8, L. Great mechanical ingenuity, talent and
    skill.

    Tune--8, F. or M. Love of music. Without quickness to catch or
    learn tunes by the ear.

    Time--8, F. or M. Indistinct notions of the lapse of time, of
    ages, dates and events, &c.

    Locality--11, V. L. or L. Great memory of places and position.

    Eventuality--9, L. Retentive memory of events and particulars.

    Individuality--10, L. Great desire to see; power of observation.

    Form--8, F. Cognizance and distinct recollection of shapes,
    countenances, &c.

    Size--11, V. L., L. or F. Ability to judge of proportionate size,
    &c.

    Weight--6, M. S. or V. S. Deficient balancing power; failure in
    equilibrium.

    Color--11, V. L. or L. Great power of recollecting and comparing
    colors.

    {60}Language--7, F. Freedom of expression, without fluency or
    verbosity; no great loquacity.

    Order--10, L. Love of arrangement; everything in its particular
    place.

    Number--9, L. Quickness, facility, and correctness in calculating
    figures.

    _Reflectives_.

    Mirthfulness--10, L. Wit, fun, mirth; perception and love of the
    ludicrous.

    Causality--11, L. Ability to think and reason clearly, and perceive
    the relations of cause and effect.

    Comparison--10, L. A discrimination; power of illustration, ability
    to perceive and apply analogies, &c.--[See explanation of numbers,
    etc. to my chart].

_Sunday, 10_.--Attended meeting at the stand. Elder Woodruff preached.
My health was not good. At home in the afternoon.

_Monday, 11_.--In the morning, transacting business with Mr. Hunter. In
the afternoon, at the printing office reading the papers, and bought a
horse of Harmon T. Wilson, which I named Joe Duncan.

_Tuesday, 12_.--At the court room in consultation about Bennett.

Bishop Miller and Erastus Derby started for Quincy and Missouri.

Attended city council. An ordinance was passed regulating auctions;
also provision was made for publishing the Legion laws, &c., &c.

Mobs, riots, earthquakes, tumults and distress of nations, are common.
In England the manufacturers are reducing the wages of the laborers,
and turn-outs and starvation follow.

The Asiatic cholera has appeared again in India.

_Friday, 15_.--It was reported early in the morning that Elder Orson
Pratt was missing. I caused the Temple hands and the principal men of
the city to make search for him. After which, a meeting was called at
the Grove, {61} and I gave the public a general outline of John C.
Bennett's conduct.

The people met again in the afternoon, and were addressed on the same
subject by Brother Hyrum and Elder Kimball. I then stated that I had
heard that Edward and D. Kilbourn were engaged with John C. Bennett
to bring a mob on the city, from Galena, and asked Edward Kilbourn,
who was present, if it was so? To which Mr. Kilbourn replied at some
length, and denied the charge.

Elder Pratt returned in the evening.

I find an editorial, in the _Times and Seasons_, on the government of
God as follows:--

_The Government of God_.

    The government of the Almighty has always been very dissimilar
    to the governments of men, whether we refer to His religious
    government, or to the government of nations. The government of God
    has always tended to promote peace, unity, harmony, strength, and
    happiness; while that of man has been productive of confusion,
    disorder, weakness, and misery.

    The greatest acts of the mighty men have been to depopulate nations
    and to overthrow kingdoms; and whilst they have exalted themselves
    and become glorious, it has been at the expense of the lives of the
    innocent, the blood of the oppressed, the moans of the widow, and
    the tears of the orphan.

    Egypt, Babylon, Greece, Persia, Carthage, Rome--each was raised to
    dignity amidst the clash of arms and the din of war; and whilst
    their triumphant leaders led forth their victorious armies to glory
    and victory, their ears were saluted with the groans of the dying
    and the misery and distress of the human family; before them the
    earth was a paradise, and behind them a desolate wilderness; their
    kingdoms were founded in carnage and bloodshed, and sustained
    by oppression, tyranny, and despotism. The designs of God, on
    the other hand, have been to promote the universal good of the
    universal world; to establish peace and good will among men; to
    promote the principles of eternal truth; to bring about a state of
    things that shall unite man to his fellow man; cause the world to
    "beat their swords into plowshares, and their spears into pruning
    hooks," make the nations of the earth dwell in peace, and to
    bring about the millennial glory, when "the earth shall yield its
    increase, resume its paradisean glory, and become as the garden of
    the Lord."

    {62}The great and wise of ancient days have failed in all their
    attempts to promote eternal power, peace and happiness. Their
    nations have crumbled to pieces; their thrones have been cast
    down in their turn, and their cities, and their mightiest works
    of art have been annihilated; or their dilapidated towers, of
    time-worn monuments have left us but feeble traces of their former
    magnificence and ancient grandeur. They proclaim as with a voice
    of thunder, those imperishable truths--that man's strength is
    weakness, his wisdom is folly, his glory is his shame.

    Monarchial, aristocratical, and republican governments of their
    various kinds and grades, have, in their turn, been raised to
    dignity, and prostrated in the dust. The plans of the greatest
    politicians, the wisest senators, and most profound statesmen have
    been exploded; and the proceedings of the greatest chieftains, the
    bravest generals, and the wisest kings have fallen to the ground.
    Nation has succeeded nation, and we have inherited nothing but
    their folly. History records their puerile plans, their short-lived
    glory, their feeble intellect and their ignoble deeds.

    Have we increased in knowledge or intelligence? Where is there
    a man that can step forth and alter the destiny of nations and
    promote the happiness of the world? Or where is there a kingdom
    or nation that can promote the universal happiness of its own
    subjects, or even their general well being? Our nation, which
    possesses greater resources than any other, is rent, from center
    to circumference, with party strife, political intrigues, and
    sectional interest; our counselors are panic stricken, our
    legislators are astonished, and our senators are confounded, our
    merchants are paralyzed, our tradesmen are disheartened, our
    mechanics out of employ, our farmers distressed, and our poor
    crying for bread, our banks are broken, our credit ruined, and our
    states overwhelmed in debt, yet we are, and have been in peace.

    What is the matter? Are we alone in this thing? Verily no. With
    all our evils we are better situated than any other nation. Let
    Egypt, Turkey, Spain, France, Italy, Portugal, Germany, England,
    China, or any other nation, speak, and tell the tale of their
    trouble, their perplexity, and distress, and we should find that
    their cup was full, and that they were preparing to drink the
    dregs of sorrow. England, that boasts of her literature, her
    science, commerce, &c., has her hands reeking with the blood of the
    innocent abroad, and she is saluted with the cries of the oppressed
    at home. Chartism, O'Connelism, and radicalism are gnawing her
    vitals at home; and Ireland, Scotland, Canada, and the east are
    threatening her destruction abroad. France is rent to the core,
    intrigue, treachery, and treason lurk in the dark, and murder, and
    assassination stalk forth at noonday. Turkey, once the dread of
    European nations, has been shorn of her strength, has dwindled into
    {63} her dotage, and has been obliged to ask her allies to propose
    to her tributary terms of peace; and Russia and Egypt are each of
    them opening their jaws to devour her. Spain has been the theater
    of bloodshed, of misery and woe for years past. Syria is now
    convulsed with war and bloodshed. The great and powerful empire of
    China, which has, for centuries resisted the attacks of barbarians,
    has become tributary to a foreign foe, her batteries thrown down,
    many of her cities destroyed, and her villages deserted. We might
    mention the Eastern Rajahs, the miseries and oppressions of the
    Irish; the convulsed state of Central America; the situation of
    Texas and Mexico; the state of Greece, Switzerland and Poland; nay,
    the world itself presents one great theater of misery, woe, and
    "distress of nations with perplexity." All, all, speak with a voice
    of thunder, that man is not able to govern himself, to legislate
    for himself, to protect himself, to promote his own good, nor the
    good of the world.

    It has been the design of Jehovah, from the commencement of the
    world, and is His purpose now, to regulate the affairs of the world
    in His own time, to stand as a head of the universe, and take the
    reins of government in His own hand. When that is done, judgment
    will be administered in righteousness; anarchy and confusion will
    be destroyed, and "nations will learn war no more." It is for want
    of this great governing principle, that all this confusion has
    existed; "for it is not in man that walketh, to direct his steps;"
    this we have fully shown.

    If there was anything great or good in the world, it came from
    God. The construction of the first vessel was given to Noah, by
    revelation. The design of the ark was given by God, "a pattern
    of heavenly things." The learning of the Egyptians, and their
    knowledge of astronomy was no doubt taught them by Abraham and
    Joseph, as their records testify, who received it from the Lord.
    The art of working in brass, silver, gold, and precious stones, was
    taught by revelation, in the wilderness. The architectural designs
    of the Temple at Jerusalem, together with its ornaments and beauty,
    were given of God. Wisdom to govern the house of Israel was given
    to Solomon, and to the judges of Israel; and if he had always been
    their king, and they subject to his mandate, and obedient to his
    laws, they would still have been a great and mighty people--the
    rulers of the universe, and the wonder of the world.

    If Nebuchadnezzar, or Darius, or Cyrus, or any other king possessed
    knowledge or power, it was from the same source, as the Scriptures
    abundantly testify. If, then, God puts up one, and sets down
    another at His pleasure, and made instruments of kings, unknown to
    themselves, to fulfill His prophecies, how much more was He able,
    if man would have been subject to His mandate to regulate the
    affairs of {64} this world, and promote peace and happiness among
    the human family!

    The Lord has at various times commenced this kind of government,
    and tendered His services to the human family. He selected Enoch,
    whom He directed, and gave His law unto, and to the people who were
    with him; and when the world in general would not obey the commands
    of God, after walking with God, he translated Enoch and his church,
    and the Priesthood or government of heaven was taken away.

    Abraham was guided in all his family affairs by the Lord; was
    conversed with by angels, and by the Lord; was told where to go,
    and when to stop; and prospered exceedingly in all that he put his
    band unto; it was because he and his family obeyed the counsel of
    the Lord.

    When Egypt was under the superintendence of Joseph it prospered,
    because he was taught of God; when they oppressed the Israelites,
    destruction came upon them. When the children of Israel were chosen
    with Moses at their head, they were to be a peculiar people, among
    whom God should place His name; their motto was: "The Lord is our
    lawgiver; the Lord is our Judge; the Lord is our King, and He
    shall reign over us." While in this state they might truly say,
    "Happy is that people, whose God is the Lord." Their government
    was a theocracy; they had God to make their laws, and men chosen
    by Him to administer them; He was their God, and they were His
    people. Moses received the word of the Lord from God Himself; he
    was the mouth of God to Aaron, and Aaron taught the people, in both
    civil and ecclesiastical affairs; they were both one, there was
    no distinction; so will it be when the purposes of God shall be
    accomplished: when "the Lord shall be King over the whole earth,"
    and "Jerusalem His throne." "The law shall go forth from Zion, and
    the word of the Lord from Jerusalem."

    This is the only thing that can bring about the "restitution of
    all things spoken of by all the holy Prophets since the world
    was"--"the dispensation of the fullness of times, when God shall
    gather together all things in one." Other attempts to promote
    universal peace and happiness in the human family have proved
    abortive; every effort has failed; every plan and design has fallen
    to the ground; it needs the wisdom of God, the intelligence of
    God, and the power of God to accomplish this. The world has had a
    fair trial for six thousand years; the Lord will try the seventh
    thousand Himself; "He whose right it is, will possess the kingdom,
    and reign until He has put all things under His feet;" iniquity
    will hide its hoary head, Satan will be bound, and the works of
    darkness destroyed; righteousness will be put to the line, and
    judgment to the plummet, and "he that fears the Lord will alone
    {65} be exalted in that day." To bring about this state of things,
    there must of necessity be great confusion among the nations of the
    earth; "distress of nations with perplexity." Am I asked what is
    the cause of the present distress? I would answer, "Shall there be
    evil in a city and the Lord hath not done it?"

    The earth is groaning under corruption, oppression, tyranny and
    bloodshed; and God is coming out of His hiding place, as He said He
    would do, to vex the nations of the earth. Daniel, in his vision,
    saw convulsion upon convulsion; he "beheld till the thrones were
    cast down, and the Ancient of Days did sit;" and one was brought
    before him like unto the Son of Man; and all nations, kindred,
    tongues, and people, did serve and obey Him. It is for us to be
    righteous, that we may be wise and understand; for none of the
    wicked shall understand; but the wise shall understand, and they
    that turn many to righteousness shall shine as the stars for ever
    and ever.

    As a Church and a people it behooves us to be wise, and to seek to
    know the will of God, and then be willing to do it; for "blessed
    is he that heareth the word of the Lord, and keepeth it," say the
    Scriptures. "Watch and pray always," says our Savior, "that ye may
    be accounted worthy to escape the things that are to come on the
    earth, and to stand before the Son of Man." If Enoch, Abraham,
    Moses, and the children of Israel, and all God's people were saved
    by keeping the commandments of God, we, if saved at all, shall
    be saved upon the same principle. As God governed Abraham, Isaac
    and Jacob as families, and the children of Israel as a nation; so
    we, as a Church, must be under His guidance if we are prospered,
    preserved and sustained. Our only confidence can be in God; our
    only wisdom obtained from Him; and He alone must be our protector
    and safeguard, spiritually and temporally, or we fall.

    We have been chastened by the hand of God heretofore for not
    obeying His commands, although we never violated any human law,
    or transgressed any human precept; yet we have treated lightly
    His commands, and departed from His ordinances, and the Lord has
    chastened us sore, and we have felt His arm and kissed the rod;
    let us be wise in time to come and ever remember that "to obey is
    better than sacrifice, and to hearken than the fat of rams." The
    Lord has told us to build the Temple and the Nauvoo House; and
    that command is as binding upon us as any other; and that man who
    engages not in these things is as much a transgressor as though he
    broke any other commandment; he is not a doer of God's will, not a
    fulfiller of His laws.

    In regard to the building up of Zion, it has to be done by the
    counsel of Jehovah, by the revelations of heaven; and we should
    feel to say, "if the Lord go not with us, carry us not up hence."
    We would say to {66} the Saints that come here, we have laid the
    foundation for the gathering of God's people to this place, and
    they expect that when the Saints do come, they will be under
    the counsel that God has appointed. The Twelve are set apart to
    counsel the Saints pertaining to this matter; and we expect that
    those who come here will send before them their wise men according
    to revelation; or if not practicable, be subject to the counsel
    that God has given, or they cannot receive an inheritance among
    the Saints, or be considered as God's people, and they will be
    dealt with as transgressors of the laws of God. We are trying here
    to gird up our loins, and purge from our midst the workers of
    iniquity; and we hope that when our brethren arrive from abroad,
    they will assist us to roll forth this good work, and to accomplish
    this great design, that "Zion may be built upon righteousness; and
    all nations flock to her standard;" that as God's people, under His
    direction, and obedient to His law, we may grow up in righteousness
    and truth; that when His purposes shall be accomplished, we may
    receive an inheritance among those that are sanctified.

_Saturday, 16_.--Rode on the prairie with my clerk, to show some
land to Brother Russell from New York; dined with my farmer, Brother
Cornelius P. Lott, and hoed potatoes.

{67}



CHAPTER IV.

THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR
BOGGS OF MISSOURI--CORRESPONDENCE WITH GOVERNER CARLIN-THE CHARACTER OF
JOHN C. BENNETT-PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE ROCKY
MOUNTAINS.

_Sunday Morning, July 17, 1842_.--Attended meeting at the Grove; was
sick and tarried at home the remainder of the day.

_Monday, 18_.--Rode out to Brother Kearns and the farm.

_Tuesday 19_.--Rode with Dr. Foster, Henry Kearns and others to examine
some timber lands, &c.

_Wednesday, 20.--_

_Affidavit of Lilburn W. Boggs, Ex-Governor of Missouri_.

    State of Missouri, county of Jackson: This day personally appeared
    before me, Samuel Weston, a justice of the peace, within and for
    the county of Jackson, the subscriber, Lilburn W. Boggs, who being
    duly sworn doth depose and say that on the night of the 6th day of
    May, while sitting in his dwelling, in the town of Independence, in
    the county of Jackson, he was shot with intent to kill, and that
    his life was despaired of for several days, and that he believes
    and has good reason to believe from evidence and information now
    in his possession, that O. P. Rockwell, a citizen or resident of
    the state of Illinois, is the person who shot him on the night
    aforesaid, and the said deponent hereby applies to the Governor
    of the State of Illinois, to deliver the said O. P. Rockwell to
    some person authorized to receive him and convey him to the county
    aforesaid, there to be dealt with according to law.

    LILBURN W. BOGGS.

    Sworn to and subscribed before me, this 20th day of July, 1842.

    SAMUEL WESTON, J. P.

_Affidavit of the City Council anent John C. Bennett_.

    We, the undersigned, members of the city council, of the city of
    {68} Nauvoo, testify that John C. Bennett was not under duress
    at the time he testified before the city council, May 19, 1842,
    concerning Joseph Smith's innocence, virtue and pure teaching.
    His statements that he has lately made concerning this matter are
    false; there was no excitement at the time, nor was he in anywise
    threatened, menaced or intimidated. His appearance at the city
    council was voluntary; he asked the privilege of speaking, which
    was granted. After speaking for some time on the city affairs,
    Joseph Smith asked him if he knew anything bad concerning his
    public or private character. He then delivered those statements
    contained in the testimony voluntarily, and of his own free will,
    and went of his own accord, as free as any member of the council.
    We further testify that there is no such thing as a Danite Society
    in the city, nor any combination, other than the Masonic Lodge of
    which we have any knowledge.

    WILSON LAW,

    JOHN TAYLOR,

    WILFORD WOODRUFF,

    VINSON KNIGHT,

    HEBER C. KIMBALL,

    JOHN P. GREENE,

    WILLIAM MARKS,

    GEO. A. SMITH,

    GEO. W. HARRIS,

    NEWEL K. WHITNEY,

    BRIGHAM YOUNG,

    CHARLES C. RICH,

    ORSON SPENCER.

    Subscribed and sworn to by the persons whose names appear to the
    foregoing affidavit, the 20th day of July, A. D. 1842, except Newel
    K. Whitney, who subscribed and affirmed to the foregoing this day
    [July 21st] before me.

    DANIEL H. WELLS,

    Justice of the peace within and for Hancock county, Illinois.

_Friday, 22_.--A special session of the city council was called
at eight o'clock this morning; the Vice-Mayor presiding, when the
following petition was written:

_Petition of the Nauvoo City Council to Governor Carlin_.

    _To His Excellency, Thomas Carlin, Governor of the State of
    Illinois:_

    We, the undersigned citizens of the State of Illinois, having heard
    that many reports are in circulation prejudicial to the interest,
    happiness, peace, well being and safety of the inhabitants of the
    city of Nauvoo and vicinity have thought proper to lay before your
    Excellency the following statement:

    Whereas, the Latter-day Saints having suffered much in the state
    of Missouri, in time past through the hand of oppression, brought
    upon them by the falsehoods and misrepresentations of wicked and
    designing {69} men, whose hands are yet dripping with the blood of
    the innocent, and whose fiendish rage has sent many a patriot to
    his long home, leaving in our midst many widows and orphans whose
    sorrows and tears even time cannot wipe away:

    We would represent to your Excellency that we broke no law,
    violated no constitutional rights, nor trampled upon the privileges
    of any other people in Missouri; yet we had to suffer banishment,
    exile, the confiscation of our properties, and have diseases,
    distress and misery entailed upon us and our children, the effects
    of which we bear about in our bodies, and are indelibly engraven on
    our minds, and we appeal to your Excellency at the present time,
    that you will not suffer an occurrence of such heart-rending scenes
    to take place under your administration.

    Whilst we have been in this state we have behaved as good,
    peaceable citizens; we have availed ourselves of no privileges but
    what are strictly constitutional, and such as have been guaranteed
    by the authority of this state; we have always held ourselves
    amenable to the laws of the land; we have not violated any law, nor
    taken from any their rights.

    Your Excellency must be acquainted with the false statements and
    seditious designs of John Cook Bennett, with other political
    demagogues, pertaining to us as a people. We presume, sir, that
    you are acquainted with the infamous character of that individual,
    from certain statements made to us by yourself pertaining to him,
    but lest you should not be we forward to you documents pertaining
    to the affair, which will fully show the darkness of his character,
    and the infamous course that he has taken.

    Concerning those statements made by him against Joseph Smith, we
    know that they are false. Joseph Smith has our entire confidence;
    we know that he has violated no law, nor has he in anywise promoted
    sedition or rebellion; nor has he sought the injury of any citizen
    of this or any other place. We are perfectly assured that he is
    as loyal, patriotic and virtuous a man, as there is in the state
    of Illinois, and we appeal to your Excellency, if in three years
    acquaintance with him you have seen anything to the contrary?

    Inasmuch as this is the case, we your petitioners, knowing that
    Joseph Smith could not have justice done him in the state of
    Missouri--that he has suffered enough in that state unjustly
    already, and that if he goes there it is only to be murdered--pray
    your Excellency not to issue a writ for him to be given up to
    the authorities of Missouri; but if your Excellency thinks that
    he has violated any law, we request that he may be tried by the
    authorities of this state, for he shrinks not from investigation.

    {70} We furthermore pray that our lives and the lives of our wives
    and children may be precious in your sight and that we may have
    the privilege of following our avocations, of living on our farms,
    and by our own firesides in peace, and that neither said John
    C. Bennett, nor any other person may be able to influence your
    Excellency, either by intrigue or falsehood, to suffer us as a
    people to be injured by mob violence, but if, in the estimation of
    your Excellency, we have done wrong, we appeal to the laws of this
    state.

    Having heard a report that your Excellency had called upon several
    companies of militia, to prepare themselves and be in readiness in
    case of emergency, we would further ask of your Excellency, that if
    the state or country should be in danger, that the Nauvoo Legion
    may have the privilege of showing their loyalty in the defense
    thereof.

    We have the fullest confidence in the honor, justice and integrity
    of your Excellency, and feel confident that we have only to present
    our case before you to insure protection, believing that the cries
    of so many peaceable and patriotic citizens will not be disregarded
    by your Excellency.

    We therefore ask you as the chief magistrate of this state to grant
    us our requests, and we, as in duty bound, will ever pray.

    Signed by the Vice-Mayor and City Council.

This forenoon I attended a general meeting of the citizens at the
stand; Orson Spencer, Esq., presiding. The object of the meeting was to
correct the public mind relative to false reports put in circulation by
Bennett and others, and General Wilson Law presented the following:

_Resolution of a Nauvoo Mass Meeting_.

    _Resolved_, That having heard that John C. Bennett was circulating
    many base falsehoods respecting a number of the citizens of Nauvoo,
    and especially against our worthy and respected Mayor, Joseph
    Smith, we do hereby manifest to the world, that so far as we are
    acquainted with Joseph Smith, we know him to be a good, moral,
    virtuous, peaceable and patriotic man, and a firm supporter of law,
    justice and equal rights; that he at all times upholds and keeps
    inviolate the constitution of this state and the United States.

This resolution was adopted unanimously by the numerous assembly.

The assembly came together in the afternoon, and {71} about eight
hundred signed the foregoing petition presented by the city council to
Governor Carlin.

The "Ladies Relief Society" also drew up a petition signed by about
one thousand ladies, speaking in the highest terms of the virtue,
philanthropy and benevolence of Joseph Smith, begging that he might not
be injured, and that they and their families might have the privilege
of enjoying their peaceable rights.

A petition was also drawn up by many citizens in and near Nauvoo, who
were not "Mormons" setting forth the same things. (See affidavits of
Hyrum Smith and William Law _Times and Seasons_, Vol. III, page 870,
&c. Also certificates of Elias Higbee and Francis M. Higbee, _Times and
Seasons_, Vol. III, page 874.) [A]

[Footnote A: The matters of which these affidavits treat are of such
importance in the CHURCH HISTORY, since they establish the villainy of
John C. Bennett and prove the Prophet to be innocent of those things
charged against him by Bennett that it is thought proper to give them
here _in extenso_, as also an extract from an editorial from the _Times
and Seasons_, explaining the long forbearance with this arch-apostate
and traitor.]

_Affidavit of Hyrum Smith_.

    On the seventeenth day of May, 1842, having been made acquainted
    with some of the conduct of John C. Bennett, which was given in
    testimony, under oath before Alderman G. W. Harris, by several
    females who testified that John C. Bennett endeavored to seduce
    them, and accomplished his designs by saying it was right; that
    it was one of the mysteries of God, which was to be revealed when
    the people was strong enough in faith to bear such mysteries--that
    it was perfectly right to have illicit intercourse with females,
    providing no one knew it but themselves, vehemently trying them
    from day to day, to yield to his passions, bringing witnesses of
    his own clan to testify that there were such revelations and such
    commandments, and that they were of God; also stating that he
    would be responsible for their sins, if there were any, and that
    he would give them medicine to produce abortions, provided they
    should become pregnant. One of these witnesses, a married woman
    that he attended upon in his professional capacity whilst she was
    sick, stated that he made proposals to her of a similar nature; he
    told her that he wished her husband was dead, and that if he was
    dead, he would marry her and clear out with her; he also begged
    her permission to give {72} him [her husband] medicine to that
    effect; he did try to give him medicine, but he would not take
    it. On interrogating her what she thought of such teaching, she
    replied she was sick at the time, and had to be lifted in and out
    of her bed like a child. Many other acts as criminal were reported
    to me at the time. On becoming acquainted with these facts, I was
    determined to prosecute him, and bring him to justice. Some person
    knowing my determination, having informed him of it, he sent to me
    William Law and Brigham Young, to request an interview with me,
    and to see if there could not be a reconciliation made. I told
    them I thought there could not be, his crimes were so heinous; but
    told them I was willing to see him; he immediately came to see
    me; he begged on me to forgive him this once, and not prosecute
    him and expose him; he said he was guilty, and did acknowledge
    the crimes that were alleged against him; he seemed to be sorry
    that he had committed such acts, and wept much and desired that it
    might not be made public for it would ruin him forever; he wished
    me to wait, but I was determined to bring him to justice, and
    declined listening to his entreaties; he then wished me to wait
    until he could have an interview with the Masonic fraternity; he
    also wanted an interview with Brother Joseph; he wished to know of
    me if I would forgive him, and desist from my intentions, if he
    could obtain their forgiveness; and requested the privilege of an
    interview immediately. I granted him that privilege as I was acting
    as master _pro tem_ at that time; he also wished an interview first
    with Brother Joseph; at that time Brother Joseph was crossing the
    yard from the house to the store, he immediately came to the store
    and met Dr. Bennett on the way; he reached out his hand to Brother
    Joseph and said, Will you forgive me? weeping at the time; he said,
    Brother Joseph, I am guilty, I acknowledge it, and I beg of you
    not to expose me, for it will ruin me; Joseph replied, Doctor! why
    are you using my name to carry on your hellish wickedness? Have
    I ever taught you that fornication and adultery were right, or
    polygamy or any such practice? He said, You never did. Did I ever
    teach you anything that was not virtuous--that was iniquitous,
    either in public or private? He said, You never did. Did you ever
    know anything unvirtuous or unrighteous in my conduct or action at
    any time, either in public or private? He said, I did not. Are you
    willing to make oath to this before an alderman of the city? He
    said I am willing to do so. Joseph said, Doctor, go into my office
    and write what you can in conscience subscribe your name to, and I
    will be satisfied. I will, he said, and went into the office, and I
    went with him, and he requested pen, ink and paper of Mr. Clayton,
    who was acting clerk in that office, and was also secretary _pro
    tem_, for the Nauvoo Lodge, U. D. William Clayton gave him paper,
    pen and ink, and he stood at the desk and wrote {73} the following
    article which was published in the 11th No. of the _Wasp_; sworn to
    and subscribed before Daniel H. Wells, Alderman, 17th day of May,
    A. D. 1842. He called in Brother Joseph and read it to him, and
    asked him if that would do; he said it would; he then swore to it
    as before mentioned, the article was as follows:

    STATE OF ILLINOIS, CITY OF NAUVOO.

    Personally appeared before me, Daniel H. Wells, an alderman of said
    city of Nauvoo, John C. Bennett, who being duly sworn, according
    to law, deposeth and saith: that he never was taught anything in
    the least contrary to the strictest principles of the Gospel, or of
    virtue, or of the laws of God, or man, under any occasion, either
    directly or indirectly, in word or deed by Joseph Smith: and that
    he never knew the said Smith to countenance any improper conduct
    whatever, either in public or private; and that he never did teach
    to me in private that an illegal, illicit intercourse with females
    was, under any circumstances, justifiable, and that I never knew
    him so to teach others.

    JOHN C. BENNETT.

    Sworn to and subscribed before me, this 17th day of May, 1842

    DANIEL H. WELLS, Alderman.

    During all this intercourse I was present with him, and there
    was no threats used nor harshness, everything was as pacific as
    could be under existing circumstances. I then immediately convened
    the Masonic Lodge, it being about 4 o'clock p. m. He then came
    into the lodge and charges of a similar nature were preferred
    against him. He admitted they were true, in the presence of about
    sixty in number. He arose and begged the privilege of speaking
    to the brethren; he acknowledged his wickedness; and begged for
    the brethren to forgive him still longer, and he called God and
    angels to witness that he never would be guilty of the like crimes
    again--he would lay his hand on the Bible and swear that he would
    not be guilty of such crimes. He seemed to be very penitent and
    wept much; his penitence excited sympathy in the minds of the
    brethren, and they withdrew the charge for the time being until
    he could be heard on other charges which had been preferred
    against him by members of the Pickaway Lodge of Ohio, through
    the communications of the Grand Master, A. Jones. After this we
    found him to be an expelled Mason, in consequence of his rascally
    conduct, from the Pickaway Lodge, in Ohio; the circumstances and
    documents were mentioned in the 11th number of the _Wasp_, signed
    by George Miller, Master of Nauvoo Lodge, under dispensation, and
    reads as follows:

    {74}

    NOTICE.

    _To All Whom it May Concern, Greeting_:

    Whereas John Cook Bennett, in the organization of the Nauvoo Lodge,
    under dispensation, palmed himself upon the fraternity as a regular
    Mason in good standing; and satisfactory testimony having been
    produced before said Lodge, that he, said Bennett, was an expelled
    Mason, we therefore publish to all the Masonic world, the above
    facts, that he, the said Bennett may not impose himself upon the
    fraterns of Masons.

    All editors who are friendly to the fraternity of free and accepted
    ancient York Masons will please insert the above.

    GEORGE MILLER,

    Master of Nauvoo Lodge under dispensation.

    Still after all this we found him guilty of similar crimes again,
    and it was found to our satisfaction that he was conspiring against
    the peace and safety of the citizens of this state--after learning
    these facts we exposed him to the public; he then immediately left
    the place abruptly; threatening to drink the hearts blood of many
    citizens of this place. Previous to this last disclosure, the hand
    of fellowship was withdrawn from him, May 11, 1842, by the First
    Presidency, six days previous to the time he pretended to withdraw
    from the Church, which you will see published in the _Times and
    Seasons_, June 15, 1842. I was also present at the time when he
    gave this testimony before the city council, as printed in the
    _Times and Seasons_, July 1, 1842, on page 841, which reads as
    follows:

    Dr. John C. Bennett, ex-Mayor, was then called upon by the Mayor
    to state if he knew aught against him; when Mr. Bennett replied:
    "I know what I am about, and the heads of the Church know what
    they are about, I expect. I have no difficulty with the heads of
    the Church. I publicly avow that any one who has said that I have
    stated that General Joseph Smith has given me authority to hold
    illicit intercourse with women, is a liar in the face of God,
    those who have said it are damned liars; they are infernal liars.
    He never either in public or private gave me any such authority
    or license, and any person who states it is a scoundrel and a
    liar. I have heard it said that I should become a second Avard by
    withdrawing from the Church, and that I was at variance with the
    heads and should use an influence against them because I resigned
    the office of mayor; this is false. I have no difficulty with
    the heads of the Church, and I intend to continue with you, and
    hope the time may come when I may be restored to full confidence,
    and fellowship, and my former standing in the Church, and that
    my conduct may be such as to warrant my restoration--and should
    the time ever come that I may {75} have an opportunity to test my
    faith, it will then be known whether I am a traitor or a true man."

    Joseph Smith then asked: "Will you please state definitely whether
    you know anything against my character either in public or private?"

    General Bennett answered: "I do not; in all my intercourse with
    Gen. Smith, in public and in private, he has been strictly
    virtuous."

    ALDERMEN.

    NEWEL K. WHITNEY,

    HIRUM KIMBALL,

    ORSON SPENCER,

    GUST. HILLS,

    G. W. HARRIS,

    COUNCILLORS.

    WILLARD RICHARDS,

    WILSON LAW,

    JOHN TAYLOR,

    BRIGHAM YOUNG,

    JOHN P. GREENE,

    HEBER C. KIMBALL,

    WILFORD WOODRUFF,

    GEORGE A. SMITH.

    JAMES SLOAN, recorder.

    May 19th, 1842.

    I know he was not under duress at the time, for his testimony was
    given free and voluntarily, after requesting the privilege of the
    council to speak (which was granted him) on matters pertaining to
    the city ordinances, while speaking, or before he took his seat, he
    was requested by the mayor of the city, Joseph Smith, to state to
    the council if he knew aught against him, and he replied according
    to the above.

    I also know that he had no private intercourse with Joseph in the
    preparation room on the 17th day, as he stated in his letter as
    printed in the _Sangamo Journal_, for the lodge was convened on
    that day, and I had the keys of the doors in my possession from
    7 o'clock a. m. until 6 o'clock p. m., and it was when the lodge
    called off for refreshment during recess, that I had the interview
    with him, at which time he wrote the affidavit and subscribed it
    in my presence, and I was with him during the whole time from his
    first coming to me, until he signed it and until the lodge convened
    again at 4 o'clock.

    HYRUM SMITH.

    Sworn to and subscribed before me, July 23, 1842.

    GEORGE W. HARRIS,

    Alderman of the city of Nauvoo.

_Affidavit of Wm. Law_.

    As John C. Bennett has become our open enemy, and is engaged in
    circulating falsehoods of the blackest character, I deem it a duty
    to make the following statement of facts:

    John C. Bennett states in the _Sangamo Journal_ that the withdrawal
    of the hand of fellowship by the First Presidency, and the Twelve
    was {76} after he had withdrawn from the Church. I presume the
    notice of our withdrawal was not published till after he withdrew,
    but that does not prove his statement true, for I hereby testify
    that I signed the article in question several days before he
    withdrew. I believe it was on the evening of the 11th day of May,
    some four or five days afterwards I had some conversation with John
    C. Bennett and intimated to him that such a thing was concluded
    upon, which intimation, I presume led him to withdraw immediately.
    I told him we could not bear with his conduct any longer--that
    there were many witnesses against him, and that they stated that
    he gave Joseph Smith as authority for his illicit intercourse with
    females. John C. Bennett declared to me before God that Joseph
    Smith had never taught him such doctrines, and that he never told
    any one that he (Joseph Smith) had taught any such things, and
    that any one who said so told base lies; nevertheless he said he
    had done wrong, that he would not deny, but he would deny that he
    had used Joseph Smith's name to accomplish his designs on any one;
    stating that he had no need of that, for that he could succeed
    without telling them that Joseph approbated such conduct.

    These statements he made to me of his own free will, in a private
    conversation which we had on the subject; there was no compulsion
    or threats used on my part; we had always been on good terms,
    and I regretted exceedingly that he had taken such a course. He
    plead with me to intercede for him, assuring me that he would
    turn from his iniquity, and never would be guilty of such crimes
    again. He said that if he were exposed it would break his mother's
    heart--that she was old, and if such things reached her ears it
    would bring her down with sorrow to the grave. I accordingly went
    to Joseph Smith and plead with him to spare Bennett from public
    exposure, on account of his mother. On many occasions I heard him
    acknowledge his guilt, and beg not to be destroyed in the eyes of
    the public, and that he would never act so again, so "help him
    God." From such promises and oaths I was induced to bear with him
    longer than I should have done.

    On one occasion I heard him state before the city council that
    Joseph Smith had never taught him any unrighteous principles, of
    any kind, and that if any one says that he ever said that Joseph
    taught such things they are base liars, or words to that effect.
    This statement he made voluntarily; he came into the council room
    about an hour after the council opened, and made the statement,
    not under duress, but of his own free will, as many witnesses can
    testify.

    On a former occasion he came to me and told me that a friend of
    his was about to be tried by the High Council, for the crime
    of adultery, and that he feared his name would be brought into
    question. He entreated me to go to the council and prevent his name
    from being {77} brought forward, as, said he, "I am not on trial,
    and I do not want my mother to hear of these things, for she is a
    good woman."

    I would further state that I do know from the amount of
    evidence which stands against John C. Bennett, and from his own
    acknowledgments, that he is a most corrupt, base, and vile man; and
    that he has published many base falsehoods since we withdrew the
    hand of fellowship from him.

    About the time that John C. Bennett was brought before the Masonic
    Lodge he came to me and desired that I would go in company with
    Brigham Young to Hyrum Smith, and entreat of him to spare him--that
    he wished not to be exposed--that he wanted to live as a private
    citizen, and would cease from all his folly, etc. I advised him to
    go to Texas, and when he returned, if he would behave well we would
    reinstate him. He said he had no means to take him to Texas, and
    still insisted on Brigham Young and myself to intercede for him.

    WILLIAM LAW.

    Sworn to, and subscribed before me a justice of the peace, within
    and for the county of Hancock, state of Illinois, July 20th, 1842.

    DANIEL H. WELLS.

_Certificate of Elias and Francis M. Higbee_.

    _Mr. Editor_:

    Sir, from a perusal of the St. Louis papers, I find from an article
    signed J. C. Bennett, stating that all who are friends to Mr.
    Joseph Smith he considers his enemies--as a matter of course, then,
    I must be one, for I am, and have been for a long time the personal
    friend of Joseph Smith; and I will here say that I have never yet
    seen or known anything against him that I should change my mind. It
    is true many reports have been and are put in circulation by his
    enemies for political religious effect, that upon investigation are
    like the dew before the morning sun, vanish away, because there is
    no real substance in them.

    Could Dr. Bennett expect any man acquainted with all the
    circumstances, and matters of fact which were developed both here
    and from abroad, respecting his conduct and character, previous to
    his leaving this place, for one moment to believe him--I answer,
    _No!_ he could not. And all his affidavits, that came from any
    person entitled to credit, (I say entitled to credit, because some
    there are who are not entitled to credit; as Dr. Bennett very well
    knows) are in amount nothing at all, when summed up, and render no
    person worthy of death or bonds.

    Francis M. Higbee's knowledge concerning the murder of a prisoner
    in Missouri, I am authorized to say, by Francis M. Higbee that he
    {78} knows of no such thing--that no prisoner was ever killed in
    Missouri, to the best of his knowledge. And I also bear the same
    testimony that there never was any prisoner killed there, neither
    were we ever charged with any such thing, according to the best of
    my recollection.

    ELIAS HIGBEE.

    July 22, 1842.

    This is to certify that I do not know of the murder of any prisoner
    in Missouri, as above alluded to.

    FRANCIS M. HIGBEE.

    July 22, 1842.

[The following is the excerpt from the _Times and Seasons_ alluded to
in the foot note at page 71:]

_John C. Bennett_.

    In the state of Missouri we had our Hinckle, our Avard, Marsh,
    McLellin, and others who were the first to flee in time of
    danger--the first to tell of things that they never knew, and swear
    to things that they never before had heard of. They were more
    violent in their persecutions, more relentless and sanguinary in
    their proceedings, and sought with greater fury the destruction
    and overthrow of the Saints of God who had never injured them, but
    whose virtue made them blush for their crimes. All that were there
    remember that they were the stoutest and the loudest in proclaiming
    against oppression; they protested vehemently against mob and
    misrule, but were the first in robbing, spoiling, and plundering
    their brethren. Such things we have always expected; we know
    that the "net will gather together of every kind, good and bad,"
    that "the wheat and tares must grow together until the harvest,"
    and that even at the last there will be five foolish as well as
    five wise virgins. Daniel, in referring to the last days says,
    in speaking concerning the "Holy Covenant," that many shall have
    indignation against it, and shall obtain information from those
    that forsake the Holy Covenant, "and the robbers of thy people
    shall seek to exalt themselves, but they shall fall." This we have
    fully proven--we have seen them try to exalt themselves, and we
    have seen their fall. He goes on further to state, that "many shall
    cleave unto them by flatteries." Such was Dr. Avard, and John C.
    Bennett--with the latter we have to do at the present time, and
    in many of the foregoing statements and prophecies we shall see
    his character and conduct exemplified. He professed the greatest
    fidelity, and eternal friendship, yet was he an adder in the path,
    and a viper in the bosom. He professed to be virtuous and chaste,
    yet did he pierce the heart of the innocent, introduce misery and
    infamy into families, reveled in voluptuousness and crime, and
    led {79} the youth that he had influence over to tread in his
    unhallowed steps; he professed to fear God, yet did he desecrate
    His name, and prostitute his authority to the most unhallowed and
    diabolical purposes; even to the seduction of the virtuous, and the
    defiling of his neighbor's bed. He professed indignation against
    Missouri, saying, "My hand shall avenge the blood of the innocent;"
    yet now he calls upon Missouri to come out against the Saints, and
    he "will lead them on to glory and to victory."

    It may asked why it was that we would countenance him so long
    after being apprised of his iniquities, and why he was not dealt
    with long ago. To this we would answer, that he has been dealt
    with from time to time; when he would acknowledge his iniquity,
    ask and pray for forgiveness, beg that he might not be exposed,
    on account of his mother, and other reasons, saying, he should be
    ruined and undone. He frequently wept like a child, and begged
    like a culprit for forgiveness, at the same time promising before
    God and angels to amend his life, if he could be forgiven. He was
    in this way borne with from time to time, until forbearance was
    no longer a virtue, and then the First Presidency, the Twelve,
    and the Bishops withdrew their fellowship from him, as published
    in the 16th number of this paper. The Church afterwards publicly
    withdrew their fellowship from him, and his character was published
    in the 17th number of this paper; since that time he has published
    that the conduct of the Saints was bad--that Joseph Smith and many
    others were adulterers, murderers, etc., that there was a secret
    band of men that would kill people, etc., called Danites--that
    he was in duress when he gave his affidavit, and testified that
    Joseph Smith was a virtuous man--that we believed in and practiced
    polygamy, [B] that we believed in secret murders, and aimed to
    destroy the government, etc., etc. As he has made his statements
    very public, and industriously circulated them through the country,
    we shall content ourselves with answering his base falsehoods and
    misrepresentations, without giving publicity to them, as the public
    is generally acquainted with them already. [C]

[Footnote B: A distinction here must be kept in mind between the
"polygamy" charged against the Saints by Bennett and plurality of wives
allowed under certain restrictions by the revelation on the Eternity
of the Marriage Covenant. It was the vicious, promiscuous polygamous
associations charged by Bennett that belief in and practice of by the
Saints is here denied, not the plural relations under the seal and
covenant of the marriage law in the aforesaid revelation. See Bennett's
"History of the Saints," (1842), pp. 217-260.]

[Footnote C: According to Bennett's own statement concerning himself,
he joined the Church for the purpose of exposing the alleged
treasonable designs of the Mormon people against several of the western
states. In his book, entitled "The History of the Saints," (Leland &
Whitney, Boston, 1842), he says:

"I find that it is almost universally the opinion of those who
have heard of me in the eastern part of the United States, that I
united myself to the Mormons from a conviction of the truth of their
doctrines, and that I was, at least for some time, a convert to their
pretended religion. This, however, is a very gross error. I never
believed in them or their doctrines. This is, and indeed was, from
the first, well known to my friends and acquaintances in the western
country, who were well aware of my reasons for connecting myself with
the Prophet; which reasons I will now proceed to state. My attention
had been long turned towards the movements and designs of the Mormons,
with whom I had become pretty well acquainted, years before, in
the state of Ohio; and after the formation of their establishment
at Nauvoo, in 1839, the facts and reports respecting them, which I
continually heard, led me to suspect, and indeed, to believe, that
their leaders had formed, and were preparing to execute, a daring and
colossal scheme of rebellion and usurpation throughout the Northwestern
States of the Union. It was to me evident that temporal, as well as
spiritual, empire was the aim and expectation of the Prophet and his
cabinet. The documents that will hereafter be introduced, will clearly
show the existence of a vast and deep-laid scheme, upon their part, for
conquering the states of Ohio, Indiana, Illinois, Iowa, and Missouri,
and erecting upon the ruin of their present governments a despotic
military and religious empire, the head of which, as emperor and pope,
was to be Joseph Smith, the Prophet of the Lord, and his ministers
and viceroys, the apostles, high priests, elders, and bishops, of the
Mormon Church. The fruition of this hopeful project would, of course,
have been preceded by plunder, devastation, and bloodshed, and by all
the countless horrors which invariably accompany civil war. American
citizens could not be expected to stand quietly by, and suffer their
governments to be overthrown, their religion subverted, their wives and
children converted into instruments for a despot's lust and ambition,
and their property forcibly appropriated to the use and furtherance of
a base imposture. The Mormons would, of course, meet with resistance
as soon as their intentions became evident; and so great was already
their power, and so rapidly did their numbers increase, that the most
frightful consequences might naturally be expected to ensue, from
an armed collision between them and the citizens who still remained
faithful to the God and the laws of their fathers. These reflections
continually occurred to me, as I observed the proceedings of the
Mormons, and, at length, determined me to make an attempt to detect and
expose the movers and machinery of the plot."

The promised documentary proofs of the alleged scheme to overthrow
government in the states names, and establish on their ruins a
despotic military government, etc., did not appear in the book compiled
by Bennett, nor can his statement be true that he joined the Church
for the purpose of exposing a secret plot on the part of Joseph Smith
and his associated against government in the United States. The most
probable and most charitable view in relation to Bennett's actions
and character is that expressed by the late President John Taylor in
his public discussion with a number of Protestant ministers in France,
1850, who relied on Bennett's "disclosures" concerning Joseph Smith and
the Mormon people for the data of their arguments. Of Bennett, with
whom he was well and intimately acquainted, the late President John
Taylor said:

"Respecting John C. Bennett: I was well acquainted with him. At one
time he was a good man, but fell into adultery, and was cut off from
the Church for his iniquity; and so bad was his conduct, that he was
also expelled from the municipal courts, of which he was a member.
He then went lecturing through the country, and commenced writing
pamphlets for the sake of making money, charging so much for admittance
to his lectures, and selling his slanders. His remarks, however, were
so bad, and his statements so obscene and disgraceful, that respectable
people were disgusted."

Elder Taylor's opponents regarded this as an attack upon Bennett's
character, to which Elder Taylor answered: "Mr Carter * * tells us that
it is not too late to attack John C. Bennett's motives for joining
the Church. Did I ever attack John C. Bennett's motives for joining
the Church? * * * * I stated concerning John C. Bennett, that at one
time he was a good man, but that he fell into iniquity and was cut off
from the Church for adultery, and then commenced his persecutions.
If I had my books here I could have shown an affidavit made before
the city council about the time he was cut off, stating that he knew
nothing evil or bad of Joseph Smith, an affidavit that I heard him
make himself." (Public discussion between Reverends Cleeve, Robinson,
Carter, and Elder John Taylor at Boulogne-Sur-Mer, France, 1850.)]

{80} _Affidavit of Daniel H. Wells Anent John C. Bennett_.

    STATE OF ILLINOIS, COUNTY OF HANCOCK.

    I hereby certify that on the 17th day of May last, John C. Bennett
    subscribed and swore to the affidavit over my signature of that
    date and published in the _Wasp_, after writing the same in my
    presence, in the office where I was employed in taking depositions
    of witnesses. The door of the room was open and free for all, or
    any person to pass or repass. After signing and being qualified to
    the affidavit aforesaid, {81} he requested to speak to me at the
    door. I followed him out; he told me some persons had been lying
    about him, and showed me a writing granting him the privilege
    to withdraw from the Church, and remarked that the matter was
    perfectly understood between him and the heads of the Church; and
    that he had resigned the mayor's office, and should resign the
    office he held in the Legion; but as there was a court-martial to
    be held in a few days Joseph Smith desired that he would wait until
    that was over.

    I was in the city council on the 19th day of May last. I there
    heard him say what has been published concerning the teachings
    of Joseph Smith, and of his own course. I afterwards met him in
    company with Colonel Francis M. Higbee. He then stated that he
    was going to be the candidate, (meaning the candidate for the
    legislature) and Joseph and Hyrum Smith were going in for him.
    Said: "You know it will be better for me not to be bothered with
    the mayor's office, Legion, 'Mormon,' or anything else."

    During all this time, if he was under duress or fear, he must have
    a good faculty for concealing it, for he was at liberty to go and
    come when and where he pleased, so far as I am capable of judging.

    I know that I saw him in different parts of the city even after he
    had made these statements, transacting business as usual, and said
    he was going to complete some business pertaining to the mayor's
    office; and I think did attend to work on the streets.

    I was always personally friendly with him, after I became
    acquainted {82} with him. I never heard him say anything derogatory
    to the character of Joseph Smith, until after he had been exposed
    by said Smith, on the public stand in Nauvoo.

    DANIEL H. WELLS.

    July 22nd, A. D. 1842.

    Sworn to and subscribed before me, a justice of the peace, in and
    for the city of Nauvoo, in said county, this 22nd day of July, 1842.

    GUSTAVUS HILLS, J. P. and Alderman.

    [L. S.]

    _Times and Seasons Editor's Note_.--"Daniel H. Wells, Esq., is an
    old resident in this place, and not a Mormon."

_Sunday, 24_.--This morning at home sick. Attended meeting at the Grove
in the afternoon, and spoke of Brother Miller's having returned with
the good news that Bennett would not be able to accomplish his designs.

_Tuesday, 26_.--Sick this morning. Rode to my farm in the afternoon.

_Wednesday, 27_.--Attended meeting at the Grove and listened to the
electioneering candidates, and spoke at the close of the meeting.

_Letter of Governor Carlin to Joseph Smith, Anent the Foregoing
Resolution and Petition_.

    QUINCY, July 27, 1842.

    DEAR SIR:--Your communication of the 25th instant, together
    with the petitions of the citizens of the city of Nauvoo,
    both male and female, were delivered to me last evening by
    Brevet-Major-General Wilson Law; also a report of James Sloan,
    Esq., Secretary of Nauvoo Legion, of the proceedings of a Court
    Martial of Brevet-Major-General had upon charges preferred against
    Major-General John C. Bennett; upon which trial the court found the
    defendant guilty, and sentenced him to be cashiered; all of which
    have been considered.

    In reply to your expressed apprehensions of "the possibility of
    an attack upon the peaceable inhabitants of the city of Nauvoo
    and vicinity, through the intrigues and false representations of
    John C. Bennett and others," and your request that I would issue
    official orders to you to have the Nauvoo Legion in readiness to
    be called out at a moment's warning in defense of the peaceable
    citizens, &c., I must say that I cannot conceive of the least
    probability, or scarcely possibility, of an attack of violence
    upon the citizens of Nauvoo from any quarter whatever, and as
    utterly impossible that such attack is contemplated by any {83}
    sufficient number of persons to excite the least apprehension of
    danger or injury, and whilst I should consider it my imperative
    duty to promptly take measures to suppress and repel any invasion,
    by violence of the people's rights, I nevertheless think that it is
    not in my province to interpose my official authority gratuitously
    when no such exigency exists.

    From the late exposure, as made by General Bennett it is not
    strange that the apprehensions of the citizens of Nauvoo are
    excited, but so far as I can learn from the expression of public
    opinion, the excitement is confined to the Mormons themselves, and
    only extends to the community at large as a matter of curiosity and
    wonder.

    Very respectfully,

    Your obedient servant,

    THOMAS CARLIN.

    To General Joseph Smith.

Elder W. Woodruff started for St. Louis, to procure printing paper for
the _Times and Seasons_.

_Saturday, 30_.--I wrote to Thomas Carlin, Governor of the state of
Illinois as follows:

_Letter of the Prophet to Governor Carlin--Satisfied with the
Governor's Attitude_.

    NAUVOO, July 30, 1842.

    ESTEEMED SIR:--Your favor of the 27th instant per Brevet
    Major-General Wilson Law is before me. I cannot let this
    opportunity pass without tendering to you my warmest thanks for
    the friendly treatment my lady as well as those with her received
    at your hands during the late visit, and also for the friendly
    feelings breathed forth in your letter. Your Excellency may
    be assured that they are duly appreciated by me, and shall be
    reciprocated.

    I am perfectly satisfied with regard to the subject under
    consideration, and with your remarks. I shall consider myself and
    our citizens secure from harm under the broad canopy of the law
    under your administration. We look to you for protection in the
    event of any violence being used towards us, knowing that our
    innocence with regard to all the accusations in circulation will be
    duly evidenced before an enlightened public.

    Any service we can do the state at any time will be cheerfully
    done, for our ambition is to be serviceable to our country.

    With sentiments of respect and esteem, I remain your humble servant,

    JOSEPH SMITH.

My wife's nephew, L. D. Wasson, who had gone out on {84} a preaching
mission, wrote us this day from Philadelphia--(see _Times and Seasons_,
Vol. III, pages 891 and 892.)

[Sidenote: Death of Bishop Vinson Knight.]

_Sunday, 31_.--In council with Bishops Miller and Whitney, Brigham
Young, John Taylor, &c., concerning Bishop Vinson Knight's sickness.
Brother Knight has been sick about a week, and this morning he began
to sink very fast until twelve o'clock when death put a period to his
sufferings.

[Sidenote: Requirements of High Priests.]

The High Priests' Quorum met in council, and instructed their clerk
to publish in the _Times and Seasons_ that it is the duty of the High
Priests to have their names enrolled on the records of the quorums when
they arrive at Nauvoo. The members, when they spoke in turns, were
required to state whether they had any hardness with the brethren, kept
the Word of Wisdom, had family prayers, &c.

An earthquake was recently felt in Dublane Cathedral, near Comrie
Scotland.

_Monday, August 1, 1842_.--A most disgraceful riot is reported to have
commenced in Philadelphia, between the colored and white people, which
continued three or four days.

_Wednesday, 3_.--In the city transacting a variety of business in
company with General James Adams, and others. Brigadier-General Wilson
Law elected Major-General of the Nauvoo Legion (by a small majority
over Lyman Wight) in place of John C. Bennett, cashiered.

_Thursday, 4_.--In company with fifteen others learning sword exercise
with Colonel Brewer, and attending to a variety of business.

_Friday, 5_.--Engaged in a variety of business, and at six in the
evening presided in the city council; Councilor Taylor brought forward
a bill to regulate proceedings in the Municipal Court under habeas
corpus--the bill was read the first time, and upon motion for a second
reading it was referred to a select committee, namely Alderman Spencer,
and Councilors Taylor and William Law, to report thereon at the next
sitting of council.

{85} [Sidenote: Prophecy that the Saints Would be Driven to the Rocky
Mountains.]

_Saturday, 6_.--Passed over the river to Montrose, Iowa, in company
with General Adams, Colonel Brewer, and others, and witnessed the
installation of the officers of the Rising Sun Lodge Ancient York
Masons, at Montrose, by General James Adams, Deputy Grand-Master of
Illinois. While the Deputy Grand-Master was engaged in giving the
requisite instructions to the Master-elect, I had a conversation with a
number of brethren in the shade of the building on the subject of our
persecutions in Missouri and the constant annoyance which has followed
us since we were driven from that state. I prophesied that the Saints
would continue to suffer much affliction and would be driven to the
Rocky Mountains, many would apostatize, others would be put to death
by our persecutors or lose their lives in consequence of exposure
or disease, and some of you will live to go and assist in making
settlements and build cities and see the Saints become a mighty people
in the midst of the Rocky Mountains. [D]

[Footnote D: It is thought important that the following statement from
a biography of Anson Call, by Edward Tullidge, should be made part of
the history of this prophetic incident, as doubtless the testimony of
Brother Call relates to the same incident as that described in the
Prophet's text of the History, notwithstanding some confusion of dates
that exists in the Call testimony. It will be seen that the Prophet
fixes the date of his prophecy on Saturday, the 6th of August, 1842.
In Whitney's History of Utah, Vol. IV.--(Biographical section of the
history, p. 143), the date on which Call heard the prophecy, is given
as the 8th of August, 1842. While in Tullidge's biography of Call the
date is given as the 14th of July, 1843, evidently an error. There is
no entry in the Prophet's journal for the 8th of August, 1842, and the
entries for the 8th of August, 1843, and the 14th of July, 1843, relate
to matters of quite a different character. Tullidge, in relating Anson
Call's recollection of the incident also says that J. C. Bennett was
present on the occasion, which must also be an error, as the rupture
between Bennett and the Church and its authorities occurred and he had
left Nauvoo previous to the 6th of August, 1842. In the Call statement
as published by Tullidge, the name of Mr. Adams, the Deputy Grand
Master Mason in charge of the ceremonies, is given as George, it should
be James.

_Statement of Anson Call_.

"On the 14th of July, 1843, with quite a number of his brethren, he
crossed the Mississippi river to the town of Montrose, to be present
at the installment of the Masonic Lodge of the "Rising Sun." A block
schoolhouse had been prepared with shade in front, under which was
a barrel of ice water. Judge George [James] Adams was the highest
masonic authority in the state of Illinois, and had been sent there to
organize this lodge. He, Hyrum Smith, and J. C. Bennett, being high
Masons, went into the house to perform some ceremonies which the others
were not entitled to witness. These, including Joseph Smith, remained
under the bowery. Joseph, as he was tasting the cold water, warned the
brethren not to be too free with it. With the tumbler still in his hand
he prophesied that the Saints would yet go to the Rocky Mountains;
and, said he, this water tastes much like that of the crystal streams
that are running from the snow-capped mountains. We will let Mr. Call
describe this prophetic scene: "I had before seen him in a vision, and
now saw while he was talking his countenance change to white; not the
deadly white of a bloodless face, but a living brilliant white. He
seemed absorbed in gazing at something at a great distance, and said:
'I am gazing upon the valleys of those mountains.' This was followed by
a vivid description of the scenery of these mountains, as I have since
become acquainted with it. Pointing to Shadrach Roundy and others,
he said: 'There are some men here who shall do a great work in that
land.' Pointing to me, he said: 'There is Anson, he shall go and shall
assist in building up cities from one end of the country to the other,
and you, rather extending the idea to all those he had spoken of, shall
perform as great a work as has been done by man, so that the nations
of the earth shall be astonished, and many of them will be gathered in
that land and assist in building cities and temples, and Israel shall
be made to rejoice.'

"It is impossible to represent in words this scene which is still vivid
in my mind, of the grandeur of Joseph's appearance, his beautiful
descriptions of this land, and his wonderful prophetic utterances
as they emanated from the glorious inspirations that overshadowed
him. There was a force and power in his exclamations of which the
following is but a faint echo: 'Oh the beauty of those snow-capped
mountains! The cool refreshing streams that are running down through
those mountain gorges!' Then gazing in another direction, as if there
was a change of locality: 'Oh the scenes that this people will pass
through! The dead that will lay between here and there.' Then turning
in another direction as if the scene had again changed: 'Oh the
apostasy that will take place before my brethren reach that land!'
'But,' he continued, 'The priesthood shall prevail over its enemies,
triumph over the devil and be established upon the earth, never more
to be thrown down!' He then charged us with great force and power, to
be faithful to those things that had been and should be committed to
our charge, with the promise of all the blessings that the Priesthood
could bestow. 'Remember these things and treasure them up. Amen.'"
(Tullidge's Histories, Vol. II. History of Northern Utah, and Southern
Idaho.--Biographical Supplement, p. 271 _et seq_.)]

{86} _Sunday, 7_.--At home through the day.

[Sidenote: Arrest of the Prophet on a Requisition of Missouri.]

_Monday, 8_.--This forenoon I was arrested by the deputy sheriff of
Adams county, and two assistants, on a warrant issued by Governor
Carlin, founded on a requisition from Governor Reynolds of Missouri,
upon the affidavit of ex-Governor Boggs, complaining of the said Smith
as "being an accessory before the fact, to an assault with intent to
kill made by one Orrin P. Rockwell on Lilburn W. Boggs," on the night
of the sixth of May, A. D. 1842. Brother Rockwell was arrested at the
same time as principal. {87} There was no evasion of the officers,
though the municipal court issued a writ of habeas corpus according to
the constitution of the state, Article 8, and Section 13. This writ
demanded the bodies of Messrs. Smith and Rockwell to be brought before
the aforesaid court; but these officers refused to do so, and finally
without complying, they left us in the care of the marshal, without the
original writ by which we were arrested, and by which only we could be
retained, and returned to Governor Carlin for further instructions, and
myself and Rockwell went about our business.

[Sidenote: The Prophet's Comments on His Arrest.]

I have yet to learn by what rule of right I was arrested to be
transported to Missouri for a trial of the kind stated. "An accessory
to an assault with intent to kill," does not come under the provision
of the _fugitive_ act, when the person charged has not been out of
Illinois, &c. An accessory before the fact to manslaughter is something
of an anomaly. The isolated affidavit of ex-Governor Boggs is no more
than any other man's, and the constitution says, "that no person shall
be liable to be transported out of the state, for an offense committed
within the same." The whole is another Missouri farce. In fact, implied
power, and constructive guilt, as a _dernier resort_, may answer the
purpose of despotic governments, but are beneath the dignity of the
Sons of Liberty, and would be a blot on our judicial escutcheon.

I received a letter from the postoffice, which had been broken open,
and I was grieved at the meanness of its contents.

The city council passed the following "Ordinance regulating the mode of
proceeding in cases of habeas corpus before the municipal court:"

_Ordinance on Habeas Corpus Procedure_.

    Sec. 1. Be it ordained by the city council of the city of Nauvoo,
    that in all cases where any person or persons, shall at any time
    hereafter, be arrested or under arrest in this city, under any writ
    or process, and {88} shall be brought before the municipal court of
    this city, by virtue of a writ of habeas corpus, the court shall in
    every such case have power and authority, and are hereby required
    to examine into the origin, validity and legality of the writ of
    process, under which such arrest was made, and if it shall appear
    to the court, upon sufficient testimony that said writ or process
    was illegal, or not legally issued, or did not proceed from proper
    authority, then the court shall discharge the prisoner from under
    said arrest; but if it shall appear to the court that said writ or
    process had issued from proper authority, and was a legal process,
    the court shall then proceed and fully hear the merits of the
    case, upon which said arrest was made, upon such evidence as may
    be produced and sworn before said court, and shall have power to
    adjourn the hearing, and also issue process from time to time, in
    their discretion, in order to procure the attendance of witnesses,
    so that a fair and impartial trial and decision may be obtained in
    every such case.

    Sec. 2. And be it further ordained that if upon investigation
    it shall be proven before the municipal court, that the writ
    or process has been issued, either through private pique,
    malicious intent, or religious or other persecution, falsehood or
    misrepresentation, contrary to the constitution of this state, or
    the Constitution of the United States, the said writ or process
    shall be quashed and considered of no force or effect, and the
    prisoner or prisoners shall be released and discharged therefrom.

    Sec. 3. And be it also further ordained that in the absence,
    sickness, debility, or other circumstances disqualifying or
    preventing the mayor from officiating in his court, as chief
    justice of the municipal court, the aldermen present shall appoint
    one from amongst them to act as chief justice, or president pro
    tempore.

    Sec. 4. This ordinance to take effect and be in force from and
    after its passage.

    Passed August 8, 1842.

    HYRUM SMITH,

    Vice-Mayor and President Pro Tempore.

    JAMES SLOAN, Recorder.

A disgraceful and bloody riot occurred in Cincinnati this evening, in
and about the "Sans Souci House."

{89}



CHAPTER V.

THE PROPHET IN SECLUSION--CORRESPONDENCE WITH WILSON LAW--COMPANIONSHIP
OF THE PROPHET AND HIS WIFE, EMMA SMITH--THE PROPHET'S APPRECIATION OF
HIS FRIENDS.

_Tuesday, August 9_.--In company with Judge Ralston and Lawyer Powers,
preparing for the return of the sheriff; prepared a writ of habeas
corpus for the master in chancery.

_Wednesday, 10_.--The deputy sheriff returned to Nauvoo, but I was
absent and he did not see me, nor Brother Rockwell. He endeavored
to alarm my wife and the brethren with his threats, if I was not
forthcoming, but they understood the law in such cases, and his threats
proved harmless.

_Thursday, 11_.--This forenoon Brother William Law entered into
conversation with the sheriff on the illegality of the whole
proceedings in reference to the arrest, when the sheriff acknowledged
that he believed Joseph was innocent, and that Governor Carlin's course
which he had pursued, was unjustifiable and illegal.

[Sidenote: Meeting of the Prophet with Confidential Friends.]

I spent the day at Uncle John Smith's in Zarahemla, and sent word that
I wished to see Emma, Brothers Hyrum Smith, William Law and others,
with instructions to meet me on the island between Nauvoo and Montrose.
After dark, Emma, Hyrum, William Law, Newel K. Whitney, George Miller,
William Clayton, and Dimick Huntington, met at the waterside near
the brick store, and proceeded in a skiff between the islands until
they arrived near the lower {90} end; and then hailed to shore. After
waiting a very little while, the skiff arrived from the opposite shore,
and in it were myself, and Brother Erastus H. Derby. A council was then
held in the skiffs, and various statements set forth in regard to the
state of things. It was reported that the governor of Iowa had issued
a warrant for my apprehension, and that of Orrin P. Rockwell, and that
the sheriff of Lee county was expected down immediately; very strong
evidence was also manifested that Governor Reynolds of Missouri was not
acquainted with these proceedings; that ex-Governor Boggs had made oath
before a justice of the peace or a judge, and that the judge had made
the requisition, and not Governor Reynolds, also that the writ issued
by Carlin was illegal and unjustifiable. It is absolutely certain
that the whole business is another glaring instance of the effects of
prejudice against me as a religious teacher, and that it proceeds from
a persecuting spirit, the parties have signified their determination to
have me taken to Missouri, whether by legal or illegal means. It was
finally concluded that I should be taken up the river in a skiff, and
be landed below Wiggan's farm, so called, and that I should proceed
from thence to Brother Edward Sayers, and there abide for a season.

This being concluded upon, we separated, myself and Brother Derby being
rowed up the river by Brother Dunham, and the remainder crossed over to
Nauvoo. It was agreed that Brother Albert P. Rockwood should proceed
up the river on shore to the place where the skiff should stop, and
there light up two fires as a signal for a stopping place. After the
boat had proceeded some distance above the city, a fire was discovered
on shore. We concluded that it was the signal and immediately rowed
towards shore. When near the shore one of the company hailed a person
on the banks, but received a very unsatisfactory answer, whereupon we
turned about and put to the channel, and upon coming near the middle of
the {91} river, discovered two fires a little higher up the stream. We
immediately steered towards the fires and were happy to find Brother
Rockwood awaiting our arrival. We then proceeded through the timber
to Brother Sayers' house, where we were very kindly received and made
welcome.

Judge Ralston and Lawyer Powers departed, each for home, expressing
their perfect willingness to aid us in every possible manner. Judge
Ralston also promised to ascertain the state of affairs in Quincy, and
give us the earliest information.

[Sidenote: State of Things in Iowa.]

_Friday, 12_.--This forenoon it appeared still more evident that the
whole course of proceedings by Governor Carlin and others was illegal.
After some consultation with Brother William Law, Emma concluded to
dispatch a messenger with a letter to Lawyer Powers, of Keokuk, to
request him to go to Burlington, Iowa Territory, and there see the
governor of Iowa, and endeavor to ascertain whether Governor Reynolds
had made any requisition on him for myself and Rockwell. William Walker
proceeded to cross the river on my horse, "Joe Duncan," in sight of a
number of persons--one chief design in this movement was to draw the
attention of the sheriffs and public from all idea that I was on the
Nauvoo side of the river.

At night William Clayton and John D. Parker, left Nauvoo after dark,
and came to see me, and found me cheerful and in good spirits.

[Sidenote: Efforts to Throw the Prophet off his Guard.]

_Saturday, 13_.--This forenoon Brother Hyrum received a letter from
Elder Hollister at Quincy, stating that Governor Carlin had said that
his proceedings were illegal and he should not pursue the subject any
further. The letter also stated that Ford (the agent to receive me from
the hands of the sheriff and carry me to Missouri) had concluded to
take the first boat and start home; and that he was going to fetch a
force from Missouri. All this, my friends thought, was only a scheme
got up for the purpose {92} of throwing us off our guard, that they
might come unexpectedly, kidnap, and carry me to Missouri.

[Sidenote: Visit of Emma to the Prophet.]

I had sent a request to Emma to come to see me, and she concluded to
start in the carriage, but while it was preparing, it attracted the
attention of the sheriff who kept a close watch of all movements. To
avoid suspicion, Emma walked to Sister Durphy's and waited the arrival
of the carriage which passed off down the river with William Clayton
and Lorin Walker, with raised curtains, receiving Emma by the way,
without any discovery by the sheriff; when about four miles down the
river, the carriage turned on the prairie and passing around the city,
turned into the timber opposite Wiggan's farm, when Emma alighted and
walked to Brother Sayers', and the carriage returned. I was in good
spirits, although somewhat afflicted in body, and was much rejoiced to
meet my dear wife once more.

A report came over the river to the following effect:

    There are several small companies of men in Montrose, Nashville,
    Keokuk, &c., in search of Joseph, they saw his horse go down the
    river yesterday, and were confident he was on that side. They
    swear they will have him. It is said there is a reward of thirteen
    hundred dollars offered for the apprehension and delivery of Joseph
    and Rockwell, and this is supposed to have induced them to make
    search. The sheriff and deputy have uttered heavy threats several
    times; saying that if they could not find Joseph they would lay the
    city in ashes. They say they will tarry in the city a month, but
    what they will find him.

Great freshet in Virginia, Indian murders in Florida, and riots in
Canada are reported in this day's _Wasp_.

_Sunday, 14_.--Spent the forenoon chiefly in conversation with Emma on
various subjects, and in reading my history with her--both felt in good
spirits and very cheerful. Wrote the following letter to Wilson Law
(who was officially reported to have been duly elected to the Office of
major-general of the Nauvoo Legion) as follows:

{93} _Letter of the Prophet to Wilson Law--Directing the Latter How
to Proceed on Certain Contingencies Arising_.

    HEADQUARTERS OF NAUVOO LEGION, August 14, 1842.

    _Major-General Law_:

    DEAR GENERAL:--I take this opportunity to give you some
    instructions how I wish you to act in case our persecutors should
    carry their pursuits so far as to tread upon our rights as
    free-born American citizens. The orders which I am about to give
    you, are the result of a long series of contemplations since I
    saw you. I have come fully to the conclusion both since this last
    difficulty commenced as well as before, that I never would suffer
    myself to go into the hands of the Missourians alive, and to go
    into the hands of the officers of this state is nothing more or
    less than to go into the hands of the Missourians; for the whole
    farce has been gotten up unlawfully and unconstitutionally, as well
    on the part of the Governor as others, by a mob spirit, for the
    purpose of carrying out mob violence, to carry on mob intolerance
    in a religious persecution. I am determined, therefore, to keep
    out of their hands, and thwart their designs, if possible, that
    perhaps they may not urge the necessity of force and bloodshed
    against their own fellow citizens, and loyal subjects [of the
    state], and become ashamed and withdraw their pursuits. But if they
    should not do this, and shall urge the necessity of force; and if
    I by any means should be taken, these are therefore to command you
    forthwith, without delay, regardless of life or death, to rescue me
    out of their hands. And further, to treat any pretensions to the
    contrary, unlawful and unconstitutional, and as a mob got up for
    the purpose of a religious persecution to take away the rights if
    men.

    And further that our chartered rights and privileges shall be
    considered by us as holding the supremacy in the premises, and
    shall be maintained. Nothing short of the Supreme Court of this
    State having authority to disannul them; and the Municipal Court
    having jurisdiction in my case. You will see, therefore, that
    the peace of the city of Nauvoo is kept, let who will endeavor
    to disturb it. You will also see, that whenever any mob force,
    or violence is used on any citizen thereof, or that belongeth
    thereunto, you will see that that force or violence, is immediately
    dispersed and brought to punishment; or meet it, or contest it,
    at the point of the sword with firm, undaunted and unyielding
    valor; and let them know that the spirit of old Seventy-Six and of
    Washington yet lives, and is contained in the bosoms and blood of
    the children of the fathers. If there are any threats in the city,
    let legal steps be taken against them; and let no man, woman or
    child be intimidated, or suffer it to be done. Nevertheless, as
    I said in the first place, we will take every measure that lays
    in our power, and {94} make every sacrifice that God or man could
    require at our hands to preserve the peace and safety of the people
    without collision. And if sacrificing my own liberty for months and
    years without stooping to the disgrace of Missouri persecutions
    and violence, and Carlin's misrule and corruption. I bow to my
    fate with cheerfulness, and all due deference in consideration of
    the lives, safety and welfare of others. But if this policy cannot
    accomplish the desired object let our charter and municipality,
    free trade, and sailor's rights be our motto, and go-ahead David
    Crocket like, and lay down our lives like men, and defend ourselves
    to the best advantage we can to the very last. You are therefore
    hereby authorized and commanded by virtue of the authority which I
    hold, and commission granted me by the executive of this state, to
    maintain the very letter and spirit of the above contents of this
    letter to the very best of your ability; to the extent of our lives
    and our fortunes, and to the lives and fortunes of the Legion; as
    also all those who may volunteer their lives and fortunes with
    ours; for the defense of our wives and children, our fathers and
    our mothers; our homes, our grave yards and our tombs; and our dead
    and their tombstones, and our dear bought American liberties, with
    the blood of our fathers and all that is dear and sacred to men.

    Shall we shrink at the onset? No! Let every man's brow be as
    the face of a lion; let his breast be as unshaken as the mighty
    oak, and his knee confirmed as the sapling of the forest: and by
    the voice and loud roar of the cannon; and the loud peals and
    thundering of artillery; and by the voice of the thunderings of
    heaven as upon Mount Sinai; and by the voice of the heavenly hosts;
    and by the voice of the eternal God; and by the voice of innocent
    blood; and by the voice of innocence; and by the voice of all that
    is sacred and dear to man, let us plead the justice of our cause;
    trusting in the arm of Jehovah, the Eloheim, who sits enthroned in
    the heavens; that peradventure He may give us the victory; and if
    we bleed, we shall bleed in a good cause, in the cause of innocence
    and truth; and from henceforth will there not be a crown of glory
    for us? And will not those who come after hold our names in sacred
    remembrance? And will our enemies dare to brand us with cowardly
    reproach?

    With these considerations, I subscribe myself, yours most
    faithfully and respectfully, with acknowledgments of your high and
    honored trusts as Major-General of the Nauvoo Legion.

    JOSEPH SMITH,

    Mayor of the City of Nauvoo, and Lieutenant-General of the Nauvoo
    Legion, of Illinois Militia.

    P.S.--I want you to communicate all the information to me of all
    the transactions as they are going on daily, in writing, by the
    hands of my {95} aides-de-camp. As I am not willing that anything
    that goes from my hand to you should be made a public matter,
    I enjoin you to keep all things in your own bosom; and I want
    everything that comes from you to come through my aides. The bearer
    of this will be able to pilot them in a way that will not be
    prejudicial to my safety.

    JOSEPH SMITH.

[Sidenote: The Departure of Emma for Nauvoo.]

I gave the foregoing letter to Emma with a charge to deliver it to
General Law tomorrow. After considerable conversation on various
subjects, and partaking of dinner Emma, accompanied by Brothers Derby
and Clayton started for Nauvoo. The morning had been very wet, and
the roads were very muddy. It was difficult walking--they proceeded
to the river and entered a skiff, in which they proceeded across the
river, and then down the side of the islands--soon after they got on
the water, the wind began to blow very hard, and it was with much
difficulty and apparent danger that they could proceed; but they
continued on, and after considerable toil arrived opposite the city of
Nauvoo--they went between the islands and crossed over the river to
Montrose. As soon as they landed the wind abated, and was nearly calm.
Brother Derby wanted to return up the river without the additional toil
of crossing to Nauvoo--they met with Brother Ivins' skiff just about to
go over to Nauvoo, they got into that skiff and left Brother Derby to
return at his own leisure. Before they could get over the wind arose
again considerably, but they arrived safe home about six o'clock in the
evening, where they found Mr. Powers from Keokuk, who had just returned
from Burlington. While there he ascertained that there was no writ
issued in Iowa for me.

The people inquired "if it was not true that Joseph had been
commissioned by the United States to visit the Indians and negotiate
with them for a tract of land," such being the report in circulation.
Mr. Powers answered that he "was not authorized to assert that the
report was {96} true, but he thought that it was not only possible, but
probable;" but in this Mr. Powers was mistaken.

_Monday, 15_.--This forenoon several reports were in circulation in
the city, that the militia are on their way here, and the same is said
to have been stated by the stage driver, but it is supposed that it
is only a scheme to alarm the citizens. Emma presented the foregoing
letter to Major-General Law, to which he responded as follows:

_Letter of Wilson Law to the Prophet, Expressing Willingness to
Carry out the Latter's Instructions_.

    NAUVOO CITY, ILLINOIS, August 15, Afternoon, 1842.

    _Lieutenant-General Joseph Smith:_

    DEAR FRIEND:--I this morning received a line from you, by the young
    man (Walker) respecting the guns, &c. One of them is in the stone
    shop by the Nauvoo house. One I expect to get put into Mr. Ivins'
    barn, and the other I cannot get under lock and key in any place I
    know of yet, but I will have them taken the best care of that I can.

    I have also received from the hand of your lady your orders at
    length respecting matters and things, and I am happy indeed to
    receive such orders from you, for your views on these subjects
    are precisely my own. I do respond with my whole heart to every
    sentiment you have so nobly and so feelingly expressed, and while
    my heart beats, or this hand which now writes is able to write
    and wield a sword, you may depend on it being at your service in
    the glorious cause of liberty and truth, and ready in a moment's
    warning to defend the rights of man, both civil and religious.
    Our common rights and peace is all we ask, and we will use every
    peaceable means in our power to enjoy these; our rights we must
    have, peace we must have if we have to fight for it.

    There has nothing worthy of notice come to my knowledge today, the
    gentlemen officers are seemingly very unhappy and out of humor
    with themselves more than with anybody else. They see we have the
    advantage of them and that they cannot provoke us to break the law;
    and I think they know if they do that, we will use them up the
    right way. I guess they see that in our patience we possess our
    souls, and I know that if they shed, or cause to be shed, a drop
    of blood, of one of the least amongst us, that the lives of the
    transgressors shall atone for it, with the help of our God.

    I send you the ordinance that was passed by the court martial on
    {97} Saturday last, for your approval or otherwise, as it cannot
    become a law without your approbation. I also send you the returns
    of the election for Major-General, as you ordered the election, you
    will please order the war secretary of the Legion (Colonel Sloan)
    to send for a commission.

    With the warmest feelings of my heart, I remain most respectfully
    yours,

    WILSON LAW.

    P.S.--Afternoon, 6 o'clock, I have just learned that Mr. Pitman got
    a letter about noon and got ready immediately, and started off, as
    he said for Carthage, but I think for Quincy, giving it up for a
    bad job.

    W. L.

[Sidenote: Unfriendly Spirit at Carthage.]

About dark Brother Woolley returned from Carthage and stated that he
had conversed with Chauncey Robinson, who informed him that he had
ascertained that the sheriffs were determined to have me, and if they
could not succeed themselves they would bring a force sufficient to
search every house in the city, and if they could not find me there,
they would search the state, &c.

As before stated, the sheriffs left the city, about four o'clock,
saying they were going to Carthage, but Brother Woolley did not meet
them on the road. It is believed they are gone to Quincy.

[Sidenote: Calmness and Courage of the Prophet.]

In consequence of these reports it was considered wisdom that some of
the brethren should go and inform me. Accordingly about nine o'clock
Hyrum Smith, George Miller, William Law, Amasa Lyman, John D. Parker,
Newel K. Whitney and William Clayton started by different routes on
foot and came to the place where I was. When the statement was made to
me I proposed to leave the city, suspecting I was no longer safe, but
upon hearing the whole statement from those present I said I should not
leave my present retreat yet, I did not think I was discovered, neither
did I think I was any more unsafe than before. I discovered a degree
of excitement and agitation manifested {98} in those who brought the
report, and I took occasion to gently reprove all present for letting
report excite them, and advised them not to suffer themselves to be
wrought upon by any report, but to maintain an even, undaunted mind.
Each one began to gather courage, and all fears were soon subsided,
and the greatest union and good feeling prevailed amongst all present.
Various subjects then were conversed upon, and counsel given which was
felt to be most seasonable and salutary. After conversing awhile in the
grove the company retired into the house and sat and conversed until
about two o'clock, at which time they departed, evidently satisfied and
much encouraged by the interview.

A great whirlwind at Chauffailes, France. Thirty houses were carried
away, and over twenty persons killed. Six hundred houses with all they
contained were burned at Ursel, Russia.

The following editorial appeared in the _Times and Seasons_:

PERSECUTION.

    "If ye will live godly in Christ Jesus, ye shall suffer
    persecution," was the solemn proclamation made by one of the
    ancient servants of God; a prophecy that has received its
    fulfillment in all ages, that has been known and understood by all
    Saints, and that has been engraven upon the memories of all the
    faithful; for while blood, and fire, and sword, and torture, have
    been brought into requisition against the Saints; whilst chains,
    and fetters and death have been employed, and their sighings and
    mournings have been wafted on the wings of the wind; their solitary
    hours and midnight cries; their distress and calamity have been
    disregarded. This eternal truth has re-echoed in their ears; it has
    touched their inmost soul; has been written on the tablet of their
    hearts--"if ye will live godly in Christ Jesus, ye shall suffer
    persecution."

    Ever since the formation of the Church of Jesus Christ of
    Latter-day Saints, calumny, reproach and persecution have flown
    plentifully into their lap--detraction, slander, falsehood, and
    misrepresentation have been gratuitously heaped upon them; they
    have been assailed by vexatious law suits, organized mobs, and
    illegally treated by militia; they have been imprisoned, whipped,
    tarred and feathered, and driven from {99} their homes; they have
    had their property confiscated, and have suffered banishment, exile
    and death for their religion.

    Missouri has been one of the principal actors in the scene; she
    has made many a wife a widow, and many a child an orphan. The
    tears of the oppressed have plentifully watered her soil; the
    cries of her robbed and spoiled have rung through her valleys,
    and been re-echoed from hill to hill; many a weary pilgrim borne
    down with oppression and weary of life has laid himself down to
    sleep in the arms of death, while the blood of the innocent has
    drenched her soil. And never till the trump of God shall sound,
    the sleeping dead shall arise, the books be opened and the secret
    history of peoples and nations be unfolded, will the amount of
    their sufferings be fully known. That day will unfold scenes
    of wickedness, misery and oppression, and deeds of inhumanity
    and blood that the most eloquent cannot portray, the pencil of
    the limner depict; and that is beyond the power of language to
    unfold--scenes of misery, of woe, and human suffering. Dipped in
    the malice of the most fiendish hate, the cup of misery has been
    wrung out, and they have drunk it to the very dregs.

    Missouri, frantic with rage, and not yet filled with blood,
    wishes now to follow her bleeding victims to their exile, and
    satiate herself with blood. And not satisfied with staining her
    own escutcheon, she wishes to decoy the noble, generous and
    patriotic sons of Illinois--to deceive them with appearances--to
    draw them into her snare, that they may be sharer in her crimes,
    and participate in her guilt and stamp with eternal infamy their
    character. We have already to blush for the gullibility of many
    of her [Illinois] editors who feel desirous to fan the deadly
    flame, and stain their hands with her [Missouri's] foul deeds. We
    would advise such to halt, to pause for a moment--to reflect upon
    what they are doing. Have they not witnessed Missouri's wanton
    persecution; her cruel oppression; her deadly hate? Have they not
    loudly exclaimed against such proceedings; stood forth in defense
    of republicanism--and as true patriots defended the rights of
    man? And can they now advocate a cause that would attempt to make
    an innocent, virtuous people "tremble at the sight of gathering
    hosts!" or even moot the question.

    Who is it that has made his affidavit that Joseph Smith has been
    accessory to shooting him? Governor Boggs of Missouri, a man, who,
    three years ago, issued an order to exterminate fifteen thousand
    men, women and children in republican America; a man who sanctioned
    mobocracy, and raised militia for that effect; a man who has been
    the cause of the death of scores of innocent people, and has
    actually been a wholesale murderer. This is the man who prefers the
    charge; a man who has long ago violated his constitutional oath. We
    deprecate at all times the commission of so diabolical a crime as
    that of murder if committed {100} upon our greatest enemies; and
    would content ourselves with letting the Lord take vengeance into
    His own hands. Moreover we would seriously ask if his [Governor
    Boggs'] statement concerning Joseph Smith is probable, or even
    possible, under the circumstances mentioned by him? Could Governor
    Boggs swear that Joseph Smith was accessory before the fact, when
    he has not seen him for three years? and when Joseph Smith has not
    been in the state of Missouri for that length of time? Whatever
    his belief might be about his being engaged in the plot, he could
    not swear to it. Concerning Rockwell, he was in Missouri, and it
    is reported that he is gone there to prove himself clear, but we
    should think that Missouri is the last place to go for _justice_;
    we don't think that she is capable of administering it to the
    Mormons; she must, however, first atone for her bloody deeds, and
    refund to them what she has robbed them of before their confidence
    can be restored in her justice, or righteousness. But we would
    ask, is there no one to murder men but Mormons? Are not assassins
    stalking through her streets daily? Let the history of the
    frequent murders in St. Louis and other places in Missouri answer.
    But again, who does not know that Boggs has been in frequent
    difficulties with other people; that he has been on the point of
    duelling with senators, and that his life has been frequently
    threatened, and that not by Mormons: this we are prepared to prove.
    Without saying more upon this subject we will proceed to give a
    history of the arrest.

    On Monday the 8th instant General Smith was arrested upon a warrant
    under the signature of Governor Carlin, in accordance, as stated,
    with a call from Governor Reynolds of Missouri, upon the affidavit
    of ex-Governor Boggs. Mr. Rockwell was arrested at the same time as
    the principal. There was no evasion of this call for the persons of
    Messrs. Smith and Rockwell. The Municipal Court, however, issued
    a writ of habeas corpus, according to the constitution and city
    charter. This writ demanded the bodies of Smith and Rockwell to
    be brought before the said court, but the officers in charge of
    these men refused to obey its call; though after some deliberation,
    they left them in charge of the city marshal, without the original
    writ by which they were arrested, and by which only they could
    be retained, and returned back to Governor Carlin for further
    instruction. Thus Messrs. Smith and Rockwell were free from the
    arrest, as the marshal had no authority to hold them in custody.
    Some two or three days after, the aforesaid officers returned,
    for the purpose of executing the Governor's order, without paying
    attention to the writ of habeas corpus issued by the Municipal
    Court; but Messrs. Smith and Rockwell were absent.

    In a free government every person's rights and privileges are
    the same; no extraordinary process can issue legally, nor
    no extra-judicial {101} act be required; justice, like her
    representative goddess, is blind to appearances, and favors no
    one. In this point of view, then, let us legally examine the
    case in question:--Mr. Boggs makes an affidavit in Missouri, and
    charges one O. P. Rockwell with "shooting Lilburn W. Boggs with
    intent to kill," on the night of the 6th of May, 1842, and that
    the said Rockwell had fled from justice to the state of Illinois.
    Shooting with intent to kill, and Mr. Boggs alive two or three
    months after to swear to it may be set down as insufficient grounds
    for writ from the governor of one state, to demand a person as a
    fugitive from justice in another state. For aught that appears
    to the contrary, he might have shot in his own defense and
    been justifiable; as the charge is not grounded on the wilful,
    malicious, or felonious intent, without the fear of God before his
    eyes, to murder. The affidavit is therefore not sufficient for the
    apprehension, detention and transportation of the said Rockwell to
    the courts of Missouri. Here we deny that the Orrin P. Rockwell
    arrested is the one intended in the writ, this Rockwell being not
    guilty.

    If Mr. Boggs _knew_, of himself, the fact that Mr. Rockwell shot
    at him with intent to kill, why did he delay the prosecution some
    two or three months? If he obtained his knowledge from a second or
    third person, why not avail himself of their affidavits in the body
    of the writ?

    Again, Mr. Boggs charges one Mr. Joseph Smith with being "accessory
    before the fact to an assault with intent to kill," on the night
    of the sixth of May, 1842. This must allude to some other Joseph
    Smith, as the Joseph Smith of this city, was in Nauvoo on the
    aforesaid sixth of May, 1842, and on the next day he was at his
    post as Lieut. Gen. of the Nauvoo Legion. Nor can it be proved that
    he has been in the state of Missouri for the last three years.

    But for the sake of argument admit the language of the writ, and
    Joseph Smith as an accessory before the fact, with intent to
    kill, must have aided or abetted by words, or by means, while in
    the state of Illinois, and cannot come under the purview of the
    fugitive act. Having not fled from justice from another state; and,
    according to the express language of the constitution; "he could
    not be liable to be transported but of the state for an offense
    committed within the same."

    An accessory before the fact in man-slaughter is an anomaly--and
    now if _the_ Joseph Smith of Nauvoo, has committed a crime of the
    nature charged in the writ, which we deny _in toto_, he should be
    held amenable to the laws of Illinois, and in the ordinary course
    of procedure by indictment, in accordance with the right of the
    constitution, which says that he should have a "speedy public trial
    by an impartial jury of the vicinage."

    Judging now from all the facts of the case, taking the two
    affidavits together, we must say that the whole forms but a poor
    excuse for executive {102} interference, and when properly weighed
    by good judges of law in criminal jurisprudence, will be found
    wanting in all the important counts which constitute a fair case.

    As to the writ of habeas corpus, issued by the Municipal Court of
    the city of Nauvoo, it was not acted upon, though we believe that
    so long as it was not incompatible with the spirit and meaning
    of the constitution of the state, and of the constitution of the
    United States, its power was sovereign, as to the rights and
    privileges of citizens, granted to them by the City Charter, having
    these express privileges, in words as follows: "To make, ordain,
    establish and execute all such ordinances, not repugnant to the
    constitution of the United States and of this state, as they may
    deem necessary for the peace, benefit, good order, regulation,
    convenience and cleanliness of the city"--_and_ "the Municipal
    Court shall have power to grant writs of habeas corpus in all cases
    arising under the ordinance of the city council."

    Now, it is well known that if this court exceeded the bounds of the
    chartered power, or transcended the limits of the constitution of
    the state, or United States, it could be made to respond in a writ
    of _quo warranto_; and, as a writ of habeas corpus can only test
    the _validity_, not the virtue of a process (as testimony to prove
    the _guilt_ or _innocence_ of a person--under an investigation by
    habeas corpus, is inadmissible), we believe, that judges, lawyers,
    and jurors, will not be very apprehensive that the law of the land,
    or the rights of the people, will _suffer violence_ on this account.

    Under the existing animosity of the inhabitants of the state of
    Missouri, manifested towards the Church of Latter-day Saints,
    prudence would dictate great caution, and forbearance in the
    proceedings of public functionaries, relative to claims for persons
    or property in favor of either party, holding sacred the old maxim:
    "That it would be better to let ninety and nine guilty persons go
    unpunished, than to punish one innocent person unjustly."

    Concerning the whole matter, we believe that the parties are
    entirely innocent of the charges alleged against them; and that
    the whole of it is a wicked and malicious persecution. But it may
    here be asked by some, if they are innocent, why did they not apply
    to the master in chancery for a writ of habeas corpus, present
    themselves before the judge of the District Court, and prove
    themselves clear?

    First, we would answer, that the writ of our Municipal Court was
    treated with contempt by the officers, and it would have been
    dishonoring our municipal authorities to have acknowledged the
    insufficiency of their writ, and to have let our city charter be
    wantonly trodden under foot; and that could not have been enforced
    without coercion, and perhaps employing military force, which under
    the present excited state of society might have been construed to
    treason.

    {103} In the second place, if they appealed to the District Court
    it might have availed them nothing, even if the judge felt disposed
    to do justice (which we certainly believe he would have done) as
    their dismissal would rest upon some technicalities of law, rather
    than upon the merits of the case; as testimony to prove the guilt
    or innocence of the persons charged, could not be admitted on the
    investigation on a writ of habeas corpus, the question not being
    whether the persons are guilty or not guilty; but merely to test
    the validity of the writ; which if proved to be issued in due form
    of law, however innocent the parties might be, would subject them
    to be transported to Missouri--to be murdered.

    Upon the whole we think that they have taken the wisest course; we
    have no reflections to make upon their conduct, and shall maintain
    unshaken our opinions unless we have more light on the subject than
    we now possess.

_Tuesday, August 16_.--Wrote as follows:--

_The Prophet's Letter to Emma Smith--Detailing Prospective
Movements_.

    NAUVOO, August 16, 1842.

    MY DEAR EMMA:--I embrace this opportunity to express to you some
    of my feelings this morning. First of all, I take the liberty to
    tender you my sincere thanks for the two interesting and consoling
    visits that you have made me during my almost exiled situation.
    Tongue cannot express the gratitude of my heart, for the warm and
    true-hearted friendship you have manifested in these things towards
    me. The time has passed away, since you left me, very agreeably
    thus far; my mind being perfectly reconciled to my fate, let it be
    what it may. I have been kept from melancholy and dumps, by the
    kind-heartedness of Brother Derby, and his interesting chit-chat
    from time to time, which has called my mind from the more strong
    contemplation of things and subjects that would have preyed more
    earnestly upon my feelings.

    Last night Brothers Hyrum, Miller, Law, and others came to see us.
    They seemed much agitated, and expressed some fears in consequence
    of some maneuverings and some flying reports which they had heard
    in relation to our safety; but, after relating what it was, I was
    able to comprehend the whole matter to my entire satisfaction,
    and did not feel at all alarmed or uneasy. They think, however,
    that the militia will be called out to search the city; and if
    this should be the case, I would be much safer for the time being
    at a little distance off, until Governor Carlin could get weary,
    and be made ashamed of his corrupt and unhallowed proceedings. I
    had supposed, however, that if there were any serious operations
    taken by the governor, that Judge Ralston, or Brother Hollister
    would have notified us; and cannot believe that anything very {104}
    serious is to be apprehended, until we obtain information from a
    source that can be relied upon.

    I have consulted whether it is best for you to go to Quincy and see
    the Governor; but, on the whole, he is a fool; and the impressions
    that are suggested to my mind are, that it will be of no use; and
    the more we notice him and flatter him, the more eager he will be
    for our destruction. You may write to him whatever you see proper,
    but to go and see him, I do not give my consent at present.

    Brother Miller again suggested to me the propriety of my
    accompanying him to the Pine Woods, and then he return, and bring
    you and the children. My mind will eternally revolt at every
    suggestion of that kind, more especially since the dream and
    vision that was manifested to me on the last night. My safety is
    with you, if you want to have it so. Anything more or less than
    this cometh of evil. My feelings and counsel I think ought to be
    abided. If I go to the Pine country, you shall go along with me,
    and the children; and if you and the children go not with me, I
    don't go. I do not wish to exile myself for the sake of my own
    life, I would rather fight it out. It is for your sakes, therefore,
    that I would do such a thing. I will go with you, then, in the
    same carriage, and on horseback from time to time as occasion
    may require; for I am not willing to trust you in the hands of
    those who cannot feel the same interest for you that I feel; to
    be subject to the caprice, temptations, or notions of anybody
    whatever. And I must say that I am prepossessed somewhat with the
    notion of going to the Pine country anyhow; for I am tired of
    the mean, low, and unhallowed vulgarity of some portions of the
    society in which we live; and I think if I could have a respite of
    about six months with my family, it would be a savor of life unto
    life, with my house. Nevertheless, if it were possible, I would
    like to live here in peace and wind up my business; but if it
    should be ascertained to a dead certainty that there is no other
    remedy, then we will round up our shoulders and cheerfully endure
    it; and this will be the plan: Let my horse, saddle, saddle-bags,
    and valise to put some shirts and clothing in, be sent to me. Let
    Brothers Derby and Miller take a horse and put it into my buggy,
    with a trunk containing my heavier clothes, shoes, boots, &c.;
    and let Brother Taylor accompany us to his father's, and there we
    will tarry, taking every precaution to keep out of the hands of
    the enemy, until you can arrive with the children. Let Brother
    Hyrum bring you. Let Lorin Farr and Brother Clayton come along,
    and bring all the writings, and papers, books, and histories, for
    we shall want a scribe in order that we may pour upon the world
    the truth, like the lava from Mount Vesuvius. Then, let all the
    goods, household furniture, clothes, and store goods that can be
    procured be put on the boat, and let twenty or thirty of the best
    men that we {105} can find be put on board to man it, and let them
    meet us at Prairie-du-Chien; and from thence we will wend our way
    like larks up the Mississippi, until the towering mountains and
    rocks shall remind us of the places of our nativity, and shall look
    like safety and home; and then we will bid defiance to the world,
    to Carlin, Boggs, Bennett, and all their whorish whores and motly
    clan, that follow in their wake, Missouri not excepted, and until
    the damnation of hell rolls upon them, by the voice, and dread
    thunders, and trump of the eternal God. Then in that day will we
    not shout in the victory, and be crowned with eternal joys, for
    the battles we have fought, having kept the faith and overcome the
    world?

    Tell the children it is well with their father as yet; and that
    he remains in fervent prayer to Almighty God for the safety of
    himself, and for you, and for them.

    Tell Mother Smith that it shall be well with her son, whether in
    life or in death; for thus saith the Lord God. Tell her that I
    remember her all the while, as well as Lucy, and all the rest. They
    all must be of good cheer.

    Tell Hyrum to be sure and not fail to carry out my instructions;
    but, at the same time if the militia does not come, and we should
    get any favorable information, all may be well yet.

    Yours in haste, your affectionate husband until death, through all
    eternity, for evermore.

    JOSEPH SMITH.

    P.S.--I want you to write to Lorenzo D. Wasson, and get him to make
    affidavit to all he knows about Bennett, and forward it. I also
    want you to ascertain from Hyrum whether he will conform to what I
    have requested; and you must write me an answer per bearer, giving
    me all the news you have, and what is the appearance of things this
    morning.

    J. S.

I also wrote General Law as follows:--

_Joseph Smith's Letter to Wilson Law--Concerning Probable Movements
of the Prophet_.

    HEADQUARTERS NAUVOO LEGION, August 16, 1842.

    _Major-General Law:_

    BELOVED BROTHER AND FRIEND:--Those few lines which I received
    from you, written on the 15th, were to me like apples of gold
    in pictures of silver. I rejoice with exceeding great joy to be
    associated in the high and responsible stations which we hold,
    [with one] whose mind and feelings and heart are so congenial with
    my own. I love that soul that {106} is so nobly entabernacled in
    that clay of yours. May God Almighty grant that it may be satiated
    with seeing a fulfillment of every virtuous and manly desire that
    you possess! May we be able to triumph gloriously over those who
    seek our destruction and overthrow, which I believe we shall.

    The news you wrote me is more favorable than that which was
    communicated by the brethren. They seemed a little agitated for my
    safety, and advised me for the Pine Woods country, but I succeeded
    admirably in calming all their fears; but, nevertheless, as I said
    in my former letter, I was willing to exile myself for months and
    years, if it would be for the welfare and safety of the people; and
    I do not know but it would be as well for me to take a trip to the
    Pine countries, and remain until arrangements can be made for my
    most perfect safety when I return. These are, therefore, to confer
    with you on this subject, as I want to have a concert of action in
    everything I do. If I knew that they would oppress me alone, and
    let the rest of you dwell peaceably and quietly, I think it would
    be the wisest plan to absent myself for a little season, if by that
    means we could prevent the effusion of blood.

    Please write and give me your mind on that subject, and all other
    information that has come to hand today, and what are the signs
    of the times. I have no news, for I am where I cannot get much.
    All is quiet and peaceable around. I therefore wait with earnest
    expectation for your advices. I am anxious to know your opinion on
    any course that I may see proper to take, for in the multitude of
    counsel there is safety.

    I add no more, but subscribe myself your faithful and most obedient
    servant, friend, and brother,

    JOSEPH SMITH,

    Lieut.-General of the Nauvoo Legion of Illinois Militia.

The foregoing letters were delivered to Brother Derby, who proceeded
immediately to the city.

Brother Derby has taken the greatest interest in my welfare, and I feel
to bless him.

[Sidenote: Blessing of the Prophet upon Erastus H. Derby.]

Blessed is Brother Erastus H. Derby, and he shall be blessed of the
Lord. He possesses a sober mind, and a faithful heart. The snares
therefore that will subsequently befall other men, who are treacherous
and rotten hearted, shall not come nigh unto his doors, but shall be
far from the path of his feet. He loveth wisdom and shall be found
possessed of her. Let there be a crown of glory and a diadem {107}
upon his head. Let the light of eternal truth shine forth upon his
understanding; let his name be had in everlasting remembrance; let the
blessings of Jehovah be crowned upon his posterity after him, for he
rendered me consolation in the lonely places of my retreat. How good
and glorious it has seemed unto me, to find pure and holy friends, who
are faithful, just, and true, and whose hearts fail not; and whose
knees are confirmed and do not falter, while they wait upon the Lord,
in administering to my necessities, in the day when the wrath of mine
enemies was poured out upon me.

In the name of the Lord, I feel in my heart to bless them, and to say
in the name of Jesus Christ of Nazareth, that these are the ones that
shall inherit eternal life. I say it by virtue of the Holy Priesthood,
and by the ministering of holy angels, and by the gift and power of the
Holy Ghost.

[Sidenote: Sentiments of the Prophet Towards His Wife Emma.]

How glorious were my feelings when I met that faithful and friendly
band, on the night of the eleventh, on Thursday, on the island at
the mouth of the slough, between Zarahemla and Nauvoo: with what
unspeakable delight, and what transports of joy swelled my bosom,
when I took by the hand, on that night, my beloved Emma--she that was
my wife, even the wife of my youth, and the choice of my heart. Many
were the reverberations of my mind, when I contemplated for a moment
the many scenes we had been called to pass through, the fatigues and
the toils, the sorrows and sufferings, and the joys and consolations,
from time to time, which had strewed our paths and crowned our board.
Oh what a commingling of thought filled my mind for the moment,
again she is here, even in the seventh trouble--undaunted, firm, and
unwavering--unchangeable, affectionate Emma!

[Sidenote: The Prophet's Love for His Brother Hyrum.]

There was Brother Hyrum who next took me by the hand--a natural
brother. Thought I to myself, Brother Hyrum, what a faithful {108}
heart you have got! Oh may the Eternal Jehovah crown eternal blessings
upon your head, as a reward for the care you have had for my soul! O
how many are the sorrows we have shared together; and again we find
ourselves shackled with the unrelenting hand of oppression. Hyrum, thy
name shall be written in the book of the law of the Lord, for those who
come after thee to look upon, that they may pattern after thy works.

[Sidenote: The Bond Between the Prophet and Newel K. Whitney.]

Said I to myself, Here is Brother Newel K. Whitney also. How many
scenes of sorrows have strewed our paths together; and yet we meet once
more to share again. Thou art a faithful friend in whom the afflicted
sons of men can confide, with the most perfect safety. Let the
blessings of the Eternal also be crowned upon his head. How warm that
heart! how anxious that soul! for the welfare of one who has been cast
out, and hated of almost all men. Brother Whitney, thou knowest not how
strong those ties are that bind my soul and heart to thee.

My heart was overjoyed as I took the faithful band by the hand, that
stood upon the shore, one by one. William Law, William Clayton, Dimick
B. Huntington, George Miller, were there. The above names constituted
the little group.

[Sidenote: The Prophet's Exaltation of Spirit.]

I do not think to mention the particulars of the history of that sacred
night, which shall forever be remembered by me; but the names of the
faithful are what I wish to record in this place. These I have met in
prosperity, and they were my friends; and I now meet them in adversity,
and they are still my warmer friends. These love the God that I serve;
they love the truths that I promulgate; they love those virtuous,
and those holy doctrines that I cherish in my bosom with the warmest
feelings of my heart, and with that zeal which cannot be denied. I
love friendship and truth; I love virtue and law; I love the God of
Abraham, of Isaac, and of Jacob; and they are my brethren, and I shall
live; {109} and because I live they shall live also. These are not the
only ones who have administered to my necessity and whom the Lord will
bless. There is Brother John D. Parker and Brother Amasa Lyman, and
Brother Wilson Law, and Brother Henry G. Sherwood. My heart feels to
reciprocate the unwearied kindnesses that have been bestowed upon me by
these men. They are men of noble stature, of noble hands, and of noble
deeds; possessing noble, and daring, and giant hearts and souls. There
is Brother Joseph B. Noble also, I would call up in remembrance before
the Lord. There is Brother Samuel H. Smith, a natural brother--he is
even as Hyrum. There is Brother Arthur Millikin also, who married my
youngest sister, Lucy: he is a faithful, an honest, and an upright man.

[Sidenote: The Prophet's Gratitude.]

While I call up in remembrance before the Lord these men, I would be
doing injustice to those who rowed me in the skiff up the river that
night, after I parted with the lovely group--who brought me to this my
safe, and lonely, and private retreat--Brother Jonathan Dunham, and the
other, whose name I do not know. Many were the thoughts that swelled
my aching heart, while they were toiling faithfully with their oars.
They complained not of hardship and fatigue to secure my safety. My
heart would have been harder than an adamantine stone, if I had not
prayed for them with anxious and fervent desire. I did so, and the
still small voice whispered to my soul: These, that share your toils
with such faithful hearts, shall reign with you in the kingdom of their
God; but I parted with them in silence, and came to my retreat. I hope
I shall see them again, that I may toil for them, and administer to
their comfort also. They shall not want a friend while I live; my heart
shall love those, and my hands shall toil for those, who love and toil
for me, and shall ever be found faithful to my friends. Shall I be
ungrateful? Verily no! God forbid!

I design to continue this subject at a future time.

{110}



CHAPTER VI.

CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, ET AL.--THE
PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE
SAINTS--REVIVAL OF THE ZEAL OF SIDNEY RIGDON--THE PROPHET'S BLESSINGS
UPON HIS FRIENDS.

_Tuesday, August 16, 1842_.--Brother Derby returned in the evening,
bringing the following letter:

_Letter of Emma Smith to Joseph Smith, Relating to the Future
Movements of the Prophet, and Items of Business_.

    DEAR HUSBAND:--I am ready to go with you if you are obliged to
    leave; and Hyrum says he will go with me. I shall make the best
    arrangements I can and be as well prepared as possible. But still
    I feel good confidence that you can be protected without leaving
    this country. There are more ways than one to take care of you, and
    I believe that you can still direct in your business concerns if
    we are all of us prudent in the matter. If it was pleasant weather
    I should contrive to see you this evening, but I dare not run too
    much of a risk, on account of so many going to see you.

    General Adams sends the propositions concerning his land, two
    dollars an acre, payments as follows: Assumption of mortgage, say
    about fourteen hundred, interest included. Taxes due, supposed
    about thirty dollars. Town property one thousand dollars. Balance,
    money payable in one, two, three or four years.

    Brother Derby will tell you all the information we have on hand. I
    think we will have news from Quincy as soon as tomorrow.

    Yours affectionately forever,

    EMMA SMITH.

_Letter of Wilson Law to Joseph Smith--Advises Retirement of the
Prophet from Nauvoo until Next Governor Takes his Seat of Office_.

    NAUVOO CITY, ILLINOIS, 1 o'clock, afternoon, August 16, 1842.

    _Lieutenant-General Joseph Smith:_

    MY DEAR FRIEND.--I have just received and read yours of today, and
    hasten to reply.

    {111} There is no movement of any kind going on today amongst
    the enemy, as far as I can see, which helps to strengthen me in
    my opinion of yesterday; but still it might be a calm before a
    storm, and if so we will meet it when it comes. You wish my opinion
    respecting your absenting yourself for some time from those friends
    that are dear to you as life, and to whom you are also as dear,
    and from the place and station to which you are called by Him who
    ruleth in the armies of heaven and amongst the inhabitants of the
    earth.

    I must confess that I feel almost unworthy to give an opinion on
    the subject, knowing that your own judgment is far superior to
    mine; but nevertheless you shall have it freely. It is this: I
    think that if they cannot get you peaceably according to the forms
    of law, that they will not dare to attempt violence of any kind
    upon the inhabitants of the city; for they are well aware that they
    cannot insult us with impunity, neither use violence, only at the
    risk of their lives; and there are but few men who are willing to
    risk their lives in a bad cause. It is the principles and spirit of
    liberty, of truth, of virtue, and of religion, and equal rights,
    that make men courageous, and valiant and fearless in the day of
    battle and of strife, and just the contrary with the oppressor; for
    nine times out of ten, a bad cause will make a man a coward, and he
    will flee when no man pursueth.

    Now if I am right in thinking that it is you alone they seek to
    destroy, as soon as they find they cannot get you, they will cease
    to trouble the city except with spies; and if we knew that you
    were completely out of their reach, we could either laugh at their
    folly, or whip them for impertinence or anything else, as the case
    may be; for we would feel so happy in your safety, that we could
    meet them in any shape.

    On the whole, I think it would be better for you to absent yourself
    till the next governor takes the chair, for I do think if you
    are not here they will not attempt any violence on the city; and
    if they should, they will disgrace themselves in the eyes of the
    world, and the world will justify us in fighting for our rights,
    and then you can come out like a lion, and lead your people to
    victory and to glory in the name of the Lord of Hosts.

    I know the sacrifice you must make in taking this course. I know
    it will grieve your noble spirit to do so; for when I think of
    it myself, I feel no desire in life but to fight, and to cut off
    from the earth all who oppress, and to establish that true form
    of government at once, which would guarantee to every man equal
    rights. I know we have justice on our side in respect of city
    laws, and that the acts of the Municipal Court are legal; but the
    question is, are we now able to assert them? or had we better wait
    till we are more able? The latter course will {112} give us peace
    a little while, by sacrificing your liberty, and the feelings of
    your family and friends, and depriving us all of your society and
    governing wisdom.

    I will only add I am ready for either course; and may God direct us
    to do that that is best. If you should conclude to go for awhile, I
    must see you before you go; and for the present, I will bid you be
    cheerful, and make yourself as happy as you can, for the right side
    of the wheel will soon be up again.

    And till then and forever, I remain under every circumstance, your
    friend and obedient servant,

    WILSON LAW.

General James Arlington Bennett wrote me from New York as follows:

_Letter of James Arlington Bennett to Joseph Smith, Anent John C.
Bennett and his Forthcoming Anti-Mormon Book_.

    ARLINGTON HOUSE, August 16, 1842.

    DEAR SIR:--Your polite and friendly note was handed to me a few
    days since by Dr. Willard Richards, who I must say, is a very
    fine specimen of the Mormon people, if they are all like him; and
    indeed I think him a very excellent representative of yourself, as
    I find he is your most devoted admirer and true disciple. He spent
    two days with me, and from his arguments, and from his mild and
    gentlemanly demeanor, almost made me a Mormon.

    You have another representative here (who spent a day with me some
    time since) of the name of Foster, who is, I think, president of
    the Church in New York, and most unquestionably a most excellent
    and good man, and would be so if he were Turk, Jew or Saint. He is
    _ab initio_, a good man, and to you a most true, enthusiastic and
    devoted disciple. He has no guile. Dr. Bernhisel, of New York, too,
    is a most excellent man and true Christian. These are men with whom
    I could associate forever, even if I never joined their Church or
    acknowledged their faith.

    General John C. Bennett called on me last Friday and spent just
    two hours, when he left, he said for the Eastern States. Being
    aware that Elder Richards is here, he had very little to say. He,
    however, proposed to me to aid him, whether serious or not, in
    arranging materials for publishing "An Exposition of Mormon Secrets
    and Practices," which I promptly refused, on two grounds:

    1st. That I had nothing to do with any quarrel that might arise
    {113} between you and him, as I could not be a judge of the merits
    or demerits of the matter: and

    2nd. That inasmuch as he himself had proposed to you and your
    council to confer on me honors which I never sought, yet which I
    highly prize, it would be the height of ingratitude, as well as
    inconsistent with every principle of common honesty and propriety,
    for me to join him in an effort to lower my own honors by
    attempting to lower in public estimation the people from whom those
    honors emanated.

    He gave Bennett of the _Herald_ his commission, which I opposed
    from the very first; and you now see, by that paper, the sport
    which that man has made of it. I tell you there is no dependence on
    the friendship of that editor, when his interest is at issue. I am
    assured that James Gordon Bennett is going to publish, conjointly
    with John C. Bennett, on half profit, the exposition against
    you and your people, which is going to contain a great number
    of scandalous cuts and plates. But don't be concerned; you will
    receive no injury whatever from any thing any man or set of men
    may say against you. The whole of this muss is only extending your
    fame, and will increase your numbers tenfold.

    You have nothing to expect from that part of the community who are
    bigotedly attached to other churches. They have always believed
    and still believe everything said to your disadvantage; and what
    General John C. Bennett is now saying in the papers is nothing
    more than what was common report before, throughout this whole
    community, insomuch that I had to contradict it in the _Herald_
    under the signature of "Cincinnatus"--and even requested the Elders
    of the Mormon Church to do so long ago. You, therefore have lost
    not a whit of ground by it. I must in charity forbear commenting
    on the course of General Bennett in this matter. Considering all
    things delicacy forbids such a course.

    There are some things, however, I feel very sorely, and could wish
    they had not transpired. He and the _Herald_ will make money out of
    the book, and there the matter will end, as you will find that the
    _Herald_ will puff it to the skies. [A]

    [Footnote A: Bennett's book, "The History of the Saints, or an
    Exposure of Joseph Smith and Mormonism," was not published by the
    New York _Herald_, but by a Boston publishing house, Leland &
    Whiting, 71 Washington St. The book was a failure from every point
    of view, in structure, literary merit and convincing power. The
    insincerity and the corrupt-mindedness of the author is loudly
    proclaimed by the ribald spirit that pervades the whole work.]

    The books which I sent you you will retain in your hands for the
    present.

    {114} My respects to your amiable lady and all friends; and believe
    me as ever, though not a Mormon, your sincere friend,

    JAMES ARLINGTON BENNETT.

    P.S.--I know of no reason why the _Wasp_ was not continued to be
    sent to me. I don't like the name. Mildness should characterize
    everything that comes from Nauvoo; and even a name, as Peleg says
    in his ethics, has much influence on one side or the other. My
    respects to your brother, its editor. I would just say that General
    John C. Bennett appeared to me to be in very low spirits, and I
    find that many communications intended for you from me have never
    reached you. Those books were made over to John C. Bennett, on the
    presumption that he would, in his own name, present them for the
    benefit of the Temple.

    J. A. B.

[Sidenote: The Prophet's Place of Retirement Discovered.]

_Wednesday, August 17_.--I walked out into the woods for exercise in
company with Brother Derby where we were accidentally discovered by a
young man. We asked him various questions concerning the public feeling
and situation of matters around, to all which he answered promptly.
On being requested not to make it known where we were, he promised
faithfully he would not, and said time would tell whether he did or no.

_Letter of Wilson Law to Joseph Smith--Advising that the Prophet
Secrete Himself in Nauvoo_.

    NAUVOO CITY, ILLINOIS, August 17, 1842.

    _Lieutenant-General Joseph Smith_:

    DEAR FRIEND:--Everything is moving along in the city in the
    usual tranquil and industrious manner. There is no change in the
    appearance of things that a common observer could see, although
    to one who knows and is acquainted with the countenances of the
    thinking few, it is evident that their minds are troubled more than
    common; and I know by myself that they cannot help it. And why
    should it be otherwise, when the Lord's anointed is hunted like a
    lion of the forest, by the most wicked and oppressive generation
    that has ever been since the days of our Savior. Indeed, every
    movement of this generation reminds {115} me of the history of
    the people who crucified Christ. It was nothing but mob law, mob
    rule, and mob violence all the time. The only difference is that
    the governors then were more just than the governors now; they
    were willing to acquit innocent men, but our governors now despise
    justice, garble and pervert the law, and join in with the mob in
    pursuit of innocent blood.

    I have been meditating on your communication of yesterday, and will
    just add a thought or so on the subject, respecting particularly
    your going to the Pine country. I think I would not go there for
    some time, if at all. I do not believe that an armed force will
    come upon us at all unless they get hold of you first; and then we
    rescue you, which we would do under any circumstances, with the
    help of God; but I would rather do it within the limits of the
    city, under the laws of the city. Therefore I would think it better
    to quarter in the city and not long in one place at once. I see no
    reason why you might not stay in safety within the city for months
    without any knowing it, only those who ought, and that as few as is
    necessary.

    I must close for the present, remaining as ever, your affectionate
    friend and obedient servant,

    WILSON LAW.

_Letter of Emma Smith to Governor Carlin--Pleading the Cause of the
Prophet and the People of Nauvoo Before his Excellency_.

    NAUVOO, August 17, 1842.

    _To his Excellency Governor Carlin:_

    SIR:--It is with feeling of no ordinary cast that I have retired,
    after the business of the day, and evening too, to address your
    honor. I am at a loss how to commence; my mind is crowded with
    subjects too numerous to be contained in one letter. I find myself
    almost destitute of that confidence, necessary to address a person
    holding the authority of your dignified and responsible office; and
    I would now offer, as an excuse for intruding upon your time and
    attention, the justice of my cause.

    Was my cause the interest of an individual, or of a number of
    individuals, then, perhaps, I might be justified in remaining
    silent. But it is not. Nor is it the pecuniary interest of a whole
    community alone that prompts me again to appeal to your Excellency.
    But, dear Sir, it is for the peace and safety of hundreds, I
    may safely say, of this community, who are not guilty of any
    offense against the laws of the country; and also the life of my
    husband, who has not committed any crime whatever; neither has he
    transgressed any of the laws, or any part of the Constitution of
    the United States; neither has he at any time infringed upon the
    rights of any man, or of any class of men, or community {116} of
    any description. Need I say he is not guilty of the crime alleged
    against him by Governor Boggs? Indeed it does seem entirely
    superfluous for me, or any one of his friends in this place, to
    testify his innocence of that crime, when so many of the citizens
    of your place and of many other places in this state, as well as
    in the Territory, [of Iowa] do know positively that the statement
    of Governor Boggs is without the least shadow of truth: and we do
    know, and so do many others, this the prosecution against him has
    been conducted in an illegal manner; and every act demonstrates the
    fact that all the design of the prosecution is to throw him into
    the power of his enemies, without the least ray of hope that he
    would ever be allowed to obtain a fair trial: and that he would be
    inhumanly and ferociously murdered, no person, having a knowledge
    of the existing circumstances, has one remaining doubt: and your
    honor will recollect that you said to me that you would not advise
    Mr. Smith ever to trust himself in Missouri.

    And, dear Sir, you cannot for one moment indulge unfriendly
    feeling towards him, if he abides by your counsel. Then, Sir, why
    is it that he should be thus cruelly pursued? Why not give him
    the privilege of the laws of this state? When I reflect upon the
    many cruel and illegal operations of Lilburn W. Boggs, and the
    consequent suffering of myself and family, and the incalculable
    losses and sufferings of many hundreds who survived, and the many
    precious lives that were lost,--all the effect of unjust prejudice
    and misguided ambition, produced by misrepresentation and calumny,
    my bosom heaves with unutterable anguish. And who, that is as well
    acquainted with the facts as the people at the city of Quincy,
    would censure me, if I should say that my heart burned with just
    indignation towards our calumniators as well as the perpetrators of
    those horrid crimes?

    But happy would I now be to pour out my heart in gratitude to
    Governor Boggs, if he had rose up with the dignity and authority
    of the chief executive of the state, and put down every illegal
    transaction, and protected the peaceable citizens and enterprising
    immigrants from the violence of plundering outlaws, who have ever
    been a disgrace to the state, and always will, so long as they go
    unpunished. Yes, I say, how happy would I be to render him not
    only the gratitude of my own heart, but the cheering effusions of
    the joyous souls of fathers and mothers, of brothers and sisters,
    widows and orphans, whom he might have saved, by such a course,
    from now drooping under the withering hand of adversity, brought
    upon them by the persecutions of wicked and corrupt men.

    And now may I entreat your Excellency to lighten the hand of
    oppression and persecution which is laid upon me and my family,
    which materially affect the peace and welfare of this whole
    community; for {117} let me assure you that there are many whole
    families that are entirely dependent upon the prosecution and
    success of Mr. Smith's temporal business for their support; and, if
    he is prevented from attending to the common vocations of life, who
    will employ those innocent, industrious, poor people, and provide
    for their wants?

    But, my dear Sir, when I recollect the interesting interview I
    and by friends had with you, when at your place, and the warm
    assurances you gave us of your friendship and legal protection, I
    cannot doubt for a moment your honorable sincerity; but do still
    expect you to consider our claims upon your protection from every
    encroachment upon our legal rights as loyal citizens, as we always
    have been, still are, and are determined always to be a law-abiding
    people; and I still assure myself that, when you are fully
    acquainted with the illegal proceedings practiced against us in the
    suit of Governor Boggs, you will recall those writs which have been
    issued against Mr. Smith and Rockwell, as you must be aware that
    Mr. Smith was not in Missouri, and of course he could not have left
    there; with many other considerations, which, if duly considered,
    will justify Mr. Smith in the course he has taken.

    And now I appeal to your Excellency, as I would unto a father,
    who is not only able but willing to shield me and mine from
    every unjust prosecution. I appeal to your sympathies, and beg
    you to spare me and my helpless children. I beg you to spare my
    innocent children the heart-rending sorrow of again seeing their
    father unjustly dragged to prison, or to death. I appeal to your
    affections as a son, and beg you to spare our aged mother--the only
    surviving parent we have left--the unsupportable affliction of
    seeing her son, whom she knows to be innocent of the crimes laid to
    his charge, thrown again into the hands of his enemies, who have
    so long sought for his life; in whose life and prosperity she only
    looks for the few remaining comforts she can enjoy. I entreat of
    your Excellency to spare us these afflictions and many sufferings
    which cannot be uttered, and secure to yourself the pleasure of
    doing good, and vastly increasing human happiness--secure to
    yourself the benediction of the aged, and the gratitude of the
    young, and the blessing and the veneration of the rising generation.

    Respectfully, your most obedient,

    EMMA SMITH.

    P.S.--Sir, I hope you will favor me with an answer.

    E. S.

[Sidenote: The Prophet's Removal to Carlos Granger's in Nauvoo.]

Several rumors were afloat in the city, intimating that my retreat
had been discovered, and that it was no longer safe for me to remain
at Brother Sayers'; consequently {118} Emma came to see me at night,
and informed me of the report. It was considered wisdom that I should
remove immediately, and accordingly I departed in company with Emma
and Brother Derby, and went to Carlos Granger's, who lived in the
north-east part of the city. Here we were kindly received and well
treated.

[Sidenote: Governor Carlin's Views of Affairs in Nauvoo.]

_Friday morning, 19_. William Clayton presented Emma's letter of the
17th to Governor Carlin at Quincy, in presence of Judge Ralston. The
governor read the letter with much attention, apparently; and when
he got through he passed high encomiums on Emma Smith, and expressed
astonishment at the judgment and talent manifest in the manner of her
address. He presented the letter to Judge Ralston, requesting him to
read it. Governor Carlin then proceeded to reiterate the same language
as on a former occasion, viz., that he was satisfied there was "no
excitement anywhere but in Nauvoo, amongst the 'Mormons' themselves;"
all was quiet, and no apprehension of trouble in other places, so far
as he was able to ascertain.

He afterwards stated, when conversing on another subject, that "persons
were offering their services every day, either in person or by letter,
and held themselves in readiness to go against the 'Mormons' whenever
he should call upon them; but he never had the least idea of calling
out the militia, neither had he thought it necessary."

There was evidently a contradiction in his assertions in the above
instances; and, although he said "there was no excitement but amongst
the Mormons," it is evident he knew better. He also said that it was
his opinion that, if Joseph would give himself up to the sheriff, he
would be honorably acquitted, and the matter would be ended; but, on
Judge Ralston asking how he thought Mr. Smith could go through the
midst of his enemies, without violence being used towards him; and, if
acquitted, how he {119} was to get back; the governor was evidently at
a loss what to say, but made light of the matter, as though he thought
it might be easily done. He took great care to state that it was not
his advice that Mr. Smith should give himself up, but thought it would
be soonest decided. It appeared evident, by the conversation, that
Governor Carlin was no friend to the Saints, and they could expect no
good things from him. He explicitly acknowledged his ignorance of the
law touching the case in question.

[Sidenote: The Prophet's Return to His Home.]

After spending the day in conversation and reading, in the evening I
received a visit from my aunt Temperance Mack, and at night went to the
city and concluded to tarry at home until something further transpired
relative to the designs of my persecutors.

_Saturday, 20_.--Spent the day in my general business office, otherwise
called the Lodge, or Assembly Room, or Council Chamber, which is over
my store, and the place where most of the business of the city and
Church is transacted: my health very indifferent. In the evening had
an interview with my Brother Hyrum, William Law, Wilson Law, Newel K.
Whitney and George Miller, on the illegality of the proceedings of our
persecutors.

_Minutes of the Nauvoo High Council Meeting, August 20th, 1842_.

    The High Council, in session, "Resolved that the city of Nauvoo be
    divided into ten [ecclesiastical] wards, according to the division
    made by the temple committee; and that there be a bishop appointed
    over each ward; and also that other bishops be appointed over such
    districts immediately out of the city and adjoining thereto as
    shall be considered necessary. Resolved that Samuel H. Smith be
    appointed bishop in the place of Bishop Vinson Knight, deceased;
    also that Tarleton Lewis be appointed bishop of the 4th ward; John
    Murdock, of the 5th ward; Daniel Garn, of the 6th ward; Newel K.
    Whitney, of the 7th ward; Jacob Foutz, of the 8th ward; Jonathan
    H. Hale, of the 9th ward; Hezekiah Peck, of the 10th ward; David
    Evans, of the district south of the city, called the 11th ward;
    Israel Calkins, of the district east of the city, and south of
    Knight street; William W. Spencer, of the district east of the
    {120} city and north of Knight street." [B]

[Footnote B: On March 1st, 1842, Nauvoo was divided into four
ecclesiastical wards, (CHURCH HISTORY, Vol. IV, pp. 305-6), and four
bishops were set to preside over them, viz.: Newel K. Whitney, George
Miller, Isaac Higbee, and Vinson Knight, (See "History of the Aaronic
Priesthood"--Orson F. Whitney--_Contributor_, Vol. VI, p. 405). There
is, however, some uncertainty as to the respective wards over which
these bishops presided. Previous to this division of Nauvoo into four
wards, there had been but three wards, known as the middle, upper and
lower wards, which division was recognized at the October conference
held at Commerce (afterwards Nauvoo) on the 6th, 7th and 8th of
October, 1839. Edward Partridge was made bishop of the upper ward;
Newel K. Whitney of the middle ward; and Vinson Knight of the lower
ward, (see HISTORY OF THE CHURCH, Vol. IV. p. 12). When the division
of the city into four wards was made on the 1st of March, 1842, Isaac
Higbee, was made bishop of the 2nd ward (see autobiographical sketch of
Isaac Higbee in Jenson's "Biographical Encyclopedia," p. 480). In what
wards the other bishops presided cannot be determined with certainty.
But as matters stood after the division of the city into ten wards,
with the assignments of the text made--with Tarleton Lewis as bishop
of the 4th ward, and Newel K. Whitney as bishop of the 7th ward--the
bishops of the 1st and 3rd wards would be Samuel H. Smith and George
Miller, but which presided over the 1st and which the 3rd cannot be
ascertained. The reason for mentioning the fact that Newel K. Whitney
was bishop of the 7th ward, is because in all other publications of the
text above, the 7th ward and who was bishop of it is omitted.]

The city council instructed the sexton to report weekly to the editor
of some newspaper published in this city, the names and ages of persons
deceased, and the nature of their disease, or cause of their death.

[Sidenote: Ordination of Amasa M. Lyman to the Apostleship.]

The Twelve met in council, and ordained Amasa Lyman to be one of the
Twelve Apostles. Amasa Lyman was born in Lyman, Grafton county, N. H.,
30th March, 1813, where he received the gospel through the ministry of
Elder Orson Pratt, 27 April 1832; ordained an elder under my hands,
23rd August 1832, in Hiram, Portage county, Ohio. He was one of my
fellow-prisoners, bound with the same chain in Richmond jail, Missouri.

[Sidenote: John C. Bennett Deposed as Chancellor of Nauvoo University.]

John C. Bennett was declared unworthy to hold the office of chancellor
of the University, and was discharged; and Orson Spencer was elected
in his stead, and received the oath of office. Amasa Lyman was elected
regent of the University, in place of Vinson Knight, deceased.

{121} [Sidenote: Sidney Rigdon's Reaffirmation of his Faith]

This day Sidney Rigdon went to the meeting near the Temple, and stated
to the congregation, that he was not upon the stand to renounce his
faith in Mormonism, as had been variously stated by enemies and
licentious presses, but appeared to bear his testimony of its truth,
and add another to the many miraculous evidences of the power of God;
neither did he rise to deliver any regular discourse, but to unfold to
the audience a scene of deep interest which had occurred in his own
family. He had witnessed many instances of the power of God in this
Church, but never before had he seen the dead raised; yet this was a
thing that had actually taken place in his own family.

[Sidenote: The Strange Experience of Eliza Rigdon.]

His daughter Eliza was dead. The doctor told him that she was gone;
when, after a considerable length of time, she rose up in the bed
and spoke in a very powerful tone to the following effect, in a
supernatural manner:--She said to the family that she was going to
leave them (being impressed with the idea herself that she had only
come back to deliver her message, and then depart again), saying
the Lord had said to her the very words she should relate; and so
particular was she in her relation, that she would not suffer any
person to leave out a word or add one. She called the family all around
her, and bade them farewell, with a composure and calmness that defies
all description, still impressed with the idea that she was to go back.

Up to the time of her death, she expressed a great unwillingness to
die; but, after her return, she expressed equally as strong a desire to
go back. She said to her elder sister, Nancy, "It is in your heart to
deny this work; and if you do, the Lord says it will be the damnation
of your soul." In speaking to her sister Sarah, she said, "Sarah, we
have but once to die, and I would rather die now, than wait for another
time." She said to her sisters that the Lord had great blessings
in store for them, if {122} they continued in the faith; and after
delivering her message, she swooned, but recovered again.

During this time, she was as cold as she will be when laid in the
grave, and all the appearance of life was the power of speech. She
thus continued till the following evening, for the space of thirty-six
hours, when she called her father unto her bed, and said to him that
the Lord had said to her, if he would cease weeping for his sick
daughter, and dry up his tears, that he should have all the desires
of his heart; and that if he would go to bed and rest, he should be
comforted over his sick daughter, for in the morning she should be
getting better, and should get well: that the Lord had said unto her,
because that her father had dedicated her to God, and prayed to Him for
her, the He would restore her back to him again.

The ceremony of dedicating and praying took place when she was
struggling in death, and continued to the very moment of her departure;
and she says the Lord told her that it was because of this that she
must go back to her father again, though she herself desired to stay.

She said concerning George W. Robinson, as he had denied the faith,
the Lord had taken away one of his eyeteeth, and unless he repented
he would take away another; and concerning Dr. Bennett that he was a
wicked man and that the Lord would tread him under his feet. Such is a
small portion of what she related.

[Sidenote: Elder Rigdon's Attitude Towards the Prophet.]

Elder Rigdon observed that there had been many idle tales and reports
abroad concerning him, stating that he had denied the faith; but he
would take that opportunity to state that his faith was, and had been,
unshaken in the truth. It has also been rumored that I believe that
Joseph Smith is a fallen prophet. In regard to this I unequivocally
state that I never thought so, but declare that I know he is a prophet
of the Lord, called and chosen in this last dispensation, to roll
on the kingdom of God for the last time. He closed by saying, as it
regards his {123} religion, he had no controversy with the world,
having an incontrovertible evidence that, through obedience to the
ordinances of the religion, he now believes the Lord had actually given
back his daughter from the dead. No person need, therefore come to
reason with him, to convince him of error, or make him believe another
religion, unless those who profess it can show, though obedience to its
laws, the dead have been, and can be, raised; if it has not such power,
it would be insulting his feelings to ask him to reason about it; and
if it had, it would be no better than the one he had; and so he had
done with controversy; wherefore he dealt in facts and not in theory.

[Sidenote: Remarks of Hyrum Smith.]

President Hyrum Smith spoke at great length and with great power. He
cited Elder Rigdon's mind back to the revelation concerning him, that
if he would move into the midst of the city and defend the truth, he
should be healed, &c.; and showed that what Elder Rigdon felt in regard
to the improvement in his health was a fulfillment of the revelation.

He then proceeded to show the folly of any person's attempting to
overthrow or destroy Joseph, and read from the Book of Mormon in
various places concerning the Prophet who, it was prophesied, should
be raised up in the last days, setting forth the work he was destined
to accomplish, and that he had only just commenced; but inasmuch as
we could plainly see that the former part of the prophecy had been
literally fulfilled, we might be assured that the latter part would
also be fulfilled, and that Joseph would live to accomplish the great
things concerning him, &c.

[Sidenote: Hyrum Smith's Admonition.]

He concluded his address by calling upon the Saints to take courage
and fear not, and also told Elder Rigdon that inasmuch as he had seen
the mercy of the Lord exerted in his behalf, it was his duty to arise
and stand in defense of the truth and innocence, and of those who were
being persecuted {124} innocently; and finally called for all those who
were willing to support and uphold Joseph, and who believed that he was
doing his duty and was innocent of the charges alleged against him by
our enemies, to hold up their right hands; when almost every hand was
raised and no opposite vote was called for.

[Sidenote: Effect of the Meeting.]

The meeting was productive of great good by inspiring the Saints
with new zeal and courage, and weakening the heads and hearts of the
treacherous, and of evil and designing persons disposed to secret
combinations against the truth. Elder Rigdon visited Brother Hyrum in
the course of the day, and manifested a determination to arouse his
[Rigdon's] energies in defense of the truth.

[Sidenote: The Prophet's Blessing on Joseph Knight, Sen.]

_Tuesday, 22_.--I find my feelings of the 16th inst. towards my friends
revived, [C] while I contemplate the virtues and the good qualities
and characteristics of the faithful few, which I am now recording in
the Book of the Law of the Lord,--of such as have stood by me in every
hour of peril, for these fifteen long years past,--say, for instance,
my aged and beloved brother, Joseph Knight, Sen., who was among the
number of the first to administer to my necessities, while I was
laboring in the commencement of the bringing forth of the work of the
Lord, and of laying the foundation of the Church of Jesus Christ of
Latter-day Saints. For fifteen years he has been faithful and true,
and even-handed and exemplary, and virtuous and kind, never deviating
to the right hand or the left. Behold he is righteous man, may God
Almighty lengthen out the old man's days; and may his trembling,
tortured, and broken body be renewed, and in the vigor of health turn
upon him, if it be Thy will, consistently, O God; and it shall be said
of him, by the sons of Zion, while there is one of them remaining,
{125} that this man was a faithful man in Israel; therefore his name
shall never be forgotten.

[Footnote C: See closing pages of chapter V.]

[Sidenote: Newel Knight and Joseph Knight, Jun., the Prophet's Friends.]

There are his sons, Newel Knight and Joseph Knight, Jun., whose names I
record in the Book of the Law of the Lord with unspeakable delight, for
they are my friends.

[Sidenote: The Prophet's Feelings Towards Orrin Porter Rockwell.]

There is a numerous host of faithful souls, whose names I could wish to
record in the Book of the Law of the Lord; but time and chance would
fail. I will mention, therefore, only a few of them as emblematic of
those who are too numerous to be written. But there is one man I would
mention, namely Orrin Porter Rockwell, who is now a fellow-wanderer
with myself, an exile from his home, because of the murderous
deeds, and infernal, fiendish dispositions of the indefatigable and
unrelenting hand of the Missourians. He is an innocent and a noble boy.
May God Almighty deliver him from the hands of his pursuers. He was an
innocent and a noble child and my soul loves him. Let this be recorded
for ever and ever. Let the blessings of salvation and honor be his
portion.

[Sidenote: The Prophet's Testimony of his Father.]

But, as I said before, so say I again, while I remember the faithful
few who are now living, I would remember also the faithful of my
friends who are dead, for they are many; and many are the acts of
kindness--paternal and brotherly kindnesses--which they have bestowed
upon me; and since I have been hunted by the Missourians, many are the
scenes which have been called to my mind. I have remembered scenes of
my childhood. I have thought of my father who is dead, who died by
disease which was brought upon him through suffering by the hands of
ruthless mobs. He was a great and good man. The envy of knaves and
fools was heaped upon him, and this was his lot and portion all the
days of his life. He was of noble stature and possessed a high, and
holy, and exalted, and virtuous mind. His soul soared above all those
mean and groveling principles {126} that are so congenial to the human
heart. I now say that he never did a mean act, that might be said was
ungenerous in his life, to my knowledge. I love my father and his
memory; and the memory of his noble deeds rests with ponderous weight
upon my mind, and many of his kind and parental words to me are written
on the tablet of my heart.

Sacred to me are the thoughts which I cherish of the history of his
life, that have rolled through my mind, and have been implanted there
by my own observation, since I was born. Sacred to me is his dust, and
the spot where he is laid. Sacred to me is the tomb I have made to
encircle o'er his head. Let the memory of my father eternally live.
Let his soul, or the spirit, my follies forgive. With him may I reign
one day in the mansions above, and tune up the lyre of anthems, of the
eternal Jove. May the God that I love look down from above and save me
from my enemies here, and take me by the hand that on Mount Zion I may
stand, and with my father crown me eternally there.

Words and language are inadequate to express the gratitude that I owe
to God for having given me so honorable a parentage.

[Sidenote: The Prophet's Characterization of his Mother.]

My mother also is one of the noblest and the best of all women. May
God grant to prolong her days and mine, that we may live to enjoy each
other's society long, yet in the enjoyments of liberty, and to breathe
the free air.

[Sidenote: The Prophet's Description of his Brother Alvin.]

Alvin, my oldest brother--I remember well the pangs of sorrow that
swelled my youthful bosom and almost burst my tender heart when he
died. He was the oldest and the noblest of my father's family. He was
one of the noblest of the sons of men. Shall his name not be remembered
in this book? Yes, Alvin, let it be had here and be handed down on
these sacred pages for ever and ever. In him there was no guile. He
lived without {127} spot from the time he was a child. From the time of
his birth he never knew mirth. He was candid and sober and never would
play; and minded his father and mother in toiling all day. He was one
of the soberest of men, and when he died the angel of the Lord visited
him in his last moments.

These childish lines I record in remembrance of my childish scenes.

[Sidenote: The Character of Don Carlos.]

My brother Don Carlos Smith, whose name I desire to record, also was
a noble boy; I never knew of any fault in him; I never saw the first
immoral act, or the first irreligious or ignoble disposition in the
child from the time that he was born till the time of his death. He was
a lovely, a good-natured, a kind-hearted and a virtuous and a faithful,
upright child; and where his soul goes, let mine go also. He lies by
the side of my father.

Let my father, Don Carlos and Alvin and children that I have buried
be brought and laid in the tomb I have built. Let my mother and my
brethren and my sister be laid there also; and let it be called the
tomb of Joseph, a descendant of Jacob; and when I die let me be
gathered to the tomb of my father.

[Sidenote: The Prophet's Prayer.]

There are many souls whom I have loved stronger than death. To them
I have proved faithful--to them I am determined to prove faithful,
until God calls me to resign up my breath. O Thou, who seest and
knowest the hearts of all men--Thou eternal, omnipotent, omniscient,
and omnipresent Jehovah--God--Thou Eloheim, that sittest, as saith the
Psalmist, "enthroned in heaven," look down upon Thy servant Joseph at
this time; and let faith on the name of Thy Son Jesus Christ, to a
greater degree than Thy servant ever yet has enjoyed, be conferred upon
him, even the faith of Elijah; and let the lamp of eternal life be lit
up in his heart, never to be taken away; and let the words of eternal
life be poured upon the soul of Thy servant, that he may know {128} Thy
will, Thy statutes, and Thy commandments, and Thy judgments, to do them.

As the dews upon Mount Hermon, may the distillations of Thy divine
grace, glory, and honor, in the plenitude of Thy mercy, and power, and
goodness, be poured down upon the head of Thy servant, O Lord, God, my
heavenly Father, shall it be in vain, that Thy servant must needs be
exiled from the midst of his friends, or be dragged from their bosoms,
to clank in cold and iron chains; to be thrust within the dreary prison
walls; to spend days of sorrow and grief, and misery there, by the hand
of an infuriated, incensed, and infatuated foe; to glut their infernal
and insatiable desire upon innocent blood; and for no other cause, on
the part of Thy servant, than for the defense of innocence; and Thou
a just God will not hear his cry? Oh, no; Thou wilt hear me--a child
of woe pertaining to this mortal life, because of sufferings here, but
not for condemnation that shall come upon him in eternity; for Thou
knowest, O God, the integrity of his heart. Thou hearest me, and I knew
that Thou wouldst hear me, and mine enemies shall not prevail; they
all shall melt like wax before Thy face, and, as the mighty floods
and waters roar, or as the bellowing earthquake's devouring gulf, or
rolling thunder's loudest peal, or vivid forked lightning's flash, or
sound of the archangel's trump, or voices of the Eternal God,--so shall
the souls of my enemies be made to feel in an instant, suddenly, and
shall be taken, and ensnared, and fall backwards, and stumble in the
ditch they have dug for my feet, and the feet of my friends, and perish
in their own infamy and shame, be thrust down to an eternal hell, for
their murderous and hellish deeds!

I design to renew this subject at a future time.

Received an interesting visit from mother and aunt Temperance Mack. My
health and spirits good.

This afternoon received a few lines from Emma, informing me that she
would expect me home this evening, believing {129} that she could take
care of me better at home than elsewhere. Accordingly, soon after dark,
I started for home, and arrived safe, without being noticed by any
person. All is quiet in the city.

{130}



CHAPTER VII.

EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT--THE
PROPHET'S REAPPEARANCE AMONG THE PEOPLE--HIS DISCOURSE AT THE SPECIAL
CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO.

_Wednesday, August 24_.--At home all day; received a visit from
Brothers Newel K. Whitney and Isaac Morley.

_Letter of Governor Carlin to Emma Smith, anent the Prophet's
Difficulties in Missouri_.

    QUINCY, August 24, 1842.

    DEAR MADAM.--Your letter of this date has just been handed to me,
    which recalls to my mind your great solicitude in reference to the
    security and welfare of your husband; but I need not say it recalls
    to my mind the subject matter of your solicitude, because that
    subject, except at short intervals, has not been absent from my
    mind. I can scarcely furnish you a justifiable apology for delaying
    a reply so long; but, be assured, madam, it is not for want of
    regard for you and your peace of mind that I have postponed, but a
    crowd of public business which has required my whole time, together
    with very ill health, since the receipt of your former letter;
    and it would be most gratifying to my feelings now if due regard
    to public duty would enable me to furnish such a reply as would
    fully conform to your wishes; but my duty in reference to all
    demands made by executives of other states for the surrender of
    fugitives from justice, appears to be plain and simple, consisting
    entirely of an executive, and not a judicial character, leaving
    me no discretion or adjudication as to the innocence or guilt of
    persons so demanded and charged with crime; and it is plain that
    the Constitution and laws of the United States, in reference to
    fugitives from justice, presumes and contemplates that the laws
    of the several states are ample to do justice to all who may be
    charged with crime; and the statute of this state simply requires,
    "That whenever the executive of any other state, or of any
    territory of the United States, shall demand of the executive of
    this state any person as a fugitive from justice, and shall have
    complied with the requisitions of the Act of Congress in that case
    {131} made and provided, it shall be the duty of the executive of
    this state to issue his warrant under the seal of the state to
    apprehend the said fugitive," &c.

    With the constitution and laws before me, my duty is so plainly
    marked out that it would be impossible to err, so long as I abstain
    from usurping the right of adjudication. I am aware that a strict
    enforcement of the laws by an executive, or a rigid administration
    of them by a judicial tribunal, often results in hardships to those
    involved; and to you it doubtless appears peculiarly so, in the
    present case of Mr. Smith.

    If, however, as you allege, he is innocent of any crime, and the
    proceedings are illegal, it would be the more easy for him to
    procure an acquittal. In reference to the remark you attribute
    to me that I "would not advise Mr. Smith ever to trust himself
    in Missouri," I can only say, as I have heretofore said on many
    occasions, that I never have entertained a doubt that, if Mr. Smith
    should submit to the laws of Missouri, the utmost latitude would be
    allowed him in his defense, and the fullest justice done him; and
    I only intended to refer, (in the remark made to you, when at my
    house) to the rabble, and not to the laws of Missouri.

    Very much has been attributed to me, in reference to General Smith,
    that is without foundation in truth: a knowledge of which fact
    enables me to receive what I hear, as coming from him, with great
    allowance.

    In conclusion, dear madam, I feel conscious when I assure you that
    all my official acts in reference to Mr. Smith have been prompted
    by a strict sense of duty, and in discharge of that duty, have
    studiously pursued that course least likely to produce excitement
    and alarm, both in your community and the surrounding public; and
    I will here add that I much regret being called upon to act at all
    and that I hope he will submit to the laws and that justice will
    ultimately be done.

    Be pleased to present my best respects to Mrs. Smith and Miss Snow,
    your companions when at Quincy, and accept of my highest regard for
    yourself and best wishes for your prosperity and happiness.

    Your obedient servant,

    THOS. CARLIN.

    _To Mrs. Emma Smith:_

[Sidenote: Plans for the Defense of the Church.]

_Friday, August 26_.--At home all day. In the evening, in council with
some of the Twelve and others. I gave some important instructions upon
the situation of the Church, showing that it was necessary that the
officers who could should go abroad through the states; and inasmuch
as a great {132} excitement had been raised, through the community at
large, by the falsehoods put in circulation by John C. Bennett and
others, it was wisdom in God that the Elders should go forth and deluge
the state with a flood of truth, setting forth the mean, contemptible
persecuting conduct of ex-Governor Boggs of Missouri, and those
connected with him in his mean and corrupt proceedings, in plain terms,
so that the world might understand the abusive conduct of our enemies,
and stamp it with indignation.

I advised the Twelve to call a special conference on Monday next to
give instructions to the Elders, and call upon them to go forth upon
this important mission; meantime that all the affidavits concerning
Bennett's conduct be taken and printed, so that each Elder could be
properly furnished with correct and weighty testimony to lay before the
public.

Great distress prevails in England on account of the dull state of
trade.

_Saturday, 27_.--In the assembly room with some of the Twelve and
others, who were preparing affidavits for the press.

_Emma Smith's Letter to Governor Carlin.--Defense of the Prophet,
Arraignment of Missouri_.

    NAUVOO, August 27, 1842.

    _To his Excellency Governor Carlin:_

    DEAR SIR:--I received your letter of the 24th in due time, and
    now tender you the sincere gratitude of my heart for the interest
    which you have felt in my peace and prosperity; and I assure you
    that every act of kindness and every word of consolation have been
    thankfully received and duly appreciated by me and my friends also;
    and I much regret your ill health, but still hope that you will
    avail yourself of sufficient time to investigate our cause, and
    thoroughly acquaint yourself with the illegality of the prosecution
    instituted against Mr. Smith. And I now certify that Mr. Smith,
    myself nor any other person, to my knowledge, has ever, nor do
    we, at this time, wish your honor to swerve from your duty as an
    executive in the least.

    But we do believe that it is your duty to allow us, in this place,
    the {133} privileges and advantages guaranteed to us by the laws of
    this state and the United States. This is all we ask; and if we can
    enjoy these rights unmolested, it will be the ultimate end of all
    our ambition; and the result will be peace and prosperity to us,
    and all the surrounding country, so far as we are concerned. Nor do
    we wish to take any undue advantage of any intricate technicalities
    of law, but honorably and honestly to fulfil all of the laws of
    this state and of the United States; and then, in turn to have the
    benefits resulting from an honorable execution of those laws.

    And now, your excellency will not consider me assuming any
    unbecoming dictation; but recollect that the many persecutions that
    have been got up unjustly and pursued illegally against Mr. Smith,
    instigated by selfish and irreligious motives, have obliged me
    to know something for myself. Therefore, let me refer you to the
    eleventh section of our city charter--"All power is granted to the
    city council to make, ordain, establish and execute all ordinances,
    not repugnant to the Constitution of the State, or of the United
    States, or, as they may deem necessary, for the peace and safety of
    said city." Accordingly there is an ordinance passed by the city
    council to prevent our people from being carried off by an illegal
    process; and if any one thinks he is illegally seized, under this
    ordinance, he claims the right of habeas corpus, under section 17
    of the charter, to try the question of identity, which is strictly
    constitutional.

    These powers are positively granted in the charter over your own
    signature. And now, dear sir, where can be the justice in depriving
    us of these rights which are lawfully ours, as well as they are the
    lawful rights of the inhabitants of Quincy, and Springfield and
    many other places, where the citizens enjoy the advantages of such
    ordinances without controversy?

    With these considerations, and many more which might be adduced,
    give us the privilege, and we will show your honor, and the world
    besides, if required, that the Mr. Smith referred to in the demand
    from Missouri, is not the Joseph Smith of Nauvoo, for he was not in
    Missouri; neither is he described in the writ according as the law
    requires; and that he is not a fugitive from justice. Why, then,
    be so strenuous to have my husband taken, when you know him to be
    innocent of an attempt on the life of Governor Boggs, and that he
    is not a fugitive from justice?

    It is not the fear of a just decision against him that deters Mr.
    Smith from going into Missouri, but it is an actual knowledge that
    it was never intended he should have a fair trial.

    And now, sir, if you were not aware of the fact, I will acquaint
    you with it now, that there were lying in wait, between this place
    and Warsaw, {134} twelve men from Jackson county, Missouri, for
    the purpose of taking Mr. Smith out of the hands of the officers
    who might have him in custody. Also those two men from Missouri
    that were here with Messrs. King and Pitman divulged the most
    illegal and infernal calculations concerning taking Mr. Smith into
    Missouri, the evidence of which we can furnish you at any time, if
    required.

    And, dear sir, our good feelings revolt at the suggestion that
    your excellency is acquainted with the unlawful measures taken by
    those engaged in the prosecution--measures, which, if justice was
    done to others, as it would be done to us, were we to commit as
    great errors in our proceedings, would subject all concerned in the
    prosecution to the penalty of the law, and that without mercy.

    I admit, sir, that it is next to an impossibility for any one to
    know the extent of the tyranny, treachery and knavery of a great
    portion of the leading characters of the state of Missouri; yet
    it only requires a knowledge of the Constitution of the United
    States and statutes of the state of Missouri, and a knowledge of
    the outrage committed by some of the inhabitants of that state
    upon the people called "Mormons," and that passed unpunished by
    the administrators of the law, to know that there is not the least
    confidence to be placed in any of those men that were engaged in
    those disgraceful transactions.

    If the law was made for the lawless and disobedient, and punishment
    instituted for the guilty, why not execute the law upon those that
    have transgressed it, and punish those who have committed crime,
    and grant encouragement to the innocent, and liberality to the
    industrious and peaceable?

    And now I entreat your honor to bear with me patiently while I ask
    what good can accrue to this state or the United States, or any
    part of this state, or the United States, or to yourself, or to any
    other individual, to continue this persecution upon this people, or
    upon Mr. Smith--a persecution that you are well aware, is entirely
    without any just foundation or excuse?

    With sentiments of due respect, I am your most obedient servant,

    EMMA SMITH.

_Happiness_.[A]

[Footnote A: It is not positively known what occasioned the writing of
this essay; but when it is borne in mind that at this time the new law
of marriage for the Church--marriage for eternity, including plurity of
wives under some circumstances--was being introduced by the Prophet, it
is very likely that the article was written with a view of applying the
principles here expounded to the conditions created by introducing said
marriage system.]

    Happiness is the object and design of our existence; and will be
    the end thereof, if we pursue the path that leads to it; and this
    path is virtue, {135} uprightness, faithfulness, holiness, and
    keeping all the commandments of God. But we cannot keep all the
    commandments without first knowing them, and we cannot expect to
    know all, or more than we now know unless we comply with or keep
    those we have already received. That which is wrong under one
    circumstance, may be, and often is, right under another.

    God said, "Thou shalt not kill;" at another time He said, "Thou
    shalt utterly destroy." This is the principle on which the
    government of heaven is conducted--by revelation adapted to the
    circumstances in which the children of the kingdom are placed.
    Whatever God requires is right, no matter what it is, although
    we may not see the reason thereof till long after the events
    transpire. If we seek first the kingdom of God, all good things
    will be added. So with Solomon: first he asked wisdom, and God gave
    it him, and with it every desire of his heart, even things which
    might be considered abominable to all who understand the order of
    heaven only in part, but which in reality were right because God
    gave and sanctioned by special revelation.

    A parent may whip a child, and justly, too, because he stole an
    apple; whereas if the child had asked for the apple, and the parent
    had given it, the child would have eaten it with a better appetite;
    there would have been no stripes; all the pleasure of the apple
    would have been secured, all the misery of stealing lost.

    This principle will justly apply to all of God's dealings with
    His children. Everything that God gives us is lawful and right;
    and it is proper that we should enjoy His gifts and blessings
    whenever and wherever He is disposed to bestow; but if we should
    seize upon those same blessings and enjoyments without law, without
    revelation, without commandment, those blessings and enjoyments
    would prove cursings and vexations in the end, and we should have
    to lie down in sorrow and wailings of everlasting regret. But in
    obedience there is joy and peace unspotted, unalloyed; and as God
    has designed our happiness--and the happiness of all His creatures,
    he never has--He never will institute an ordinance or give a
    commandment to His people that is not calculated in its nature to
    promote that happiness which He has designed, and which will not
    end in the greatest amount of good and glory to those who become
    the recipients of his law and ordinances. Blessings offered, but
    rejected, are no longer blessings, but become like the talent hid
    in the earth by the wicked and slothful servant; the proffered good
    returns to the giver; the blessing is bestowed on those who will
    receive and occupy; for unto him that hath shall be given, and
    he shall have abundantly, but unto him that hath not or will not
    receive, shall be taken away that which he hath, or might have had.

  {136} Be wise today; 'tis madness to defer:

  Next day the fatal precedent may plead.

  Thus on till wisdom is pushed out of time

  Into eternity.

    Our heavenly Father is more liberal in His views, and boundless
    in His mercies and blessings, than we are ready to believe or
    receive; and, at the same time, is more terrible to the workers of
    iniquity, more awful in the executions of His punishments, and more
    ready to detect every false way, than we are apt to suppose Him to
    be. He will be inquired of by His children. He says: "Ask and ye
    shall receive, seek and ye shall find;" but, if you will take that
    which is not your own, or which I have not given you, you shall be
    rewarded according to your deeds; but no good thing will I withhold
    from them who walk uprightly before me, and do my will in all
    things--who will listen to my voice and to the voice of my servant
    whom I have sent; for I delight in those who seek diligently to
    know my precepts, and abide by the law of my kingdom; for all
    things shall be made known unto them in mine own due time, and in
    the end they shall have joy.

_Sunday, 28_.--At home. James Whitehead, Peter Melling, Tarleton Lewis,
and Ezra Strong were received into the High Priests' quorum at Nauvoo.

The British convict ship, _Waterloo_, was wrecked at Cape Town, during
a gale. Two hundred lives lost.

_Monday, 29_.--

_Minutes of a Special Conference, held at Nauvoo_.

    This being the day appointed for the conference referred to on the
    26th instant, the elders assembled in the Grove near the Temple.
    About 10 o'clock in the forenoon, President Hyrum Smith introduced
    the object of the conference by stating that the people abroad
    had been excited by John C. Bennett's false statements, and that
    letters had frequently been received inquiring concerning the true
    nature of said reports; in consequence of which it is thought
    wisdom in God that every elder who can, should go forth to every
    part of the United States, and take proper documents with them,
    setting forth the truth as it is, and also preach the gospel,
    repentance, baptism, and salvation, and tarry preaching until they
    shall be called home. They must go wisely, humbly setting forth
    the truth as it is in God, and our persecutions, by which the tide
    of public opinion will be turned. There are many elders here doing
    little, and many people in the world who want to hear the truth.
    We want the official members to take their staff and go east {137}
    (not west); and if a mob should come here, they will only have
    women and children to fight with. When you raise churches, send the
    means you get to build the Temple, and get the people to take stock
    in the Nauvoo House. It is important that the Nauvoo House should
    be finished, that we may have a suitable place wherein to entertain
    the great ones of the earth, and teach them the truth. We want the
    Temple built, that we may offer our oblations, and where we can ask
    forgiveness of our sins every week, and forgive one another, and
    offer up our offering, and get our endowment. The gospel will be
    turned from the Gentiles to the Jews. Sometime ago, almost every
    person was ordained, the purpose was to have you tried and ready to
    receive your blessings. Every one is wanted to be ready in two or
    three days, and I expect there will be a liberal turn out.

[Sidenote: Return of the Prophet to the People.]

Near the close of Hyrum's remarks, I went upon the stand. I was
rejoiced to look upon the Saints once more, whom I have not seen
for about three weeks. They also were rejoiced to see me, and we
all rejoiced together. My sudden appearance on the stand, under
the circumstances which surrounded us, caused great animation and
cheerfulness in the assembly. Some had supposed that I had gone to
Washington, and some that I had gone to Europe, while some thought I
was in the city; but whatever difference of opinion had prevailed on
this point, we were now all filled with thanksgiving and rejoicing.

When Hyrum had done speaking, I arose and congratulated the brethren
and sisters on the victory I had once more gained over the Missourians.
I had told them formerly about fighting the Missourians, and about
fighting alone. I had not fought them with the sword, or by carnal
weapons; I had done it by stratagem, by outwitting them; and there had
been no lives lost, and there would be no lives lost, if they would
hearken to my counsel.

Up to this day God had given me wisdom to save the people who took
counsel. None had ever been killed who abode by my counsel. At Hauns'
Mill the brethren went contrary to my counsel; if they had not, their
lives would have been spared.

{138} [Sidenote: The Saints' Weapons of Warfare.]

I had been in Nauvoo all the while, and outwitted Bennett's associates,
and attended to my own business in the city all the time. We want to
whip the world, mentally, and they will whip themselves physically.
The brethren cannot have the tricks played upon them that were played
at Kirtland and Far West. They have seen enough of the tricks of their
enemies, and know better. Orson Pratt has attempted to destroy himself,
and caused almost all the city to go in search of him. Is it not enough
to put down all the infernal influences of the devil, what we have
felt and seen, handled and evidenced, of this work of God? But the
devil had influence among the Jews, after all the great things they had
witnessed, to cause the death of Jesus Christ, by hanging Him between
heaven and earth. They would deliver me up, Judas like; but a small
band of us shall overcome.

We don't want or mean to fight with the sword of the flesh, but we will
fight with the broad sword of the Spirit. Our enemies say our charter
and writs of habeas corpus are worth nothing. We say they came from the
highest authority in the state, and we will hold to them. They cannot
be disannulled or taken away.

[Sidenote: The Prophet's Plan of Campaign.]

I then told the brethren I was going to send all the elders away, and
when the mob came there would only be women and children to fight, and
they would be ashamed. I don't want you to fight, but go and gather
tens, hundreds, and thousands to fight for you. If oppression comes, I
will then show them that there is a Moses and a Joshua amongst us; and
I will fight them, if they don't take off oppression from me. I will do
as I have done this time, I will run into the woods, I will fight them
in my own way. I will send Brother Hyrum to call conferences everywhere
throughout the states, and let documents be taken along and show to the
world the corrupt and oppressive conduct of Boggs, {139} Carlin, and
others, that the public may have the truth laid before them.

Let the Twelve send all who will support the character of the Prophet,
the Lord's anointed; and if all who go will support my character, I
prophesy in the name of the Lord Jesus, whose servant I am, that you
will prosper in your missions. I have the whole plan of the kingdom
before me, and no other person has. And as to all that Orson Pratt,
Sidney Rigdon, or George W. Robinson can do to prevent me, I can kick
them off my heels, as many as you can name; I know what will become of
them.

I concluded my remarks by saying I have the best of feelings towards my
brethren, since this trouble began; but to the apostates and enemies, I
will give a lashing every opportunity, and I will curse them.

During the address, an indescribable transport of good feeling was
manifested by the assembly, and about 380 elders volunteered to go
immediately on the proposed mission.

Treaty signed between Great Britain and China, Chinese to pay
$31,000,000, throw open five ports for trade, and cede Hong Kong to
Great Britain.

_Tuesday, 30_.--At home through the day.

_Wednesday, 31_.--At home in the forenoon; afternoon rode to the Grove
with Emma, and attended the Female Relief Society's meeting.

The following minutes were reported by Miss E. R. Snow:--

_Minutes of the Female Relief Society's Meeting--Remarks of the
Prophet_.

    President Joseph Smith arose and said, "I am happy and thankful for
    the privilege of being present on this occasion. Great exertions
    have been made on the part of our enemies to carry me to Missouri
    and destroy my life; but the Lord has hedged up their way, and they
    have not, as yet, accomplished their purpose. God has enabled me to
    keep out of their hands. I have warred a good warfare, insomuch as
    I have out-generalled or whipped out all Bennett's corrupt host.

    My feelings at the present time are that, inasmuch as the Lord
    Almighty {140} has preserved me until today, He will continue to
    preserve me, by the united faith and prayers of the Saints, until
    I have fully accomplished my mission in this life, and so firmly
    established the dispensation of the fullness of the priesthood in
    the last days, that all the powers of earth and hell can never
    prevail against it.

    This constant persecution reminds me of the words of the Savior,
    when He said to the Pharisees, "Go ye, and tell that fox, Behold, I
    cast out devils, and I do cures today and tomorrow, and the third
    day I shall be perfected." I suspect that my Heavenly Father has
    decreed that the Missourians shall not get me into their power; if
    they do, it will be because I do not keep out of their way.

    I shall triumph over my enemies: I have begun to triumph over them
    at home, and I shall do it abroad. All those that rise up against
    me will surely feel the weight of their iniquity upon their own
    heads. Those that speak evil of me and the Saints are ignorant or
    abominable characters, and full of iniquity. All the fuss, and
    all the stir, and all the charges got up against me are like the
    jack-a-lantern, which cannot be found.

    Although I do wrong, I do not the wrongs that I am charged with
    doing: the wrong that I do is through the frailty of human nature,
    like other men. No man lives without fault. Do you think that even
    Jesus, if He were here, would be without fault in your eyes? His
    enemies said all manner of evil against Him--they all watched for
    iniquity in Him. How easy it was for Jesus to call out all the
    iniquity of the hearts of those whom He was among!

    The servants of the Lord are required to guard against those things
    that are calculated to do the most evil. The little foxes spoil
    the vines--little evils do the most injury to the Church. If you
    have evil feelings, and speak of them to one another, it has a
    tendency to do mischief. These things result in those evils which
    are calculated to cut the throats of the heads of the Church.

    When I do the best I can--when I am accomplishing the greatest
    good, then the most evils and wicked surmisings are got up against
    me. I would to God that you would be wise. I now counsel you, that
    if you know anything calculated to disturb the peace or injure the
    feelings of your brother or sister, hold your tongues, and the
    least harm will be done.

    The Female Relief Society have taken a most active part in my
    welfare against my enemies, in petitioning to the governor in my
    behalf. These measures were all necessary. Do you not see that I
    foresaw what was coming, beforehand, by the spirit of prophecy?
    All these movements had an influence in my redemption from the
    hand of my enemies. If these measures had not been taken, more
    serious consequences would {141} have resulted. I have come here
    to bless you. The Society have done well: their principles are to
    practice holiness. God loves you, and your prayers in my behalf
    shall avail much: let them not cease to ascend to God continually
    in my behalf. The enemies of this people will never get weary of
    their persecution against the Church, until they are overcome. I
    expect they will array everything against me that is in their power
    to control, and that we shall have a long and tremendous warfare.
    He that will war the true Christian warfare against the corruptions
    of these last days will have wicked men and angels of devils, and
    all the infernal powers of darkness continually arrayed against
    him. When wicked and corrupt men oppose, it is a criterion to judge
    if a man is warring the Christian warfare. When all men speak evil
    of you falsely, blessed are ye, &c. Shall a man be considered bad,
    when men speak evil of him? No. If a man stands and opposes the
    world of sin, he may expect to have all wicked and corrupt spirits
    arrayed against him. But it will be but a little season, and all
    these afflictions will be turned away from us, inasmuch as we
    are faithful, and are not overcome by these evils. By seeing the
    blessings of the endowment rolling on, and the kingdom increasing
    and spreading from sea to sea, we shall rejoice that we were not
    overcome by these foolish things.

    A few very important things have been manifested to me in my
    absence respecting the doctrine of baptism for the death, which I
    shall communicate to the Saints next Sabbath, if nothing should
    occur to prevent me.

    President Smith then addressed the throne of grace in fervent
    prayer.

    The prayers of the society were requested in behalf of Mr. Repshaw.

    President Joseph Smith remarked that Mrs. Repshaw had long since
    been advised to return to her husband. It has been ascertained, by
    good evidence, that she left her husband without just cause--that
    he is a moral man and a gentleman. She has got into a way of having
    revelations, but not the revelations of God. If she will go home
    and do her duty, we will pray for her; but, if not, our prayers
    will do her no good.

    President Smith said, "I have one remark to make respecting the
    baptism for the dead to suffice for the time being, until I have
    opportunity to discuss the subject at greater length--all persons
    baptized for the dead must have a recorder present, that he may
    be an eyewitness to record and testify of the truth and validity
    of his record. It will be necessary, in the Grand Council, that
    these things be testified to by competent witnesses. Therefore let
    the recording and witnessing of baptisms for the dead be carefully
    attended to from this time forth. If there is any lack, it may be
    at the expense of our friends; they may not come forth."

    Closed with prayer by Elder Derby.

{142}



CHAPTER VIII.

INSTRUCTIONS ON BAPTISM FOR THE DEAD--CORRESPONDENCE BETWEEN EMMA SMITH
AND GOVERNOR CARLIN--THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON
BENNETT.

[Sidenote: Hyde's Pamphlet]

Some time this month [August, 1842] Elder Hyde published a pamphlet
in the German language, in Germany, entitled "A Cry out of the
Wilderness," &c., of about 120 pages, setting forth the rise, progress
and doctrines of the Church of Jesus Christ of Latter-day Saints.

About this time, while I was crossing from Montrose to Nauvoo in a boat
in company with Brother Hyrum, we passed through an immense shoal of
fish of considerable size. Hundreds jumped in and over the boat; but we
succeeded in catching about sixteen, which we brought to shore.

_Thursday, September 1, 1842_.--During the forenoon in the Assembly
Room, and in the afternoon at home, attending to business. Wrote the
following:

_A Letter from the Prophet to the Saints at Nauvoo--Directions on
Baptism for the Dead_. [A]

[Footnote A: See Doc. and Cov. cxxvii. See also _Times and Seasons_
vol. III, page 919.]

    To all the Saints in Nauvoo.--Forasmuch as the Lord has revealed
    unto me that my enemies, both in Missouri and this state, were
    again in the pursuit of me; and inasmuch as they pursue me without
    a cause, and have not the least shadow or coloring of justice
    or right on their side, in the getting up of their prosecutions
    against me; and inasmuch as their pretensions are all founded in
    falsehood of the blackest dye, I have thought it expedient and
    wisdom in me to leave the place for a short season, for my own
    safety and the safety of this people.

    I would say to all those with whom I have business, that I have
    left my affairs with agents and clerks, who will transact all
    business in a {143} prompt and proper manner, and will see that
    all my debts are cancelled in due time, by turning out property,
    or otherwise, as the case may require, or as the circumstances may
    admit of. When I learn that the storm is fully blown over, then I
    will return to you again.

    2. And as for the perils which I am called to pass through, they
    seem but a small thing to me, as the envy and wrath of man have
    been my common lot all the days of my life; and for what cause it
    seems mysterious, unless I was ordained from before the foundation
    of the world, for some good end, or bad, as you may choose to call
    it. Judge ye for yourselves. God knoweth all these things, whether
    it be good or bad.

    But, nevertheless, deep water is what I am wont to swim in; it all
    has become second nature to me. And I feel, like Paul, to glory in
    tribulation: for to this day has the God of my fathers delivered me
    out of them all, and will deliver me from henceforth; for behold,
    and lo, I shall triumph over all my enemies, for the Lord God hath
    spoken it.

    3. Let all the Saints rejoice, therefore, and be exceedingly
    glad, for Israel's God is their God; and he will mete out a just
    recompense of reward upon the heads of all your oppressors.

    4. And again, verily, thus saith the Lord, let the work of my
    Temple, and all the works which I have appointed unto you, be
    continued on and not cease; and let your diligence and your
    perseverance, and patience, and your works be redoubled; and you
    shall in no wise lose your reward, saith the Lord of Hosts; and if
    they persecute you, so persecuted they the prophets and righteous
    men that were before you. For all this there is a reward in heaven.

    5. And again I give unto you a word in relation to the baptism for
    your dead.

    6. Verily thus saith the Lord unto you concerning your dead: when
    any of you are baptized for your dead, let there be a recorder; and
    let him be eyewitness of your baptisms; let him hear with his ears,
    that he may testify of a truth, saith the Lord.

    7. That in all your recordings it may be recorded in heaven;
    whatsoever you bind on earth may be bound in heaven; whatever you
    loose on earth shall be loosed in heaven.

    8. For I am about to restore many things to the earth pertaining to
    the Priesthood, saith the Lord of Hosts.

    9. And again, let all the records be had in order, that they may be
    put in the archives of my Holy Temple, to be held in remembrance
    from generation to generation, saith the Lord of Hosts.

    10. I will say to all the Saints, that I desired with exceedingly
    great desire to have addressed them from the stand on the subject
    of baptism for the dead, on the following Sabbath. But inasmuch as
    it is out of {144} my power to do so, I will write the word of the
    Lord from time to time, on that subject and send it you by mail, as
    well as many other things.

    11. And now I close my letter for the present, for the want of more
    time; for the enemy is on the alert; and, as the Savior said, the
    prince of this world cometh, but he hath nothing in me.

    12. Behold my prayer to God is, that you all may be saved: and I
    subscribe myself your servant in the Lord, Prophet and Seer of the
    Church of Jesus Christ of Latter-day Saints.

    JOSEPH SMITH.

The following is from the _Times and Seasons_ of September 1st.

_Excerpt from a Communication from William Law_.

    Let none suppose that God is angry with His Saints because He
    suffers the hand of persecution to come upon them. He chasteneth
    those whom He loveth, and trieth and proveth every son and
    daughter, that they may be as gold seven times purified. Rejoice
    then, ye Saints of the Most High; for the God of Abraham is your
    God, and He will deliver you from all your enemies. Seek diligently
    to know His will, and observe to do it. Be zealous in the cause
    of truth, in building up the kingdom of Christ upon the earth,
    in rearing up the Temple of God at Nauvoo, and in all works of
    righteousness. And say not "The Lord delayeth His coming;" for
    behold the day draweth near; the hour approacheth; be ye ready.

    Be virtuous, be just, be honorable, be full of faith, love and
    charity; pray much and be patient; wait a little season and the
    voice of God shall thunder from the heavens. His voice shall be
    very terrible; then the wicked shall tremble and fall back; they
    shall be taken in their own snares, and fall into the pit that they
    have digged for others; but the just shall live by faith, and shall
    shine forth as the stars in the firmament; their glory shall be as
    the brightness of the sun; for they are God's.

    WILLIAM LAW.

_Friday, 2_.--Spent the day at home. A report reached the city this
afternoon that the sheriff was on his way to Nauvoo with an armed force.

_Saturday, 3_.--In the morning at home, in company with John F.
Boynton. [B]

[Footnote B: John F. Boynton, as will be remembered, was at one time a
member of the quorum of the Twelve Apostles in the Kirtland period of
Church history; see Vol. II, pp. 187 and 191.]

{145} [Under this date, the Prophet's secretary wrote the following:]

_An Attempt to Arrest the Prophet_.

    A letter was received from Brother Hollister to the effect that
    the Missourians were again on the move, and that two requisitions
    were issued, one on the governor of this state, and the other on
    the governor of Iowa. Their movements were represented as being
    very secret and resolute. Soon after 12 o'clock, Pitman, the deputy
    sheriff, and two other men came into the house. It appears that
    they had come up the riverside, and hitched their horses below
    the Nauvoo House, and then proceeded on foot undiscovered, until
    they got into the house. When they arrived, President Joseph Smith
    was in another apartment of the house, eating dinner with his
    family. John Boynton happened to be the first person discovered by
    the sheriffs, and they began to ask him where Mr. Smith was. He
    answered that he saw him early in the morning; but did not say that
    he had seen him since.

    While this conversation was going on, President Joseph Smith passed
    out of the back door, and through the corn in his garden to Brother
    Newel K. Whitney's. He went up stairs undiscovered. Meantime Sister
    Emma went and conversed with the sheriffs. Pitman said he wanted
    to search the house for Mr. Smith. In answer to a question by
    Sister Emma, he said he had no warrant authorizing him to search,
    but insisted upon searching the house. She did not refuse, and
    accordingly they searched through, but to no effect.

    This is another testimony and evidence of the mean, corrupt,
    illegal proceedings of our enemies, notwithstanding the
    Constitution of the United States says, Article 4th, "The right
    of the people to be secure in their persons, houses, papers and
    effects against unreasonable searches and seizures shall not be
    violated, and no warrants shall issue but upon probable cause,
    supported by oath or affirmation, and particularly describing the
    place to be searched and the persons or things to be seized."

    Yet these men audaciously, impudently and altogether illegally
    searched the house of President Joseph Smith even without any
    warrant or authority whatever. Being satisfied that he was not
    in the house, they departed. They appeared to be well armed, and
    no doubt intended to take him either dead or alive; which we
    afterwards heard they had said they would do; but the Almighty
    again delivered His servant from their bloodthirsty grasp.

    It is rumored that there are fifteen men in the city along with the
    sheriffs, and that they dined together today at Amos Davis's. Soon
    after sundown, Thomas King and another person arrived at the house
    and {146} demanded to search, which they immediately did; but,
    finding nothing they also went towards Davis's. Some of them were
    seen about afterwards; but at about ten o'clock all was quiet.

    It is said that they started from Quincy yesterday, expecting
    and fully determined to reach Nauvoo in the night, and fall upon
    the house unawares; but report says they lost the road, and got
    scattered away one from another, and could not get along until
    daylight. This, in all probability, is true, as they appeared much
    fatigued, and complained of being weary and sore from riding.

    President Smith, accompanied by Brother Erastus Derby, left Brother
    Whitney's about nine o'clock, and went to Brother Edward Hunter's,
    where he was welcomed, and made comfortable by the family, and
    where he can be kept safe from the hands of his enemies.

_Sunday, 4_.--Hyrum Smith and William Law left for the Eastern States.

_Monday, 5_.--The sisters wrote as follows:

_Petition of the Female Relief Society to Governor Carlin_.

    _To his Excellency Thomas Carlin, Governor of the State of
    Illinois:_

    We, the undersigned members of the Nauvoo Relief Society, and
    Ladies of Nauvoo, hearing many reports concerning mobs, threats
    of extermination, and other excitement, set on foot by John C.
    Bennett, calculated to disturb the peace, happiness and well-being
    of this community, have taken the liberty to petition your
    Excellency for protection.

    It may be considered irrelevant for ladies to petition your
    Excellency on the above-named subject, and may be thought by you,
    Sir, to be officious, and that it would be more becoming for our
    husbands, fathers, brothers and sons to engage in this work, and in
    our defense. This, Sir, we will admit, in ordinary cases is right,
    and that it would be more consistent with the delicacy of the
    female character to be silent; but on occasions like the present,
    our desires for the peace of society, the happiness of our friends,
    the desire to save the lives of our husbands, our fathers, our
    brothers, our children, and our own lives, will be a sufficient
    palliation, in the estimation of your Excellency, for the step
    we have taken in presenting this petition, in support of the one
    already sent your Excellency by the male inhabitants of this city.

    We would respectfully represent to your Excellency that we have not
    yet forgotten the scenes of grief, misery and woe that we had to
    experience from the hands of ruthless and bloodthirsty mobs in the
    state of Missouri. The cup of misery was prepared by lying, slander
    {147} and misrepresentation. It was wrung out and filled by tyranny
    and oppression, and by a ruthless, inhuman mob. We had to drink it
    to the dregs.

    Your Excellency will bear with us if we remind you of the
    cold-blooded atrocities that we witnessed in that state. Our
    bosoms heave with horror, our eyes are dim, our knees tremble,
    our hearts are faint, when we think of their horrid deeds; and if
    the petitions of our husbands, brothers, fathers, and sons will
    not answer with your Excellency, we beseech you to remember that
    of their wives, mothers, sisters and daughters. Let the voice of
    injured innocence in Missouri speak; let the blood of our fathers,
    our brothers, our sons and our daughters speak; let the tears of
    the widows and orphans, the maimed and impoverished speak; and
    let the injuries sustained by fifteen thousand innocent, robbed,
    spoiled, persecuted, and injured people speak; let the tale of woe
    be told; let it be told without embellishment, prejudice or color;
    and we are persuaded there is no heart but will be softened, no
    feelings but will be affected, and no person, but will flee to our
    relief.

    Far be it from us to accuse your Excellency of obduracy or
    injustice. We believe you to be a humane, feeling, benevolent and
    patriotic man; and therefore we appeal to you.

    Concerning John C. Bennett who is trying with other political
    demagogues, to disturb our peace, we believe him to be an
    unvirtuous man and a most consummate scoundrel, a stirrer up of
    sedition, and a vile wretch unworthy the attention or notice of any
    virtuous man; and his published statements concerning Joseph Smith
    are bare-faced, unblushing falsehoods.

    We would further recommend to your Excellency, concerning Joseph
    Smith, that we have the utmost confidence in him, as being a man of
    integrity, honesty, truth, and patriotism. We have never, either
    in public or private, heard him teach any principles but the
    principles of virtue and righteousness. And so we have knowledge,
    and we know him to be a pure, chaste, virtuous and godly man.

    Under these circumstances, we would petition your Excellency to
    exert your privilege in an official capacity, and not to suffer
    him (should he be demanded) to go into the state of Missouri; for
    we know that, if he should, it would be the delivering up the
    innocent to be murdered. We would represent to your Excellency
    that we are a law-abiding people, a virtuous people, and we would
    respectfully refer your Excellency to the official documents of the
    state during our three years' residence in it, in proof of this.
    If we transgress laws, we are willing to be tried by those laws,
    but we dread mobs, we dread illegal process; we dread fermentation,
    calumny and lies, knowing that our difficulties in Missouri first
    commenced with these things.

    {148} We pray that we may not be delivered into the hands of mobs,
    or subjected to illegal proceedings of the militia, but that we
    may have the privilege of self-defense, in case of attack, without
    having to contend with legalized mobs as in Missouri; and we
    therefore appeal to the honor, philanthropy, justice, benevolence
    and patriotism of your Excellency, to afford us all legal
    protection and to grant us our request; and we, as in duty bound,
    will ever pray.

_Tuesday, September 6, 1842_.--I wrote as follows:

_Letter of the Prophet to the Church--Further Directions on Baptism
for the Dead_. [C]

[Footnote C: See Doc. and Cov. sec. cxxviii.]

    NAUVOO, September 6, 1842.

    _To the Church of Jesus Christ of Latter-day Saints, greeting:_--

    1. As I stated to you in my letter, before I left my place, that I
    would write to you from time to time, and give you information in
    relation to many subjects, I now resume the subject of the baptism
    for the dead, as that subject seems to occupy my mind, and press
    itself upon my feelings the strongest, since I have been pursued by
    my enemies.

    2. I wrote a few words of revelation to you concerning a recorder.
    I have had a few additional views in relation to this matter, which
    I now certify. That is, it was declared in my former letter that
    there should be a recorder who should be eye-witness, and also to
    hear with his ears, that he might make a record of a truth before
    the Lord.

    3. Now, in relation to this matter, it would be very difficult
    for one recorder to be present at all times, and to do all the
    business. To obviate this difficulty, there can be a recorder
    appointed in each ward of the city, who is well qualified for
    taking accurate minutes; and let him be very particular and precise
    in taking the whole proceedings, certifying in his record that he
    saw with his eyes and heard with his ears, giving the date, and
    names, &c., and the history of the whole transaction; naming also,
    some three individuals that are present, if there be any present,
    who can at any time, when called upon, certify to the same, that in
    the mouth of two or three witnesses every word may be established.

    4. Then let there be a general recorder, to whom these other
    records can be handed, being attended with certificates over their
    own signatures, certifying that the record they have made is true.
    Then the general church recorder can enter the record on the
    general church book, with the certificates and all the attending
    witnesses, with his own statement that he verily believes the above
    statement and records to be true, from his knowledge of the general
    character and appointment of those {149} men by the Church. And
    when this is done on the general church book, the record shall be
    just as holy, and shall answer the ordinance just the same as if he
    had seen with his eyes, and heard with his ears, and made a record
    of the same on the general church book.

    5. You may think this order of things to be very particular; but
    let me tell you that it is only to answer the will of God, by
    conforming to the ordinance and preparation that the Lord ordained
    and prepared before the foundation of the world, for the salvation
    of the dead who should die without a knowledge of the gospel.

    6. And further, I want you to remember that John the Revelator was
    contemplating this very subject in relation to the dead, when he
    declared, as you will find recorded in Revelation xx, 12: "And I
    saw the dead, small and great, stand before God; and the books were
    opened; and another book was opened, which was the book of life;
    and the dead were judged out of those things which were written in
    the books, according to their works."

    7. You will discover, in this quotation, that the books were
    opened; and another book was opened, which was the book of life;
    but the dead were judged out of those things which were written
    in the books; according to their works: consequently, the books
    spoken of must be the books which contained the record of their
    works; and refer to the records which are kept on the earth. And
    the book which was the book of life is the record which is kept in
    heaven; the principle agreeing precisely with the doctrine which
    is commanded you in the revelation contained in the letter which I
    wrote to you previously to my leaving my place, that in all your
    recordings it may be recorded in heaven.

    8. Now, the nature of this ordinance consists in the power of
    the priesthood, by the revelation of Jesus Christ; wherein it is
    granted that whatsoever you bind on earth shall be bound in heaven,
    and whatsoever you loose on earth shall be loosed in heaven. Or in
    other words, taking a different view of the translation, whatsoever
    you record on earth shall be recorded in heaven, and whatsoever
    you do not record on earth shall not be recorded in heaven; for
    out of the books shall your dead be judged, according to their own
    works, whether they themselves have attended to the ordinances in
    their own _propria persona_ or by the means of their own agents,
    according to the ordinance which God has prepared for their
    salvation from before the foundation of the world, according to the
    records which they have kept concerning their dead.

    9. It may seem to some to be a very bold doctrine that we talk
    of--a power which records or binds on earth, and binds in heaven:
    nevertheless, in all ages of the world, whenever the Lord has
    given a dispensation of the priesthood to any man by actual
    revelation, or any set of men, this power has always been given.
    Hence, whatsoever those men {150} did in authority, in the name
    of the Lord, and did it truly and faithfully, and kept a proper
    and faithful record of the same, it became a law on earth and in
    heaven, and could not be annulled, according to the decrees of the
    great Jehovah. This is a faithful saying--who can hear it?

    10. And again, for a precedent, Matthew xvi: 18, 19. "And I also
    say unto thee, that thou art Peter; and upon this rock I will build
    my church, and the gates of hell shall not prevail against it:
    and I will give unto thee the keys of the kingdom of heaven; and
    whatsoever thou shalt bind on earth shall be bound in heaven, and
    whatsoever thou shalt loose on earth shall be loosed in heaven."

    11. Now the great and grand secret of the whole matter, and the
    _summum bonum_ of the whole subject that is lying before us,
    consists in obtaining the powers of the holy priesthood; for him to
    whom these keys are given, there is no difficulty in obtaining a
    knowledge of facts in relation to the salvation of the children of
    men, both as well for the dead as for the living.

    12. Herein is glory, and honor, and immortality, and eternal life:
    The ordinance of baptism by water, to be immersed therein in order
    to answer to the likeness of the dead, that one principle might
    accord with the other. To be immersed in the water and come forth
    out of the water is in the likeness of the resurrection of the
    dead, in coming forth out of their graves. Hence, this ordinance
    was instituted to form a relationship with the ordinance of baptism
    for the dead, being in likeness of the dead.

    13. Consequently, the baptismal font was instituted as a simile of
    the grave, and was commanded to be in a place underneath where the
    living are wont to assemble, to show forth the living and the dead,
    and that all things may have their likeness, and that they may
    accord one with another,--that which is earthly conforming to that
    which is heavenly, as Paul hath declared, I Cor. xv: 46, 47, and 48.

    14. "Howbeit that was not first which is spiritual, but that which
    is natural, and afterwards that which is spiritual. The first man
    is of the earth, earthy; the second man is the Lord from heaven. As
    is the earthy, such are they also that are earthy; and as is the
    heavenly, such are they also that are heavenly." And as are the
    records on the earth in relation to your dead, which are truly made
    out, so also are the records in heaven. This, therefore, is the
    sealing and binding power, and, in one sense of the word, the keys
    of the kingdom, which consist in the key of knowledge.

    15. And now, my dearly beloved brethren and sisters, let me assure
    you that these are principles, in relation to the dead and the
    living, that cannot be lightly passed over, as pertaining to our
    salvation. For their {151} salvation is necessary and essential
    to our salvation, as Paul says concerning the fathers, "that they
    without us cannot be made perfect;" neither can we without our dead
    be made perfect.

    16. And now, in relation to the baptism for the dead, I will give
    you another quotation of Paul, I Corinthians xv: 29: "Else what
    shall they do which are baptized for the dead, if the dead rise not
    at all? why are they then baptized for the dead?"

    17. And again, in connection with this quotation, I will give you
    a quotation from one of the prophets, who had his eye fixed on the
    restoration of the priesthood, the glories to be revealed in the
    last days, and in an especial manner this most glorious of all
    subjects belonging to the everlasting gospel, viz., the baptism
    for the dead; for Malachi says, last chapter, verses 5th and 6th,
    "Behold I will send you Elijah the prophet before the coming of the
    great and dreadful day of the Lord; and he shall turn the heart of
    the fathers to the children, and the heart of the children to their
    fathers, lest I come and smite the earth with a curse."

    18. I might have rendered a plainer translation to this, but it
    is sufficiently plain to suit my purpose as it stands. It is
    sufficient to know, in this case, that the earth will be smitten
    with a curse, unless there is a welding link of some kind or
    other between the fathers and the children, upon some subject or
    other: and behold, what is that subject? It is the baptism for
    the dead. For we without them cannot be made perfect; neither can
    they without us be made perfect. Neither can they nor we be made
    perfect without those who have died in the gospel also; for it is
    necessary, in the ushering in of the dispensation of the fullness
    of times, which dispensation is now beginning to usher in, that a
    whole, and complete, and perfect union, and welding together of
    dispensations, and keys, and powers, and glories should take place,
    and be revealed, from the days of Adam even to the present time;
    and not only this, but those things which never have been revealed
    from the foundation of the world, but have been kept hid from the
    wise and prudent, shall be revealed unto babes and sucklings in
    this the dispensation of the fullness of times.

    19. Now, what do we hear in the gospel which we have received?
    "A voice of gladness! A voice of mercy from heaven, and a voice
    of truth out of the earth; glad tidings for the dead; a voice of
    gladness for the living and the dead; glad tidings of great joy.
    How beautiful upon the mountains are the feet of those that bring
    glad tidings of good things, and that say unto Zion, Behold! thy
    God reigneth. As the dews of Carmel, so shall the knowledge of God
    descend upon them."

    20. And again, what do we hear? Glad tidings from Cumorah! Moroni,
    an angel from heaven, declaring the fulfillment of the prophets
    {152}--the book to be revealed. A voice of the Lord in the
    wilderness of Fayette, Seneca county, declaring the three witnesses
    to bear record of the book. The voice of Michael on the banks of
    the Susquehanna, detecting the devil when he appeared as an angel
    of light. The voice of Peter, James, and John, in the wilderness
    between Harmony, Susquehanna county, and Colesville, Broome county,
    on the Susquehanna river, declaring themselves as possessing the
    keys of the kingdom and of the dispensation of the fullness of
    times.

    21. And again, the voice of God in the chamber of old Father
    Whitmer in Fayette, Seneca county, and at sundry times and in
    divers places, through all the travels and tribulations of this
    Church of Jesus Christ of Latter-day Saints. And the voice of
    Michael, the Archangel, the voice of Gabriel and of Raphael, and
    of divers angels from Michael or Adam down to the present time,
    all declaring their dispensation, their rights, their keys, their
    honors, their majesty and glory, and the power of their Priesthood;
    giving line upon line, precept upon precept; here a little, and
    there a little; giving us consolation by holding forth that which
    is to come, confirming our hopes.

    22. Brethren, shall we not go on in so great a cause? Go forward
    and not backward? Courage, brethren, and on, on to the victory!
    Let your hearts rejoice, and be exceeding glad. Let the earth
    break forth into singing. Let the dead speak forth anthems of
    eternal praise to the King Immanuel, who hath ordained before the
    world was, that which would enable us to redeem them out of their
    prisons; for the prisoners shall go free.

    23. Let the mountains shout for joy, and all ye valleys cry aloud;
    and all ye seas and dry lands tell the wonders of your eternal
    King. And ye rivers, and brooks, and rills flow down with gladness.
    Let the woods and all the trees of the field praise the Lord; and
    ye solid rocks weep for joy. And let the sun, moon, and the morning
    stars sing together, and let all the sons of God shout for joy.
    And let the eternal creation declare His name for ever and ever.
    And again I say, how glorious is the voice we hear from heaven,
    proclaiming in our ears, glory, and salvation, and honor, and
    immortality and eternal life, kingdoms, principalities and powers.

    24. Behold the great day of the Lord is at hand; and who can abide
    the day of His coming, and who can stand when He appeareth? For He
    is like a refiner's fire, and like fuller's soap; and He shall sit
    as a refiner and purifier of silver, and He shall purify the sons
    of Levi, and purge them as gold and silver, that they may offer
    unto the Lord an offering in righteousness. Let us, therefore, as
    a Church and a people, and as Latter-day Saints, offer unto the
    Lord an offering in righteousness, and let us present, in His holy
    Temple, when it is finished, a {153} book containing the records of
    our dead, which shall be worthy of all acceptation.

    25. Brethren, I have many things to say to you on the subject, but
    shall now close for the present, and continue the subject another
    time.

    I am, as ever, your humble servant, and never deviating friend,

    JOSEPH SMITH.

[Sidenote: The Letter's Effect]

The important instructions contained in the foregoing letter made
a deep and solemn impression on the minds of the Saints; and they
manifested their intentions to obey the instructions to the letter.

In the evening, William Clayton and Bishop Whitney called to see me
concerning a settlement with Edward Hunter. Also Brigham Young, Heber
C. Kimball, and Amasa Lyman, called to counsel concerning their mission
to the branches and people abroad.

_Wednesday, September 7_.--Early this morning Elders Adams and Rogers,
of New York, brought me several letters--one from Dr. Willard Richards,
who, referring to his visit with James Arlington Bennett, Esq., of
Arlington House, says, he "would be pleased to receive a letter of
President Joseph's own dictation, signed by his own hand;" which
request I was disposed to comply with, but deferred it till the next
day.

Governor Carlin wrote as follows:

_Governor Carlin's Letter to Emma Smith--Nauvoo's Charter and the
Writ of Habeas Corpus_.

    QUINCY, September 7, 1842.

    DEAR MADAM.--Your letter of the 27th ultimo was delivered to me
    on Monday, the 5th instant, and I have not had time to answer it
    until this evening; and I now appropriate a few moments to the
    difficult task of replying satisfactorily to its contents, every
    word of which evinces your devotedness to the interest of your
    husband, and pouring forth the effusions of a heart wholly his. I
    am thus admonished that I can say nothing, that does not subserve
    his interest that can possibly be satisfactory to you; and before
    I proceed, I will here repeat my great {154} regret that I have
    been officially called upon to act in reference to Mr. Smith in any
    manner whatever.

    I doubt not your candor when you say you do not desire me "to
    swerve from my duty as executive in the least," and all you ask is
    to be allowed the privileges and advantages guaranteed to you by
    the Constitution and laws. You then refer me to the 11th Section
    of the Charter of the city of Nauvoo, and claim for Mr. Smith the
    right to be heard by the Municipal Court of said city, under a writ
    of habeas corpus emanating from said court, when he was held in
    custody under an executive warrant.

    The Charter of the city of Nauvoo is not before me at this time;
    but I have examined both the Charters and city ordinances upon
    the subject and must express my surprise at the extraordinary
    assumption of power by the board of aldermen as contained in said
    ordinance! From my recollection of the Charter it authorizes the
    Municipal Court to issue writs of habeas corpus in all cases
    of imprisonment or custody arising from the authority of the
    ordinances of said city, but that the power was granted, or
    intended to be granted, to release persons held in custody under
    the authority of writs issued by the courts or the executive of the
    state, is most absurd and ridiculous; and to attempt to exercise it
    is a gross usurpation of power that cannot be tolerated.

    I have always expected and desired that Mr. Smith should avail
    himself of the benefits of the laws of this state, and, of course,
    that he would be entitled to a writ of habeas corpus issued by the
    Circuit Court, and entitled to a hearing before said court; but to
    claim the right of a hearing before the Municipal Court of the city
    of Nauvoo is a burlesque upon the city Charter itself.

    As to Mr. Smith's guilt or innocence of the crime charged upon
    him, it is not my province to investigate or determine; nor has
    any court on earth jurisdiction of his case, but the courts of the
    state of Missouri; and as stated in my former letter, both the
    Constitution and laws presume that each and every state in this
    Union are competent to do justice to all who may be charged with
    crime committed in said state.

    Your information that twelve men from Jackson county, Missouri,
    were lying in wait for Mr. Smith between Nauvoo and Warsaw,
    for the purpose of taking him out of the hands of the officers
    who might have him in custody, and murdering him, is like many
    other marvelous stories that you hear in reference to him--not
    one word of it true; but I doubt not that your mind has been
    continually harrowed up with fears produced by that and other
    equally groundless stories. That that statement is true is next
    to impossible; and your own judgment, if you will but give it
    scope, will soon set you right in reference to it. {155} If any of
    the citizens of Jackson county had designed to murder Mr. Smith,
    they would not have been so simple as to perpetrate the crime in
    Illinois, when he would necessarily be required to pass through
    to the interior of the state of Missouri, where the opportunity
    would have been so much better, and the prospect of escape much
    more certain. That is like the statement made by Mr. Smith's
    first messenger, after his arrest, to Messrs. Ralston and Warren,
    saying that I had stated that Mr. Smith should be surrendered to
    the authorities of Missouri, dead or alive; not one word of which
    was true. I have not the most distant thought that any person in
    Illinois or Missouri contemplated personal injury to Mr. Smith by
    violence in any manner whatever.

    I regret that I did not see General Law when last at Quincy. A
    previous engagement upon business that could not be dispensed with
    prevented, and occupied my attention that evening until dark.
    At half-past one o'clock p. m., I came home, and learned that
    the General had called to see me; but the hurry of business only
    allowed me about ten minutes time to eat my dinner, and presuming,
    if he had business of any importance, that he would remain in the
    city until I returned.

    It may be proper here, in order to afford you all the satisfaction
    in my power, to reply to a question propounded to my wife by
    General Law, in reference to Mr. Smith,--viz., whether any other
    or additional demand had been made upon me by the Governor of
    Missouri for the surrender of Mr. Smith. I answer, none. No change
    whatever has been made in the proceedings. Mr. Smith has been held
    accountable only for the charge as set forth in my warrant under
    which he was arrested.

    In conclusion you presume upon my own knowledge of Mr. Smith's
    innocence; and ask why the prosecution is continued against him.
    Here I must again appeal to your own good judgment; and you will
    be compelled to answer that it is impossible I could know him
    to be innocent; and, as before stated, it is not my province to
    investigate as to his guilt or innocence. But could I know him
    innocent, and were he my own son, I would nevertheless, (and the
    more readily) surrender him to the legally constituted authority to
    pronounce him innocent.

    With sentiments of high regard and esteem, your obedient servant,

    THOMAS CARLIN.

    To Mrs. Emma Smith.

Brothers Adams and Rogers called again this afternoon, and I related to
them many interpositions of Divine Providence in my favor, &c.

{156} _Thursday, 8_.--I dictated the following:

_The Prophet's Letter to James Arlington Bennett--The Forthcoming
Book of John C. Bennett_.

    NAUVOO, September 8, 1842.

    I have just received your very consoling letter, dated August 16,
    1842, which is, I think, the first letter you ever addressed to me,
    in which you speak of the arrival of Dr. Willard Richards, and of
    his personality very respectfully. In this I rejoice, for I am as
    warm a friend to Dr. Richards as he possibly can be to me. And in
    relation to his almost making a "Mormon" of yourself, it puts me in
    mind of the saying of Paul in his reply to Agrippa, Acts xxvi: 29,
    "I would to God that not only thou, but also all that hear me this
    day, were both almost and altogether such as I am, except these
    bonds." And I will here remark, my dear sir, that "Mormonism" is
    the pure doctrine of Jesus Christ; of which I myself am not ashamed.

    You speak also of Elder Foster, President of the Church in New
    York, in high terms; and of Dr. Bernhisel, in New York. These men
    I am acquainted with by information; and it warms my heart to know
    that you speak well of them, and, as you say, could be willing to
    associate with them for ever, if you never joined their Church
    or acknowledged their faith. This is a good principle; for when
    we see virtuous qualities in men, we should always acknowledge
    them, let their understanding be what it may in relation to creeds
    and doctrine; for all men are, or ought to be free, possessing
    unalienable rights, and the high and noble qualifications of the
    laws of nature and of self-preservation, to think, and act, and say
    as they please, while they maintain a due respect to the rights and
    privileges of all other creatures, infringing upon none.

    This doctrine I do most heartily subscribe to and practice, the
    testimony of mean men to the contrary notwithstanding. But, sir,
    I will assure you that my soul soars far above all the mean and
    groveling dispositions of men that are disposed to abuse me and my
    character, I therefore shall not dwell upon that subject.

    In relation to those men you speak of referred to above, I will
    only say that there are thousands of such men in this Church, who,
    if a man is found worthy to associate with, will call down the envy
    of a mean world, because of their high and noble demeanor; and it
    is with unspeakable delight that I contemplate them as my friends
    and brethren. I love them with a perfect love; and I hope they love
    me, and have no reason to doubt that they do.

    The next in consideration is John C. Bennett. I was his friend; I
    am yet his friend, as I feel myself bound to be a friend to all
    the sons {157} of Adam. Whether they are just or unjust, they have
    a degree of my compassion and sympathy. If he is my enemy, it is
    his own fault; and the responsibility rests upon his own head;
    and instead of arraigning his character before you, suffice it to
    say that his own conduct, wherever he goes, will be sufficient to
    recommend him to an enlightened public, whether for a bad man or a
    good one.

    Therefore whosoever will associate themselves with him, may be
    assured that I will not persecute them; but I do not wish their
    association, and what I have said may suffice on that subject, so
    far as his character is concerned. Now, in relation to his book
    that he may write. I will venture to prophesy that whoever has
    any hand in the matter, will find themselves in a poor fix in
    relation to the money matters; and as to my having any fears of the
    influence that he or any other man or set of men may have against
    me--I will say this is most foreign from my heart; for I never knew
    what it was, as yet, to fear the face of clay, or the influence of
    man. My fear, sir, is before God. I fear to offend Him, and strive
    to keep His commandments. I am really glad that you did not join
    John C. Bennett in relation to his book, from the assurances which
    I have that it will prove a curse to all those who touch it.

    In relation to the honor that you speak of, both for yourself and
    James Gordon Bennett, of the _Herald_, you are both strangers to
    me; and as John C. Bennett kept all his letters which he received
    from you entirely to himself, and there was no correspondence
    between you and me, that I know of, I had no opportunity to share
    very largely in the getting up of any of those matters. I could
    not, as I had not sufficient knowledge to enable me to do so. The
    whole, therefore, was at the instigation of John C. Bennett, and
    a quiet submission on the part of the rest, out of the best of
    feelings; but as for myself, it was all done at a time when I was
    overwhelmed with a great many business cares, as well as the care
    of all the churches. I must be excused, therefore, for any wrongs
    that may have taken place in relation to this matter; and so far as
    I obtain a knowledge of that which is right, it shall meet with my
    hearty approval.

    I feel to tender you my most hearty and sincere thanks for every
    expression of kindness you have tendered towards me or my brethren,
    and would beg the privilege of intruding myself a little while upon
    your patience, in offering a short relation of my circumstances. I
    am at this time persecuted the worst of any man on the earth, as
    well as this people, here in this place, and all our sacred rights
    are trampled under the feet of the mob. I am now hunted as a hart
    by the mob, under the pretense or shadow of law, to cover their
    abominable deeds. * * * * * * * *

    {158} I now appeal to you, sir, inasmuch as you have subscribed
    yourself our friend. Will you lift your voice and your arm with
    indignation against such unhallowed oppression? I must say, sir,
    that my bosom swells with unutterable anguish when I contemplate
    the scenes of horror that we have passed through in the state of
    Missouri, and then look, and behold, and see the storm and cloud
    gathering ten times blacker, ready to burst upon the heads of
    this innocent people. Would to God that I were able to throw off
    the yoke. Shall we bow down and be slaves? Are there no friends
    of humanity in a nation that boasts itself so much? Will not the
    nation rise up and defend us? If they will not defend us, will they
    not grant to lend a voice of indignation against such unhallowed
    oppression? Must the tens of thousands bow down to slavery and
    degradation? Let the pride of the nation arise and wrench those
    shackles from the feet of their fellow citizens, and their quiet,
    and peaceable, and innocent and loyal subjects. But I must forbear,
    for I cannot express my feelings.

    The legion would all willingly die in the defense of their rights;
    but what would this accomplish? I have kept down their indignation,
    and kept a quiet submission on all hands, and am determined to do
    so at all hazards. Our enemies shall not have it to say that we
    rebel against government or commit treason. However much they may
    lift their hands in oppression and tyranny, when it comes in the
    form of government we tamely submit, although it lead us to the
    slaughter and to beggary; but our blood be upon their garments:
    and those who look tamely on and boast of patriotism shall not be
    without their condemnation.

    And if men are such fools as to let once the precedent be
    established, and through their prejudices give assent to such
    abominations, then let the oppressor's hand lay heavily throughout
    the world, until all flesh shall feel it together, and until they
    may know that the Almighty takes cognizance of such things. And
    then shall church rise up against church, and party against party,
    mob against mob, oppressor against oppressor, army against army,
    kingdom against kingdom, and people against people, and kindred
    against kindred.

    And where, sir, will be your safety or the safety of your children,
    if my children can be led to the slaughter with impunity by the
    hand of murderous rebels? Will they not lead yours to the slaughter
    with the same impunity? Ought not, then, this oppression, sir,
    to be checked in the bud, and to be looked down [upon] with just
    indignation by an enlightened world, before the flame become
    unextinguishable, and the fire devours the stubble?

    But again I say I must forbear, and leave this painful subject. I
    wish you would write to me in answer to this, and let me know your
    views. {159} On my part, I am ready to be offered up a sacrifice
    in that way that can bring to pass the greatest benefit and good
    to those who must necessarily be interested in this important
    matter. I would to God that you could know all my feelings on
    this subject, and the real facts in relation to this people, and
    their unrelenting persecution. And if any man feels an interest
    in the welfare of their fellow-beings, and would think of saying
    or doing anything in this matter, I would suggest the propriety
    of a committee of wise men being sent to ascertain the justice or
    injustice of our cause, to get in possession of all the facts, and
    then make report to an enlightened world whether we, individually
    or collectively, are deserving such high-handed treatment.

    In relation to the books that you sent here, John C. Bennett put
    them into my store, to be sold on commission, saying that, when I
    was able, the money must be remitted to yourself. Nothing was said
    about any consecration to the Temple.

    Another calamity has befallen us. Our post office in this place is
    exceedingly corrupt. It is with great difficulty that we can get
    our letters to or from our friends. Our papers that we send to our
    subscribers are embezzled and burned, or wasted. We get no money
    from our subscribers, and very little information from abroad; and
    what little we do get, we get by private means, in consequence of
    these things: and I am sorry to say, that this robbing of the post
    office of money was carried on by John C. Bennett; and since he
    left here, it is carried on by the means of his confederates.

    I now subscribe myself your friend, and a patriot and lover of my
    country, pleading at their feet for protection and deliverance, by
    the justice of their Constitution.

    I add no more. Your most obedient servant,

    JOSEPH SMITH.

{160}



CHAPTER IX.

LETTER OF JAMES ARLINGTON BENNETT TO THE PROPHET AND THE N. Y.
"HERALD"--EMMA'S ILLNESS--PLOTS TO ENTRAP THE PROPHET--LEGAL OPINION OF
JUSTIN BUTTERFIELD ON THE MISSOURI PROCEDURE.

_Friday, September 9, 1842_.--At 10 p. m. I received a very interesting
visit from Emma, Amasa Lyman, George A. Smith and Wilson Law.

[Sidenote: Movements of the Prophet in Nauvoo.]

I counseled George A. Smith and Amasa Lyman to stay in Illinois and
preach in the principal cities against mobocracy, and to notify the
Twelve that it was my wish that they should also labor in Illinois.
After a conversation of two hours, I accompanied the brethren and Emma
to my house, remaining there a few minutes to offer a blessing upon
the heads of my sleeping children; then called a few minutes at the
house of my cousin George A. Smith, on my way to my retreat at Edward
Hunter's. John D. Parker accompanied me as guard.

Brigham Young, Heber C. Kimball, Amasa Lyman, George A. Smith, and
Charles C. Rich declared to the city council their intention of
absence for three months or more, and others were appointed to fill
their places during their absence. John P. Greene, Lyman Wight, and
William Law were absent, and their places were filled. The object of
the absence of these brethren was to preach the gospel in different
states, and show up the wickedness and falsehood of the apostate John
C. Bennett.

An ordinance relative to the returns of writs of habeas corpus was
passed by the city council as follows:

{161} _An ordinance relative to the return of wits of Habeas Corpus_.

    Sec. 1. Be it, and it is hereby ordained by the city council of
    the city of Nauvoo, that the Municipal Court, in issuing writs of
    Habeas Corpus, may make the same returnable forthwith.

    Sec. 2. This ordinance to take effect, and be in force from, and
    after its passage, passed September 9th, 1842.

    GEO. W. HARRIS,

    President pro tem.

    JAMES SLOAN, Recorder.

President Young started on his mission.

_Saturday, 10_.--Heber C. Kimball, George A. Smith, and Amasa Lyman
started on their mission, and proceeded as far as Lima, where they met
Brigham Young, who was preaching to a congregation. This was the day
for the training of the companies of the Nauvoo Legion; and, lest I
should be observed by the multitude passing and repassing, I kept very
still. After dark, my wife sent a messenger and requested me to return
home, as she thought I would be as safe there as anywhere; and I went
safely home undiscovered.

_Sunday, 11_.--I was at home all day. My letter of the 6th of September
was read to the Saints, at the grove near the temple. The High Priests'
quorum met. Several had gone on missions; others were preparing to go,
but few were present, and the meeting adjourned _sine die_.

Elders Brigham Young, Heber C. Kimball, George A. Smith and Amasa Lyman
addressed a large assembly in the grove in Lima, in relation to the
slanderous reports of John C. Bennett.

_Monday, 12_.--

_Letter from Brigham Young and Heber C. Kimball--Reporting their
Movements_.

    _To the Editor of the Times and Seasons:_

    DEAR BROTHER:--Having commenced our mission yesterday, we held our
    first conference at Brother Isaac Morley's. We had a good time. The
    brethren here are in good spirits. We ordained nineteen elders,
    and baptized twelve. We expect next Saturday and Sunday to hold a
    {162} two days' meeting in Quincy, being the 17th and 18th instant;
    on the 24th and 25th, at Payson; the 1st and 2nd of October, at
    Pleasant Vale; the 8th and 11th October, at Pittsfield; the 15th
    and 16th October, at Apple Creek in Green county. From thence we
    shall proceed to Jacksonville and Springfield.

    If you please, notice the above in your paper for the benefit of
    those friends scattered abroad. Yours in the everlasting covenant,

    BRIGHAM YOUNG,

    HEBER C. KIMBALL.

    Morley Settlement, September 12, 1842.

I was at home all day in company with Brothers Adams and Rogers, and
counseled Brother Adams to write a letter to the governor. In the
evening, Emma received governor Carlin's letter of the 7th instant.

_Tuesday, 13_.--At home all day. Settled with Edward Hunter.

_Wednesday, 14_.--At home. Mr. Remmick gave me a deed of one half his
landed property in Keokuk, though it will be a long time, if ever,
before it will be of any benefit to me. Had a consultation with Calvin
A. Warren, Esq. In the evening I received the following letter from
General James Arlington Bennett:

_Letter of James Arlington Bennett--Treating Chiefly of John C.
Bennett and his Book_.

    ARLINGTON HOUSE, September 1, 1842.

    _Lieutenant General Smith:_

    DEAR SIR:--Mrs. Smith's letter to Mrs. Bennett, containing a very
    lucid account of Dr. John C. Bennett, has been received; and the
    only thing concerning him that I regard of importance is that you
    found it necessary to expose him. I wish most ardently that you
    had let him depart in peace, because the public generally think
    no better of either the one party or the other, in consequence of
    the pretended exposures with which the newspapers have teemed. But
    then, in the long run, you will have the advantage, inasmuch as the
    universal notoriety which you are now acquiring will be the means
    of adding to Nauvoo three hundred fold.

    That you ought to be given up to the tender mercies of Missouri no
    {163} man in his senses will allow, as you would be convicted on
    the shadow of evidence when the people's passions and prejudices
    are so strongly enlisted against you; and, under such a state of
    things, how easily it would be to suborn witnesses against you,
    who would seal your fate! Add to this, too, the great difficulty
    under which an impartial jury, if such could be found, would labor
    in their attempt to render an honest verdict, being coerced by
    surrounding public prejudice and malice. And yet, as you are now
    circumstanced, it will not do to oppose force to force for your
    protection, as this in the present case would be treason against
    the state, and would ultimately bring to ruin all those concerned.

    Your only plan, I think, will be to keep out of the way until this
    excitement shall have subsided, as, from all I can understand, even
    from the Dr. himself, there is no evidence on which an honest jury
    could find a verdict against you; and this opinion I have expressed
    to him.

    I most ardently wish that you had one hundred thousand _true_ men
    at Nauvoo, and that I had the command of them, _times and things
    would soon alter_. I hope to see the day, before I die, that such
    an army will dictate terms from Nauvoo to the enemies of the Mormon
    people. I say this in the most perfect candor, as I have nothing to
    gain by the Mormons, nor am I a Mormon in creed; yet I regard them
    in as favorable a light (and a little more so,) as I do any other
    sect. In fact, I am a philosophical Christian, and wish to see an
    entire change in the religious world.

    I have been long a Mormon in sympathy alone, and probably can
    never be one in any other way; yet I feel that I am a friend of
    the people, as I think them honest and sincere in their faith;
    and those I know [are] as good and honorable men as any other
    professing Christians.

    Dr. Bennett has been the means of bringing me before your people,
    you will therefore see, for _this act_, I am in honor bound to say,
    "_Peace to his manes_." To act otherwise would be ungrateful and
    dishonorable, both of which qualities are strangers to my nature:
    nevertheless, by leaving him as he is, I can still be your friend;
    for be assured that nothing I have seen yet from his pen has in the
    least altered my opinion of you. I well know what allowances to
    make in such cases.

    Dr. Bennett and Bachelor are now delivering lectures in New York
    against you and your doctrines and asserted practices at Nauvoo.

    Elder Foster told me, this forenoon, that the seats have been
    torn to pieces out of his church in Canal-street, and that the
    congregation had to move to another place.

    I intimated to you, in my last, that Bennett of the _Herald_
    was about to publish, conjointly with the Doctor, his Book of
    Exposures; but since, have learned that it is about to come out in
    Boston. He expects to {164} make a fortune out of it, and I presume
    he needs it; but I feel sure that it will make converts to the
    Mormon faith. He has borrowed largely from Com. Morris' lascivious
    poems.

    A general order, signed by Hugh McFall, Adjutant-General, and
    authorized by you, has appeared in the _Herald_, ordering me to
    repair to Nauvoo, to take command of the Legion, and to bring with
    me Brig.-Gen. J. G. Bennett, which states that, if the requisition
    be persisted in, blood must be shed. I have assured Bennett of the
    _Herald_ that I deem it a _hoax_, but he insists upon it that it is
    genuine. My reply to it has appeared to day in that paper. I have
    there stated that I have written to Gov. Carlin for instructions.
    This is not so: it is only a _rub_.

    On the whole, you will only be made a greater prophet and a greater
    man--a great _Emperor_, by the affliction and consideration of your
    good friends.

    My respects, with those of Mrs. B., to your lady.

    I am, dear sir, your sincere friend,

    JAMES ARLINGTON BENNETT.

This letter was placed in the hands of General Hugh McFall, who
immediately wrote a refutation of the clause concerning himself to
Governor Carlin, and also one for the _Wasp_. The general order was not
written by McFall, neither had he a knowledge of its existence until
shown to him in the letter. It was evidently got up by our enemies to
increase excitement and anger, and is barely another addition to the
many slanderous reports put in circulation by evil and designing men.

_Thursday, 15_.--In council with C. A. Warren, Esq. Also counseled
Uncle John Smith and Brother Daniel C. Davis to move immediately to
Keokuk, and help to build up a city.

_Friday, 16_.--At home with Brother Rogers, who was painting my
likeness.

_Saturday, 17_.--I was at home with Brother Rogers, who continued
painting my portrait. Elder William Clayton wrote Governor Carlin a
long letter, showing up the Missouri persecution and my sufferings in
their true colors.

Ship _Sidney_ sailed from Liverpool for New Orleans with 180 Saints.

{165} _Sunday, 18_.--At home. In the evening, received a visit from my
mother.

_Monday, 19_, and _Tuesday, 20_.--With Brother Rogers, painting at my
house.

_Wednesday, 21_.--In the large room over the store. In the evening had
a visit from Elder John Taylor, who is just recovering from a long and
very severe attack of sickness. I counseled Elder Taylor concerning the
printing office, removing one press to Keokuk, &c.

_Thursday, 22_.--At home, arranging with Remmick concerning moving
printing press to Keokuk, buying paper, &c.

_Friday, 23_.--At home. Visited by Elder Taylor.

Colonel George Miller was elected Brigadier-General of the 1st Cohort,
Nauvoo Legion, to fill the vacancy of General Wilson Law, promoted.

_Saturday, 24_.--The legion was called out for general parade, and
reviewed by General Law. In the evening, Lieutenant-Colonel Stephen
Markham was elected Colonel of the 1st Regiment, 1st Cohort, to fill
the place of Colonel George Miller, promoted; and Captain John D.
Parker elected to fill his place; and Captain Thomas Rich to fill the
place of Major Wightman, deceased.

At home. Had a visit from Mr. Joseph Murdock, Sen., and lady concerning
some land, &c., at St. Joseph.

_Sunday, 25_.--At the Grove. Spoke more than two hours, chiefly on the
subject of persecution.

Ship _Medford_ sailed from Liverpool for New Orleans with 214 Saints.

_Monday, 26_.--The office of Notary Public for the city of Nauvoo was
created by the city council, and James Sloan was elected. A seal for
the Municipal Court was ordered by the council.

_Tuesday, 27_, and _Wednesday, 28_.--At home. Nothing of importance
transpired. 28.--Ship _Henry_ sailed from Liverpool for New Orleans
with 157 Saints.

_September 28, 1841:_

{166} _A Baptist Excommunication_.

    Resolved, that William Seichrist be excluded from the fellowship of
    this [the first regular Baptist] church [of the city of Alleghany,
    Alleghany county, Pennsylvania,] for embracing and maintaining a
    heresy,--to _wit_, doctrines peculiar to a late sect called Mormons
    or Latter-day Saints, that miracles can be wrought through the
    instrumentality of faith; that special revelations from God are now
    given to men; and that godly men are now endowed with the gift of
    prophecy, such as to foretell future events. William Benson, Church
    Clerk. Deacon John Beck was moderator of the meeting.

_Thursday, 29_.--This day, Emma began to be sick with fever;
consequently I kept in the house with her all day.

_Friday, 30_.--Emma is no better. I was with her all day.

[Sidenote: Temple Committee Affairs.]

_Saturday, October 1_.--This morning I had a very severe pain in my
left side, and was not able to be about. Emma sick as usual. I had
previously sent for the Temple committee to balance their accounts and
ascertain how the Temple business was going on. Some reports had been
circulated that the committee was not making a righteous disposition of
property consecrated for the building of the Temple, and there appeared
to be some dissatisfaction amongst the laborers. After carefully
examining the accounts and enquiring into the manner of the proceedings
of the committee, I expressed myself perfectly satisfied with them and
their works. The books were balanced between the trustee and committee,
and the wages of all agreed upon.

I said to the brethren that I was amenable to the state for the
faithful discharge of my duties as trustee-in-trust, and that the
Temple committee were accountable to me, and to no other authority;
and they must not take notice of any complaints from any source, but
let the complaints be made to me, if any were needed, and I would make
things right. The parties separated perfectly satisfied, and I remarked
that I would have a notice published, stating that I had examined their
accounts and was satisfied, {167} &c. It was also agreed that the
recorder's office should be moved to the Temple, for the convenience
of all. In this day's _Wasp_ I noticed the following letter from Elder
Pratt:

_Letter of Elder Orson Pratt--Denying any Relations with John C.
Bennett_.

    CITY OF NAUVOO, ILLINOIS, September 26, 1842.

    _Mr. Editor:_

    DEAR SIR:--I noticed in the last week's _Wasp_ a letter from Dr. R.
    D. Foster, written from New York city, which states that Dr. John
    C. Bennett had declared in said city that he had received a letter
    from me and from my wife, and that we were preparing to leave and
    expose Mormonism.

    I wish through the medium of your paper to say to the public that
    said statements are entirely false. We have never at any time
    written any letter or letters to Dr. J. C. Bennett, on any subject
    whatever. Neither are we "preparing to leave and expose Mormonism,"
    but intend to make Nauvoo our residence, and Mormonism our motto.

    Respectfully,

    ORSON PRATT.

[Sidenote: Reward offered for the Arrest of the Prophet.]

_Sunday, 2_.--About ten o'clock in the forenoon, a messenger arrived
from Quincy, stating that the governor had offered a reward of $200 for
Joseph Smith, Jun., and also $200 for Orrin P. Rockwell. This report
was fully established on receipt of the mail papers. The _Quincy Whig_
also stated that Governor Reynolds has offered a reward, and published
the governor's proclamation offering a reward of $300 for Joseph Smith,
Jun., and $300 for Orrin P. Rockwell. It is not expected that much will
be effected by the rewards.

Emma continued very sick. I was with her all day.

_Monday, 3_.--Emma was a little better. I was with her all day.

_Tuesday, 4_.--Emma is very sick again. I attended with her all the
day, being somewhat poorly myself.

[Sidenote: The illness of Emma Smith.]

_Wednesday, 5_.--My dear Emma was worse. Many fears were entertained
that she would not recover. She was {168} baptized twice in the river,
which evidently did her much good. She grew worse again at night, and
continued very sick indeed. I was unwell, and much troubled on account
of Emma's sickness.

[Sidenote: Rigdon's Reports of Plots.]

Elder Rigdon called Elder William Clayton into his office, and said
he had some matters to make known. He had been at Carthage and
had conversation with Judge Douglas concerning Governor Carlin's
proceedings, &c., and had ascertained that Carlin had intentionally
issued an illegal writ, expecting thereby to draw President Joseph to
Carthage to get acquitted by habeas corpus before Douglas, and having
men there waiting with a legal writ to serve on Joseph as soon as
he was released under the other one, and bear him away to Missouri,
without further ceremony. Elder Rigdon asked what power the governor's
proclamation gave to any man or set of men who might be disposed to
take President Joseph. He was answered, "Just the same power and
authority which a legal warrant gave to an officer."

It is more and more evident that Carlin is determined to have me taken
to Missouri, if he can. But may the Almighty Jehovah shield and defend
me from all their power, and prolong my days in peace, that I may guide
His people in righteousness, until my head is white with old age. Amen.

_Thursday, 6_.--Emma is better; and although it is the day on which she
generally grows worse, yet she appears considerably easier. May the
Lord speedily raise her to the bosom of her family, that the heart of
His servant may be comforted again. Amen. My health is comfortable.

[Sidenote: More Missouri Plots.]

_Friday, 7_.--This morning Elder Elias Higbee states about the same
things as were stated by Elder Rigdon two days ago, and also that he
had been informed that many of the Missourians are coming to unite
with the militia of this state voluntarily, and at their own expense;
so that after the court rises at Carthage, if {169} they don't take me
there, they will come and search the city, &c. It is likely that this
is _only_ report.

Emma is somewhat better. I am cheerful and well.

[Sidenote: The Prophet's Removal to Father Taylor's.]

From the situation and appearance of things abroad, I concluded to
leave home for a short season, until there should be some change in the
proceedings of my enemies. Accordingly, at twenty minutes after eight
o'clock in the evening, I started away in company with Brothers John
Taylor, Wilson Law, and John D. Parker, and traveled through the night
and part of next day; and, after a tedious journey, arrived at Father
James Taylor's well and in good spirits.

This day the teachers met in Nauvoo, and organized into a quorum,
by appointing Elisha Averett, president; James Huntsman and Elijah
Averett, counselors; Samuel Eggleston, scribe; and eleven members.

_Monday, 10_.--Elder Taylor returned to Nauvoo and found Emma gaining
slowly. My health and spirits are good.

_Tuesday, 11_.--From the _Times and Seasons_:--

_Announcement Concerning Temple Committee Affairs_.

    _To the Saints at Nauvoo and Scattered Abroad:_

    This may certify that President Joseph Smith, the trustee-in-trust
    for the Temple, called upon the Temple committee on the 1st
    instant to present their books and accounts for examination, and
    to give account of their work at the temple. After carefully and
    attentively examining and comparing their books and accounts, the
    trustee expressed himself well satisfied with the proceedings and
    labors of the committee, and ordered that this be published in the
    _Times and Seasons_, that the Saints may know the facts, and be
    thereby encouraged to double their exertions and forward means to
    roll on the building of the Temple in Nauvoo. It was also ordered
    that the recorder's office be henceforth removed to the committee
    house near the Temple. All property and means must therefore be
    brought to that place, where it will be recorded in due form.

    WILLIAM CLAYTON.

    Clerk and Recorder of the Temple.

    NAUVOO, October 11, 1842.

_Thursday, 13_.--The brethren arrived from Wisconsin {170} with a raft
of about 90,000 feet of boards and 24,000 cubic feet of timber for the
Temple and Nauvoo House.

_Saturday 15_.--Brother John D. Parker returned to Nauvoo and informed
my friends that I was well.

_Sunday, 16_.--I copy the following from the _New York Herald_:

THE MORMONS.

    ARLINGTON HOUSE, October 16, 1841.

    _General J. G. Bennett:_

    SIR:--Some time since I addressed a letter to Joseph Smith, the
    Mormon Prophet, in answer to a letter of his introducing to "my
    kind attention," a friend of his from the holy city of Nauvoo.

    In this letter I expressed my regret that the quarrel between
    him and John C. Bennett should have at all found its way to the
    public eye, this being the sole cause of placing him in his
    present awkward situation. I likewise commiserated with him in his
    affliction, and signed myself at the conclusion of my letter, as
    his friend, which I really am, and the friend of all good Mormons,
    as well as other good men.

    Why should I not be Joseph Smith's friend? He has done nothing
    to injure me, nor do I believe he has done anything to injure
    ex-Governor Boggs, of Missouri. The governor, no doubt, under
    strong feelings, may have thought and believed that Smith had
    preconcerted the plan for his assassination; but there is no legal
    evidence whatever of that fact--none by which an unprejudiced jury
    would convict any man; yet to send this man into Missouri, under
    the present requisition, would be an act of great injustice, as his
    ruin would be certain.

    How could any man, against whom there is a bitter religious
    prejudice escape ruin, being in the circumstances of Smith? Look at
    the history of past ages--see the force of fanaticism and bigotry
    in bringing to the stake some of the best of men; and in all these
    cases the persecutors had their pretexts, as well as in the case of
    the Mormon chief. Nothing follows its victim with such deadly aim
    as religious zeal, and therefore nothing should be so much guarded
    against by the civil power.

    Smith, I conceive, has just as good a right to establish a
    church, if he can do it, as Luther, Calvin, Wesley, Fox, or even
    King Henry the Eighth. All these chiefs in religion had their
    opponents, and their people their persecutors. Henry the Eighth
    was excommunicated, body and bones, soul and all, by his holiness,
    the Pope; still the church of England has lived as well as all the
    other sects.

    Just so it will be with the Mormons. They may kill one prophet and
    {171} confine in chains half his followers, but another will take
    his place, and the Mormons will still go ahead. One of their Elders
    said to me, when conversing on this subject, that they were like a
    mustard plant,--"If you don't disturb it, the seed will fall and
    multiply; and if you kick it about, you only give the seed more
    soil, and it will multiply the more."

    Undertake to convince them that they are wrong, and that Smith is
    an impostor, and the answer is, laying the hand on the heart, "I
    know in my own soul that it is true, and want no better evidence: I
    feel happy in my faith; and why should I be disturbed?"

    Now, I cannot see but what this is the sentiment that governs
    all religiously disposed persons, their object being heaven and
    happiness, no matter what their church and creed. They, therefore,
    cannot be put down while the Constitution of the United States
    offers them protection in common with all other sects, and while
    they believe that their eternal salvation is at stake. From what
    I know of the people, I fully believe that all the real, sincere
    Mormons would die sooner than abandon their faith and their
    religion.

    General John C. Bennett has stated that to conquer the Mormon
    Legion it would require five to one against them, all things taken
    into consideration, and that they will die to a man sooner than
    give up their Prophet.

    Now, is the arrest of this man worth such a sacrifice of life as
    must necessarily follow an open war with his people? The loss of
    from one to three thousand lives will, no doubt, follow in an
    attempt to accomplish an object not in the end worth a button.
    Persecute them, and you are sure to multiply them. This is fully
    proved since the Missouri persecution, as since that affair they
    have increased one hundred fold.

    It is the best policy, both of Missouri and Illinois, to let them
    alone; for if they are drove farther west, they may set up an
    independent government, under which they can worship the Almighty
    as may suit their taste. Indeed, I would recommend to the Prophet
    to pull up stakes and take possession of the Oregon territory in
    his own right, and establish an independent empire. In one hundred
    years from this time, no nation on earth could conquer such a
    people. Let not the history of David be forgotten. If the Prophet
    Joseph would do this, millions would flock to his standard and
    join his cause. He could then make his own laws by the voice of
    revelation, and have them executed like the act of one man.

    With respect to myself, I would just repeat that I am the Prophet's
    friend, and the friend of his people, merely from sympathy, as
    my arm has ever been lifted on the side of the persecuted and
    oppressed. I have never in my life followed the fat ox, nor bowed
    for a favor on my {172} own account to mortal man. While I despise
    the purse-proud man, I am proud to the proud man, and humble to the
    humble; and where men were contending, have ever thrown myself on
    the weakest side.

    By inserting this communication, it is presumed that no one will
    hold the _Herald_ responsible for the sentiments it contains;
    yet I have no doubt that there are thousands of independent,
    liberal-minded men in this country who think as I do. Neither
    the Mormon Prophet nor his people can add anything to my fortune
    or reputation. I expect nothing from them; they are a poor and
    industrious people, and have nothing to give. I am influenced in
    my conduct towards them by a spirit of benevolence and mercy,
    and hope the governor and state of Illinois will act in the like
    manner. It is true I was commissioned in their Legion, through the
    instrumentality of their enemy, General John C. Bennett, an act
    entirely of their own, without my agency; but I was as much their
    friend before as since.

    The Missouri persecution fixed my attention and commiseration on
    the people. It must be recollected, too, that the Mormon Prophet
    and his people are the most ardent friends and promoters of
    literature and science. These are elementary principles in their
    social system, and this certainly is contrary to everything like
    despotism.

    I hope, therefore, and with great deference express that hope, that
    ex-Governor Boggs will withdraw his demand for the Prophet, and
    let those poor people rest in peace. Both he and Governor Carlin
    will feel much more at peace with themselves by quashing the whole
    proceedings.

    Most respectfully,

    Your humble servant,

    JAMES ARLINGTON BENNETT.

    Counselor at Law, &c.

By this I discover a spark of liberty burning in the bosom of the
writer. May it continue to burn and burn, till it once more fires the
whole land with its heavenly influence.

_Thursday, 20_.--Early this morning I arrived at home on a visit to my
family. During the day I was visited by several of the brethren, who
rejoiced to see me once more. Emma is still getting better, and is able
to attend to a little business, having this day closed contract and
received pay for a quarter section of land of Brother Job V. Barnum.

{173} _Justin Butterfield's Legal Opinion on the Efforts to Drag
Joseph Smith into Missouri_.

    CHICAGO, October 20, 1842.

    _Sidney Rigdon, Esq._

    DEAR SIR:--In answer to your favors of the 17th instant, Mr. Warren
    was correct in the information he gave you of my opinion of the
    illegality of the requisition made by the governor of Missouri upon
    the governor of this state for the surrender of Joseph Smith, and
    that the governor of this state should cause him to be arrested
    for the purpose of being surrendered. I had no doubt but the
    supreme court of this state would discharge him upon habeas corpus.
    Subsequent examination has confirmed me in that opinion.

    I understand from your letter, and from the statement of facts
    made to me by Mr. Warren, that the requisition of the governor
    of Missouri is accompanied by an affidavit of ex-Governor Boggs,
    stating in substance that on the 6th day of May last he was shot
    while sitting in his house, with intent to kill; and, as he verily
    believes, the act was committed by O. P. Rockwell; and that Joseph
    Smith was accessory to the crime before its commission; and that
    he has _fled_ from justice. That it can be proved that Joseph
    Smith was not in the state of Missouri at the time the crime was
    committed, but was in this state; that it is untrue that he was
    in the state of Missouri at the time of the commission of the
    said crime, or has been there at any time since. He could not,
    therefore, have _fled_ from that state since the commission of said
    crime.

    The right on the part of the governor of Missouri to demand Smith,
    and the duty on the part of the governor of this state to deliver
    him up, if they exist, are given and imposed by that clause of the
    Constitution of the United States which declares "that a person
    charged in any state with treason, felony, or other crime, who
    _shall flee_ from justice and be found in another state, shall, on
    demand of the executive authority of the state from which he fled,
    be delivered up, to be removed to the state having jurisdiction of
    the crimes."

    It is unnecessary to refer to the act of Congress in relation to
    the delivery up of fugitives from justice, as Congress has just
    so much power, and _no more_, than is expressly given by the said
    clause in the Constitution. The Constitution is the best exponent
    of itself. What persons, then, can be surrendered up by the
    governor of one state to the governor of another?

    First. He must be a person charged with treason, felony, or other
    crime. "It is sufficient if he be _charged_ with the commission of
    crime, either by indictment found or by affidavit. Second. He must
    be a person who shall flee from justice and be found in another
    state."

    {174} It is not sufficient to satisfy this branch of the
    Constitution, that he should be "charged" with having fled from
    justice. Unless he has actually _fled_ from the state where the
    offense was committed, to _another state_, the governor of this
    state has no jurisdiction over his person, and cannot deliver him
    up.

    When Mr. Smith is brought up on a habeas corpus, he will have a
    right, under the 3rd section of our habeas corpus act, to introduce
    testimony, and show that the process upon which he is arrested was
    obtained by _false pretense;_ that it is untrue that he fled from
    the state of Missouri, to evade being brought to justice there, for
    the crime of which he is charged. He will have the right to place
    himself upon the platform of the Constitution of the United States,
    and say, I am a citizen of the state of Illinois; I have not fled
    from the state of Missouri, or from the "justice" of that state, on
    account of the commission of the crime with which I am charged. I
    am ready to prove that the charge of having fled from that state is
    false, and I am not, therefore, subject under the Constitution of
    the United States, to be delivered up to that state for trial.

    You say, in your letter to me, that you doubt whether on a habeas
    corpus the court would have a right to try the question, whether
    Smith was in Missouri at the time of the commission of the crime of
    which he is charged. To this I answer, that upon a habeas corpus,
    the court would be bound to try the question, whether Smith fled
    from justice from Missouri to this state. The affidavit of Mr.
    Boggs is not conclusive on this point. It may be rebutted. Unless
    Smith is a person who has fled from justice, he is not subject to
    be delivered up, under the express provisions of our own habeas
    corpus act. He has a right to show that the affidavit is false,
    and that the order for his arrest was obtained by false pretenses.
    Again, the affidavit on its face was not sufficient to authorize
    the arrest of Smith. It is evasive and deceptive. It does not show
    that he fled from the state of Missouri to evade justice for the
    commission of the crime of which he is charged by Governor Boggs.

    Robert G. Williams, in the year 1835, was indicted in the state
    of Alabama for attempting to incite rebellion and insurrection in
    that state. He was demanded by the governor of that state of the
    governor of New York, and the requisition stated that he had fled
    from justice. The governor of the state of New York (Marcy) took
    notice that the said Williams was a citizen of the state of New
    York, and had not fled from justice from Alabama, and on _that
    ground alone_ refused to surrender him up. This was a stronger
    case than that of Smith, as an _indictment had been found_.
    Governor Marcy puts his refusal upon the express ground that, by
    the Constitution of the United States, the governor {175} of one
    state had no right to demand, nor the governor of another state a
    right to surrender up, one of his citizens, unless he had fled from
    justice; and it was the right and duty of the governor upon whom
    the demand was made to inquire into the fact whether he had fled
    from justice before he made the surrender.

    I have the book containing all the proceedings in this case of
    Williams. There are several other cases equal in point, and
    they proceed upon the ground that a governor of a state has no
    jurisdiction over the body of a citizen to arrest and surrender him
    up to a foreign state, unless he is a fugitive from that state,
    unless he has fled from the state to evade "justice," or, in other
    words, to evade being tried for the offense with which he is
    charged.

    In a despotic form of government, the sovereign power is the will
    of the monarch, who can act in every instance as may suit his
    pleasure. But can the governor of one of our states, of his own
    mere will, without any authority from the Constitution, or the
    legislative power of the state, arrest and deliver up to a foreign
    government any person whatever? If he can do this, then is the
    liberty of the citizen wholly at his disposal.

    The writ of habeas corpus is a suit which every person imprisoned
    or unlawfully detained has a right to prosecute for the recovery of
    his liberty; and, if he is in custody by process from a competent
    power, he is entitled to his discharge when the jurisdiction has
    been executed.

    The government of this state has no power or jurisdiction over the
    person of a citizen of this state to arrest and cause him to be
    delivered up and transported to another state, except the power is
    expressly given to him by the Constitution of the United States.
    And what is that power? It only authorizes the governor of one
    state to surrender up a fugitive from justice, to return him back
    to the state from whence he has fled.

    First. The person to be surrendered up must be a fugitive from the
    state to which it is attempted to surrender him.

    Second. He must be a fugitive _from justice;_ in other words, he
    must have been in the state when and where the crime was committed,
    and have fled from the state to evade being apprehended and tried
    for that crime.

    Third. Unless he is, in fact, such a fugitive from justice, the
    governor has no power, by the laws and Constitution, to deliver him
    up.

    Fourth. If he is charged with being a fugitive from justice, and
    the governor cause him to be apprehended on that charge, he has
    a right to sue out a habeas corpus; and when brought up on that
    writ, he has the undoubted right of showing that the governor has
    no constitutional power to deliver him up to another state; that he
    has not "fled from {176} justice into this state," and is not such
    a person as the Constitution authorizes the governor to deliver up;
    and that it would be an excess of jurisdiction on the part of the
    governor to deliver him up.

    The question to be examined into, upon the return of the habeas
    corpus, would be a mere question of locality. The question would
    be was Smith in this state, or not, at the time the crime was
    committed in Missouri? If he was in this state at that time, then
    he could not be a fugitive from justice from Missouri, in the
    sense of the Constitution; and the governor would have no power to
    deliver him up.

    The argument that because Governor Boggs has made affidavit that
    Smith has fled from justice, his affidavit is to be taken as
    conclusive on that point, and that upon the return of a habeas
    corpus, Smith would be precluded from controverting or showing
    the falsity of that affidavit, is too absurd to require a serious
    answer.

    The liberties of the citizens of this state are not held on
    quite so feeble a tenure, nor does the Constitution authorize
    the governor to transport the citizens of this state upon a mere
    "charge" made by a citizen of another state. Such is not the
    reading of the Constitution. That instrument only authorizes the
    delivery up of such persons, "who shall flee," upon the demand
    of the executive authority of the state from which they "fled."
    There must have been a "flight" in _fact and in deed_ from the
    state where the offense was committed, or the governor has no
    jurisdiction to "deliver up."

    If the charge of having "fled" is made and the governor acting
    in _pais_ [A] is attempting to deliver up upon that charge, the
    person attempted to be made the victim has a clear, undoubted,
    constitutional right by means of a writ of habeas corpus, to
    test its truth before a judicial tribunal of the country; and,
    if the charge is proven to be false, the governor is ousted
    of his jurisdiction over the person of the prisoner and he is
    restored to his liberty before he has undergone the penalty of the
    transportation to a foreign country upon the mere charge of an
    interested or partial witness.

    [Footnote A: A judicial act outside of court and not
    recorded.--Century Dictionary.]

    The power of the executive of a state to surrender up a citizen to
    be transported to a foreign state for trial, is a most tremendous
    power, which might be greatly abused, were it not limited by
    constitutional checks, and the citizens secured against its
    despotic exercise by the writ of habeas corpus.

    In the case of Williams, the governor of New York, in his reply to
    the governor of Alabama, says, "What occurs daily in the ordinary
    course of criminal proceedings, may take place in regard to persons
    transported to a distant jurisdiction for trial. It may happen
    that an innocent man will be accused; and, if demanded, he must
    be delivered {177} up, should your exposition of the Constitution
    be sanctioned. Under these circumstances, his condition would be
    perilous indeed,--dragged from his home, far removed from friends,
    borne down by the weight of imputed guilt, and unable, probably,
    to obtain the evidence by which he might vindicate his innocence.
    If appearances were against him, he could scarcely hope to escape
    unmerited condemnation."

    The American colonists regard the exercise of this power as an
    act of revolting tyranny, and assigned it in the Declaration of
    Independence as one of the prominent causes that impelled them to
    a separation from the British Empire. A power which may be thus
    oppressively used should be resorted to with the greatest caution.
    When its exercise is invoked, it is not sufficient that the case
    may apparently come within the letter of the Constitution. It is
    the duty of the Executive before yielding a blind obedience to the
    letter of the law, to see that the case comes within the spirit and
    meaning of the Constitution.

    It may be pleasing as well as instructive to look into the
    proceedings of the executive of our sister state, and witness that,
    by faithfully administering the law in relation to the delivering
    up of fugitives from justice, according to its spirit and meaning,
    they have saved at least two of the citizens of Illinois from
    becoming victims to its abuse. In the year 1839, the governor of
    the state of New York was presented with the copy of an indictment
    by a grand jury in the city of New York against John and Nathan
    Aldrich, for fraud in obtaining goods by false pretenses, and was
    requested to make a requisition upon the governor of Illinois to
    surrender them up as fugitives from justice.

    Now, here was a case which came exactly within the letter of
    the law of Congress in relation to fugitives from justice. An
    indictment _had been found_ charging them with having _committed a
    crime_. But did the governor of New York make the "requisition?"
    No; he referred the application to the Hon. John C. Spencer, now
    Secretary of War, and one of the most enlightened lawyers of the
    age.

    _Extract of Mr. Spencer's Opinion upon the Case_.

    The constitutional provision under which requisitions may be made
    by the governor of one state upon the governor of another was a
    substitute for the principle recognized by the law of nations, by
    which one sovereign is bound to deliver to another fugitives who
    have committed certain offenses. These offenses are of the deepest
    grade of criminality, and robbers, murderers and incendiaries,
    and those enumerated as proper to be surrendered. Following the
    analogy thus suggested, the provisions in our Constitution, it
    would seem, should be construed to embrace similar cases only,
    except, perhaps, those offenses which arise from an abuse of the
    same constitutional provision. That provision {178} must be guarded
    with the utmost care, or it will become intolerable. I do not
    think the circumstances of the case before me are of such grave
    import, or the offense itself of such high grade, as to justify the
    requisition desired. The power given by the Constitution ought not
    to be cheapened or applied to trifling offenses, or indeed to any
    that was not originally contemplated.

    For the reasons stated in Mr. Spencer's opinion, the governor of
    New York refused to make the requisition upon the governor of
    Illinois. The case certainly came within the letter of the law,
    but not within the spirit and meaning. So with the affidavit of
    Governor Boggs, when he swears that Smith has fled from justice.
    It may come within the letter of the Constitution; but does it
    come within its spirit and meaning? Does it show that Smith was in
    Missouri at the time of the commission of the crime, and that he
    fled from that state to evade being brought to justice for that
    crime? Or does it refer to the flight of Smith and the Mormons from
    Missouri some years since?

    I will refer to one more case of a similar nature. Lord Campbell,
    formerly attorney-general of England, in a recent debate in
    Parliament upon the subject of the Creole, made the following
    remarks:

    "To show how cautious states should be in making such concessions
    one to the other reciprocally, he would mention a case that
    occurred when he was attorney-general. A treaty had been agreed
    upon between the state of New York and the province of Canada, by
    which the government of each agreed reciprocally to deliver up the
    citizens or subjects of the other against whom grand juries had
    found a bill, and who had sought refuge within the territories of
    the other. It happened that a slave had escaped from his master in
    New York, and had got to Canada. To facilitate his escape, he rode
    a horse of his master's for a part of the way, but turned him back
    on reaching the frontier. The authorities of New York well knew
    that England would not give up a runaway slave, and that as they
    could not claim him under the treaty, they therefore had a bill of
    indictment against him, before a New York grand jury for stealing
    the horse, though it was clear the _animus furandi_ was wanting.
    The grand jury, however, found a true bill against him for the
    felony, and he was claimed under the treaty. The governor, under
    such circumstances refused to give him up until he had consulted
    the government in England. He (Lord Campbell) was consulted, and
    gave it as his opinion that the man ought not to be given up, as
    the true bill, where no felony had been committed, did not bring
    the case within the treaty. The man was not given up, and there
    the matter rested. This, he repeated, showed the necessity of the
    greatest caution where reciprocal rights of surrender were granted
    between states.

    It is not to be presumed that the executive of this state would
    knowingly, {179} lend his aid in dragging one of our citizens, who
    is not a fugitive from justice, into a foreign state for trial. The
    governor has undoubtedly been misled by the evasive affidavit which
    accompanied the requisition.

    I would advise that Mr. Smith procure respectable and sufficient
    affidavits to prove beyond all question, that he was in the state
    and not in Missouri, at the time the crime with which he is charged
    was committed, and upon these affidavits, apply to the governor to
    countermand the warrant he has issued for his arrest.

    If he should refuse so to do, I am clearly of the opinion that,
    upon the above state of facts, the supreme court will discharge him
    upon habeas corpus.

    Respectfully your obedient servant,

    JUSTIN BUTTERFIELD.

The foregoing letter of Mr. Butterfield (United States' attorney for
the district of Illinois,) shows, in a very lucid manner, what our
rights and privileges are, pertaining to the habeas corpus, and accords
with the opinion of every intelligent man,--the opinions of ex-Governor
Boggs, Governor Reynolds, of Missouri, and Governor Carlin, to the
contrary, notwithstanding.

{180}



CHAPTER X.

TEMPLE AFFAIRS--THE PROPHET'S ADDRESS TO "NEWCOMERS"--CITY COUNCIL'S
ACTIONS AS TO WRITS OF HABEAS CORPUS.

_Friday, October 21, 1842_.--This evening I returned, in company with
John D. Parker, to Father Taylor's, judging it wisdom to keep out of
the way of my enemies a while longer at least, although all is peace
and quiet, and a prospect that my enemies will not trouble me much more
at present.

[Sidenote: Temporary Floor in the Temple.]

_Sunday, 23_.--This day the Temple committee laid before the Saints the
propriety and advantages of laying a temporary floor in the Temple,
that the brethren might henceforth meet in the Temple to worship,
instead of meeting in the Grove. This was my instructions, and the
Saints seemed to rejoice at this privilege very much.

_Monday, 24_.--Printing office took fire, which was extinguished with
difficulty.

_Tuesday, 25_.--Ship _Emerald_ sailed from Liverpool with 250 Saints
for New Orleans.

_Friday, 28_.--Soon after daylight this morning, I returned home again
to visit my family. I found Emma worse; the remainder of the family
well. In the afternoon I rode out into the city and took a little
exercise. From the appearance of things abroad, we are encouraged to
believe that my enemies will not trouble me much more at present.

This day the brethren finished laying the temporary floor, and seats in
the Temple, and its appearance is {181} truly pleasant and cheering.
The exertions of the brethren during the past week to accomplish this
thing are truly praiseworthy.

[Sidenote: The Prophet at the Temple.]

_Saturday, 29_.--About ten in the forenoon I rode up and viewed the
Temple. I expressed my satisfaction at the arrangements, and was
pleased with the progress made in the sacred edifice. After conversing
with several of the brethren, and shaking hands with numbers who were
very much rejoiced to see their Prophet again, I returned home; but
soon afterwards went over to the store, where a number of brethren
and sisters were assembled, who had arrived this morning from the
neighborhood of New York, Long Island, &c. After Elders Taylor,
Woodruff, and Samuel Bennett had addressed the brethren and sisters, I
spoke to them at considerable length, showing them the proper course to
pursue, and how to act in regard to making purchases of land, &c.

[Sidenote: The Prophet's Advice to New-comers.]

I showed them that it was generally in consequence of the brethren
disregarding or disobeying counsel that they became dissatisfied and
murmured; and many when they arrived here, were dissatisfied with
the conduct of some of the Saints, because everything was not done
perfectly right, and they get angry, and thus the devil gets advantage
over them to destroy them. I told them I was but a man, and they must
not expect me to be perfect; if they expected perfection from me, I
should expect it from them; but if they would bear with my infirmities
and the infirmities of the brethren, I would likewise bear with their
infirmities.

I told them it was likely I would have again to hide up in the woods,
but they must not be discouraged, but build up the city, the Temple,
&c. When my enemies take away my rights, I will bear it and keep out
of the way; but if they take away your rights, I will fight for you. I
blessed them and departed.

{182} [Sidenote: Return of Dr. Richards to Nauvoo.]

Dr. Willard Richards returned to Nauvoo with his family, having visited
most of the churches in the Eastern States, and preached to them the
necessity of building the Temple and gathering to this place, in
obedience to the commandment of God to His people.

_Sunday, 30_.--The Saints met to worship on a temporary floor, in
the Temple, the walls of which were about four feet high above the
basement; and notwithstanding its size, it was well filled. It had
been expected that I would address them, but I sent word that I was so
sick that I could not meet with them; consequently Elder John Taylor
delivered a discourse. In the evening I went to visit the sick, &c.

_Monday, 31_.--I rode out to my farm with my children, and did not
return until after dark.

[Sidenote: Accident to the Prophet's Carriage.]

_Tuesday, Nov. 1, 1842_.--I rode with Emma to the Temple for the
benefit of her health. She is rapidly gaining. In the afternoon went
to see Dr. Willard Richards, who was very sick at Elder Woodruff's;
afterwards, accompanied by my children and William Clayton, rode out
towards the farm. When going down the hill, near Casper's the carriage
got over-balanced and upset. I was thrown some distance from the
carriage, and all three of the children almost under it. I arose and
enquired if any of the children were killed; but upon examination,
there was no one seriously hurt. Frederick G. Williams had his cheek
bruised, which was the worst injury received.

It seemed miraculous how we escaped serious injury from this accident;
and our escape could not be attributed to any other power than that of
Divine Providence. I feel thankful to God for this instance of His kind
and watchful care over His servant and family.

The carriage was so much broken, we left it, and putting the children
in Brother Stoddard's buggy, returned. In the evening I rode to the
Temple with two of my children.

{183} _Wednesday, 2_.--Spent this forenoon in removing the books, desk,
&c., from my store over to my house. In the afternoon rode out to my
farm, and spent the time plowing, &c.

_Thursday, 3_.--Rode out with Emma to the Temple.

_Friday, 4_.--Rode out with Lorin Walker to examine his timber north of
the city.

[Sidenote: Return of Hyrum Smith and William Law.]

Brothers Hyrum Smith and William Law returned from their mission to the
East. They bring very good reports concerning the public feeling, and
say that John C. Bennett's _expose_ has done no hurt, but much good.

[Sidenote: Return of Brigham Young, et. al.]

President Brigham Young, Heber C. Kimball, George A. Smith and Amasa
Lyman, of the Twelve, also returned from their missions, and brought
a similar report. They had visited the conferences according to the
notice which they had published on September 12th, and had also visited
many of the principal places in the state, delivered addresses to the
people, and found a friendly feeling in most cases.

_Saturday, 5_.--I tarried at home on account of the rain. I received a
visit from some Indians, who were accompanied by a negro interpreter.
They expressed great friendship for the Mormon people, and said they
were their friends. After considerable conversation and partaking of
victuals, they departed, evidently highly gratified with their visit.

I told Dr. Richards the Mississippi would be frozen over in less than a
month, although the weather was then warm and pleasant.

_Sunday, 6_.--At home all day. My brother Hyrum preached. Afternoon
received a visit from Dr. Willard Richards.

[Sidenote: The Prophet's Consultation with Calvin A. Warren.]

_Monday, 7_.--Spent the forenoon in council with Brother Hyrum
Smith and some of the Twelve, and in giving instructions concerning
the contemplated journey to Springfield on the 15th December next,
and what {184} course ought to be pursued in reference to the case
of bankruptcy. In the afternoon Calvin A. Warren, Esq., arrived,
and I called upon some of the Twelve and others to testify before
Squire Warren what they knew in reference to the appointment of
trustee-in-trust, &c., showing also from the records that I was
authorized by the Church to purchase and hold property in the name of
the Church, and that I had acted in all things according to the counsel
given to me.

[Sidenote: Post Office Affairs at Nauvoo.]

_Tuesday, 8_.--This afternoon called upon Windsor P. Lyons and others
to make affidavits concerning the frauds and irregularities practiced
in the post office in Nauvoo. A petition was drawn and signed by
many, and sent by Squire Warren to Judge Young, [U.S. senator from
Illinois] with a request that the latter should present the same to
the post-master general, and use his influence to have the present
postmaster removed, and a new one appointed. I was recommended for the
appointment. In the afternoon officiated in court as mayor at my house.

_Wednesday, 9_.--Paid E. Rhodes $436.93, it being the amount of three
notes due for the north-west quarter of Sec. 9, 6 N. 8 W., and presided
in city council, a special meeting to investigate the writ of habeas
corpus.

_Thursday, Friday, and Saturday, 10, 11, 12_.--Presided at adjourned
session of the city council at my house.

_Sunday, 13_.--I was at home through the day.

_Letter of George D. Watt, Reporting Arrival of Emigrants_.

    SHIP SIDNEY, NEW ORLEANS, November 13, 1842.

    DEAR BROTHER.--We have had a passage of fifty-six days--fine
    weather--with a kind captain and crew, who allowed us every
    reasonable privilege. There have been five deaths out of the
    company, and one sailor who fell from the yard arm and was killed.
    Brother Yates' eldest child, Sister Cannon, Brother Browne's child,
    and two children belonging to a man not in the Church.

    {185} We stuck upon the bar at the mouth of the river, thirty-four
    hours. About two hours after we got off, the _Medford_ came on
    the bar, where she stuck thirty hours. We landed here on the 11th
    instant, and the _Medford_ arrived today, 13th. She lies about ten
    yards from us. They have had two deaths. Upon the whole, a good
    passage.

    We have taken one of the largest and best steamboats in this port.
    We pay two and a half dollars per head, and twenty-five cents per
    cwt. above the weight allowed each person, which is one hundred
    pounds. We are all going up together.

    Yours truly,

    GEORGE D. WATT.

_Monday, 14_.--Presided at city council, when was passed the following
"Ordinance regulating the proceedings on writs of habeas corpus."

_Writ of Habeas Corpus_.

    Sec. 1. Be it ordained by the city council of the city of Nauvoo,
    that if any person or persons shall be or stand committed or
    detained for any criminal or supposed criminal matter, it shall
    and may be lawful for him, her, or them to apply to the municipal
    court, when in session, or to the clerk thereof in vacation, for
    a writ of habeas corpus; which application shall be in writing
    and signed by the prisoner, or some person on his, her, or their
    behalf, setting forth the facts concerning his, her, or their
    imprisonment, and in whose custody he, she, or they are detained;
    and shall be accompanied by a copy of the warrant, or warrants of
    commitments, or an affidavit that the said copy had been demanded
    of the person or persons in whose custody the prisoner or prisoners
    are detained, and by him or them refused or neglected to be given.
    The said court or clerk to whom the application shall be made,
    shall forthwith award the said writ of habeas corpus, unless it
    shall appear from the petition itself, or from the documents
    annexed, that the party can neither be discharged nor admitted to
    bail, nor in any other manner relieved, which said writ shall be
    issued under the hand of the clerk, and the seal of the court;
    which seal may be a written one, until another shall be obtained,
    and shall be in the following words, to wit: "Seal of the Municipal
    Court of the city of Nauvoo."

    STATE OF ILLINOIS,

    CITY OF NAUVOO, ss.

    _To the People of the State of Illinois, to the Marshal of said
    City, Greeting:_

    Whereas application has been made before the municipal court of
    {186} said city that the body (or bodies) of A B, &c., is or are in
    the custody of C D, &c., of &c., these are therefore to command,
    the said C D, &., of &c., to safely have the body (or bodies) of
    said A B, &c., in his custody, detained, as it is said, together
    with the day and cause of his (her or their) caption and detention
    by whatsoever name the said A, B, &c., may be known or called,
    before the municipal court of said city, forthwith to abide such
    order as the said court shall make in his behalf; and further, if
    the said C D, &c., or other person or persons having said A B, &c.,
    in custody shall refuse, or neglect to comply with the provisions
    of this writ, you, the marshal of said city, or other person
    authorized to serve the same, are hereby required to arrest the
    person or persons so refusing or neglecting to comply as aforesaid,
    and bring him or them, together with the person or persons in his
    or their custody, forthwith before the municipal court aforesaid,
    to be dealt with according to law; and herein fail not to bring
    this writ with you.

    Witness, J. S., clerk of the municipal court at Nauvoo,
    this......day of.........in the year of our Lord one thousand eight
    hundred and forty.......... J. S., Clerk.

    And [this shall] be directed to the city marshal, and shall be
    served by delivering a copy thereof to the person or persons in
    whose custody the prisoner or prisoners are detained, and said writ
    shall be made returnable forthwith, and the form and substance
    thereof, as herein set forth, and be taken and considered as part
    and parcel of this ordinance. To the intent that no officer,
    sheriff, jailer, keeper, or other person, or persons, upon whom
    such writ shall be served, may pretend ignorance thereof, every
    such writ and copy thereof served shall be endorsed with these
    words, "By the Habeas Corpus Act;" and whenever the said writ shall
    by any person be served upon the sheriff, jailor, keeper, or other
    person or persons whomsoever, holding said prisoner or prisoners,
    or being brought to him or them, or being served upon any of his
    or their under-officers or deputies at the jail, or place where
    the prisoner or prisoners are detained, he or they, or some of his
    or their under-officers or deputies shall, upon payment or tender
    of the charges of bringing the said prisoner or prisoners, to be
    ascertained by the court awarding the said writ, and endorsed
    thereon, not exceeding ten cents per mile; and upon sufficient
    security given to pay the charges of carrying him, her, or them
    back, if he, she, or they shall be remanded, make return of such
    writ, and bring or cause to be brought, the body or bodies of the
    prisoner or prisoners before the municipal court forthwith, and
    certify the true cause of his, her, or their imprisonment, unless
    the commitment of such person or persons shall be to the county
    jail in Hancock county, in which case the time shall be prolonged
    till five days, after the delivery of the writ as aforesaid, and
    not longer.

    {187} Provided, nevertheless, that in case any person or persons
    may at any time hereafter be taken and lodged in the city or county
    jail, under any writ or process, as provided by the city charter of
    the city of Nauvoo, and shall require a writ of habeas corpus to
    issue to bring him, her, or them before the municipal court of said
    city, said writ shall issue to bring him, her, or them before said
    court, and be directed to the city marshal to be served upon the
    person or persons in whose custody such prisoner or prisoners may
    then be detained.

    Sec. 2. Where any person or persons not being committed or detained
    for any criminal or supposed criminal matter shall be confined
    or restrained of his, her, or their liberty, under any color or
    pretense whatever, he, she, or they may apply for a writ of habeas
    corpus, as aforesaid, which application shall be in writing,
    signed by the party, or some person on his, her, or their behalf,
    setting forth the facts concerning his, her, or their imprisonment,
    and wherein the illegality of such imprisonment consists, and in
    whose custody he, she or they are detained; which application or
    petition shall be verified by the oath or affirmation of the party
    applying, or some other person on his, her, or their behalf. If
    the confinement or restraint is by virtue of any judicial writ or
    process, or order, a copy thereof shall be annexed thereto, or
    an affidavit made that the same had been demanded and refused:
    the same proceedings shall thereupon be had in all respects, as
    are directed in the preceding section, and any officer, person,
    or persons, knowing that he or they have an illegal writ, or not
    having any writ, who shall attempt through any false pretext to
    take or intimidate any of the inhabitants of this city, through
    such pretext, shall forfeit for every such offense a sum not
    exceeding one thousand dollars, nor less than five hundred dollars,
    or in case of failure to pay such forfeiture, to be imprisoned not
    more than twelve months nor less than six months.

    Sec. 3. Upon the return of the writ of habeas corpus, a day
    shall be set for the hearing of the cause of imprisonment or
    detainer, not exceeding five days thereafter, unless the prisoner
    or prisoners shall request a longer time. The said prisoner or
    prisoners may deny any of the material facts set forth in the
    return, or may allege any fact to show either that the imprisonment
    or detention is unlawful, or that he, she, or they, is or are then
    entitled to his, her, or their discharge, which allegations or
    denials shall be made on oath. The said return may be amended,
    by leave of the court, before or after the same is filed, as also
    may all suggestions made against it, that thereby material facts
    may be ascertained. The said court shall proceed in a summary way
    to settle the said facts, by hearing the testimony and arguments,
    as well of all parties interested civilly, if any there be, as of
    the prisoner or prisoners and the persons or person who holds him,
    her, or them in custody, and {188} shall dispose of the prisoner or
    prisoners as the case may require. If it appear that the prisoner
    or prisoners are in custody by virtue of process from any court,
    legally constituted, he, she, or they can be discharged for the
    following causes:--First, where the court has exceeded the limits
    of its jurisdiction, either as to the matter, place, sum, person,
    or persons; second, where, though the original imprisonment was
    lawful, yet by some act, omission, or event which has subsequently
    taken place, the party has become entitled to his, her, or
    their discharge; third, where the process is defective in some
    substantial form required by law; fourth, where the process though
    in proper form has been issued in a case, or under circumstances
    where the law does not allow process, or orders for imprisonment
    or arrest, to issue; fifth, where although in proper form the
    process has been issued or executed by a person or persons, either
    unauthorized to issue or execute the same, or where the person or
    persons having the custody of the prisoner or prisoners under such
    process is not the person or persons empowered by law to detain
    him, her, or them; sixth, where the process appears to have been
    obtained by false pretense or bribery; seventh, where there is no
    general law, nor any judgment, order, or decree of a court, to
    authorize the process, if in a civil suit, nor any conviction, if
    in a criminal proceeding. In all cases where the imprisonment is
    for a criminal or supposed criminal matter, if it shall appear
    to the said court that there is sufficient legal cause for the
    commitment of the prisoner or prisoners, although such commitment
    may have been informally made, or without due authority, or the
    process may have been executed by a person or persons not duly
    authorized, the court shall make a new commitment, in proper form,
    and directed to the proper officer or officers, or admit the party
    to bail, if the case be bailable.

    Sec. 4. When any person or persons shall be admitted to bail on
    habeas corpus, he, she, or they shall enter into recognizance with
    one or more securities in such sum as the court shall direct,
    having regard to the circumstances of the prisoner or prisoners,
    and the nature of the offense, conditioned for his, her, or their
    appearance at the next circuit court to be holden in and for the
    county where the offense was committed, or where the same is to
    be tried. Where the court shall admit to bail, or remand any
    prisoner or prisoners brought before the court, on any writ of
    habeas corpus, it shall be the duty of said court to bind all such
    persons as to declare any thing material to prove the offense,
    with which the prisoner or prisoners are charged by recognizance
    to appear at the proper court having cognizance of the offense, on
    the first day of the next term thereof, to give evidence thereof
    touching the said offense, and not to depart the said court without
    leave; which recognizance so taken, together with the recognizance
    entered into by the prisoner {189} or prisoners, when he, she,
    or they are admitted to bail, shall be certified and returned to
    the proper court, on the first day of the next succeeding term
    thereof. If any such witness or witnesses shall neglect or refuse
    to enter into a recognizance as aforesaid, when thereunto required,
    it shall be lawful for the court to commit him, her, or them to
    jail until he, she, or they shall enter into such recognizance,
    or be otherwise discharged by due course of law. If the court
    shall neglect or refuse to bind any such witness or witnesses,
    prisoner or prisoners, by recognizance as aforesaid, or to return
    any such recognizance, when taken as aforesaid, the court shall be
    deemed guilty of a misdemeanor in office, and be proceeded against
    accordingly.

    Sec. 5. Where any prisoner or prisoners brought up on a habeas
    corpus shall be remanded to prison, it shall be the duty of the
    municipal court remanding him, her, or them to make out and deliver
    to the sheriff, or other person or persons to whose custody he,
    she, or they shall be remanded, an order in writing, stating the
    cause or causes of remanding him, her, or them. If such prisoner
    or prisoners shall obtain a second writ of habeas corpus, it shall
    be the duty of such sheriff or other person or persons upon whom
    the same shall be served, to return therewith the order aforesaid;
    and if it shall appear that the said prisoner or prisoners were
    remanded for an offense adjudged not bailable, it shall be taken
    and received as conclusive, and the prisoner or prisoners shall be
    remanded without further proceedings.

    Sec. 6. It shall not be lawful for the municipal court, on a second
    writ of habeas corpus obtained by such prisoner or prisoners, to
    discharge the said prisoner or prisoners, if he, she, or they are
    proven guilty of the charges clearly and specifically charged in
    the warrant of commitment with a criminal offense; but if the
    prisoner or prisoners shall be found guilty, the municipal court
    shall only admit such prisoner or prisoners to bail, where the
    offense is bailable by law or ordinance, or remand him, her,
    or them to prison, where the offense is not bailable; or being
    bailable, if such prisoner or prisoners shall fail to give the bail
    required.

    Sec. 7. No person or persons who have been discharged by order of
    the municipal court on a habeas corpus, shall be again imprisoned,
    restrained, or kept in custody for the same cause, unless he, she,
    or they, be afterwards indicted for the same offense, or unless by
    the legal order or process of the municipal court wherein he, she,
    or they are bound by recognizance to appear, the following shall
    not be deemed to be the same cause. First, if after a discharge
    for defect of proof, or any material defect in the commitment in a
    criminal case, the prisoner or prisoners should be again arrested
    upon sufficient proof and committed by legal process, for the same
    offense; second, if in a civil suit the {190} party or parties have
    been discharged for any illegality in the judgment or process, and
    are afterwards imprisoned by legal process, for the same cause of
    action; third, generally whenever the discharge has been ordered on
    account of the non-observance of any of the forms required by law,
    the party or parties may be a second time imprisoned, if the cause
    be legal and the forms required by law observed.

    Sec. 8. If any person or persons shall be committed for a criminal
    matter, in case of the absence of a witness or witnesses whose
    testimony may be considered to be of importance in behalf of the
    people, the municipal court may adjourn from time to time at its
    discretion, provided they decide upon the case within thirty days,
    if it shall appear by oath or affirmation that the witness or
    witnesses for the people of the state are absent, such witness or
    witnesses being mentioned by name, and the court shown wherein
    their testimony is material.

    Sec. 9. Any person or persons being committed to the city or county
    jail, as provided in the Charter in the City of Nauvoo, or in the
    custody of an officer, sheriff, jailer, keeper, or other person
    or persons, or his or their under-officer or deputy, for any
    criminal or supposed criminal matter, shall not be removed from
    said prison or custody into any prison or custody, unless it be by
    habeas corpus, or by an order of the municipal court, or in case
    of sudden fire, infection, or other necessities; if any person or
    persons shall, after such commitment as aforesaid, make out, sign,
    or countersign any warrant or warrants for such removal, then he or
    they shall forfeit to the prisoner or prisoners aggrieved a sum not
    exceeding five hundred dollars, to be recovered by the prisoner or
    prisoners aggrieved, in the manner hereinafter mentioned.

    Sec. 10. If any member of the municipal court, or the clerk of said
    court shall corruptly refuse or neglect to issue writ or writs
    of habeas corpus when legally applied to in a case where such
    writ or writs may lawfully issue, or who shall for the purpose of
    oppression unreasonably delay the issuing of such writ or writs,
    shall for every such offense forfeit to the prisoner or prisoners,
    party or parties aggrieved, a sum not less than five hundred
    dollars and not exceeding one thousand dollars, and be imprisoned
    for six months.

    Sec. 11. If any officer, sheriff, jailer, keeper, or other person
    or persons upon whom any such writ shall be served, shall neglect
    or refuse to make the returns as aforesaid, or to bring the body
    of the prisoner or prisoners according to the command of the said
    writ within the time required by this ordinance, all and every such
    officer, sheriff, jailer, keeper, or other person or persons shall
    be guilty of a contempt of the municipal court who issued said
    writ: whereupon the said court may and shall issue an attachment
    against said officer, sheriff, jailer, keeper, or other person or
    persons, and cause him or them to be committed to {191} the city
    or county jail as provided for by the city charter of the city of
    Nauvoo, there to remain without bail or mainprize, until he or they
    shall obey the said writ; such officer, sheriff, jailer, keeper,
    or other person or persons shall also forfeit to the prisoner or
    prisoners, party or parties aggrieved, a sum not exceeding one
    thousand dollars, and not less than five hundred dollars.

    Sec. 12. Any person or persons having a prisoner or prisoners in
    his or their custody, or under his or their restraint, power, or
    control, for whose relief a writ or writs of habeas corpus is
    issued, who, with intent to avoid the effect of such writ or writs,
    shall transfer such person or persons to the custody of, or place
    him, her, or them under the control of any other person or persons,
    or shall conceal him, her, or them, or change the place of his,
    her, or their confinement, with intent to avoid the operation of
    such writ or writs, or with intent to remove him, her, or them out
    of the state, shall forfeit for every such offense one thousand
    dollars, and may be imprisoned not less than one year, nor more
    than five years. In any prosecution for the penalty incurred under
    this section, it shall not be necessary to show that the writ or
    writs of habeas corpus had issued at the time of the removal,
    transfer, or concealment therein mentioned, if it be proven that
    the acts therein forbidden were done with the intent to avoid the
    operation of such writ or writs.

    Sec. 13. Any sheriff, or his deputy, any jailer or coroner having
    custody of any prisoner or prisoners committed on any civil or
    criminal process, of any court or magistrate, who shall neglect to
    give such prisoner or prisoners a copy of the process, order, or
    commitment, by virtue of which he, she, or they are imprisoned,
    within six hours after demand made by said prisoner or prisoners,
    or any one on his, her, or their behalf, shall forfeit five hundred
    dollars.

    Sec. 14. Any person, knowing that another has been discharged, by
    order of the municipal court, on a habeas corpus, shall, contrary
    to the provisions of this ordinance, arrest or detain him or her
    again for the same cause which was shown on return of such writ,
    shall forfeit one thousand dollars for the first offense, and two
    thousand dollars for every subsequent one.

    Sec. 15. All the pecuniary forfeitures incurred under this
    ordinance shall be and inure to the use of the party for whose
    benefit the writ of habeas corpus was issued, and shall be sued for
    and recovered with costs by the city attorney, in the name of the
    city by information, and the amount when recovered shall, without
    any deduction, be paid to the parties entitled thereto.

    Sec. 16. In any action or suit for any offense against the
    provisions of this ordinance, the defendant or defendants may plead
    the general issue, and give the special matter in evidence.

    {192} Sec. 17. The recovery of said penalties shall be no bar to a
    civil suit for damages.

    Sec. 18. The municipal court, upon issuing a writ of habeas corpus,
    may appoint any suitable person to serve the same, other than the
    marshal, and shall endorse the appointment on the back of said writ.

    Sec. 19. This ordinance to take effect and be in force from and
    after its passage, any act heretofore to the contrary thereof in
    any wise notwithstanding. Passed November 14, 1842.

    JOSEPH SMITH, Mayor.

    JAMES SLOAN, Recorder.

Many other bills were discussed on this and previous days.

{193}



CHAPTER XI.

PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"--PROGRESS
OF WORK ON THE TEMPLE--DIVISION OF NAUVOO INTO TEN WARDS--WM. SMITH IN
THE ILLINOIS LEGISLATURE--GOVERNOR FORD ON MISSOURI'S DEMAND FOR THE
PROPHET.

_Tuesday, November 15, 1842_.--About home. Wrote for the _Times and
Seasons_ the following:

VALEDICTORY.

    I beg leave to inform the subscribers of the _Times and Seasons_
    that it is impossible for me to fulfill the arduous duties of the
    editorial department any longer. The multiplicity of other business
    that daily devolves upon me renders it impossible for me to do
    justice to a paper so widely circulated as the _Times and Seasons_.
    I have appointed Elder John Taylor, who is less encumbered and
    fully competent to assume the responsibilities of that office, and
    I doubt not that he will give satisfaction to the patrons of the
    paper. As this number commences a new volume, it also commences his
    editorial career.

    JOSEPH SMITH.

Elder Taylor proceeded to his duties as editor.

Elder Bradley Wilson died suddenly in his 74th year. He received the
gospel in Ohio, removed his family to Missouri, and was driven to
Nauvoo in 1839. He has left seven sons and thirty-nine grand-children
residing in Nauvoo.

_Wednesday, 16--_About home. In the evening started on a journey to the
counties north, in company with John D. Parker.

_Thursday, 17_.--There was a severe snow storm, and Elder Alpheus
Harmon (who was just returning from a {194} mission), and another man,
were frozen to death on the prairie between Nauvoo and Carthage. The
Mississippi was frozen over, which fulfilled my prophecy of the 5th
instant.

[Sidenote: Vote to Suspend the _Millennial Star_.]

_Monday, 21_.--A Council of the Twelve, namely, Brigham Young, Heber C.
Kimball, Wilford Woodruff, John Taylor, George A. Smith, Amasa Lyman,
and Willard Richards, assembled at the house of Elder Heber C. Kimball,
in Nauvoo, and decided by unanimous acclamation that the printing of
the _Millennial Star_ and all other publications in England relating
to the Church of Jesus Christ of Latter-day Saints be suspended, on
the return of Elder Parley P. Pratt from that country, until further
instruction from the quorum; and that the foregoing minutes be
forwarded to Elder Pratt or to the editor of the _Star_, which was done
by letter from the president and clerk of the council.

_Tuesday, 22_.--I arrived at home, after a pleasant outing, in good
health and spirits.

_Wednesday, 23_.--At home all day.

[Sidenote: Disaster on the Island of Madeira.]

_Thursday, 24_.--By report of the papers, the island of Madeira was
visited by a dreadful storm. The summer was hot and weather fine till
the 15th, when the rain commenced falling heavily and continued to
the 24th. At one o'clock in the afternoon the water fell in torrents,
the sky became dark, the streets in the capital became inundated, and
the affrighted inhabitants in town and country fled to the mountains.
Upwards of two hundred houses were destroyed at Funchal, and much corn
and wine. The damage to lives, houses, and crops on the island, and
boats in the harbors was incalculable.

_Saturday, 26_.--At home in the morning. At ten, met in city council,
which resolved that the inscription for the seal to be procured for
the municipal court of this city shall consist of a circle, including
the words "Municipal Court, City of Nauvoo," within which is to be a
book {195} circled with rays, on which is to be inscribed the words
"Constitution and Charter."

Wrote as follow:--

_Letter of the Prophet to H. R. Hotchkiss--Land Purchase Contract
Considered_.

    NAUVOO, November 26, 1842.

    _Horace R. Hotchkiss, Esq._

    DEAR SIR:--Yours of the 8th instant to Sidney Rigdon has been
    received; and, in consequence of his not knowing anything
    concerning the matters therein mentioned, or being in any way
    connected or interested in my affairs, he of course, has handed the
    letter to me, which I shall proceed to answer.

    And, sir, permit me to say, on the subject of the deal between
    myself, as Trustee-in-Trust for the Church of Latter-day Saints,
    and you, that I am as anxious as ever to have the contract continue
    good between us, and to meet the obligations specified in the
    contract. I am not, neither have I ever been, wishful to shrink
    from it in any manner whatever, but intend to make payments as fast
    as my circumstances will admit.

    But, sir, you are not unacquainted with the extreme hardness of the
    times and the great scarcity of money, which put it out of my power
    to meet all the payments as they fell due, and which has been the
    only cause of any failure on my part; and should you feel disposed
    not to press the payments, but offer a lenity equivalent to the
    state of the times, then, sir, I shall yet endeavor to make up the
    payments as fast as possible, and consider the contract as still
    good between us.

    I would here say that when I found it necessary to avail myself
    of the benefits of the bankrupt law, I knew not but that the law
    required of me to include you amongst the list of my creditors,
    notwithstanding the nature of the contract between us. This
    explains the reason of my doing so.

    I have since learned, from a decision of the judge of the supreme
    court, that it was not necessary, and that the [bankrupt] law
    has no jurisdiction over such a contract. Consequently, as I
    have before stated, I am disposed to hold it, provided you will
    not press the payments. Under these circumstances, I consider it
    necessary to give you the information required in your letter, in
    regard to the number and kind of houses on the land, &c.

    I shall expect to hear from you again soon. In regard to your
    having written to me some few weeks ago, I will observe that I
    have received no communication from you for some months back. If
    you wrote to me, the letter has been broken open and detained, no
    doubt, as has {196} been the case with a great number of letters
    from my friends of late, and especially within the last three
    months.

    Few if any letters for me can get through the post office in this
    place, and more particularly letters containing money, and matters
    of much importance. I am satisfied that Sidney Rigdon and others
    connected with him have been the means of doing incalculable
    injury, not only to myself, but to the citizens in general; and,
    sir, under such a state of things, you will have some idea of the
    difficulties I have to encounter, and the censure I have to bear
    through the unjust conduct of that man and others, whom he permits
    to interfere with the post office business. Having said so much, I
    must close for the present.

    You will hereby understand my feelings upon the subject and the
    reasons of the course I have hitherto pursued.

    With sentiments of due respect, I remain, as ever, yours
    respectfully,

    JOSEPH SMITH.

    P.S.--Should it suit you better, I am ready on my part to renew the
    contract, and would prefer it.

    J. S.

[Sidenote: Sudden Illness of Brigham Young.]

In the evening went to see Brigham Young, in company with Dr. Richards.
He was suddenly and severely attacked by disease, with strong symptoms
of apoplexy. We immediately administered to him by laying on of hands
and prayer, accompanied with the use of herbs. Profuse vomiting and
purging followed, which were favorable indications. Although few so
violently attacked ever survive long, yet the brethren were united in
faith, and we had firm hopes of his recovery.

_Sunday, 27_.--At home, except visiting President Young, who remained
extremely sick.

[Sidenote: Temple Structure Difficulties.]

_Monday, 28_.--At home all day. Charges of an unequal distribution of
provisions, giving more iron and steel tools to Reynolds Cahoon's sons
than to others, giving short measure of wood to Father Huntington, also
letting the first course of stone around the Temple to the man who
would do it for the least price, &c., having been instituted by the
stonecutters against the Temple committee,--viz., Cahoon and Higbee, I
requested the parties to appear at my house this {197} day to have the
difficulties settled by an investigation before myself and Counselor
William Law. President Hyrum Smith acted as counsel for the defendants,
and Elder Henry G. Sherwood for the accusers. The hearing of testimony
lasted until four o'clock, at which time the meeting adjourned for
half an hour. On coming together again, President Hyrum addressed the
brethren at some length, showing the important responsibility of the
committee, also the many difficulties they had to contend with. He
advised the brethren to have charity one with another, and be united,
&c., &c. Elder Sherwood replied to President Hyrum's remarks. President
Hyrum explained some remarks before made. Elder William Law made a
few pointed remarks, after which I gave my decision, which was that
the committee stand in their place as before. I likewise showed the
brethren that I was responsible to the state for a faithful performance
of my office as sole trustee-in-trust, &c., and the Temple Committee
were responsible to me and had given bonds to me, to the amount of
$12,000, for a faithful discharge of all duties devolving upon them as
a committee, &c. The trial did not conclude until about nine o'clock in
the evening.

_Tuesday, 29_.--In council with Brother Hyrum, Willard Richards, and
others, concerning bankruptcy. Afternoon, attended court at the house
of Mr. Hunter, grocer, before Alderman Spencer, for slander. I forgave
Hunter the judgment, but he was fined $10 for contempt of court.

_Wednesday, 30_.--Morning, in counsel in the large assembly room
preparing evidence in the case of bankruptcy. Afternoon, had Amos Davis
brought before the municipal court for slander; but, in consequence
of the informality of the writ drawn by Squire Daniel H. Wells, I was
non-suited.

A severe storm of snow, rain and wind is reported to have been
experienced at Boston this day and evening, doing much damage to the
ships and wharves.

_Thursday, December 1, 1842_.--Emma was sick, attendance {198} upon her
occupied some of my time. Visited George A. Smith and Brigham Young,
who were sick. Called at Mr. Angel's, in company with Elder Richards,
to give some counsel concerning a sick sister. Called on William W.
Phelps to get the historical documents, &c.; after which I commenced
reading and revising history.

_Extract of a Letter from Orrin Porter Rockwell, superscribed to
Newel K. Whitney, dated Philadelphia, December 1, 1842, whither he had
gone to escape the hands of those who sought his life in Missouri_.

    DEAR BROTHER JOSEPH SMITH:--I am requested by our friend Orrin
    Porter [Rockwell] to drop a few lines informing you that he is in
    this place. His health is good, but his spirits are depressed,
    caused by his being unable to obtain employment of any kind. He
    has applied in different parts of the city and country, but all
    without success, as farmers can get persons to work from sunrise
    till dark for merely what they eat. He is most anxious to hear
    from you, and wishes you to see his mother and the children and
    write all the particulars, how matters and things are, and what the
    prospects are. I pity him from the bottom of my heart. His lot in
    life seems marked with sorrow, bitterness and care. He is a noble,
    generous friend. But you know his worth: any comments from me would
    be superfluous. He will wait in this place until he hears from you.
    Please write immediately, as it will be a source of great comfort
    to him to hear [from you].

    If Joseph is not at home, Brother Whitney will be kind enough
    to write. He says every other one he has come across has been
    afraid of their shadows, but he watches them well. He comes to see
    me every day, and I keep him a close prisoner! But he does not
    complain of my cruelty, or being hard-hearted, but, when with me,
    seems resigned to whatever punishment I may see proper to inflict,
    but he takes it in good part. Answer this as soon as received.

    Yours truly,

    S. ARMSTRONG,

    for Orrin Porter [Rockwell].

_Friday, 2_.--Sat as Mayor on trial of Amos Davis, who was fined in
the sum of $25 for breach of city ordinance for selling spirits by the
small quantity. In the evening, called on Elder Richards, and Bishop
Whitney to take an appraisal of the printing office establishment,
preparatory {199} to a lease to Elders Taylor and Woodruff for the term
of five years.

_Saturday, 3_.--Called at the printing office several times. In the
afternoon, attended the municipal court in the case of Amos Davis, for
breach of city ordinance, &c.

_Sunday, 4_.--The weather being very wet, I remained at home all day.

The High Council of Nauvoo met, heard, accepted, and adopted the report
of their committee for dividing the city into ten wards, as follows:--

The First Ward is bounded on the north by the city boundary line, and
on the south by Brattle street.

The Second Ward is bounded on the north by Brattle street or the First
Ward, and on the south by Carlos street or the Third Ward.

The Third Ward is bounded on the north by Carlos street or the Second
Ward, and on the south by Joseph street or the Fourth Ward.

The Fourth Ward is bounded on the north by Joseph street or the Third
Ward, and on the south by Cutler street or the Fifth Ward.

The Fifth Ward is bounded on the north by Cutler street or the Fourth
Ward, and on the south by Mulholland street.

The Sixth Ward is bounded on the west by the Mississippi river, and on
the east by Main street or the Seventh Ward.

The Seventh Ward is bounded on the west by Main street or the Sixth
Ward, and on the east by Durfee street or the Eight Ward.

The Eight Ward is bounded on the west by Durfee street or the Seventh
Ward, and on the east by Robinson street or the Ninth Ward.

The Ninth Ward is bounded on the west by Robinson street or the Eight
Ward, and on the east by Green street or the Tenth Ward.

{200} The Tenth Ward is bounded on the west by Green street or the
Ninth Ward, and on the east by the city boundary line.

_Monday, 5_.--In the morning, attended in council with Brother Hyrum
and others on bankruptcy, making an inventory of our property, and
schedule of our liabilities, that we might be prepared to avail
ourselves of the laws of the land as did others. Afternoon, had
conversation with Brother Green. In the evening, attended the Masonic
Lodge.

_Tuesday, 6_.--Attended the trial of an appealed case of Amos Davis
before the municipal court. Judgment confirmed.

_Wednesday, 7_.--Dined with Elder Orson Hyde and family. Elder Hyde has
this day returned home from his mission to Jerusalem. His presence was
truly gratifying. Spent the day with Elder Hyde and drawing wood.

_Thursday, 8_.--Spent the day at home. Received a visit from Elder Hyde
and wife.

[Sidenote: Inaugural Address of Governor Ford.]

This day, Thomas Ford, governor of Illinois, in his inaugural address
to the Senate and House of Representatives, remarked that a great deal
has been said about certain charters granted to the people of Nauvoo.
These charters are objectionable on many accounts, but particularly
on account of the powers granted. The people of the state have become
aroused to the subject, and anxiously desire that these charters
should be modified so as to give the inhabitants of Nauvoo no greater
privileges than those enjoyed by others of our fellow citizens.

_Friday, 9_.--I chopped wood all day. My Brother Hyrum started for
Springfield to attend to his case of bankruptcy, with Benjamin Covey as
witness. Willard Richards, William Clayton, Henry G. Sherwood, Peter
Haws, Heber C. Kimball, Alpheus Cutler, and Reynolds Cahoon accompanied
them to attend to my case, present testimony to the government that
I was in Illinois at the {201} time Boggs was shot--consequently
could not have been a fugitive from the justice of Missouri, and thus
procure a discharge from Governor Ford, on Governor Carlin's writ for
my arrest. The weather was very cold, and the traveling tedious; yet
my messengers traveled thirty-four miles, and stayed with my Brother
Samuel Smith, who kept a public-house at Plymouth.

[Sidenote: Agitation as to Nauvoo Charters.]

Mr. Davis, of Bond county, introduced a resolution to the house of
Representatives at Springfield, concerning the charter of Nauvoo, and
urged its repeal.

Mr. Hicks was in favor of having the state arms taken from the Mormons.

Mr. Owen thought they had no more than their quota.

[The arms referred to consisted of three cannon, six-pounders, and a
few score of muskets, swords, and pistols, which were furnished by the
United States to Illinois, for the supply of her militia for common
defense, of which the Nauvoo Legion had received but a small portion of
that to which it was entitled.]

My Brother, William Smith, representative of Hancock county, colleague
with Mr. Owen, made the following speech in the House, in reply to Mr.
Davis:--

_Speech of William Smith, Brother of the Prophet, on the Chartered
Rights of Nauvoo_.

    MR. SPEAKER.--I beg the privilege of making a few remarks on this
    subject. This, sir, seems to be a question which has excited, to a
    very considerable extent, the attention of members who compose this
    honorable body. But, Mr. Speaker, it does really appear to me that
    this is a question that has been gotten up quite prematurely; for
    I doubt not many members here have not yet had the opportunity of
    learning what privileges are granted in the Nauvoo City Charter.

    The subject which the gentleman has raised is only an assumption.
    I doubt not that if the subject had been fairly investigated, and
    weighed equally in the balance by every candid individual in the
    community, that prejudices of this kind would not have obtained
    such a hold upon the public mind. In the estimation of genuine
    democracy, the rights of the people of Nauvoo are just as sacred as
    those of any {202} other people. The people that live there should
    have just the same privileges extended to them as are awarded to
    Springfield, Chicago, Quincy, or any other city in the state.

    It is true, indeed, that they have labored under many
    embarrassments. The public mind has been heated in regard to
    what was supposed to be their chartered privileges. But you, Mr.
    Speaker, are well aware that all the corporate privileges that they
    enjoy have been granted to them by a previous Legislature. Upon
    that occasion all that was done was not considered, by any, more
    than an act of justice towards them. They had no greater rights or
    privileges given them than were already enjoyed by the citizens of
    Quincy or Springfield. The people had chartered privileges in both
    of those cities, and we have the same in Nauvoo. Our condition in
    that respect is not at all different from Chicago, Alton, and many
    other chartered cities in this state. It would be hardly worth
    while, Mr. Speaker, to detain either you or this honorable body
    by making many preliminary remarks in respect to our religion.
    This is a matter that cannot at all come under the purview of this
    legislature.

    I do not fancy myself placed here before a body of sectarians
    invested, in their own estimation, with authority to enact rules
    for the government or regulation of any sect upon matters of
    religion. I do not suppose that I stand in the presence of persons
    disposed to take away one single religious right pertaining to the
    people among whom I dwell.

    But what could legislation in regard to the matter effect? What
    would it prove? It would neither prove Joseph Smith to be a
    Christian nor that Tom Thumb came from the moon. It would prove
    nothing in reference to the principles of any body of religionists.
    But I do not feel it my prerogative to enter into a discussion
    of religious principles here. I know very well that the people
    called "Mormons" are thought to be a very strange people. I come
    right from among them, and you can all judge whether or not they
    seem to have the appearance of a strange animal of seven heads and
    ten horns. You can all decide for yourselves whether, from the
    appearance I present, I should be numbered among outcasts, or be
    ranked among human beings.

    One word further as to the chartered privileges. They have, as this
    honorable body is well aware, assembled a population of from five
    to ten or fifteen thousand inhabitants. It is in consequence of the
    privileges granted in their Charter that they have been induced
    to do this. Nauvoo is not, as some may erroneously suppose--a
    city composed entirely of Mormons. I can inform gentlemen that
    Methodists, Presbyterians, Baptists, Universalians, in short,
    many of the different kinds of religion, and even infidels may be
    found there; and all these {203} are tolerated there just as in
    any other community. A great many persons have gone to Nauvoo, and
    there invested their property. They are now engaged in the erection
    of buildings, which, when consummated will cost enormous sums of
    money. But should the Charter of that city be repealed, individuals
    who now consider themselves rising to wealth, in consequence of
    what has been done by a former legislature of this state, will be
    reduced to wretchedness and want. In that event property now worth
    three to ten thousand dollars will not be worth five hundred, or
    nothing in comparison to that amount.

    There is another point, Mr. Speaker, to which I would call your
    attention, and that is to the observations which have been made
    in regard to taking away from the city of Nauvoo the state arms.
    Well suppose that should be done, would that effect anything?
    They are now organized, and have, under existing laws drawn a
    certain portion of the public arms. In that wherein are they acting
    differently from any other citizens? They have not even that equal
    proportion of arms that they are entitled to by law. What would
    be the object in taking away the public arms from the militia of
    this state? It surely cannot be believed that there is any danger
    of the Mormons breaking out and killing the people. There is no
    more danger of that than there is that five, six or a dozen old
    women and a few boys should do the same thing. Is this state to
    be carried by a hue-and-cry of that kind raised by politicians?
    I own that it is not the design of that people even so much as
    to molest a hair on the head of a single individual; but that,
    on the contrary, it is their intention in all things to conform
    to the Constitution and laws of the land. If prejudices have
    been accumulating upon the public mind calculated to produce the
    expression that they are villains, such prejudices are entirely
    unfounded. And it is a great mistake to suppose the contrary. Those
    people consider themselves bound by the laws, and endeavor to
    obey them. Have they not, I would ask, contributed their portion
    towards replenishing your county and state revenues? Have they ever
    refused to pay their taxes? Have they not always been both ready
    and willing to obey both the civil and military laws of this state?
    Where, then, is the necessity, that this honorable body should
    enact a law taking away from them their chartered privileges?

    I will not, Mr. Speaker, detain you or this honorable body
    much longer. I am heartily sorry that a blow has been aimed at
    the chartered privileges of Nauvoo. I speak in defense of my
    constituents upon this occasion, feeling myself bound to do so, not
    by any former pledges, but by principle. I believe in defending the
    cause of the defenseless, as has already been remarked. All that we
    claim is equal rights and equal provisions. I would remark, for the
    satisfaction of my own feelings {204} in this matter, that I was
    some little interested in the event of the last election. I then
    was engaged in the cause of Democracy, enlisted in the campaign of
    canvassing my county, and in consequence of the many prejudices,
    that were excited against the "Mormons," as they are called, I was
    placed under circumstances of most unparalleled embarrassment; but
    still I thought it a favorable opportunity to unite the Democracy
    of the county.

    I know that considerable political capital has been made by the
    question of Mormonism and anti-Mormonism. Perhaps one thing that
    now contributes to that result is, that there are hints in the
    governor's message in regard to a repeal of the Nauvoo Charter.
    It is a circumstance within my own knowledge that, previous to
    the last election in Hancock county, some few individuals there
    made strong efforts to get our votes for the governor's election.
    By exertions made there, more than a thousand votes were cast for
    the governor by Mormon influence; and since I have been here, a
    gentleman of opposite politics has said to me, "Now your governor
    is paying you off."

    I do not allude to this to wound the feelings of any person
    whatever. I do not consider that the recommendation of the governor
    was designed to effect the repeal of our Charter. All that we have
    to say is that we throw ourselves upon your mercy. As Democrats
    we ask for equal justice and equal rights. Give us those rights,
    and we are content; without them we are deprived of that which was
    purchased by the blood of our fathers.

_Saturday, 10_.--In this day's paper, William Smith gave his
valedictory, resigning the editorship of the _Wasp_ to Elder John
Taylor.

_Tuesday, 13_.--I continued to chop and haul wood, and attend to my
domestic concerns. My delegation arrived at Springfield about three
o'clock this afternoon, and found the question of the repeal of the
Nauvoo Charter in a high state of agitation in the legislature.

_Wednesday, 14_.--My delegation at Springfield having made affidavit
that I was in Illinois on the 6th of May last, and consequently could
not have been concerned in the attempted assassination of ex-Governor
Boggs, and also having prepared a petition to Governor Ford to revoke
the writ and proclamation of Governor Carlin for my arrest, they
called on Governor Ford at four in the afternoon, there were present
by their selection: Dr. {205} Richards, Brother Hyrum, Elders Sherwood
and Clayton, in company with Mr. Butterfield, United States district
attorney, who read his communication to Sidney Rigdon, Esq., of the
20th October, my petition to revoke and countermand Governor Carlin's
writ and proclamation, and the affidavit of Lilburn W. Boggs.

Governor Ford, in reply, stated that he had no doubt but that the writ
of Governor Carlin was illegal; but he doubted as to his authority to
interfere with the acts of his predecessor. He finally concluded that
he would state the case before the judges of the supreme court at their
council next day, and whatever they decided on shall be his decision.
He then stated his reasons for recommending a repeal of the Charter,
and said that he regretted that he had not recommended a repeal of all
the charters in the state.

_Thursday, 15_.--My delegates at Springfield continued to prosecute my
discharge. On the 16th, Brother Hyrum received his discharge in case of
bankruptcy; every arrangement was made with Mr. Butterfield, whereby I
was equally entitled to a discharge, but was put off with a plea that
he must write to the office at Washington before it could be granted.

_Saturday, 17.--_

_Governor Ford to Joseph Smith--on the Missouri Requisition_.

    SPRINGFIELD, December 17, 1842.

    DEAR SIR:--Your petition requesting me to rescind Governor
    Carlin's proclamation and recall the writ issued against you has
    been received and duly considered. I submitted your case and all
    the papers relating thereto to the judges of the Supreme Court,
    or at least to six of them who happened to be present. They were
    unanimous in the opinion that the requisition from Missouri was
    illegal and insufficient to cause your arrest, but were equally
    divided as to the propriety and justice of my interference with the
    acts of Governor Carlin. It being, therefore, a case of great doubt
    as to my power, and I not wishing, even in an official station, to
    assume the exercise of doubtful powers, and inasmuch as you have
    a sure and effectual remedy in the {206} courts, I have decided
    to decline interfering. I can only advise that you submit to the
    laws and have a judicial investigation of your rights. If it should
    become necessary, for this purpose, to repair to Springfield, I
    do not believe that there will be any disposition to use illegal
    violence towards you; and I would feel it my duty in your case, as
    in the case of any other person, to protect you with any necessary
    amount of force from mob violence whilst asserting your rights
    before the courts, going to and returning.

    I am most respectfully yours,

    THOMAS FORD.

_Letter of Justin Butterfield--Opinion on Governor Ford's Action_.

    SPRINGFIELD, December 17, 1842.

    _Joseph Smith, Esq._

    DEAR SIR:--I have heard the letter read which Governor Ford has
    written to you, and his statements are correct in relation to
    the opinion of the judges of the Supreme Court. The judges were
    unanimously of the opinion that you would be entitled to your
    discharge under a habeas corpus to be issued by the Supreme Court,
    but felt some delicacy in advising Governor Ford to revoke the
    order issued by Governor Carlin. My advice is, that you come here
    without delay, and you do not run the least risk of not being
    protected while here, and of being discharged by the Supreme Court
    by habeas corpus. I have also the right to bring the case before
    the U. S. Court, now in session here; and there you are certain of
    obtaining your discharge. I will stand by you, and see you safely
    delivered from your arrest.

    Yours truly,

    J. BUTTERFIELD.

_Letter from James Adams, Advising the Prophet to Appear for Trial_.

    CITY OF SPRINGFIELD, December 17, 1842.

    _General J. Smith_.

    MY SON:--It is useless for me to detail facts that the bearer can
    tell. But I will say that it appears to my judgment that you had
    best make no delay in coming before the court at this place for a
    discharge under a habeas corpus.

    I am, &c.,

    J. ADAMS.

On receiving the foregoing letters, and Dr. Richards having entered for
the copyright of a map of the city of Nauvoo for Joseph Smith, in the
clerk's office of the {207} District of Illinois, the brethren left
Springfield for Nauvoo.

_Tuesday, 20_.--Chopping and drawing wood with my own hands and
team, as I had done mostly since the 9th. President Young continued
very sick. This afternoon the brethren arrived from Springfield and
presented me with Messrs. Ford, Butterfield and Adams' letters, and
general history of their proceedings, which was highly satisfactory.

[Sidenote: The First Elder to Die in a Foreign Land.]

Elder Lorenzo D. Barnes died this morning at a quarter past three
o'clock, at Bradford, England. He is the first Elder who has fallen
in a foreign land in these last days. He had been long connected with
the Church, and had been distinguished, both in his native land and in
Great Britain, for his piety, and virtue. Read correspondence between
Dr. Richards and General James Arlington Bennett, and read German with
Elder Orson Hyde. Brother Shearer inquired the meaning of the "little
leaven which a woman hid in three measures of meal." I replied, it
alluded expressly to the last days, when there should be but little
faith on the earth, and it should leaven the whole world; also there
shall be safety in Zion and Jerusalem, and in the remnants whom the
Lord our God shall call. The three measures refer directly to the
Priesthood, truth springing up on a fixed principle, to the three in
the Grand Presidency, confining the oracles to a certain head on the
principle of three.

_Friday, 23_.--Wrote R. M. Young, Esq., U. S. Senator from Illinois,
Washington City, that I would accept the proposals of John C. Walsh,
and give him $2,500 for the north-west quarter of section 8, 6 north, 8
west, said land lying between my farm and the city.

_Saturday, 24_.--At home afternoon. Read and revised my history with
Secretary Richards, and walked with him to see Sister Lyon, who was
sick. Her babe died a few minutes before our arrival. From there we
went to {208} Brother Sabine's to compute expense money for our journey
to Springfield, having just borrowed $100 for that purpose. While
there, Brother Richards asked if I wanted a wicked man to pray for me?
I replied, Yes; if the fervent, affectionate prayer of the righteous
man availeth much, a wicked man may avail a little when praying for a
righteous man. There is none good but one. The better a man is, the
more his prayer will avail. Like the publican and the Pharisee, one was
justified rather than the other, showing that both were justified in a
degree. The prayer of a wicked man may do a righteous man good, when it
does the one who prays no good.

_Sunday, 25_.--I wrote to Orrin Wright, Jun., Philadelphia.

The Manchester, (England) conference met, numbering 1,507 members
including thirty-three Elders, eighty-seven Priests, fifty-three
Teachers, and nineteen Deacons under the presidency of Elder Thomas
Ward.

{209}



CHAPTER XII.

THE PROPHET AT SPRINGFIELD, ILLINOIS--HIS CONVERSATIONS AND
INTERVIEWS--PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE
POPE--RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE
ORDER OF GOVERNOR FORD--OFFICIAL PAPERS IN THE CASE.

[Sidenote: Second Arrest of the Prophet on the Boggs Affair.]

_Monday, December 26, 1842_.--In the morning, held court, and I was
afterwards arrested by General Wilson Law, on the proclamation of
Governor Carlin, and Elders Henry G. Sherwood; and William Clayton
went to Carthage to obtain a writ of habeas corpus to take me before
the court at Springfield. General Law gave me into the custody of Dr.
Richards, with whom I visited Sister Morey, who was severely afflicted.
We prescribed _lobelia_ for her, among other things, which is excellent
in its place. I have learned the value of it by my own experience. It
is one of the works of God, but, like the power of God, or any other
good, it becomes an evil when improperly used. Brother Morey gave me
a walking stick, the body of which was from the tooth of the sperm
whale, and the top of whale ivory, with an interstice of mahogany. On
my return home, I found my wife Emma sick. She was delivered of a son,
which did not survive its birth.

The Herefordshire conference (England) under the presidency of Elder
William Kay, met at Colwall, numbering eight hundred and forty-four
members, including twenty elders, fifty-three priests, twenty-two
teachers, and ten deacons.

[Sidenote: The Prophet's Start for Springfield.]

_Tuesday, 27_.--At nine in the morning, started in custody of Wilson
Law for Springfield, in company with Hyrum {210} Smith, Willard
Richards, John Taylor, William Marks, Levi Moffit, Peter Haws, Lorin
Walker and Orson Hyde. On our way to Carthage, we met William Clayton
and Henry G. Sherwood, who had obtained an order for a writ of habeas
corpus from the master in chancery, as no writ could issue, the clerk
of court having been elected to the State Senate.

[Sidenote: The Prophet's Dream.]

There was considerable snow, and the traveling heavy; but we arrived at
my Brother Samuel's, in Plymouth, a little after sunset, and we were
soon joined by Edward Hunter, Theodore Turley, Dr. Tate, and Shadrach
Roundy. I supped with Brother William Smith's family, who lived under
the same roof, slept with Dr. Willard Richards on a buffalo skin spread
upon the floor, and dreamed that I was by a beautiful stream of water
and saw a noble fish, which I threw out. Soon after, I saw a number
more, and threw them out. I afterwards saw a multitude of fish, and
threw out a great abundance, and sent for salt and salted them.

_Wednesday, 28_.--The morning was wet. We started about eight o'clock,
and arrived at Mr. Stevenson's tavern, in Rushville, at three in
the afternoon, about twenty miles. Brother William's wife, who was
sick, went with us, accompanied by Sister Durphy, who went with us
from Nauvoo to take care of her. I spent a part of the evening with
Mr. Uriah Brown and family and a part of my company. In conversation
respecting the repeal of charters, I told them that to touch the Nauvoo
Charter was no better than highway robbery; and that I never would
consent to lowering our charter, but they might bring other chapters up
to it. On my return to the tavern, the brethren took my height, which
was six feet, and my Brother Hyrum's the same.

_Thursday, 29_.--Started early; crossed the Illinois river at eleven,
and arrived at Captain Dutche's before five in the evening, about
thirty-two miles: the weather extremely cold. General Law asked why the
sun was called by a {211} masculine name and the moon by a feminine
one. I replied that the root of masculine is stronger, and of feminine
weaker. The sun is a governing planet to certain planets, while the
moon borrows her light from the sun, and is less or weaker.

Let the government of Missouri redress the wrongs she has done to the
Saints, or let the curse follow them from generation to generation
until they do.

[Sidenote: A Missouri Reminiscence.]

When I was going up to Missouri, in company with Elder Rigdon and our
families, on an extreme cold day, to go forward was fourteen miles to
a house, and backward nearly as far. We applied to all the taverns for
admission in vain: we were "Mormons," and could not be received. Such
was the extreme cold that in one hour we must have perished. We pleaded
for our women and children in vain. We counseled together, and the
brethren agreed to stand by me, and we concluded that we might as well
die fighting as to freeze to death.

I went into a tavern and pleaded our cause to get admission. The
landlord said he could not keep us for love or money. I told him we
must and would stay, let the consequence be what it might; for we must
stay or perish. The landlord replied, "We have heard the Mormons are
very bad people; and the inhabitants of Paris have combined not to
have anything to do with them, or you might stay." I said to him, "We
will stay; but no thanks to you. I have men enough to take the town;
and if we must freeze, we will freeze by the burning of these houses."
The taverns were then opened, and we were accommodated, and received
many apologies in the morning from the inhabitants for their abusive
treatment.

[Sidenote: The Prophet Meets Justin Butterfield _et al_.]

_Friday, 30_.--Started at eight this morning, and arrived at Judge
Adams', in Springfield, at half past two o'clock in the afternoon,
where I saw Justin Butterfield, Esq., United States district attorney,
who told me that Judge Pope had continued the {212} court two or three
days on account of my case, and would close on the morrow, and that he
should try my case on its merits, and not on any technicality.

Sheriff Pitman, of Adams county, was in the place, but would not say
whether he had the original writ which had previously been demanded of
the officers of Adams county, King and Pitman. I gave Mr. Butterfield
a general history of my Missouri persecution, and it was agreed by
him that I should be arrested on the writ. Had an interview with my
Brother, William Smith, who was a member of the Legislature at the
time, and spent the evening with Judge Adams and the brethren from
Nauvoo. We all lodged at Judge Adams'.

[Sidenote: The Reign of Christ on Earth Expounded.]

While in conversation at Judge Adams' during the evening, I said,
Christ and the resurrected Saints will reign over the earth during the
thousand years. They will not probably dwell upon the earth, but will
visit it when they please or when it is necessary to govern it. There
will be wicked men on the earth during the thousand years. The heathen
nations who will not come up to worship will be visited with the
judgments of God, and must eventually be destroyed from the earth.

[Sidenote: The Prophet's Trial Before Judge Pope.]

_Saturday, 31_.--At nine in the morning, Mr. Butterfield called and
informed me that King had the original writ, and I signed a petition to
Governor Ford to issue a new writ, that my case may be tried thereon,
as well as on the proclamation. My petition was granted, and at eleven
o'clock I was arrested thereon by a deputy, Mr. Maxey, in presence of
Mr. Butterfield, my attorney, who immediately wrote a petition to Judge
Pope for a writ of habeas corpus, which I signed, and at half-past
eleven in the morning went before Judge Pope.

Mr. Butterfield read my petition, and stated that the writ and warrant
were different from the requisition of the governor of Missouri. He
then read Governor Ford's {213} warrant, Watson's affidavit; Governor
Reynolds' requisition on the governor of Illinois, and the proclamation
of Governor Carlin, showing that Reynolds had made a false statement,
as nothing appeared in the affidavits to show that Smith was in
Missouri. He also stated that all the authority for transportation of
persons from one state to another rests on the Constitution and the law
of Congress. We ask for habeas corpus because the papers are false, and
because that we can prove that Joseph Smith was in this state at the
time of the commission of the crime.

The writ was granted, returned, and served in one minute, and I walked
up to the bar. Mr. Butterfield read the habeas corpus, and moved the
court to take bail till I could have a hearing,--which was granted; and
although it was only a case of misdemeanor, Generals James Adams and
Wilson Law were bailed for me in the sum of $2,000 each, and Monday was
set for trial.

[Sidenote: A Disturbance Threatened.]

The court-room was crowded; and, on our returning, as General Law came
to the top of the stairs, one of the crowd observed, "There goes Smith
the Prophet, and a good looking man he is;" "And [said another] as
damned a rascal as ever lived." Hyrum replied, "And a good many ditto."
"Yes, [said the man,] ditto, ditto, G-- d-- you; and every one that
takes his part is as damned a rascal as he is."

When at the foot of the stairs, General Law said, "I am the man, and
I'll take his part." Said the man, "You are a damned rascal too." "You
are a lying scoundrel," replied Law; and the man began to strip off his
clothes and ran out in the street, cursing and swearing, and raising
a tumult, when Mr. Prentice, the marshal, interfered, and with great
exertions quelled the mob. Much credit is due Mr. Prentice for his zeal
to keep the peace.

[Sidenote: The Prophet's Interview with Governor Ford.]

When the rowdies had dispersed, I went with Mr. Butterfield and Dr.
Richards to see Governor Ford, who was sick. He told me he had a
requisition from the governor for a renewal of persecution {214} in
the old case of treason against Missouri; but he happened to know that
it was all dead. We dined with Mr. Butterfield at the American House,
where the governor quartered, after which we returned to the general's
room. In course of conversation he remarked he was no religionist. I
told him I had no creed to circumscribe my mind; therefore the people
did not like me. "Well, [said the general,] from reports, we had reason
to think the Mormons were a peculiar people, different from other
people, having horns or something of the kind; but I find they look
like other people: indeed, I think Mr. Smith a very good-looking man."

At two in the afternoon, I returned to Judge Adams', and appointed
Elders Hyde and Taylor to preach in the Representatives' Hall on the
morrow.

[Sidenote: A Discussion with Judge Douglas.]

Judge Douglas stated that it was possible to revoke political charters,
but not company charters. I argued that if a legislature has power to
grant a charter for ten years, it has no power to revoke it until the
expiration thereof. The same principle will hold good for twenty or one
hundred years, and also for a perpetual charter: it cannot be revoked
in time.

[Sidenote: The Brewster Movement.]

John Darby came in and said he was going to California with Brewster.
I told him I would say, as the Prophet said to Hezekiah, "Go, and
prosper; but ye shall not return in peace." Brewster may set out for
California, but he will not get there unless somebody shall pick him
up by the way, feed him and help him along. Brewster showed me the
manuscript he had been writing. I inquired of the Lord, and the Lord
told me the book was not true--it was not of Him. If God ever called
me, or spake by my mouth, or gave me a revelation, he never gave
revelations to that Brewster boy [A] or any of the Brewster race.

[Footnote A: James Collins Brewster, the person mentioned by the
Prophet in the text, was a boy about sixteen years of age, having been
born as nearly as may be ascertained, in the year 1827. He claimed
several years previous to this time to have had revelations while in
Kirtland, by which he translated the so-called "Book of Esdras" which
in some way, not altogether clear, was interpreted to be a guide for
the Latter-day Saints. He succeeded in converting his parents and a
small number of people to the genuineness of his prophetic powers and
gift of translation; and was now contemplating a removal of those who
believed in him to California. After the death of the Prophet, in
connection with one Hazen Aldridch, he succeeded in holding together
a following for a few years, but in the end the Brewster-Aldridch
movement was a flat failure, and the organization ceased to exist.]

{215} This afternoon, a team ran away, and went past the State House,
when the hue-and-cry was raised, "Joe Smith is running away!" which
produced great excitement and a sudden adjournment of the House of
Representatives.

[Sidenote: Chief Distinction between the Saints and Sectarians.]

_Sunday morning, January 1, 1843_.--The speaker of the House of
Representatives called on me to say we might have the hall for
preaching this day. Had a pleasant interview with Mr. Butterfield,
Judge Douglas, Senator Gillespie, and others. In reply to Mr.
Butterfield, I stated that the most prominent difference in sentiment
between the Latter-day Saints and sectarians was, that the latter were
all circumscribed by some peculiar creed, which deprived its members
the privilege of believing anything not contained therein, whereas the
Latter-day Saints have no creed, but are ready to believe all true
principles that exist, as they are made manifest from time to time.

At the suggestion of the company, I explained the nature of a prophet.

[Sidenote: A Prophet Defined.]

If any person should ask me if I were a prophet, I should not deny it,
as that would give me the lie; for, according to John, the testimony of
Jesus is the spirit of prophecy; therefore if I profess to be a witness
or teacher, and have not the spirit of prophecy, which is the testimony
of Jesus, I must be a false witness; but if I be a true teacher and
witness, I must possess the spirit of prophecy, and that constitutes
a prophet; and any man who says he is a teacher or preacher of
righteousness, and denies the spirit of prophecy, is a liar, {216} and
the truth is not in him; and by this key false teachers and imposters
may be detected.

At half-past eleven a. m., we repaired to the Representatives' Hall,
where Elder Orson Hyde read the hymn "Rejoice ye Saints of Latter
Days." Elder Taylor followed in prayer. The Saints then sang "The
Spirit of God like a fire is burning." Elder Hyde then preached from
the 3rd chapter of Malachi. Most of the members of the Legislature and
the various departments of the state were in attendance.

[Sidenote: Mormon Service at Springfield.]

I dined with Judge Adams at one p.m., and at half-past two returned to
the hall, and heard Elder Taylor preach from Revelation 14th chapter,
6th and 7th verses on the first principles of the Gospel. There
was a respectable congregation, who listened with good attention,
notwithstanding the great anxiety to "see the Prophet."

I supped at Brother Bowman's, where I saw Sister Lucy Stringham (who
was one of the first fruits of the Church at Colesville, New York,) and
many more of the Saints. At seven I returned to Judge Adams'.

[Sidenote: A Prophecy.]

_Monday, 2_.--After breakfasting with Judge Adams, I prophesied, in
the name of the Lord, that I should not go to Missouri dead or alive.
At half-past nine a. m., repaired to the court-room; and at ten, Judge
Pope took his seat on the bench, accompanied by several ladies.

My case was called up, when Mr. Lamborn, the attorney-general of
Illinois, requested the case to be continued till the next day, and
Wednesday morning was set for my trial. My attorney, Mr. Butterfield,
filed some objections to points referred to in the habeas corpus, and,
half-past ten, I repaired to the Senate lobby, and had conversation
with several gentlemen. Dined at the American House. As we rose from
table, Judge Brown invited me to his room, and informed me he was about
publishing a history of Illinois, and wished me to furnish a history of
the rise {217} and progress of the Church of Latter-day Saints to add
to it.

[Sidenote: General Sentiment of the Prophet's Innocence.]

At half-past one p. m. returned to General Adams. A gentleman from St.
Louis told General Law that the general impression was that Smith was
innocent, and it would be a kind of murder to give him up--that "he
ought to be whipped a little and let go." It was evident that prejudice
was giving way in the public mind.

At four, Mr. Lamborn, Mr. Prentice, the marshal, and some half dozen
others called to see me. The marshal said it was the first time during
his administration that the ladies had attended court on a trial. A
peculiarly pleasant and conciliatory feeling prevailed in the company,
and the marshal invited me to a family dinner, when I should be freed.

[Sidenote: The Prophet's View of the Negro Race.]

At five went to Mr. Sollars' with Elders Hyde and Richards. Elder Hyde
inquired the situation of the negro. I replied, they came into the
world slaves mentally and physically. Change their situation with the
whites, and they would be like them. They have souls, and are subjects
of salvation. Go into Cincinnati or any city, and find an educated
negro, who rides in his carriage, and you will see a man who has risen
by the powers of his own mind to his exalted state of respectability.
The slaves in Washington are more refined than many in high places, and
the black boys will take the shine off many of those they brush and
wait on.

Elder Hyde remarked, "Put them on the level, and they will rise above
me." I replied, if I raised you to be my equal, and then attempted
to oppress you, would you not be indignant and try to rise above me,
as did Oliver Cowdery, Peter Whitmer, and many others, who said I
was a fallen Prophet, and they were capable of leading the people,
although I never attempted to oppress them, but had always been lifting
them up? Had I anything to do with {218} the negro, I would confine
them by strict law to their own species, and put them on a national
equalization.

[Sidenote: The World's Lack of Faith.]

Because faith is wanting, the fruits are. No man since the world was
had faith without having something along with it. The ancients quenched
the violence of fire, escaped the edge of the sword, women received
their dead, &c. By faith the worlds were made. A man who has none of
the gifts has no faith; and he deceives himself, if he supposes he has.
Faith has been wanting, not only among the heathen, but in professed
Christendom also, so that tongues, healings, prophecy, and prophets and
apostles, and all the gifts and blessings have been wanting.

[Sidenote: The Meekness of a Prophet.]

Some of the company thought I was not a very meek Prophet; so I told
them: "I am meek and lowly in heart," and will personify Jesus for a
moment, to illustrate the principle, and cried out with a loud voice,
"Woe unto you, ye doctors; woe unto you, ye lawyers; woe unto you, ye
scribes, Pharisees, and hypocrites!" &c. But you cannot find the place
where I ever went that I found fault with their food, their drink,
their house, their lodgings; no, never; and this is what is meant by
the meekness and lowliness of Jesus.

[Sidenote: A Sample of Folly.]

Mr. Sollars stated that James Mullone, of Springfield, told him as
follows:--"I have been to Nauvoo, and seen Joe Smith, the Prophet: he
had a gray horse, and I asked him where he got it; and Joe said, "You
see that white cloud." "Yes." "Well, as it came along, I got the horse
from that cloud." This is a fair specimen of the ten thousand foolish
lies circulated by this generation to bring the truth and its advocates
into disrepute.

[Sidenote: The Prophet's Illustration.]

What is it that inspires professors of Christianity generally with
a hope of salvation? It is that smooth, sophisticated influence
of the devil, by which he deceives the whole world. But, said Mr.
Sollars, "May I not repent and be baptized, and not pay any attention
{219} to dreams, visions, and other gifts of the Spirit?" I replied:
"Suppose I am traveling and am hungry, and meet with a man and tell
him I am hungry, and he tells me to go yonder, there is a house of
entertainment, go and knock, and you must conform to all the rules of
the house, or you cannot satisfy your hunger; knock, call for food, sit
down and eat;--and I go and knock, and ask for food, and sit down to
the table, but do not eat, shall I satisfy my hunger? No. I must eat.
The gifts are the food; and the graces of the Spirit are the gifts of
the Spirit. When I first commenced this work, and had got two or three
individuals to believe, I went about thirty miles with Oliver Cowdery,
to see them. We had only one horse between us. When we arrived, a mob
of about one hundred men came upon us before we had time to eat, and
chased us all night; and we arrived back again a little after daylight,
having traveled about sixty miles in all, and without food. I have
often traveled all night to see the brethren; and, when traveling to
preach the Gospel among strangers, have frequently been turned away
without food."

Thus the evening was spent in conversation and teaching, and closed
by singing and prayer, when we parted, and Elders Hyde, Richards and
myself lay down upon a bed on the floor, and enjoyed refreshing rest
till morning.

[Sidenote: Conversations with Prominent Men.]

_Tuesday, 3_.--After breakfast, called on Sister Crane, and blessed
her little baby, Joseph Smith Crane, and returned to Judge Adams',
where we conversed with Messrs. Trobridge, Jonas, Browning, and others,
on my old Missouri case of treason. At half-past nine, went to the
court-room, and had conversation with Messrs. Butterfield, Owen, Pope,
Prentice, and others.

At twelve, returned and spent the afternoon at Judge Adams'. At
dusk, the marshal called with subpoenas for my witnesses. Spent the
evening with the brethren at Judge Adams' in a very social manner,
and prophesied in {220} the name of the Lord that no very formidable
opposition would be raised at my trial on the morrow. Slept on a sofa
as usual while at Springfield.

[Sidenote: Procedure of Trial.]

_Wednesday, 4_.--At nine o'clock a. m., repaired to the court-room,
Judge Pope on the bench, and ten ladies by his side, when Josiah
Lamborn, attorney-general of the state of Illinois, appeared and moved
to dismiss the proceedings, and filed the following objections to the
jurisdiction of the court,--viz.:

_Objection of Jurisdiction_.

    1. The arrest and the detention of Smith was not under or by
    color of authority of the United States, or of any officer of the
    United States, but under and by color of authority of the State of
    Illinois, by the officers of Illinois.

    2. When a fugitive from justice is arrested by authority of the
    governor of any state upon the requisition of the governor of
    another state, the courts of justice, neither state nor federal,
    have any authority or jurisdiction to enquire into any facts behind
    the writ.

My counsel then offered to read, in evidence, affidavits of several
persons, showing conclusively that I was at Nauvoo, in the county of
Hancock, and state of Illinois on the whole of the 6th and 7th days
of May, in the year 1842, and on the evenings of those days more than
three hundred miles distant from Jackson county, in the state of
Missouri, where it is alleged that the said Boggs was shot; and that
I had not been in the state of Missouri at any time between the 10th
day of February and the 1st day of July, 1842, the said persons having
been with me during the whole of that period. That on the 6th day of
May aforesaid, I attended an officer's drill at Nauvoo aforesaid, in
the presence of a large number of people; and on the 7th day of May
aforesaid I reviewed the Nauvoo Legion in presence of many thousand
people.

The reading of these affidavits was objected to by the attorney-general
of the state of Illinois, on the grounds that it was not competent for
Smith to impeach or contradict {221} the return of the habeas corpus.
It was contended by my counsel, 1st, that I had a right to prove that
the return was untrue. 2nd, that the said affidavits did not contradict
the said return, as there was no averment under the oath in said return
that I was in Missouri at the time of the commission of the alleged
crime, or had fled from the justice of that state. The court decided
that the said affidavits should be read in evidence, subject to all
objections; and they were read accordingly, all of which will appear on
my discharge. B. S. Edwards, Esq., opened the defense in an animated
speech, and made some very pathetic allusions to our sufferings in
Missouri, followed by Mr. Butterfield, who made the following points:--

_Summary of Counsel Butterfield's Argument_.

    1. This court has jurisdiction. The requisition purports on
    its face to be made, and the warrant to be issued, under the
    constitution and laws of the United States regulating the surrender
    of fugitives from justice, 2nd sec., 4th article Constitution of
    the United States, 1st sec. of the Act of Congress of 12th Feb.,
    1793. When a person's rights are invaded under a law of the United
    States, he has no remedy except in the courts of the United States,
    2nd sec., 3rd article Constitution United States, 12th Wendall,
    325--16 Peters, 543.

    The whole power in relation to the delivering up of fugitives from
    justice and labor has been delegated to the United States, and
    Congress has regulated the manner and form in which it shall be
    exercised. The power is exclusive. The State Legislatures have no
    right to interfere; and if they do, their acts are void, 2nd and
    3rd clause of 2nd sec., 4th article Constitution United States,
    2nd vol. Laws United States 331--16 Peters, 617, 618, 623; 4th
    Wheaton's Reports, 122, 193-12; Wendall, 312.

    All courts of the United States are authorized to issue writs of
    habeas corpus when the prisoner is confined under or by color of
    authority of the United States, Act of Congress of Sept. 24th,
    1789, sec. 14; 2nd Condensed 33; 3rd Cranch, 447; 3rd Peters, 193.

    2. The return to the habeas corpus is not certain and sufficient
    to warrant the arrest and transportation of Smith. In all cases
    on habeas corpus previous to indictment, the court will look into
    the depositions before the magistrate; and though the commitment
    be full and in form, yet, if the testimony prove no crime, the
    court will discharge _ex-parte_; {222} Taylor 5th; Cowen 50. The
    affidavit of Boggs does not show that Smith was charged with
    any crime committed by him in Mo., nor that he was a fugitive
    from justice. If the commitment be for a matter for which by
    law the prisoner is not liable to be punished, the court must
    discharge him; 3rd Bacon, 434. The executive of this state has no
    jurisdiction over the person of Smith to transport him to Missouri,
    unless he has fled from that state.

    3. The prisoner has a right to prove facts not repugnant to the
    return, and even to go behind the return and contradict it, unless
    committed under a judgment of a court of competent jurisdiction;
    3rd Bacon, 435, 438; 3rd Peters, 202; Gale's revised laws of
    Illinois, 323. The testimony introduced by Smith at the hearing,
    showing conclusively that he was not a fugitive from justice, is
    not repugnant to the return.

J. Lamborn, attorney-general of the state of Illinois, in support of
the points made by him, cited 2nd Condensed Reports, 37; Gordon's
Digest, 73; Gale's Statutes of Illinois, 318; Conkling, 85; 9th
Wendall, 212.

[Sidenote: The Plea of Mr. Butterfield.]

In the course of his plea, Mr. Butterfield showed that Governor
Reynolds had subscribed to a lie in his demand for me, as will appear
in the papers, [published in this chapter]; and said that Governor
Carlin would not have given up his dog on such a requisition. That
an attempt should be made to deliver up a man who has never been out
of the state, strikes at all the liberty of our institutions. His
fate today may be yours tomorrow. I do not think the defendant ought,
under any circumstances, to be given up to Missouri. It is a matter of
history that he and his people have been murdered or driven from the
state. If he goes there, it is only to be murdered, and he had better
be sent to the gallows. He is an innocent and unoffending man. If there
is a difference between him and other men, it is that this people
believe in prophecy, and others do not; the old prophets prophesied in
poetry and the modern in prose.

Esquire Butterfield managed the case very judiciously. The court-room
was crowded during the whole trial; the utmost decorum and good feeling
prevailed, and much prejudice was allayed. Esquire Lamborn was not
severe, {223} apparently saying little more than his relation to the
case demanded.

[Sidenote: The Treatment of the Prophet at Springfield.]

Court adjourned till tomorrow nine a. m., for the making up of opinion.
After an introduction to several persons, I retired to Judge Adams',
and after dinner spent some time in conversation with Brother Hyrum and
Theodore Turley. At half-past five o'clock I rode in Mr. Prentice's
carriage to his house, accompanied by General Law and Elder Orson Hyde,
where I had a very interesting visit with Mr. Prentice and family,
Judge Douglas, Esquires Butterfield, Lamborn and Edwards, Judge Pope's
son, and many others; partook of a splendid supper; there were many
interesting anecdotes, and everything to render the repast and visit
agreeable; and returned to Judge Adams' about eleven o'clock.

_Thursday, 5_.--At nine a. m., repaired to the courtroom, which was
crowded with spectators anxious to "behold the Prophet," and hear
the decision of Judge Pope, who soon took his seat, accompanied by
half-a-dozen ladies, and gave the following:

_Opinion of Judge Pope_.

    The importance of this case, and the consequences which may flow
    from an erroneous precedent, affecting the lives and liberties of
    our citizens, have impelled the court to bestow upon it the most
    anxious consideration. The able arguments of the counsel for the
    respective parties have been of great assistance in the examination
    of the important question arising in this cause.

    When the patriots and wise men who framed our Constitution were in
    anxious deliberation to form a perfect union among the states of
    the confederacy, two great sources of discord presented themselves
    to their consideration--the commerce between the states and
    fugitives from justice and labor.

    The border collisions in other countries have been seen to be a
    fruitful source of war and bloodshed, and most wisely did the
    constitution confer upon the national government the regulation of
    those matters, because of its exemption from the excited passions
    awakened by conflicts between neighboring states, and its ability
    alone to adopt a uniform {224} rule, and establish uniform laws
    among all the states in those cases.

    This case presents the important question arising under the
    Constitution and laws of the United States, whether a citizen of
    the state of Illinois can be transported from his own state to the
    state of Missouri, to be there tried for a crime, which, if he ever
    committed, was committed in the state of Illinois; whether he can
    be transported to Missouri, as a fugitive from justice, when he has
    never fled from that state.

    Joseph Smith is before the court on habeas corpus, directed to
    the sheriff of Sangamon county, state of Illinois. The return
    shows that he is in custody under a warrant from the executive of
    Illinois, professedly issued in pursuance of the Constitution and
    laws of the United States and of the state of Illinois, ordering
    said Smith to be delivered to the agent of the executive of
    Missouri, who had demanded him as a fugitive from justice, under
    the 2nd section, 4th article of the Constitution of the United
    States, and the act of Congress passed to carry into effect that
    article.

    The article is in these words, viz.:--"A person charged in any
    state with treason, felony, or other crime, who shall flee from
    justice, and be found in another state, shall, on demand of the
    executive authority of the state from which he fled, be delivered
    up to be removed to the state having jurisdiction of the crime."

    The act of Congress made to carry into effect this article directs
    that the demand be made on the executive of the state where
    the offender is found, and prescribes the proof to support the
    demand,--viz., indictment or affidavit.

    The court deemed it respectful to inform the governor and
    attorney-general of the state of Illinois of the action upon
    the habeas corpus. On the day appointed for the hearing, the
    attorney-general for the state of Illinois appeared and denied the
    jurisdiction of the court to grant the habeas corpus. 1st. Because
    the warrant was not issued under color or by authority of the
    United States, but by the state of Illinois. 2nd. Because no habeas
    corpus can issue in this case from either the Federal or State
    Courts to inquire into facts behind the writ.

    In support of the first point, a law of Illinois was read,
    declaring that whenever the executive of any other state shall
    demand of the executive of this state any person as a fugitive from
    justice, and shall have complied with the requisition of the act
    of Congress in that case made and provided, it shall be the duty
    of the executive of this state to issue his warrant to apprehend
    the said fugitive, &c. It would seem that this act does not purport
    to confer any additional power upon the executive of this state
    independent of the power conferred by the Constitution and laws of
    the United States, but to make it the duty of the executive to obey
    and carry into effect the act of Congress.

    {225} The warrant on its face purports to be issued in pursuance of
    the Constitution and laws of the United States, as well as of the
    state of Illinois. To maintain the position that this warrant was
    not issued under color or by authority of the laws of the United
    States, it must be proved that the United States could not confer
    the power on the executive of Illinois; because if Congress could
    and did confer it, no act of Illinois could take it away, for
    the reason that the Constitution and laws of the United States,
    passed in pursuance of it, and treaties, are the supreme law of
    the land, and the judges in every state shall be bound thereby,
    anything in the Constitution or laws of any state to the contrary
    notwithstanding. This is enough to dispose of that point.

    If the Legislature of Illinois, as is probable, intended to make
    it the _duty_ of the governor to exercise the power granted by
    Congress, and no more, the executive would be acting by authority
    of the United States. It may be that the Legislature of Illinois,
    appreciating the importance of the proper execution of those laws,
    and doubting whether the governor could be punished for refusing
    to carry them into effect, deemed it prudent to impose it as a
    duty, the neglect of which would expose him to impeachment. If it
    intended more, the law is unconstitutional and void--16 Peters, 617
    Prigg _versus_ Pennsylvania.

    In supporting the second point, the attorney-general seemed to urge
    that there was greater sanctity in a warrant issued by the governor
    than by an inferior officer. The court cannot assent to this
    distinction.

    This is a government of laws, which prescribes a rule of action
    as obligatory upon the governor as upon the most obscure officer.
    The character and purposes of the habeas corpus are greatly
    misunderstood by those who suppose that it does not review the acts
    of an executive functionary. All who are familiar with English
    history must know that it was extorted from an arbitrary monarch,
    and that it was hailed as a second Magna Charta; and that it was
    to protect the subject from arbitrary imprisonment by the king and
    his minions, which brought into existence that great palladium of
    liberty in the latter part of the reign of Charles the Second.
    It was indeed a magnificent achievement over arbitrary power.
    Magna Charta established the principles of liberty--the habeas
    corpus protected them. It matters not how great or obscure the
    prisoner, how great or obscure the prison-keeper, this munificent
    writ, wielded by an independent judge, reaches all. It penetrates
    alike the royal towers and the local prisons, from the garret to
    the secret recesses of the dungeon. All doors fly open at its
    command, and the shackles fall from the limbs of prisoners of state
    as readily as from those committed by subordinate officers. The
    warrant of the king and his secretary of state could claim no more
    exemption from that searching inquiry, "The cause of his caption
    and detention," than a warrant {226} granted by a justice of the
    peace. It is contended that the United States is a government of
    granted powers, and that no department of it can exercise powers
    not granted. This is true. But the grant is to be found in the
    second section of the third article of the Constitution of United
    States:--"The judicial power shall extend to all cases in law or
    equity arising under this Constitution, the laws of the United
    States, and treaties made, and which shall be made under their
    authority."

    The matter under consideration presents a case arising under the
    2nd section, 4th article of the Constitution of the United States;
    and the act of Congress of February 12th, 1793, to carry it into
    effect. The judiciary act of 1789 confers on this court (indeed
    on all the courts of the United States,) power to issue the writ
    of habeas corpus, when a person is confined, "under color of, or
    by the authority of the United States." Smith is in custody under
    color of, and by authority of the 2nd section, 4th article of the
    Constitution of the United States. As to the instrument employed or
    authorized to carry into effect that article of the Constitution,
    (as he derives from it the authority to issue the warrant,) he must
    be regarded as acting by the authority of the United States. The
    power is not officially in the governor, but personal. It might
    have been granted to any one else by name, but considerations of
    convenience and policy recommended the selection of the executive
    who never dies. The citizens of the states are citizens of the
    United States; hence the United States are as much bound to afford
    them protection in their sphere as the states are in theirs.

    This court has jurisdiction. Whether the state courts have
    jurisdiction or not, this court is not called upon to decide. The
    return of the sheriff shows that he has arrested and now holds
    in custody Joseph Smith, in virtue of a warrant issued by the
    Governor of Illinois, under the 2nd section of the 4th article of
    the Constitution of the United States, relative to fugitives from
    justice, and the act of Congress passed to carry it into effect.
    The article of the Constitution does not designate the person
    upon whom the demand for the fugitive shall be made, nor does it
    prescribe the proof upon which he shall act. But Congress has done
    so. The proof is "an indictment or affidavit," to be certified by
    the governor demanding. The return brings before the court the
    warrant, the demand and affidavit. The material part of the latter
    is in these words, viz.--

    "Lilburn W. Boggs, who being duly sworn, doth depose and say that
    on the night of the 6th day of May, 1842, while sitting in his
    dwelling, in the town of Independence, in the county of Jackson,
    he was shot with intent to kill; and that his life was despaired
    of for several days; and that he believes, and has good reason to
    believe from evidence and information now in his possession, that
    Joseph Smith, commonly called the "Mormon Prophet," was accessory
    before the fact of the intended {227} murder, and that the said
    Joseph Smith is a citizen or resident of the state of Illinois."

    This affidavit is certified by the governor of Missouri to be
    authentic. The affidavit being thus verified, furnished the only
    evidence upon which the governor of Illinois could act. Smith
    presented affidavits proving that he was not in Missouri at the
    date of the shooting of Boggs.

    This testimony was objected to by the attorney-general of Illinois,
    on the ground that the court could not look behind the return. The
    court deems it unnecessary to decide that point, inasmuch as it
    thinks Smith entitled to his discharge for defect in the affidavit.

    To authorize the arrest in this case, the affidavit should have
    stated distinctly--1st, that Smith had committed a crime; 2nd, that
    he committed it in Missouri.

    It must appear that he fled from Missouri to authorize the governor
    of Missouri to demand him, as none other than the governor of the
    state from which he _fled_ can make the demand. He could not have
    fled from justice unless he committed a crime, which does not
    appear. It must appear that the crime was committed in Missouri,
    to warrant the governor of Illinois in ordering him to be sent to
    Missouri for trial.

    The 2nd section, 4th article, declares he "shall be removed to
    the state having jurisdiction of the crime." As it is not charged
    that the crime was committed by Smith in Missouri, the governor of
    Illinois could not cause him to be removed to that state, unless
    it can be maintained that the state of Missouri can entertain
    jurisdiction of crimes committed in other states. The affirmative
    of this proposition was taken in the argument with a zeal
    indicating sincerity. But no adjudged case or dictum was adduced
    in support of it. The court conceives that none can he. Let it be
    tested by principle.

    Man, in a state of nature, is a sovereign, with all the
    prerogatives of king, lords, and commons. He may declare war and
    make peace, and as nations often do who "feel power and forget
    right," may oppress, rob, and subjugate his weaker and unoffending
    neighbors. He unites in his person, the legislative, judicial, and
    executive power; "can do no wrong," because there is none to hold
    him to account. But when he unites himself with a community, he
    lays down all the prerogatives sovereign (except self defense,) and
    becomes a subject. He owes obedience to its laws and the judgments
    of its tribunals, which he is supposed to have participated in
    establishing, either directly or indirectly. He surrenders also the
    right of self-redress.

    In consideration of all which, he is entitled to the _aegis_ of
    that community to defend him from wrongs. He takes upon himself
    no allegiance to any other community, so owes it no obedience,
    and therefore {228} cannot disobey it. None other than his own
    sovereign can prescribe a rule of action to him. Each sovereign
    regulates the conduct of its subjects, and they may be punished
    upon the assumption that they have known the rule, and have
    consented to be governed by it; it would be a gross violation of
    the social compact if the state were to deliver up one of its
    citizens to be tried and punished by a foreign state to which he
    owes no allegiance, and whose laws were never binding on him. No
    state can or will do it.

    In the absence of the constitutional provision, the state of
    Missouri would stand on this subject in the same relation to the
    state of Illinois that Spain does to England. In this particular,
    the states are independent of each other; a criminal fugitive from
    one state to another could not be claimed as of right to be given
    up.

    It is most true, as mentioned by writers on the laws of nations
    that every state is responsible to its neighbors for the conduct
    of its citizens so far as their conduct violates the principles
    of good neighborhood; so it is among private individuals. But for
    this, the inviolability of territory or private dwellings could not
    be maintained. This obligation creates the right and makes it the
    duty of the state to impose such restraints upon the citizen as the
    occasion demands.

    It was in the performance of this duty that the United States
    passed laws to restrain citizens of the United States from
    setting on foot and fitting out military expeditions against
    their neighbors. While the violators of this law kept themselves
    within the United States the conduct was cognizable in the courts
    of the United States, and not of the offended state, even if
    the means provided had assisted in the invasion of the foreign
    state. A demand by the injured state upon the United States for
    the offenders whose operations were in their own country would be
    answered that the United States' laws alone could act upon them,
    and that as a good neighbor it would punish them.

    It is the duty of the state of Illinois to make it criminal in
    one of its citizens to aid, abet, counsel or advise any person
    to commit a crime in her sister state. Any one violating the law
    would be amenable to the laws of Illinois, executed by its own
    tribunals. Those of Missouri could have no agency in his conviction
    and punishment. But if he shall go into Missouri he owes obedience
    to her laws, and is liable before her courts to be tried and
    punished for any crime he may commit there; and a plea that he was
    a citizen of another state would not avail him. If he escape, he
    may be surrendered to Missouri for trial. But when the offense is
    perpetrated in Illinois, the only right of Missouri is to insist
    that Illinois compel her citizens to forbear to annoy her. This she
    has a right to expect. For the neglect of it, nations go to war and
    violate territory.

    {229} The court must hold that where a necessary fact is not stated
    in the affidavit, it does not exist. It is not averred that Smith
    was accessory before the fact, in the state of Missouri, nor that
    he committed a crime in Missouri; therefore he did not commit the
    crime in Missouri, did not flee from Missouri to avoid punishment.

    Again the affidavit charges the shooting on the 6th of May, in the
    county of Jackson, and state of Missouri, "that he believes, and
    has good reason to believe from evidence and information now (then)
    in his possession, that Joseph Smith was accessory before the fact,
    and is a resident or citizen of Illinois."

    There are several objections to this. Mr. Boggs having the
    "evidence and information in his possession," should have
    incorporated it in the affidavit, to enable the court to judge of
    their sufficiency to support his "belief."

    Again, he swears to a legal conclusion, when he says that Smith
    was _accessory before the fact_. What acts constitute a man an
    accessory in a question of law are not always of easy solution. Mr.
    Boggs' opinion, then, is not authority. He should have given the
    facts. He should have shown that they were committed in Missouri,
    to enable the court to test them by the laws of Missouri, to see if
    they amounted to a crime.

    Again the affidavit is fatally defective in this, that Boggs swears
    to his _belief_. The language in the Constitution is, "Charged
    with felony or other crime." Is the Constitution satisfied with a
    _charge_ upon suspicion?

    It is to be regretted that no American adjudged case has been cited
    to guide the court in expounding this article. Language is ever
    interpreted by the subject matter. If the object were to arrest a
    man near home, and there were fears of escape if the movement to
    detain him for examination were known, the word _charged_ might
    warrant the issuing of a capias on _suspicion_. Rudyard (reported
    in Skinner 676), was committed to Newgate for refusing to give
    bail for his good behavior, and was brought before common pleas
    on habeas corpus. The return was that he had been complained of
    for exciting the subjects to disobedience of the laws against
    _seditious conventicles_; and upon examination they found _cause_
    to suspect him. Vaughan, Chief Justice, "Tyrell and Archer against
    Wild," held the return insufficient; 1st, because it did not appear
    but that he might abet frequenters of conventicles in the way the
    law allows; 2nd, to say that he was complained of or was examined
    is no proof of his guilt. And then to say that he had cause to
    suspect him is too cautious; for who can tell what they count a
    cause of _suspicion_, and how can that ever be tried? At this rate
    they would have arbitrary power upon their own allegation, to
    commit whom they pleased.

    {230} From this case it appears that suspicion does not warrant
    a commitment, and that all legal intendments are to avail the
    prisoner: that the return is to be most strictly construed in favor
    of liberty. If suspicion in the foregoing case did not warrant
    a commitment in London by its officers, of a citizen of London,
    might not the objection be urged with greater force against the
    commitment of a citizen of our state to be transported to another
    on _suspicion_?

    No case can arise demanding a more searching scrutiny into the
    evidence, than in cases arising under this part of the Constitution
    of the United States. It is proposed to deprive a freeman of his
    liberty; to deliver him into the custody of strangers; to be
    transported to a foreign state, to be arraigned for trial before a
    foreign tribunal, governed by laws unknown to him; separated from
    his friends, his family, and his witnesses, unknown and unknowing.
    Had he an immaculate character, it would not avail him with
    strangers. Such a spectacle is appalling enough to challenge the
    strictest analysis.

    The framers of the Constitution were not insensible of the
    importance of courts possessing the confidence of the parties. They
    therefore provided that citizens of different states might resort
    to the Federal Courts in civil causes. How much more important that
    the criminal have confidence in his judge and jury. Therefore,
    before the capias is issued, the officers should see that the case
    is made out to warrant it. Again, Boggs was shot on the 6th of May,
    the affidavit was made on the 20th of July following. Here was time
    for enquiry which would confirm into certainty, or dissipate his
    suspicions. He had time to collect facts to be had before a grand
    jury, or be incorporated in his affidavit.

    The court is bound to assume that this would have been the
    course of Mr. Boggs; but that his suspicions were light and
    unsatisfactory. The affidavit is insufficient, 1st, because it is
    not positive; 2nd because it charges no crime; 3rd, because it
    charges no crime committed in the state of Missouri. Therefore,
    he [Joseph Smith] did not flee from the justice of the state of
    Missouri, nor has he taken refuge in the state of Illinois.

    The proceedings in this affair, from the affidavit to the arrest,
    afford a lesson to governors and judges whose action may hereafter
    be invoked in cases of this character. The affidavit simply says
    that the affiant was shot with intent to kill; and he believes that
    Smith was accessory before the fact to the intended murder, and is
    a citizen or resident of the state of Illinois. It is not said who
    shot him, or that the person was unknown. The governor of Missouri,
    in his demand, calls Smith a fugitive from justice, charged with
    being accessory before the fact to an assault with intent to kill,
    made by one O. P. Rockwell, on Lilburn W. Boggs, in this state
    (Missouri). This governor {231} expressly refers to the affidavit
    as his authority for that statement.

    Boggs, in his affidavit, does not call Smith a _fugitive from
    justice_, nor does he state a fact from which the governor had a
    right to infer it, neither does the name of O. P. Rockwell appear
    in the affidavit, nor does Boggs say Smith _fled_. Yet the governor
    says he _has fled_ to the state of Illinois. But Boggs only says he
    is a _citizen_ or _resident_ of the state of Illinois. The governor
    of Illinois responding to the demand of the executive of Missouri
    for the arrest of Smith, issues his warrant for the arrest of
    Smith, reciting that "whereas Joseph Smith stands charged by the
    affidavit of Lilburn W. Boggs with being accessory before the fact
    to an assault, with intent to kill, made by one O. P. Rockwell, on
    Lilburn W. Boggs, on the night or the 6th day of May, 1842, at the
    county of Jackson, in said state of Missouri; and that the said
    Joseph Smith has fled from the justice of said state, and taken
    refuge in the state of Illinois."

    Those facts do not appear by the affidavit of Boggs. On the
    contrary, it does not assert that Smith was accessory to O. P.
    Rockwell, nor that he had fled from the justice of the state of
    Missouri, and taken refuge in the state of Illinois.

    The court can alone regard the facts set forth in the affidavit
    of Boggs as having any legal existence. The mis-recitals and
    over-statements in the requisition and warrant are not supported
    by oath, and cannot be received as evidence to deprive a citizen
    of his liberty and transport him to a foreign state for trial. For
    these reasons Smith must be discharged.

    At the request of J. Butterfield, counsel for Smith, it is proper
    to state, in justice to the present executive of the state of
    Illinois, Governor Ford, that it was admitted on the argument that
    the warrant which originally issued upon the said requisition was
    issued by his predecessor; that when Smith came to Springfield to
    surrender himself up upon that warrant, it was in the hands of the
    person to whom it had been issued at Quincy, in this state; and
    that the present warrant which is a copy of the former one, was
    issued at the request of Smith, to enable him to test its legality
    by writ of habeas corpus.

    Let an order be entered that Smith be discharged from his arrest.

[Sidenote: The Prophet's Hour with Judge Pope.]

At the close I arose, and bowed to the court, which adjourned to
ten o'clock tomorrow. I accepted an invitation to see Judge Pope
in his room, and spent an hour in conversation with his honor, in
which I explained to him that I did not profess to be a prophet any
more than every man ought {232} to who professes to be a preacher
of righteousness; and that the testimony of Jesus is the spirit of
prophecy; and gave the judge a brief but general view of my principles.
Esquire Butterfield asked me "to prophesy how many inhabitants would
come to Nauvoo." I said, I will not tell how many inhabitants will come
to Nauvoo; but when I went to Commerce, I told the people I would build
up a city, and the old inhabitants replied "We will be damned if you
can." So I prophesied that I would build up a city, and the inhabitants
prophesied that I could not; and we have now about 12,000 inhabitants.
I will prophesy that we will build up a great city; for we have the
stakes and have only to fill up the interstices.

The judge was very attentive and agreeable, and requested of me that my
secretary, Dr. Richards, would furnish him a copy of his decision for
the press. Dined at General Adams', and in the afternoon visited Mr.
Butterfield with Brother Clayton. In the evening visited Mr. Groves,
and lodged at General Adams' with Dr. Richards.

[Sidenote: The Advice of Governor Ford.]

_Friday, 6_.--In the morning went to see Judge Pope with Dr. Richards,
who presented the judge with a report of his decision, called on
Mr. Butterfield, and gave him two notes of two hundred and thirty
dollars each, having paid him forty dollars as fee for his service
in my suit. I took certified copies of the doings of the court, and
waited on Governor Ford for his certificate thereto, after which he
offered me a little advice, which was, that I "should refrain from all
political electioneering." I told him that I had always acted upon that
principle, and proved it by General Law and Dr. Richards: and that the
"Mormons" were driven to union in their elections by persecution, and
not by my influence: and that the "Mormons" acted on the most perfect
principle of liberty in all their movements.

[Sidenote: Sundry Conversations.]

During the day I had considerable conversation in the {233} court room
with the lawyers and others, on various topics and particularly on
religion. Judge Pope's son wished me well, and hoped I would not be
persecuted any more, and I blessed him. Mr. Butterfield said I must
deposit my discharge and all my papers in the archives of the Temple
when it is completed. My discharge, here referred to, commenced with my
petition for habeas corpus and closed with the certificate of Thomas
Ford, governor of Illinois, including all the documents relating to
my trial on separate sheets of paper, attached by a blue ribbon, and
secured by the seal of the court, and reads as follows:

_Official Papers Relating to the Prophet's Trial at Springfield,
Ill., Before Judge Pope_.

    I.

    Pleas before the Circuit Court of the United States for the
    district of Illinois, at the December term, A. D., 1842, December
    31st.

    In the matter of Joseph Smith: Petition for habeas corpus.

    Justin Butterfield, attorney for said petitioner, comes and moves
    the court for the allowance of a writ of habeas corpus, and files
    the annexed petition and the papers referred to therein.

    To the Honorable the Circuit Court of the United States for the
    district of Illinois:

    The petition of Joseph Smith respectfully showeth that he has been
    arrested, and is detained in custody by William F. Elkin, sheriff
    of Sangamon county, upon a warrant issued by the governor of the
    state Illinois, upon the requisition of the governor of Missouri,
    as a fugitive from justice, a copy of the said warrant and the
    requisition and affidavit upon which the same was issued, is hereto
    annexed. And your petitioner is also arrested by Wilson Law, and
    by him also held and detained in custody, (jointly with the said
    sheriff of Sangamon county) upon a proclamation issued by the
    governor of the state of Illinois, a copy of which proclamation
    is hereunto annexed. Your petitioner prays that a writ of habeas
    corpus may be issued by this court directed to the said William
    F. Elkin and Wilson Law, commanding them forthwith and without
    delay to bring your petitioner before this honorable court, to
    abide such order and direction as the said court may make in these
    premises. Your petitioner states that he is arrested and detained
    as aforesaid under color of a law of the United {234} States, and
    that his arrest and detention is illegal and in violation of law;
    and without the authority of law, in this, that your petitioner
    is not a fugitive from justice, nor has he fled from the state of
    Missouri. And your petitioner, as in duty bound, will ever pray.

    JOSEPH SMITH.

    II.

    The Governor of the State of Missouri to the Governor of the State
    of Illinois--greeting:

    Whereas it appears by the annexed document, which is hereby
    certified as authentic, that one Joseph Smith is a fugitive from
    justice, charged with being accessory before the fact, to an
    assault with intent to kill, made by one O. P. Rockwell on Lilburn
    W. Boggs, in this state; and it is represented to the executive
    department of this state, has fled to the state of Illinois:

    Now, therefore, I, Thomas Reynolds, governor of the state
    of Missouri, by virtue of the authority in me vested by the
    Constitution and laws of the United States, do, by these presents
    demand the surrender and delivery of the said Joseph Smith to
    Edward R. Ford, who is hereby appointed as the agent to receive the
    said Joseph Smith on the part of this state.

    In testimony whereof, I, governor of the state of Missouri, have
    hereunto set my hand and caused to be affixed the great seal of the
    state of Missouri.

    Done at the city of Jefferson, this 22nd day of July, in the year
    of our Lord one thousand eight hundred and forty-two; of the
    Independence of the United States, the sixty-seventh, and of this
    state the twenty-third.

    By the Governor,

    [Seal] THOMAS REYNOLDS.

    Jas. L. Minor, Secretary of State.

    III.

    #_Affidavit of Lilburn W. Boggs_.

    STATE OF MISSOURI,

    County of Jackson, ss.

    This day personally appeared before me, Samuel Weston, a justice
    of the peace within and for the county of Jackson; the subscriber,
    Lilburn W. Boggs, who being duly sworn, doth depose and say, that
    on the night of the sixth day of May, 1842, while sitting in his
    dwelling, in the town of Independence, in the county of Jackson, he
    was shot, with intent to kill; and that his life was despaired of
    for several days, and that {235} he believes, and has good reason
    to believe, from evidence and information now in his possession,
    that Joseph Smith, commonly called the Mormon Prophet, was
    accessory before the fact of the intended murder; and that the said
    Joseph Smith is a citizen or resident of the state of Illinois, and
    the said deponent hereby applies to the governor of the state of
    Missouri to make a demand on the governor of the state of Illinois
    to deliver the said Joseph Smith, commonly called the Mormon
    Prophet, to some person authorized to receive and convey him to the
    state and county aforesaid, there to be dealt with according to law.

    LILBURN W. BOGGS.

    Sworn to and subscribed before me, this 20th day of July. 1842.

    SAMUEL WESTON, J. P.

    IV.

    #_Certificate of Secretary of State of Illinois_.

    STATE OF ILLINOIS,

    Office of Secretary of State.

    I, Lyman Trumbull, secretary of state, of the state of Illinois, do
    hereby certify the foregoing to be a true and perfect copy of the
    demand of the governor of the state of Missouri upon the governor
    of this state, for the apprehension and surrender of Joseph
    Smith, who is charged with being a fugitive from justice, and the
    affidavit of Lilburn W. Boggs attached to the same, which are on
    file in this office.

    In testimony whereof I have hereunto set my hand, and affixed
    the great seal of state at Springfield, this thirty-first day of
    December, A. D., one thousand eight hundred and forty-two.

    [Seal.] LYMAN TRUMBULL,

    Secretary of State.

    December 31, 1842.

    I do hereby certify the foregoing to be true copies of the demand
    and affidavit upon which the writ for the apprehension of Joseph
    Smith was this day issued.

    L. TRUMBULL,

    Secretary of State.

    December 31, 1842.

    V.

    #_Governor Ford's Order for the Prophet's Arrest_.

    The people of the State of Illinois to the Sheriff of Sangamon
    County, greeting:

    Whereas it has been made known to me by the executive authority of
    {236} the state of Missouri, that one Joseph Smith stands charged
    by the affidavit of one Lilburn W. Boggs, made on the 20th day of
    July, 1842, at the county of Jackson, in the state of Missouri,
    before Samuel Weston, a justice of the peace within and for the
    county of Jackson aforesaid, with being accessory before the fact
    to an assault with intent to kill, made by one O. P. Rockwell on
    Lilburn W. Boggs, on the night of the sixth of May, A.D. 1842, at
    the county of Jackson, in said state of Missouri; and that the said
    Joseph Smith has fled from the justice of said state, and taken
    refuge in the state of Illinois:

    Now, therefore, I, Thomas Ford, governor of the state of Illinois,
    pursuant to the Constitution and laws of the United States, and
    of this state, do hereby command you to arrest and apprehend the
    said Joseph Smith, if he be found within the limits of the state
    aforesaid, and cause him to be safely kept and delivered to the
    custody of Edward R. Ford, who has been duly constituted the agent
    of said state of Missouri to receive said fugitive from the justice
    of said state, he paying all fees and charges for the arrest and
    apprehension of said Joseph Smith, and make due return to the
    executive department of this state, the manner in which the writ
    may be executed.

    In testimony whereof, I have hereunto set my hand and caused the
    great seal of the state to be affixed.

    Done at the city of Springfield, this 31st day of December, in the
    year of our Lord one thousand eight hundred and forty-two; and of
    the Independence of the United States, the sixty-seventh.

    By the Governor,

    [Seal.] THOMAS FORD.

    LYMAN TRUMBULL, Secretary of State.

    VI.

    #_Governor Carlin's Proclamation_.

    EXECUTIVE DEPARTMENT, ILLINOIS,

    September 20, 1842.

    Whereas a requisition has been made upon me, as the executive of
    this state, by the governor of the state of Missouri, for the
    apprehension and surrender of O. P. Rockwell, who is charged with
    the crime of shooting Lilburn W. Boggs, with intent to kill, in the
    county of Jackson and state of Missouri, on the night of the sixth
    day of May, A. D., 1842:

    And whereas a demand has also been made by the governor of Missouri
    upon me for the apprehension and surrender of Joseph Smith,
    commonly called the Mormon Prophet, who is charged with the crime
    of being accessory to the shooting of said Boggs at the time and
    place aforesaid, with intent to kill:

    {237} And whereas, in obedience to the Constitution and laws of
    the United States, and of this state, executive warrants have been
    issued, and the said Rockwell and Smith arrested as fugitives from
    justice from the state of Missouri; and whereas the said Rockwell
    and Smith resisted the laws by refusing to go with the officers who
    had them in custody as fugitives from justice, and escaped from the
    custody of said officers:

    Now, therefore, I, Thomas Carlin, governor of the state of
    Illinois, in conformity to an act entitled "An Act concerning
    fugitives from justice," approved January 6, 1827, do offer a
    reward of two hundred dollars to any person or persons for the
    apprehension and delivery of each or either of the above-named
    fugitives from justice, viz., O. P. Rockwell and Joseph Smith,
    to the custody of James M. Pitman and Thomas C. King, or to the
    sheriff of Adams county, at the city of Quincy.

    In testimony whereof, I have hereunto set my hand, and caused the
    great seal of state to be affixed, the day and the date above
    mentioned.

    By the Governor,

    [Seal.] THOMAS CARLIN.

    LYMAN TRUMBULL, Secretary of State.

    The _Fulton Advocate_, _Quincy Herald_, _Galena Sentinel_, and
    _Rockford Pilot_, will copy the above for two weeks.

    VII.

    #_Petition of the Prophet for Writ of Habeas Corpus_.

    In the United States' Circuit Court, District of Illinois, of
    December Term, 1842, December 31st day.

    In the matter of Joseph Smith, on petition of Habeas Corpus.

    And now at this day comes the said Joseph Smith by Justin
    Butterfield, his attorney, and presents to the court his petition,
    setting forth that he has been arrested and is detained in
    custody by William F. Elkin, Sheriff of Sangamon county, upon a
    warrant issued by the governor of the state of Illinois, upon
    the requisition of the governor of Missouri, as a fugitive from
    justice; and that he is also arrested by Wilson Law, and by him
    also held and detained in custody (jointly with the sheriff of
    Sangamon county), upon a proclamation issued by the governor
    of the state of Illinois; that he is arrested and detained as
    aforesaid, under color of a law of the United States; and that
    his arrest and detention is illegal and in violation of law, and
    without the authority of law in this, that the said petitioner is
    not a fugitive from justice, nor has he fled from the state of
    Missouri; and praying that a writ of habeas corpus may be issued
    by this court, directed to the said William F. Elkin and Wilson
    Law, commanding them forthwith and without {238} delay to bring
    the petitioner before this court to abide such order and direction
    as this court may make in the premises: upon reading and filing of
    which said petition, it is considered and ordered by the court that
    a writ of habeas corpus be issued as prayed for in said petition,
    returnable forthwith.

    And thereupon a writ of habeas corpus was issued in the words and
    figures following,--to wit:

    VIII.

    #_Writ of Habeas Corpus_.

    The United States of America to William F. Elkin, Sheriff of
    Sangamon County, State of Illinois, and Wilson Law, greeting.

    We command you that you do forthwith, without excuse or delay,
    bring or cause to be brought, before the Circuit Court of the
    United States for the district of Illinois, at the District
    Court-room, in the city of Springfield, the body of Joseph Smith,
    by whatever name or addition he is known or called, and who is
    unlawfully detained in your custody, as it is said, with the day
    and cause of his caption and detention, then and there to perform
    and abide such order and direction as the said court shall make in
    that behalf. And hereof make due return under the penalty of what
    the law directs.

    Witness, Roger B. Taney, Chief Justice of the Supreme Court of the
    United States at Springfield, in the district of Illinois, this
    31st day of December, A. D., 1842, and of our Independence the
    sixty-seventh year.

    [Seal.] JAMES F. OWINGS, Clerk.

    IX.

    #_Returns on the Above Writ of Habeas Corpus_.

    And afterwards, on the said 31st day of December aforesaid, the
    said writ of habeas corpus was returned, with returns endorsed
    thereon in the words and figures following:--

    I, William F. Elkin, sheriff of Sangamon county, do hereby return
    the within writ, that the within named Joseph Smith is in my
    custody, by virtue of a warrant issued by the governor of the state
    of Illinois upon the requisition of the governor of the state of
    Missouri, made on the affidavit of L. W. Boggs, and a copy of the
    said warrant, requisition, and affidavit is hereunto annexed, dated
    December 31, 1842.

    WM. F. ELKIN,

    Sheriff S. C., Illinois.

    I, Wilson Law, do return to the within writ that the said Joseph
    {239} Smith is in my custody by virtue of an arrest made by me of
    his body under and by virtue of a proclamation of the governor of
    the state of Illinois; a copy whereof is hereunto annexed, dated
    December 31, 1842.

    WILSON LAW.

    The return to the within writ of habeas corpus appears by the
    foregoing returns and the schedule hereunto annexed, and the body
    of the said Joseph Smith is in court.

    WM. PRENTISS,

    U.S. Marshal, district of Illinois.

    December 31, 1842.

    IX.

    #_Orders of the Court_.

    And afterwards, to wit, on the same day aforesaid, upon the return
    of the said writ of habeas corpus, the following orders were made
    in this cause:--

    In the matter of Joseph Smith, on Habeas Corpus.

    William F. Elkin and Wilson Law having made return to the writ of
    habeas corpus issued in this cause, and brought the body of the
    said Joseph Smith into court, on motion of Justin Butterfield, his
    attorney, it is ordered that the said Joseph Smith be admitted to
    bail; and thereupon came the said Joseph Smith in proper person,
    principal, and James Adams and Wilson Law, sureties, and severally
    acknowledge themselves to owe and be indebted to the United States
    of America, in the sum of two thousand dollars each, to be levied
    of their respective goods and chattels, lands and tenements; but to
    be void on condition that the said Joseph Smith shall be and appear
    before the Circuit Court of the United States for the district of
    Illinois, now sitting from day to day, and shall not depart without
    leave of the court. And thereupon it is ordered that this cause be
    set for hearing on Monday next; and it is further ordered that the
    governor of Illinois and the attorney-general be informed by the
    marshal that Joseph Smith, arrested on a warrant issued for his
    apprehension by the governor of Illinois, 31st December, 1842, is
    before this court on habeas corpus, and that the case will be heard
    on Monday, January 2nd, 1843, and that a copy of this order be
    handed to each of those officers.

    It is ordered that the governor of Illinois and the
    attorney-general be informed by the marshal that Joseph Smith,
    arrested on a warrant issued for his apprehension by the governor
    of Illinois, 31st December, 1842, is before this court on a writ
    of habeas corpus, and that the case will be heard on Monday, 2nd
    January, 1843, and that a copy of this order be handed to each of
    those officers.

    {240} UNITED STATES OF AMERICA,

    District of Illinois.

    I, James F. Owings, clerk of the Circuit Court of the United States
    for the district aforesaid, do certify that the foregoing is a true
    copy of an order passed by said court, the 31st day of December,
    1842.

    In testimony whereof I have hereunto subscribed my name and affixed
    the seal of said court at Springfield, this 31st day of December,
    A. D., 1842.

    [Seal.] JAMES F. OWINGS, Clerk.

    Delivered a copy of the within order to Thomas Ford, governor, and
    Josiah Lamborn, attorney-general of the state of Illinois, December
    31st, 1842.

    WM. PRENTISS, Marshal.

    In the matter of Joseph Smith on habeas corpus; copy of order,
    marshal's fees for serving on two, $4.00; returning twelve, $4.12.

    X.

    #_Denials of the Prophet_.

    And afterwards, to-wit, on the 2nd day of January, A. D. 1843,
    Justin Butterfield, attorney of said petitioner, filed the written
    denials of the said petitioner of the matters and things set forth,
    in the return to the said writ of habeas corpus, which denial is in
    the words and figures following,--viz.:

    Circuit Court of the United States,

    District of Illinois,

    In the matter of Joseph Smith upon habeas corpus.

    Joseph Smith, being brought up on habeas corpus before this court,
    comes and denies the matter set forth in the return to the same in
    this, that he is not a fugitive from the justice of the state of
    Missouri; but alleges and is ready to prove, that he was not in
    the state of Missouri at the time of the commission of the alleged
    crime set forth in the affidavit of L. W. Boggs, nor had he been in
    said state for more than three years previous to that time, nor has
    he been in said state since that time; but, on the contrary, at the
    time the said alleged assault was made upon the said Boggs, as set
    forth in the affidavit the said Smith was at Nauvoo, in the county
    of Hancock, in the state of Illinois, and that he has not fled from
    the justice of the state of Missouri, and taken refuge in the state
    of Illinois, as is most untruly stated in the warrant upon which
    he is arrested, and that the matter set forth in the requisition
    {241} of the governor of Missouri, and in the said warrant, are not
    supported by oath.

    JOSEPH SMITH.

    State of Illinois, ss.

    Joseph Smith being duly sworn, saith that the matter and things set
    forth in the foregoing statement are true.

    JOSEPH SMITH.

    Sworn and subscribed to before me, this second day of January, 1843.

    JAMES F. OWINGS, Clerk.

    XI.

    #_Procedure of the Court_.

    And afterwards, to-wit, on the same day and year last aforesaid,
    the following order was made in this cause,--viz.:

    In the matter of Joseph Smith on habeas corpus.

    At this day comes the said Joseph Smith, and, by Justin
    Butterfield, his attorney, files his written denial, verified by
    affidavit, of the matters and things set forth in the return to
    the writ of habeas corpus issued in this cause; and at the same
    time also comes Josiah Lamborn, attorney-general of the state
    of Illinois, and on his motion it is ordered that this cause be
    continued for hearing until Wednesday morning next.

    And afterwards, to-wit, on the fourth day of January, 1843, Josiah
    Lamborn, attorney-general of the state of Illinois, filed his
    objections to the jurisdiction of this court in this cause, and
    moved to dismiss the proceedings herein, which said motion and
    objections are in the words and figures following--viz.:

    United States of America,

    In the Circuit Court of the State of Illinois.

    In the matter of Joseph Smith.

    J. Lamborn, attorney-general of Illinois, moves the court to
    dismiss the proceedings herein, for the reason that this court has
    no jurisdiction.

    1st. The arrest and detention of said Smith was not under or by
    color of authority of the United States, or any of the officers of
    the United States, but under and by color of authority of the state
    of Illinois, and by the officers of Illinois.

    2nd. When a fugitive from justice is arrested by authority of the
    government of any state, upon the requisition of any other governor
    of another state, the courts of justice, neither state nor federal
    have any authority or jurisdiction to inquire into any facts behind
    the writ.

    J. LAMBORN,

    Attorney-General of Illinois.

    {242} And afterwards, to-wit, on the same day and year last
    aforesaid, the following order was made in this cause,--viz.:

    In the matter of Joseph Smith, on habeas corpus.

    And now, again, at this day, comes the said Joseph Smith, by Justin
    Butterfield, his attorney; and at the same time also comes Josiah
    Lamborn, attorney-general of the state of Illinois, and enters his
    motion to dismiss the proceedings herein, for want of jurisdiction;
    and the court having heard the allegations and proofs herein, and
    the argument of counsel upon the same, and also upon the aforesaid
    motion, and not being sufficiently advised took time, &c.

    XII.

    #_Affidavits of Sundry Witnesses_.

    And afterwards, to-wit, on the same day and year aforesaid, Justin
    Butterfield, attorney for said petitioner, filed the affidavits, of
    which the following are copies:

    Circuit Court of the United States,

    District of Illinois.

    In the matter of Joseph Smith, upon habeas corpus.

    District of Illinois, ss.

    Stephen A. Douglas, James H. Ralston, Almeron Wheat, J. B.
    Backenstos, being duly sworn, each for himself, says that they were
    at Nauvoo in the county of Hancock, in this state on the seventh
    day of May last; that they saw Joseph Smith on that day reviewing
    the Nauvoo Legion at that place in the presence of several thousand
    persons.

    J. B. BACKENSTOS,

    STEPHEN A. DOUGLAS.

    Sworn to and subscribed in open court, this 4th day of January,
    1843.

    JAMES F. OWINGS, Clerk.

    Circuit Court of the United States, District of Illinois.

    In the matter of Joseph Smith upon habeas corpus.

    District of Illinois:--Wilson Law, Henry G. Sherwood, Theodore
    Turley, Shadrach Roundy, Willard Richards, William Clayton, and
    Hyrum Smith, being duly sworn, say that they know that Joseph Smith
    was in Nauvoo, in the county or Hancock, in the state of Illinois,
    during the whole of the sixth and seventh days of May last; that
    on the sixth day of May, aforesaid, the said Smith attended an
    officer-drill at Nauvoo, from ten o'clock in the forenoon to about
    four o'clock in the afternoon, at which drill the said Joseph
    Smith was present. And {243} these deponents, Hyrum Smith, Willard
    Richards, Henry G. Sherwood, John Taylor, and William Clayton,
    were with the said Smith at Nauvoo aforesaid, during the evening
    of the sixth day of May last, and sat with the said Joseph Smith
    in Nauvoo Lodge from six until nine o'clock of said evening. And
    these deponents, Hyrum Smith, Willard Richards, and William Marks,
    were with the said Smith at his dwelling house, in Nauvoo, on and
    during the evening of the fifth day of May last, and conversed
    with him; and all of the deponents aforesaid do say that, on the
    seventh day of May aforesaid, the said Smith reviewed the Nauvoo
    Legion, and was present with the said Legion all that day, in the
    presence of many thousand people, and it would have been impossible
    for the said Joseph Smith to have been at any place in the state
    of Missouri at any time on or between the sixth or seventh days
    of May aforesaid. And these deponents, Willard Richards, William
    Clayton, Hyrum Smith, and Lorin Walker, say that they have seen and
    conversed with the said Smith at Nauvoo, aforesaid, daily, from
    the tenth of February last, until the first day of July last, and
    know that he has not been absent from said city of Nauvoo, at any
    time during that time, long enough to have been in the state of
    Missouri; that Jackson county in the state of Missouri is about
    three hundred miles from Nauvoo.

    WILSON LAW,

    HENRY G. SHERWOOD,

    THEODORE TURLEY,

    SHADRACH ROUNDY,

    WILLARD RICHARDS,

    WILLIAM CLAYTON,

    JOHN TAYLOR,

    WILLIAM MARKS,

    LORIN WALKER.

    Sworn to and subscribed in open court, this 4th January, 1843.

    OWINGS, Clerk.

    XIII.

    #_Denial of the Court to Dismiss the Case_.

    And afterwards, to wit on the 5th day of January, 1843, the
    following order was made in this cause,--viz.:

    In the matter of Joseph Smith on habeas corpus.

    And now, at this day, comes again the said Joseph Smith, by Justin
    Butterfield, his attorney, and at the same time also comes Josiah
    Lamborn, attorney-general of the state of Illinois; and the court
    being now sufficiently advised of and concerning the motion
    heretofore entered to dismiss the proceedings in this cause, it is
    considered that {244} said motion be denied; and the court having
    fully considered the petition of the said Joseph Smith, and the
    matters and things set forth in the return made to the writ of
    habeas corpus issued herein, and being now sufficiently advised
    of and concerning the same, it is considered and adjudged that
    the matters and things set forth in the return to the said writ
    of habeas corpus are wholly insufficient in law to authorize the
    arrest and detention of the said Joseph Smith; and it is further
    considered, ordered, and adjudged by the court that the said Joseph
    Smith be fully released and discharged from the custody of William
    F. Elkin, sheriff of Sangamon county, under the warrant of the
    governor of the state of Illinois, mentioned in the said return,
    and also from the custody of Wilson Law, on the proclamation of the
    said governor mentioned in the said return, and that he go hence
    without delay.

    United States of America

    District of Illinois. ss.

    I, James F. Owing, clerk of the United States Circuit Court for the
    district of Illinois, do certify that the foregoing is a true and
    correct copy of the record and proceedings before said court, in
    the matter of Joseph Smith, on petition, to be discharged on habeas
    corpus, as the same remain on the record and files of said court.

    In testimony whereof, I have hereunto subscribed my name, and
    affixed the seal of said court at Springfield, this sixth day of
    January, A. D. 1843, and of our independence the 67th year.

    [Seal] JAMES F. OWING, Clerk.

    XIV.

    #_Executive's Order of Release_.

    I do hereby certify that I have inspected the foregoing record, and
    there is now no further cause for arresting or detaining Joseph
    Smith, therein named, by virtue of any proclamation or executive
    warrant heretofore issued by the governor of this state; and that
    since the judgment of the Circuit Court of the United States for
    the district of Illinois, all such proclamations are inoperative
    and void.

    Witness my hand and seal, at Springfield, this 6th day of January,
    1843.

    [Seal] THOMAS FORD,

    Governor of Illinois.

[Sidenote: The Prophet's Comment on Judge Pope's Opinion.]

The opinion of Judge Pope as recorded in this history, was copied
from the _Sangamon Journal_, and believed to be Judge Pope's opinion,
as corrected and altered by him from the report furnished him by my
secretary.

{245} In the judge's opinion on the bench, he remarked like
this:--"Were it my prerogative to impeach Congress for any one thing,
it would be for granting power for the transportation of fugitives on
affidavit, and not on indictment alone." He also passed several severe
strictures on the actions of different governors and others concerned
in my case, but which I suppose he thought proper to omit in his
printed copy.

I received many invitations to visit distinguished gentlemen in
Springfield, which time would not permit me to comply with; also a
ticket from the manager to attend the theatre this evening; but the
play was prevented by the rain.

{246}



CHAPTER XIII.

THE PROPHET AGAIN IN NAUVOO--CELEBRATION OF HIS RELEASE FROM
OPPRESSION--"VADE MECUM"--REINSTATEMENT OF ORSON PRATT--DISCOURSES OF
THE PROPHET, "THE KINGDOM OF GOD;" "THE MISSION AND GREATNESS OF JOHN
THE BAPTIST;" "INTERPRETATION OF SCRIPTURES."

[Sidenote: The Start for Nauvoo.]

_Saturday, January 7, 1843_.--At half-past eight in the morning, we
left Judge Adams' to return to Nauvoo, and arrived at Captain Dutch's
at four in the evening. Traveling very bad, with snow and mud, and
yet so cold as to whiten the horses with frost. While riding this
day, General Law and Dr. Richards composed a _Jubilee Song_, which
they wrote and sang in the evening, and "dedicated to all lovers of
Illinois' liberties," as printed on the first page of 37th Number of
_The Wasp_.

Recent accounts from Alexandria, in Egypt, state the mortality
(murrain) among the cattle still continues; and it was estimated that
upwards of 200,000 oxen had already died.

_Sunday, 8_.--At eight in the morning we left Captain Dutch's, and,
passing through Geneva and Beardstown, and crossing the Illinois river
on the ice, arrived at Rushville at four in the evening. After supper,
I went to Mr. Uriah Brown's, with several of the brethren and spent the
evening very agreeably, partly in examining drafts of improvements he
had made in some operative and defensive machinery.

[Sidenote: An Accident by the Way.]

_Monday, 9_.--At half-past eight in the morning, started for Plymouth:
roads very hard, smooth and icy. When {247} about two miles west of
Brooklyn, at half-past twelve p.m., the horses of the large carriage
slipped and became unmanageable; and horses and carriage, with
Lorin Walker and Dr. Richards in it, went off the embankment some
six or eight feet perpendicular, doing no damage except breaking
the fore-axletree and top of the carriage. It was a remarkable
interposition of Providence that neither of the brethren were injured
in the least. The company agreed that Lilburn W. Boggs should pay the
damage; cut down a small tree, spliced the axle, drove on, and arrived
at Brother Samuel Smith's in Plymouth, about four p. m. After supper, I
visited my sister, Catherine Salisbury, accompanied by Dr. Richards and
Sister Durphy. This was the first time I had visited my sister in the
state of Illinois, and the circumstance brought vividly to my mind many
things pertaining to my father's house, [A] of which I spake freely,
and particularly of my brother Alvin. He was a very handsome man,
surpassed by none but Adam and Seth, and of great strength. When two
Irishmen were fighting, and one was about to gouge the other's eyes,
Alvin took him by his collar and breeches, and threw him over the ring,
which was composed of men standing around to witness the fight.

[Footnote A: "While there," said Dr. Richards, "my heart was pained
to see a sister of Joseph's almost barefoot, and four lovely children
entirely so, in the middle of a severe winter. What has not Joseph and
his father's family suffered to bring forth the work of the Lord in
these latter days!"]

We returned to Brother Samuel's just before the close of the meeting at
the schoolhouse, where Elder John Taylor preached. After passing the
usual salutations with several who had called to see me, singing the
Jubilee Song, etc., retired to rest.

[Sidenote: Arrival in Nauvoo.]

_Tuesday, 10_.--At half-past eight in the morning, we started for
Nauvoo, and, stopping only to water at the public well at Carthage,
arrived at my house at half-past two p. m.; found my family well, {248}
who, with many friends assembled to greet us on our safe return and my
freedom. My aged mother came in and got hold of my arm before I saw
her, which produced a very agreeable surprise, and she was overjoyed to
behold her son free once more.

_Wednesday, 11_.--I rode out with Emma this morning, designing to go to
Brother Daniel Russel's, and apologize for breaking his carriage on our
return from Springfield: but broke a sleigh-shoe, and returned home,
where I received a visit from a company of gentlemen and ladies from
Farmington, on the Des Moines river, who left at half-past two p. m.

[Sidenote: A Dinner Party at the Prophet's Home.]

I directed letters of invitation to be written from myself and lady
for a dinner party at my house on Wednesday next, at ten a. m., to
be directed to Brothers Wilson Law, William Law, Hyrum Smith, Samuel
Bennett, John Taylor, William Marks, Peter Haws, Orson Hyde, Henry
G. Sherwood, William Clayton, Jabez Durphy, H. Tate, Edward Hunter,
Theodore Turley, Shadrach Roundy, Willard Richards, Arthur Millikin,
Brigham Young, Heber C. Kimball, Wilford Woodruff, George A. Smith,
Alpheus Cutler, Reynolds Cahoon, and ladies; also Mr. Levi Moffat, and
Carlos Granger, and ladies; my mother, Lucy Smith, and Sisters Eliza R.
Snow and Hannah Ells.

On hearing of my invitation for dinner, the Twelve Apostles issued the
following

PROCLAMATION.

    _To the Saints in Nauvoo_.

    Feeling a deep sense of gratitude to our Heavenly Father for the
    great blessings which He has conferred on us in the deliverance
    of our beloved President, Joseph Smith, from the oppression with
    which he has so long been bound, the Traveling High Council invite
    the brethren in Nauvoo to unite with them in dedicating Tuesday,
    the 17th day of January instant, as a day of humiliation, fasting,
    praise, prayer, and thanksgiving before the great Eloheim, that
    He will continue the outpouring of His Holy Spirit upon this
    people, that they may ever walk {249} humbly before Him, seek
    out and follow the counsels given through His servant, and ever
    be united, heart and hand, in building up this stake of Zion and
    the Temple, where God will reveal Himself to this people; that
    no strife or confusion may ever be found in our midst, but peace
    and righteousness may be our companions; and as the Lord has
    hitherto sustained His Prophet in all the difficulties he has had
    to encounter, so He will continue to do, until the Prophet has
    finished the great work committed to his charge; and that all those
    who have been called to his assistance in the holy ministry, may be
    diligent and faithful in all things, that his hands may be stayed
    on high, like unto Moses; that our enemies, if such we have, may
    repent and, turning away from their enmity, get forgiveness and
    salvation; and that they may have no dominion over the servants of
    God or His Saints, but that Zion may flourish upon the mountains
    and be exalted on the hills, and that all nations shall flow
    unto it and be saved--we will humble ourselves with fasting and
    supplication and sing praises unto our God with the voice of melody
    and thanksgiving, for the deliverance He has wrought out for His
    servant Joseph, through the legally constituted authorities of our
    government.

    The bishops of the several wards are requested to see that meetings
    are appointed sufficient for the accommodation of the brethren,
    and make a report unto us immediately of the same; and it may be
    expected that some one of the brethren who visited Springfield will
    be present at the different meetings, and give a history of the
    proceedings.

    In our fastings, humiliations and thanksgivings, let us not forget
    the poor and destitute, to minister to their necessities; and
    respectfully would we suggest to the consideration of the brethren
    the situation of our President, who has long had all his business
    deranged, and has been recently obliged to expend large sums of
    money in procuring his release from unjust persecution, leaving
    him destitute of necessaries for his family and of means for
    prosecuting the History of the Church and the translations which he
    is anxious should be in the hands of the brethren as speedily as
    possible. We therefore recommend that collections be taken at the
    different meetings for his benefit; and such as have not cash will
    recollect that provisions will be an excellent substitute, whenever
    it is convenient to bring them in: and we hope our brethren who are
    farmers in La Harpe, Ramus, Zarahemla, etc., and the region around,
    will have the opportunity of reading these few hints. A word to
    the wise is sufficient. The Lord loveth a cheerful and a bountiful
    giver, and will restore an hundredfold; for the laborer is worthy
    of his hire.

    BRIGHAM YOUNG, President.

    W. RICHARDS, Clerk.

    Nauvoo, January 11, 1843.

{250} _Thursday, 12_.--At home all day.

_Friday, 13_.--At home till near sunset; then went to Brother William
Marks with Dr. Richards, to see Sophia Marks, who was sick: heard her
relate her vision or dream of a visit from her two brothers who were
dead, touching the associations and relations of another world.

_Saturday, 14_.--Rode out with Emma in the morning. At ten attended
city council, and in the evening called the quorum of the Twelve
together in my chamber, to pray for Sophia Marks, who was very sick.

_Sunday, 15_.--I spent at home with my family.

_Monday, 16_.--I was about home, and directed a letter to be written as
follows:--

_Letter of the Prophet to Josiah Butterfield--On Bennett's
Movements_.

    NAUVOO, January 16, 1843.

    _Josiah Butterfield, Esq._

    DEAR SIR:--I now sit down to inform you of our safe arrival home
    on Tuesday last, after a cold and troublesome journey of four
    days. We found our families well and cheerful. The news of our
    arrival was soon generally known; and when it was understood that
    justice had once more triumphed over oppression, and the innocent
    had been rescued from the power of mobocracy, gladness filled the
    hearts of the citizens of Nauvoo, and gratitude to those who had so
    nobly and manfully defended the cause of justice and innocence was
    universally manifest; and of course I rejoiced with them, and felt
    like a free man at home.

    Yesterday, a letter was received by Sidney Rigdon, Esq., from John
    C. Bennett, which was handed to me this morning. From that letter
    it appears that Bennett was at Springfield a few days after we
    left there, and that he is determined, if possible, to keep up the
    persecution against me. I herewith transmit a copy of his letter,
    and shall rely upon your counsel, in the event of any further
    attempt to oppress me and deprive me of liberty; but I am in hopes
    that Governor Ford will not gratify the spirit of oppression and
    mobocracy so glaringly manifest in the conduct of John C. Bennett.

    The following is a copy of his letter:--

    _Letter of John C. Bennett to Sidney Rigdon and Orson Pratt_.

    SPRINGFIELD, ILLINOIS, January 10, 1843.

    _Mr. Sidney Rigdon and Orson Pratt_.

    DEAR FRIENDS:--It is a long time since I have written to you, and I
    {251} should now much desire to see you; but I leave to-night for
    Missouri, to meet the messenger charged with the arrest of Joseph
    Smith, Hyrum Smith, Lyman Wight, and others, for murder, burglary,
    treason, &c., &c., who will be demanded, in a few days, on _new_
    indictments found by the grand jury of a called court on the
    original evidence, and in relation to which a _nolle prosequi_ was
    entered by the District Attorney.

    _New_ proceedings have been gotten up on the _old_ charges, and
    no habeas corpus can then save them. We shall try Smith on the
    Boggs case, when we get him into Missouri. The war goes bravely
    on; and, although Smith thinks he is now safe, the enemy is near,
    even at the door. He has awoke the wrong passenger. The governor
    will relinquish Joe up at once on the new requisition. There is but
    one opinion on the case, and that is, nothing can save Joe on a
    new requisition and demand predicated on the _old_ charges on the
    _institution of new writs_. He must go to Missouri; but he shall
    not be harmed, if he is not guilty: but he is a _murderer_, and
    must suffer the penalty of the law. Enough on this subject.

    I hope that both of your kind and amiable families are well, and
    you will please to give them _all_ my best respects. I hope to
    see you all _soon_. When the officer arrives, I shall be near at
    hand. I shall see you all again. Please to write me at Independence
    _immediately_.

    Yours respectfully,

    JOHN C. BENNETT.

    P.S. Will Mr. Rigdon please to hand this letter to Mr. Pratt, after
    reading?

    J. C. B.

    This is his letter _verbatim et literatim_.

    In the foregoing the designs of Bennett are very plainly manifest;
    and, to see his rascality, you have only to read some articles from
    his pen, published in the _Times and Seasons_ about two years ago,
    on the subject of the Missouri affair. I shall be happy to hear
    from you on this subject as soon as convenient; also if you have
    received any communication from Washington. We are ready to execute
    the mortgage at any time.

    Yours very respectfully,

    JOSEPH SMITH.

    By WILLIAM CLAYTON, Agent.

    P.S. I would just remark, that I am not at all indebted to Sidney
    Rigdon for this letter, but to Orson Pratt, who, after he had read
    it, immediately brought it to me.

    J. S.

{252} The ship _Swanton_ sailed from Liverpool with a company of Saints
for New Orleans, led by Elder Lorenzo Snow.

[Sidenote: A Day of Fasting and Prayer.]

_Tuesday, 17_.--This being the time appointed by the Twelve as a day
of humiliation, fasting, praise, prayer, and thanksgiving before the
great Eloheim, I attended a public meeting in my own house, filled
to overflowing. Many other meetings were held in various parts of
the city, which were well attended, and there was great joy among
the people, that I had once more been delivered from the grasp of my
enemies. In the evening I attended a referee case, with six others, on
a land case of Dr. Robert D. Foster's.

_Wednesday, 18_.--At ten o'clock in the morning, the party invited
began to assemble at my house, and before twelve they were all present,
except Levi Moffatt and wife, and Brother Hyrum's wife, who was sick. I
distributed cards among them, printed for the occasion, containing the
Jubilee Song of Brothers Law and Richards; also one by Sister Eliza R.
Snow, as printed on the 96th page, 4th volume of _Times and Seasons_,
which were sung by the company with the warmest feelings.

I then read John C. Bennett's letter to Messrs. Sidney Rigdon and Orson
Pratt, of the 10th instant, and told them that Mr. Pratt showed me
the letter. Mr. Rigdon did not want to have it known that he had any
hand in showing the letter, but wanted to keep it a secret, as though
he were holding a private correspondence with Bennett; but as soon as
Mr. Pratt got the letter, he brought it to me, which proves that Mr.
Pratt had no correspondence with Bennett, and had no fellowship for his
works of darkness. I told them I had sent word to Governor Ford, by Mr.
Backenstos, that, before I would be troubled any more by Missouri, I
would fight.

Conversation continued on various topics until two o'clock, when
twenty-one sat down to the dinner-table, and Emma and myself waited
on them, with other assistants. {253} My room was small, so that but
few could be accommodated at a time. Twenty sat down to the second
table, which was served as the first, and eighteen at the third, among
whom were myself and Emma; and fifteen at the fourth table, including
children and my household.

Many interesting anecdotes were related by the company, who were very
cheerful, and the day passed off very pleasantly. President Brigham
Young was present, although very feeble. This was the first time that
he had been out of his house since he was taken sick. His fever had
been so severe, that he had lain in a log-house, rather open, without
fire most of the time, when it was so cold that his attendants, with
great coat and mittens on, would freeze their toes and fingers while
fanning him. One thing more, which tended to give a zest to the
occasion, was, that it was fifteen years this day since I was married
to Emma Hale.

The brethren dispersed about six o'clock, with many thanks and
expressions of gratitude; and in the evening I attended the Lodge.

_Thursday, 19_.--I was at home, excepting a short out in the city in
the forenoon.

_Friday, 20_.--Visited at Brother William Marks' this morning; returned
at ten a. m., and gave Dr. Richards and W. W. Phelps some instructions
about the History, when I received the following communication:--

_VADE MECUM_.

From W. W. Phelps to Joseph Smith, the Prophet.

  Go with me, will you go to the Saints that have died,
     To the next better world, where the righteous reside,
  Where the angels and spirits in harmony be,
     In the joys of a vast paradise? Go with me.

  Go with me, where the truth and the virtues prevail,
     Where the union is one, and the years never fail:
  Not a heart can conceive--not a natural eye see
     What the Lord had prepared for the just. Go with me.

  {254}

  Go with me, where there is no destruction nor war,
     Neither tyrants nor mobbers, nor nations ajar,--
  Where the system is perfect, and happiness free,
     And the life is eternal, with God. Go with me.

  Go with me, will you go to the mansions above,
     Where the bliss and the knowledge, the light and the love,
  And the glory of God do eternally be?
     Death, the wages of sin, is not there. Go with me. [B]

[Footnote B: After the martyrdom of the Prophet both the title and the
phraseology of this hymn were changed by the author of it, to "Come to
me, will ye come," etc., as it now stands in the Latter-day hymn book,
page 326, _Deseret News_ edition of 1905; also the following stanzas
were added by Elder Phelps:

  Come to me; here are Adam and Eve at the head
     Of a multitude quickened and raised from the dead;
  Here's the knowledge that was, or that is, or will be,
     In the gen'ral assembly of worlds. Come to me.

  Come to me; here's the mysteries man hath not seen,
     Here's our Father in heaven, and Mother, the Queen;
  Here are worlds that have been, and the worlds yet to be,
     Here's eternity, endless; amen. Come to me.

  Come to me, all ye faithful and blest of Nauvoo.
     Come, ye Twelve, and ye High Priests, and Seventies, too,
  Come, ye Elders, and all of the great company,
     When your work you have finished on the earth, come to me.

  Come to me; here's the future, the present and past;
     Here is Alpha, Omega, the first and the last,
  Here's the "Fountain," the "River of Life," and the "Tree!"
     Here's your Prophet and Seer, Joseph Smith. Come to me.

]

[Sidenote: Council Meeting of the Twelve.]

In the afternoon I attended a council of the Twelve, at President
Young's. There were present, Brigham Young, Heber C. Kimball, Orson
Hyde, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith,
Willard Richards, and Brother Hyrum Smith. We had conversation on a
great variety of subjects. I related my dream:--"I dreamed this morning
that I was in the lobby of the Representatives' Hall, at Springfield,
when some of the members, who did not like my being there, began to
mar, and cut, and pound my shins with pieces of iron. I bore it as long
as I could, then jumped over the rail into the hall, caught a rod of
{255} iron, and went at them, cursing and swearing at them in the most
awful manner, and drove them all out of the House. I went to the door,
and told them to send me a clerk, and I would make some laws that would
do good. There was quite a collection around the State House, trying
to raise an army to take me, and there were many horses tied round the
square. I thought they would not have the privilege of getting me; so I
took a rod of iron, and mowed my way through their ranks, looking after
their best race-horse, thinking they might catch me where they could
find me. Then I awoke." To dream of flying signifies prosperity and
deliverance from enemies. To dream of swimming in deep water signifies
success among many people, and that the word will be accompanied with
power.

I told Elder Hyde that when he spoke in the name of the Lord, it should
prove true; but he must not curse the people--rather bless them.

I prophesy, in the name of the Lord God, as soon as we get the Temple
built, so that we shall not be obliged to exhaust our means thereon, we
will have means to gather the Saints by thousands and tens of thousands.

[Sidenote: The Case of Orson Pratt Before the Council.]

This council was called to consider the case of Orson Pratt who had
previously been cut off from the Church for disobedience, and Amasa
Lyman had been ordained an Apostle in his place. I told the quorum: you
may receive Orson back into the quorum of the Twelve and I can take
Amasa into the First Presidency. President Young said there were but
three present when Amasa was ordained, the rest of the Twelve being
either on a mission or sick. I told them that was legal when no more
could be had. I told the council that from the sixth day of April next,
I go in for preparing with all present for a mission through the United
States, and when we arrive at Maine we will take ship for England and
so on to all countries where we shall have a mind to go. We must send
for John E. Page to {256} come home, and have all the quorum to start
from this place.

Let the Twelve be called on, on the 6th of April, and a notice be given
for a special conference on the platform of the House of the Lord. If
I live, I will yet take these brethren through the United States and
through the world, and will make just as big a wake as God Almighty
will let me. We must send kings and governors to Nauvoo, and we will do
it.

At three o'clock, council adjourned to my house; and at four I baptized
Orson Pratt and his wife, Sarah Marinda, and Lydia Granger in the
Mississippi river, and confirmed them in the Church, ordaining Orson
Pratt to his former office in the quorum of the Twelve.

_Saturday, 21_.--At home, except going out in the city with Elder Orson
Hyde to look at some lots.

_Sunday, 22_.--I preached at the Temple on the setting up of the
kingdom of God. The subject arose from two questions proposed at a
lyceum meeting.

1st. Did John baptize for the remission of sins?

2nd. Whether the kingdom of God was set up before the day of Pentecost,
or not till then? [C]

[Footnote C: This was the contention of the sect of the Disciples, or
Campbellites; especially was it the view of Alexander Campbell, founder
of said sect.]

[The following is a synopsis of this sermon, as reported by Elder
Wilford Woodruff]:

_The Kingdom of God_.

    Some say the kingdom of God was not set up on the earth until the
    day of Pentecost, and that John did not preach the baptism of
    repentance for the remission of sins; but I say, in the name of the
    Lord, that the kingdom of God was set up on the earth from the days
    of Adam to the present time. Whenever there has been a righteous
    man on earth unto whom God revealed His word and gave power and
    authority to administer in His name, and where there is a priest of
    God--a minister who has power and authority from God to administer
    in the ordinances of the gospel and officiate in the priesthood of
    God, there is the kingdom of God; and, in consequence of rejecting
    the Gospel of Jesus Christ and the Prophets whom God hath sent,
    the judgments of God have rested upon people, cities, and nations,
    in various ages of the world, which {257} was the case with the
    cities of Sodom and Gomorrah, that were destroyed for rejecting the
    Prophets.

    Now I will give my testimony. I care not for man. I speak boldly
    and faithfully and with authority. How is it with the kingdom of
    God? Where did the kingdom of God begin? Where there is no kingdom
    of God there is no salvation. What constitutes the kingdom of God?
    Where there is a prophet, a priest, a righteous man unto whom God
    gives His oracles, there is the kingdom of God; and where the
    oracles of God are not, there the kingdom of God is not.

    In these remarks, I have no allusion to the kingdoms of the earth.
    We will keep the laws of the land; we do not speak against them;
    we never have, and we can hardly make mention of the state of
    Missouri, of our persecutions there, &c., but what the cry goes
    forth that we are guilty of larceny, burglary, arson, treason,
    murder, &c., &c., which is false. We speak of the kingdom of God on
    the earth, not the kingdoms of men.

    The plea of many in this day is, that we have no right to receive
    revelations; but if we do not get revelations, we do not have the
    oracles of God; and if they have not the oracles of God, they
    are not the people of God. But say you, what will become of the
    world, or the various professors of religion who do not believe in
    revelation and the oracles of God as continued to His Church in
    all ages of the world, when He has a people on earth? I tell you,
    in the name of Jesus Christ, they will be damned; and when you get
    into the eternal world, you will find it will be so, they cannot
    escape the damnation of hell.

    As touching the Gospel and baptism that John preached, I would
    say that John came preaching the Gospel for the remission of
    sins; he had his authority from God, and the oracles of God were
    with him, and the kingdom of God for a season seemed to rest with
    John alone. The Lord promised Zacharias that he should have a son
    who was a descendant of Aaron, the Lord having promised that the
    priesthood should continue with Aaron and his seed throughout their
    generations. Let no man take this honor upon himself, except he
    be called of God, as was Aaron; and Aaron received his call by
    revelation. An angel of God also appeared unto Zacharias while in
    the Temple, and told him that he should have a son, whose name
    should be John, and he should be filled with the Holy Ghost.
    Zacharias was a priest of God, and officiating in the Temple,
    and John was a priest after his father, and held the keys of the
    Aaronic Priesthood, and was called of God to preach the Gospel of
    the kingdom of God. The Jews, as a nation, having departed from
    the law of God and the Gospel of the Lord, prepared the way for
    transferring it to the Gentiles.

    But, says one, the kingdom of God could not be set up in the days
    {258} of John, for John said the kingdom was at hand. But I would
    ask if it could be any nearer to them than to be in the hands
    of John. The people need not wait for the days of Pentecost to
    find the kingdom of God, for John had it with him, and he came
    forth from the wilderness crying out, "Repent ye, for the kingdom
    of heaven is nigh at hand," as much as to say, "Out here I have
    got the kingdom of God and I am coming after you; I have got the
    kingdom of God, and you can get it, and I am coming after you; and
    if you don't receive it, you will be damned;" and the scriptures
    represent that all Jerusalem went out unto John's baptism. There
    was a legal administrator, and those that were baptized were
    subjects for a king; and also the laws and oracles of God were
    there; therefore the kingdom of God was there; for no man could
    have better authority to administer than John; and our Savior
    submitted to that authority Himself, by being baptized by John;
    therefore the kingdom of God was set up on the earth, even in the
    days of John.

    There is a difference between the kingdom of God and the fruits
    and blessings that flow from the kingdom; because there were more
    miracles, gifts, visions, healings, tongues, &c., in the days of
    Jesus Christ and His apostles, and on the day of Pentecost, than
    under John's administration, it does not prove by any means that
    John had not the kingdom of God, any more than it would that a
    woman had not a milkpan because she had not a pan of milk, for
    while the pan might be compared to the kingdom, the milk might be
    compared to the blessings of the kingdom.

    John was a priest after the order of Aaron, and had the keys of
    that priesthood, and came forth preaching repentance and baptism
    for the remission of sins, but at the same time cries out, "There
    cometh one mightier than I after me, the latchet of whose shoes I
    am not worthy to stoop down and unloose," and Christ came according
    to the words of John, and He was greater than John, because He held
    the keys of the Melchisedek Priesthood and kingdom of God, and had
    before revealed the priesthood of Moses, yet Christ was baptized by
    John to fulfill all righteousness; and Jesus in His teachings says,
    "Upon this rock I will build my Church, and the gates of hell shall
    not prevail against it." What rock? Revelation.

    Again he says. "Except a man be born of water and of the Spirit,
    he cannot enter into the kingdom of God;" and, "heaven and earth
    shall pass away, but my words shall not pass away." If a man is
    born of water and of the Spirit, he can get into the kingdom of
    God. It is evident the kingdom of God was on the earth, and John
    prepared subjects for the kingdom, by preaching the Gospel to them
    and baptizing them, and he prepared the way before the Savior, or
    came as a {259} forerunner, and prepared subjects for the preaching
    of Christ; and Christ preached through Jerusalem on the same ground
    where John had preached; and when the apostles were raised up,
    they worked in Jerusalem, and Jesus commanded them to tarry there
    until they were endowed with power from on high. Had they not
    work to do in Jerusalem? They did work, and prepared a people for
    the Pentecost. The kingdom of God was with them before the day of
    Pentecost, as well as afterwards; and it was also with John, and he
    preached the same Gospel and baptism that Jesus and the apostles
    preached after him. The endowment was to prepare the disciples for
    their missions unto the world.

    Whenever men can find out the will of God and find an administrator
    legally authorized from God, there is the kingdom of God; but where
    these are not, the kingdom of God is not. All the ordinances,
    systems, and administrations on the earth are of no use to the
    children of men, unless they are ordained and authorized of God;
    for nothing will save a man but a legal administrator; for none
    others will be acknowledged either by God or angels.

    I know what I say; I understand my mission and business. God
    Almighty is my shield; and what can man do if God is my friend?
    I shall not be sacrificed until my time comes; then I shall be
    offered freely. All flesh is as grass, and a governor is no better
    than other men; when he dies he is but a bag of dust. I thank God
    for preserving me from my enemies; I have no enemies but for the
    truth's sake. I have no desire but to do all men good. I feel to
    pray for all men. We don't ask any people to throw away any good
    they have got; we only ask them to come and get more. What if all
    the world should embrace this Gospel? They would then see eye to
    eye, and the blessings of God would be poured out upon the people,
    which is the desire of my whole soul. Amen.

_Monday, 23_.--Was at home, and wrote the editor of the _Wasp_ as
follows:

_The Prophet on Participation in Politics_.

    DEAR SIR:--I have of late had repeated solicitations to have
    something to do in relation to the political farce about dividing
    the county; but as my feelings revolt at the idea of having
    anything to do with politics, I have declined, in every instance,
    having anything to do on the subject. I think it would be well for
    politicians to regulate their own affairs. I wish to be let alone,
    that I may attend strictly to the spiritual welfare of the Church.

    Please insert the above, and oblige

    Nauvoo, Jan. 23, 1843. JOSEPH SMITH.

{260} In the evening rode with Emma to see Dr. Richards, who was sick,
at the old postoffice building, up the river.

Elder John Snyder returned from his mission to England.

_Tuesday, 24_.--Was at home till noon, when I rode out with Emma.
Evening, attended the Masonic Lodge.

_Wednesday, 25_.--Was about home.

_Thursday, 26_.--In the afternoon rode to the Temple, and afterwards to
William Clayton's.

_Friday, 27_.--Rode on the prairie with William Clayton. Dined at
Brother Cornelius P. Lott's.

_Saturday, 28_.--Played ball with the brethren a short time. Rode round
the city with Mr. Taylor, a land agent from New York. Some snow fell,
the ice began to give way in the river, and a steamer that had wintered
at Montrose went over the rapids.

_Sunday, 29_.--I attended meeting at the Temple. After reading the
parable of the prodigal son, and making some preliminary remarks, I
stated that there were two questions which had been asked me concerning
my subject of the last Sabbath, which I had promised to answer in
public, and would improve this opportunity.

_The Greatness and Mission of John the Baptist_.

    The question arose from the saying of Jesus--"Among those that are
    born of women there is not a greater prophet than John the Baptist;
    but he that is least in the kingdom of God is greater than he." How
    is it that John was considered one of the greatest of prophets? His
    miracles could not have constituted his greatness.

    First. He was entrusted with a divine mission of preparing the way
    before the face of the Lord. Whoever had such a trust committed to
    him before or since? No man.

    Secondly. He was entrusted with the important mission, and it was
    required at his hands, to baptize the Son of Man. Whoever had the
    honor of doing that? Whoever had so great a privilege and glory?
    Whoever led the Son of God into the waters of baptism, and had
    the privilege of beholding the Holy Ghost descend in the form of
    a dove, {261} or rather in the _sign_ of the dove, in witness of
    that administration? The sign of the dove was instituted before the
    creation of the world, a witness for the Holy Ghost, and the devil
    cannot come in the sign of a dove. The Holy Ghost is a personage,
    and is in the form of a personage. It does not confine itself to
    the _form_ of the dove, but in _sign_ of the dove. The Holy Ghost
    cannot be transformed into a dove; but the sign of a dove was given
    to John to signify the truth of the deed, as the dove is an emblem
    or token of truth and innocence.

    Thirdly. John, at that time, was the only legal administrator
    in the affairs of the kingdom there was then on the earth, and
    holding the keys of power. The Jews had to obey his instructions
    or be damned, by their own law; and Christ Himself fulfilled all
    righteousness in becoming obedient to the law which he had given to
    Moses on the mount, and thereby magnified it and made it honorable,
    instead of destroying it. The son of Zacharias wrested the keys,
    the kingdom, the power, the glory from the Jews, by the holy
    anointing and decree of heaven, and these three reasons constitute
    him the greatest prophet born of a woman.

    Second question:--How was the least in the kingdom of heaven
    greater than he?

    In reply I asked--Whom did Jesus have reference to as being the
    last? Jesus was looked upon as having the least claim in God's
    kingdom, and [seemingly] was least entitled to their credulity as
    a prophet; as though He had said--"He that is considered the least
    among you is greater than John--that is I myself."

    _The Parables of Jesus and the Interpretation of the Scriptures_.

    In reference to the prodigal son, I said it was a subject I had
    never dwelt upon; that it was understood by many to be one of the
    intricate subjects of the scriptures; and even the Elders of this
    Church have preached largely upon it, without having any rule
    of interpretation. What is the rule of interpretation? Just no
    interpretation at all. Understand it precisely as it reads. I have
    a key by which I understand the scriptures. I enquire, what was
    the question which drew out the answer, or caused Jesus to utter
    the parable? It is not national; it does not refer to Abraham,
    Israel or the Gentiles, in a national capacity, as some suppose. To
    ascertain its meaning, we must dig up the root and ascertain what
    it was that drew the saying out of Jesus.

    While Jesus was teaching the people, all the publicans and sinners
    drew near to hear Him; "and the Pharisees and scribes murmured,
    saying, This man receiveth sinners, and eateth with them." This
    is the key word which unlocks the parable of the prodigal son. It
    was given to answer the murmurings and questions of the Sadducees
    and Pharisees, {262} who were querying, finding fault, and saying,
    "How is it that this man as great as He pretends to be, eats with
    publicans and sinners?" Jesus was not put to it so, but He could
    have found something to illustrate His subject, if He had designed
    it for a nation or nations; but He did not. It was for men in an
    individual capacity; and all straining on this point is a bubble.
    "This man receiveth sinners and eateth with them." And he spake
    this parable unto them--"What man of you, having an hundred sheep,
    if he lose one of them, doth not leave the ninety-and-nine in
    the wilderness, and go after that which is lost, until he find
    it? And when he hath found it, he layeth it on his shoulders,
    rejoicing. And when he cometh home, he calleth together his
    friends and neighbors, saying unto them, Rejoice with me; for I
    have found my sheep which was lost. I say unto you, that likewise
    joy shall be in heaven over one sinner that repenteth, more than
    over ninety-and-nine just persons which need no repentance." The
    hundred sheep represent one hundred Sadducees and Pharisees, as
    though Jesus had said, "If you Sadducees and Pharisees are in
    the sheepfold, I have no mission for you; I am sent to look up
    sheep that are lost; and when I have found them, I will back
    them up and make joy in heaven." This represents hunting after a
    few individuals, or one poor publican, which the Pharisees and
    Sadducees despised.

    He also gave them the parable of the woman and her ten pieces of
    silver, and how she lost one, and searching diligently, found it
    again, which gave more joy among the friends and neighbors than the
    nine which were not lost; like I say unto you, there is joy in the
    presence of the angels of God over one sinner that repenteth, more
    than over ninety-and-nine just persons that are so righteous; they
    will be damned anyhow; you cannot save them.

{263}



CHAPTER XIV.

PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF
NAUVOO--SUNDRY ACTIVITIES OF THE PROPHET--KEYS OF KNOWLEDGE BY WHICH
ANGELIC ADMINISTRATIONS MAY BE KNOWN--THE PROPHET'S PARABLE, "THE LIONS
OF THE PRESS."

_Monday, January 30, 1843_.--Spent the day at home until six in the
evening, when I presided in the city council, where much business
was transacted, the most important of which was a bill reported by a
committee, [providing for the enlargement of the municipal government
of Nauvoo.]

    [The enactment provided for certain officers in addition to those
    named in the charter; namely, city engineer, market master, weigher
    and sealer of weights and measures, a fire warden in each ward of
    the city, a sexton and police officer to act under the direction
    of the mayor as captain of the watch, and a supervisor of streets
    and allies. It also provided for the preservation of good order
    in the city, keeping clear streets and alleys, defining nuisances
    and providing against them. Providing for the prevention of fires,
    defining the duties of the city watch, and providing for a public
    market place, etc., etc.--EDITORS.]

_Tuesday, 31_.--At home all day. A severe snowstorm.

_Thursday, February 2, 1843_.--Spent the day at home. The weather
extremely cold.

Towards evening I rode on to the hill to enquire about the caucus which
was held there the previous evening, Davidson Hibbard presiding, and
Brother Benjamin L. Clapp, chief speaker, reporting that Joseph and
Hyrum had attempted to take away the rights of the citizens, referring
{264} to the election of the last city council. I corrected the error
and returned home.

[Sidenote: Scripture Correction.]

"The Spirit maketh intercession for us with groanings and cannot be
uttered." It would be better thus:--"The Spirit maketh intercession for
us with striving which cannot be expressed."

_Friday, 3_.--This morning, read German; at eleven, walked out in the
city; returned at a quarter past twelve; read proof of "Doctrine and
Covenants," which is now being stereotyped.

Brother John Mayberry sent me a cow to assist in bearing my expenses at
Springfield.

_Saturday, 4_.--At home till one o'clock in the afternoon, when I
attended the general city election caucus at the Temple, where all
things were amicably settled and mutual good feelings restored to all
parties. Brother Clapp made a public confession for the speech which he
made at a former caucus.

I returned home at about four o'clock, and was visited by Amasa M.
Lyman. I told him that I had restored Orson Pratt to the quorum of
the Twelve Apostles, and that I had concluded to make Brother Amasa a
counselor to the First Presidency.

In the evening presided in the municipal court.

_Sunday, 5_.--At home, reading German.

[Sidenote: Result of City Election.]

_Monday, 6_.--Spent the forenoon at the election of mayor, aldermen and
councilors for the city, to serve during the next two years, at Brother
Hyrum Smith's office. Dined at home. One o'clock, afternoon, Thomas
Moore came in and enquired about a home. I blessed him and said, God
bless you for ever and ever! May the blessings of Abraham, Isaac and
Jacob rest upon you for ever and ever; and may you sit on thrones high
and lifted up, in the name of Jesus Christ. Amen.

When I returned to the election, Joseph Smith was elected mayor by
unanimous vote. Orson Spencer, Daniel {265} H. Wells, George A. Smith,
and Stephen Markham were elected aldermen. Hyrum Smith, John Taylor,
Orson Hyde, Orson Pratt, Sylvester Emmons, Heber C. Kimball, Benjamin
Warrington, Daniel Spencer, and Brigham Young were elected councilors.

[Sidenote: A Stolen Record Secured.]

_Tuesday, 7_.--This forenoon attended a council of the Twelve Apostles
at the house of President Brigham Young. This afternoon I sent a search
warrant to Hyrum Kimball's for the purpose of obtaining a book of
patriarchal blessing; given by Father Joseph Smith, which was stolen
from Far West. The warrant was issued on the affidavit of Jonathan H.
Holmes, and the book obtained. In the evening Hyrum Kimball came to
my house for an explanation, and I informed him that the book was the
property of the Church; that it had been stolen, and after passing
through various hands, had been secured by Oliver Granger, while acting
as agent for the Church at Kirtland, and should have been given up by
him. I have since been informed that Sister Sarah, Hyrum Kimball's
wife, had procured the book of her brother, son of Oliver Granger, for
the purpose of returning it to the Church; but, being under a pledge to
her brother not to give up the book until he had seen her again, she
had neglected to mention it to me.

Elder Parley P. Pratt arrived home from England this evening.

[Sidenote: A Prophet not Always a Prophet.]

_Wednesday, 8_.--This morning, I read German, and visited with a
brother and sister from Michigan, who thought that "a prophet is always
a prophet;" but I told them that a prophet was a prophet only when he
was acting as such. After dinner Brother Parley P. Pratt came in: we
had conversation on various subjects. At four in the afternoon, I went
out with my little Frederick, to exercise myself by sliding on the ice.

{266} The public papers say that Point Petre, in Guadaloupe, was
totally destroyed, and ten thousand persons supposed to have been
killed by an earthquake.

_Thursday, 9_.--Part of the forenoon I spent at the Masonic Hall,
conversing with Mr. Rennick, of Keokuk, and trying to effect a
settlement with him. He promised to let me have some notes on a paper
maker in Louisville, towards paying me, and then went off contrary to
promise. I also had a conversation with Master Nye, and read several
letters, one from Judge Young, and directed the following in reply:

_Joseph Smith to Hon. R. M. Young (U. S. Senator)--Payment of Loan,
and Nauvoo Postoffice Matters_.

    _Hon. R. M. Young, City of Washington:_

    DEAR SIR:--I have this day received your favor of the 7th ult.,
    covering one from John C. Walsh, and barely state in this, that I
    shall despatch a messenger immediately to Quincy, to deposit the
    $500 in the hands of General Leach, according to your instructions;
    but seeing that I had little time to lose, I concluded to send
    this by the first mail to inform you of my intentions. My next, in
    which I shall enclose General Leach's receipt, together with my
    obligations, will be mailed at Quincy, and may be expected three
    days after you receive this.

    I shall not be able to obtain George Miller's name as security,
    he being at this time several hundred miles north of Nauvoo,
    and is not expected back until spring. I can, however, obtain
    the signature of Mr. Edward Hunter, late from Chester county,
    Pennsylvania, who owns about twenty thousand dollars worth of
    property in this vicinity, and probably as much more in the east,
    which I presume will be entirely satisfactory to Mr. Walsh, instead
    of Mr. Miller. Judge Higbee's name will be on the obligations.

    When you receive this, you may expect the other three days later.
    All the difference will be the time required to go from here to
    Quincy and do the business.

    Some time ago, a petition, signed by the principal inhabitants of
    this city, praying the postmaster-general to remove the present
    Nauvoo postmaster and appoint another in his stead, was put in the
    hands of C. A. Warren, Esq., of Quincy, with a request that he
    would hand it to you about the time you left for Washington. We
    have not yet heard whether Mr. Warren handed it to you or neglected
    to do so, but we feel extremely anxious to learn something on the
    subject, as the citizens generally are suffering severely from
    the impositions and dishonest {267} conduct of the postmaster and
    those connected with the postoffice in this city. The petition was
    accompanied by some affidavits, proving that letters had frequently
    been broken open, money detained, and letters charged twice
    over, &c, &c., at this office, the repeated occurrence of which
    circumstances caused the people to be anxious for an immediate
    change. It will be seen by the petition, that I was nominated for
    the office. I can only say that, if I receive the appointment, I
    shall do my utmost to give general satisfaction. Whoever may be
    appointed, it is necessary, in my estimation, to have it done as
    soon as circumstances will possibly admit.

    Accept, sir, of my sincere acknowledgments for past favors, which
    are not forgotten, and accept of the best wishes and sincere thanks
    of yours respectfully,

    JOSEPH SMITH.

    By William Clayton, his agent.

Spent most of the day in conversation with Parley P. Pratt and others.

REVELATION. [A]

[Footnote A: See Doctrine and Covenants, sec. cxxix.]

    _Three Grand Keys by which Good or Bad Angels or Spirits may
    be Known--Revealed to Joseph the Prophet, at Nauvoo, Illinois,
    February 9, 1843_.

    There are two kinds of beings in heaven--viz., angels, who are
    resurrected personages, having bodies of flesh and bones. For
    instance, Jesus said, "Handle me and see, for a spirit hath not
    flesh and bones, as ye see me have." 2nd. The spirits of just men
    made perfect--they who are not resurrected, but inherit the same
    glory. When a messenger comes, saying he has a message from God,
    offer him your hand, and request him to shake hands with you. If
    he be an angel he will do so, and you will feel his hand. If he be
    the spirit of a just man made perfect, he will come in his glory;
    for that is the only way he can appear. Ask him to shake hands with
    you, but he will not move, because it is contrary to the order of
    heaven for a just man to deceive; but he will still deliver his
    message. If it be the devil as an angel of light, when you ask him
    to shake hands he will offer you his hand, and you will not feel
    anything; you may therefore detect him. These are three grand keys
    whereby you may know whether any administration is from God.

[Sidenote: Items of the Prophet's Experience.]

A man came to me in Kirtland, and told me he had seen an angel, and
described his dress. I told him he had seen no angel, and that there
was no such dress in heaven. He grew mad, and went into the street
and commanded fire to come {268} down out of heaven to consume me. I
laughed at him, and said, You are one of Baal's prophets; your God does
not hear you; jump up and cut yourself; and he commanded fire from
heaven to consume my house.

When I was preaching in Philadelphia, a Quaker called out for a sign.
I told him to be still. After the sermon, he again asked for a sign.
I told the congregation the man was an adulterer; that a wicked and
adulterous generation seeketh after a sign; and that the Lord had said
to me in a revelation, that any man who wanted a sign was an adulterous
person. "It is true," cried one, "for I caught him in the very act,"
which the man afterwards confessed, when he was baptized.

[Sidenote: Boston Conference.]

A conference was held at Boylston Hall, Boston, when fourteen
branches of the Church in Boston and the vicinity were represented,
comprising seven hundred and ninety-three members, thirty-three elders,
forty-three lesser officers, most of whom had been raised up in about
fifteen months. Elder George J. Adams, E. P. Maginn, Erastus Snow,
Erastus H. Derby, and others, took active parts in the conference.

[Sidenote: Interview with John. B. Cowan.]

_Friday, 10_.--After conversation with Mr. John B. Cowan, and others, I
reviewed the history of the mob in Hiram, Portage county, Ohio, on the
25th of March 1832, and my first journey to Missouri. At three o'clock,
afternoon, attended a council of the Twelve Apostles at my house. Of
the Twelve there were present Brigham Young, Heber C. Kimball, Orson
Hyde, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor,
George A. Smith and Willard Richards. I requested that all business be
presented briefly and without comments, and told the council that I
had an interview with Mr. Cowan this morning; that he was delegated by
the inhabitants of Shokoquon (which is twenty miles above this place
on the river) to come to Nauvoo, and petition that "a talented Mormon
preacher take up his residence with them, they would find him a good
house and give him support, and {269} with liberty for him to invite as
many 'Mormons' to settle in that place as may please so to do." Council
decided that Brother John Bear go and preach to them.

I suggested that a general meeting be called in the city in relation
to the postoffice and other things, and instructed the council to call
Elder George J. Adams to Nauvoo, with his family, and to say that he
is ordered to come by the First Presidency, and that he preach no more
till he comes.

[Sidenote: Case of Oliver Olney.]

At five o'clock, I opened a mayor's court at my house, when John D.
Parker, deputy sheriff, presented Oliver Olney before the court for
stealing goods from the store of Moses Smith on the 23rd of January,
when Olney declared before the court that he had been visited many
times by the Ancient of Days; that he sat with him on the 9th, 10th and
11th of last June, and should sit in counsel again with him on Tuesday
next; that he had had a mission from him to the four quarters of the
world; that he had been and established the twelve stakes of Zion, and
had visited them all, except one in the south; that he had suffered
much for two or three years for want of clothing; that he despised a
thief, except when he stole to clothe himself; that he opened the store
of Moses Smith on the 23rd of January, and took out the goods then
present (several hundred pieces) hid them in the cornfield, and carried
them home from time to time, under the same roof with Mr. Smith, and
that no one knew anything about the robbery but himself.

Olney was once a member of the Church of Jesus Christ of Latter-day
Saints, but had been cut off a considerable time previous. He declared
that the Church never taught him to steal; and I have written his
voluntary confession here, that others may take warning and behave
themselves in such a manner that they shall not be cut off the Church;
for if they are the Spirit of the living God will depart from them, and
they may be left to a {270} worse spirit of delusion and wickedness
than even Oliver Olney, who never saw the Ancient of Days nor anything
like him. But on the testimony presented, I bound him over to the next
circuit court for trial, in the sum of five thousand dollars; and for
want of bail, he was committed to Carthage jail.

_Saturday 11_.--This day had an interview with Elder Rigdon and his
family. They expressed a willingness to be saved. Good feelings
prevailed, and we again shook hands together.

[Sidenote: The Prophet on Pay for Public Service.]

At ten o'clock attended the city council. I prophesied to James Sloan,
city recorder, that it would be better for him ten years hence, not to
say anything more about fees; and addressed the new council, urging
the necessity of their acting upon the principle of liberality, and
of relieving the city from all unnecessary expenses and burdens, and
not attempt to improve the city, but enact such ordinances as would
promote peace and good order; and the people would improve the city;
capitalists would come in from all quarters and build mills, factories,
and machinery of all kinds; new buildings would arise on every hand,
and Nauvoo would become a great city. I prophesied that if the council
would be liberal in their proceedings, they would become rich, and
spoke against the principle of pay for every little service rendered,
and especially of committees having extra pay for their services;
reproved the judges of the late election for not holding the polls open
after six o'clock, when there were many wishing to vote.

Dr. Robert D. Foster took an active part in electioneering for the
opposition ticket and obstructing the passage to the polls. The council
elected James Sloan, city recorder; Henry G. Sherwood, Marshal; William
Clayton, treasurer; approved W. W. Phelps as mayor's clerk; Dimick
B. Huntington, William D. Huntington, Lewis Robison and John Barker,
constables; Alanson Ripley, surveyor; James Allred, supervisor of
streets; Dimick B. Huntington, {271} coroner; James Sloan, notary
public; Theodore Turley, weigher and sealer; H. G. Sherwood, market
master; W. W. Phelps, fire warden; Sidney Rigdon, city attorney; and
Samuel Bennett, market inspector for the city.

A board of health was established, to consist of Joseph Smith, William
Law, William Marks and Samuel Bennett.

[Sidenote: Nauvoo Market Place Proposed.]

The council resolved that a market be established in the city. It was
proposed to build two markets. But I told the council that if we began
too large, we should do nothing; we had better build a small one at
once, to be holden by the corporation; and that if that would support
itself, we could go on to build another on a larger scale; that the
council should hold an influence over the prices of markets, so that
the poor should not be oppressed, and that the mechanic should not
oppress the farmer; that the upper part of the town had no right to
rival those on the river. Here, on the bank of the river, was where
we first pitched our tents; here was where the first sickness and
deaths occurred; here has been the greatest suffering in this city. We
have been the making of the upper part of the town. We have located
the Temple on the hill, and they ought to be satisfied. We began here
first; and let the market go out from this part of the city; let the
upper part of the town be marketed by wagons, until they can build a
market; and let the first market be established on the rising ground
on Main Street, about a quarter of a mile north of the river. Council
continued through the day.

Mother came to my house to live.

Elders Young and Richards wrote George J. Adams, notifying him to come
to Nauvoo, according to the decision of the council, and answer to the
charges of adultery which had been preferred against him, before the
First Presidency.

[Sidenote: The Prophet on "Millerism."]

_Sunday, 12_.--Seven or eight young men came to see me, part of them
from the city of New York. They {272} treated me with the greatest
respect. I showed them the fallacy of Mr. Miller's _data_ concerning
the coming of Christ and the end of the world, or as it is commonly
called, Millerism, [B] and preached them quite a sermon; that error was
in the Bible, or the translation of the Bible; that Miller was in want
of correct information upon the subject, and that he was not so much
to blame as the translators. I told them the prophecies must all be
fulfilled; the sun must be darkened and the moon turned into blood, and
many more things take place before Christ would come.

[Footnote B: Millerism here referred to is the sum of the doctrines
taught by William Miller, an American religious zealot who emphasized
in his religious teachings the Millennial Reign of Christ on earth,
which reign, he declared, as early as 1831, would commence in the year
1843. His predictions were based largely upon computations of time on
the prophecies of Daniel and the Book of Revelation. After the great
disappointment which came to his followers in 1843, they abandoned
all attempts at fixing the date on which the second advent of Christ
would take place, but otherwise continued to believe in the doctrines
advocated by Mr. Miller. "There are several divisions or sects of
Adventists, the principal of which are: the Advent Christians, the
largest; the Seventh-day Adventists, much smaller, but more compactly
organized; and the Evangelical Adventists, the smallest. The members
of the first two believe in the final annihilation of the wicked,
which those of the third reject. The second observe the seventh
day as the Sabbath, and believe in the existence of the spirit of
prophecy among them; they maintain missions in various parts of the
world, and a number of institutions at Battle Creek, Michigan, their
headquarters."--_Century Dictionary_.]

_Monday, 13_.--Elder Rigdon came in early in the morning, and gave a
brief history of our second visit to Jackson county, Missouri. I then
read awhile in German and walked out in the city with Elder Hyde,
returning at twelve o'clock. Brother John C. Annis called for counsel.
The marshal called, and informed me that Mr. Rollison was trying to
get the postoffice, and that Dr. R. D. Foster was the first to sign
the petition. I gave instruction about a bond for a part of a lot to
Brother John Oakley. A quarter before four, went to the printing office
with Brother W. W. Phelps.

I spent the evening at Elder Orson Hyde's. In the course of
conversation I remarked that those brethren who came here having money,
and purchased without the {273} Church and without counsel, must be cut
off. This, with other observations, aroused the feelings of Brother
Dixon, from Salem, Massachusetts, who was present, and he appeared in
great wrath.

I received the following communication:

_Rigdon's Suggested Petition as to Nauvoo Postmaster_.

    _To the Hon. Mr. Bryant, Second Assistant Postmaster-General:_

    We, your petitioners, respectfully beg leave to submit that as an
    attempt is now, by certain individuals, being made to place the
    postoffice in this place into the hands of William H. Rollison, a
    stranger in our place, and one whose conduct since he came here,
    has been such as to forbid our having confidence in him; and we do
    hope and pray, both for ourselves, and that of the public, that he
    may not receive the appointment of postmaster in Nauvoo, Illinois,
    but that the present postmaster may continue to hold the office.

    Brother Joseph Smith, if the foregoing can have a number of
    respectable subscribers, I believe Rollison cannot get the office.
    I should like to have it so as to send it on Sunday's mail.
    Respectfully,

    SIDNEY RIGDON.

_Tuesday, 14_.--Sent William Clayton to Quincy, and by him deposited
five hundred dollars with General Leach, for Mr. Walsh, for land which
lies between my farm and the city, agreeable to my letter to Judge
Young.

Read proof of the "Doctrine and Covenants" with Brother Phelps. Read in
German from half-past nine to eleven, forenoon. Had the stove removed
from the large room in my house into a small brick building which was
erected for a smoke house, designing to use it for a mayor's office,
until I could build a new one. Had much conversation with Mr. Cowan and
various individuals.

Sold Dr. Richards a cow.

_Wednesday, 15_.--This morning I spent some time in changing the top
plate of the office stove, which had been put together wrong. Read
a libelous letter in the _Alton Telegraph_, written to Mr. Bassett,
of Quincy, concerning Judge Pope, Mr. Butterfield, and the ladies
attending my late trial at Springfield; and published the following
letter in the_ Times and Seasons_:

{274} _Joseph Smith's Parable--the Lions of the Press_.

    _Mr. Editor:_

    SIR:--Ever since I gave up the editorial department of the _Times
    and Seasons_, I have thought of writing a piece for publication,
    by way of valedictory, as is usual when editors resign the chair
    editorial. My principal remarks I intend to apply to the gentlemen
    of the quill, or, if you please, that numerous body of respectable
    gentlemen who profess to regulate the tone of the public mind in
    regard to politics, morality, religion, literature, the arts and
    sciences, &c., &c.,--viz., the editors of the public journals; or,
    if you please, I will designate them the lions of the forest. This
    latter cognomen, sir, I consider to be more appropriate because of
    the tremendous noise that they make when they utter their voice.

    It came to pass that, as I went forth like a young fawn, one day,
    to feed upon the green grass in my pasture, an ass saw me and
    brayed, and made a great noise, which a neighboring lion hearing,
    roared, even as a lion roareth when he beholds his prey. At the
    sound of his voice, the beasts of the field were alarmed, and the
    lions in the adjoining jungles pricked up their ears and roared
    in their turn; and behold all the lions of the forest, alarmed by
    their noise, opened their mouths and uttered forth their voice,
    which was as the roaring of a cataract, or as the voice of thunder;
    so tremendous was their roaring, that the trees of the forest
    shook, as if they were shaken by a mighty wind, and all the beasts
    of the forest trembled as if a whirlwind were passing.

    I lifted up mine eyes with astonishment when I heard the voice
    of the lions, and saw the fury of their rage. I asked, is it
    possible that so many lords of the forest, such noble beasts should
    condescend to notice one solitary fawn that is feeding alone upon
    his pasture, without attempting to excite either their jealousy or
    anger? I have not strayed from the fold, nor injured the trees of
    the forest, nor hurt the beasts of the field, nor trampled upon
    their pasture, nor drunk of their streams. Why, then, their rage
    against me? When lo! and behold! they again uttered their voices,
    as the voice of great thunderings, and there was given unto them
    the voice of men; but it was difficult for me to distinguish
    what was said among so many voices; but ever and anon I heard a
    few broken, incoherent sentences like the following: "Murder!
    Desolation! Bloodshed! Arson! Treason! Joe Smith and the Mormons!
    Our nation will be overturned! The impostor should be driven from
    the state! The fawn will be metamorphosed into a lion--will devour
    all the beasts of the field, destroy all the trees of the forest,
    and tread under foot all the rest of the lions!"

    I then lifted up my voice and said, Hear me, ye beasts of the
    forest! and all ye great lions, pay attention! I am innocent of
    the things {275} whereof ye accuse me. I have not been guilty of
    violating your laws, nor of trespassing upon your rights. My hands
    are clean from the blood of all men, and I am at the defiance
    of the world to substantiate the crimes whereof I am accused;
    wherefore, then should animals of your noble mien stoop to such
    little jealousies, such vulgar language, and lay such unfounded
    charges at the door of the innocent?

    It is true that I once suffered an ass to feed in my pasture. He
    ate at my crib and drank at my waters; but possessing the true
    nature of an ass, he began to foul the water with his feet, and to
    trample under foot the green grass and destroy it. I therefore put
    him out of my pasture, and he began to bray. Many of the lions in
    the adjoining jungles, mistaking the braying for the roaring of a
    lion, commenced roaring. When I proclaimed this abroad many of the
    lions began to enquire into the matter. A few, possessing a more
    noble nature than many of their fellows, drew near, and viewing the
    animal found that he was nothing more than a decrepit, broken down,
    worn out ass, that had scarcely anything left but his ears and
    voice.

    Whereupon many of the lions felt indignant at the lion of Warsaw,
    the lion of Quincy, the lion of Sangamon, the lion of Alton, and
    several other lions, for giving a false alarm, for dishonoring
    their race, and for responding to the voice of so base an animal
    as an ass. And they felt ashamed of themselves for being decoyed
    into such base ribaldry and foul-mouthed slander. But there were
    many that lost sight of their dignity, and continued to roar,
    although they knew well that they were following the braying of so
    despicable a creature.

    Among these was a great lion, whose den was on the borders of
    the Eastern Sea. He had waxed great in strength. He had terrible
    teeth, and his eyes were like balls of fire. His head was large and
    terrific, and his shaggy mane rolled with majestic grandeur over
    his terrible neck. His claws were like the claws of a dragon, and
    his ribs were like those of a Leviathan. When he lifted himself
    up, all the beasts of the field bowed with respectful deference;
    and when he spake, the whole universe listened; and the cinders of
    his power covered creation. His might, his influence, were felt to
    the ends of the earth. When he lashed his tail, the beasts of the
    forest trembled; and when he roared, all the great lions and the
    young lions crouched down at his feet. [C]

    [Footnote C: This alludes to the New York _Herald_, published
    by James Gordon Bennett, who had been influenced by the
    misrepresentation of affairs at Nauvoo, by John C. Bennett.]

    This great lion lifting up himself and beholding the fawn afar off,
    he opened his mouth, and, joining in the common roar, uttered the
    following great swelling yelp:--

    "_Joe Smith in Trouble_.--By a letter which we published on Sunday,
    {276} from Springfield, Illinois, it appears that Joe Smith,
    the great Mormon Prophet, has at last given himself up to the
    authorities of Illinois. He is charged with fomenting or conspiring
    to assassinate Governor Boggs, of Missouri, and is demanded by the
    functionary of that state of the governor of Illinois. Joe has
    taken out a writ of habeas corpus, denying the fact, and is now
    waiting the decision of the court at Springfield. This will bring
    Joe's troubles to a crisis. In the meantime, why does not Joe try
    his power at working a miracle or two? Now's the time to prove his
    mission, besides being very convenient for himself."

    When I heard it, I said, "Poor fellow! How has thy dignity
    fallen! and how has thy glory departed? Thou that once ranked
    among the foremost of the beasts of the field, as the lord of the
    forest!--even thou hast condescended to degrade thyself by uniting
    with the basest of animals, and to join in with the braying of an
    ass."

    And now, friend B., allow me to whisper a word in thine ear. Dost
    thou not know that there is a God in the heavens that judgeth--that
    setteth up one and putteth down another, according to the counsel
    of his own will? That if thou possessest any influence, wisdom,
    dominion, or power, it comes from God, and to him thou art
    indebted for it? That he holds the destiny of men in his power,
    and can as easily put down as he has raised up? Tell me, when hast
    thou treated a subject of religious and eternal truth with that
    seriousness and candor that the importance of the subject demands
    from a man in thy standing, possessing thy calling and influence?
    As you seem to be quite a theologist, allow me to ask a few
    questions. Why did not God deliver Micaiah from the hands of his
    persecutors? Why did not Jeremiah "work a miracle or two" to help
    him out of the dungeon? It would have been "very convenient." Why
    did not Zachariah, by a miracle, prevent the people from slaying
    him? Why did not our Savior come down from the cross? The people
    asked Him to do it; and besides, He had "saved others," and could
    not save Himself, so said the people. Why did He not prove His
    mission by working a miracle and coming down? Why did not Paul, by
    a miracle, prevent the people from stoning and whipping him? It
    would have been "very convenient." Or why did the Saints of God
    in every age have to wander about in sheep-skins or goat-skins,
    being tempted, tried, and sawn asunder, of whom the world was not
    worthy? I would here advise my worthy friend, before he talks of
    "proving missions," "working miracles," or any "convenience" of
    that kind, to read his Bible a little more, and the garbled stories
    of political demagogues less.

    I listened, and lo! I heard a voice, and it was the voice of my
    Shepherd, saying, Listen, all ye lions of the forest; and all
    ye beasts of the field, give ear. Ye have sought to injure the
    innocent, and your {277} hands have been lifted against the weak,
    the injured, and the oppressed. Ye have pampered the libertine,
    the calumniator, and the base. Ye have winked at vice, and trodden
    under foot the virtuous and the pure. Therefore hear, all ye lions
    of the forests: The Lord God will take from you your teeth, so that
    you shall no longer devour. He will pluck out your claws, so that
    you can no longer seize upon your prey. Your strength will fail you
    in the day of trouble, and your voice will fail, and not be heard
    afar off; but mine elect will I uphold with mine arm, and my chosen
    shall be supported by my power. And when mine anointed shall be
    exalted, and all the lions of the forest have lost their strength,
    then shall they remember that the Lord he is God.

    JOSEPH SMITH.

I copy the following from the public prints:--

_Horrors of a British-Chinese War_.

    An English officer, writing to his friend in England, from Ching
    Keang Foo, says--"I never saw such loss of life and property
    as took place here: we lost officers and men enough, but it is
    impossible even to compute the loss of the Chinese; for when they
    found they could stand no longer against us, they cut the throats
    of their wives and children, or drove them into wells and ponds,
    and then destroyed themselves. In many houses there were from eight
    to twelve bodies, and I myself have seen a dozen women and children
    drowning themselves in a small pond the day after the fight. The
    whole of the city and suburbs are a mass of ruins: whole streets
    have been burnt down." Oh, the horrors of Christian warfare!

About one o'clock in the afternoon I started for Shokoquon, with Mr.
John B. Cowan and Elders Orson Hyde and Parley P. Pratt, in sleighs.
When we came on the prairie, it was so extremely cold, I proposed
to Mr. Cowan to wait till tomorrow; but he chose to go forward, and
we arrived in safety at Mr. Rose's, where we had supper; and in the
evening I gave a long exposition of Millerism. That night I slept with
Mr. Cowan.

{278}



CHAPTER XV.

VISIT OF THE PROPHET TO SHOKOQUON--WOOD CUTTING BEE--THE PROPHET'S
SPEECH ON CONDITIONS AT NAUVOO--ON THE COMING OF THE SON OF MAN.

[Sidenote: The Visit to Shokoquon.]

_Thursday, February 16, 1843_.--After breakfast, we [the Prophet, Mr.
Cowan and their party] proceeded towards Shokoquon. After traveling
five miles, Brothers Hyde and Pratt's sleigh upset. Brother Hyde hurt
his hand; the horse ran away, and we brought it back. After dinner, at
McQueen's Mills, we went to Shokoquon, viewed the place and found it a
very desirable location for a city, when we returned to the place where
we dined. Elder Hyde prayed and I preached to a large and attentive
audience two hours (from Rev. xix, 10), and proved to the people that
any man that denied himself as being a prophet was not a preacher of
righteousness. They opened their eyes, and appeared well pleased.
When we had returned as far as McQueen's Mills, Mr. Cowan halted and
proposed to call. While waiting a moment, Mr. Crane's horse, (Mr.
Crane came with our company,) which was behind us, ran and jumped into
our sleigh as we jumped out, and thence over our horse and the fence,
sleigh and all, the sleigh being still attached to the horse, and the
fence eight rails high; and both horses ran over lots and through the
woods, clearing themselves from the sleighs, and had their frolic out
without hurting themselves or drivers. It was a truly wonderful feat,
and as wonderful a deliverance for the parties. We took supper at Mr.
Crane's, and I stayed at Mr. Rose's that night.

{279} Dr. Richards invited the brethren to come to my house on Monday
next to chop and pile up my wood.

[Sidenote: The Prophet at Home.]

_Friday, 17_.--Mr. Cowan returned with me to my house, where we arrived
about noon; and I enjoyed myself by my own fireside with many of my
friends around me, the remainder of the day. Mr. Cowan proposed to give
me one-fourth of the city lots in Shokoquon.

_Saturday, 18_.--Mostly about home and at the office. Several called
for counsel on points of law. Esquire Warren, of Quincy, called on me.
He had hurt his horse, and said it was not the first time he had missed
it by not following my advice. While at dinner, I remarked to my family
and friends present, that when the earth was sanctified and became like
a sea of glass, it would be one great urim and thummim, and the Saints
could look in it and see as they are seen. [A]

[Footnote A: This is the first mention made in the history of the
Prophet of this idea which receives its fuller development in "Important
Items of Instruction" given by him on the second of April, 1843, and
found at length in the Doctrine and Covenants, section 130. In these
"Items of Instruction" we learn that the place where God resides is
a great urim and thummim, that the earth itself when sanctified and
made an immortal sphere will be a urim and thummim to the inhabitants
who dwell upon it, whereby all things pertaining to inferior kingdoms
will be revealed to them, and to each of such inhabitants an individual
urim and thummim will be given through which knowledge pertaining to
kingdoms of a higher order will be revealed.]

_Letter of the Twelve--Calling for Assistance for the Prophet_.

    The Twelve to the Church of Jesus Christ of Latter-day Saints in La
    Harpe, greeting:--

    BELOVED BRETHREN:--We wish to present, briefly, one important item
    for your serious consideration. Our beloved President Joseph Smith
    is now delivered from the prosecution and oppression from without,
    by which he has been bound, and also by the same process has been
    relieved of his property; so that he has nothing now to hinder his
    devoting his time to the History of the Church and the spiritual
    interest thereof, except he has to spend his time in gathering food
    for his family.

    This is the point, brethren, whether you will do your duty in
    supplying the President with food, that he may attend to the
    business of the {280} Church, and devote his whole time to the
    spiritual affairs thereof; or shall he attend to your business [i.
    e., that which the Saints ought to do for the Prophet] by running
    here and there for a bushel of wheat or a pound of beef and pork,
    while the revelations to the Church cease? This question is for the
    Church to answer. Therefore we call upon the brethren in La Harpe
    at this time, for immediate relief. You are all well aware that we
    do not raise wheat, corn, beef, pork, tallow, lard, butter, eggs,
    and provisions and vegetables in the city, such as you all use,
    not excepting cotton, or woollen goods, or groceries, [a fact]
    which you are all well acquainted with. And we are the same kind of
    beings in Nauvoo as in the country; and what you raise and eat in
    La Harpe, we would eat in Nauvoo, if we could get it, our President
    not excepted. And everything which is required to fill a larder in
    La Harpe is required in this place; and by this you may know what
    is wanting by our President to prosecute the Lord's work and bring
    about your salvation.

    Brethren, we hope you will give an immediate answer to this by
    loaded teams or letter.

    BRIGHAM YOUNG,

    President.

    WILLARD RICHARDS, Clerk.

    NAUVOO, February 18, 1843.

[Sidenote: Settlement of a Difficulty.]

_Sunday, 19_.--Spent the day from nine in the morning till midnight,
in the High Council, who were attending to the case of Wilson Law and
Uriel C. Nickerson, who were in dispute about the title to certain
lands on the Island. After hearing the testimony, I explained the laws
of the United States, Iowa, and Illinois, and showed that Nickerson
had the oldest claim and best right, and left it for Law to say how
much Nickerson should have; and the parties shook hands, in token of a
settlement of all difficulties.

The following is copied from the _Times and Seasons:--_

_Letter of Sidney Rigdon to Alfred Stokes--Correcting
Misrepresentations of Nauvoo Affairs_.

    NAUVOO, ILLINOIS. February 19, 1843.

    _Mr. Alfred Edward Stokes_.

    DEAR SIR:--In obedience to your request, I send you one number of
    each of the papers published in this place. I am well aware that
    designing men, for sinister purposes, have put in circulation
    reports concerning {281} the people here, which are so monstrous
    that it is a matter of surprise how any rational being could
    profess to believe them at all. If I were even to profess to
    believe such incredible and ridiculous nonsense about any people,
    I should consider the public would have sufficient cause to scorn
    me as the mere tool of corrupt and foul slanderers: but anything
    to stop the progress of that which cannot be stopped by fact
    and scripture truth. That man must have a large stock of moral
    courage who dare in anywise profess belief in such outlandish
    representations as are made in the public papers concerning the
    people of Nauvoo, and circulated orally by wicked and designing
    men. The old, stale story about common stock, in defiance of fact
    and truth, it would appear by your letter and that of your friend
    Evans, is professedly believed by the people in the vicinity of
    Waynesville, Ohio. This falsehood was invented by an ignorant
    blockhead, by the name of Matthew Clapp, who, for want of any other
    means to stop the progress of truth in its more incipient stages,
    invented this falsehood, and, finding it took with persons of his
    own stamp, circulated it with untiring perseverance, in direct
    opposition to the testimony of his senses, knowing, at the time he
    commenced circulating it, that it was false. He was a preacher of
    the Campbellite faith.

    It would require the ignorance of barbarians and the credulity of
    savages to attempt a belief in the falsehoods which are circulated
    against the Saints with great zeal by many. I have never supposed
    that the authors of these defamatory tales ever expected the public
    would believe them; but they expected that men of corrupt minds,
    like themselves, would profess to believe them; neither do I now
    believe that those who profess to believe them do actually believe
    one word of them; but they profess to do it, thinking that, by so
    doing, they can make some headway against us: but it is a vain
    attempt; for every attempt of the kind has only excited inquiry,
    awakened curiosity, and caused investigation, which have, in every
    instance, resulted in an increase of members to the Church; so that
    we grant full license to all defamers to do their uttermost.

    Our city is a great thoroughfare: people of all classes are
    crowding into it; multitudes who do not belong to the Church of
    Latter-day Saints are seeking locations where they can prosecute
    their respective callings. If you wish the papers, you can put the
    money into a letter, and the postmaster at your place will send it
    without expense.

    Yours, with respect,

    SIDNEY RIGDON, P.M.

[Sidenote: Beginning of the Work in South Wales.]

Elder William Henshaw having been directed by Elder Lorenzo Snow to go
to South Wales, he commenced {282} preaching in the English language
privately to several families in Pen y Darren, near Merthyr Tydvil,
Glamorganshire. A number of the people believed his testimony, and this
day he baptized William Rees Davis, his wife, and two of his sons, and
commenced preaching publicly in Brother Davis's house, about one-third
of the people only understanding the English language.

[Sidenote: Wood-cutting Bee at the Prophet's Home.]

_Monday, 20_.--About seventy of the brethren came together, according
to previous notice, and drawed, sawed, chopped, split, moved, and piled
up a large lot of wood in my yard. The day was spent by them with much
pleasantry, good humor and feeling. A white oak log, measuring five
feet four inches in diameter was cut through with a cross-cut saw, in
four-and-a-half minutes, by Hyrum Dayton and Brother John Tidwell. This
tree had been previously cut and hauled by my own hands and team.

From nine to eleven this morning, I was reading in German; and from
eleven to twelve, held mayor's court on assumpsit, Charles R. Dana,
_v_. William B. Brink, which was adjourned ten days.

Last night, Arthur Milliken had a number of books stolen, and found
them this afternoon in Brother Hyrum's hayloft. Two boys, Thomas Morgan
and Robert Taylor, were arrested on suspicion and brought before me for
examination. After a brief investigation, the court adjourned until ten
o'clock tomorrow morning.

[Sidenote: The Prophet a Peace Maker.]

While the court was in session, I saw two boys fighting in the street,
near Mills' Tavern. I left the business of the court, ran over
immediately, caught one of the boys (who had begun the fight with
clubs,) and then the other; and, after giving them proper instruction,
I gave the bystanders a lecture for not interfering in such cases, and
told them to quell all disturbances in the street at the first onset. I
returned to the {283} court, and told them that nobody was allowed to
fight in Nauvoo but myself.

In the evening, called at Brother Heber C. Kimball's.

John Quincy Adams presented to the House of Representatives of the
United States a petition signed by 51,863 citizens of Massachusetts,
praying congress to pass such acts and propose such amendments to the
Constitution as would separate the petitioners from all connection with
the institution of slavery. [B]

[Footnote B: This was but one of a series of such petitions from New
England which Mr. Adams presented to the House of Representatives. In
fact upon his entrance as a member of the House, in 1831, (following
his term as President of the United States) he had begun an agitation
of the slavery question in Congress, but his contention in the main
was for the maintenance of the sacred right of petition by the people,
which right had undoubtedly been abridged by some unwise resolutions
that had been adopted by the Congress of the United States. In 1838 a
set of resolutions was adopted in the House by a vote of 146 to 52,
in which, among other things, it was "Resolved, that petitions for
the abolition of slavery in the District of Columbia and territories
of the United States, and against the removal of slaves from one
state to another, was part of the plan of operation set on foot to
affect the institution of slavery in the southern states and thus
tending, indirectly, to destroy that institution within their limits.
* * * And that every petition, memorial, resolution, proposition, or
paper touching or relating in any way or to any extent whatever to
slavery as aforesaid, or the abolition thereof, shall on presentation
thereof, without any further question thereon, be laid upon the table
without being debated, printed, or referred." In the Congress of 1842,
notwithstanding these resolutions, Mr. Adams, in January, presented a
petition from the citizens of Haverhill, Massachusetts, "praying the
immediate adoption of measures peaceably to desolve the union of these
states, signed by Benjamin Emerson and four hundred and fifty-six other
persons, in which the reasons of the petition were set forth with
instructions to report an answer to the petitioners showing the reasons
why the prayer of it ought not to be granted." (Stephens' History of
the U. S.) Mr. Adams of course had no sympathy with this and many other
petitions that he presented, but he held the right of petition to be
sacred, and he continued the fight for it until he saw such changes
in the rules of the House of Representatives as allowed petitions on
the question of slavery to be received without objection and freely
discussed.]

_Tuesday, 21_.--Opened mayor's court at ten o'clock forenoon, according
to adjournment. Robert Taylor was again brought up for stealing, and
Thomas Morgan for receiving the books, [referred to above] and each
sentenced to six months imprisonment in Carthage jail.

[Sidenote: Temple Workers' Difficulties.]

At eleven I went to the Temple, and found a large assembly, and Brother
Haws preaching about the Nauvoo House; after which, Mr. {284} Lucian
Woodworth, the architect of the house, continued the subject and said
"When I have had a pound of meat or a quart of meal, I have divided
with the workmen. ['Pretty good doctrine for Paganism,' said I. At
this time Mr. Woodworth was not baptized, and called himself the Pagan
Prophet.] We have had about three hundred men on the job, and some
of the best men in the world. Those that have not complained I want
to continue with me; and those that hate 'Mormonism' and everything
else that's good, I want them to get their pay and run away as quickly
as possible." When Mr. Woodworth had done speaking, I addressed the
multitude in substance as follows:--

_Remarks of the Prophet to Workmen on the Temple_.

    Well, the Pagan Prophet has preached us a pretty good sermon
    this morning, and I don't know that I can better it much; but I
    feel disposed to break off the yoke of oppression, and say what
    I have a mind to. If the pagans and the Pagan Prophet feel more
    for our prosperity than we do for ourselves, it is curious; I am
    almost converted to his doctrine. He has prophesied that if these
    buildings go down, it will curse the place. I verily know it is
    true. Let us build the Temple. There may be some speculations about
    the Nauvoo House, say some. Some say, because we live on the hill,
    we must build up this part on the hill. Does that coat fit you, Dr.
    Foster? (Foster: "Pretty well.") Put it on, then. This is the way
    people swell, like the toad in the fable. They'll come down under
    the hill among little folks and say, "Brother Joseph, how I love
    you; can I do anything for you?" and then go away secretly and get
    up opposition, and sing out our names to strangers and scoundrels
    with an evil influence. I want all men to feel for me, when I have
    shook the bush and borne the burden in the heat of the day; and if
    they do not, I speak in authority, in the name of the Lord God,
    they shall be damned.

    Some say that the people on the flats are aggrandizing themselves
    by the Nauvoo House. But who laid the foundation of the
    Temple? Brother Joseph, in the name of the Lord,--not for his
    aggrandizement, but for the good of the whole of the Saints. Our
    speculators say "Poor folks on the flat are down, and keep them
    down." How the Nauvoo House cheats this man and that man, say the
    speculators. Those who report such things as facts ought to hide
    their heads in hollow pumpkins, and never take them out again.

    {285} The first principle brought into consideration is
    aggrandizement. Some think it unlawful; but it is lawful with any
    man, while he has a disposition to aggrandize all around him. It is
    a false principle for a man to aggrandize himself at the expense of
    another. Everything that God does is to aggrandize His kingdom. And
    how does He lay the foundation? "Build a Temple to my great name,
    and call the attention of the great, the rich, and the noble." But
    where shall we lay our heads? In an old log cabin.

    I will whip Hirum Kimball and Esquire Wells, and everybody else,
    over Dr. Foster's head, who, instead of building the Nauvoo House,
    build a great many little skeletons. See Dr. Foster's mammoth
    skeletons rising all over the town; but there is no flesh on them;
    they are all for personal interest and aggrandizement. But I do
    not care how many bones there are in the city; somebody may come
    along and clothe them. See the bones of the elephant yonder, (as
    I pointed to the big house on Mulholland Street, preparing for a
    tavern, as yet uncovered,) the crocodiles and man-eaters all about
    the city, such as grog shops, and card shops, and counterfeit
    shops, &c., got up for their own aggrandizement, and all for
    speculation, while the Nauvoo House is neglected. Those who live in
    glass houses should not throw stones. The building of the Nauvoo
    House is just as sacred in my view as the Temple. I want the Nauvoo
    House built. It _must_ be built. Our salvation [as a city] depends
    upon it.

    When men have done what they can or will do for the Temple, let
    them do what they can for the Nauvoo House. We never can accomplish
    one work at the expense of another. There is a great deal of
    murmuring in the Church about me; but I don't care anything about
    it. I like to hear it thunder, and I like to hear the Saints
    grumble; for the growling dog gets the sorest head. If any man is
    poor and afflicted, let him come and tell of it, and not complain
    or grumble about it.

    The finishing of the Nauvoo House is like a man finishing a fight;
    if he gives up, he is killed; if he holds out a little longer, he
    may live. I'll tell you a story: A man who whips his wife is a
    coward. When I was a boy, I once fought with a man who had whipped
    his wife. It was a hard contest; but I still remembered that he
    had whipped his wife; and this encouraged me, and I whipped him
    till he said he had enough. Brethren, hurry on to the Nauvoo House
    thus, and you will build it. You will then be on Pisgah's top, and
    the great men will come from the four quarters of the earth--will
    pile the gold and silver into it till you are weary of receiving
    them; and if you are not careful, you will be lifted up, and become
    full of pride, and will be ready to destroy yourselves, and they
    will cover up and clothe all your former sins and, according to
    the scripture, will hide a multitude of sins; and you {286} will
    shine forth fair as the sun, clear as the moon, and you will become
    terrible, like an army with banners.

    I will say to those who have labored on the Nauvoo House, and
    cannot get their pay--Be patient; and if any man takes the means
    which are set apart for the building of that house, and applies it
    to his own use, let him, for he will destroy himself. If any man
    is hungry, let him come to me, and I will feed him at my table.
    If any are hungry or naked, don't take away the brick, timber and
    materials, that belong to that house, but come and tell me, and I
    will divide with them to the last morsel; and then if the man is
    not satisfied, I will kick his backside.

    There is a great noise in the city, and many are saying there
    cannot be so much smoke without some fire. Well, be it so. If the
    stories about Joe Smith are true, then the stories of John C.
    Bennett are true about the ladies of Nauvoo; and he says that the
    Ladies' Relief Society are all organized of those who are to be the
    wives of Joe Smith. Ladies, you know whether this is true or not.
    It is no use living among hogs without a snout. This biting and
    devouring each other I cannot endure. Away with it. For God's sake,
    stop it.

    There is one thing more I wish to speak about, and that is
    political economy. It is our duty to concentrate all our influence
    to make popular that which is sound and good, and unpopular that
    which is unsound. 'Tis right, politically, for a man who has
    influence to use it, as well as for a man who has no influence
    to use his. From henceforth I will maintain all the influence I
    can get. In relation to politics, I will speak as a man; but in
    relation to religion I will speak in authority. If a man lifts a
    dagger to kill me, I will lift my tongue.

    When I last preached, I heard such a groaning, I thought of the
    Paddy's eel. When he tried to kill it, he could not contrive any
    better way to do it, so he put it into the water to drown it; and
    as it began to come to, "See," said he, "what pain it is in; how
    it wiggles its tail." So it is with the nation: the banks are
    failing, and it is our privilege to say what kind of currency we
    want. We want gold and silver to build the Temple and Nauvoo House:
    we want your old nose-rings, and finger rings, and brass kettles
    no longer. If you have old rags, watches, guns, &c., go and peddle
    them off, and bring the hard metal; and if we will do this by
    popular opinion, we shall have a sound currency. Send home all bank
    notes, and take no more paper money. Let every man write back to
    his neighbors before he starts for home to exchange his property
    for gold and silver, that he may fulfil the scripture, and come up
    to Zion, bringing his gold and silver with him. I have contemplated
    these things a long time, but the time had not come for me to speak
    of them till now. I would not do as the Nauvoo House committee have
    done--{287}sell stock for an old store-house, where all the people
    who tried to live in it died, and put that stock into a man's hands
    to go east and purchase rags to come here and build mammoth bones
    with.

    As a political man, in the name of old Joe Smith, I command the
    Nauvoo House committee not to sell stock in the Nauvoo House
    without the gold or silver. We must excuse Brother Snider, for he
    was in England when the committee sold stock for the store-house. I
    leave this subject.

    This meeting was got up by the Nauvoo House committee. The pagans,
    Roman Catholics, Methodists and Baptists shall have place in
    Nauvoo--only they must be ground in Joe Smith's mill. I have
    been in their mill. I was ground in Ohio and York States, in a
    Presbyterian smut machine, and the last machine was in Missouri;
    and the last of all, I have been through the Illinois smut machine;
    and those who come here must go through my smut machine, and that
    is my tongue.

    As I closed, Dr. Robert D. Foster remarked to the assembly--"Much
    good may grow out of a very little, and much good may come out of
    this. If any man accuses me of exchanging Nauvoo stock for rags,
    &c., he is mistaken. I gave a thousand dollars to this house, (this
    he said upon his own responsibility) and fifty dollars to the
    Relief Society, and some to Fullmer to get stone to build Joseph a
    house; and I mean to build Joseph a house, and you may build this,
    and I will help you. I mean to profit by this: and I will divide
    the mammoth bones with you. I am guilty of all of which I have been
    charged. I have signed my name to a petition to have William H.
    Rollison to have the postoffice. I did not then know of a petition
    for Joseph Smith."

    I replied--"I thought I would make a coat; but it don't fit the
    doctor only in the postoffice. If it does fit any one let him put
    it on. The doctor's mammoth bones are skeletons, and as old Ezekiel
    said, I command the flesh and sinews to come upon them, that they
    may be clothed."

_Wednesday, 22_.--At nine this morning Brother Abel Owen presented a
claim of considerable amount against Carter, Cahoon & Co., Kirtland,
and notes of Oliver Granger of about $700 for payment. He said he was
poor and unable to labor, and wanted something to live on. I told him
to burn the papers, and I would help him. He gave me the papers, and I
gave him an order on Mr. Cowan for fifteen dollars worth of provisions.
This was a gift, as the Church was not obligated to pay those debts.

I rode about the city with Mr. Cowan during the day, and also read
German.

{288} The latest accounts from the East Indies state that the cholera
was raging in Burmah, Asia, to a fearful extent, whole villages in the
interior had become desolate either by flight or death.

_Thursday, 23_.--This morning read German and rode out a few miles, but
did not get off my horse.

In the afternoon Mr. Bagby called to collect county and state taxes.
Brother Dixon called concerning some lost or stolen property. I
burned twenty-three dollars of city scrip, and while it was burning,
said, "So may all unsound and uncurrent money go down!" Gave my clerk
instructions not to pay any more taxes on the Hotchkiss purchase.

Elder Amasa Lyman started for Shokoquon this morning and commenced
preaching in that place.

Filed my bond as mayor of the city of Nauvoo.

_Friday, 24_.--Rode out with Elder Brigham Young; dined from home;
called on Dr. Foster; had some conversation about the postoffice and
several other matters; returned to my office; and at three o'clock
walked out with Elder Young.

In reply to W. W. Phelps's _Vade Mecum_, or "Go with me," of 20th of
January last, I dictated an answer: [It consisted of the "Revelation
known as the Vision of the Three Glories," Doctrine and Covenants,
section lxxvi, made into verse.]

_Saturday, 25_.--This morning Brother Samuel C. Brown made me a present
of a gold watch. Spent the forenoon in the city council. The council
passed "An ordinance in relation to interments," "An ordinance in
relation to the duties of city attorney," and "an ordinance concerning
a market on Main Street." Stephen Markham resigned his office as an
alderman, and Wilson Law was elected to fill his place.

At three o'clock the council assembled after an adjournment for dinner.
The subject of a sound currency for the city having previously arisen,
I addressed the council at {289} considerable length, giving, amongst
others, the following hints.

_Views of the Prophet on Constitutional Powers_.

    Situated as we are, with a flood of immigration constantly pouring
    in upon us, I consider that it is not only prudential, but
    absolutely necessary to protect the inhabitants of this city from
    being imposed upon by a spurious currency. Many of our eastern and
    old country friends are altogether unacquainted with the situation
    of the banks in this region of country; and as they generally bring
    specie with them, they are perpetually in danger of being gulled by
    speculators. Besides there is so much uncertainty in the solvency
    of the best of banks, that I think it much safer to go upon the
    hard money system altogether. I have examined the Constitution
    upon this subject and find my doubts removed. The Constitution is
    not a law, but it empowers the people to make laws. For instance,
    the Constitution governs the land of Iowa, but it is not a law for
    the people. The Constitution tells us what shall not be a lawful
    tender. The 10th section declares that nothing else except gold and
    silver shall be lawful tender, this is not saying that gold and
    silver shall be lawful tender. It only provides that the states
    may make a law to make gold and silver lawful tender. I know of no
    state in the Union that has passed such a law; and I am sure that
    Illinois has not. The legislature has ceded up to us the privilege
    of enacting such laws as are not inconsistent with the Constitution
    of the United States and the state of Illinois; and we stand in
    the same relation to the state as the state does to the Union. The
    clause referred to in the Constitution is for the legislature--it
    is not a law for the people. The different states, and even
    Congress itself, have passed many laws diametrically contrary to
    the Constitution of the United States.

    The state of Illinois has passed a stay law making property a
    lawful tender for the payment of debts; and if we have no law on
    the subject we must be governed by it. Shall we be such fools as
    to be governed by its laws, which are unconstitutional? No! We
    will make a law for gold and silver; and then the state law ceases
    and we can collect our debts. Powers not delegated to the states
    or reserved from the states are constitutional. The Constitution
    acknowledges that the people have all power not reserved to
    itself. I am a lawyer; I am a big lawyer and comprehend heaven,
    earth and hell, to bring forth knowledge that shall cover up all
    lawyers, doctors and other big bodies. This is the doctrine of
    the Constitution, so help me God. The Constitution is not law to
    us, but it makes provision for us whereby we can make laws. Where
    it provides that no one shall be hindered from worshiping God
    according {290} to his own conscience, is a law. No legislature can
    enact a law to prohibit it. The Constitution provides to regulate
    bodies of men and not individuals.

Alderman Wells and Counselor Orson Pratt objected to the ordinance
regulating the currency from taking immediate effect. Orson Spencer and
Brigham Young spoke in favor of the bill. I invited W. W. Phelps and
Dr. Willard Richards, who were present, to give their opinion on the
bill. They both spoke in favor of a gold and silver currency, and that
it take immediate effect in the city.

The bill was postponed until the next council.

_Sunday, 26_.--At home all day. My mother was sick with inflammation of
the lungs, and I nursed her with my own hands.

_Monday, 27_.--I nursed my mother most of the day, who continued very
sick. I issued a search warrant for Brother Dixon to search ------
Fidler's and John Eagle's houses for a box of stolen shoes.

_Tuesday, 28_.--Mostly with my mother and family. Mr. John Brassfield,
with whom I became acquainted in Missouri, called on me and spent the
day and night. In the afternoon, mother was somewhat easier; and at
four o'clock I went to Elder Orson Hyde's to dinner.

I saw a notice in the Chicago _Express_ that one Hyrum Redding had
seen the sign of the Son of Man, &c.; and I wrote to the editor of the
_Times and Seasons_, as follows:

_The "Sign" of the Son of Man_.

    SIR:--Among the many signs of the times and other strange things
    which are continually agitating the minds of men, I notice a small
    speculation in the _Chicago Express_, upon the certificate of one
    Hyrum Redding, of Ogle county, Illinois, stating that he has seen
    the sign of the Son of Man as foretold in the 24th chapter of
    Matthew.

    The slanderous allusion of a "seraglio" like the Grand Turk, which
    the editor applies to me, he may take to himself, for, "out of the
    abundance of the heart the mouth speaketh." Every honest man who
    has visited the city of Nauvoo since it existed, can bear record
    of better things, and place me in the front ranks of those who
    are known to do {291} good for the sake of goodness, and show all
    liars, hypocrites and abominable creatures that, while vice sinks
    them down to darkness and woe, virtue exalts me and the Saints to
    light and immortality.

    The editor, as well as some others, "thinks that Joe Smith has his
    match at last," because Mr. Redding thinks that he has seen the
    sign of the Son of Man. But I shall use my right, and declare that,
    notwithstanding Mr. Redding may have seen a wonderful appearance
    in the clouds one morning about sunrise (which is nothing very
    uncommon in the winter season,) he has not seen the sign of the
    Son of Man, as foretold by Jesus; neither has any man, nor will
    any man, until after the sun shall have been darkened and the moon
    bathed in blood; for the Lord hath not shown me any such sign; and
    as the prophet saith, so it must be--"Surely the Lord God will
    do nothing, but He revealeth His secret unto His servants the
    prophets." (See Amos 3: 7.) Therefore hear this, O earth: The Lord
    will not come to reign over the righteous, in this world, in 1843,
    nor until everything for the Bridegroom is ready.

    Yours respectfully,

    JOSEPH SMITH.

{292}



CHAPTER XVI.

ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER--GOLD AND SILVER ALONE
MADE LEGAL TENDER IN NAUVOO--SIGNS IN THE HEAVENS--"THE WASP" CHANGED
INTO "THE NAUVOO NEIGHBOR"--SUSPICIONS OF THE PROPHET AGAINST SIDNEY
RIGDON.

_Wednesday, March 1, 1843_.--This morning I read and recited in German,
went to my office, and reviewed my valedictory letter in the _Times
and Seasons_, No. 7, Vol. 4; after which, I went with Marshal Henry
G. Sherwood to procure some provisions for Thomas Morgan and Robert
Taylor, who, on petition of the inhabitants of the city, I had directed
should work out their punishment on the highways of Nauvoo.

[Sidenote: The Prophet's Cheerfulness.]

Elder Orson Hyde called on me this afternoon to borrow a horse. I
instructed my ostler to put the Lieutenant-General's saddle on my
horse, "Joe Duncan," and let Elder Hyde ride the "governor" on the
Lieutenant-General's saddle.

Signed a power of attorney, dated February 28th, to Amasa Lyman, to
sell all the lands in Henderson county, Illinois, deeded to me by Mr.
McQueen.

The Mississippi froze up on the 19th of November last, and still
continues so. Wagons and teams constantly pass over on the ice to
Montrose.

I am constantly receiving applications from abroad for elders, which
were replied to in the _Times and Seasons_ of this day--that the
conference on the 6th of April next, will attend to as many of the
applications as possible.

The council of the Twelve Apostles wrote to Ramus, Lima, Augusta, and
other branches, as follows:--

{293} _The Twelve to the Church of Jesus Christ of Latter-day
Saints, in and about Ramus, greeting:--_

    BELOVED BRETHREN:--As our beloved President Joseph Smith is now
    relieved from his bondage and his business, temporarily, and his
    property, too, he has but one thing to hinder his devoting his time
    to the spiritual interests of the Church, to the bringing forth
    of the revelations, translation, and history. And what is that?
    He has not provision for himself and family, and is obliged to
    spend his time in providing therefor. His family is large and his
    company great, and it requires much to furnish his table. And now,
    brethren, we call on you for immediate relief in this matter; and
    we invite you to bring our President as many loads of wheat, corn,
    beef, pork, lard, tallow, eggs, poultry, venison, and everything
    eatable at your command, (not excepting unfrozen potatoes and
    vegetables, as soon as the weather will admit,) flour, etc., and
    thus give him the privilege of attending to your spiritual interest.

    The measure you mete shall be measured to you again. If you give
    liberally to your President in temporal things, God will return to
    you liberally in spiritual and temporal things too. One or two good
    new milch cows are much needed also.

    Brethren, will you do your work, and let the President do his for
    you before God? We wish an immediate answer by loaded teams or
    letter.

    Your brethren in Christ, in behalf of the quorum,

    BRIGHAM YOUNG, President.

    WILLARD RICHARDS, Clerk.

    P.S. Brethren, we are not unmindful of the favors our President has
    received from you in former days. But a man will not cease to be
    hungry this year because he ate last year.

    B. Y.

    W. R.

Some thirty inhabitants of Saratogo, New York, have died recently of a
disease called the black tongue.

About this time, a slide from Mount Ida, near Troy, New York, took
place, burying ten houses and killing thirty or forty persons.

_Thursday, 2_.--I was engaged in the court-room, sitting on the case
of Charles R. Dana _versus_ William B. Brink all day. In the evening,
examining Blackstone and Phillips on evidence.

I visited with Elders Brigham Young and Orson Hyde, with their wives,
at Elder Heber C. Kimball's.

{294} The legislature of Illinois took up the bill to repeal the Nauvoo
City Charter.

_Nauvoo Charter in the House of the Illinois Legislature_.

    Mr. Davis, of Bond county, moved to take up the bill to repeal
    a part of the Nauvoo Charter. Objections being made by several
    members, it was decided in the affirmative, and placed on the
    orders of the day; the question being on ordering the bill to a
    third reading.

    Mr. Simms moved the previous question.

    Mr. Logan hoped the previous question would not be sustained. Some
    of the provisions proposed to be repealed are very innocent ones,
    and he thought the house would be willing to retain them. He wanted
    to repeal the provisions allowing the writ of habeas corpus and
    some others. The previous question was then lost.

    Mr. Logan denied that any discussion had been had on the provision
    of the Charter proposed to be repealed. He wanted the gentlemen
    interested to have an opportunity to be heard.

    Mr. Thomas B. Owen, of Hancock, went into the subject at some
    length. He compared the Charter of Nauvoo with any other city in
    the State, and showed that the bill repealed the same powers in the
    Nauvoo Charter which others contained and are permitted to retain.
    He thought this unjust, and was opposed to the principle of making
    such distinctions. He bore testimony to the good order and industry
    of the Mormons, and he had no doubt but they were much abused.

    He alluded to the course of the Whigs during the canvass of the
    last election, and appealed to his party to sustain the Mormons,
    as they had so nobly carried the last election. He cautioned them
    against taking the other course, and predicted, if they did, that
    they would be the means of electing a Whig to Congress in that
    district, and at the next gubernatorial election would elect the
    governor also; that the arms of the Whigs were open to receive them
    [The "Mormons."]

_Friday, 3_.--I was again sitting on the case of Dana _versus_ Brink
until half-past ten p. m. Many witnesses were examined, many lawyers'
pleas made, and much law read. It was a very tedious suit, and
excited much feeling among the people. When I returned home, I found
my mother's health improving. In company with Dr. Willard Richards I
visited Sister Durphy, who was sick.

Bishop Newel K. Whitney returned from Ramus this evening, with five
teams loaded with provisions and grain, {295} as a present to me, which
afforded me very seasonable relief. I pray the Lord to bless those who
gave it abundantly; and may it be returned upon their heads an hundred
fold!

_Action of the House Repealing Part of the Nauvoo Charter_.

    Mr. William Smith, of Hancock, moved a roll call of the house (some
    members were leaving).

    The bill passed by yeas and nays, as follows:--

    _Yeas_--Messrs. Aldrich, Baillache, Bell, Blakeman, Bone, Brinkley,
    Brown (of Sangamon), Burklow, Busey, Caldwell, Cloud, Cochran,
    Compton, Courtright, Danner, Dollins, Douglas, Edwards, Epler,
    Ervin, Ewing, Ficklin, Flanders, Fowler, Glass, Gobble, Haley,
    Hambaugh, Hick, Hickman, Hinton, Horney, Howard, Hunsucker,
    Keorner, Kuykendall, Lawler, Loy, McClernand, Marshall, Menard,
    Mitchell, Murphy, Nesbit, Norris, Penn, Shurley, Simms, Thomson,
    Turner, Vance, Vinyard, Weatherford, Wheat, White, Whitten, Wilson
    and Woodworth--58.

    _Nays_--Messrs. Adams, Ames, Andrus, Arnold, Brown (of Pike),
    Browning, Collins, Cushman, Dougherty, Dubois, Graves, Hanniford,
    Hanson, Harper, Hatch, Jackson (of McHenry), Jackson (of
    Whiteside), Jonas, Kendall, Langworthy, Lockhart, Logan, McDonald
    (of Calhoun), McDonald (of Joe Davis), Owen, Pickering, Smith
    (of Crawford), Smith (of Hancock), Spicer, Stewart, Tackerbury,
    Vandever, Whitcomb, and Mr. Speaker--33.

    The Speaker: The bill is passed. The title of the bill:--(The
    Speaker recited the title of the bill).

    Mr. Smith, of Hancock: I wish to amend the title of the bill.
    (Profound silence.)

    The Speaker: The title has passed.

    By several members: In time, in time.

    Mr. Smith sent his amendment to the chair.

    The Speaker: The amendment is not respectful, and not in order.

    Great sensation. Several members called for a reading of the
    amendment.

    The amendment was read--_"A bill for an act to humbug the citizens
    of Nauvoo."_ (Profound sensation.)

    Mr. Smith said he considered the amendment as perfectly describing
    the contents of the bill. He was anxious that things should be
    called by their right names.

    The chair decided that the amendment was not in order.

    A member: I wish a vote, to ascertain if the house does not sustain
    the decision of the chair.

    {296} Mr. Smith withdrew his amendment.

    The title of the bill then passed.

English papers report an eruption of Mount Etna; considerable torrents
of lava flowing towards Bronte, doing immense damage.

[Sidenote: Manner of Disposing of Church Property.]

_Saturday, 4_.--In council with Brother Benjamin F. Johnson and others
from Ramus, on the subject of building a meetinghouse there, out of
Church property. I told them the property of the Church should be
disposed of by the direction of the Trustee-in-Trust, appointed by the
voice of the whole Church, and made the following comparison:--There
is a wheel; Nauvoo is the hub; we will drive the first spoke in Ramus,
second in La Harpe, third Shokoquon, fourth in Lima: that is half the
wheel. The other half is over the river: we will let that alone at
present. We will call the Saints from Iowa to these spokes, then send
elders over and convert the whole people.

I agreed to go to Ramus this day week.

At ten o'clock, I attended the city council.

_The Questions of "Currency" and Blood Atonement, in the Nauvoo City
Council_.

    Prayer by George A. Smith, when a bill regulating the currency
    was read; and, as the Legislature of Illinois have long been
    trying to repeal the charter of Nauvoo, I made some remarks (as
    I had frequently done on former occasions), to show the council
    and others that the legislature can not constitutionally repeal a
    charter where there is no repealing clause. After which, I read a
    letter from James Arlington Bennett, dated February 1, 1843, which
    confirms my decision.

    In debate, George A. Smith said imprisonment was better than
    hanging.

    I replied, I was opposed to hanging, even if a man kill another, I
    will shoot him, or cut off his head, spill his blood on the ground,
    and let the smoke thereof ascend up to God; and if ever I have the
    privilege of making a law on that subject, I will have it so.

    In reply to some of the councilors, who thought it impolitic to
    stop circulating bank notes as currency _at once_, I replied, I
    would use a figure, and talk like some foolish fathers do to their
    children. If you want to kill a serpent, don't cut off his head,
    for fear he will bite you; {297} but cut off his tail, piece by
    piece, and perhaps you won't get bit. It is the same with this
    bill. I say, if paper currency is an evil, put it down _at once_.
    When councilors get up here, I want them to speak sense. Great God,
    where is common sense and reason? Is there none on the earth? Why
    have the canker remaining any longer to sap our life? If you get
    hold of a $5 bill, you can get nothing with it. There is no one who
    dares to touch it, fearing it to be a counterfeit, or the note of a
    broken bank. I wish you had my soul long enough to know how good it
    feels. I say it is expedient when you strike at an enemy, to strike
    the most deadly blow possible.

    Councilor Hyde asked me what an editor should do. I told him,
    advertise in your next paper to your agents to send you gold and
    silver, as paper will no longer be taken as pay. [A]

    [Footnote A: These remarks and the passage of the ordinance making
    gold and silver alone Legal Tender in Nauvoo is further evidence
    that the Prophet regarded Nauvoo under her charter as a "city
    state"--see the subject discussed in _Introduction_ to Vol. IV of
    this HISTORY, pp. xxii-xxv.]

    The ordinance regulating currency in the city passed by a unanimous
    vote, as follows:--

    ORDINANCE.

    Sec. 1. Be it ordained by the City Council of the city of Nauvoo,
    that, from and after the passage of this bill, gold and silver coin
    only can be received a lawful tender in payment of city taxes and
    of debts, and also of fines imposed under the ordinances of the
    city.

    Sec. 2. That city scrip shall not hereafter be emitted as monied
    currency; provided, however, that nothing in this bill shall be so
    construed as to prevent the redemption of previous emissions.

    Sec. 3. That any person passing counterfeit gold, or silver, or
    copper coin, or counterfeit or spurious paper currency, or aiding
    or abetting therein, or holding the same with intent to pass it,
    knowing it to be such, shall be liable to a fine not exceeding five
    thousand dollars, or to imprisonment or hard labor in the city, for
    a term not exceeding fourteen years, or all these penalties at the
    discretion of the court.

    Sec. 4. That any person passing a paper currency, or aiding and
    abetting therein, or holding the same with intent to pass it within
    the bounds of this city corporation, shall be liable to a fine of
    one dollar for every dollar thus offered or passed, to be recovered
    as in action of debt; one-half of said fine to be paid to the
    complainant, the other half to the said corporation.

    JOSEPH SMITH, Mayor.

    I was re-elected Registrar of Deeds for the city.

    Dr. Samuel Bennett was chosen Alderman, and Albert P. Rockwood.
    Elijah Fordham, and Charles C. Rich, Firewardens in the city.

    {298} By my suggestion, the Committee on Public Works were
    instructed to prepare an ordinance to provide for the erection of a
    city prison.

[Sidenote: Items of Instruction.]

On returning to my office after dinner, I spoke the following proverb:
For a man to be great, he must not dwell on small things, though he may
enjoy them; this shows that a Prophet cannot well be his own scribe,
but must have some one to write for him.

The battle of Gog and Magog will be after the millennium. The remnant
of all the nations that fight against Jerusalem were commanded to go up
to Jerusalem to worship in the millennium.

I told Dr. Richards that there was one thing he failed in as a
historian, and that was noting surrounding objects, weather, etc.

I dictated to my scribe my decision in the case of Brink _versus_ Dana,
until half-past four p. m.

[Sidenote: Repeal of Parts of the Nauvoo Charter Defeated in the
Senate.]

This day, Mr. Warren, in the State Senate, moved to take from the table
the bill to repeal the charter of the city of Nauvoo; but the senate
refused to repeal it. Nays, 17, ayes, 16.

Orrin Porter Rockwell was taken prisoner in St. Louis by the
Missourians, on an advertisement accusing him of shooting ex-Governor
Boggs on the 6th day of May, 1842.

_Sunday, 5_.--I stayed at home all day to take care of my mother, who
was still sick.

A severe shock of an earthquake felt at Memphis, Tenn.

_Monday, 6_.--I read, in the _Boston Bee_, a letter from Elder George
J. Adams, and also another communication showing the progress of the
truth in Boston and vicinity. At nine o'clock, called in my office, and
requested Dr. Richards to write to the _Bee_; after which, I recited in
German until dinner, and in the evening rode out to visit the sick.

The Municipal Court was in session to hear any complaints against the
city assessment, but none appeared.

{299} In the evening a grand display of burning prairie on the Iowa
side of the river.

_Tuesday, 7_.--I was in my office at nine a. m., and reviewed my
decision in the case of Brink _versus_ Dana, and conversing with Dr.
Richards on the subject of medicine. After dinner, I executed several
deeds for city lots, and settled with the purchasers, assisted by
William Clayton.

Brother David Manhard, of Lee county, Iowa, brought me two loads of
corn and one hog; for which may the Lord bless him!

East wind through the day. Commenced raining at three p. m.

_Wednesday, 8_.--In office at eight a. m., and signed some documents
in relation to the Nauvoo Legion, and also settling with William Ford.
Rode out with Mr. John B. Cowan in the evening.

In the evening, a meeting was held in the house of Elder Heber C.
Kimball, which was crowded. He preached from Jeremiah xvii, 2-5, on the
figure of clay in the hands of the potter.

The ship _Yorkshire_ left Liverpool, England, with eighty-three Saints
on board, under the supervision of Elders Thomas Bullock and Richard
Rushton.

A terrible earthquake occurred at Guadeloupe and other West India
Islands. Thousands of persons buried under the ruins of the fallen
houses.

[Sidenote: Precaution against Missouri Movements against the Prophet in
Iowa.]

_Thursday, 9_.--Mr. John B. Cowan took the decision of Judge Pope in
the United States District Court, on the 5th January last, and other
papers relating thereto, also Mr. Butterfield's opinion, to lay before
the governor of Iowa, in order to induce him to recall a writ issued on
the requisition of the governor of Missouri, for my arrest, in case I
should visit my friends in Iowa.

I told Brother Phelps that he should be a lawyer and understand law,
and the time will come when I shall not {300} need say to you, Thus and
thus is the law; for you shall know it.

E. H. Mower wrote me from Clinton county, Indiana, that he had recently
baptized thirty-two, and a great many were inquiring after the truth.

William O. Clark gave me a load of corn, and Sanford Porter gave me a
hog.

Rain and sleet the whole of the day.

_Friday, 10_.--Clear and cold day.

I opened court at ten a. m. Messrs. Emmons and Skinner, counsel for
plaintiff; and Messrs. Marr and Rigdon, counsel for defendant. Parties
to the suit present and many spectators. [B] Court decided after full
hearing of the case that plaintiff recover from the defendant the
sum of his bill, ninety-nine dollars and cost. After I had delivered
my decision, I referred to the threat of the defendant's counsel to
intimidate, etc. Counsel explained satisfactorily.

[Footnote B: The case was one in which mal-practice was charged against
Dr. William B. Brink in a case of accouchement of Charles A. Dana's
wife.]

I directed Lucien Woodworth to fix a room to confine the city prisoners
in.

I told Theodore Turley that I had no objection to his building a
brewery.

PROVERB.

  "As finest steel doth show a brighter polish
     The more you rub the same,
  E'en so in love rebuke will ne'er demolish
     A wise man's goodly name."

I issued an execution against Dr. Brink, and a search warrant on oath
of William Law, to search the house of Dial Sherwood. In the evening,
the marshal brought two try squares, one padlock, one shirt; also a bit
stock, smoothing-plane, and other tools, some of which were claimed as
stolen property.

[Sidenote: Signs in the Heavens.]

_Friday, 10_.--With Willard Richards, Wilford Woodruff {301} and many
others, about seven p. m., I discovered a stream of light in the
southwest quarter of the heavens. Its pencil rays were in the form of
a broad sword, with the hilt downward, the blade raised, pointing from
the west, southwest, raised to an angle of forty-five degrees from
the horizon, and extending nearly, or within two or three degrees to
the zenith of the degree where the sign appeared. This sign gradually
disappeared from half-past seven o'clock, and at nine had entirely
disappeared. As sure as there is a God who sits enthroned in the
heavens, and as sure as He ever spoke by me, so sure will there be a
speedy and bloody war; and the broad sword seen this evening is the
sure sign thereof.

[Sidenote: The Prophet's Dream.]

Last night I dreamed that a silver-headed old man came to me and said
there was a mob force coming upon him, and he was likely to lose his
life. He had heard that I was a lieutenant-general, having the command
of a large force, and that I always sought to defend the oppressed,
and that I was also a patriot, and disposed to protect the innocent
and unoffending; and he wanted that I should protect him, and had come
to hear with his own ears what I would say to him. I told him I wanted
some written documents to show the facts that they [the mob] were the
aggressors, and I would raise a force sufficient to protect him, and
would collect the Legion. The old man turned to go from me. When he
got a little distance, he suddenly turned again, and said to me, "You
must call out the Legion," and he would have the papers ready when I
arrived. And, said he, "I have any amount of men, which you can have
under your command."

A shock of an earthquake felt in Lancashire, England, and on the Isle
of Guernsey, produced considerable alarm.

The papers teem with accounts of singular phenomena. Fearful sights are
seen in all parts of the world.

{302} _Saturday, 11_.--Very cold last night. The water froze in the
warmest rooms in the city.

At nine a. m., I started in company with Brother Brigham Young,
to Ramus, and had a delightful drive Arrived at Brother McClary's
at a quarter to four. Lodged with Brother Benjamin F. Johnson. In
the evening, when pulling sticks, I pulled up Justus A. Morse, the
strongest man in Ramus, with one hand.

It is reported in the papers that the workmen employed on the _General
Pratt_ (a steamboat which was burned and sunk last fall near Memphis
in the Mississippi,) with a diving bell, on the 3rd of January, found
the wreck in about twenty-four feet of water. On that night was an
earthquake. Next day the wreck had disappeared, no trace could be
found, and the water was from one hundred to one hundred and twenty
feet deep, and for about one hundred feet no bottom; and in another
place a bar was discovered where previously was deep water.

The _New York Herald_ publishes "The Vision" in poetry, &c.; also Miss
Eliza R. Snow's Festival Song--an unusual act of liberality towards the
Saints, for a publisher.

[Sidenote: The Prophet at Ramus.]

_Sunday, 12_.--I preached to the Saints at Ramus, in the morning,
taking for a text 14th chapter of John, 2nd verse:--"In my Father's
house are many mansions."

I found the brethren well, and in good spirits. In the afternoon,
Brother Brigham preached. Stayed at Brother Benjamin F. Johnson's all
night.

Elder George J. Adams having been called to Nauvoo, twelve hundred
inhabitants of Boston petitioned for Elders Heber C. Kimball and Orson
Hyde to come and labor in that place. A similar petition was also sent
from Salem, Massachusetts, by Elder Erastus Snow.

_Monday, 13_.--I wrestled with William Wall, the most expert wrestler
in Ramus, and threw him.

In the afternoon, held a Church meeting. Almon W. {303} Babbitt was
appointed, by the vote of the people, the presiding elder of that place.

In the evening meeting twenty-seven children were blessed, nineteen of
whom I blessed myself, with great fervency. Virtue went out of me, and
my strength left me, when I gave up the meeting to the brethren.

Mercury was three degrees below zero, at sunrise in Nauvoo.

Mr. Ivins arrived at Nauvoo, and stated that Orrin Porter Rockwell came
with him from New Jersey to St. Louis, when Rockwell was arrested by
advertisement on the 4th of March, and put in St. Louis jail.

Elder Hyde went to Quincy to preach.

Newspapers report that iron filings and sulphur have fallen in the form
of a snow storm in five counties in Missouri.

[Sidenote: The Prophet's Explanation of "Virtue Went Out of Me."]

_Tuesday, 14_.--Elder Jedediah M. Grant enquired of me the cause of my
turning pale and losing strength last night while blessing children. I
told him that I saw that Lucifer would exert his influence to destroy
the children that I was blessing, and I strove with all the faith
and spirit that I had to seal upon them a blessing that would secure
their lives upon the earth; and so much virtue went out of me into the
children, that I became weak, from which I have not yet recovered; and
I referred to the case of the woman touching the hem of the garment of
Jesus. (Luke, 8th chapter). The virtue here referred to is the spirit
of life; and a man who exercises great faith in administering to the
sick, blessing little children, or confirming, is liable to become
weakened.

Elder Brigham Young and myself returned from Ramus, and after a
severely cold ride in a heavy snowstorm, arrived in Nauvoo about four
p. m.

Mr. Wilson, the assessor for the county of Hancock, assessed a number
of lots to Dr. Willard Richards, which he had previously assessed to me
as trustee in trust, in {304} order no doubt, to collect taxes twice,
for the benefit of his own pocket, or to make trouble to the "Mormons;"
about which the following letter was written:

_Willard Richards to Mr. Bagby, Anent Taxes_.

    Mr. Bagby,--Sir:--I received an anonymous letter this morning,
    which was dated at Warsaw, requesting an immediate answer. I
    know not to whom to direct the answer; but as it appears to be
    concerning taxes, I suppose it most probable that you are the
    person, and direct my answer accordingly.

    I received your letter from Carthage, and requested Mr. Clayton to
    answer it, which he did, stating the facts in the case, which, in
    substance, I will repeat:

    In the year 1842 I had no taxable property in Illinois, real
    or personal. I never gave Mr. Wilson, the assessor, a list by
    which to assess lots to me. If ever I gave him any list, it was
    to assist him in the information what lots to assess to the
    "trustee-in-trust," and for no other purpose; which Mr. Wilson very
    well knew at the time, and now knows it.

    You ask, "What shall I do with the lots?" I answer, "They are
    lots which on another part of your list, are assessed to the
    trustee-in-trust, or Mr. Smith; and, doubtless, it would be the
    most just and equitable course for the assessor to correct his
    error, and let the matter rest where it was originally. But if
    this cannot be, you must take your own course. It is not for me to
    advise you in your duty. But of this I can advise you--that I have
    not the first farthing of personal property liable to taxation in
    this county, or to be sold for taxes this side of eternity.

    Yours respectfully,

    WILLARD RICHARDS.

At half-past seven o'clock in the evening, the sword which had made its
appearance [in the heavens] for several evenings past, moved up nearer
the moon and formed itself into a large ring round the moon. Two balls
immediately appeared in the ring opposite each other, something in the
form of sun-dogs.

[Sidenote: The _Wasp_ Changed to _The Nauvoo Neighbor_.]

_Wednesday, 15_.--I wrote a letter to George J. Adams, and signed
several deeds. In the office most of the day. Gave the following
name to the _Wasp_, enlarged as is contemplated-- {305} _The Nauvoo
Neighbor_, our motto, "The Saints' Singularity is Union, Liberty,
Charity." The following is an extract from the prospectus of this date:

_Prospectus of the Nauvoo Neighbor_.

    We feel pleasure in announcing to our readers and the public
    generally that we have determined to enlarge the _Wasp_ to double
    its size, as soon as the present volume shall be completed, which
    will be on the 19th of April.

    It made its appearance in the world near twelve months ago,
    small in stature, dressed in a very humble garb, and under very
    inauspicious circumstances. It was then thought by many that its
    days would not be long in the land, and that at any rate it would
    not survive the sickly season. Many of its elder brethren, who
    thought that they had attained to the size of manhood, sneered
    contemptuously at the idea of their smaller and younger brother
    taking the field; and, like David's brethren, they thought that he
    was but a stripling, and that he would certainly fall by the hand
    of some of the great Goliaths. But, on the contrary, while some
    of advanced years, noble mien, and possessing a more formidable
    appearance, have given up the ghost, the little _Wasp_ has held on
    in the even tenor of his way, the untiring, unflinching supporter
    of integrity, righteousness and truth, neither courting the smiles
    nor fearing the frowns of political demagogues, angry partisans,
    or fawning sycophants. Partaking so much of the nature of the
    industrious bee, it has gathered honey from every flower, and its
    pages are now read with interest by a large and respectable number
    of subscribers.

    As the young gentleman is now nearly a year old, we propose on
    his birthday to put on him a new dress, and to make him double
    the size, that he may begin to look up to the world, and not be
    ashamed of associating with his older brethren. And as he has acted
    the part of a good Samaritan, we propose giving him a new name.
    Therefore his name shall no longer be called the "_Wasp_," but the
    "_Neighbor_."

[Sidenote: A Prophecy as to Orrin Porter Rockwell.]

I prophesied, in the name of the Lord Jesus Christ, that Orrin Porter
Rockwell would get away honorably from the Missourians. I cautioned
Peter Hawes to correct his boys: for if he did not curtail them in
their wickedness, they would eventually go to prison.

{306} I dreamed last night that I was swimming in a river of pure
water, clear as crystal, over a shoal of fish of the largest size I
ever saw. They were directly under my belly. I was astonished, and felt
afraid that they might drown me or do me injury.

The _Wasp_ has the following editorial:--

_The Nauvoo Charter--A Guaranteed Perpetual Succession_.

    What reliance can be placed upon a legislature that will one
    session grant a charter to a city, with "_perpetual succession_,"
    and another session take it away? We expect, however, that
    this honorable body believe in the common adage--"Promises and
    pie-crusts are made to be broken," and we have sometimes ourselves
    seen boys crying for their marbles again, after they have given
    them away.

    We suppose, however, with them, that the words "_perpetual
    succession_" do not mean what they say. The house, in the dignity
    of its standing, passes a bill, at the request of the people,
    telling them that they shall have a charter granting them several
    privileges, and telling them that it shall be _perpetual_, without
    any repealing clause. It is made a law, and the grand seal of state
    appended to it. The people, on the good faith of the state, go to
    work and improve under the provisions of that charter. Companies
    are formed, buildings are erected, and money expended; but
    by-and-by they find out that they have been leaning upon a broken
    reed, that there is no dependence to be placed in government, that
    they [the legislature] have broken their most sacred promises,
    violated their plighted faith, and wantonly and wickedly sought
    to injure thousands of men who relied on their promises, by an
    unprecedented, unconstitutional, and tyrannical law, trampling
    under foot the faith of the state, and virtually saying that the
    members of the legislature that granted the charter were all fools
    or knaves, and that we, the pure representatives of the people,
    must break the plighted faith of the state to set them right!

The _New York Herald_ gives a list of indebtedness of the several
states who refuse to pay the same, as follows:--

_Indebtedness of the States_.

    Pennsylvania, $29,129,123; Georgia, $3,184,323; Indiana,
    $12,129,339; Maryland, $20,901,040; Louisiana, $21,213,000;
    Mississippi, $5,500,000; Illinois, $13,836,379; Alabama,
    $9,843,536; Arkansas, $3,900,000; Michigan, $5,611,000; Florida,
    $3,500,000.

{307} A great fire at Valparaiso, unequalled heretofore in Chili.
Damage $2,000,000.

_Thursday, 16_.--In the office, reading papers, and gave counsel to
Brother Hyrum, Dr. Foster, and many others.

_Friday, 17_.--Part of the day in my office; the remainder at home.

Settled with Father Perry; gave him a deed for eighty acres of land
and city lot, and prophesied that it would not be six months before he
could sell it for cash.

At four p. m., Newel K. Whitney brought in a letter from R. S.
Blennarhassett, Esq., St. Louis, dated 7th instant, concerning Orrin
Porter Rockwell; which I immediately answered.

[Sidenote: Renewal of Old Missouri Charges.]

Reports reached us that new indictments had been found against myself,
Brother Hyrum, and some hundred others, on the old Missouri troubles,
and that John C. Bennett was making desperate threats.

The Island of Hong-Kong was ceded to Great Britain by the Emperor of
China, who opened five ports to the English trade by treaty.

_Saturday, 18_.--I was most of the forenoon in the office, in cheerful
conversation with Dr. Willard Richards and others. Finishing writing a
letter to Arlington Bennett.

[Sidenote: The Prophet "Studying" Law!]

About noon, I lay down on the writing table, with my head on a pile of
law books, saying, "Write and tell the world I acknowledge myself a
very great lawyer; I am going to study law, and this is the way I study
it;" and then fell asleep.

Rode out in the afternoon with William Clayton, looking at lots for
Bishop Newel K. Whitney, and afterwards played ball with the boys.

The French seized upon the Society group of Pacific Isles.

_Sunday, 19_.--Rode out with Emma and visited my farm; returned about
eleven, a. m., and spent the remainder of the day at home.

{308} Dimick B. Huntington started for Chicago, with a letter to Mr.
Justin Butterfield, U.S. Attorney, concerning Orrin Porter Rockwell.

[Sidenote: The Work of Elder Parley P. Pratt in England.]

Received a letter from Elder Parley P. Pratt, giving a synopsis of
his mission to England since August, 1839, in which I find he has
published, since April, 1841, (at which time the remainder of the
Twelve returned home,) 1,500 "Hymn Books," 2,500 "Voice of Warning,"
3,000 Tracts, entitled "Heaven on Earth," 3,000 copies of "Elder Hyde's
Mission to Jerusalem," 10,000 copies of "A Letter to the Queen," and
some other works, and continued the _Star_ monthly. He left England
October 20, 1842, and, after a voyage of ten weeks, arrived in New
Orleans, being ice-bound on the river; and having a dislike to the
outlaws who govern Missouri, he wintered at Chester, Illinois. On the
news of his arrival, he was warmly pressed to preach, which he did
several times, and baptized two men in that place.

[Sidenote: Scientists on the Comet.]

Sir James South, Sir John Herschel, and other astronomers in Europe
have published notices of the sword seen in the heavens on the eve of
the 10th and several successive evenings. They represent it as the
stray tail of a comet, as no nucleus could be discovered with the most
powerful instruments. At Paris, M. Arago communicated to the Academy
of Sciences, on the subject of the comet, that the observations of the
astronomers were not complete, the nucleus not being discovered.

_Monday, 20_.--I rode out to see Hiram Kimball, with Mrs. Butterfield,
about a deed for the Lawrence estate. Settled with Dr. Robert D.
Foster, and gave him a note to balance all demands; and afterwards
acknowledged about twenty deeds to different individuals, which
occupied my time until about three p. m.

A letter appears in the _Millennial Star_, giving particulars of the
passage of the ship _Swanton_, from Liverpool; and arrival at New
Orleans, loaded with Saints, in which {309} the power of the holy
priesthood was manifested in the healing of the sick:--

_Excerpt of Letter from Millennial Star_.

    The stewart of this vessel was so injured by a blow from one of the
    crew, that his life was despaired of; and I stood over him for some
    time, and thought that life was gone. The captain had administered
    to him all that he could think of in the way of medicine, but to
    no effect; and after they gave up all hopes of his recovery, at
    twelve o'clock at night, he sent for Elder Lorenzo Snow, [C] and by
    anointing him with oil, and the laying on of hands, in the name of
    the Lord, he was there and then raised up and perfectly healed. For
    this token of the divine favor we will praise the God of Israel.

[Footnote C: Elder Snow was in charge of this company of Saints.]

_Tuesday, 21_.--Was in the office about nine, writing orders. About
noon, started with William Clayton for Shokoquon. Dined at Brother
Russel's, and then resumed our journey to Libeus T. Coon's, sixteen
miles, when I returned.

Wonderful signs have been seen in the heavens during the week.

_A Sign in the Heavens_.

    This night, about twelve o'clock, the pilot and officers of the
    steamer _William Penn_, on the Ohio river, between Aurora and the
    rising sun, Indiana, observed a great light in the sky, in the form
    of a serpent. It turned to a livid, bright red, deep and awful,
    and remained stationary among the stars for two or three minutes,
    and then in a gradual manner formed a distinct roman G: in about
    a minute and a half, it turned into a distinct O, and afterwards
    changed to a plain D, when it turned into an oblong shape, and
    gradually disappeared. [D]

[Footnote D: This description is condensed from an article in the
_Times and Seasons_ (Vol. IV, No. 10), quoted from a paper called the
_Daily Sun_, but whether a New York or a local Illinois paper cannot be
learned.]

_Wednesday, 22_.--Was spent in visiting my friends.

Elder Edwin D. Woolley writes from Westfield, Massachusetts, that he
has baptized twenty and organized a branch in Little River village.

Elder James Burnham died in Richmond, Massachusetts, {310} aged 46. He
had been on a mission to England and Wales about two years, and was
then on a mission in the Eastern States, and, through excessive labor
and exposure, brought on quick consumption. He left a wife and several
children to lament his loss.

_Thursday, 23_.--Spent the day in visiting my friends.

[Sidenote: Signs in the Heavens.]

At seven-and-a-half, a. m., the heavens exhibited a splendid appearance
of circles, accompanied by mock suns. For further particulars, see
_Times and Seasons_, page 151.

The sword has been seen for several nights past; also, on the opposite
side of the horizon, a black streak about the size of the light one.
While the one is as black as darkness, the other has considerably the
appearance of the blaze of a comet; but it is not a comet, for it
appears about seven o'clock, and disappears about nine.

_Friday, 24_.--I took a ride to Camp Creek; met Brother Clayton;
returned to Libeus T. Coon's, where we warmed for an hour, and then
returned home.

In the evening, two teams arrived from Lima, loaded with provisions;
also one load from Augusta.

The _St. Louis Republican_ says:--

"At Point-a-Pitre, Guadaloupe, one of the West India Islands, 2,000
persons ran together in the public square, when the earth opened and
swallowed the whole mass."

The papers report that General Napier, with 3,700 English troops,
gained a brilliant victory over the Belochee army of 22,000 men, on the
17th ult.

_Saturday, 25_.--In the office at eight, a. m.; heard a report from
Hyrum Smith concerning thieves; whereupon I issued the following:

PROCLAMATION.

    _To the Citizens of Nauvoo:_

    Whereas it appears, by the republication of the foregoing
    proceedings and declaration, that I have not altered my views on
    the subject of stealing: And

    {311} Whereas it is reported that there now exists a band of
    desperadoes, bound by oaths of secrecy, under severe penalties in
    case any member of the combination divulges their plans of stealing
    and conveying properties from station to station, up and down the
    Mississippi and other routes: And

    Whereas it is reported that the fear of the execution of the pains
    and penalties of their secret oath on their persons prevents some
    members of said secret association (who have, through falsehood and
    deceit, been drawn into their snares,) from divulging the same to
    the legally-constituted authorities of the land:

    Know ye, therefore, that I, Joseph Smith, mayor of the city of
    Nauvoo, will grant and insure protection against all personal mob
    violence to each and every citizen of this city who will freely
    and voluntarily come before me and truly make known the names
    of all such abominable characters as are engaged in said secret
    combination for stealing, or are accessory thereto, in any manner.
    And I would respectfully solicit the co-operation of all ministers
    of justice in this and the neighboring states to ferret out a band
    of thievish outlaws from our midst.

    Given under my hand at Nauvoo City, this 25th day of March, A. D.,
    1843.

    JOSEPH SMITH.

    Mayor of said City.

Received a letter from Grand Master A. Jonas, requesting the loan of
cannon, to celebrate the organization of the new county of Marquette,
which I granted.

Also received a letter from United States Senator Richard M. Young,
with a bond for a quarter section of land.

I baptized Mr. Mifflin, of Philadelphia.

Issued a writ for the arrest of A. Fields, for disorderly conduct. He
was brought in drunk about noon, and abused the court. I ordered him to
be put in irons till he was sober.

[Sidenote: Case of Benj. Hoyt Before High Council.]

The High Council, with my brother Hyrum presiding, sat on an appeal of
Benjamin Hoyt, from the decision of David Evans, bishop; which was,
that Brother Hoyt cease to call certain characters witches or wizards,
cease to work with the divining rod, and cease burning a board or
boards to heal those {312} whom he said were bewitched. On hearing the
case, the council decided to confirm the decision of Bishop Evans.

[Sidenote: Destructive Tempests.]

The _St. Louis Gazette_ reports "an awful gale" within the last six
weeks. 154 vessels were wrecked on the coast of England, and 190 lives
lost; on the coast of Ireland 5 vessels and 134 lives; on the coast
of Scotland, 17 vessels, 39 lives; and on the coast of France, 4
vessels and 100 lives; value of vessels and cargoes, roughly estimated,
$4,125,000.

The Thames Tunnel completed and opened for foot passengers, when 30,000
persons passed through the first day.

[Sidenote: Opposition to the Work in South Wales.]

Elder William Henshaw, who has encountered considerable opposition
since he commenced preaching in South Wales, organized the Pen-y-darran
branch, and ordained William Rees Davis, priest, who commenced
preaching in the Welsh language, which caused opposition to increase
and a considerable number to receive the gospel. While he established
that branch of the Church, Brother Henshaw supported himself by work in
the coal mines.

_Sunday 26_.--At home, the weather being too severe for meeting.

_Monday, 27_.--I dictated the following letter to Sidney Rigdon:--

_Letter of Joseph Smith to Sidney Rigdon--Expressing Belief in
Rigdon's Complicity in Conspiracy, with John C. Bennett et al._

    DEAR SIR:--It is with sensations of deep regret and poignant grief
    that I sit down to dictate a few lines to you this morning, to
    let you know what my feelings are in relation to yourself, as it
    is against my principles to act the part of a hypocrite or to
    dissemble in anywise whatever with any man. I have tried for a long
    time to smother my feelings and not let you know that I thought
    that you were secretly and underhandedly doing all you could to
    take the advantage of and injure me; but whether my feelings are
    right or wrong remains for eternity to reveal.

    I cannot any longer forbear throwing off the mask and letting you
    {313} know of the secret wranglings of my heart, that you may not
    be deceived in relation to them, and that you may be prepared, sir,
    to take whatever course you see proper in the premises.

    I am, sir, honest, when I say that I believe and am laboring
    under the fullest convictions that you are actually practicing
    deception and wickedness against me and the Church of Jesus Christ
    of Latter-day Saints; and that you are in connection with John C.
    Bennett and George W. Robinson in the whole of their abominable
    practices, in seeking to destroy me and this people; and that Jared
    Carter is as deep in the mud as you, sir, are in the mire, in your
    conspiracies; and that you are in the exercise of a traitorous
    spirit against our lives and interests, by combining with our
    enemies and the murderous Missourians. My feelings, sir, have been
    wrought upon to a very great extent, in relation to yourself, ever
    since soon after the first appearance of John C. Bennett in this
    place. There has been something dark and mysterious hovering over
    our business concerns, that are not only palpable but altogether
    unaccountable, in relation to the post office. And, sir, from
    the very first of the pretensions of John C. Bennett to secure
    to me the post office, (which, by-the-bye, I have never desired,
    if I could have justice done me in that department, without my
    occupancy,) I have known, sir, that it was a fraud practiced upon
    me, and of the secret plottings and connivings between him and
    yourself in relation to the matter the whole time, as well as many
    other things which I have kept locked up in my own bosom. But I am
    constrained, at this time, to make known my feelings to you.

    I do not write this with the intention of insulting you, or of
    bearing down upon you, or with a desire to take any advantage of
    you, or with the intention of laying even one straw in your way
    detrimental to your character or influence, or to suffer anything
    whatever that has taken place, which is within my observation
    or that has come to my knowledge to go abroad, betraying any
    confidence that has ever been placed in me. But I do assure you,
    most sincerely, that what I have said I verily believe; and this
    is the reason why I have said it--that you may know the real
    convictions of my heart, not because I have any malice or hatred,
    neither would I injure one hair of your head; and I will assure you
    that these convictions are attended with the deepest sorrow.

    I wish to God it were not so, and that I could get rid of the
    achings of my heart on that subject; and I now notify you that
    unless something should take place to restore my mind to its
    former confidence in you, by some acknowledgments on your part,
    or some explanations that shall do away my jealousies, I must, as
    a conscientious man, publish my withdrawal of my fellowship from
    you to the Church, through the medium of the _Times and Seasons_,
    and demand of the conference a hearing {314} concerning your case;
    that, on conviction of justifiable grounds, they will demand your
    license. I could say much more, but let the above suffice for the
    present.

    Yours, in haste, JOSEPH SMITH.

I sent the above communication to Elder Rigdon by Dr. Willard Richards;
to which I received the following reply.

    _Sidney Rigdon to Joseph Smith--Denies Existence of Just Cause
    of the Prophet's Suspicions_.

    _President Joseph Smith_.

    DEAR SIR:--I received your letter by the hands of Dr. Richards a
    few minutes since, the contents of which are surprising to me,
    though I am glad that you have let me know your feelings, so as to
    give me a chance to reply to them.

    Why it is that you have the feelings which you seem to entertain,
    I know not; and what caused you to think that I had any connection
    with John C. Bennett at any time is not within my power to say.

    As to the post office, I never asked Bennett one word about it when
    I made application for it. If he ever wrote to the department at
    Washington anything about it, it was and is without my knowledge;
    for surely I know of no such thing being done at any time; neither
    did I know, at the time I applied for the office, that you intended
    to apply for it; nor did I know of it for some time afterwards. As
    far as the post office is concerned, these are the facts. I wrote
    myself to the department, offering myself as an applicant, and
    referred the department to several members of Congress to ascertain
    my character. This is all I ever did on the subject. I never wrote
    but one letter to the department on the subject; neither had I
    at the time any acquaintance of any amount with Bennett, nor for
    a very considerable time afterwards. He never was at our house
    but very little, and then always on business, and always in a
    hurry, did his business, and went off immediately. I know not that
    Bennett ever knew that I had applied for the office; and I am quite
    satisfied he did not till some time after I had written to the
    department on the subject; and if he ever did anything about it, it
    was and is to this day without my having any knowledge of it.

    As to the difficulties here, I never at any time gave Bennett any
    countenance in relation to it, and he knows it as well as I do, and
    feels it keenly. He has threatened me, severely, that he could do
    with me as he pleased, and that if I did not cease to aid you and
    quit trying to {315} save "my Prophet," as he calls you, from the
    punishment of the law, he would turn against me; and while at St.
    Louis, on his way to Upper Missouri, he, in one of his speeches,
    made a violent attack on myself, all predicated on the fact that
    I would not aid him. Such are his feelings on the subject and his
    threatenings.

    As to Jared Carter, if there is anything in his mind unfavorably
    disposed to you, he has, as far as I know, kept it to himself;
    for he never said anything to me, nor in my hearing, from which I
    could draw even an inference of that kind. He was here yesterday,
    when you came, much dejected in spirit in relation to his temporal
    affairs, and commenced telling of the great injuries he had
    received by his son-in-law, and the great losses he had sustained
    by him, and seemed greatly dejected on account of it; but he never
    mentioned any other subject.

    When I went to La Harpe on Friday, it was purely in relation to
    temporal matters, making arrangements for provisions for the
    ensuing season and to regulate some matters in relation to property
    only. While there, I heard the report of the new indictments; and
    Mr. Higbee told me, the day before I went out, that I was among
    the number of those who were to be demanded. In relation to this,
    I made such inquiry as I thought would enable me to determine the
    fact, but failed in the attempt. I confess I felt some considerable
    interest in determining this fact, and felt anxious to know if I
    could find out how it was.

    Now, on the broad scale, I can assert in truth, that with myself
    and any other person on this globe there never was nor is there now
    existing anything privately or publicly to injure your character in
    any respect whatever; neither has any person spoken to me on any
    such subject. All that has ever been said by me has been said to
    your face, all of which you know as well as I.

    As to your rights in the post office, you have just the same as
    any other man. In the new case which occurred yesterday, I have
    examined all the laws and rules in this office, and find but one
    section in relation to it, and that indirectly, but gives the
    postmaster no right to abate the postage, nor make any disposition
    of the letter or letters; but address the department, and they will
    give such instruction in the case as they deem correct. I have
    written on the subject to the department.

    I can conclude by only saying that I had hoped that all former
    difficulties had ceased for ever. On my part they were never
    mentioned to any person, nor a subject of discourse at any time nor
    in any place. I was tired hearing of them, and was in hopes that
    they slumbered for ever. While at La Harpe the subject was never
    once mentioned. The only thing was the inquiry I made myself to
    find out, as far as I could, whether the report made to me by Mr.
    Higbee was correct or no, and this in relation to myself only. If
    being entirely silent on the subject at {316} all times and in all
    places is an error, then I am guilty. If evading the subject at all
    times, whenever introduced by others, be a crime, then I am guilty;
    for such is my uniform custom.

    If this letter is not satisfactory, let me know wherein; for it is
    peace I want. I have been interrupted a great many times since I
    began to write, by people calling at the office.

    Respectfully, SIDNEY RIGDON.

    P.S.--I do consider it a matter of just offense to me to hear about
    Bennett's assisting me to office. I shall have a lower opinion of
    myself than I now have when I think I need his assistance.

    S. R.

Opened court to try Field for drunkenness and abusing his wife. I fined
him $10 and costs, and required him to find bail of $50 to keep the
peace for six months.

A conference held at Hartland, Niagara county, New York. Three elders
and one priest were ordained, and five added to the Church.

It is estimated that the Chinese loss, in their recent war with
England, was 15,000 men, 1,500 pieces of cannon, and a great portion of
their navy.

[Sidenote: Insult Resented.]

_Tuesday, 28_.--I removed my office from the smoke house (which I have
been obliged to occupy for some months,) to the small upper room in the
new brick store. Josiah Butterfield came to my house and insulted me so
outrageously that I kicked him out of the house, across the yard, and
into the street.

Elder Brigham Young visited George A. Smith, who was very sick.

_Wednesday, 29_.--Sat with Orson Spencer on a case of debt, and gave
judgment against Dr. Foster, the defendant.

_Thursday, 30_.--In the office, in relation to a new bond presented to
me by Dr. Brink, which I rejected as informal, and told Charles Ivins
he might improve my share of the ferry one year, and cautioned him
that if he did not consider Brink good for heavy damages, he would be
foolish to be his bondsman.

{317} Brink afterwards took an appeal to the Municipal Court, to be
tried on the 10th of April.

Elder Hyde returned from Quincy, having delivered ten lectures and
baptized three persons.

[Sidenote: The Prophet as a Justice of the Peace.]

At half-past one, p.m., I was called to sit as justice of the peace,
with Alderman George W. Harris, on the case of Webb _v_. Rigby, for
forcible entry and detainer. During the trial the court fined Esquire
O. C. Skinner twenty dollars for insulting a witness, and would have
fined him ten dollars more for his contempt of court, but let him off
on his submissive acknowledgments. The trial closed about one o'clock
on Friday morning.

_Friday, 31_.--At ten, a.m., I opened court for trial of Amos Lower,
for assaulting John H. Burghard. After hearing testimony, fined Lower
$10.

Spent the afternoon at Mr. Lucian Woodworth's in company with Brother
Hyrum, Heber C. Kimball, Orson Hyde, Wilford Woodruff, and Brother
Chase, with our wives; had a good time, and feasted on a fat turkey.

{318}



CHAPTER XVII.

EULOGY OF LORENZO D. BARNES--THE BEGINNING OF AUXILIARY ORGANIZATIONS
IN THE CHURCH--IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS--THE
GENERAL CONFERENCE OF APRIL 6TH, 1843.

_Saturday, April 1, 1843_.--Called at the office about ten a.m., for
"the Law of the Lord;" and about noon I heard read "Truthiana" No. 3,
from the _Boston Bee_. At two p.m., I started in company with Orson
Hyde and William Clayton for Ramus. The roads were very muddy. We
arrived about half-past six, p.m., and were very joyfully received by
Brother Benjamin F. Johnson, where we slept for the night.

Elders Brigham Young and John Taylor went to La Harpe.

The _Times and Seasons_ contains a well written editorial upon the
signs of the times. (See vol. 4, page 153.)

    _Minutes of a Conference at Augusta, Lee County, Iowa, April
    1st, 1843_.

    James Brown was appointed the presiding Elder of the Augusta
    branch, which numbered eighty-four members in good standing,
    including two high priests, eleven elders, four priests, two
    teachers and one deacon. Twelve persons united with the branch.
    Seven elders, two priests and one deacon were ordained. One of
    the elders was a Lamanite of the Delaware tribe. A resolution was
    unanimously passed to uphold the first presidency and follow their
    counsels, and to use their utmost endeavors to build the Nauvoo
    House as well as the Temple. A number of discourses were preached
    during the conference, and several persons requested baptism at the
    close.

Elder P. P. Pratt writes:

    {319} _Letter of Elder Parley P. Pratt Eulogizing Lorenzo D.
    Barnes, the First Elder to Die while on a Foreign Mission_.

    Alton, April 1, 1843.

    DEAR BROTHER:--Brother Lorenzo Snow arrived at St. Louis last
    Wednesday, from England with about two hundred and fifty emigrants.
    They are now lying on a boat bound for Nauvoo as soon as the river
    opens. They sailed from England some time in January, and bring a
    copy of the _Millennial Star_ and some private letters, under date
    of January 1st, 1843. From these we learn the painful fact that our
    dear brother and fellow-laborer, Elder Lorenzo D. Barnes is gone to
    be with Christ. He lingered some weeks with a fever, and at length
    died in the triumphs of faith.

    He died on the morning of tho 20th of December last, at Bradford,
    the first messenger of this last dispensation, who, for Christ's
    sake and the Gospel's, has laid down his life in a foreign land.

    In this dispensation of Providence, an entire people are called to
    mourn. Brother Barnes was everywhere known and universally beloved
    as a meek, humble, and zealous minister of the Gospel, who has
    labored extensively for many years with great success. Such was his
    wisdom and prudence, and such his modesty and kindness, that he won
    the friendship not only of the Saints, but of thousands of various
    sects, and of those who made no profession. In short, his was the
    favored portion which falls to the lot of but few men, even among
    the great and good. He was loved and esteemed by many and hated by
    few, in all the wide circle of his acquaintance. But in the midst
    of a useful career on earth, he is suddenly and to us unexpectedly
    called away to a higher and more glorious field of action, with
    the spirits of the just, in the high council of the King of Kings.
    His spirit now justly claims an honored seat; his voice is now
    heard in the deliberations of the high and mighty ones, who are the
    principal movers in the great events of the dispensation of the
    fullness of times, whilst his body lies sleeping far away from his
    native shore, on a distant island of the sea.

  No father or mother, or kindred were near
  To receive his last blessing or drop a kind tear,
  With heart-broken anguish to weep o'er his tomb,
  To adorn it with roses of richest perfume.

  Yet he was lamented with many a tear,
  By hearts full of sorrow--by soul's as sincere,
  Who in solemn procession repaired to the grave,
  To mourn for the stranger no kindness could save.

  {320}

  'Twas a tribute from souls he had won for his Lord--
  Yea, brothers and sisters made nigh by his word,
  Whose love was as strong and whose friendship as pure--
  Whose grief was as heart-felt as heart can endure.

    His name and memory will be dear to thousands, and will be handed
    down to all generations, as one who has devoted his time from early
    youth in the service of his God and of his fellow-creatures, and
    has laid down his life for Christ's sake and the Gospel's, to find
    it again, even life eternal.[A]

    [Footnote A: Lorenzo D. Barnes, the subject of the above eulogy,
    was born in 1812, and ordained a member of the second quorum of
    Seventy at Kirtland, in 1835. When the Adam-ondi-Ahman stake of
    Zion was organized in June, 1838, he was made a member of the High
    Council, and also the secretary of that stake, though continuing to
    hold the office of Seventy. He was one of the Seventy appointed to
    accompanying the Twelve on their mission to Europe. (See minutes
    of the general conference of the Church, held in Quincy, Illinois,
    May 4, 5, 6, 1839. HISTORY OF THE CHURCH, vol. iii, pp. 246-7.) He
    died December 20, 1842, at Bradford, England. In 1852 his body was
    brought from England and interred in the Salt Lake City cemetery,
    where a suitably inscribed monument erected by the second quorum of
    Seventy Salt Lake City, marks his resting place.]

    The Saints in England seem to be still rejoicing in the truth and
    increasing in numbers.

    The emigration to Nauvoo is gathering as a cloud, yea, they are
    flocking as doves to their windows from all parts of England and
    the United States. The ice remaining so late in the river has
    congregated them in St. Louis in great numbers, some from Ohio and
    the East, and from various places. I think that thousands will land
    in Nauvoo in the course of the spring. Yes, as soon as the ice is
    out, they will throng to Nauvoo in swarms. The people in Missouri
    are beginning to be more and more astonished, and are expressing
    great fears that "Joe Smith" will yet prevail, so as to restore the
    supremacy of the laws in that dark corner of the earth, where a
    gang of robbers and murderers have so long controlled a state.

    I long to be with you on the 6th of April, but fear that the ice
    will prevent.

    I am in haste,

    Yours in the new covenant,

    PARLEY P. PRATT.

    _A Short Sketch of the Rise of the "Young Gentlemen and Ladies
    Relief Society" from in the Times and Seasons_.[B]

    [Footnote B: Vol. iv, p. 154-7. A reading of the above minutes
    will more clearly describe a Mutual Improvement Association than a
    Relief Society; and this incident may not improperly he regarded as
    the first step towards that great improvement in the Church which
    has been such a mighty aid in holding to the faith of their fathers
    the youth of Israel.]

    In the latter part of January, 1843, a number of young people
    assembled at the house of Elder Heber C. Kimball, who warned them
    {321} against the various temptations to which youth is exposed,
    and gave an appointment expressly for the young at the house of
    Elder Billings; and another meeting was held in the ensuing week,
    at Brother Farr's school-room, which was filled to overflowing.
    Elder Kimball delivered addresses, exhorting the young people to
    study the scriptures, and enable themselves to "give a reason
    for the hope within them," and to be ready to go on to the stage
    of action, when their present instructors and leaders had gone
    behind the scenes; also to keep good company and to keep pure and
    unspotted from the world.

    The next meeting was appointed to be held at my house; and
    notwithstanding the inclemency of the weather, it was completely
    filled at an early hour. Elder Kimball, as usual, delivered
    an address, warning his hearers against giving heed to their
    youthful passions, and exhorting them to be obedient and to
    pay strict attention to the advice of their parents, who were
    better calculated to guide them on the pathway of youth than they
    themselves. My house being too small the next meeting was appointed
    to be held in the hall over my store. I addressed the young people
    for some time, expressing my gratitude to Elder Kimball for having
    commenced this glorious work, which would be the means of doing a
    great deal of good, and said the gratitude of all good men and of
    the youth would follow him through life, and he would always look
    back upon the winter of 1843 with pleasure. I experienced more
    embarrassment in standing before them than I should before kings
    and nobles of the earth; for I knew the crimes of which the latter
    were guilty, and I knew precisely how to address them; but my young
    friends were guilty of none of them, and therefore I hardly knew
    what to say. I advised them to organize themselves into a society
    for the relief of the poor, and recommended to them a poor lame
    English brother (Maudesley) who wanted a house built, that he
    might have a home amongst the Saints; that he had gathered a few
    materials for the purpose, but was unable to use them, and he has
    petitioned for aid. I advised them to choose a committee to collect
    funds for this purpose, and perform this charitable act as soon
    as the weather permitted. I gave them such advice as I deemed was
    calculated to guide their conduct through life and prepare them for
    a glorious eternity.

    A meeting was appointed to carry out these suggestions, at which
    William Cutler was chosen president and Marcellus L. Bates,
    clerk. Andrew Cahoon, Claudius V. Spencer and Stephen Perry were
    appointed to draft a constitution for the society and the meeting
    adjourned to the 28th of March, when the said committee submitted
    a {322} draft of a constitution, consisting of twelve sections.
    The report was unanimously adopted, and the meeting proceeded to
    choose their officers, William Walker was chosen president; William
    Cutler, vice-president; Lorin Walker, treasurer; James M. Monroe,
    secretary. Stephen Perry, Marcellus L. Bates, Redden A. Allred,
    William H. Kimball and Garret Ivans were appointed a committee
    of vigilance. The meeting then adjourned until the next Tuesday
    evening.

    The next meeting was addressed by Elders Brigham Young, Heber C.
    Kimball and Jedediah M. Grant, whose instructions were listened to
    with breathless attention.

The _Boston Weekly Bee_ has the following:

    MORMONISM.

    SIR:--On Thursday evening, March 23, agreeable to appointment,
    Elder George J. Adams addressed a large concourse of people on the
    Character and Mission of Joseph Smith the Prophet. In speaking
    of him, he bears a positive and direct testimony to the divinity
    of his mission. He does this without hesitation, just as if he
    meant what he said, and said what he meant. He does not say he
    hopes Joseph Smith is a true prophet, but says he is positive that
    such is the fact. On the Sabbath, March 26th, during the day, he
    introduced Elder E. P. Maginn, and gave him a high recommendation
    as an able minister of the fullness of the Gospel, who is to take
    his place in Boston for the present. He also spoke of Elder Orson
    Hyde, one of the Twelve Apostles, that would probably visit them
    this spring; and, according to Adams' account of him, he must be
    a perfect Apollo in learning and eloquence. The Boylston hall was
    a perfect jam during the day and evening. On Tuesday evening he
    gave his farewell lecture. That was a rich treat indeed, embodying
    the outline of the faith and doctrine of Latter-day Saints. But
    on Wednesday evening, at the great tea party, was the time it was
    clearly manifested that kindest feelings existed in this city
    towards the Mormons. There were present on that occasion over five
    hundred people: three hundred and fifty sat down at the first
    table. After supper, Elder Adams delivered a very appropriate and
    eloquent address. It was listened to with profound attention,
    during which time we saw the tear start in many an eye. During his
    remarks he spoke very beautifully of "the marriage supper of the
    Lamb," that was to wind up this last dispensation, cause creation
    to cease to groan, and usher in the long-looked-for period when
    universal religion, liberty and toleration shall be proclaimed from
    "mountain-top to mountain-top and every man in every place shall
    meet a brother and a friend."

    {323} Yours truly, (not a Mormon, but) one of the many friends to
    that much abused people.

    D. W. R. Boston, April 1, 1843.

_Sunday, 2_.--Wind N.E. Snow fell several inches, but melted more or
less.

[Sidenote: Orson Hyde Corrected by the Prophet.]

At ten a.m. went to meeting. Heard Elder Orson Hyde preach, comparing
the sectarian preachers to crows living on carrion, as they were more
fond of lies about the Saints than the truth. Alluding to the coming of
the Savior, he said, "When He shall appear, we shall be like Him, &c.
He will appear on a white horse as a warrior, and maybe we shall have
some of the same spirit. Our God is a warrior. (John xiv, 23.) It is
our privilege to have the Father and Son dwelling in our hearts, &c."

We dined with my sister Sophronia McCleary, when I told Elder Hyde that
I was going to offer some corrections to his sermon this morning. He
replied, "They shall be thankfully received."

    _Important Items of Instruction given by Joseph the Prophet at
    Ramus, Illinois, April 2nd, 1843_.[C]

    [Footnote C: See Doctrine and Covenants, section cxxx.]

    When the Savior shall appear, we shall see Him as He is. We shall
    see that He is a man like ourselves, and that the same sociality
    which exists among us here will exist among us there, only it will
    be coupled with eternal glory, which glory we do not now enjoy.
    (John xiv:23.) The appearing of the Father and the Son, in that
    verse, is a personal appearance; and the idea that the Father and
    the Son dwell in a man's heart is an old sectarian notion, and is
    false.

    In answer to the question, "Is not the reckoning of God's time,
    angel's time, prophet's time, and man's time according to the
    planet on which they reside?" I answer, yes. But there are no angels
    who minister to this earth but those who do belong or have belonged
    to it. The angels do not reside on a planet like this earth; but
    they reside in the presence of God, on a globe like a sea of glass
    and fire, where all things for their glory are manifest--past,
    present, and future, and are continually before the Lord. The
    place where God resides is a great {324} Urim and Thummim. This
    earth in its sanctified and immortal state, will be made like unto
    crystal and will be a Urim and Thummim to the inhabitants who dwell
    thereon, whereby all things pertaining to an inferior kingdom,
    or all kingdoms of a lower order, will be manifest to those who
    dwell on it; and this earth will be Christ's. Then the white stone
    mentioned in Revelation ii:17, will become a Urim and Thummim to
    each individual who receives one, whereby things pertaining to a
    higher order of kingdoms, will be made known; and a white stone is
    given to each of those who come into the celestial kingdom, whereon
    is a new name written, which no man knoweth save he that receiveth
    it. The new name is the key word.

    I prophesy, in the name of the Lord God, that the commencement of
    the difficulties which will cause much bloodshed previous to the
    coming of the Son of Man will be in South Carolina. It may probably
    arise through the slave question. This voice declared to me while I
    was praying earnestly on the subject, December 25th, 1832.[D]

    [Footnote D: See Doctrine and Covenants, section lxxxvii. Also
    HISTORY OF THE Church vol. I, chapter xxii, where the revelation
    here alluded to is given _in extenso_.]

    I was once praying very earnestly to know the time of the coming of
    the Son of Man, when I heard a voice repeat the following: "Joseph,
    my son, if thou livest until thou art eighty-five years old, thou
    shalt see the face of the Son of Man; therefore let this suffice,
    and trouble me no more on this matter." I was left thus, without
    being able to decide whether this coming referred to the beginning
    of the millennium or to some previous appearing, or whether I
    should die and thus see His face. I believe the coming of the Son
    of Man will not be any sooner than that time.

[Sidenote: The Prophet Expounds the Scriptures.]

At one p.m., attended meeting, I read the 5th chapter of Revelation,
referring particularly to the 6th verse, showing from that the actual
existence of beasts in heaven. Probably those were beasts which had
lived on another planet, and not ours. God never made use of the figure
of a beast to represent the kingdom of heaven. When it is made use of,
it is to represent an apostate church. This is the first time I have
ever taken a text in Revelation; and if the young Elders would let such
things alone it would be far better.

Then corrected Elder Hyde's remarks, the same as I had done to him
privately.

{325} At the close of the meeting we expected to start for Carthage,
but the bad weather prevented; so I called another meeting in the
evening.

Between meetings I read in Revelation with Elder Hyde, and expounded
the same, during which time several persons came in and expressed their
fears that I had come in contact with the old scriptures.

At seven o'clock meeting, I resumed the subject of the beast, and
showed very plainly that John's vision was very different from Daniel's
prophecy--one referring to things actually existing in heaven; the
other being a figure of things which are on earth.

    _The Persistence of Intelligence--Blessings Predicated on
    Law_.[E]

    [Footnote E: See Doctrine and Covenants, section cxxx.]

    Whatever principle of intelligence we attain unto in this life,
    it will rise with us in the resurrection; and if a person gains
    more knowledge and intelligence in this life through his diligence
    and obedience than another, he will have so much the advantage in
    the world to come. There is a law irrevocably decreed in heaven
    before the foundations of this world, upon which all blessings are
    predicated: and when we obtain any blessing from God, it is by
    obedience to that law upon which it is predicated.

    The Father has a body of flesh and bones as tangible as man's; the
    Son also; but the Holy Ghost has not a body of flesh and bones, but
    is a personage of Spirit. Were it not so, the Holy Ghost could not
    dwell in us. A man may receive the Holy Ghost, and it may descend
    upon him and not tarry with him.

[Sidenote: Questions Submitted to the Prophet.]

"What is the meaning of the scripture, 'He that is faithful over a few
things shall be made ruler over many; and he that is faithful over
many, shall be made ruler over many more'? What is the meaning of the
parable of the Ten Talents? Also the conversation with Nicodemus,
'Except a man be born of water and of the Spirit'?" were questions put
to me which I shall not answer at present.

I closed by flagellating the audience for their fears, and called
upon Elder Hyde to get up and fulfill his {326} covenant to preach
three-quarters of an hour, otherwise I would give him a good whipping.

Elder Hyde arose and said "Brothers and sisters, I feel as though all
had been said that can be said. I can say nothing, but bless you."

At the close of the meeting, we returned to Benjamin F. Johnson's,
where we slept; and I remarked that the hundred and forty-four thousand
sealed are the priests who should be anointed to administer in the
daily sacrifice.

Dimick B. Huntington returned from Chicago, having had a very cold and
severe journey. The ice in Chicago harbor was three feet thick. Brought
me a letter from Mr. Justin Butterfield.

_Monday, April 3_.--Miller's day of judgment has arrived, but it is too
pleasant for false prophets.[F]

[Footnote F: This has reference to William Miller, who predicted that
on the 3rd of April, 1843, the Christ would come in glory, and the end
of the world would come. See footnote, page 272, this volume.]

At two p.m., started for Carthage, where we arrived about four p.m.,
and stayed at Jacob B. Backenstos'.

Elders Young and Taylor returned to Nauvoo, having preached four times.

In the evening, reading the Book of Revelation with Elder Hyde and
conversing with Esquire Backman.

Upward of $12,000,000 have been recently expended by the French
government to fortify the city of Paris.

_Tuesday, 4_.--Spent five hours preaching to Esquire Backman, Chancery
Robinson, and Backenstos. Backman said, "Almost thou persuadest me to
be a Christian."

We left Carthage about two p.m., and arrived at Nauvoo, at have-past
five.

_Wednesday, 5_.--Sat with Aldermen Spencer, Wells, Hills, Harris,
Whitney and Kimball, associate-justices in the municipal court on a
writ of habeas corpus, and discharged Jonathan and Lewis Hoopes from
custody.

A branch of the Church organized at Mount Holly, New Jersey, of
twenty-five members, by Elder Newton.

{327} _Thursday, April 6_.--I was detained from conference to hear a
case of assumpsit, Widow Thompson, _versus_ Dixon, until eleven a.m.

The first day of the fourteenth year of the Church of Jesus Christ
of Latter-day Saints. Sun shone clear, warm and pleasant. The snow
has nearly all disappeared, except a little on the north side of the
hill above Zarahemla, Iowa. The ice is about two feet thick on the
Mississippi, west of the Temple. A considerable number of the brethren
crossed from the Iowa side of the river to the conference, on the ice.
The walls of the Temple are from four to twelve feet above the floor.

    _Minutes of the General Conference, Beginning April 6th, 1843_.

    An annual conference of the Church of Jesus Christ of Latter-day
    Saints was convened on the floor of the Temple. There were
    present--Hyrum Smith, Patriarch; Brigham Young, Heber C. Kimball,
    Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, and
    Willard Richards, of the quorum of the Twelve; Elder Amasa Lyman,
    and a very large assembly of the elders and Saints.

    Elder Brigham Young announced that President Joseph Smith was
    detained on business, but would be present soon.

    Sang a hymn.

    Elder Amasa Lyman opened by prayer, and another hymn was sung.

    Elder Orson Pratt then read the third chapter of the second epistle
    of Peter, and spoke upon the subject of the resurrection.

    At ten minutes before twelve o'clock, President Joseph Smith and
    Elders Rigdon and Hyde arrived.

    PRESENTATION OF AUTHORITIES.

    At twelve o'clock, President Joseph Smith commenced by saying "We
    all ought to be thankful for the privilege we enjoy this day of
    meeting so many of the Saints, and for the warmth and brightness of
    the heavens over our heads; and it truly makes the countenances of
    this great multitude to look cheerful and gladdens the hearts of
    all present." He next stated the object of the meeting, which was--

    First. To ascertain the standing of the First Presidency, which he
    should do by presenting himself before the conference.

    Second. To take into consideration the expediency of sending out
    the {328} Twelve, or some of them, amongst the branches of the
    Church, to obtain stock to build the Nauvoo house; for the time has
    come to build it.

    Third. The elders will have the privilege of appeals from the
    different conferences to this, if any such cases exist.

    These are the principal items of business which I have at present
    to lay before you.

    It is necessary that this conference give importance to the Nauvoo
    House. A prejudice exists against building it, in favor of the
    Temple; and the conference is required to give stress to the
    building of the Nauvoo House. This is the most important matter
    for the time being; for there is no place in this city where men
    of wealth, character and influence from abroad can go to repose
    themselves, and it is necessary we should have such a place. The
    Church must build it or abide the result of not fulfilling the
    commandment.

    President Joseph then asked the conference if they were satisfied
    with the First Presidency, so far as he was concerned as an
    individual to preside over the whole Church, or would they have
    another? If, said he, I have done anything to injure my character,
    reputation, or standing, or have dishonored our religion by any
    means in the sight of angels or in the sight of men and women, I
    am sorry for it; and if you will forgive me, I will endeavor to do
    so no more. I do not know that I have done anything of the kind.
    But if I have, come forward and tell me of it. If any one has any
    objection to me, I want you to come boldly and frankly and tell me
    of it; and if not, ever after hold your peace.

    Motion was made are seconded, that President Joseph Smith continue
    President of the whole Church. After a few minutes' silence, the
    motion was put by President Brigham Young, when one vast sea of
    hands was presented, and the motion was carried unanimously.

    President Joseph returned his thanks to the assembly for the
    manifestation of their confidence, and said he would serve them
    according to the best ability God should give him.

    Elder Brigham Young moved, and Elder Orson Hyde seconded, that
    Elder Sidney Rigdon be continued in his office as counselor to
    President Smith.

    Elder Rigdon spoke, saying, "The last time I had the privilege of
    attending conference was at the laying of the corner stones of
    this Temple; and I have had but poor health since, and have been
    connected with circumstances the most forbidding, which, doubtless,
    have produced some feelings. I have never had a doubt of the work.
    My feelings concerning Bennett were always the same. I told my
    family to guard against that fellow, for some time he will attempt
    to make a rupture among this people. I had so little confidence
    in him that I always felt myself at his defiance. I was once
    threatened by Warren Parrish, if I would {329} not coincide with
    his views; and I have just received such a threatening letter from
    John C. Bennett, that if I did not turn my course I should feel
    the force of his power. As there is now an increase of my health
    and strength, I desire to serve you in any way it is possible for
    me to do. If any one has any feelings against me, I hope they will
    express them."

    Dimick B. Huntington asked him what he meant when he said Bennett
    was a good man, etc., when he called him a perfect gentleman and he
    had nothing against him.

    Elder Rigdon said he did not recollect it. He did not then know
    as much about Bennett as he had learned afterwards. I say now, he
    never offered any abuse in my house. Bennett has never been about
    my house but little. I never saw anything about the man but what
    was respectable. He came to Robinson's. I was in debt to him, and
    consequently boarded him. I think Dimick must be mistaken.

    Dimick: I know I am not. I have no private pique against Elder
    Rigdon.

    The vote was then put and carried almost unanimously.

    President Joseph Smith presented William Law as his second
    counselor, who was sustained by unanimous vote.

    President Hyrum Smith, patriarch, said he wished to be tried, when
    it was voted unanimously that he retain his office of patriarch. He
    then blessed the people and asked the Lord to bless them also.

    REMARKS OF THE PROPHET ON COLLECTING FUNDS.

    President Joseph Smith said he did not know anything against the
    Twelve. If he did, he would present them for trial. It is not
    right that all the burden of the Nauvoo House should rest on a few
    individuals; and we will now consider the propriety of sending
    the Twelve to collect means for it. There has been too great a
    solicitude in individuals for the building of the Temple to the
    exclusion of the Nauvoo House. Agents have had too great latitude
    to practice fraud by receiving donations, and never making report.
    The Church has suffered loss, and I am opposed to that system of
    collecting funds when any elder may receive moneys. I am opposed
    to any man handling the public funds of the Church who is not duly
    authorized. I advise that some means be devised for transacting
    business on a sure foundation. The Twelve are the most suitable
    persons to perform this business, and I want the conference to
    devise some means to bind them as firm as the pillars of heaven,
    if possible. The Twelve were always honest, and it will do them no
    hurt to bind them. It has been reported that they receive wages at
    two dollars per day for their services. I have never heard this
    till recently, and I do not believe it. I know the Twelve have
    never had any wages at all. They have {330} fulfilled their duties;
    they have always gone where they were sent, and have labored with
    their hands for their support when at home. If we send them into
    the world to collect funds, we want them to return those funds to
    this place, that they may be appropriated to the very purpose for
    which they were designed. I go in for binding up the Twelve solid,
    putting them under bonds; and let this conference institute an
    order to this end, and that the traveling expenses of the agents
    shall not be borne out of the funds collected for building these
    houses; and let no man pay money or stock into the hands of the
    Twelve, except he transmit an account of the same immediately to
    the Trustee-in-Trust; and let no man but the Twelve have authority
    to act as agent for the Temple and Nauvoo House. I would suggest
    the propriety of your saying that no money should ever be sent
    by any man, except it be by some one whom you have appointed as
    agent, and stop every other man from receiving moneys. It has been
    customary for any elder to receive moneys for the Temple when
    he is traveling. But this system of things opened a wide field
    for every kind of imposition, as any man can assume the name of
    a "Mormon" elder and gather his pockets full of money and go to
    Texas. Many complaints have come to me of money being sent that I
    have never received. I will mention one case. He is a good man: his
    name is Daniel Russell, from Akron, New York. His brother Samuel
    had been east on business for him, and there received twenty or
    twenty-five dollars as a donation to the Temple, which he put in
    Daniel Russell's bag, with his money, and forgot to take it out
    before he returned the bag. Two or three days after his return, he
    called on his brother for the money belonging to the Church; but
    Daniel thought Samuel had paid out too much of his money, and he
    would keep the Church's money to make good his own. I called to see
    Daniel Russell about the money, and he treated me so very politely,
    but did not give me to understand he ever meant to pay it. He said
    he did not know at the time that there was any Church money in the
    bag,--that he had paid it out, and he had none now.

    Samuel Russell, who brought the money from the east, stated to the
    conference that he did not think it was because his brother was
    short of funds that he kept it, for he had money enough. He had
    told him that he should not be out of funds again--that his brother
    had twenty dollars of the Church funds and some dried fruit for the
    President.

    President Joseph resumed: I give this as a sample of a thousand
    instances. We cannot give an account to satisfy the people on the
    Church books unless something is done. I propose that you send
    your moneys for the Temple by the Twelve or some agent of your
    own choosing; and if you send by others and the money is lost, it
    is lost to yourselves; I cannot be responsible for it. Everything
    that falls into my hands {331} shall be appropriated to the very
    thing it was designed for. It is wrong for the Church to make a
    bridge of my nose in appropriating funds for the Temple. The act
    of incorporation required of me securities, which were lodged in
    the proper hands, as the law directs; and I am responsible for all
    that comes into my hands. The Temple committee are bound to me in
    the sum of $2,000, with good security. If they apply any property
    where they ought not, they are liable to me for it. Individuals are
    running to them with funds every day, and thus make a bridge over
    my nose. I am not responsible for it. If you put it into the hands
    of the Temple committee, neither I nor my clerk know anything of
    it. So long as you consider me worthy to hold this office, [Sole
    Trustee-in-Trust for the Church] it is your duty to attend to the
    legal forms belonging to the business; and if not, put some other
    one in my place. My desire is that the conference minutes may go
    forth in such form that those abroad may learn the order of doing
    business, and that the Twelve be appointed to this special mission
    of collecting funds for the Nauvoo House, so that all may know how
    to send their funds safely, or bring them themselves and deliver
    them to the Trustee-in-Trust or his clerk, who can always be found
    in the office. Who are the Temple committee, that they should
    receive the funds? They are nobody. When I went to the White House
    at Washington, and presented letters of introduction from Thomas
    Carlin, governor of Illinois, to Martin Van Buren, he looked at
    them very contemptuously, and said, "Governor Carlin! Governor
    Carlin! Who's Governor Carlin? Governor Carlin's nobody." I erred
    in spirit: I have been sorry for it ever since. I confess my
    mistake; and I here make my apology to all the world; and let it be
    recorded on earth and in heaven that I am clear of the sin of being
    angry with Martin Van Buren for saying, "Governor Carlin's nobody."
    All property ought to go through the hands of the Trustee-in-Trust.
    There have been complaints against the Temple committee for
    appropriating Church funds more freely for the benefit of their own
    children than to others who need assistance more than they do; and
    the parties may have till Saturday to prepare for trial.

    It was then voted unanimously that the Twelve be appointed
    a committee to collect funds to build the Nauvoo House and
    receive moneys for the Temple, with this proviso--That the
    Twelve give bonds for the safe delivery of all funds coming into
    their hands belonging to the Nauvoo House and Temple to the
    Trustee-in-Trust; and that the payer also make immediate report to
    the Trustee-in-Trust of all moneys paid by him to the Twelve; and
    that the instructions of President Joseph Smith to the conference
    be carried into execution.

    Elder W. W. Phelps proposed that the Twelve sign triplicate
    receipts for moneys received, for the benefit of the parties
    concerned.

    {332} Elder Brigham Young objected, and said he should never give
    receipts for cash, except such as he put into his own pocket for
    his own use; for it was calculated to make trouble hereafter, and
    there were better methods of transacting the business and more safe
    for the parties concerned; that he wished this speculation to stop,
    and would do all in his power to put it down: to which the Twelve
    responded, Amen. Elder Young asked if any one knew anything against
    any one of the Twelve--any dishonesty. If they did, he wanted it
    exposed. He said he knew of one who was not dishonest. He also
    referred to muzzling the ox that treadeth out the corn, etc.

    President Joseph said, I will answer Brother Brigham. There is
    no necessity for the Twelve being abroad all the time preaching
    and gathering funds for the Temple. Spend the time that belongs
    to preaching abroad, and the rest of the time at home to support
    themselves. It is no more for the Twelve to go abroad and earn
    their living in this way than it is for others. The idea of not
    muzzling the ox is a good old Quaker song; but we will make the ox
    tread out the corn first, and then feed him. I am bold to declare
    that I have never taken the first farthing of Church funds for
    my own use, till I have first consulted the proper authorities.
    When there was no quorum of the Twelve or High Priests for me to
    consult, I have asked the Temple committee, who had no particular
    business with it; but I did it for the sake of peace. (Elder Cutler
    said it was so.) Let the conference stop all agents from collecting
    funds, except the Twelve. When a man is sent to preach the first
    principles of the gospel, he should preach that, and let the rest
    alone.

    Choir sang a hymn.

    Elder Orson Hyde prayed; and at twelve minutes before two o'clock,
    p.m., conference adjourned for one hour.

    _Afternoon Session_.

    [Conference re-assembled at three o'clock, p. m.]

    HYRUM SMITH'S REMARKS ON THIEVES.

    Patriarch Hyrum Smith commenced by saying that he had some
    communication to make to the conference on stealing, and he would
    do it while waiting for President Joseph Smith, and referred to
    the article in the last number of the _Wasp_. Said he, I have had
    an interview with a man who formerly belonged to the Church. He
    revealed to me that there is a band of men, and some who pretend to
    be strong in the faith of the doctrine of the Latter-day Saints;
    but they are hypocrites, and some who do not belong to the Church,
    who are bound together by secret oaths, obligations, and penalties
    to keep the secret; and they hold that it is right to steal from
    any one who does not belong to the {333} Church, provided they
    consecrate one-third of it to the building of the Temple. They are
    also making bogus money.

    This man says he has become convinced of the error of his ways and
    has come away from them to escape their fury. I wish to warn you
    all not to be duped by such men, [these outlaws] for they are the
    Gadiantons of the last days.

    He then read from the _Wasp_, as republished from the _Times and
    Seasons_, his own affidavit and the proceedings of the authorities
    of the Church generally, dated Nov. 26, 1841. The man who told me
    said, "this secret band refer to the Bible, Book of Doctrine and
    Covenants, and Book of Mormon to substantiate their doctrines; and
    if any of them did not remain steadfast, they ripped open their
    bowels and gave them to the cat-fish." But no such doctrines are
    taught in those books.

    They say that it has been taught from this stand that they are the
    little foxes that spoil the vines, and the First Presidency are the
    big foxes; and the big foxes wanted the little foxes to get out
    of the city and spread abroad, so that the big foxes might have a
    chance; which everybody knows is false. All these things are used
    to decoy the foolish and unwary.

    I will mention two names--David Holman and James Dunn. They were
    living in my house. I went to them and asked them if they were
    stealing for a livelihood? Holman confessed that he had stolen
    from the world, not from the brethren. I told them to get out of
    my house. David asked me to forgive him, and he lifted his hands
    towards heaven and swore, if I would forgive him, he would never
    do so again. Soon after he went to Montrose, where he was found
    stealing salt. He then stole a skiff and came across the river,
    stole a barrel of flour that had just been landed from a steamer,
    rowed down the river to Keokuk and sold the flour for $2.00, saying
    he had picked it up in the river, and it was likely a little
    damaged, got his pay, and went his way. Dunn would not promise
    to quit stealing, but said he would go to St. Louis. I tell you
    today, the men that steal shall not long after be brought to the
    penitentiary. They will soon he brought to condign punishment. I
    demand, in the presence of God, that you will exert your wit and
    your power to bring such characters to justice. If you do not, the
    curse of God will rest upon you. Such things would ruin any people.
    Should I catch a Latter-day Saint stealing, he is the last man to
    whom I would show mercy.

    President Joseph Smith said, I think it best to continue this
    subject. I want the elders to make honorable proclamation abroad
    concerning what the feelings of the First Presidency are; for
    stealing has never been tolerated by them. I despise a thief. He
    would betray me if he could get the opportunity. I know that he
    would be a detriment to any {334} cause; and if I were the biggest
    rogue in the world, he would steal my horse when I wanted to run
    away.

    It has been said that some were afraid to disclose what they knew
    of these secret combinations; consequently I issued a proclamation,
    which you may read in the _Wasp_, Number 48. If any man is afraid
    to disclose what he knows about this gang of thieves, let him come
    to me and tell me the truth, and I will protect him from violence.
    Thieving must be stopped.

    Opportunity was then offered to the elders to bring forward their
    appeals from other conferences; but no case was presented.

    THE PROPHET'S REMARKS ON CONDITIONS IN IOWA.

    President Joseph Smith continued his remarks and said, it is
    necessary that I make a proclamation concerning Keokuk and also in
    relation to the economy of the Church on that side of the river.

    The governor of Iowa has issued a writ in the same manner that
    Carlin did, and it is now held in Iowa as a cudgel over my head. I
    was told by the United States attorney that the governor of Iowa
    had no jurisdiction after the decision of the Supreme Court, and
    that all writs thus issued were legally dead. Appeals have been
    made to Governor Chambers; but although he has no plausible excuse,
    he is not willing to kill that writ or to take it back. I will
    therefore advise you to serve them a trick that the devil never
    did,--_i. e._, come away and leave them; come into Illinois, pay
    taxes in Illinois, and let the Iowegians take their own course. I
    don't care whether you come away or not. I do not wish to control
    you; but if you wish for my advice, I would say, let every man,
    as soon as he conveniently can, come over here; for you can live
    in peace with us. We are all green mountain boys--Southerners,
    Northerners, Westerners, and every other kind of "ers," and will
    treat you well: and let that governor know that we don't like to be
    imposed upon.

    In relation to Keokuk, it has been supposed that I made a great
    bargain with a certain great man there. In the beginning of August
    last, a stranger came to my house, put on a very long face, and
    stated that he was in great distress--that he was a stranger in
    this city, and having understood that I was benevolent, he had
    come to me for help. He said that he was about to lose $1,400 of
    property at sheriff's sale for $300 in cash; that he had money in
    St. Louis, which he expected in two or three days; that the sale
    would take place the next day; and that he wanted to hire some
    money for two or three days. I thought on the subject over night,
    and he came the next morning for an answer. I did not like the
    looks of the man; but thought I, he is a stranger. I then reflected
    upon the situation that I had been frequently placed in, and that
    I had often {335} been a stranger in a strange land, and whenever
    I had asked for assistance I had obtained it; and it may be that
    he is an honest man; and if I turn him away, I shall be guilty of
    the sin of ingratitude. I therefore concluded to loan him $200 in
    good faith sooner than be guilty of ingratitude. He gave me his
    note for the same, and said, "whenever you call on me, you shall
    have the money." Soon after, when I was taken with Carlin's writ, I
    asked him for the money; but he answered, "I have not got it from
    St. Louis, but shall have it in a few days." He then said, "since
    I saw you, a project has entered my mind, which I think may be
    profitable both for you and me. I will give you a quit claim deed
    for all the land you bought of Galland, which is twenty thousand
    acres. You paid Galland the notes, and ought to have them: they
    are in my hands as his agent, and I will give them up. I also
    propose deeding to you one-half of my right to all my land in the
    Iowa territory; and all I ask is for you to give your influence to
    help to build up Keokuk." I answered, "I have not asked for your
    property: I don't want it, and would not give a snap of my finger
    for it; but I will receive the papers; and if I find it as you
    say, I will use my influence to help to build up the place; but I
    won't give you anything for the land," and told him I wanted the
    $200 which was due me. He made out the deeds and gave them to me,
    and I got them recorded, and he gave up the notes, except a few. I
    then said to Uncle John Smith, if you go there with the brethren, I
    will give you the property. But he would not accept it. I then let
    the same gentleman have some cloth to the amount of $600 or $700.
    He began, soon after, to tell the brethren what obligations I was
    under to him. I then wrote him a letter on the subject; but I have
    since found that he is swindling, and that there is no prospect
    of getting anything from him. He is owing me about $1,100; and I
    thought it my duty to publish his rascality, that the elders might
    do the same in that territory, and prevent the brethren from being
    imposed upon. He has got a writing to this effect, that if he
    owned as much as he pretended and did as he said, I would give my
    influence to build up Keokuk, and on no other terms. His name is
    J. G. Remick. He took this plan to swindle me out of money, cloth,
    lumber, etc. I want all the congregation to know it. I was not
    going to use any influence to have the brethren go to be swindled.
    My advice is, if they choose, that they come away from Keokuk, and
    not go there any more. It is not a good location.

    I am not so much a "Christian" as many suppose I am. When a man
    undertakes to ride me for a horse, I feel disposed to kick up and
    throw him off, and ride him. David did so, and so did Joshua.
    My only weapon is my tongue. I would not buy property in Iowa
    territory: I consider it stooping to accept it as a gift.

    {336} In relation to the half-breed land, it is best described
    by its name--it is half-breed land; and every wise and judicious
    person as soon as he can dispose of his effects, if he is not
    a half-breed, will come away. I wish we could exchange some
    half-breeds and let them go over the river. It there are any that
    are not good citizens, they will be finding fault tomorrow at my
    remarks, and that is the key-word whereby you may know them. There
    is a chance in that place for every abomination to be practiced
    on the innocent, if they go; and I ask forgiveness of all whom I
    advised to go there. The men who have possession have the best
    title; all the rest are forms for swindling. I do not wish for the
    Saints to have a quarrel there.

    President Joseph Smith stated that the next business was to settle
    difficulties where elders have had their licenses taken away, etc.,
    or their membership. But whilst they were preparing, if there was
    any such case, he would talk on other subjects.

    THE PROPHET ON THE SECOND COMING OF THE CHRIST.

    The question has been asked, can a person not belonging to the
    Church bring a member before the high council for trial? I answer,
    No. If I had not actually got into this work and been called of
    God, I would back out. But I cannot back out: I have no doubt of
    the truth. Were I going to prophesy, I would say the end [of the
    world] would not come in 1844, 5, or 6, or in forty years. There
    are those of the rising generation who shall not taste death till
    Christ comes.

    I was once praying earnestly upon this subject, and a voice said
    unto me, "My son, if thou livest until thou art eighty-five years
    of age, thou shalt see the face of the Son of Man." I was left to
    draw my own conclusions concerning this; and I took the liberty
    to conclude that if I did live to that time, He would make His
    appearance. But I do not say whether He will make his appearance or
    I shall go where He is. I prophesy in the name of the Lord God, and
    let it be written--the Son of Man will not come in the clouds of
    heaven till I am eighty-five years old. Then read the 14th chapter
    of Revelation, 6th and 7th verses--"And I saw another angel fly in
    the midst of heaven, having the everlasting gospel to preach unto
    them that dwell on the earth, and to every nation, and kindred, and
    tongue, and people, saying with a loud voice, Fear God and give
    glory to Him, for the hour of His judgment is come." And Hosea,
    6th chapter, After two days, etc.,--2,520 years; which brings it
    to 1890. The coming of the Son of Man never will be--never can be
    till the judgments spoken of for this hour are poured out: which
    judgments are commenced. Paul says, "Ye are the children of the
    light, and not of the darkness, that that day should overtake you
    as a thief in the night." It is not the design of the Almighty to
    come upon the earth {337} and crush it and grind it to powder, but
    he will reveal it to His servants the prophets.

    Judah must return, Jerusalem must be rebuilt, and the temple, and
    water come out from under the temple, and the waters of the Dead
    Sea be healed. It will take some time to rebuild the walls of the
    city and the temple, &c.; and all this must be done before the Son
    of Man will make His appearance. There will be wars and rumors of
    wars, signs in the heavens above and on the earth beneath, the sun
    turned into darkness and the moon to blood, earthquakes in divers
    places, the seas heaving beyond their bounds; then will appear one
    grand sign of the Son of Man in heaven. But what will the world do?
    They will say it is a planet, a comet, &c. But the Son of Man will
    come as the sign of the coming of the Son of Man, which will be as
    the light of the morning cometh out of the east.

    Choir sang a hymn.

    Prayer by W. W. Phelps.

    Adjourned at six p.m., until tomorrow morning.

_Friday, 7_.--

    Conference convened at ten a.m.

    Singing, prayer by Elder Orson Hyde, and singing.

    President Joseph Smith stated that the next business in order was
    to listen to appeals of elders, &c.; but none appeared. He was
    rather hoarse from speaking so long yesterday, and therefore said
    he would use the boys' lungs today.

    The next business in order was to appoint some elders on missions.

    Voted that Jedediah M. Grant be sent to preside over the church at
    Philadelphia.

    Voted that Joshua Grant be sent to preside over the Church at
    Cincinnati.

    Voted that Pelatiah Brown go to the village of Palmyra, in New
    York, and raise up a branch of the Church.

    _Complaints Against the Temple Committee_.

    The Temple committee was called up for trial.

    William Clayton said: Some may expect I am going to be a means of
    the downfall of the Temple committee. It is not so; but I design
    to show that they have been partial. Elder Higbee has overrun the
    amount allowed by the trustees about one-fourth. Pretty much all
    Elder Higbee's son has received has been in money and store pay.
    Higbee's son has had nothing credited on his tithing. William F.
    Cahoon has {338} paid all his tenth; the other sons of Cahoon have
    had nothing to their credit on tithing. The committee have had a
    great amount of store pay. One man, who is laboring continually,
    wanted twenty-five cents in store pay when his family were sick;
    but Higbee Said he could not have it. Pulaski S. Cahoon was never
    appointed boss over the stone-cutting shop, but was requested to
    keep an account of labor in it. During the last six months very
    little means have been brought into the Temple committee. There are
    certain individuals in this city who are watching every man who has
    anything to give the Temple, to get it from him and pay for the
    same in his labor.

    Alpheus Cutler said he did not know of any wrong he had done. If
    any one would show it, he would make it right.

    The conference voted him clear.

    Reynolds Cahoon said: This is not an unexpected matter for me to
    be called up. I do not want you to think I am perfect. Somehow or
    other, since Elder Cutler went up into the pine country, I have,
    from some cause been placed in very peculiar circumstances. I think
    I never was placed in so critical a position since I was born. When
    President Smith had goods last summer, we had better property;
    goods would not buy corn without some cash: instead of horses, &c.,
    we took store pay. I have dealt out meal and flour to the hands to
    the last ounce, when I had not a morsel of meal, flour or bread
    left in my house. If the trustee, Brother Hyrum, or the Twelve, or
    all of them will examine and see if I have too much, it shall go
    freely. I call upon the brethren, if they have anything against me,
    to bring it forward and have it adjusted.

    Patriarch Hyrum Smith said: I feel it my duty to defend the
    committee as far as I can; for I would as soon go to hell as be a
    committee-man. I will make a comparison for the Temple committee. A
    little boy once told his father he had seen an elephant on a tree;
    the people did not believe it, but ran out to see what it was: they
    looked, and it was only an owl.

    Reynolds Cahoon said, when Brother Cutler was gone, Brother Higbee
    kept the books, and they have found as many mistakes against
    Brother Higbee as in his favor.

    The conference then voted Cahoon clear.

    Elias Higbee said: I am not afraid or ashamed to appear before you.
    When I kept the books, I had much other business on my hands and
    made some mistakes.

    The conference voted in favor of Elder Higbee unanimously.

    President Joseph Smith stated that the business of the conference
    had closed, and the remainder would be devoted to instruction. It
    is an insult to a meeting for persons to leave just before its
    close. If they {339} must go out, let them go half an hour before.
    No gentlemen will go out of meeting just at closing.

    Singing by the choir.

    Prayer by Elder Brigham Young.

    _The Afternoon Session_.

    Conference called to order at two-thirty p.m.

    Singing. Prayer by Elder Brigham Young. Singing.

    Elder Orson Pratt delivered a discourse from the prophecy of Daniel
    on the Ancient of Days; for a synopsis of which see _Times and
    Seasons_, page 204.

    While the choir was singing, President Joseph remarked to Elder
    Rigdon: This day is a millennium within these walls, for there is
    nothing but peace.

    To a remark of Elder Orson Pratt's, that a man's body changes
    every seven years, President Joseph Smith replied: There is no
    fundamental principle belonging to a human system that ever goes
    into another in this world or in the world to come; I care not what
    the theories of men are. We have the testimony that God will raise
    us up, and he has the power to do it. If any one supposes that any
    part of our bodies, that is, the fundamental parts thereof, ever
    goes into another body, he is mistaken.

    Singing by the choir. Prayer by Elder John Taylor.

The ice, which had made a bridge across the river since last November,
moved away in immense masses.

    _Morning Session of the Conference, Saturday, April 8th, 1843_.

    President Joseph Smith addressed the Saints. [The following
    synopsis was reported by Willard Richards and William Clayton.]

    President Joseph Smith called upon the choir to sing a hymn, and
    remarked that "tenor charms the ear, bass, the heart." After
    singing, he spoke as follows:

    I have three requests to make of the congregation: The first is,
    that all who have faith will exercise it and pray the Lord to
    calm the wind; for as it blows now, I cannot speak long without
    seriously injuring my health; the next is that I may have your
    prayers that the Lord will strengthen my lungs, so that I may be
    able to make you all hear; and the third is, that you will pray for
    the Holy Ghost to rest upon me, so as to enable me to declare those
    things that are true.

    _The Prophet Expounds the Scriptures_.

    The subject I intend to speak upon this morning is one that I have
    {340} seldom touched upon since I commenced my ministry in the
    Church. It is a subject of great speculation, as well amongst the
    elders of this Church, as amongst the divines of the day: it is
    in relation to the beasts spoken of by John the Revelator. I have
    seldom spoken from the revelations; but as my subject is a constant
    source of speculation amongst the elders, causing a division of
    sentiment and opinion in relation to it, I now do it in order that
    division and difference of opinion may be done away with, and not
    that correct knowledge on the subject is so much needed at the
    present time.

    It is not very essential for the elders to have knowledge in
    relation to the meaning of beasts, and heads and horns, and other
    figures made use of in the revelations; still, it may be necessary,
    to prevent contention and division and do away with suspense. If we
    get puffed up by thinking that we have much knowledge, we are apt
    to get a contentious spirit, and correct knowledge is necessary to
    cast out that spirit.

    The evil of being puffed up with correct (though useless) knowledge
    is not so great as the evil of contention. Knowledge does away
    with darkness, suspense and doubt; for these cannot exist where
    knowledge is.

    There is no pain so awful as that of suspense. This is the
    punishment of the wicked; their doubt, anxiety and suspense cause
    weeping, wailing and gnashing of teeth.

    In knowledge there is power. God has more power than all other
    beings, because he has greater knowledge; and hence he knows how to
    subject all other beings to Him. He has power over all.

    I will endeavor to instruct you in relation to the meaning of the
    beasts and figures spoken of. I should not have called up the
    subject had it not been for this circumstance. Elder Pelatiah
    Brown, one of the wisest old heads we have among us, and whom I now
    see before me, has been preaching concerning the beast which was
    full of eyes before and behind; and for this he was hauled up for
    trial before the High Council.

    I did not like the old man being called up for erring in doctrine.
    It looks too much like the Methodist, and not like the Latter-day
    Saints. Methodists have creeds which a man must believe or be asked
    out of their church. I want the liberty of thinking and believing
    as I please. It feels so good not to be trammelled. It does not
    prove that a man is not a good man because he errs in doctrine.

    The High Council undertook to censure and correct Elder Brown,
    because of his teachings in relation to the beasts. Whether they
    actually corrected him or not, I am a little doubtful, but don't
    care. Father Brown came to me to know what he should do about it.
    The {341} subject particularly referred to was the four beasts and
    four-and-twenty elders mentioned in Rev. 5:8--"And when he had
    taken the book, the four beasts and four-and-twenty elders fell
    down before the Lamb, having every one of them harps, and golden
    vials full of odors, which are the prayers of saints."

    Father Brown has been to work and confounded all Christendom
    by making out that the four beasts represented the different
    kingdoms of God on the earth. The wise men of the day could not do
    anything with him, and why should we find fault? Anything to whip
    sectarianism, to put down priestcraft, and bring the human family
    to a knowledge of the truth. A club is better than no weapon for a
    poor man to fight with.

    Father Brown did whip sectarianism, and so far so good; but I could
    not help laughing at the idea of God making use of the figure of
    a beast to represent His kingdom on the earth, consisting of men,
    when He could as well have used a far more noble and consistent
    figure. What! the Lord make use of the figure of a creature of
    the brute creation to represent that which is much more noble,
    glorious, and important--the glories and majesty of His kingdom?
    By taking a lesser figure to represent a greater, you missed it
    that time, old gentleman; but the sectarians did not know enough to
    detect you.

    When God made use of the figure of a beast in visions to the
    prophets He did it to represent those kingdoms which had
    degenerated and become corrupt, savage and beast-like in their
    dispositions, even the degenerate kingdoms of the wicked world; but
    He never made use of the figure of a beast nor any of the brute
    kind to represent His kingdom.

    Daniel says (ch. 7, v. 16) when he saw the vision of the four
    beasts, "I came near unto one of them that stood by, and asked
    him the truth of all this," the angel interpreted the vision to
    Daniel; but we find, by the interpretation that the figures of
    beasts had no allusion to the kingdom of God. You there see that
    the beasts are spoken of to represent the kingdoms of the world,
    the inhabitants whereof were beastly and abominable characters;
    they were murderers, corrupt, carnivorous, and brutal in their
    dispositions. The lion, the bear, the leopard, and the ten-horned
    beast represented the kingdoms of the world, says Daniel; for I
    refer to the prophets to qualify my observations which I make,
    so that the young elders who know so much, may not rise up like
    a flock of hornets and sting me. I want to keep out of such a
    wasp-nest.

    There is a grand difference and distinction between the visions and
    figures spoken of by the ancient prophets, and those spoken of in
    the revelations of John. The things which John saw had no allusion
    to the {342} scenes of the days of Adam, Enoch, Abraham or Jesus,
    only so far as is plainly represented by John, and clearly set
    forth by him. John saw that only which was lying in futurity and
    which was shortly to come to pass. See Rev. i:1-3, which is a key
    to the whole subject: "The revelation of Jesus Christ, which God
    gave unto Him, to show unto his servants things which must shortly
    come to pass; and He sent and signified it by His angel unto His
    servant John: who bare record of the word of God, and of the
    testimony of Jesus Christ, and of all things that he saw. Blessed
    is he that readeth, and they that hear the words of this prophecy,
    and keep those things that are written therein: for the time is at
    hand." Also Rev. iv:1. "After this I looked, and, behold, a door
    was opened in heaven; and the first voice which I heard was as it
    were of a trumpet talking with me; which said, Come up hither, and
    I will show thee things which must be hereafter."

    The four beasts and twenty-four elders were out of every nation;
    for they sang a new song, saying, "Thou art worthy to take the
    book, and to open the seal thereof: for thou wast slain, and hast
    redeemed us to God by thy blood out of every kindred, and tongue,
    and people, and nation." (See Rev. 5:9.) It would be great stuffing
    to crowd all nations into four beasts and twenty-four elders.

    Now, I make this declaration, that those things which John saw
    in heaven had no allusion to anything that had been on the earth
    previous to that time, because they were the representation of
    "things which must shortly come to pass," and not of what has
    already transpired. John saw beasts that had to do with things on
    the earth, but not in past ages. The beasts which John saw had to
    devour the inhabitants of the earth in days to come. "And I saw
    when the Lamb opened one of the seals; and I heard, as it were the
    noise of thunder, one of the four beasts saying, Come and see. And
    I saw, and beheld a white horse: and he that sat on him had a bow;
    and a crown was given unto him: and he went forth conquering, and
    to conquer. And when he had opened the second seal, I heard the
    second beast say, Come and see. And there went out another horse
    that was red: and power was given to him that sat thereon to take
    peace from the earth, and that they should kill one another: and
    there was given unto him a great sword." (Rev. 6:1, 2, 3, 4.) The
    book of Revelation is one of the plainest books God ever caused to
    be written.

    The revelations do not give us to understand anything of the past
    in relation to the kingdom of God. What John saw and speaks of were
    things which he saw in heaven; those which Daniel saw were on and
    pertaining to the earth.

    I am now going to take exceptions to the present translation of
    the Bible in relation to these matters. Our latitude and longitude
    can be {343} determined in the original Hebrew with far greater
    accuracy than in the English version. There is a grand distinction
    between the actual meaning of the prophets and the present
    translation. The prophets do not declare that they saw a beast
    or beasts, but that they saw the _image_ or _figure_ of a beast.
    Daniel did not see an actual bear or a lion, but the images or
    figures of those beasts. The translation should have been rendered
    "image" instead of "beast," in every instance where beasts are
    mentioned by the prophets. But John saw the actual beast in heaven,
    showing to John that beasts did actually exist there, and not to
    represent figures of things on the earth. When the prophets speak
    of seeing beasts in their visions, they mean that they saw the
    images, they being types to represent certain things. At the same
    time they received the interpretation as to what those images or
    types were designed to represent.

    I make this broad declaration, that whenever God gives a vision or
    an usage, or beast, or figure of any kind, He always holds Himself
    responsible to give a revelation or interpretation of the meaning
    thereof, otherwise we are not responsible or accountable for our
    belief in it. Don't be afraid of being damned for not knowing the
    meaning of a vision or figure, if God has not given a revelation or
    interpretation of the subject.

    I suppose John saw beings there of a thousand forms, that had
    been saved from ten thousand times ten thousand earths like
    this,--strange beasts of which we have no conception: all might be
    seen in heaven. The grand secret was to show John what there was in
    heaven. John learned that God glorified Himself by saving all that
    His hands had made, whether beasts, fowls, fishes or men; and He
    will glorify Himself with them.

    Says one, "I cannot believe in the salvation of beasts." Any man
    who would tell you that this could not be, would tell you that the
    revelations are not true. John heard the words of the beasts giving
    glory to God, and understood them. God who made the beasts could
    understand every language spoken by them. The four beasts were four
    of the most noble animals that had filled the measure of their
    creation, and had been saved from other worlds, because they were
    perfect: they were like angels in their sphere. We are not told
    where they came {344} from, and I do not know; but they were seen
    and heard by John praising and glorifying God.

    The popular religionists of the day tell us, forsooth, that the
    beasts spoken of in the Revelation represent kingdoms. Very well,
    on the same principle we can say that the twenty-four elders spoken
    of represent beasts; for they are all spoken of at the same time,
    and are represented as all uniting in the same acts of praise and
    devotion.

    This learned interpretation is all as flat as a pancake! "What do
    you use such vulgar expressions for, being a prophet?" Because
    the old women understand it--they make pancakes. Deacon Homespun
    said the earth was flat as a pancake, and ridiculed the science
    which proved to the contrary. The whole argument is flat, and I
    don't know of anything better to represent it. The world is full
    of technicalities and misrepresentation, which I calculate to
    overthrow, and speak of things as they actually exist.

    Again, there is no revelation to prove that things do not exist in
    heaven as I have set forth, nor yet to show that the beasts meant
    anything but beasts; and we never can comprehend the things of God
    and of heaven, but by revelation. We may spiritualize and express
    opinions to all eternity; but that is no authority.

    Oh, ye elders of Israel, harken to my voice; and when you are sent
    into the world to preach, tell those things you are sent to tell;
    preach and cry aloud, "Repent ye, for the kingdom of heaven is at
    hand; repent and believe the Gospel." Declare the first principles,
    and let mysteries alone, lest ye be overthrown. Never meddle
    with the visions of beasts and subjects you do not understand.
    Elder Brown, when you go to Palmyra, say nothing about the four
    beasts, but preach those things the Lord has told you to preach
    about--repentance and baptize for the remission of sins.

    He then read Rev. 13:1-8. John says, "And I saw one of his heads as
    it were wounded to death; and his deadly wound was healed; and all
    the world wondered after the beast." Some spiritualizers say the
    beast that received the wound was Nebuchadnezzar, some Constantine,
    some Mohammed, and others the Roman Catholic Church; but we will
    look at what John saw in relation to this beast. Now for the wasp's
    nest. The translators have used the term "dragon" for devil. Now
    it was a beast that John saw in heaven, and he was then speaking
    of "things which must shortly come to pass;" and consequently the
    beast that John saw could not be Nebuchadnezzar. The beast John saw
    was an actual beast, and an actual intelligent being gives him his
    power, and his seat, and great authority. It was not to represent
    a beast in heaven: it was an angel in heaven who has power in the
    last days to do a work.

    {345} "All the world wondered after the beast," Nebuchadnezzar and
    Constantine the Great not excepted. And if the beast was all the
    world, how could the world wonder after the beast? It must have
    been a wonderful beast to cause all human beings to wonder after
    it; and I will venture to say that when God allows the old devil to
    give power to the beast to destroy the inhabitants of the earth,
    all will wonder. Verse 4 reads, "And they worshiped the dragon
    which gave power unto the beast; and they worshiped the beast,
    saying, Who is like unto the beast? Who is able to make war with
    him?"

    Some say it means the kingdom of the world. One thing is sure, it
    does not mean the kingdom of the Saints. Suppose we admit that it
    means the kingdoms of the world, what propriety would there be in
    saying, Who is able to make war with my great big self? If these
    spiritualized interpretations are true, the book contradicts itself
    in almost every verse. But they are not true.

    There is a mistranslation of the word dragon in the second
    verse. The original word signifies the devil, and not dragon, as
    translated. In chapter 12, verse 9, it reads, "That old serpent,
    called the devil," and it ought to be translated devil in this
    case, and not dragon. It is sometimes translated Apollyon.
    Everything that we have not a key-word to, we will take it as
    it reads. The beasts which John saw and speaks of as being in
    heaven, were actually living in heaven, and were actually to have
    power given to them over the inhabitants of the earth, precisely
    according to the plain reading of the revelations. I give this as a
    key to the elders of Israel. The independent beast is a beast that
    dwells in heaven, abstract [apart] from the human family. The beast
    that rose up out of the sea should be translated the image of a
    beast, as I have referred to it in Daniel's vision.

    I have said more than I ever did before, except once at Ramus, and
    then up starts the little fellow (Charles Thompson) and stuffed me
    like a cock-turkey with the prophesies of Daniel, and crammed it
    down my throat with his finger.

    At half-past eleven o'clock President Smith's lungs failed him, the
    wind blowing briskly at the time.

    Choir sung a hymn.

    Elder John Taylor rose and made a few remarks, among which were the
    following: "I have never said much about the beasts, &c., in my
    preaching. When I have done it, it has been to attract attention
    and keep the people from running after a greater fool than myself."

    Singing and prayer.

    Adjourned till two p.m.

A strong west wind; ice floating down the Mississippi seen from the
stand.

    {346} _Afternoon Session, two p.m._

    Conference again opened; but the wind being too strong, the
    congregation made a temporary stand at the east end of the Temple
    walls, when Elder Taylor resumed his remarks on the kingdom of God
    being set up in the last days, which will be like the little stone
    cut out of the mountain.

    Elder Orson Hyde said it was three years since he met with the
    Saints and was set apart for his mission to Jerusalem. He had
    traveled in the four quarters of the globe and had been among
    people speaking fourteen or fifteen different languages, and they
    all agree that some great event is close at hand.

    Singing and prayer.

    Sunday, 9th. Conference opened by singing, "The Spirit of God like
    a fire is burning."

    Prayer and singing. In consequence of President Joseph Smith being
    afflicted in his lungs and breast, he was not able to preach, and
    called on Elder Joshua Grant to speak, who stated that he had just
    returned from a mission of three years. He had traveled through
    several states, and had, in company with his brother, Jedediah M.
    Grant, raised up a church of two hundred members. For synopsis of
    discourse, see _Times and Seasons_, Vol. iv, page 236-7.

    Elder Amasa M. Lyman also preached an eloquent discourse on the
    Book of Mormon, resurrection of the dead, and eternal judgment. See
    _Times and Seasons,_ Vol. iv, pages 218-20.

{347}



CHAPTER XVIII.

A GREAT MISSIONARY MOVEMENT--SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING
MISSIONS--IMPRISONMENT OF ORRIN P. ROCKWELL--ARRIVAL OF SAINTS FROM
ENGLAND--SPEECH OF THE PROPHET--INDIAN ELOQUENCE.

[Sidenote: A Special Conference at Nauvoo.]

_Monday, April 10, 1843_.--At 10 a.m. a special conference of elders
convened and continued by adjournment from time to time till the
12th. There were present of the quorum of the Twelve, Brigham Young,
president; Heber C. Kimball, William Smith, Orson Hyde, Orson Pratt,
Wilford Woodruff, John Taylor, George A. Smith, and Willard Richards.

The object of the conference was to ordain elders and send them forth
into the vineyard to build up churches; and the following appointments
were made, with united voices by the conference, agreeable to requests
which were made by individuals who were acquainted with the several
places which they represented:--

    _Names and Appointments of Elders_.

    James M. Munroe and Truman Gillet, Auburn, New York.

    Dominicus Carter, Lockport, Indiana.

    Joshua Holman and John Pierce, Madison, Indiana.

    Wandall Mace and Isaac C. Haight, Orange county, New York.

    William O. Clark, Richardson Settlement, Iowa.

    Benjamin L. Clapp, John Blair, Wilkinson Hewitt, and Lyman O.
    Littlefield, Alabama.

    Alonzo Whitney and J. Goodale, Dublin, Ohio.

    William Eaton, Westfield, Sullivan county, New York.

    Zebedee Coltrin, Graham Coltrin, and James H. Flanigan, Smith and
    Tazwell counties, Virginia.

    {348} Jonathan Dunham, Laurenceburgh, Indiana.

    Lewis Robbins and Jacob Gates have a roving commission in
    Massachusetts, with leave to take their wives, but to keep out of
    the churches.

    Stephen Markham and Truman Waite, Huron county, Ohio.

    John D. Chase and A. M. Harding, Pittsfield, Vermont.

    Amos B. Fuller and Cyrus H. Wheelock, Windham county, Vermont.

    John S. Gleason and Henry C. Jacobs, west part of the State of New
    York.

    Marcellus L. Bates and Norman B. Shearer, Sackets Harbor, New York.

    Samuel Brown, Maryland.

    Lemuel Mallory and George Slater, Washtenau county, Michigan.

    Moses Wade, some county in New York, where there has not been any
    preaching by the Saints.

    Chillion Daniels and Ebenezar Robinson, St. Lawrence county, New
    York.

    William Brown and Daniel Cathcart, Pensacola, Florida.

    Eleazar Willis, go where he likes.

    John Zundall, St. Clair county, Illinois.

    Crandall Dunn, Michigan.

    George Middow, Waterloo, Canada.

    Samuel H. Rogers and Harvey Green, Cumberland, New Jersey.

    Daniel Spencer, Canada.

    Elias Harmar, Chenango county, New York.

    Harvey Tate, Fort Wayne, Indiana; Robert D. Foster and Jonathan
    Allen, Tioga county, New York.

    William Wharton, of Philadelphia, Wilmington, Delaware.

    Leonard Soby, Peru, Indiana.

    Warner Hoops, York county, Pennsylvania.

    F. D. Wilson and George W. Brandon, Dyer and Montgomery counties,
    Tennessee.

    Elisha H. Groves and George P. Dykes, from Terre Haute to
    Shawneetown and Cairo, on both sides of the Wabash.

    Perigrine Sessions, Oxford county, Maine.

    John L. Butler and David Lewis, Lexington, Kentucky.

    Charles C. Rich, Ottowa, Illinois.

    William W. Rust, Worcester county, Massachusetts.

    Aaron M. York, Maine.

    Asaph Rice, Pontiac, Michigan.

    Orson Spencer, New Haven, Connecticut.

    Lorin Farr, Connecticut.

    {349} Stephen Perry, Amos B. Tomlinson, E. G. Terrill, Amos P.
    Rogers, Joseph Outhouse, and William Bird, Connecticut.

    Francis Edwards and Charles Ryan, Jackson county, Tennessee.

    Benjamin Kempton, Wheeling to Mount Vernon, Ohio.

    Peter Hess, of Philadelphia, Lancaster, Pennsylvania.

    Noah Curtis and Luman H. Calkins, Wayne county, New York.

    Stratton Thornton and Sandford Porter, south-east part of Illinois
    and Indiana.

    Benjamin Leland and Eden Smith, Erie county, Pennsylvania.

    Samuel Swarner, Orleans county, New York.

    Samuel Parker, York county, Maine.

    Jacob E. Terry and Err Terry, Niagara district, Upper Canada.

    Edward P. Duzette and Elisha Edwards, Loraine and Huron counties,
    Ohio.

    Edwin Williams, Hunterdon county, New Jersey.

    Jacob G. Bigler, Lewis county, Virginia.

    Orlando Hovey, Franklin county, Indiana.

    William B. Brink, some place in the interior of Pennsylvania, where
    the elders have not been.

    F. B. Jacaway and Samuel Rowland, Adams county, Ohio.

    Moses Tracy, Perry county, Illinois.

    Alfred Brown, Chautauque county, New York.

    Noah Rogers, Peter Lemons, Joseph Mount, B. W. Wilson, Addison
    Pratt, and John Brown, Vermont.

    Samuel C. Brown to labor on the Temple.

    James Caroll, Henry county, Indiana.

    Levi Stewart and James Pace, Williamson and Gallatin counties,
    Illinois.

    Edwin Clegg, Rock Island, Illinois.

    John Carns, Richmond, Indiana.

    Edward Bosley and Rodman Clark, Livingston county, New York.

    James Hutchins and Daniel Tyler, Natchez, Mississippi.

    George M. Chase, Geauga county, Ohio.

    John Royce, Sing Sing, New York.

    Lyman Whitney, Franklin county, Vermont.

    Charles Ryan, Jacob E. Terry, Henry Moore, Samuel P. Carter,
    William Isherwood, Samuel Rowland, Dorr P. Curtis, Abraham S.
    Workman, Jeremiah Hatch, James G. Culberston, Samuel Ferrin, Samuel
    Crane, David Moore, William Brown, Benjamin Barber, Oliver B.
    Huntington, Edward Clegg, Daniel McRae, William S. Covert, William
    B. Brink, James Long, and William Empy were ordained elders, with
    this express injunction, that they quit the use of tobacco and keep
    the Word of Wisdom.

    {350} Almon W. Babbitt was restored to fellowship by the conference.

    Elder Curtis Hodges (who has a wife in this place,) was cut off
    from the Church for his _anti_-Christian conduct in Warrick county,
    Indiana.

    Elders James Allred, John Snider, and Aaron Johnson were appointed
    to administer baptism for the dead in the river while the font
    could not be used.

    President Young instructed the elders not to go from church
    to church for the purpose of living themselves or begging for
    their families or for preaching, but to go to their places of
    destination, journeying among the world and preaching by the way
    as they have opportunity; and if they get anything for themselves,
    they must do it in those churches they shall build up or from the
    world, and not enter into other men's labors.

    Several elders have been presented to us having traveled
    extensively the past season, preaching but little or none, living
    on the brethren and begging for their own emolument. Such elders,
    be they where they may, far or near, are instructed to repair
    forthwith to Nauvoo and give an account of their stewardship, and
    report the amount of leg service performed by them, and on their
    return be sure to keep out of the churches.

    It is wisdom for the elders to leave their families in this place
    when they have anything to leave with them; and let not the elders
    go on their missions until they have provided for their families.
    No man need say again, "I have a call to travel and preach," while
    he has not a comfortable house for his family, a lot fenced, and
    one year's provisions in store, or sufficient to last his family
    during his mission or means to provide it.

    The Lord will not condemn any man for following counsel and keeping
    the commandments; and a faithful man will have dreams about the
    work he is engaged in. If he is engaged in building the Temple,
    he will dream about it; and if in preaching, he will dream about
    that; and not, when he is laboring on the Temple, dream that it is
    his duty to run off preaching and leave his family to starve. Such
    dreams are not of God.

    When I was sick last winter, some of the sisters came and whispered
    in my ear, "I have nothing to eat." Where is your husband? "He is
    gone a preaching." "Who sent him?" said I; "for the Lord never sent
    him, to leave his family to starve."

    When the Twelve went to England, they went on a special mission,
    by special commandment, and they left their families sick and
    destitute, God having promised that they should be provided for.
    But God does not require the same thing of the elders now, neither
    does He promise {351} to provide for their families when they
    leave them contrary to counsel. The elders must provide for their
    families.

    I wish to give a word of advice to the sisters, and I will give it
    to my wife. I have known elders who had by some means got in debt,
    but had provided well for their families during their contemplated
    mission; and after they had taken their departure, their creditors
    would tease their wives for the pay due from their husbands,
    till they would give them the last provision they had left them,
    and they were obliged to subsist on charity or starve till their
    husbands returned. Such a course of conduct on the part of the
    creditor is anti-Christian and criminal; and I forbid my wife from
    paying one cent of my debts while I am absent attending to the
    things of the kingdom; and I want the sisters to act on the same
    principle.

    Elder Orson Hyde said, if there is an elder who does not provide
    for his family in the unrighteous mammon, shall we commit to him
    the true riches, the priesthood, missions, etc.? No!

    Elder Wilford Woodruff requested the elders to remember in their
    travels that there was a printing press in Nauvoo, and that it is
    in the hands of the Church, and wished the elders would procure
    subscribers for the papers, collect pay for the same, and forward
    it to the editor in cash.

    Elder Heber C. Kimball instructed the elders that when they found a
    place where the people wanted preaching, they must stay themselves
    and preach, and not run away somewhere else and write to Nauvoo to
    have elders sent to the place they had left.

    Elders Wilford Woodruff and John Taylor requested that when the
    elders had built up a church, they would write a brief statement
    of facts, unencumbered with useless matter, and forward their
    communication to the editor of the _Times and Seasons_ post paid.

    The elders were reminded that they need not expect any attention
    would be given to unpaid letters directed to the Presidency.

    The elders were also reminded that although they were not sent out
    to be taught, but to teach, yet, if they would prosper in their
    missions, they must be careful to teach those things alone which
    would be profitable to their hearers; that they must bear their
    testimony of the truth of the fullness of the gospel, and preach
    nothing but faith and repentance to this generation; and that
    if they presumed to teach to babes those things which belong to
    men, they might expect to return to Nauvoo as destitute as they
    went out; but if they adhered closely to the first principles,
    and taught the "Word of Wisdom" more by example than by precept,
    walking before God and the world in all meekness and lowliness
    of heart, living by every word that proceedeth out of the mouth
    of the Lord, they might expect an abundant harvest; and as doves
    return {352} to their windows in flocks when they see the storm
    approaching, so will multitudes, by listening to their voices,
    learn of the things which await the earth, and arise and flee, and
    return unto Mount Zion and her stakes with them who shall be seals
    of their ministry in the day of celestial light and glory.

    BRIGHAM YOUNG, President. W. RICHARDS, Clerk.

I gave a letter of attorney to Benjamin F. Johnson to sell some of the
Church property in Macedonia.

[Sidenote: Batavia, New York, Conference.]

A conference was held at Batavia, New York, on the 6th and 7th of
April; Elder John P. Greene, president; R. J. Coats, Clerk. Eleven
branches, one hundred sixty-seven members, one high priest, forty-eight
elders, two priests, and three teachers were represented in good
standing; a general spirit of enquiry prevailing. Seven elders were
ordained. Elder Greene and others delivered addresses to the elders on
the signs of the times, the mission of the Prophet, and the building of
the Temple.

[Sidenote: Kirtland Conference.]

A conference was also held in the House of the Lord at Kirtland, at
which was passed a resolution for the removal of all the Saints in that
place to Nauvoo. Elder Lyman Wight, the president, preached several
times, and about one hundred apostates and a few new members were
baptized during the conference.

J. H. Reynolds wrote to Bishop Newel K. Whitney on the 7th as follows:

    _Letter of J. H. Reynolds to Newel K. Whitney--Imprisonment of
    Orrin P. Rockwell_.

    INDEPENDENCE, MO., April 7, 1843.

    SIR:--At the request of Orrin Porter Rockwell, who is now confined
    in our jail, I write you a few lines concerning his affairs. He is
    held to bail in the sum of $5,000, and wishes some of his friends
    to bail him out. He also wishes some friend to bring his clothes
    to him. He is in good health and pretty good spirits. My own
    opinion is, after conversing with several persons here, that it
    would not be safe for any of Mr. Rockwell's friends to come here,
    notwithstanding I have written the above at his request; neither do
    I think bail would be taken (unless {353} it was some responsible
    person well known here as a resident of this state). Any letter to
    Mr. Rockwell, (post paid,) with authority expressed on the back for
    me to open it, will be handed to him without delay. In the meantime
    he will be humanely treated and dealt with kindly until discharged
    by due course of law.

    Yours, etc.,

    J. H. REYNOLDS. Mr. Newel K. Whitney.

The plague appeared at Alexandria, Mansourah, and Damietta, making
great ravages.

_Tuesday, 11_.--In the office most of the day. Some rain and wind.

A volcano broke out near Konigshutte, in Silesia.

_Wednesday, 12_.--In conversation with Mr. Gillet concerning the
Hotchkiss purchase.

[Sidenote: Overseer of Work on the Temple Appointed.]

In consequence of misunderstanding on the part of the Temple committee,
and their interference with the business of the architect, I gave
a certificate to William Weeks to carry out my designs and the
architecture of the Temple in Nauvoo, and that no person or persons
shall interfere with him or his plans in the building of the Temple.

[Sidenote: Arrival of Saints from England.]

Before the elders' conference closed,[A] the steamer _Amaranth_
appeared in sight of the Temple, coming up the river, and about noon
landed her passengers at the wharf opposite the old post office
building, consisting of about two hundred and forty Saints from
England, under the charge of Elder Lorenzo Snow, who left Liverpool
last January, after a mission of nearly three years. With a large
company of the brethren and sisters I was present to greet the arrival
of our friends, and gave notice to the new-comers to meet at the Temple
tomorrow morning at ten o'clock, to hear instructions.

[Footnote A: The conference of the elders continued from the 10th of
April to the 12th, it will be remembered. See page 347.]

After unloading the Saints, the _Amaranth_ proceeded up the river,
being the first boat up this season.

{354} About five p.m. the steamer _Maid of Iowa_ hauled up at the
Nauvoo House landing, and disembarked about two hundred Saints, in
charge of Elders Parley P. Pratt and Levi Richards. These had been
detained at St. Louis, Alton, Chester, etc., through the winter, having
left Liverpool last fall. Dan Jones, captain of the _Maid of Iowa_,
was baptized a few weeks since: he has been eleven days coming from
St. Louis, being detained by ice. I was present at the landing and the
first on board the steamer, when I met Sister Mary Ann Pratt (who had
been to England with Brother Parley,) and her little daughter, only
three or four days old. I could not refrain from shedding tears.

So many of my friends and acquaintances arriving in one day kept
me very busy receiving their congratulations and answering their
questions. I was rejoiced to meet them in such good health and fine
spirits; for they were equal to any that had ever come to Nauvoo.

_Thursday, 13_.--Municipal Court met at nine a.m. to hear the case of
Dana _v._ Brink on appeal, but adjourned the case to the 19th.

At ten a.m. the emigrants and a great multitude of others assembled at
the Temple. Choir sung a hymn; prayer by Elder Heber C. Kimball; when
I addressed the Saints. [The following synopsis was written by Willard
Richards:]

    _Remarks of the Prophet to the Saints Newly Arrived from
    England_.

    I most heartily congratulate you on your safe arrival in Nauvoo,
    and on your safe deliverance from all the dangers and difficulties
    you have had to encounter on the way; but you must not think that
    your tribulations are ended. This day I shall not address you on
    doctrine, but concerning your temporal welfare.

    Inasmuch as you have come up here, essaying to keep the
    commandments of God, I pronounce the blessings of heaven and earth
    upon you; and inasmuch as you will follow counsel, act wisely and
    do right, these blessings shall rest upon you so far as I have
    power with God to seal them upon you.

    {355} I am your servant, and it is only through the Holy Ghost that
    I can do you good. God is able to do His own work.

    We do not present ourselves before you as anything but your
    humble servants, willing to spend and be spent in your service;
    and therefore we shall dwell upon your temporal welfare on this
    occasion.

    In the first place, where a crowd is flocking from all parts of the
    world, of different minds, religions, &c., there will be some who
    do not live up to the commandments; there will be some designing
    characters who would turn you aside and lead you astray. You may
    meet speculators who would get away your property; therefore it is
    necessary that we should have an order here, and when emigrants
    arrive, instruct them concerning these things. If the heads of the
    Church have laid the foundation of this place, and have had the
    trouble of doing what has been done, are they not better qualified
    to tell you how to lay out your money than those who have had no
    interest in the work whatever?

    Some start [in faith] on the revelations to come here. Before they
    arrive, they get turned away, or meet with speculators who get
    their money for land with bad titles, and lose all their property;
    then they come and make their complaints to us, when it is too late
    to do anything for them. The object of this meeting is to tell you
    these things; and then, if you will pursue the same course, you
    must bear the consequences of your own folly.

    There are several objects in your coming here. One object has been
    to bring you from sectarian bondage; another object was to bring
    you from national bondage to where you can be planted in a fertile
    soil. We have brought you into a free government,--not that you
    are to consider yourselves outlaws. By free government we do not
    mean that a man has a right to steal, rob, &c.; but [a government
    that renders you] free from bondage, unjust taxation, oppression,
    and everything, if he conduct [himself] honestly and circumspectly
    with his neighbors,--free [also] in a spiritual capacity. This is
    the place that is appointed for the oracles of God to be revealed.
    If you have any darkness, you have only to ask, and the darkness
    is removed. It is not necessary that miracle should be wrought to
    remove darkness. Miracles are the fruits of faith.

    "How then shall they call on Him in whom they have not believed?
    And how shall they hear without a preacher? And how shall they
    preach except they be sent?"

    God may translate the scriptures by me if He chooses. Faith comes
    by hearing the word of God. If a man has not faith enough to do
    one thing, he may have faith to do another: if he cannot remove a
    mountain, he may heal the sick. Where faith is there will be some
    of the fruits: all gifts and power which were sent from heaven,
    were poured out on the heads of those who had faith.

    {356} You must have a oneness of heart in all things, and then you
    shall be satisfied one way or the other before you have done with
    us.

    There are a great many old huts here, but they are all new; for our
    city is not six or seven hundred years old, as those you came from.
    This city is not four years old; it is only a three-year old last
    fall: there are very few old settlers.

    I got away from my keepers in Missouri; and when I came to these
    shores, I found four or five hundred families who had been driven
    out of Missouri without houses or food; and I went to work to get
    meat and flour to feed them. The people were not afraid to trust
    me, and I went to work and bought all this region of country, and
    I cried out, "Lord, what wilt Thou have me to do?" And the answer
    was, "Build up a city and call my Saints to this place;" and our
    hearts leap with joy to see you coming here. We have been praying
    for you all winter from the bottom of our hearts, and we are glad
    to see you. We are poor, and cannot do by you as we would; but we
    will do for you all we can. It is not expected that all of you can
    locate in the city. There are some who have money and who will
    build and hire others. Those who cannot purchase lots can go out
    into the country; the farmers want your labor. No industrious man
    need suffer in this land. The claims of the poor on us are such
    that we have claim on your good feelings, for your money to help
    the poor; and the Church debts also have their demands to save the
    credit of the Church. This credit has been obtained to help the
    poor and keep them from starvation, &c. Those who purchase Church
    land and pay for it, this shall be their sacrifice.

    Men of considerable means who were robbed of everything in the
    state of Missouri, are laboring in this city for a morsel of bread;
    and there are those who must have starved, but for the providence
    of God through me. We can beat all our competitors in lands, price
    and everything; we have the highest prices and best lands, and do
    the most good with the money we get. Our system is a real smut
    machine, a bolting machine; and all the shorts, bran and smut runs
    away, and all the flour remains with us. Suppose I sell you land
    for ten dollars an acre, and I gave three, four or five dollars per
    acre; then some persons may cry out, "You are speculating." Yes. I
    will tell how: I buy other lands and give them to the widow and the
    fatherless. If the speculators run against me, they run against the
    buckler of Jehovah. God did not send me up as he did Joshua. In the
    former days God sent His servants to fight; but in the last days,
    He has promised to fight the battle Himself. God will deal with you
    Himself, and I will bless or curse you as you behave yourselves.
    I speak to you as one having authority, that you may know when it
    comes, and that you may have faith and know that God has sent me.

    {357} Some persons may perhaps inquire which is the most healthful
    location. I will tell you. The lower part of the town is most
    healthful. In the upper part of the town are the merchants, who
    will say that I am partial, &c.; but the lower part of the town is
    much the most healthful; and I tell it you in the name of the Lord.
    I have been out in all parts of the city, and at all hours of the
    night to learn these things. The doctors in this region don't know
    much; and the lawyers, when I speak about them, begin to say, "We
    will denounce you on the stand." But they don't come up; and I take
    the liberty to say what I have a mind to about them. Doctors won't
    tell you where to go to be well; they want to kill or cure you,
    to get your money. Calomel doctors will give you calomel to cure
    a sliver in the big toe; and they do not stop to know whether the
    stomach is empty or not; and calomel on an empty stomach will kill
    the patient. And the lobelia doctors will do the same. Point me out
    a patient and I will tell you whether calomel or lobelia will kill
    him or not, if you give it.

    The Mississippi water is more healthful to drink than the spring
    water, but you had better dig wells from fifteen to thirty feet
    deep, and then the water will be wholesome. There are many sloughs
    on the islands from whence miasma arises in the summer and is
    blown over the upper part of the city; but it does not extend over
    the lower part of the city. All those persons who have not been
    accustomed to living on a river or lake, or large pond of water,
    I do not want to stay on the banks of the river. Get away to the
    lower part of the city, or back to the hill where you can get good
    well water. If you feel any inconvenience, take some mild physic
    two or three times, and follow that up with some good bitters.
    If you cannot get anything else, take a little salts and cayenne
    pepper. If you cannot get salts, take ipecacuanha, or gnaw down a
    butternut tree, or use boneset or horehound.

    Those who have money, come to me, and I will let you have lands;
    and those who have no money, if they will look as well as I do, I
    will give them advice that will do them good. I bless you in the
    name of Jesus Christ. Amen.

    Hyrum Smith made some remarks concerning the prophets. Every report
    in circulation not congenial to good understanding is false--false
    as the dark regions of hell.

    Closed by singing and prayer.

After meeting, many of the Saints repaired to the landing at the Nauvoo
House. The steamer, _Maid of Iowa_, arrived from Keokuk, where it went
last night after the freight which it had left to enable it to get over
the rapids.

{358} I was among them until about three o'clock. When the boat left, I
walked home with Brother Kimball.

Eighteen vessels wrecked on the Irish coast by the easterly winds.

The gunpowder mills at Waltham-Abbey, England, exploded, killing seven
persons.

The Siamese twins, Chang and Eng, married the two sisters, Sarah and
Adelaide Yates, of Wilkes county, North Carolina.

_Friday, 14_.--Rode out to my farm and to the prairie with some of
the emigrants; sold twenty acres of land; and when I was again riding
out in the evening, broke the carriage on the side hill, when we all
returned home on foot.

I give the following speech, entire, copied from the _National
Intelligencer_, as a specimen of the way the seed of Joseph are being
"wasted before the Gentiles."

    _Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the
    Mississippi, in Reply to the Agent of the U. S_.

    BROTHER:--We have heard you talk as from the lips of our father,
    the great white chief at Washington, and my people have called upon
    me to speak to you. The red man has no books; and when he wishes
    to make known his views like his fathers before him he speaks from
    his mouth. He is afraid of writing. When he speaks he knows what he
    says. The Great Spirit hears him. Writing is the invention of the
    pale faces; it gives birth to error and to feuds. The Great Spirit
    talks. We hear him in the thunder, in the rushing winds and the
    mighty waters. But he never writes.

    Brother: When you were young, we were strong. We fought by your
    side, but our arms are now broken. You have grown large. My people
    have become small.

    Brother: My voice is weak: you can scarcely hear me. It is not the
    shout of a warrior, but the wail of an infant. I have lost it in
    mourning for the misfortunes of my people. These are their graves,
    and in those aged pines you hear the ghosts of the departed. Their
    ashes are here, and we have been left to protect them. Our warriors
    are nearly all gone to the far country west; but here are our dead.
    Shall we go, too, and give their bones to the wolves?

    Brother: Two sleeps have passed since we heard you talk. We have
    {359} thought upon it. You ask us to leave our country, and tell
    us it is our father's wish. We would not desire to displease our
    father. We respect him, and you, his child. But the Choctaw always
    thinks. We want time to answer.

    Brother: Our hearts are full. Twelve winters ago our chiefs sold
    our country. Every warrior that you see here was opposed to the
    treaty. If the dead could have been counted, it would never have
    been made; but, alas! though they stood around, they could not be
    seen or heard. Their tears came in the rain drops, and their voices
    in the wailing wind. But the pale face knew it not, and our land
    was taken away.

    Brother: We do not now complain. The Choctaw suffers, but he never
    weeps. You have the strong arm, and we cannot resist. But the pale
    face worships the Great Spirit. So does the red man. The Great
    Spirit loves truth. When you took our country you promised us land.
    There is your promise in the book. Twelve times have the trees
    dropped their leaves, and yet we have received no land. Our houses
    have been taken from us. The white man's plough turns up the bones
    of our fathers. We dare not kindle up our fires; and yet you said
    we might remain, and you would give us land.

    Brother: Is this truth? But we believe now our great father knows
    our condition, he will listen to us. We are as mourning orphans
    in our country; but our father will take us by the hand. When he
    fulfills his promise, we will answer his talk. He means well. We
    know it. But we cannot think now. Grief has made children of us.
    When our business is settled, we shall be men again, and talk to
    our great father about what he has promised.

    Brother: You stand in the moccasins of a great chief; you speak
    the words of a mighty nation, and your talk was long. My people
    are small. Their shadow scarcely reaches to your knee. They are
    scattered and gone. When I shout, I hear my voice in the depths of
    the woods, but no answering shouts come back. My words, therefore,
    are few. I have nothing more to say, but to tell what I have
    said to the tall chief of the pale faces, whose brother (William
    Tyler, of Virginia, brother to the president of the United States,
    recently appointed one of the Choctaw commissioners) stands by your
    side.

{360}



CHAPTER XIX.

THE PROPHET ON THE RESURRECTION--DIRECTIONS GIVEN AS TO THE LABORS OF
THE TWELVE ET AL.--THE KINDERHOOK PLATES--FIRST ISSUE OF "THE NAUVOO
NEIGHBOR"--NEW MISSION APPOINTMENTS.

_Saturday, April 15, 1843_.--Attended court-martial which was held at
my house.

In the evening rode out in my carriage with Emma.

A conference was held at Vinalhaven, Fox Island, Maine, when four
branches, consisting of one hundred and twenty-eight members, four
elders, five priests, six teachers and three deacons, were represented.
Quite a number have been recently baptized.

_Sunday, 16_.--Meeting at the Temple at 10 a.m. I read Brother Parley
P. Pratt's letter to the editor of the _Times and Seasons_, concerning
the death of Lorenzo Dow Barnes, who died in England, December 20,
1842; and I remarked that I read it because it was so appropriate
to all who had died in the faith. [The following was reported by W.
Richards and W. Woodruff.]

    _Remarks of the Prophet on the Death of Lorenzo D. Barnes--The
    Resurrection_.

    Almost all who have fallen in these last days in the Church have
    fallen in a strange land. This is a strange land to those who have
    come from a distance.

    We should cultivate sympathy for the afflicted among us. If there
    is a place on earth where men should cultivate the spirit and pour
    in the oil and wine in the bosoms of the afflicted, it is in this
    place; and this spirit is manifest here; and although a stranger
    and afflicted when he arrives, he finds a brother and a friend
    ready to administer to his necessities.

    {361} I would esteem it one of the greatest blessings, if I am to
    be afflicted in this world to have my lot cast where I can find
    brothers and friends all around me. But this is not the thing I
    referred to: it is to have the privilege of having our dead buried
    on the land where God has appointed to gather His Saints together,
    and where there will be none but Saints, where they may have the
    privilege of laying their bodies where the Son of Man will make
    His appearance, and where they may hear the sound of the trump
    that shall call them forth to behold Him, that in the morn of the
    resurrection they may come forth in a body, and come up out of
    their graves and strike hands immediately in eternal glory and
    felicity, rather than be scattered thousands of miles apart. There
    is something good and sacred to me in this thing. The place where a
    man is buried is sacred to me. This subject is made mention of in
    the Book of Mormon and other scriptures. Even to the aborigines of
    this land, the burying places of their fathers are more sacred than
    anything else.

    When I heard of the death of our beloved Brother Barnes, it would
    not have affected me so much, if I had the opportunity of burying
    him in the land of Zion.

    I believe those who have buried their friends here, their condition
    is enviable. Look at Jacob and Joseph in Egypt, how they required
    their friends to bury them in the tomb of their fathers. See the
    expense which attended the embalming and the going up of the great
    company to the burial.

    It has always been considered a great calamity not to obtain an
    honorable burial: and one of the greatest curses the ancient
    prophets could put on any man, was that he should go without a
    burial.

    I have said, Father, I desire to die here among the Saints. But if
    this is not Thy will, and I go hence and die, wilt thou find some
    kind friend to bring my body back, and gather my friends who have
    fallen in foreign lands, and bring them up hither, that we may all
    lie together.

    I will tell you what I want. If tomorrow I shall be called to lie
    in yonder tomb, in the morning of the resurrection let me strike
    hands with my father, and cry, "My father," and he will say, "My
    son, my son," as soon as the rock rends and before we come out of
    our graves.

    And may we contemplate these things so? Yes, if we learn how to
    live and how to die. When we lie down we contemplate how we may
    rise in the morning; and it is pleasing for friends to lie down
    together, locked in the arms of love, to sleep and wake in each
    other's embrace and renew their conversation.

    Would you think it strange if I relate what I have seen in vision
    in relation to this interesting theme? Those who have died in Jesus
    Christ may expect to enter into all that fruition of joy when they
    come forth, which they possessed or anticipated here.

    {362} So plain was the vision, that I actually saw men, before
    they had ascended from the tomb, as though they were getting up
    slowly. They took each other by the hand and said to each other,
    "My father, my son, my mother, my daughter, my brother, my sister."
    And when the voice calls for the dead to arise, suppose I am laid
    by the side of my father, what would be the first joy of my heart?
    To meet my father, my mother, my brother, my sister; and when they
    are by my side, I embrace them and they me.

    It is my meditation all the day, and more than my meat and drink,
    to know how I shall make the Saints of God comprehend the visions
    that roll like an overflowing surge before my mind.

    Oh! how I would delight to bring before you things which you never
    thought of! But poverty and the cares of the world prevent. But I
    am glad I have the privilege of communicating to you some things
    which, if grasped closely, will be a help to you when earthquakes
    bellow, the clouds gather, the lightnings flash, and the storms
    are ready to burst upon you like peals of thunder. Lay hold of
    these things and let not your knees or joints tremble, nor your
    hearts faint; and then what can earthquakes, wars and tornadoes
    do? Nothing. All your losses will be made up to you in the
    resurrection, provided you continue faithful. By the vision of the
    Almighty I have seen it.

    More painful to me are the thoughts of annihilation than death.
    If I have no expectation of seeing my father, mother, brothers,
    sisters and friends again, my heart would burst in a moment, and I
    should go down to my grave.

    The expectation of seeing my friends in the morning of the
    resurrection cheers my soul and makes me bear up against the evils
    of life. It is like their taking a long journey, and on their
    return we meet them with increased joy.

    God has revealed His Son from the heavens and the doctrine of the
    resurrection also; and we have a knowledge that those we bury here
    God will bring up again, clothed upon and quickened by the Spirit
    of the great God; and what mattereth it whether we lay them down,
    or we lay down with them, when we can keep them no longer? Let
    these truths sink down in our hearts, that we may even here begin
    to enjoy that which shall be in full hereafter.

    Hosanna, hosanna, hosanna to Almighty God, that rays of light begin
    to burst forth upon us even now. I cannot find words in which to
    express myself. I am not learned, but I have as good feelings as
    any man.

    O that I had the language of the archangel to express my feelings
    once to my friends! But I never expect to in this life. When others
    rejoice, I rejoice; when they mourn, I mourn.

    {363} To Marcellus Bates let me administer comfort. You shall soon
    have the company of your companion in a world of glory, and the
    friends of Brother Barnes and all the Saints who are mourning. This
    has been a warning voice to us all to be sober and diligent and lay
    aside mirth, vanity and folly, and to be prepared to die tomorrow.
    [President Smith preached about two hours.]

    Erastus Snow said that he was a boarder with President Joseph Smith
    the first week he was in Nauvoo: he helped to carry the chain for
    the surveyor, and helped to lay out the first city lot.

    President Joseph Smith said: "As president of this house, I forbid
    any man leaving just as we are going to close the meeting. He is no
    gentleman who will do it. I don't care who does it, even if it were
    the king of England. I forbid it."

    Dismissed with singing, and prayer by John Taylor.

I received a letter from the postoffice, of which the following is a
copy:

    _A Canard_.

    WASHINGTON, D.C., March 31, 1841.

    SIR:--You stand accused of high treason. You will deliver yourself
    up to the governor at Springfield, Illinois, in order to be tried
    before the Supreme Court of the United States next term.

    The governor of Illinois will be directed to take you in custody,
    if you will not deliver yourself up.

    The president will issue a proclamation against you, if you obey
    not this order by May 1, 1843.

    Respectfully yours, HUGH L. LEGARE Attorney-General.

    Joseph Smith, Esq.

This letter was superscribed, "By order of J. Tyler, President of the
United States."

I insert this letter in my history to show a specimen of the many
despicable falsehoods resorted to by the enemies of the truth to annoy
me and my friends.

_Monday, 17_.--Rain last night, green grass begins to appear.

[Sidenote: Sundry Movements of the Prophet.]

Walked out in the city with William Clayton. Visited Elder John Taylor,
and gave him some instructions about {364} the letter purporting to
come from Attorney-General Legare, also called on Samuel Bennett in
relation to the house he lived in, above the old burying ground;
returned home, and conversed with Elder Erastus Snow. Received from
Parley P. Pratt fifty gold sovereigns for the Temple and Nauvoo House;
also received eighty-seven pounds from the English brethren for land.
At half-past five p.m., called at the printing office for a short time,
when I returned home and listened to the reading of a synopsis of my
sermon of last Sabbath.

Advices from Guadeloupe state that up to the 25th of March forty-five
hundred bodies had been dug out of the ruins of Point-a-Pitre, and
twenty-two hundred of the wounded by the late earthquake were in
the hospital at Basse-Terre, and that five other shocks had been
subsequently felt.

[Sidenote: John C. Bennett Lecturing.]

Elder E. M. Webb writes that he has been laboring with success in
several counties in Michigan, when he came to Comstock, in Kalamazoo
county, Dr. John C. Bennett was lecturing in Kalamazoo, the shire town,
and was told that there was a Mormon Elder in the neighborhood. Bennett
said, "That is one of Joe Smith's destroying angels, who is come to
kill me;" and he left in such haste that he forgot to pay his tavern
bill, also the poor Presbyterians for lighting and warming the house
for him. Elder Webb commenced preaching there, baptized twenty-four and
organized a branch.

One hundred barrels, or ten thousand pounds of gunpowder were deposited
in fifteen separate chambers and simultaneously fired, with complete
success, in the Abbot's Cliff, Dover, England.

_Tuesday, 18_.--Signed an appointment to John F. Cowan of Shokoquon, as
one of my aides-de-camp, as a lieutenant-general of the Nauvoo Legion,
and conversed with him.

{365} Rode out on the prairie. Sold one hundred and thirty acres of
land to the English brethren and took a bond from John T. Barnett for
two lots.

Signed a transcript of the mayor's docket, Thompson _vs._ Dixon.

[Sidenote: Visit Pottawatamie Indians.]

In the evening had a talk with three Indian chiefs, who had come as a
delegation from the Pottawatamie tribe, who complained of having their
cattle, horses, &c., stolen. They were much troubled, and wanted to
know what they should do. They had borne their grievances patiently.

The quorum of the Twelve met in my office.

_Wednesday, 19_.--Went to the office at nine o'clock, to attend a
municipal court in case of Dana _vs._ Dr. Brink, on appeal from mayor's
decision of March 10.

    _Mayor's Court at Nauvoo_.

    At half past nine called to order and issued an attachment
    against William Marks, George W. Harris, Orson Spencer, Gustavus
    Hills, Daniel H. Wells, Hiram Kimball, and Newel K. Whitney,
    associate-justices, to bring them before the court forthwith to
    answer for contempt. Aldermen Harris, Spencer, Hills and Whitney
    appeared, and were excused upon condition of their paying the costs
    of attachment and marshal's fees. Daniel H. Wells was excused on
    account of absence from the city.

    Half-past twelve p.m. court opened, original papers being called
    for. The clerk (James Sloan) inquired if the execution would issue
    from the court. "Sit down," said the mayor, "and attend to your
    own business. If anything is wanted you will be told time enough."
    Counsel for Brink moved that the case be dismissed for want of
    jurisdiction in the court below. Much law was quoted on both sides.

    The court decided that the mayor had jurisdiction but the municipal
    court had not, being authorized only by the charter to try
    appeals in cases arising under the ordinances of the city. The
    case arose under the statutes of Illinois, and should have been
    appealed directly to the Circuit Court, and dismissed the appeal
    accordingly; and then stated that a legal bond for appeal was not
    presented till after the twenty days had expired, and therefore it
    could not now be legally appealed to the Circuit Court.

    After adjournment, while conversing with Dr. Brink and Mr. Marr,
    I {366} told them I had been called to thousands of cases in
    sickness, and I have never failed in administering comfort where
    the patient has thrown himself unreservedly on me, and the reason
    is that I never prescribed anything that would injure the patient,
    if it did him no good.

    I have lost a father, brother, and child, because in my anxiety I
    depended more on the judgment of other men than my own, while I
    have raised up others who were lower than they were. By-the-by, I
    will say that that man, (pointing to Levi Richards) is the best
    physician I have ever been acquainted with. People will seldom die
    of disease, provided we know it seasonably, and treat it mildly,
    patiently and perseveringly, and do not use harsh means.

    It is like the Irishman's digging down the mountain. He does
    not put his shoulder to it to push it over, but puts it in his
    wheelbarrow, and carries it away day after day, and perseveres in
    it until the whole mountain is removed. So we should persevere in
    the use of simple remedies, and not push against the constitution
    of the patient, day after day; and the disease will be removed and
    the patient saved. It is better to save the life of a man than to
    raise one from the dead.

    At three p.m. I met with Brigham Young, William Smith, Parley P.
    Pratt, Orson Pratt, Wilford Woodruff, John Taylor, Geo. A. Smith,
    and Willard Richards, of the quorum of the Twelve, in my office,
    and told them to go in the name of the Lord God of Israel, and tell
    Lucien Woodworth to put the hands on the Nauvoo House, and begin
    the work, and be patient till means can be provided.

    Call on the inhabitants of Nauvoo, and get them to bring in their
    means, then go to La Harpe and serve them the same. Thus commence
    your career, "and never stand still the Master appears:" for it
    is necessary the house should be built. Out of the stock that is
    handed to me, you shall receive as you have need; for the laborer
    is worthy of his hire.

    I hereby command the hands to go to work on the house. Tell
    Woodworth to put them on and he shall be backed up in it. You must
    get cash, property, lands, horses, cattle, flour, corn, wheat, &c.
    The grain can be ground in this place.

    If you can get hands onto the Nauvoo House, it will give such an
    impetus to the work, that it will take all the devils out of hell
    to stop it.

    Let the Twelve Apostles keep together. You will do more good to
    keep together, not travel together all the time, but meet in
    conference from place to place, and associate together, and not be
    found long apart from each other. Then travel from here to Maine,
    till you make a perfect highway for the Saints.

    It is better for you to be together; for it is difficult for a man
    to have strength of lungs and health to be instant in season and
    out of season, {367} under all circumstances; and you can assist
    each other. And when you go to spend a day or two in a place, you
    will find the people will gather together in great companies. If
    twelve men cannot build that house, they are poor tools.

    President Young asked if any of the Twelve should go to England.

    I replied--No! I don't want the Twelve to go to England this year.
    I have sent them to England, and they have broken the ice, and done
    well. And now I want to send some of the elders and try them.

    Lorenzo Snow may stay at home till he gets rested. The Twelve
    must travel to save their lives. I feel all the veins and strata
    necessary for the Twelve to move in to save their lives.

    You can never make anything out of Benjamin Winchester if you take
    him out of the channel he wants to be in. Send Samuel James to
    England, thus saith the Lord; also Reuben Hedlock; he ought to be
    a heavenly messenger wherever he goes. You need not be in a hurry.
    Send these two now; and when you think of some others, send them.

    John Taylor, I believe you can do more good in the editorial
    department than preaching. You can write for thousands to read;
    while you can preach to but a few at a time. We have no one else we
    can trust the paper with, and hardly with you, for you suffer the
    paper to come out with so many mistakes.

    Parley may stay at home and build his house.

    Brother George A. Smith, I don't know how I can help him to a
    living, but to let him go and preach. If he will go, his lungs will
    hold out. The Lord will give him a good pair of lungs yet.

    Wilford Woodruff can be spared from the printing office. If you
    both stay, you will disagree. I want Orson Pratt should go.

    Brother Brigham asked if he should go. Yes, go.

    I want John E. Page to be called away from Pittsburgh, and a good
    elder sent in his place. If he stays there much longer, he will get
    so as to sleep with his granny, he is so self-righteous. When he
    asked to go back there, he was going to tear up all Pittsburgh; and
    he cannot even get money enough to pay postage on his letters, or
    come and make us a visit.

    Orson Hyde can go and travel; and I want you all to meet in Boston.

    I want Elder Willard Richards to continue in the History at
    present. Perhaps he will have to travel some to save his life.
    The History is going out by little and little, in the papers, and
    cutting its way; so that, when it is completed, it will not raise a
    persecution against us.

    When Lyman Wight comes home from Kirtland, I intend to send him
    right back again.

    William Smith is going East with his sick wife.

    Brother Kimball will also travel.

    {368} I want you to cast up a highway for the Saints from here to
    Maine.

    Don't be scared about the Temple. Don't say anything against it,
    but make all men know that your mission is to build up the Nauvoo
    House.

    It is not necessary that Jedediah and Joshua Grant should be
    ordained High Priests in order to preside. They are too young. They
    have got into Zebedee Coltrin's habit of clipping half their words,
    and I intend to break them of it. If a high priest comes along, and
    goes to snub either of them in their presidency, because they are
    Seventies, let them knock the man's teeth down his throat--I mean
    spiritually. You shall make a mighty wake as you go.

    William Clayton, tell the Temple committee to put hands enough
    on that house (on the diagonal corner from the brick store), and
    finish it right off. The Lord hath need of other houses as well as
    a Temple.

    I can sell $10,000 worth of property this spring, I will meet you
    at any conference in Maine, or any conference where you are, and
    stay as long as it is wisdom.

    Take Jacob Zundall and Frederick H. Moeser, and tell them never to
    drink a drop of ale, wine, or any spirit, only that which flows
    right out from the presence of God; and send them to Germany; and
    when you meet with an Arab, send him to Arabia; when you find an
    Italian, send him to Italy; and a Frenchman, to France; or an
    Indian, that is suitable, send him among the Indians. Send them to
    the different places where they belong. Send somebody to Central
    America and to all Spanish America; and don't let a single corner
    of the earth go without a mission.

    Write to Oliver Cowdery and ask him if he has not eaten husks long
    enough? If he is not almost ready to return, be clothed with robes
    of righteousness, and go up to Jerusalem? Orson Hyde hath need of
    him. (A letter was written accordingly.)

I returned home about half-past four p.m.

This evening located the site for a music hall on lot 4, block 67, on
the corner of Woodruff and Young streets.

By a certificate of William Smith, of this date, we learn that Elder
Benjamin Winchester has recently published a synopsis of concordance to
the scriptures.

_Thursday, 20_.--I went out with Brother Manhard to show him some lots,
and settled with him; and afterwards heard read a proof sheet of the
elders' conference.

[Sidenote: Sidney Rigdon's Alarm.]

Elder Rigdon received a letter last Sunday, informing {369} him that
the Nauvoo post office was abolished. He foolishly supposed it genuine,
neglected his duty, and started for Carthage to learn more about it,
but was met by Mr. Hamilton, an old mail contractor, who satisfied him
it was a hoax; and he returned home, and the mail arrived as usual
today.

_Friday, 21_.--I rode out in the city, and in the afternoon went to my
farm.

There was an officer's drill of the Nauvoo Legion.

[Sidenote: Nauvoo Legion Drill.]

_Saturday, 22_.--The cohorts of the legion were in exercise this day.
My staff came out with me, and spent the day in riding, exercising, and
organizing, and sitting in court-martial, to ascertain to what staff
Robert D. Foster, Surgeon-General, Hugh McFall, Adjudant-General, and
Daniel H. Wells, Commissary-General, belonged.

_Sunday, 23_.--Nine to ten a.m. at home; heard read _Truthiana,_ No. 6,
also the minutes of special conference, which I revised.

    _Special Conference_.

    Eleven, a.m., meeting at the Temple-stand; Brigham Young, Parley
    P. Pratt, Orson Pratt, Orson Hyde, George A. Smith, and Willard
    Richards present.

    Orson Hyde prayed.

    President Brigham Young preached on the subject of salvation, and
    the Twelve commenced their mission to build the Nauvoo House.
    For the salvation of the Church it was necessary that the public
    buildings should be erected, etc.

    Parley P. Pratt preached in the afternoon, showing the rapid
    progress of Nauvoo during the past three years.

    Peter Haws called for twenty-five hands to go with him to the Pine
    country, to get lumber for the Nauvoo House.

    President Brigham Young instructed the laborers on the Nauvoo House
    to commence next morning, even if they had to beg food of their
    neighbors to commence with; and requested families to board hands
    till means could be procured.

_Monday, 24_.--In the morning I took my children a pleasure ride in the
carriage.

[Sidenote: Visit of the Twelve to Augusta, Iowa.]

At one p.m. President Brigham Young, Heber C. Kimball, {370} Orson
Hyde, John Taylor, George A. Smith, Wilford Woodruff, and Willard
Richards met in council in my office, and agreed to go to Augusta,
Iowa, to spend the next Sabbath and devise means to secure the property
which has been purchased of Moffat by the Nauvoo House trustees, and
voted John Cairnes go on a mission to England; Peter Haws and James
Brown to Tuscaloosa, Alabama; that Elder Murray Seaman be instructed to
return home immediately; and that Mr. Lucien Woodworth be respectfully
requested immediately to furnish the Twelve with a draft of the
exterior and interior of the Nauvoo House.

Prince Louis Napoleon, claimant of the imperial throne of France,
writes from his prison at Ham to the Parisian journals--"I would prefer
captivity on the French soil to freedom in exile."

_Tuesday, 25_.--In the office in the morning, and heard read the
proceedings of the Twelve Apostles yesterday.

Lucius N. Scovil and other Masons came to see me concerning Henry G.
Sherwood, when I was told that Grand Master G. M. Nye was dead, which
caused the following remark:--

    _The Prophet's Remarks on G. M. Nye_.

    When Nye was here trying to pull me by the nose and trample on me,
    I enquired of the Lord if I was to be led by the nose and cuffed
    about by such a man. I received for answer, "Wait a minute." Nye is
    dead; and any man or Mason who attempts to ride me down and oppress
    me will run against the boss of Jehovah's buckler and will be
    quickly moved out of the way. Nye was a hypocritical Presbyterian
    preacher, and was known to have committed adultery in this city and
    violated his oath as a Master Mason. He started an opposition lodge
    on the hill, called the Nye Lodge; on which subject I said, they
    will do us all the injury they can; but let them go ahead, although
    it will result in a division of the lodge. Nye, fearing the penalty
    of the city ordinances on adultery, speedily fled from Nauvoo, and
    soon after died suddenly in Iowa.

At three-and-a-quarter p.m. rain fell in torrents, and wind blew strong
from the north west. Several barns {371} were blown down. So dark for
fifteen minutes, could not see to write. Considerable hail fell. The
creeks rose very high. The land covered with water.

_Wednesday, 26_.--At home. Squally and cold weather.

Received of Wilford Woodruff a deed of north half of lot 4, block 12,
on Kimball's second addition, valued at $50 on tithing.

_Thursday, 27_.--At eleven a.m. sat in mayor's court, when Jonathan
Ford proved a stolen horse to be his.

Visited at Brother Heber C. Kimball's with William Clayton.

The Nye Lodge was installed on the hill.

English state documents show an annual loss of £3,000,000 and 1,000
lives on the coast of Portsmouth, for want of harbors of refuge.

_Friday, 28_.--At home.

_Saturday, 29_.--Rode out to the prairie with my brothers, William
and Samuel, and John Topham, and apportioned a lot between Sister
Mullholland and John Scott.

Elders Brigham Young, Heber C. Kimball, Wilford Woodruff, George A.
Smith, Joseph Young, and Peter Haws rode to Augusta, Iowa.

_Sunday, 30_.--The brethren held a meeting at Augusta, and had a good
time. About 200 Saints were present. Augusta is a flourishing little
town. There are three saw mills and two flour mills, having excellent
water privileges.

At ten a.m. a trial commenced before the First Presidency, Graham
Coltrin _v_. Anson Matthews, being an appeal from the High Council on
complaint--

    _Minutes of a High Council Meeting--Coltrin vs. Matthews_.

    First, for a failure in refusing to perform according to contract
    respecting the sale of a piece of land by him [Matthews] sold to me
    [Coltrin]. Second for transferring his [Matthews] property in a way
    to enable him to bid defiance to the result and force of law, and
    to evade the aforesaid contracts, thereby wronging me [Coltrin] out
    of my just claim to the same; and also for lying, etc.

    Witnesses for plaintiff--Henry G. Sherwood, N. G. Blodgett, Zebedee
    Coltrin, Father Coltrin.

    {372} Witnesses for the defense--Two affidavits of George Reads,
    Mrs. Matthews, Brother Browett, Samuel Thompson, Richard Slater.

    Decision of the Council is that the charges are not sustained.

_Monday, May, 1_.--I rode out with Lucien Woodworth, and paid him £20
for the Nauvoo House, which I borrowed of William Allen.

[Sidenote: Comment of the Prophet on the Kinderhook Plates.]

I insert fac-similes of the six brass plates found near Kinderhook, in
Pike county, Illinois, on April 23, by Mr. Robert Wiley and others,
while excavating a large mound. They found a skeleton about six feet
from the surface of the earth, which must have stood nine feet high.
The plates were found on the breast of the skeleton and were covered on
both sides with ancient characters.

I have translated a portion of them, and find they contain the history
of the person with whom they were found. He was a descendant of Ham,
through the loins of Pharaoh, king of Egypt, and that he received his
kingdom from the Ruler of heaven and earth.

I quote the following editorial from the _Times and Seasons_:--

    _ANCIENT RECORDS_.

    Circumstances are daily transpiring which give additional testimony
    to the authenticity of the Book of Mormon. A few years ago,
    although supported by indubitable, unimpeachable testimony, it was
    looked upon in the same light by the world in general, and by the
    religious world in particular, as the expedition of Columbus to
    this continent was by the different courts that he visited, and
    laid his project before. The literati looked upon his expedition
    as wild and visionary, they suspected very much the integrity of
    his pretensions, and looked upon him--to say the least--as a fool,
    for entertaining such wild and visionary views. The royal courts
    aided by geographers, thought it was impossible that another
    continent should or could exist; and they were assisted in their
    views by the learned clergy, who, to put the matter beyond all
    doubt, stated that it was contrary to Scripture; that the apostles
    preached to all the world, and that as they did not came to
    America, it was impossible that there should be any such place.
    Thus at variance with the opinions of the great, in opposition to
    science and religion, he set sail, and actually came to America; it
    was no dream, no fiction; but a solid {373} reality; and however
    unphilosophical and infidel the notion might be, men had to believe
    it; and it was soon found out that it would agree both with
    religion and philosophy.

    So when the Book of Mormon first made its appearance among men,
    it was looked upon by many as a wild speculation, and that it was
    dangerous to the interest and happiness of the religious world. But
    when it was found to teach virtue, honesty, integrity, and pure
    religion, this objection was laid aside as being untenable.

    We were then told that the inhabitants of this continent were and
    always had been a rude, barbarous race, uncouth, unlettered, and
    without civilization. But when they were told of the various relics
    that have been found indicative of civilization, intelligence, and
    learning,--when they were told of the wealth, architecture, and
    splendor of ancient Mexico,--when recent developments proved beyond
    a doubt that there are ancient ruins in Central America, which,
    in point of magnificence, beauty, strength, and architectural
    design, vie with any of the most splendid ruins on the Asiatic
    Continent,--when they could trace the fine delineations of
    the sculptor's chisel on the beautiful statue, the mysterious
    hieroglyphic, and the unknown character, they began to believe that
    a wise, powerful, intelligent, and scientific race had inhabited
    this continent; but still it was improbable--nay almost impossible,
    notwithstanding the testimony of history to the contrary, that
    anything like plates could have been used anciently, particularly
    among this people.

    The following letter and certificate will perhaps have a tendency
    to convince the skeptical that such things have been used and that
    even the obnoxious Book of Mormon may be true. And as the people in
    Columbus' day were obliged to believe that there was such a place
    as America, so will the people in this day be obliged to believe,
    however reluctantly, that there may have been such plates as those
    from which the Book of Mormon was translated.

    Mr. Smith has had those plates, what his opinion concerning them
    is, we have not yet ascertained. The gentleman that owns them has
    taken them away, or we should have given a fac-simile of the plates
    and characters in this number. We are informed however, that he
    purposes returning with them for translation, if so, we may be able
    yet to furnish our readers with it.

    It will be seen by the annexed statement of the _Quincy Whig_,
    that there are more dreamers and money-diggers than Joseph Smith
    in the world; and the worthy editor is obliged to acknowledge that
    this circumstance will go a good way to prove the authenticity of
    the Book of Mormon. He further states that "if Joseph Smith can
    decipher the hieroglyphics on the plates, he will do more towards
    throwing light on the early history of this continent than any man
    living." We think that he has done that already in translating and
    publishing the Book of Mormon, {374} and would advise the gentleman
    and all interested to read for themselves and understand. We have
    no doubt, however, but Mr. Smith will be able to translate them.

    _To the Editor of the Times and Seasons_.

    On the 16th of April last, a respectable merchant, by the name of
    Robert Wiley, commenced digging in a large mound near this place;
    he excavated to the depth of ten feet and came to rock. About that
    time the rain began to fall, and he abandoned the work.

    [Note: Hieroglyphic representations inserted here.]

    {375} On the 23rd, he and quite a number of the citizens, with
    myself, repaired to the mound; and after making ample opening, we
    found plenty of rock, the most of which appeared as though it had
    been strongly burned; and after removing full two feet of said
    rock, we found plenty of charcoal and ashes; also human bones that
    appeared as though they had been burned; and near the encephalon
    a bundle was found that consisted of six plates of brass of a
    bell shape, each having a hole near the small end, and a ring
    through them all, and clasped with two clasps. The rings and clasps
    appeared to be iron very much oxydated. The {376} plates appeared
    first to be copper, and had the appearance of being covered with
    characters.

    [Note: Hieroglyphic representations inserted here.]

    It was agreed by the company that I should cleanse the plates.
    Accordingly I took them to my house, washed them with soap and
    water and a woolen cloth; but, finding them not yet cleansed, I
    treated them with dilute sulphuric acid, which made them perfectly
    clean, on which it appeared that they were completely covered with
    hieroglyphics that none as yet have been able to read.

    [Note: Hieroglyphic representations inserted here.]

    {377} Wishing that the world might know the hidden things as fast
    as they come to light, I was induced to state the facts, hoping
    that you would give it an insertion in your excellent paper; for
    we all feel anxious to know the true meaning of the plates, and
    publishing the facts might lead to the true translation.

    They were found, I judged, more than twelve feet below the surface
    of the top of the mound.

    I am, most respectfully, a citizen of Kinderhook,

    W. P. HARRIS, M. D.

    We, the citizens of Kinderhook, whose names are annexed, do certify
    and declare that on the 23rd of April, 1843, while excavating
    a large mound in this vicinity, Mr. R. Wiley took from said
    mound _six brass plates_ of a bell shape, covered with ancient
    characters. Said plates were very much oxydated. The bands and
    rings on said plates mouldered into dust on a slight pressure.

    ROBERT WILEY, W. LONGNECKER, GEO. DECKENSON, FAYETTE GRUBB, W.
    FUGATE, W. P. HARRIS, J. R. SHARP, G. W. F. WARD, IRA S. CURTIS,

    (From the _Quincy Whig_.)

    SINGULAR DISCOVERY.--MATERIAL FOR ANOTHER MORMON BOOK.

    A Mr. J. Roberts of Pike County, called upon us last Monday with
    a written description of a discovery which was recently made near
    Kinderhook, in that county. We have not room for his communication
    at length, and will give so much of a summary of it, as will enable
    the reader to form a pretty correct opinion of the discovery made.

    It appeared that a young man by the name of Wiley, a resident in
    Kinderhook, dreamed three nights in succession, that in a certain
    mound in the vicinity, there were treasures concealed. Impressed
    with the strange occurrence of dreaming the same dream three nights
    in succession, he came to the conclusion to satisfy his mind by
    digging into the mound. For fear of being laughed at, if he made
    others acquainted with his design he went by himself and labored
    diligently one day in pursuit of the supposed treasure, by sinking
    a hole in the center of a mound.

    Finding it quite laborious, he invited others to assist him. A
    company of ten or twelve repaired to the mound and assisted in
    digging out the shaft commenced by Wiley. After penetrating the
    mound about eleven feet, they came to a bed of limestone that had
    been subjected to the action of fire. They removed the stones,
    which were small and easy to handle, to the depth of two feet more,
    when they found _six brass plates_, secured and fastened together
    by two iron wires, but which were so decayed that they readily
    crumbled to dust upon being handled.

    The plates were so completely covered with rust as almost to
    obliterate {378} the characters inscribed upon them; but, after
    undergoing a chemical process, the inscriptions were brought out
    plain and distinct.

    There were six plates, four inches in length, one inch and
    three-quarters wide at the top, and two inches and three-quarters
    wide at the bottom, flaring out to points. There are four lines of
    characters or hieroglyphics on each. On one side of the plates are
    parallel lines running lengthways.

    By whom these plates were deposited there must ever remain a
    secret, unless some one skilled in deciphering hieroglyphics may
    be found to unravel the mystery. Some pretend to say that Smith,
    the Mormon leader, has the ability to read them. If he has, he
    will confer a great favor on the public by removing the mystery
    which hangs over them. A person present when the plates were found
    remarked that it would go to prove the authenticity of the Book of
    Mormon, which it undoubtedly will.

    In the place where these plates were deposited were also found
    human bones in the last stage of decomposition. There were but few
    bones found; and it is believed that it was but the burial-place of
    a person or family of distinction in ages long gone by, and that
    these plates contain the history of the times, or of a people that
    existed far, far beyond the memory of the present race. But we will
    not conjecture anything about this wonderful discovery, as it is
    one which the plates alone can reveal.

    The plates above alluded to were exhibited in this city last week,
    and are now, we understand, in Nauvoo, subject to the inspection of
    the Mormon Prophet. The public curiosity is greatly excited; and if
    Smith can decipher the hieroglyphics on the plates, he will do more
    towards throwing light on the early history of this continent than
    any man now living.[A]

    [Footnote A: It is proper here to call attention to the fact
    that the genuineness of this discovery of the Kinderhook plates
    is questioned by some anti-Mormon writers, among them Professor
    William A. Linn in his late work _The Story of Mormonism_. In
    which, after citing the fact that both John Hyde and T. B. H.
    Stenhouse--both anti-Mormon authors--accept the genuineness of the
    discovery of the Kinderhook plates, which led the first in his
    _Mormonism_ to insist that "Smith did have plates of some kind," in
    connection with the putting forth of the Book of Mormon; and the
    second to say of the Kinderhook plates that they were "actually and
    unquestionably discovered by one Mr. R. Wiley"--he says:

    "But the true story of the Kinderhook plates was disclosed by
    an affidavit made by W. Fugate of Mound Station, Brown county,
    Illinois, before Jay Brown, justice of the peace, on June 30, 1879.
    In this he stated that the plates were a humbug, gotten up by
    Robert Wiley, Bridge whitton, and myself. Whitton (who was a-Pitre
    blacksmith) cut the plates out of some pieces of copper; Wiley
    and I made the hieroglyphics by making impressions on beeswax and
    filling them with acid, old iron and lead, and bound them with a
    piece of hoop iron, covering them completely with the rust. He
    describes the burial of the plates and their digging up, among
    the spectators of the latter being two Mormon elders, Marsh and
    Sharp. Sharp declared that the Lord had directed them to witness
    the digging. The plates were borrowed and shown to Smith, and were
    finally given to one Professor McDowell of St. Louis, for his
    museum." (_The Story of the Mormons_, Linn, p. 87.)

    Of this presentation of the matter it is only necessary to say that
    it is a little singular that Mr. Fugate alone out of the three said
    to be in collusion in perpetrating the fraud should disclose it,
    and that he should wait from 1843 to 1879--a period of thirty-six
    years--before doing so, when he and those said to be associated
    with him had such an excellent opportunity to expose the vain
    pretensions of the Prophet--if Fugate's tale be true==during his
    life time. For while the statement in the text of the Prophet's
    journal to the effect that the find was genuine, and that he had
    translated some of the characters and learned certain historical
    facts concerning the person with whose remains the plates were
    found, may not have been known at the time to the alleged
    conspirators to deceive him still it is quite apparent that the
    editor of the _Times and Seasons_--John Taylor, the close personal
    friend of the Prophet--took the find seriously, and expressed
    implicit confidence in his editorial that the Prophet could give a
    translation of the plates. And this attitude the Church, continued
    to maintain; for in _The Prophet_, (a Mormon weekly periodical,
    published in New York) of the 15th of February, 1845, there was
    published a _fac-simile_ of the Kinderhook plates, together with
    the _Times and Seasons_ editorial and all the above matter of the
    text. How easy to have covered Joseph Smith and his followers with
    ridicule by proclaiming the hoax as soon as they accepted the
    Kinderhook plates as genuine! Why was it not done? The fact that
    Fugate's story was not told until thirty-six years after the event,
    and that he alone of all those who were connected with the event
    gives that version of it, is rather strong evidence that his story
    is the hoax, not the discovery of the plates, nor the engravings
    upon them.

    "The plates," says Professor Linn, "were finally given to one
    'Professor' McDowell of St. Louis, for his museum." This on the
    authority of _Wyl's Mormon Portraits_, (p. 207). And Professor Linn
    in a note adds: "The secretary of the Missouri Historical Society
    writes me that McDowell's museum disappeared some time ago, most of
    its contents being lost or stolen, and the fate of the Kinderhook
    plates cannot be ascertained." (_Story of the Mormons_, p. 87 and
    footnote.)]

{379} Slavery was this day abolished in every part of the British
dominions in India, under the administration of Lord Ellenborough.

_Tuesday, 2_.--Rode out in the forenoon. About three p.m., the _Maid of
Iowa_ arrived from St. Louis. I was on the bank of the river, awaiting
the arrival of my wife, who returned with Lorin Walker.

Elders Brigham Young, Heber C. Kimball, Wilford Woodruff, George A.
Smith, and Joseph Young returned from Augusta, Iowa.

John E. Page wrote me a letter, wanting to dispose of Church property
and establish a printing press in Pittsburg, on which I directed the
Twelve to send him to Liberia, or some other place, in order to save
him.

[Sidenote: A Prophecy.]

About one p.m., the mate of the ship _Yorkshire_ opened {380} the
Testament at the 27th chapter of Acts, and asked the passengers how
they would feel to be shipwrecked like Paul? Elder Thomas Bullock
replied instantly, "It is very likely we shall be shipwrecked; but the
hull of this old vessel has got to carry us safe into New Orleans." The
mate was then called away to hoist the fore-top-royal sail.

Between one and two next morning, when off Cape St. Antonio, Cuba,
there was much vivid lightning, when a white squall caught the
fore-top-royal sail, which careened the vessel, when the foremast,
mainmast, and mizzenmast snapped asunder with an awful crash; the
whole of the masts above, with the jib and spanker, and sixteen sails
and studding poles, were carried overboard with a tremendous splash
and surge, when the vessel righted. Daybreak, found the deck all in
confusion and a complete wreck. During the day, hoisted a sail from the
stump of the mainmast to the bow of the vessel, thus leaving nothing
but the hull of the vessel to carry the Saints into New Orleans.

_Wednesday, 3_.--Called at the office and drank a glass of wine with
Sister Jenetta Richards, made by her mother in England, and reviewed a
portion of the conference minutes.

Two p.m., mayor's court, "City _versus_ A. Gay," on complaint of
William Law, for unbecoming language and refusing to leave the store
when told to. Fined $5 and costs.

Directed a letter to be written to Gen. James Adams, of Springfield,
to have him meet the _Maid of Iowa_ on her return from St. Louis, and
arrange with the proprietors to turn her into a Nauvoo ferry boat,
which letter was written the same hour.

This day the first number of the _Nauvoo Neighbor_ was issued by John
Taylor and Wilford Woodruff, in place of the _Wasp_, which ceased; and
I here insert the first editorial:--

    _Editorial from the Nauvoo Neighbor_.

    We now, according to promise, present our young friend before the
    {381} world in his new dress and with his new name. As the last
    week has been one of the warm weeks in the spring, when vegetation
    springs forth and life and animation are given to the vegetable
    world, so our efforts to cultivate the plant of Intelligence,
    having been watered by industry, enlivened by perseverance, and
    warmed by the genial rays of patronage, have not been unsuccessful;
    for the young gentleman has grown in one short week to double his
    former size.

    Relative to his dress, we have to apologize a little. As we did
    not live near a store, we could not get all the trimmings which we
    could have desired, to have made him pass so well with the _elite_
    in the fashionable world. However, among plain folks, he will now
    pass very well; and we soon expect to see him in a form that will
    suit the taste of the most fastidious.

    Relative to the course that we shall pursue, we shall endeavor to
    cultivate a friendly feeling towards all, and not interfere with
    the rights of others, either politically or religiously. We shall
    advocate the cause of the innocent and oppressed, uphold the cause
    of right, sustain the principles of republicanism, and fly to the
    succor of the helpless and forlorn, pouring in oil and wine to
    their wounds, and acting in every way to all the human family in
    the capacity that our name imports--viz., that of a _Neighbor_.

    We have had and may have to defend ourselves against the
    oppressions, persecutions, and innovations of men. And if this
    should be the case, we shall not shrink from the task, but shall
    fearlessly and unflinchingly defend our rights, sustaining that
    liberty which our glorious constitution guarantees to every
    American citizen, for which our fathers jeopardized their liberty,
    their lives, and their sacred honor.

    Amidst the warring elements that are disturbing the world, we are
    glad to find so amiable and friendly a spirit manifested to us at
    the present time by the press; and we can assure them that, so long
    as they let us alone, we shall not interfere with them.

    It has been our study to avoid contention, and we have never
    interfered with others until they have thrown down the gauntlet;
    and as we have not been up to the present the aggressors so we are
    determined for the future not to be the aggressors.

    We have always endeavored to cultivate a spirit of friendship,
    amity, and peace with mankind. If we have not succeeded, the
    fault has not been with us. Rumor, with her ten thousand tongues,
    has always been busy circulating falsehood and misrepresentation
    concerning us; and men have frequently, in the absence of correct
    information, entertained unfavorable opinions concerning us,
    and have spoken as they thought: but when they have been better
    informed, they have regretted their course, and have seen that
    calumny has been like a viper in our path and has stung like an
    adder.

    {382} In regard to our political rights, our religion has
    frequently been made use of by political demagogues as a bugbear to
    deprive us of the free untrammelled rights of American citizens.
    This is a thing that we have always protested against, and we
    always shall, so long as that blood that fired the bosoms of our
    ancestors who fought, bled, and died, in defense of equal rights,
    flows through our veins.

    Concerning religion we consider that all men have a right to
    worship Almighty God according to the dictates of their own
    conscience. And while we allow all men freely to enjoy this
    privilege untrammeled by us, we look upon all men that would
    abridge us or others in their religious rights as enemies to the
    constitution, recreant to the principles of republicanism; and
    whilst they render themselves despicable, they are striking a
    secret but deadly blow at the freedom of this great republic;
    and their withering influence, though unseen and unobserved by
    the many, is like a worm gnawing the very vitals of the tree of
    liberty. We shall always contend for our religious rights. In
    short, the liberty of the press, liberty of conscience and of
    worship, free discussion, sailors' rights, we shall always sustain.

_Thursday, 4_.--At four p.m., heard read a letter from James Arlington
Bennett, showing that he was sick and could not attend the inspection
of the Nauvoo Legion, according to his appointment.

Having received a letter from George W. Robinson in relation to his
land difficulties, I went to Sidney Rigdon and procured a deed for
Carlos Granger's farm, and settled that business.

_Friday, 5_.--Told the Temple committee that I had a right to take away
any property I chose from the Temple office or store, and they had no
right to stand in the way. It is the people that are to dictate me, and
not the committee. All the property I have belongs to the Temple, and
what I do is for the benefit of the Temple; and you have no authority
only as you receive it from me.

Received the following:--

    _Letter of H. R. Hotchkiss to Joseph Smith--Property Titles_.

    NEW YORK, 7th April, 1843.

    _Joseph Smith, Esq_.

    DEAR SIR:--I received on Saturday last a letter from Mr. Catlin,
    notifying me that the equity of redemption in my Nauvoo property
    {383} would be sold on the 12th instant, and asking me whether I
    wished it to be purchased for me. I suppose it is quite immaterial
    whether I or you hold the right of redeeming; for if it should
    again come into my possession, I wish it understood distinctly by
    them who have built upon it that I shall not attempt to take their
    buildings from them, but shall be ready at any time to give them a
    lease of their lots for a very long period, at a reasonable rent.
    My wish, as well as my interest, leads me to conciliate and make
    them my friends, instead of making them my enemies.

    Your obedient servant, H. R. HOTCHKISS.

Which I recorded in the City Record of Deeds:--

    _Hotchkiss Letter Recorded_.

    RECORDER'S OFFICE, May 5, 1843. State of Illinois, City of Nauvoo,

    I, Joseph Smith, recorder in and for the said city of Nauvoo,
    Hancock county, and state aforesaid, do hereby certify that the
    within letter was duly recorded in Book A, page 140, and numbered
    134.

    JOSEPH SMITH, Recorder. WILLIAM CLAYTON, Clerk.

_Saturday, 6_.--In the morning, had an interview with a lecturer on
Mesmerism and Phrenology. Objected to his performing in the city. Also
had an interview with a Methodist preacher, and conversed about his God
without body or parts.

[Sidenote: Legion Parade.]

At half-past nine a.m., I mounted with my staff, and with the band,
and about a dozen ladies, led by Emma, and proceeded to the general
parade-ground of the Nauvoo Legion, east of my farm on the prairie.
The Legion looked well--better than on any former occasion, and they
performed their evolutions in admirable style.

The officers did honor to the Legion. Many of them were equipped and
armed _cap-a-pie_. The men were in good spirits. They had made great
improvements both in uniform and discipline, and we felt proud to be
associated with a body of men, which, in point of discipline, {384}
uniform, appearance, and a knowledge of military tactics, are the pride
of Illinois, one of its strongest defenses, and a great bulwark of the
western country.

In the course of my remarks on the prairie, I told the Legion that when
we have petitioned those in power for assistance, they have always told
us they had no power to help us. Damn such traitors! When they give me
the power to protect the innocent, I will never say I can do nothing
for their good: I will exercise that power, so help me God. At the
close of the address, the Legion marched to the city and disbanded in
Main Street, about two p.m., the day being windy and very cold.

There were two United States officers and General Swazey, of Iowa,
present, who expressed great satisfaction at our appearance and
evolutions.

In the evening, attended Mr. Vicker's performance of wire dancing,
legerdemain, magic, etc.

A conference was held at Toulon, Stark county, Illinois: 5 branches,
17 elders, 3 priests, 4 teachers, 2 deacons, and 129 members were
represented.

A branch has been recently organized at Lyons, Wayne county, New York,
consisting of two elders, 1 priest, 1 teacher, and 22 members.

_Sunday, 7_.--In the forenoon I was visited by several gentlemen,
concerning the plates that were dug out near Kinderhook.

The council of the First Presidency met.

Elder Brigham Young preached at La Harpe.

_Monday, 8_.--I called at the office at seven a.m., with a supersedeas
to stay suit, Thompson _versus_ Dixon.

John Scott was unwilling to give Sister Mulholland one-fourth of the
lot as directed by me.

[Sidenote: Steam Boat Excursion.]

_Tuesday, 9_.--In company with my wife, mother, and my adult family,
also Sidney Rigdon, Parley P. Pratt, John Taylor, Wilford Woodruff, and
about one hundred gentlemen and ladies, went aboard the _Maid of Iowa_,
started at ten minutes before eight a.m., {385} from the Nauvoo dock,
under a salute of cannon, having on board a fine band of music.

We had an excellent address from our esteemed friend, Parley P.
Pratt. The band performed its part well. Much good humor and hilarity
prevailed. The captain and officers on board did all they could to make
us comfortable, and we had a very agreeable and pleasant trip.

We started with the intention of visiting Augusta; but, in consequence
of the lowness of Shunk river, it was impracticable. We therefore
altered our course to Burlington, touching at Fort Madison on our way
up, and at Shokoquon on our return.

In consequence of the governor of Iowa having refused to withdraw a
writ reported to have been issued on a demand from the executive of
Missouri, on the same charge as that for which I had been discharged by
Judge Pope, I dispensed with the pleasure of calling upon my friends in
Burlington and Fort Madison. During our stay at those places, I kept
myself concealed on the boat.

The _Maid of Iowa_ did well. Her accommodations are good for the
size of the boat, and she performed her trip in less time than we
anticipated, and we returned home about eight p.m.

_Wednesday, 10_.--Directed Dr. Willard Richards never to let the
court-room be occupied by any person until he received $2 in advance.

The blossoms on the apple and other trees appeared.

Took my brother William, Elders Jedediah M. Grant, Ebenezer Robinson
and Horace K. Whitney in my carriage to the Upper Steam Boat Landing
and back, They were intending to start on their missions, but no
steamboat came.

A meeting of the Saints was held at Leechburgh, Pennsylvania, numbered
5 elders, 2 priests, 1 teacher, and 50 members.

_Thursday, 11_.--At six a.m., baptized Louisa Beeman, Sarah Alley, and
others.

{386} Eight a.m., went to see the new carriage made by Thomas Moore,
which was ready for traveling. Emma went to Quincy in the new carriage.
I rode out as far as the prairie.

Ten a.m., Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson
Pratt, Orson Hyde, Wilford Woodruff, George A. Smith, John Taylor, and
Willard Richards assembled in council, and voted--

[Sidenote: Mission Appointments.]

That Addison Pratt, Noah Rogers, Benjamin F. Grouard, and Knowlton F.
Hanks go on a mission to the Pacific Isles; Captain Dan Jones prepare
himself to take a mission to Wales; James Sloan go to Ireland; Reuben
Hedlock, John Cairnes and Samuel James to England, and that Reuben
Hedlock preside over the Church in Great Britain, and be assisted
by Elders Hiram Clark and Thomas Ward; that Brother Cairnes go to
Scotland, Lucius N. Scovil to England, under the direction of Brother
Hedlock; and that Amos Fielding come immediately to Nauvoo, or be cut
off from the Church. Also, that this quorum recommend George Walker to
President Joseph Smith, as clerk of the Nauvoo House.

President Young stated that Lucien Woodworth had offered the use of his
draft for the Nauvoo House, table, etc., if any one would copy it; but
he had not time to comply with the request of the quorum to furnish a
full draft.

_Friday, 12_.--Purchased half of the steamer _Maid of Iowa_, from
Moffatt; and Captain Dan Jones commenced running her between Nauvoo and
Montrose as a ferry-boat.

At sunrise, Bishop George Miller arrived with a raft of 50,000 feet of
pine lumber for the Temple and Nauvoo House, from the pinery on Black
River, Wisconsin, where the snow was about 2 1/2 feet deep in the
winter.

In the council of the Twelve it was agreed to visit Lima, La Harpe, and
Ramus, and hold conferences concerning the Nauvoo House.

{387}



CHAPTER XX.

IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE--AGED MEN ON
COUNCILS--IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE
COVENANT--THE NATURE OF MATTER. THE PROPHECY ON THE HEAD OF STEPHEN A.
DOUGLAS--THE WORK AMONG The SCANDINAVIANS IN ILLINOIS.

_Saturday, May 13, 1843_.--I rode to Yelrome, in company with Brothers
Wilford Woodruff and George A. Smith, and tarried for the night with
Father Morley. Brothers Woodruff and Smith slept at Brother Durfee's.
Brother Brigham Young went to La Harpe, and Brothers Heber C. Kimball
and Orson Pratt to Ramus.

_Sunday, 14_.--Meeting at Yelrome, where I preached. [The following is
a synopsis, reported by Elder Woodruff.]

    _Salvation Through Knowledge_.

    It is not wisdom that we should have all knowledge at once
    presented before us; but that we should have a little at a time;
    then we can comprehend it. President Smith then read the 2nd
    Epistle of Peter, 1st chapter, 16th to last verses, and dwelt upon
    the 19th verse with some remarks.

    Add to your faith knowledge, &c. The principle of knowledge is
    the principle of salvation. This principle can be comprehended
    by the faithful and diligent; and every one that does not obtain
    knowledge sufficient to be saved will be condemned. The principle
    of salvation is given us through the knowledge of Jesus Christ.

    Salvation is nothing more nor less than to triumph over all our
    enemies and put them under our feet. And when we have power to
    put all enemies under our feet in this world, and a knowledge to
    triumph over all evil spirits in the world to come, then we are
    saved, as in the case {388} of Jesus, who was to reign until He had
    put all enemies under His feet, and the last enemy was death.[A]

    [Footnote A: It is evident from this remark, "the last enemy
    was death," that the prophet in saying that "salvation is * *
    * to triumph over all our enemies," does not allude alone, or
    even chiefly, to personal "enemies;" but to evil inclinations,
    weaknesses, passions, sickness and death, as well.]

    Perhaps there are principles here that few men have thought of. No
    person can have this salvation except through a tabernacle.

    Now, in this world, mankind are naturally selfish, ambitious and
    striving to excel one above another; yet some are willing to build
    up others as well as themselves. So in the other world there are a
    variety of spirits. Some seek to excel. And this was the case with
    Lucifer when he fell. He sought for things which were unlawful.
    Hence he was sent down, and it is said he drew many away with
    him; and the greatness of his punishment is that he shall not
    have a tabernacle. This is his punishment. So the devil, thinking
    to thwart the decree of God, by going up and down in the earth,
    seeking whom he may destroy--any person that he can find that will
    yield to him, he will bind him, and take possession of the body
    and reign there, glorying in it mightily, not caring that he had
    got merely a stolen body; and by-and-by some one having authority
    will come along and cast him out and restore the tabernacle to its
    rightful owner. The devil steals a tabernacle because he has not
    one of his own: but if he steals one, he is always liable to be
    turned out of doors.

    Now, there is some grand secret here, and keys to unlock the
    subject. Notwithstanding the apostle exhorts them to add to their
    faith, virtue, knowledge, temperance, &c., yet he exhorts them to
    make their calling and election sure. And though they had heard an
    audible voice from heaven bearing testimony that Jesus was the Son
    of God, yet he says we have a more sure word of prophecy, whereunto
    ye do well that ye take heed as unto a light shining in a dark
    place. Now, wherein could they have a more sure word of prophecy
    than to hear the voice of God saying, This is my beloved Son, &c.

    Now for the secret and grand key. Though they might hear the voice
    of God and know that Jesus was the Son of God, this would be no
    evidence that their election and calling was made sure, that they
    had part with Christ, and were joint heirs with Him. They then
    would want that more sure word of prophecy, that they were sealed
    in the heavens and had the promise of eternal life in the kingdom
    of God. Then, having this promise sealed unto them, it was an
    anchor to the soul, sure and steadfast. Though the thunders might
    roll and lightnings flash, and earthquakes bellow, and war gather
    thick around, yet this hope and knowledge would support the soul in
    every hour of trial, trouble {389} and tribulation. Then knowledge
    through our Lord and Savior Jesus Christ is the grand key that
    unlocks the glories and mysteries of the kingdom of heaven.

    Compare this principle once with Christendom at the present day,
    and where are they, with all their boasted religion, piety and
    sacredness while at the same time they are crying out against
    prophets, apostles, angels, revelations, prophesying and visions,
    &c. Why, they are just ripening for the damnation of hell. They
    will be damned, for they reject the most glorious principle of the
    Gospel of Jesus Christ and treat with disdain and trample under
    foot the key that unlocks the heavens and puts in our possession
    the glories of the celestial world. Yes, I say, such will be
    damned, with all their professed godliness. Then I would exhort you
    to go on and continue to call upon God until you make your calling
    and election sure for yourselves, by obtaining this more sure word
    of prophecy, and wait patiently for the promise until you obtain
    it, &c.

    Elders George A. Smith and Wilford Woodruff followed him with a
    few remarks, and meeting closed for one hour. When we met again,
    Wilford Woodruff opened meeting and spoke upon revelation and
    obeying the commandments by building the Nauvoo House, and was
    followed by George A. Smith upon the same subject. Elder Lorenzo
    Snow then spoke somewhat at length concerning his mission to
    England, which was interesting.

    After meeting, we rode to Lima, and took supper with Calvin Beebe;
    and while we were conversing with Brother Joseph and Brother Isaac
    Morley, Brother Joseph made the following remarks:

    _The Value of Aged Men in Counsel_.

    The way to get along in any important matter is to gather unto
    yourselves wise men, experienced and aged men, to assist in council
    in all times of trouble. Handsome men are not apt to be wise and
    strong-minded men; but the strength of a strong-minded man will
    generally create coarse features, like the rough, strong bough of
    the oak. You will always discover in the first glance of a man, in
    the outlines of his features something of his mind.

    Excitement has almost become the essence of my life. When that
    dies away, I feel almost lost. When a man is reined up continually
    by excitement, he becomes strong and gains power and knowledge;
    but when he relaxes for a season, he loses much of his power and
    knowledge. But in all matters, temporal or spiritual, preaching the
    Gospel of Jesus Christ, or in leading an army to battle, victory
    almost entirely depends upon good order and moderation. In going
    to battle, move slowly, dress up into line; and though your enemy
    rush upon you with {390} fury, meet them slowly but firmly. Let not
    confusion or terror seize upon you, but meet them firmly and strike
    a heavy blow and conquer.

    A man can bear a heavy burden by practice and continuing to
    increase it. The inhabitants of this continent anciently were so
    constituted, and were so determined and persevering, either in
    righteousness or wickedness, that God visited them immediately
    either with great judgments or blessings. But the present
    generation, if they were going to battle, if they got any
    assistance from God, they would have to obtain it by faith.

President Young preached at La Harpe.

Almon W. Babbitt preached all the afternoon, and prevented Elders
Kimball and Orson Pratt from giving instructions regarding their
mission to Ramus.

The wind blew terribly from the southwest all day.

A naval action took place between the Texan and Mexican fleets at
Campeachy.

Edward Brazier, aged 18, was drowned in the Mississippi river, by the
upsetting of a skiff. Samuel Kearns was preserved from a similar fate
by Captain Dan Jones.

_Monday, 15_.--Emma having arrived at Yelrome, last night from Quincy,
with the carriage, we rode home together. On our way, we stopped a
short time at Brother Perry's. Brothers George A. Smith and Wilford
Woodruff rode in my buggy. I was asked if the horse would stand without
tying. I answered, "Yes: but never trust property to the mercy or
judgment of a horse."

[The following under this date is from the journal of George A. Smith:]

    _The Love of the Prophet for George A. Smith_.

    At noon, stopped at the house of Mr. McMahon, a notorious
    anti-Mormon, at Green Plains, and waited some time for Mac to
    come in. Joseph and myself spent this time in conversation on the
    grass-plot south of the house. Joseph asked my opinion of W. W.
    Phelps as an editor. I told him that I considered Phelps the sixth
    part of an editor, and that was the satirist. When it came to the
    cool direction necessarily intrusted to an editor in the control of
    public opinion--the soothing of enmity, he was deficient, and would
    always make more enemies than friends; but for my part, if I were
    able, I would be willing {391} to pay Phelps for editing a paper,
    providing no body else should have the privilege of reading it but
    myself. Joseph laughed heartily--said I had the thing just right.
    Said he, "Brother Phelps makes such a severe use of language as to
    make enemies all the time."

    At the close of the conversation, Joseph wrapped his arms around
    me, and squeezed me to his bosom and said, "George A., I love you
    as I do my own life." I felt so affected, I could hardly speak, but
    replied, "I hope, Brother Joseph, that my whole life and actions
    will ever prove my feelings, and the depth of my affection towards
    you."

A great hailstorm in Gettysburg, Penn. The stones were from six to
eight inches in circumference. Much damage done.

[Sidenote: Visit of the Prophet to Ramus.]

_Tuesday, 16_.--At eleven o'clock, with George Miller, William
Clayton, Eliza and Lydia Partridge and J. M. Smith, I started for
Carthage, where we tarried about half-an-hour conversing with different
individuals, when we started for Ramus; arrived about half-past three,
p.m., and stayed at William G. Perkins for the evening; then went to
Benjamin F. Johnson's with William Clayton to sleep. Before retiring,
I gave Brother and Sister Johnson some instructions on the priesthood;
and putting my hand on the knee of William Clayton, I said:

    _Remarks of the Prophet at Ramus--Lives that are Hid with God in
    Christ--Importance of the Eternity of the Marriage Covenant_.

    Your life is hid with Christ in God, and so are many others.
    Nothing but the unpardonable sin can prevent you from inheriting
    eternal life for you are sealed up by the power of the Priesthood
    unto eternal life, having taken the step necessary for that purpose.

    Except a man and his wife enter into an everlasting covenant and
    be married for eternity, while in this probation, by the power
    and authority of the Holy Priesthood, they will cease to increase
    when they die; that is, they will not have any children after the
    resurrection. But those who are married by the power and authority
    of the priesthood in this life, and continue without committing
    the sin against the Holy Ghost, will continue to increase and have
    children in the celestial glory. The unpardonable sin is to shed
    innocent blood, or be accessory thereto. All other sins will be
    visited with judgment in the flesh, and the spirit {392} being
    delivered to the buffetings of Satan until the day of the Lord
    Jesus.

    The way I know in whom to confide--God tells me in whom I may place
    confidence.

    In the celestial glory there are three heavens or degrees; and
    in order to obtain the highest, a man must enter into this order
    of the priesthood, [meaning the new and everlasting covenant of
    marriage;] and if he does not, he cannot obtain it. He may enter
    into the other, but that is the end of his kingdom: he cannot have
    an increase.[B]

[Footnote B: The last paragraph is found in the Doctrine and Covenants,
section 131: 1-4.]

The Twelve met in the office to see Mr. Brown, but he did not appear;
and they voted that John E. Page be requested to repair immediately to
Cincinnati and preach till they arrive.

_Wednesday, 17_.--Partook of breakfast at Brother Perkins'; after which
we took a pleasure ride through Fountain Green.

At ten a.m. preached from 2nd Peter, 1st chapter and showed that
knowledge is power; and the man who has the most knowledge has the
greatest power.

    _Items of Doctrine by the Prophet_.

    Salvation means a man's being placed beyond the power of all his
    enemies.

    The more sure word of prophecy means a man's knowing that he
    is sealed up into eternal life by revelation and the spirit
    of prophecy, through the power of the holy priesthood. It is
    impossible for a man to be saved in ignorance.[C]

    [Footnote C: This paragraph is also included in the Doctrine and
    Covenants, section 131: 5,6.]

    Paul saw the third heavens, and I more. Peter penned the most
    sublime language of any of the apostles.

In the afternoon attended council, and afterwards rode with Benjamin F.
Johnson's family.

In the evening went to hear a Methodist preacher lecture. After he got
through, offered some corrections as follows:

    _Items of Doctrine by the Prophet_.

    The 7th verse of 2nd chapter of Genesis ought to read--God breathed
    {393} into Adam his spirit [i. e. Adam's spirit][D] or breath
    of life; but when the word "rauch" applies to Eve, it should be
    translated lives.

    [Footnote D: Doctrine and Covenants, section 131: 7-8. The
    interpretation implied in the words in brackets is justified by the
    following from the Book of Abraham: "And the Gods formed man from
    the dust of the ground, and took his spirit (that is, the man's
    spirit) and put it into him, and breathed into his nostrils the
    breath of life, and man became a living soul." Chap. v: 7, 8.]

    Speaking of eternal duration of matter, I said:

    There is no such thing as immaterial matter. All spirit is matter,
    but is more fine or pure, and can only be discerned by purer eyes.
    We cannot see it, but when our bodies are purified, we shall see
    that it is all matter.

The priest seemed pleased with the correction, and stated his intention
to visit Nauvoo.

[Sidenote: New York Conference.]

A conference was held in the Columbia Hall, Grand Street, New York,
where fifteen branches, six high priests, thirty-six elders, nineteen
priests, sixteen teachers, five deacons, and three hundred and
eighty-seven members were represented. Forty-nine have been baptized
since last conference; many have removed to Nauvoo; and twenty-eight
have been excommunicated. Four elders and one priest were ordained.

_Thursday, 18_.--We left Macedonia about half past eight a.m., and
arrived at Carthage at ten.

[The following brief account of the prophet's visit with Judge Douglas
while at Carthage is from the journal of William Clayton, who was
present:]

    _The Great Prophecy on the Head of Stephen A. Douglas_.

    Dined with Judge Stephen A. Douglas, who is presiding at court.
    After dinner Judge Douglas requested President Joseph to give him
    a history of the Missouri persecution, which he did in a very
    minute manner, for about three hours. He also gave a relation of
    his journey to Washington city, and his application in behalf of
    the Saints to Mr. Van Buren, the President of the United States,
    for redress and Mr. Van Buren's pusillanimous reply, "Gentlemen,
    your cause is just, but I can do nothing for you;" and the cold,
    unfeeling manner in which he was treated by most of the senators
    and representatives in relation to the subject, Clay saying, "You
    had better go to Oregon," and Calhoun shaking his head solemnly,
    saying, "It's a nice question--a critical question, but it will not
    do to agitate it."

    The judge listened with the greatest attention and spoke warmly
    in {394} depreciation of the conduct of Governor Boggs and the
    authorities of Missouri, who had taken part in the extermination,
    and said that any people that would do as the mobs of Missouri had
    done ought to be brought to judgment: they ought to be punished.

    President Smith, in concluding his remarks, said that if the
    government, which received into its coffers the money of citizens
    for its public lands, while its officials are rolling in luxury at
    the expense of its public treasury, cannot protect such citizens
    in their lives and property, it is an old granny anyhow; and I
    prophesy in the name of the Lord God of Israel, unless the United
    States redress the wrongs committed upon the Saints in the state of
    Missouri and punish the crimes committed by her officers that in a
    few years the government will be utterly overthrown and wasted, and
    there will not be so much as a potsherd left, for their wickedness
    in permitting the murder of men, women and children, and the
    wholesale plunder and extermination of thousands of her citizens to
    go unpunished, thereby perpetrating a foul and corroding blot upon
    the fair fame of this great republic, the very thought of which
    would have caused the high-minded and patriotic framers of the
    Constitution of the United States to hide their faces with shame.
    Judge, you will aspire to the presidency of the United States; and
    if ever you turn your hand against me or the Latter-day Saints, you
    will feel the weight of the hand of Almighty upon you; and you will
    live to see and know that I have testified the truth to you; for
    the conversation of this day will stick to you through life.

    He [Judge Douglas] appeared very friendly, and acknowledged the
    truth and propriety of President Smith's remarks.[E]

    [Footnote E: Seenote at end of chapter.]

We then rode home, where we arrived about half-past five p.m., and
found my family all well.

Mr. Joseph H. Jackson, who professed to be a Catholic priest, was at my
house awaiting my arrival.

At six p.m., I called at my office for Arlington Bennett's letter.

_Friday, 19_.--I borrowed of Orson Hyde fifty dollars, which I paid to
Mr. Eric Rhodes, and which he is either to repay in cash or let me have
lumber.

I rode out with Mr. Jackson in the afternoon.

Told Brother Phelps a dream that the history must go ahead before
anything else.

Elder George P. Dykes writes:

    {395} _The Work Among the Scandinavians of Illinois_.

    One year since, I visited a settlement of Norwegians in La Salle
    county, Illinois, and baptized five, and ordained one elder, when
    I left them for about one month; then returned and organized the
    branch, and called it the La Salle Branch of the Church of Jesus
    Christ of Latter-day Saints, and ordained Brother Gudmund Haugaas
    an elder--a man of strong mind and well skilled in the scriptures.
    He can preach in Norway, Sweden and Demark, having an understanding
    of their languages.

    I returned to Nauvoo, and in a few days I was appointed by the
    special conference in August to labor in Illinois. I traveled
    through eighteen different counties, baptized six in Perry county,
    and returned home in December.

    In January I left again and went to St. Clair county, where I was
    joined by Brother Henry B. Jacobs, who baptized twelve; and I
    baptized a German after he left.

    I preached in Chester, Sparta and Bellville. From thence returned
    home, and again visited Ottawa, La Salle county. Spent two weeks,
    and baptized seven. I found the Church there in good spirits and in
    the enjoyment of the spiritual gifts.

    The La Salle branch now numbers fifty-eight in good standing. Elder
    Ole Hoier was chosen to preside over them. He is well worthy of the
    office.

    Elder Gudmund Haugaas and Brother J. R. Anderson visited the
    Norwegian settlement in Lee county, Iowa, in January last. Spent
    three weeks, baptized ten, ordained one priest, and left them and
    went home to La Salle county.

    From thence Brothers Haugaas and Hoier visited a large body from
    Norway in Wisconsin Territory, and have laid the foundation of a
    great work, to all appearance. There are now fifty-seven members of
    the Church from Norway; and the time is not far distant when the
    saying of Micah 4:2 will be fulfilled.

NOTE.

    _The Prophet Joseph's Prediction Respecting Stephen A. Douglas_.

    The prediction concerning Stephen A. Douglas in this chapter,
    is one of the most remarkable prophecies either in ancient or
    modern times. It was impossible for any merely human sagacity to
    foresee the events predicted. Stephen A. Douglas was a bright,
    but comparatively an unknown man, nationally, at the time of the
    interview, May, 1843, and but thirty years of age. It is a matter
    of history that Stephen A. Douglas did, however, aspire to the
    presidency of the United States, and was nominated for that office
    by the Democratic convention held in Charleston, South Carolina, on
    the 23rd of June 1860.

    When in the convention he was declared the regular nominee of the
    Democratic party, "the whole body rose to its feet, hats were waved
    in the air, and many tossed {396} aloft; shouts, screams and yells.
    and every boisterous mode of expressing approbation and unanimity,
    were resorted to."

    When Mr. Douglas aspired to the presidency, no man in the history
    of American politics had more reason to hope for success. The
    political party of which he was the recognized leader, in the
    preceding presidential election had polled one hundred and
    seventy-four electoral votes as against one hundred and twenty-two
    cast for the other two parties which opposed it; and a popular
    vote of 1,838,169 as against 1,215,789 votes for the two parties
    opposing. It is a matter of history, however, that the Democratic
    party in the election of 1860 was badly divided: and factions
    of it put candidate into the field with the following results,
    Mr. Abraham Lincoln, candidate for the Republican party, was
    triumphantly elected. He received 72 electoral votes; Mr. Bell 39;
    and Mr. Douglas 12. "By a plurality count of the popular vote, Mr.
    Lincoln carried 18 states; Mr. Breckinridge 11; Mr. Bell 3; and
    Mr. Douglas but one!" Twenty days less than one rear after his
    nomination by the Charleston convention, while yet in the prime of
    manhood--forty-eight years of age--Mr. Douglas died at his home in
    Chicago, a disappointed, not to say heart-broken man.

    Let us now search out the cause of his failure. Fourteen
    years after the interview containing the prophecy recorded in
    this chapter, and about one year after the prophecy had been
    published in the _Deseret News_, Mr. Douglas was called upon to
    deliver a speech in Springfield, the capital of Illinois. His
    speech was delivered on the 12th of June, 1857, and published
    in the _Missouri Republican_ of June 18, 1857. It was a time of
    excitement throughout the country concerning the Mormon church
    in Utah. Falsehoods upon the posting winds seemed to have filled
    the air with the most outrageous calumny. Crimes, the most
    repulsive--murders, robberies, rebellion and high treason--were
    falsely charged against its leaders. It was well known that Mr.
    Douglas had been on terms of intimate friendship with the Prophet
    Joseph Smith; and was well acquainted with the other Church
    leaders. He was therefore looked upon as one competent to speak
    upon the "Mormon question," and was invited to do so in the speech
    to which reference is here made. Mr. Douglas responded to the
    request. He grouped the charges against the Mormons, then passing
    current, in the following manner:

    "First, that nine-tenths of the inhabitants are aliens by birth
    who have refused to become naturalized, or to take the oath of
    allegiance, or do any other act recognizing the government of the
    United states as the paramount authority in that territory [Utah];

    "Second, that the inhabitants, whether native or alien born, known
    as Mormons (and they constitute the whole people of the territory)
    are bound by horrible oaths and terrible penalties, to recognize
    and maintain the authority of Brigham Young, and the government of
    which he is head, as paramount to that of the United States, in
    civil as well as religious affairs; and they will in due time, and
    under the direction of their leaders, use all the means in their
    power to subvert the government of the United States, and resist
    its authority.

    "Third, that the Mormon government, with Brigham Young at its head,
    is now forming alliance with Indian tribes in Utah and adjoining
    territories--stimulating the Indians to acts of hostility and
    organizing bands of his own followers under the name of Danites or
    destroying angels, to prosecute a system of robbery and murders
    upon American citizens who support the authority of the United
    States, and denounce the infamous and disgusting practices and
    institutions of the Mormon government."

    Mr. Douglas based his remarks upon these rumors against the saints,
    in the course of which he said:

    {397} "Let us have these facts in an official shape before the
    president and Congress, and the country will learn that in the
    performance of the high and solemn duty devolving upon the
    executive and Congress, there will be no vacillating or hesitating
    policy. It will be as prompt as the peal that follows the flash--as
    stern and unyielding as death. Should such a state of things
    actually exist as we are led to infer from the reports--and such
    information comes in an official shape--the knife must be applied
    to this pestiferous, disgusting cancer which is gnawing into the
    very vitals of the body politic. It must be cut out by the roots.
    and seared over by the red hot iron of stern, unflinching law. * *
    * Should all efforts fail to bring them (the Mormons) to a sense
    of their duty, there is but one remedy left. Repeal the organic
    law of the territory, on the ground that they are alien enemies
    and outlaws, unfit to be citizens of a territory, much less ever
    to become citizens of one of the free and independent states of
    this confederacy. To protect them further in their treasonable,
    disgusting and bestial practices would be a disgrace to the
    country--a disgrace to humanity--a disgrace to civilization, and
    a disgrace to the spirit of the age. Blot it out of the organized
    territories of the United States. What then? It will be regulated
    by the law of 1790, which has exclusive and sole jurisdiction over
    all the territory not incorporated under any organic or special
    law. By provisions of this law, all crimes and misdemeanors,
    committed on its soil can be tried before the legal authorities
    of any state or territory to which the offenders shall first be
    brought to trial and punished. Under that law persons have been
    arrested in Kansas, Nebraska and other territories, prior to their
    organization as territories, and hanged for their crimes. The law
    of 1790 has sole and exclusive jurisdiction where no other law of a
    local character exists, and by repealing the organic law of Utah,
    you give to the general government of the United States the whole
    and sole jurisdiction over the territory."

    The speech of Mr. Douglas was of great interest and importance to
    the people or Utah at that juncture. Mr. Douglas had it in his
    power to do them great good. Because of his personal acquaintance
    with Joseph Smith and the great body of the Mormon people then
    in Utah, as well as their leaders (for he had known both leaders
    and people in Illinois, and those whom he had known in Illinois
    constituted the great bulk of the people in Utah, when he delivered
    the Springfield speech), he knew that the reports carried to the
    East by vicious and corrupt men were not true. He knew that these
    reports in the main were but a rehash of the old exploded charges
    made against Joseph Smith and his followers in Missouri; and he
    knew them to be false by many evidences furnished him by Joseph
    Smith in the interview of the 18th of May, 1843, and by the Mormon
    people at sundry times during his association with them at Nauvoo.
    He had an opportunity to befriend the innocent, to refute the
    calumny cast upon a virtuous community; to speak a word in behalf
    of the oppressed; but the demagogue triumphed over the statesman,
    the politician, over the humanitarian; and to avoid the popular
    censure which he feared befriending the Mormon people would bring
    to him, he turned his hand against them with the result that he
    did not destroy them but scaled his own doom--in fulfillment of
    the words of the prophet, he felt the weight of the hand of the
    Almighty upon him.

    There is, and can be no question about the prophecy preceding the
    event. The prophecy was first published in the _Desert News_ of
    September 24, 1856. It was afterwards published in England in the
    _Millennial Star_, February, 1859. The publication in the _Deseret
    News_ preceding Douglas' Springfield speech, mentioned above,
    (June, 1857) by about one year, and about four years before Douglas
    was nominated for the presidency by the Charleston Democratic
    convention.

    Moreover, a lengthy review of Mr. Douglas' speech was published in
    the editorial columns of the _Deseret News_ in the issue of that
    paper for September 2nd, 1857, {398} of which the following is the
    closing paragraph addressed directly to Mr. Douglas:

    "In your last paragraph [of the Springfield speech] you say, 'I
    have thus presented to you plainly and fairly my views of the
    Utah question;' with at least equal plainness and with far more
    fairness have your views now been commented upon. And inasmuch as
    you were well acquainted with Joseph Smith, and this people, also
    with the character of our maligners, and did know their allegations
    were false, but must bark with the dogs who were snapping at our
    heels, to let them know that you were a dog with them; and also
    that you may have a testimony of the truth of the assertion that
    you did know Joseph and his people and the character of their
    enemies (and neither class have changed, only as the saints have
    grown better and their enemies worse); and also that you may
    thoroughly understand that you have voluntarily, knowingly and of
    choice sealed your damnation, and by your own chosen course have
    closed your chance for the presidential chair, through disobeying
    the counsel of Joseph which you formerly fought and prospered by
    following, and that you in common with us, may testify to all the
    world that Joseph was a true prophet, the following extract from
    the History of Joseph Smith is again printed for your benefit,
    and is kindly recommended to your careful perusal and most candid
    consideration."

    Then follows the interview between Joseph Smith and Mr. Douglas as
    recorded in the journal of William Clayton, as published in the
    _News_ a year before Mr. Douglas' Springfield speech, and as now
    given in this chapter of the HISTORY OF THE CHURCH.

    This _News_ editorial boldly accepted the challenge of Mr. Douglas.
    He raised his hand against the followers of Joseph Smith, despite
    the warning of the prophet; and they in the chief organ of the
    Church, reproduced the prophecy and told Mr. Douglas that he had
    "sealed his damnation and closed his chance for the presidential
    chair" through disobeying the counsel of the prophet. The
    presidential election of 1860, and the death of Mr. Douglas in the
    prime of life, the year following, tells the rest.

{399}



CHAPTER XXI.

DEFINITION OF THE WORD "MORMON"--DISCOURSE ON MAKING "CALLING" AND
"ELECTION" SURE--MISSION TO THE SOCIETY ISLANDS OPENED--CHARACTER
SKETCH OF THE PROPHET, "BOSTON BEE"--TRIAL OF BENJAMIN WINCHESTER.

_Saturday, May 20, 1843_.--Received of Ezra Oakley a certificate of
deposit in the Fulton Bank, New York, value five hundred dollars, and
gave receipt payable in lands or money ten days from date.

At court room, and adjourned the case of Samuel Fuller.

Corrected and sent to the _Times and Seasons_ the following:

    _The Prophet's Definition of the Word "Mormon."_

    _Editor of the Times and Seasons_:

    SIR:--Through the medium of your paper I wish to correct an error
    among men that profess to be learned, liberal and wise; and I
    do it the more cheerfully because I hope sober-thinking and
    sound-reasoning people will sooner listen to the voice of truth
    than be led astray by the vain pretensions of the self-wise.

    The error I speak of is the definition of the word "Mormon." It has
    been stated that this word was derived from the Greek word _mormo_.
    This is not the case. There was no Greek or Latin upon the plates
    from which I, through the grace of the Lord, translated the Book of
    Mormon. Let the language of the book speak for itself.

    On the 523rd page of the fourth edition, it reads: "And now, behold
    we have written this record according to our knowledge in the
    characters which are called among us the Reformed Egyptian, being
    handed down and altered by us, according to our manner of speech;
    and if our {400} plates had been sufficiently large, we should have
    written in Hebrew; but the Hebrew hath been altered by us also;
    and if we could have written in Hebrew, behold, ye would have had
    no imperfection in our record. But the Lord knoweth the things
    which we have written, and also that none other people knoweth our
    language; therefore He hath prepared means for the interpretation
    thereof."

    Here, then, the subject is put to silence; for "none other people
    knoweth our language;" therefore the Lord, and not man, had to
    interpret, after the people were all dead. And, as Paul said, "The
    world by wisdom know not God;" so the world by speculation are
    destitute of revelation; and as God in His superior wisdom has
    always given His Saints, wherever he had any on the earth, the
    same spirit, and that spirit, as John says, is the true spirit of
    prophecy, which is the testimony of Jesus. I may safely say that
    the word "Mormon" stands independent of the wisdom and learning of
    this generation. * * * *

    The word Mormon, means literally, more good.

    Yours, JOSEPH SMITH.

Mr. Joseph H. Jackson representing himself as being out of employment
and destitute of funds, he desired I would employ him and relieve his
necessities. I took compassion and employed him as a clerk to sell
lands, so as to give him a chance in the world.

[Sidenote: The Prophet's Reproof of the People.]

_Sunday, 21_.--At half-past ten a.m. I arrived at the Temple, and had
to press my way through the crowd in the aisles to get to the stand,
when I remarked that there were some people who thought it a terrible
thing that anybody should exercise a little power. I thought it a
pity that anybody should give occasion to have power exercised, and
requested the people to keep out of the aisles; for if they did not, I
might some time run up and down and hit some of them; and called on two
constables to keep the aisles clear.

After singing and prayer, I read 1st chapter of 2nd Epistle of Peter,
and preached thereon. [The following synopsis was written by Dr.
Willard Richards.]

    {401} _The Prophet's Discourse from II Peter, First
    Chapter--Reproof of Self-Righteousness_.

    I do not know when I shall have the privilege of speaking in
    a house large enough to convene the people. I find my lungs
    are failing with continual preaching in the open air to large
    assemblies.

    I do not think there have been many good men on the earth since
    the days of Adam; but there was one good man and his name was
    Jesus. Many persons think a prophet must be a great deal better
    than anybody else. Suppose I would condescend--yes, I will call it
    condescend, to be a great deal better than any of you, I would be
    raised up to the highest heaven; and who should I have to accompany
    me?

    I love that man better who swears a stream as long as my arm yet
    deals justice to his neighbors and mercifully deals his substance
    to the poor, than the long, smooth-faced hypocrite.

    I do not want you to think that I am very righteous, for I am not.
    God judges men according to the use they make of the light which He
    gives them.

    "We have a more sure word of prophecy, whereunto you do well to
    take heed, as unto a light that shineth in a dark place. We were
    eye witnesses of his majesty and heard the voice of his excellent
    glory." And what could be more sure? When He was transfigured on
    the mount, what could be more sure to them? Divines have been
    quarreling for ages about the meaning of this.

    _The Prophet's Characterization of Himself_.

    I am like a huge, rough stone rolling down from a high mountain;
    and the only polishing I get is when some corner gets rubbed off by
    coming in contact with something else, striking with accelerated
    force against religious bigotry, priestcraft, lawyer-craft,
    doctor-craft, lying editors, suborned judges and jurors, and the
    authority of perjured executives, backed by mobs, blasphemers,
    licentious and corrupt men and women--all hell knocking off a
    corner here and a corner there. Thus I will become a smooth and
    polished shaft in the quiver of the Almighty, who will give me
    dominion over all and every one of them, when their refuge of lies
    shall fail, and their hiding place shall be destroyed, while these
    smooth-polished stones with which I come in contact become marred.

    There are three grand secrets lying in this chapter, [II Peter i.]
    which no man can dig out, unless by the light of revelation, and
    which unlocks the whole chapter as the things that are written are
    only hints {402} of things which existed in the prophet's mind,
    which are not written concerning eternal glory.

    I am going to take up this subject by virtue of the knowledge of
    God in me, which I have received from heaven. The opinions of men,
    so far as I am concerned, are to me as the crackling of thorns
    under the pot, or the whistling of the wind. I break the ground; I
    lead the way like Columbus when he was invited to a banquet, where
    he was assigned the most honorable place at the table, and served
    with the ceremonials which were observed towards sovereigns. A
    shallow courtier present, who was meanly jealous of him, abruptly
    asked him whether he thought that in case he had not discovered
    the Indies, there were not other men in Spain who would have been
    capable of the enterprise? Columbus made no reply, but took an
    egg and invited the company to make it stand on end. They all
    attempted it, but in vain; whereupon he struck it upon the table
    so as to break one end, and left it standing on the broken part,
    illustrating that when he had once shown the way to the new world
    nothing was easier than to follow it.

    Paul ascended into the third heavens, and he could understand
    the three principal rounds of Jacob's ladder--the telestial, the
    terrestrial, and the celestial glories or kingdoms, where Paul saw
    and heard things which were not lawful for him to utter. I could
    explain a hundred fold more than I ever have of the glories of the
    kingdoms manifested to me in the vision, were I permitted, and were
    the people prepared to receive them.

    The Lord deals with this people as a tender parent with a child,
    communicating light and intelligence and the knowledge of his ways
    as they can bear it. The inhabitants of the earth are asleep:
    they know not the day of their visitation. The Lord hath set the
    bow in the cloud for a sign that while it shall be seen, seed
    time and harvest, summer and winter shall not fail; but when it
    shall disappear, woe to that generation, for behold the end cometh
    quickly.

    _Calling and Election to be Made Sure_.

    Contend earnestly for the like precious faith with the Apostle
    Peter, "and add to your faith virtue," knowledge, temperance,
    patience, godliness, brotherly kindness, charity; "for if these
    things be in you, and abound, they make you that ye shall neither
    be barren nor unfruitful in the knowledge of our Lord Jesus
    Christ." Another point, after having all these qualifications, he
    lays this injunction upon the people "to make your calling and
    election sure." He is emphatic upon this subject--after adding all
    this virtue, knowledge, &c., "Make your calling and election sure."
    What is the secret--the starting point? "According {403} as His
    divine power hath given unto us all things that pertain unto life
    and godliness." How did he obtain all things? Through the knowledge
    of Him who hath called him. There could not anything be given,
    pertaining to life and godliness, without knowledge. Woe! woe! woe
    to Christendom!--especially the divines and priests if this be true.

    Salvation is for a man to be saved from all his enemies; for until
    a man can triumph over death, he is not saved. A knowledge of the
    priesthood alone will do this.

    The spirits in the eternal world are like the spirits in this
    world. When those have come into this world and received
    tabernacles, then died and again have risen and received glorified
    bodies, they will have an ascendency over the spirits who have
    received no bodies, or kept not their first estate, like the
    devil. The punishment of the devil was that he should not have a
    habitation like men. The devil's retaliation is, he comes into this
    world, binds up men's bodies, and occupies them himself. When the
    authorities come along, they eject him from a stolen habitation.

    The design of the great God in sending us into this world, and
    organizing us to prepare us for the eternal worlds, I shall keep in
    my own bosom at present.

    We have no claim in our eternal compact, in relation to eternal
    things, unless our actions and contracts and all things tend to
    this end. But after all this, you have got to make your calling and
    election sure. If this injunction would lie largely on those to
    whom it was spoken, how much more those of the present generation!

    1st key: Knowledge is the power of salvation. 2nd key: Make your
    calling and election sure. 3rd key: It is one thing to be on the
    mount and hear the excellent voice, &c., &c., and another to hear
    the voice declare to you, You have a part and lot in that kingdom.

Judge Adams arrived at my house from Springfield.

[Sidenote: Complaint against Benjamin Winchester.]

_Monday, 22_.--Called at the office at nine, a.m., having received
letters from Sisters Armstrong and Nicholson, of Philadelphia,
complaining of the slanderous conduct of Benjamin Winchester; and I
directed the Twelve Apostles to act upon the matter.

This morning received a large hickory walking stick having a silver
head, with the motto "BEWARE."

Rode out to my farm; dined at Cornelius P. Lott's; {404} then rode to
the Lima road, and returned home at half-past seven, p.m.

Wrote the editor of _Times and Seasons_:

    _The Prophet on Forming Temperance Societies_.

    DEAR BROTHER:--In answer to yours of May 4th, concerning the
    Latter-day Saints' forming a temperance society, we would say, as
    Paul said--"Be not unequally yoked with unbelievers, but contend
    for the faith once delivered to the Saints;" and as Peter advises,
    so say we, "Add to your knowledge, temperance." As Paul said he
    had to become all things to all men, that he might thereby save
    some, so must the elders of the last days do; and, being sent out
    to preach the Gospel and warn the world of the judgments to come,
    we are sure, when they teach as directed by the Spirit, according
    to the revelations of Jesus Christ, that they will preach the truth
    and prosper without complaint. Thus we have no new commandment to
    give, but admonish elders and members to live by every word that
    proceedeth forth from the mouth of God, lest they come short of the
    glory that is reserved for the faithful.

_Tuesday, 23_--In conversation with Judge Adams and others.

At eight a.m., rode out to visit the sick.

Two p.m. Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt,
Orson Hyde, Wilford Woodruff, John Taylor, George A. Smith, Willard
Richards and others met in the office.

Elder Addison Pratt was ordained a seventy and blessed and set apart
to go to the Society Islands, by President Brigham Young, assisted
by Heber C. Kimball, Orson Hyde, Parley P. Pratt,--that he should
be a swift messenger to the nations of the earth, have power over
the elements, and not fear when tempests arise. "Do not be hasty and
passionate, but acknowledge goodness in all, where you find it. Hearken
ye, they will say, one to another, to this man; and they will carry you
and give presents, etc., you shall have power over the ship's course,
and shall return again to this land and rejoice with your family, if
you are faithful."

{405} Elder Noah Rogers, of the Seventies, was blessed by the same
brethren, Elder Kimball being mouth. It was said that he might have
power to discern between good and evil, be filled with the power of
God, have faith to heal the sick, cast out devils, and cause the lame
to walk, and have the heavens opened, and have an appointment from on
high, even from God, if he was faithful. "Except thou art willing to be
led, thou shalt never lead. Thou shalt return to this place." He was
set apart to accompany Brother Addison Pratt to the Pacific Islands.

Elder Benjamin Grouard was ordained a seventy by the same brethren,
Orson Hyde mouth. Prayed that the angel of God might watch over him and
deliver him from his enemies and the tempests and troubles of the sea,
that he might perform the mission with honor to himself, and return in
safety.

Elder Knowlton F. Hanks was also set apart to the islands.

Reuben Hedlock, high priest, was blessed and set apart to go to England.

    _Other Ordinations and Appointments_.

    Elder John Cairnes was ordained high priest and set apart to
    accompany Brother Hedlock.

    President Young said to Brother Addison Pratt and his associates:
    We commit the keys of opening the gospel to the Society Islands to
    you, when all the Twelve said, Aye.

    Elder Rogers was appointed president of the mission.

    Reuben Hedlock's mission was to preside over the churches in
    England, over the emigration, and over business in general, by vote
    of the quorum.

    Elder Young said he wanted the funds in Liverpool to pay the
    passage of those who were expected to be sent for by Brother John
    Benbow and his wife, on account of moneys lent by him to commence
    the printing of the Book of Mormon, _Millennial Star_, Hymn Book,
    etc., and to send the worthy poor to this country, and let Brother
    Hedlock use what is necessary for his own convenience; and voted
    unanimously that the foregoing be carried into execution.

    Let the Books of Mormon be sold as fast as they can in England, and
    the avails be retained by Elder Hedlock till further orders.

    {406} Voted that Sister Ann Dawson and her family, William Bradbury
    with his family, Brother Leech, of Preston, and his family, Brother
    Anderson, of Stoke-upon-Trent, and all the poor Saints be brought
    over to this country.

    Voted on reading Elder Ward's letters of March 4th and 16th to
    the First Presidency and Twelve, that the printing in England be
    stopped, according to previous instructions, and Elders Thomas Ward
    and Amos Fielding come to this place, and the funds referred to in
    Elder Ward's letter be expended by Elder Hedlock, as before stated.

[Sidenote: First Contribution to the Nauvoo Museum.]

_Wednesday, 24_.--Elder Addison Pratt presented the tooth of a whale,
coral, bones of an Albatross' wing and skin of a foot, jaw-bone of a
porpoise, and tooth of a South Sea seal as the beginning for a museum
in Nauvoo.

I bought eleven quarter-sections of land from Judge Adams, and then
rode out on the hill.

I find in the _Boston Bee_ of this date a letter; and as it is so
remarkable that any editor will publish anything in the columns of
his paper concerning me or the Saints but slander, I take pleasure in
transcribing the following:

    _A Character Sketch of the Prophet--His Doctrine of Inspiration_.

    Sir, in bygone years, and long before I heard of the Prophet
    Joseph Smith, and indeed before he had existence, I had formed
    some very curious ideas about the ancient prophets. From reading
    their history in the Bible, I supposed they must have been men of
    no ordinary proportions; or, if so, that there was something about
    them different from other men, by which they might be distinguished
    at sight. As a matter of course, I thought they must have had
    gray hairs for a covering to make them appear very dignified,
    and beards as long as a Jew's; for if they shaved, it would show
    that they were men; and could I have had the privilege of looking
    at one, I should have expected to have seen him clad in sheep,
    goat, bear or wolf skin, wandering about on the mountains like the
    beasts he had robbed of their garment, lodging in the caves and
    dens of the earth, and subsisting on the fruits and nuts of the
    forest,--a being too holy, too sanctified, too exalted by his high
    {407} calling, to appear in the habitations or among the society
    of men, unless he had some important message to communicate direct
    from heaven--some revelation or commandment to promulgate to his
    fellows; and then he would just come forth and cry out, like the
    beasts in the wilderness, with so much sacred sanctity, that
    everybody would know he was a prophet, and if by nothing else, when
    they saw his nails like birds' claws, and his hairs like eagles'
    feathers and his hands and face as filthy as a baboon; for it never
    occurred to me that clean hands, in administering before the Lord,
    as mentioned in the scripture, meant anything more than a good
    conscience; and I had never supposed but that a man could worship
    God just as acceptably all covered with dirt, and filth and slime,
    as though he had bathed in Siloam every hour, until I heard the
    Mormon prophet lecturing his people on the subject of neatness and
    cleanliness, teaching them that all was clean in heaven, and that
    Jesus was going to make the place of His feet glorious; and if the
    Mormons did not keep their feet out of the ashes, they could not
    stand with Him on Mount Zion.

    I had no thought before but that dirty people could get to heaven
    as well as clean ones; and that if the priests ordered sacrifices
    with polluted hands, the fire would cleanse both the offering and
    the hands that offered it. I cannot say how much there may be in
    scripture to contradict my views, neither can I vouch for it that
    the churches of the day believe any such doctrine; for I never
    belonged to any of them, but have rather been called an infidel. As
    to that, I have not altered much. I like consistency, find it where
    I may.

    With all these curious notions I fell into the Mormon settlement,
    and saw the prophet; but having never heard a Mormon preach, you
    can imagine me not quite ready to receive all the impressions
    incident to an interview with such a distinguished personage. But
    I will give it as I find it, hit or miss the faith or feelings of
    any one. I have had an interview since my last, and found anything
    but the truth in the current reports. "The Prophet Joseph" (as he
    is called among his people) said in a conversation with a gentleman
    present, that he no more professed to be a prophet than every man
    must who professes to be a preacher of righteousness or a minister
    of the new testament.

    To be a minister of Jesus, a man must testify of Jesus; and to
    testify of Jesus, a man must have the spirit of prophecy; for,
    according to John, the testimony of Jesus is the spirit of prophecy.

    If a man professes to be a minister of Jesus and has not the
    spirit of prophecy, he must be a false witness, for he is not in
    possession of that gift which qualifies him for that office; and
    the difference between him and the clergy of this generation is, he
    claims to be in possession of {408} that spirit of prophecy which
    qualifies him to testify of Jesus and the Gospel of salvation; and
    the clergy deny that spirit, even the spirit of prophecy, which
    alone could constitute them true witnesses or testators of the Lord
    Jesus, and yet claim to be true ministers of salvation.

    In this, said he, I am honest, and they are dishonest, and that
    is the difference between us. Were they true and honest witnesses
    of Jesus Christ, they would acknowledge they have the testimony
    of Him, and that is the spirit of prophecy; and every man who
    possesses that spirit is a prophet.

    I, said he, claim no more than what every servant of Christ must
    possess to qualify him for his office, while the clergy of the 19th
    century deny that which alone could constitute what they profess
    to be. He said he did not profess to be a very good man, but
    acknowledged himself a sinner like other men, or, as all men are,
    imperfect; and it is necessary for all men to grow into the stature
    of manhood in the Gospel.

    I could not help noticing that he dressed, talked and acted like
    other men, and in every respect exactly the opposite of what I had
    conjured up in my imagination a prophet.

    The Mormons have not yet completed their great Temple, and have no
    commodious place of worship; but the apostles and elders preach in
    private houses on the Sabbath and at other times, though I seldom
    attended these latter meetings. But when the weather will admit
    they meet in the grove, or on the rough floor of the basement of
    the Temple, and then the prophet frequently preaches. On one of
    these occasions I heard him preach concerning the prodigal son.

    After naming his text, the prophet remarked that some one had
    asked him the meaning of the expression of Jesus--"Among those
    born of women, there has not arisen a greater than John;" and said
    he had promised to answer it in public, and he would do it then.
    It could not have been on account of the miracles John performed,
    for he did no miracles; but it was--First, because he was trusted
    with a divine mission of preparing the way before the face of the
    Lord. Who was trusted with such a mission before or since? No
    man. Second, he was trusted and it was required at his hands to
    baptize the Son of Man. Who ever did that? Who ever had so great
    a privilege or glory? Who ever led the Son of God into the waters
    of baptism, beholding the Holy Ghost descend upon him in the sign
    of a dove? No man. Third, John at that time was the only legal
    administrator holding the keys of power there was on earth. The
    keys, the kingdom, the power, the glory had departed from the Jews;
    and John, the son of Zachariah, by the holy anointing and decree of
    heaven, held the keys of power at that time.

{409} [Sidenote: Labors of Elder H. Tate.]

Elder H. Tate writes that in Cuba, Illinois, the people were anxious
to hear him, when the Rev. John Rigdon, a Campbellite preacher refused
to let him preach in the chapel, because Elder Tate was "sent by the
authority of Jesus Christ," saying, "That recommend will not do, for
the world has condemned it already;" but at Pekin, Elder Tate baptized
six in twelve days, and many more were favorable.

[Sidenote: Complaints against the Laws and Dr. Foster.]

Received a long letter from Thomas Rancliff, complaining of William and
Wilson Law and Dr. Foster's swindling him, which is another example
that people will not obey counsel, although it was so pointedly made
known to the people on the 13th of April last.

_Thursday, 25_.--Sent William Clayton to Carthage to redeem the city
lots on the Galland tract, which had been sold for taxes.

Dr. Imbert, Messrs. Chastan and Manlan, missionaries, with seventy
Christians were beheaded, and one hundred and eighty strangled in
Korea, East Asia.

The town of Tallahassee, Florida, was destroyed by fire.

_Friday, 26_.--At five p.m. I met in counsel in the upper room, with my
brother Hyrum, Brigham Young, Heber C. Kimball, Willard Richards, Judge
James Adams, Bishop Newel K. Whitney and William Law, and gave them
their endowments and also instructions in the priesthood on the new and
everlasting covenant, &c.

Wrote a letter of instructions to Reuben Hedlock.

_Saturday, 27_.--In the morning received visitors.

[Sidenote: Benjamin Winchester Investigated.]

At two p.m. I met brother Hyrum, the Twelve, Judge Adams, Bishop
Whitney and others, in council to investigate the conduct of Benjamin
Winchester, charges having been preferred against him by letter from
Sybella Armstrong and others in Philadelphia, Sisters Jarman and
Adams. George J. Adams and others gave their testimony, when they
disfellowshiped {410} Winchester, and took his license until he made
satisfaction to the aggrieved parties.

[Extract from Wilford's Woodruff's journal.]

    _Elder Wilford Woodruff's Minutes of the Investigation of
    Benjamin Winchester_.

    A rainy day.

    In the afternoon I met in council with the Twelve and First
    Presidency, when the case of Benjamin Winchester was brought up on
    trial for improper conduct, slandering the Saints in Philadelphia,
    for rejecting the counsel of Hyrum, Joseph and the Twelve, and
    tearing to pieces the Saints instead of building them up.

    Hyrum pleaded for mercy, Joseph for justice, and the Twelve decided
    according to testimony; and in all we had an interesting time.
    Elder Winchester was refractory and out of order. President Joseph
    Smith wished the Twelve or president of the quorum to call the
    house to order.

    Several letters were read touching the subject; after which Elder
    Winchester made a lengthy speech trying to justify himself. Was
    followed by President Hyrum Smith, who pleaded in behalf of
    Winchester on the side of mercy.

    Elder George J. Adams gave his testimony against Winchester; then
    Elder Winchester followed Adams, and both spoke several times. Then
    President Joseph Smith arose and rebuked Elder Winchester in the
    sharpest manner; said he had a lying spirit and had lied about him,
    and told him of many of his errors.

    After hearing the testimony, Elder Brigham Young, president of
    the quorum of the Twelve, said he had made up his mind, and his
    decision was that Elder Winchester should give up his license and
    cease preaching until he should reform.

    President Hyrum Smith said he should not like to have such a
    decision given without another trial and giving Elder Winchester a
    chance to get more testimony if he could.

    President Brigham Young said he should then prefer to have the case
    turned over to the high council.

    President Joseph Smith said it was not the business of the high
    council. They could not try him. It belonged to the Twelve, and
    them alone; for it was concerning matters abroad, and not in
    Nauvoo. The high council was to try cases that belong to the stake,
    and the Twelve to regulate the churches and elders abroad in all
    the world; and Elder Winchester's case comes under the jurisdiction
    of the Twelve and theirs alone.

    {411} President Hyrum Smith urged that the case should be put off
    until tomorrow. President Joseph Smith said that the case might be
    put off until tomorrow at ten o'clock, if it would do anybody any
    good.

    President Brigham Young arose and spoke in the majesty of his
    calling; and among other remarks, said that his mind was made up,
    and that the remarks of Brother Hyrum or of Brother Joseph had not
    altered it. As for himself, he would not sit upon the case another
    day. He considered the course Brother Winchester had taken an
    insult upon his office and calling as an apostle of Jesus Christ,
    and he would not bear it. As for the rest of the Twelve, they might
    do as they pleased. As for himself, he would not submit to it.
    Benjamin Winchester has despised and rejected the counsel of the
    Presidency and the Twelve--has said they had no jurisdiction over
    him in Philadelphia, and to say where he should go, &c. But he and
    others will find there _is_ power in the Twelve. We know through
    whom we have received our power and who are our benefactors, and we
    are thankful for it. Benjamin Winchester has never for the first
    time received our counsel, but has gone contrary to it. No one
    is safe in his hands. He calls Hyrum an old granny, and slanders
    everybody. He says there is a contradiction between Hyrum and the
    Twelve. There is no contradiction between Hyrum and the Twelve--is
    there, Brother Hyrum? [Hyrum answered "No."]

    After Brigham Young closed, President Joseph Smith said he would
    give us a little counsel, if we saw fit to accept it. He thought
    it proper for us to silence Elder Winchester, take his license and
    have him bring his family to Nauvoo; and if he would not do that,
    let him go out of the Church.

    It was then moved and seconded that Elder Winchester be silenced,
    and give up his license, and come with his family to Nauvoo. The
    motion was carried unanimously.

    Brother Joseph then addressed the Twelve, and said that in all
    our counsels, especially while on trial of any one, we should see
    and observe all things appertaining to the subject, and discern
    the spirit by which either party was governed. We should be in a
    situation to understand every spirit and judge righteous judgment
    and not be asleep. We should keep order and not let the council
    be imposed upon by unruly conduct. The Saints need not think
    because I am familiar with them and am playful and cheerful, that
    I am ignorant of what is going on. Iniquity of any kind cannot be
    sustained in the Church, and it will not fare well where I am; for
    I am determined while I do lead the Church, to lead it right.

    Brother Joseph further remarked, concerning Elder Adams, that he
    had given satisfaction to him concerning the thing whereof he was
    {412} accused. He had confessed all wherein he had done wrong, and
    had asked for mercy, and he had taken the right course to save
    himself; that he would now begin anew in the Church.

    After much instruction was given from Joseph, the council adjourned.

I then instructed the Twelve to investigate the condition of the whole
Philadelphia church while in council.

    _List of Persons to be Helped to Immigrate to Nauvoo_.

    Voted that the following persons be assisted to emigrate from
    England--viz., Mrs. Elizabeth Pixton, Mrs. Sarah Taylor, Jeremiah
    Taylor, Mrs. Mary Greenhalgh, Mrs. Elizabeth Clayton and two
    children, Hugh Patrick and family, Mrs. Ann Farrar and three
    children, Maria Barrows and children, Alice Bailey and two
    children, William Player's family, Prudence Parr and six children,
    Rebecca Partington.

A tremendous rain-storm all day, commencing with thunder in the morning.

A petition for the repeal of the parliamentary union, with
England--representing four hundred and fifty thousand persons--was sent
from Menagh, Ireland.

_Sunday, 28_.--Cold, rainy day.

[Sidenote: Endowments at Nauvoo.]

At five p.m. I met with brother Hyrum, Brigham Young, Heber C. Kimball,
Willard Richards, Newel K. Whitney, and James Adams, in the upper room
to attend to ordinances and counseling. Prayed that James Adams might
be delivered from his enemies, and that Orrin P. Rockwell might be
delivered from prison, and that the Twelve be prospered in collecting
means to build the Nauvoo House.

[Sidenote: Record of the First Twelve in Relations with the Prophet.]

Of the Twelve Apostles chosen in Kirtland, and ordained under the hands
of Oliver Cowdery, David Whitmer and myself, there have been but two
but what have lifted their heel against me--namely Brigham Young and
Heber C. Kimball.

_Monday, 29_.--At nine a.m., I met in council with brother Hyrum,
Brigham Young, Heber C. Kimball, {413} Willard Richards, Newel K.
Whitney, and James Adams.

Singing, and prayer by Elder Brigham Young. Conversation, instruction
and teaching concerning the things of God. Had a pleasant interview.

Two p.m., in mayor's court. Tried a case--"The People vs. Thompson,"
for assault. Fined Thompson three dollars.

Gave instructions to have the account of the Lawrence estate made out.

Judge James Adams gave a deed of eleven quarter sections of land on the
prairie to the trustee-in-trust.

Six p.m., the Twelve Apostles met and directed the following to be
published in the _Times and Seasons_.

    _Special Message to the Saints in Philadelphia_.

    _To the Church in Philadelphia_:

    All the members of that branch of the Church of Jesus Christ of
    Latter-day Saints which is located in Philadelphia, Pennsylvania,
    who are desirous of doing the will of heaven and of working out
    their own salvation by keeping the laws of the celestial kingdom,
    are hereby instructed and counseled to remove from thence without
    delay and locate themselves in the city of Nauvoo, where God has a
    work for them to accomplish.

    Done at Nauvoo the 20th day of May, 1843, agreeable to the
    instructions of the First Presidency.

    By order of the quorum of the Twelve, BRIGHAM YOUNG, President of
    the quorum.

    WILLARD RICHARDS, Clerk.

    _Appointments by the Quorum of the Twelve_.

    Elder James Sloan, to Ireland. Elder Benjamin Brown, accompanied by
    Elder Jesse W. Crosby, to the province of Nova Scotia. Elder Edwin
    W. Webb, to Galena. Elder Issac Chase, to the Eastern States, Elder
    Stephen Abbott and Charles E. Spencer to Wisconsin territory, Elder
    Issac Thompson to accompany them.

    WILLARD RICHARDS, Clerk.

Pleasant, but cool after the rain.

_Tuesday, 30_.--In the office from nine till noon examining {414}
Nauvoo stock, and transacting business with the Twelve Apostles, and
taking bonds from Brigham Young, Heber C. Kimball, Orson Hyde, Orson
Pratt, Wilford Woodruff, and George A. Smith, of which I insert one as
follows:

    _Form of Bond Executed by Brigham Young et al. to the Prophet_.

    Know all men by these presents, that we, Brigham Young and John M.
    Bernhisel, are held and firmly bound unto Joseph Smith, as sole
    trustee-in-trust for the Church of Jesus Christ of Latter-day
    Saints, in the penal sum of two thousand dollars, lawful money of
    the United States; for the payment of which sum, well and truly to
    be made, we bind ourselves, our heirs, assigns and administrators
    firmly by these presents.

    Dated at Nauvoo, this 30th day of May, 1843.

    The condition of the above obligation is such that the above
    bounden Brigham Young who has been appointed an agent to collect
    funds for the Nauvoo House Association and for the Temple now
    building in the city of Nauvoo, shall faithfully pay to the said
    trustee-in-trust as aforesaid, all moneys that he may collect for
    either house, then this obligation be null and void, otherwise to
    remain in full force and virtue.

    Signed, sealed and delivered the day and year first above written.

    BRIGHAM YOUNG, [L. S.] JOHN M. BERNHISEL, [L. S.]

And directed that receipts be also written for the Nauvoo stock as
follows:

    _Form of Receipt for Stock Certificate_.

    Received May 30th, 1843, of Joseph Smith, Sole Trustee-in-Trust
    for the Church of Jesus Christ of Latter-day Saints, three hundred
    stock certificates of Nauvoo House Association, numbering as
    follows:

    200 numbering 1 to 200 inclusive, dated Feb. 8, 1841, 36 numbering
    125 to 160 inclusive, dated Feb. 5, 1841, 36 numbering 376 to 411
    inclusive, dated Feb. 10, 1841, 28 numbering 5 to 32 inclusive,
    dated Feb. 6, 1841,

    300 shares value $15,000.

    BRIGHAM YOUNG.

{415} Afterwards I superintended the preparation of papers to settle
the Lawrence business. My brother Hyrum baptized Jonathan C. Wright and
ordained him an elder.

_Wednesday, 31_.--Called at the office and court room before breakfast
and conferred with Dr. Richards on business.

City council met at ten a.m. and gave instructions to a committee to
draft an ordinance in relation to the ferry.

Rode out in the afternoon on the prairie with Mr. Houston, the Speaker
of the House of Representatives for Missouri, Judge Sylvester Emmons,
Lawyer Marr and O. C. Skinner, and William Clayton.

At six p.m. met with the city council, when the ordinance in relation
to the ferry passed its second reading.

Signed letters of recommendation to James Brown and Peter Haws to
collect funds in Mississippi and Alabama.

Elder Brigham Young moved out of his log cabin into a new brick house,
small, but comfortable and convenient.

The steamer _Amaranth_ landed at Nauvoo the Saints who had left
Liverpool in the _Yorkshire_ under the care of Elders Thomas Bullock
and Richard Rushton, all well; and also some Saints who had left there
more recently in the _Swanton_.

News arrived that General Charles Napier gained a brilliant victory
near Hyderabad, after a dreadful combat of three hours. The Belochee
army of twenty-two thousand men were completely overthrown by
twenty-seven hundred English troops, who sustained a loss of only two
hundred and fifty killed and wounded, including eighteen officers.

Four hundred and fifty clergymen have lately seceded from the Church of
Scotland, being nearly one-half of the whole number.

{416}



CHAPTER XXII.

FORMS OF CREDENTIALS OF THE TWELVE--CONFERENCE At MANCHESTER,
ENGLAND--DEATH OF JUDGE ELIAS HIGBEE--"THE PURPOSE OF GATHERING," A
DISCOURSE BY THE PROPHET.

_Thursday, June 1, 1843_.--Presided in the city council, which passed
"An ordinance to establish a ferry across the Mississippi river at the
city of Nauvoo."

And also passed "An ordinance respecting mad dogs and other animals."

I addressed the council, and criticized James Sloan's account current
charging for room, candles, fuel, etc., etc., as extras. Willard
Richards, Newel K. Whitney, and William Clayton [were engaged] all day
preparing papers for the settlement of the Lawrence estate.

I gave the following recommend to Elder Brigham Young.

    _Credentials of Brigham Young_.

    _To all Saints and Honorable Men of the Earth, Greeting_:

    DEAR BRETHREN AND FRIENDS:--I, Joseph Smith, a servant of the
    Lord, and trustee-in-trust for the Temple of the Lord at Nauvoo,
    do hereby certify that the bearer hereof, Brigham Young, an elder
    and one of the Twelve Apostles of the Church of Jesus Christ of
    Latter-day Saints, has deposited with me his bond and security, to
    my full satisfaction, according to the resolution of the conference
    held in this city on the 6th day of April last.

    He, therefore, is recommended to all Saints and honorable people
    as a legal agent to collect funds for the purpose of building the
    Nauvoo House and Temple of the Lord. Confident that he will honor
    this high trust, as well as ardently fulfill his commission as a
    messenger of peace and salvation, as one of the Lord's noble men, I
    can fervently say, May {417} the Lord clear his way before him and
    bless him, and bless those that obey his teaching, wherever there
    are ears to hear and hearts to feel.

    He is the friend of Israel, and worthy to be received and
    entertained as a man of God; yea, he has, as had the ancient
    apostles, the good word, even the good word that leadeth unto
    eternal life.

    Wherefore, brethren and friends, while you have the assurance of
    the integrity, fidelity and ability of this servant of the living
    God, and trusting that your hearts and energies will he enlivened
    and deeply engaged in the building of those houses directed by
    revelation for the salvation of all Saints, and that you will not
    rest where you are until all things are prepared before you, and
    you are gathered home with the rest of Israel to meet your God,
    I feel strong in the belief and have a growing expectation that
    you will not withhold any means in your power that can be used to
    accomplish this glorious work.

    Finally, as one that greatly desires the salvation of men, let me
    remind you all to strive with godly zeal for virtue, holiness,
    and the commandments of the Lord. Be good, be wise, be just, be
    liberal; and above all, be charitable, always abounding in all
    good works. And may health, peace and the love of God our Father,
    and the grace of Jesus Christ our Lord be and abide with you all,
    is the sincere prayer of your devoted brother and friend in the
    everlasting Gospel,

    JOSEPH SMITH. City of Nauvoo, June 1, 1843.

Similar letters were given to Elders Heber C. Kimball, Orson Pratt,
Orson Hyde, Wilford Woodruff and George A. Smith.

Signed a conveyance of Eric Rhodes' bonds to Joseph Smith to William
Clayton.

Gave a letter of instruction to George J. Adams, who is to accompany
Elder Orson Hyde on his mission to Russia.

Elders Addison Pratt, Benjamin F. Grouard, Knowlton F. Hanks and Noah
Rogers started on their mission for the Society Islands at two p.m., on
the steamer _Sarah Ann_, for St. Louis.

The quorum of the Twelve Apostles met in council in my office, to make
arrangements to start on their mission to collect funds for the Temple
and Nauvoo House.

_Friday, 2_.--Closed the contract whereby I gave two notes for $1,375,
and became half owner of the steamboat {418} _Maid of Iowa_. Continued
in the office with Captain Dan Jones most of the morning, which was
very rainy.

In the afternoon rode out in the city to invite several friends to take
an excursion on _Maid of Iowa_ tomorrow, and had a long conversation
with a Presbyterian minister.

Outrages were committed in Wales on public property, under an organized
band called "Rebecca and her daughters."

[Sidenote: An Excursion on the Mississippi.]

_Saturday, 3_.--This morning, I, with my family and a large company of
brethren and sisters, started for Quincy, on a pleasure voyage on the
steamboat _Maid of Iowa_, had a fine band of music in attendance, and
arrived there at about one p.m.

The accounts of the Lawrence estate were presented to the probate
judge, to which he made objections, when a new account was made out by
William Clayton, which we made oath to, when the accounts were accepted
by the probate judge.

At five p.m. started on our return, but tied up at Keokuk, at one a.m.
on account of a severe storm until daylight, when we started home and
were glad to arrive in Nauvoo at seven a.m. of the 4th.

_Sunday, 4_.--At ten a.m. I engaged in conversation with Mr. De Wolf, a
clergyman of the Episcopal order, who was much of a gentleman.

    _Minutes of a Conference Held at Manchester, England, June 4,
    1843_.

    A conference was commenced in the New Corn Exchange, Manchester,
    and by adjournment moved into the large room at Hayward's Hotel,
    Bridge street. The assembly was large, although the weather was
    unfavorable.

    Elder Thomas Ward was president, and William Walker, clerk.
    President Ward and Elders Hiram Clark and Amos Fielding preached
    giving excellent teachings on the plan of salvation, and the Lord's
    Supper. There were present six high priests, fifty-eight elders,
    sixty-four priests, forty teachers, ten deacons.

    {419} The representations of the churches being next called for,
    the following statements were made:

    [Image]

The sacrament was administered in the afternoon.

_Monday, 5_.--The following persons devoted themselves to the work of
the ministry--viz., Osmond Shaw, Thomas Shaw, Samuel Downes, Elders
William Speakman and George Eyres.

The following persons were then ordained elders--viz., R. Cowen, T.
Pratt, Samuel Downe, John Williams, Peter McCue, Joseph Walker, and
Levi Rigg.

Priests: J. Flint, Joseph Smith, J. Nightingale, J. Lee, Thomas
Jackson, Samuel Wells, Charles Turner, Christopher Riding, George
Robinson.

Teachers: George Hewitt, Thomas Jennings.

Elder Barradale was appointed to preside over Cheltenham {420} branch;
Elder Rudd, over the Nottingham circuit; Elder Pritchard, to labor in
Derbyshire; Elder Speakman, with Elder Robert Parker, in the Bradford
conference; Osmond Shaw, Addingham, Yorkshire; Elder George Eyers, in
Lincolnshire and Hull, in connection with Elder Henry Cuerdon and Elder
Samuel Downes, in Derbyshire, with Elder Hibbert.

_Tuesday, 6_.--I rode out to the Prairie Farm.

Earthquake occurred in Java, destroying Nias and burying its
inhabitants in the ruins.

The total national debt of Europe is estimated at $10,499,710,000. A
century ago the European treasury was comparatively unencumbered.

_Wednesday, 7_.--Concluded a settlement with J. W. Coolidge. Gave him a
deed for city lot.

Visited Elias Higbee, who was very sick.

John Workman and a company of 30 Saints, mostly his own family, arrived
from Tennessee.

_Thursday, 8_.--This morning, about daybreak, Elder Elias Higbee died
at his residence near the Temple.[A]

[Footnote A: He was son of Isaac and Sophia Higbee, born 23rd October,
1795, in Galloway, Gloucester county, New Jersey. In 1803, removed with
his parents to Clermont county, Ohio. At the age of 22 he married Sarah
Ward, and removed to Cincinnati. He received the gospel in the spring
of 1832, and in the summer of the same year went to Jackson county,
Missouri, where he was baptized, and returned to Cincinnati, and was
ordained an elder under the hands of his brother, Isaac Higbee, 20th
February, 1833. Arrived in Jackson county with his family in March,
and was driven by the mob to Clay county in the fall of 1833; ordained
a high priest under the hands of Amasa M. Lyman, by order of the
high council in Clay county. 26th March, 1835, started on a mission,
preaching the gospel through the states of Missouri, Illinois, Indiana,
and Ohio. Arriving at Kirtland, he labored on the Temple until it was
finished, and received his endowment therein. In the spring of 1836,
returned to his family in Missouri; removed them to Caldwell County,
where he was appointed County Judge.

Judge Higbee was also appointed to with the Prophet to Washington to
plead the cause of the Saints before congress, and perhaps will be
chiefly remembered for his earnest but temperate zeal in their cause;
also for the courage and judgment he manifested before the Senate
Committee on Judiciary, before which the hearing was had. The case was
conducted by Judge Higbee, practically alone. See his reports to the
Prophet, Vol. IV, pp. 81-91. His course approved, _Ibid_. p. 96.]

We copy the following from page 315 of the Law of the Lord--[B]

[Footnote B: The "Law of the Lord" is a manuscript book kept personally
by the Prophet, wherein, with other specially valuable documents, he
recorded character sketches and the good deeds of the faithful Saints;
also the blessings he pronounced upon them. See this Vol., pp. 108,
124-128.]

    {421} JUDGE ELIAS HIGBEE.

    He has been sick only five days of cholera morbus and inflammation,
    which produced mortification, and his death was unexpected by all.
    His loss will be universally lamented, not only by his family, but
    by a large circle of brethren who have long witnessed his integrity
    and uprightness, as well as a life of devotedness to the cause of
    truth. He has endured a great share of persecution and tribulation
    for the cause of Christ, both during the Missouri troubles and
    other times. On the 6th day of October, 1840, he was appointed
    one of the committee to build the Temple in Nauvoo, which office
    he maintained during his life. In that station he has shown a
    disposition to do right at all times, and always manifested a great
    anxiety for the prosperity of the Temple as well as the work at
    large. He has left a large family to mourn his departure; but he is
    gone to his rest for a little season, even until the morning of the
    resurrection, when he will again come forth and strike hands with
    the faithful, and share the glory of the kingdom of God for ever
    and ever.

Emma was sick.

In the afternoon, rode out on horseback; called on Willard Richards,
who was at work in his garden; asked him who gave him leave to occupy
that lot. He answered, "Your honor?" When I replied, "You are perfectly
welcome to it, so far as I am concerned;" then continued my journey to
the prairie.

_Friday, 9_.--Rode out to show Mr. Lewis some lots in the city.

Continued most of the day with Emma, who was very sick.

_Saturday, 10_.--At home. Brothers Livingston and Goodrich, from
Peterboro, New Hampshire, visited me about establishing a cotton
factory in Nauvoo.

City council met and passed "An ordinance to regulate the rates of
toll at the ferry in the city of Nauvoo," which is published in the
_Neighbor_.

Several petitions were presented to repeal the hog law, which were
rejected.

{422} The court-martial ordered an arsenal to be built in the city
of Nauvoo, for the security of the public arms; and also ordered
Brigadier-General Charles C. Rich to organize the 2nd battalion, 1st
regiment, 2nd cohort, into a regiment of light infantry, to be the 5th
regiment, 2nd cohort.

To show the wickedness and rascality of John C. Bennett and the corrupt
conspiracy formed against me in Missouri and Illinois, I insert the
following under date of the letter:--

    _Letter of Samuel C. Owens to Governor Ford--Informing the
    Latter of an Indictment Against Joseph Smith_.

    INDEPENDENCE, Mo., June 10, 1843.

    _To His Excellency Governor Ford_.

    SIR:--For the last three months I have been corresponding with Dr.
    John C. Bennett relative to one certain Joe Smith, Mormon Prophet,
    etc., of your state. In several of Dr. Bennett's letters to me, he
    informs me that my name is known to you. Taking this for granted
    authorizes me without hesitation to write you full upon a subject
    that the people of this part of our state feel themselves vitally
    interested in.

    At the last term of the Circuit court of Daviess county, an
    indictment was found by the grand jury of said county against
    Joseph Smith for treason against this state. The necessary papers
    are now on their way to Governor Reynolds, who, on the receipt
    thereof, I have no doubt, will make a requisition on you for the
    apprehension and delivery of said Smith to the bearer, Mr. Joseph
    Reynolds, who goes as a special agent to attend to this business;
    and I am in hopes that, so soon as the proper papers come to hand,
    you will take that course that will secure this imposter and have
    him delivered over to Mr. Reynolds.

    Dr. Bennett further writes me that he has made an arrangement with
    Harmon T. Wilson, of Hancock county (Carthage, seat of justice) in
    whose hands he wishes the writ that shall be issued by you to be
    put. From the tenor of his letters I am induced to believe that he
    has made the same suggestions to you. The only wish of the people
    of this state is, that this man, Joseph Smith, may be brought to
    that justice which the magnitude of his crime merits.

    Respectfully your obedient servant,

    SAM. C. OWENS, [Commander-in-chief of the mob in Jackson county].

{423} A steamship of iron, called the _Great Britain_, was built at
Bristol, England, at a cost of 90,000 pounds. She has six masts, and is
320 feet in length on deck, and is said to be the largest vessel that
has been built since the days of Noah.

_Sunday, 11_.--Ten a.m., meeting at the stand.

The following report is from the journals of Elders Willard Richards
and Wilford Woodruff:--

    _The Prophet's Discourse--The Purpose of the Gathering of
    Israel_.

    A large assembly of the Saints met at the Temple stand. Hymn by the
    choir. Prayer by Elder Parley P. Pratt, and singing.

    President Joseph Smith remarked--"I am a rough stone. The sound of
    the hammer and chisel was never heard on me until the Lord took
    me in hand. I desire the learning and wisdom of heaven alone. I
    have not the least idea, if Christ should come to the earth and
    preach such rough things as He preached to the Jews, but that this
    generation would reject Him for being so rough."

    He then took for his text the 37th verse of 23rd chapter of
    Matthew--"O Jerusalem, Jerusalem, thou that killest the prophets
    and stonest them which are sent unto thee; how often would I
    have gathered thy children together, even as a hen gathereth her
    chickens under her wings, and ye would not."

    This subject was presented to me since I came to the stand. What
    was the object of gathering the Jews, or the people of God in any
    age of the world? I can never find much to say in expounding a
    text. A man never has half so much fuss to unlock a door, if he
    has a key, as though he had not, and had to cut it open with his
    jack-knife.

    The main object was to build unto the Lord a house whereby He could
    reveal unto His people the ordinances of His house and the glories
    of His kingdom, and teach the people the way of salvation; for
    there are certain ordinances and principles that, when they are
    taught and practiced, must be done in a place or house built for
    that purpose.

    It was the design of the councils of heaven before the world was,
    that the principles and laws of the priesthood should be predicated
    upon the gathering of the people in every age of the world.
    Jesus did everything to gather the people, and they would not be
    gathered, and He therefore poured out curses upon them. Ordinances
    instituted in the heavens before the foundation of the world, in
    the priesthood, for the salvation of men, are not to be altered or
    changed. All must be saved on the same principles.

    {424} It is for the same purpose that God gathers together His
    people in the last days, to build unto the Lord a house to prepare
    them for the ordinances and endowments, washings and anointings,
    etc. One of the ordinances of the house of the Lord is baptism
    for the dead. God decreed before the foundation of the world that
    that ordinance should be administered in a font prepared for that
    purpose in the house of the Lord. "This is only your opinion, sir,"
    says the sectarian. * * * * *

    If a man gets a fullness of the priesthood of God, he has to get
    it in the same way that Jesus Christ obtained it, and that was by
    keeping all the commandments and obeying all the ordinances of the
    house of the Lord.

    Where there is no change of priesthood, there is no change of
    ordinances, says Paul, if God has not changed the ordinances and
    the priesthood. Howl, ye sectarians! If he has, when and where has
    He revealed it? Have ye turned revelators? Then why deny revelation?

    Many men will say, "I will never forsake you, but will stand by you
    at all times." But the moment you teach them some of the mysteries
    of the kingdom of God that are retained in the heavens and are to
    be revealed to the children of men when they are prepared for them,
    they will be the first to stone you and put you to death. It was
    this same principle that crucified the Lord Jesus Christ, and will
    cause the people to kill the prophets in this generation.

    Many things are insoluble to the children of men in the last days:
    for instance, that God should raise the dead, and forgetting that
    things have been hid from before the foundation of the world, which
    are to be revealed to babes in the last days.

    There are a great many wise men and women too in our midst who are
    too wise to be taught; therefore they must die in their ignorance,
    and in the resurrection they will find their mistake. Many seal
    up the door of heaven by saying, So far God may reveal and I will
    believe.

    All men who become heirs of God and joint-heirs with Jesus Christ
    will have to receive the fullness of the ordinances of his kingdom;
    and those who will not receive all the ordinances will come short
    of the fullness of that glory, if they do not lose the whole.

    I will say something about the spirits in prison. There has been
    much said by modern divines about the words of Jesus (when on the
    cross) to the thief, saying, "This day shalt thou be with me in
    paradise." King James' translators make it out to say paradise. But
    what is paradise? It is a modern word it does not answer at all to
    the original word that Jesus made use of. Find the original of the
    word paradise. You may as easily find a needle in a haymow. Here
    is a chance for battle, ye learned men. There is nothing in the
    original word in Greek from which this was taken that signifies
    paradise; but it was--This day {425} thou shalt be with me in the
    world of spirits: then I will teach you all about it and answer
    your inquiries. And Peter says he went and preached to the world
    of spirits (spirits in prison, I Peter, 3rd chap., 19th verse), so
    that they who would receive it could have it answered by proxy by
    those who live on the earth, etc.

    The doctrine of baptism for the dead is clearly shown in the New
    Testament; and if the doctrine is not good, then throw the New
    Testament away; but if it is the word of God, then let the doctrine
    be acknowledged; and it was the reason why Jesus said unto the
    Jews, "How oft would I have gathered thy children together, even
    as a hen gathereth her chickens under her wings, and ye would
    not!"--that they might attend to the ordinances of baptism for the
    dead as well as other ordinances of the priesthood, and receive
    revelations from heaven, and be perfected in the things of the
    kingdom of God--but they would not. This was the case on the day of
    Pentecost: those blessings were poured out on the disciples on that
    occasion. God ordained that He would save the dead, and would do it
    by gathering His people together.

    It always has been when a man was sent of God with the priesthood
    and he began to preach the fullness of the gospel, that he was
    thrust out by his friends, who are ready to butcher him if he teach
    things which they imagine to be wrong; and Jesus was crucified upon
    this principle.

    I will now turn linguist. There are many things in the Bible which
    do not, as they now stand, accord with the revelations of the Holy
    Ghost to me.

    I will criticize a little further. There has been much said about
    the word hell, and the sectarian world have preached much about it,
    describing it to be a burning lake of fire and brimstone. But what
    is hell? It is another modern term, and is taken from hades. I'll
    hunt after hades as Pat did for the woodchuck.

    Hades, the Greek, or Shaole, the Hebrew: these two significations
    mean a world of spirits. Hades, Shaole, paradise, spirits in
    prison, are all one: it is a world of spirits.

    The righteous and the wicked all go to the same world of spirits
    until the resurrection. "I do not think so," says one. If you will
    go to my house any time, I will take my lexicon and prove it to you.

    The great misery of departed spirits in the world of spirits, where
    they go after death, is to know that they come short of the glory
    that others enjoy and that they might have enjoyed themselves, and
    they are their own accusers. "But," says one, "I believe in one
    universal heaven and hell, where all go, and are all alike, and
    equally miserable or equally happy."

    What! where all are huddled together--the honorable, virtuous, and
    {426} murderers, and whoremongers, when it is written that they
    shall be judged according to the deeds done in the body? But St.
    Paul informs us of three glories and three heavens. He knew a man
    that was caught up to the third heavens. Now, if the doctrine of
    the sectarian world, that there is but one heaven, is true, Paul,
    what do you tell that lie for, and say there are three? Jesus said
    unto His disciples, "In my Father's house are many mansions, if it
    were not so, I would have told you. I go to prepare a place for
    you, and I will come and receive you to myself, that where I am ye
    may be also."

    Any man may believe that Jesus Christ is the Son of God, and be
    happy in that belief, and yet not obey his commandments, and
    at last be cut down for disobedience to the Lord's righteous
    requirements.

    A man of God should be endowed with wisdom, knowledge, and
    understanding, in order to teach and lead the people of God. The
    sectarian priests are blind, and they lead the blind, and they will
    all fall into the ditch together. They build with hay, wood, and
    stubble, on the old revelations, without the true priesthood or
    spirit of revelation. If I had time, I would dig into hell, hades,
    shaole, and tell what exists there.

    There is much said about God and the Godhead. The scriptures say
    there are Gods many and Lords many, but to us there is but one
    living and true God, and the heaven of heavens could not contain
    him; for he took the liberty to go into other heavens. The teachers
    of the day say that thy Father is God, the Son is God, and the
    Holy Ghost is God, and they are all in one body and one God. Jesus
    prayed that those that the Father had given him out of the world
    might be made one in them, as they were one; [one in spirit, in
    mind, in purpose]. If I were to testify that the Christian world
    were wrong on this point, my testimony would be true.

    Peter and Stephen testify that they saw the Son of Man standing on
    the right hand of God. Any person that had seen the heavens opened
    knows that there are three personages in the heavens who hold the
    keys of power, and one presides over all.

    If any man attempts to refute what I arm about to say, after I have
    made it plain, let him beware.

    As the Father hath power in Himself, so hath the Son power in
    Himself, to lay down His life and take it again, so He has a body
    of His own. The Son doeth what He hath seen the Father do: then the
    Father hath some day laid down His life and taken it again; so He
    has a body of His own; each one will be in His own body; and yet
    the sectarian world believe the body of the Son is identical with
    the Father's.

    Gods have an ascendancy over the angels, who are ministering
    servants. {427} In the resurrection, some are raised to be angels;
    others are raised to become Gods.

    These things are revealed in the most holy place in a Temple
    prepared for that purpose. Many of the sects cry out, "Oh, I have
    the testimony of Jesus; I have the Spirit of God: but away with Joe
    Smith; he says he is a prophet; but there are to be no prophets or
    revelators in the last days." Stop, sir: The Revelator says that
    the testimony of Jesus is the spirit of prophecy; so by your own
    month you are condemned. But to the text. Why gather the people
    together in this place? For the same purpose that Jesus wanted to
    gather the Jews--to receive the ordinances, the blessings, and
    glories that God has in store for His Saints.

    I will now ask this assembly and all the Saints if you will now
    build this house and receive the ordinances and blessings which
    God has in store for you; or will you not build unto the Lord this
    house, and let Him pass by and bestow these blessings upon another
    people? I pause for a reply.

[Sidenote: Rev. De Wolf Preaches at Nauvoo.]

At half-past two p.m., I introduced to the congregation Mr. De Wolf,
a clergyman of the Episcopal church, and requested the attention of
the congregation in his behalf. He read the 6th chapter of Hebrews,
and then kneeled and prayed, dressed in his black clerical gown, which
excited some curiosity among some of the Saints. After the choir sang
a hymn, he preached from Hebrews, 6th chapter, 1st and 2nd verses,
touching on such principles only that are acknowledged and received
by the Church. In his closing remarks he observed--"I may never meet
you all again this side of the eternal world; but I will appoint a
meeting--i. e. when the Lord Jesus shall descend with his angels to
call the dead from their graves, and sit in judgment on all the world."

[Sidenote: Conference at Lima.]

A conference was held at Lima, and the branch reorganized, under the
direction of Elder Heber C. Kimball; Isaac Morley, President; Walter
Cox and Edwin Whiting, counselors; Gardiner Snow, bishop; Clark Hallet
and Henry Dean, counselors; William Woodland, Solomon Hancock, James C.
Snow, James Israel, Edmond Durfee, Daniel Stanton, Moses Clawson, {428}
Joseph S. Allen, Philip Garner, Henry Ettleman, Reuben Daniels, and
Horace Rawson, high council; James C. Snow, clerk of the branch.

During the appointing of the high council, Elder Kimball made some
general remarks upon the Word of Wisdom.

[Sidenote: Heber C. Kimball on the Word of Wisdom.]

He commenced by saying that he always despised a penurious principle
in any man, and that God despised it also; for he was liberal and did
not look at every little thing as we do. He looked at the integrity of
the heart of man. He said some would strain, nip and tuck at the Word
of Wisdom, and at the same time they would turn away a poor brother
from their door when he would ask for a little meal for his breakfast.
He compared it to the man that was stretched upon the iron bedstead;
if he was too long, they would cut him off; if he was too short, they
would stretch him out. And again, he said, it made him, think of the
old Indian's tree, which stood so straight that it leaned a little the
other way, and the best way was to stand erect.

In the after part of the day he renewed the subject by saying that he
did not wish to have any one take any advantage of what he had said,
for he spoke in general terms; but said he had always obeyed the Word
of Wisdom, and wanted every Saint to observe the same. He said that,
when he was in England, he only taught it once or twice in public, and
the Saints saw his example and followed it. So likewise when the elders
go to preach, if they will observe the Word of Wisdom, all of those
will whom they bring into the kingdom; but if they do not, they cannot
expect their children will, but they will be just like themselves; for
every spirit begets its own. Neither will such elders be able to do
much good; for the Holy Ghost will not dwell in them, neither will the
Father nor the Son; for they will not dwell where the Holy Ghost will
not, and neither of them will dwell in unholy temples. {429} He said
that he wanted wise and honorable men to fill responsible offices who
were worthy. He then closed his subject by recommending the Saints to
observe the counsel of President Morley. He made some very appropriate
remarks with regard to the Temple and Nauvoo House.

Elder William Curtis was appointed to go with Elder Aaron M. York to
the State of Maine.

{430}



CHAPTER XXIII.

THE PROPHET'S VISIT TO DIXON, LEE CO.--CONDITIONS IN NAUVOO--SALEM
ARGUS--SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO
JUNE--NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT
NAUVOO--EXPEDITIONS FOR HIS PROTECTION--THE ARREST--TURNING THE
TABLES--RETURN TO NAUVOO.

_Monday, June 12, 1843_.--At the office morning and afternoon, and
approved of the resolutions of a court martial of the Nauvoo Legion,
passed June 10, 1833, to the effect

That an arsenal be built in the city of Nauvoo, to be located in any
part of the city where the lieutenant and major generals may direct,
who are also authorized to make or cause to be made, a draft of the
same, and also to purchase any piece of land for the aforesaid purposes
which they may deem proper.

That Colonel Jonathan Dunham be and is hereby appointed agent for the
Legion to superintend the business of the building of the aforesaid
arsenal, and that he be allowed one dollar and forty-cents per day for
his services while employed in that business, to be paid out of any
money in the treasury not otherwise appropriated; that he be armorer of
said arsenal, when completed; and that he be allowed such remuneration
for said services as may be hereafter fixed by law; also that he be
required to give bonds to the amount of five thousand dollars, with
approved securities, before entering upon the duties of said office.

{431} That any constable or collector of fines be and is hereby authorized,
if he cannot obtain money, to take property in payment of fines, at
a fair valuation at his discretion, and make returns thereof to the
proper officers, as in other cases.

That Brigadier-General Rich be and is hereby authorized to organize
the second battalion, first regiment second cohort, into a regiment of
light infantry, to be called "The Escort Regiment of Light Infantry,"
to take place in the second cohort, according to assignment, on parade
days, and do such duties of escort, &c., as may be necessary; and that
he organize the first battalion, first regiment, second cohort, into a
regiment of artillery.

About forty Saints arrived from Peterboro, New Hampshire.

[Sidenote: Departure of the Prophet for Dixon, Lee Co., Ill.]

_Thursday, 13_.--I started north with Emma and the children to see her
sister, Mrs. Wasson and family, living near Dixon, Lee county, Illinois.

Elder Wilford Woodruff, when going to the prairie with several
brethren to fence his five-acre lot, broke the reach of his wagon and
it fell into a pile together. The wheel fell on his arm and bruised
him considerably; but he was able to mend his wagon and continue his
journey. After working hard all day he went to Brother Cheney's house
to obtain a drink of water, when an ugly dog bit him through the calf
of the leg, which made him very lame.

_Wednesday, 14_.--Business is progressing. Buildings are going up in
every direction, and the citizens manifest a determination that Nauvoo
shall be built up. The stones of the Temple begin to rise tier upon
tier, and it already presents a stately and noble appearance.

The Mississippi has been rising three or four days, and is now three or
four inches above high water mark.

_Thursday, 15_.--We give the following extract from the _Salem
Advertiser and Argus_, being an extract from a lecture delivered in
Salem by Mr. J. B. Newhall:

    {432} _Synopsis of a Lecture Delivered in Salem, on Nauvoo and
    the Prophet_.

    The Nauvoo Temple is a very singular and unique structure. It is
    one hundred and fifty feet in length, ninety-eight feet wide,
    and when finished will be one hundred and fifty feet high. It is
    different from anything in ancient or modern history. Everything
    about it is on a magnificent scale, and when finished and seen from
    the opposite side of the river, will present one, if not the most
    beautiful, chaste and noble specimens of architecture to be found
    in the world.

    We should like to be in possession of a model of this building,
    both on account of its great notoriety as being connected with the
    Mormon or Latter-day Saints' religion and also a work of art.

    Did our limits here permit, we might give a very minute description
    of the whole order of architecture. The splendid drawing was
    executed by Mr. Newhall, while in Nauvoo, from a copy in the
    archives of that city. We wish he had taken it on a large scale,
    but he probably did not on account of transportation. We regret
    exceedingly that we did not have the privilege of a near inspection
    of the map of the city of Nauvoo, the place which for some time
    past has created more intense interest, perhaps, than any other
    city, town or village in the country, if not in the world. But on
    enquiring for it, we found it had been rolled up and packed away.

    He gave a very glowing and interesting account of this city. The
    location is one of the most beautiful upon earth, situated upon
    the Mississippi river, rising in an inclined plane till it reaches
    the height where it overlooks an extensive tract of territory,
    unrivaled in rich and varying scenery.

    His account of the military displays in Nauvoo, where Smith's
    Legion, as it is called, turns out, is very interesting and
    exciting. He spoke of the six ladies on horses, with white feathers
    or plumes waving over black velvet, riding up and down in front of
    the Legion. This must appear singular, at least to a Yankee.

    He has had personal interviews with Joseph; and to sum up his
    character in a word, he is a jolly fellow, and according to his
    view, he is one of the last persons on earth whom God would have
    raised up as a prophet or priest, he is so diametrically opposite
    to that which he ought to be in order to merit the titles or to act
    in such offices. Among others he is very sociable, cheerful, kind
    and obliging, and very hospitable.

    We have seen Hyrum Smith, a brother of Joseph's, and heard him
    preach, and conversed with him about his religion, its origin and
    progress; and we heard him declare in this city, in public, that
    what is recorded about the plates is God's solemn truth.

    {433} He declared to us in the Masonic Hall, in this city, that the
    statements are true, and called upon God with uplifted hands as a
    witness. We think it would be very interesting to the good people
    of Salem, and in fact to the whole Eastern States, to have the
    prophet come and make us a visit. We very much doubt whether there
    is a man on earth who would create so much excitement and deep
    interest at least for the time being, as the prophet.

The_ Times and Seasons_ of this date has the following:

    _Calamities of 1843, up to June_.

    The past year has been distinguished by calamities. In some
    instances the elements seem to have been commissioned to perform
    the work of destruction to an awful extent and unprecedented
    severity.

    Three of the greatest calamities that have occurred within a
    century, happened within the short period of one hundred hours. The
    terrible fire at Hamburg, which destroyed two thousand houses, and
    nearly thirty million dollars of property, in the fairest portion
    of the city, was followed in less than two days by the earthquake
    at St. Domingo. In this earthquake the towns of Haytien and
    Santiago, sixty miles apart, were entirely destroyed, and not less
    than seven thousand five hundred of the inhabitants perished.

    On the very next day, while St. Domingo was yet rocking with the
    shocks of the earthquake, and the ruins of Hamburg were not three
    days old, a train of cars filled with passengers on the railroad
    from Paris to Versailles were thrown from the track and set on fire
    by the engine. Before the passengers, who were locked in, could be
    removed, seventy of them perished in the flames.

    More recently the city of Liverpool has suffered by fire to an
    extent only surpassed by the fire at Hamburg.

    In this country, the cities of Portland, New York, Charleston, and
    Columbia have suffered severely from the same cause.

    At one period of several weeks during the year it was estimated
    that the loss of steamboats on the western waters averaged one a
    day. In connection with six of the boats, two hundred lives were
    lost. If to all this we add the loss of life at sea, which has
    been unusually great the past year, we must regard it as a year of
    calamities.

[Sidenote: Another Arrest of the Prophet Threatened.]

_Friday, 16_.--Judge James Adams wrote by express from Springfield, at
ten p.m., that Governor Thomas Ford had told him that he was going to
issue a writ for me on the requisition of the Governor of Missouri, and
that it would start tomorrow.

{434} I copy the following from the _Neighbor_.

    _Prescription Against the Jews_.

    At the very moment when a spirit of toleration seemed to influence
    the feelings of society throughout the civilized world, we regret
    to perceive that the tribunals of the pope are, in June, 1843,
    reviving at Rome and Ancona, the very worst proscriptions of that
    fell and sanguinary institute, the Inquisition, as will be seen by
    a perusal of the following document:

    "We, Fra Vincenzo Salina, of the order of Predicatori, Master in
    Theology, General Inquisitor in Ancona, Singaglia, Jesi, Osino,
    Cingoli, Macerata, Tolentino, Loreta, Recanati, and other towns and
    districts, &c.

    "It being deemed necessary to revive the full observance of the
    disciplinary laws relative to the Israelites residing within our
    jurisdiction, and having hitherto without effect employed prayers
    and exhortation to obtain obedience to those laws in the Ghetti
    (Jewries) of Ancona and Sinigaglia, authorized by the despatch of
    the Sacred and Supreme Inquisition of Rome, dated June 10, 1843,
    expressly enjoining and commanding the observance of the decrees
    and pontifical constitutions, especially in respect to Christian
    nurses and domestic servants, or to the sale of property either in
    town or country districts, purchased and possessed previously to
    1827, as well as subsequently to that period, we decree as follows:

    "1. From the interval of two months after the date of this day, all
    gipsy and Christian domestics, male and female, whether employed
    by day or by night, must be dismissed from service in the said two
    Ghetti; and all Jews residing within our jurisdiction are expressly
    prohibited from employing any Christian nurse, or availing
    themselves of the services of any Christian in any domestic
    occupation whatever under pain of being immediately punished
    according to the pontifical constitutions.

    "2. That all Jews who may possess property either in town or
    country permanent or moveable, or rents or interest, or any right
    involving shares in funded property, or leased landed property,
    must, within the term of three months from this day dispose of it
    by a positive and real, and not by any pretended or fictitious
    contract. Should this not be done within the time specified, the
    holy office is to sell the same by auction, on proof of the annual
    harvest being got in.

    "3. That no Hebrew nurses, and still less any Hebrew family, shall
    inhabit the city, or reside in or remove their property into any
    town or district where there is no Ghetto (place or residence for
    Jews); and that such as may actually be there in conformity to the
    laws must return to their respective Ghetto within the peremptory
    period of six {435} months, otherwise they will be proceeded
    against according to the tenor of the law.

    "4. That especially in any city where there is a Ghetto, no Hebrew
    must presume to associate at table with Christians, either in
    public houses or ordinaries, out of the Ghetto.

    "5. That in a city which has a Ghetto, no Hebrew shall sleep out
    of the Israelite quarter, nor make free to enter into familiar
    conversation in a Christian house.

    "6. That no Hebrew shall take the liberty, under any pretext
    whatever to induce male Christians, and still less female
    Christians, to sleep within the boundaries of the Ghetto.

    "7. That no Hebrews shall hire Christians, even only by the day, to
    work in their houses in the Ghetto.

    "8. That no Hebrew, either male or female, shall frequent the
    houses of Christians, or maintain friendly relations with Christian
    men or women.

    "9. That the laws shall remain in force respecting the decorum to
    be observed by the Hebrews who may absent themselves from their
    Ghetto to travel in the other parts of the state."

    After laying down their monstrous rescripts, which we had hoped
    even the Romish church would not have attempted to revive, and
    still less reclothe with authority, and arm with tremendous pains
    and penalties, the savage order is issued that these intolerant
    laws shall be read in each of the Jewish synagogues. It is added,
    "They who violate the above articles will incur some or all of the
    penalties prescribed in the edicts of the Holy Inquisition."

_Saturday, 17_.--The _Maid of Iowa_ went to Shokoquon with the Temple
hands on a pleasure excursion. While there, the steamer _Shokoquon_
came to port with many citizens from Burlington, when Elder George A.
Smith delivered a lecture.

_Sunday, 18_.--Meeting at the Temple. Elder Eli P. Maginn preached
in the forepart of the day, to the edification of the Saints. The
sacrament was administered in the afternoon.

[Sidenote: Markham and Clayton Sent to Warn the Prophet.]

Judge Adams' message arrived early in the evening, when my Brother
Hyrum sent William Clayton and Stephen Markham as fast as possible
to inform me. Markham had two hundred and fifty dollars, and Clayton
borrowed two hundred dollars. {436} They left Nauvoo about half-past
twelve at night, and proceeded to La Harpe.

Elder Elijah F. Sheets writes that he and Joseph A. Stratton have
been preaching in Illinois, Indiana and Pennsylvania since September
4, 1842; have baptized thirty-two, and many more are convinced of the
truth of the work; and that they are continuing their labors.

_Monday, 19_.--The laborers held a meeting in the grove to investigate
the price and principles of labor.

[Sidenote: Progress of Markham and Clayton.]

Clayton and Markham arrived at La Harpe at sunrise, tarried about two
hours to get a horse shod and take breakfast; started again at seven
for Monmouth, where they arrived at three p.m., and put up their horses
to feed and rest. They took dinner and slept till seven, when they
started again and rode till midnight, when, the horses being tired and
weary, they turned them out to feed, and they themselves lay down to
sleep about two hours; after which they again resumed their journey and
rode one mile north of Hendersonville, where they stopped to feed their
horses.

[Sidenote: Markham and Clayton Arrive at Portland.]

_Tuesday, 20_.--About half-past seven, a.m., Markham and Clayton again
started on their journey, and arrived at Andover about ten a.m. They
turned out their horses to graze in the woods for about half-an-hour,
when they proceeded to Gennesseo, where they arrived at half-past two
p.m. They tried to hire a pair of horses to continue their journey,
but did not succeed. They left Gennesseo, at six p.m., and traveled to
Portland, where they arrived at twelve, put up their horses, and went
to bed until four a.m.

The following appears in the _Nauvoo Neighbor_, and serves to
illustrate the benefit of chartered rights in Illinois:

    _Projected Industries at Nauvoo Menaced by Portending
    Legislation_.

    SIR:--In obedience to the call made in your paper for information
    in relation to the affairs of the Agricultural and Manufacturing
    Association {437} of this city, I give you such facts as I think
    will be satisfactory.

    The first great object of the company was to establish a pottery
    for the manufacturing of the various kinds of crockery in common
    use in the country. Persons were deputed to make the necessary
    search whether suitable materials could be obtained.

    The persons who were employed in this service were such as had
    been employed all their lives in the business. Their report was
    favorable, having found all the materials of as good a quality as
    those used in the old world for that purpose, in the immediate
    vicinity.

    Efforts were accordingly made to commence the business with as
    little delay as possible. An eligible situation was obtained and
    the work of building commenced.

    A stone building of sufficient size was put under construction
    and progressed with much rapidity. Persons possessing means felt
    desirous of investing a part of them at least in the business. All
    was prosperous and all flattering.

    A considerable amount of land was obtained for agricultural
    purposes, it being the wish of the managers to supply all their
    workmen with all their necessaries as far as could be. Arrangements
    were making to get stock of the various kinds for this purpose.

    The building had progressed nearly to the height of one story, when
    the electioneering campaign commenced, and it was roundly asserted
    that if certain persons were elected, all the charters granted by a
    previous legislature to the citizens of Nauvoo would be repealed.

    At first the association supposed that this was merely an
    electioneering intrigue. But it assumed a formidable appearance,
    and began to assume the character of a fixed determination to carry
    the design into execution.

    The subsequent acts of the legislature have given but too much
    evidence that such was the real intention of a very considerable
    portion of the members of the last legislature, if not a majority
    of them. This instantly paralyzed the exertions of the company.
    Many who were about to contribute to the funds of the society
    paused, not knowing what was best; and in consequence the work
    stopped.

    Not that the company supposed that there was any such power vested
    in the legislature, either in the constitution or common sense; but
    they did not know how far a reckless spirit might lead men in the
    violation of both.

    As the matter now stands, those having capital are at a loss
    whether to invest it in that way or not, lest the same reckless
    spirit may inevitably carry the proposed design into effect.

    The work has not stopped for want of means or materials to carry
    on the business, as means, materials, and workmen of the first
    order are {438} all at hand. But where is the safety, while such
    doctrines are boldly maintained by our legislature?

    All the prospects of the company may be blasted at any stage
    of their business by one single act of men who seem to have no
    interest in the prosperity of the state or the citizens thereof,
    apart from their own political preferment.

    Pledges can be made, for the sake of preferment, to an ignorant
    constituency to commit the most flagrant abuses upon the rights of
    private companies or even individuals, and attempts made with zeal
    and determination to carry them out to the full extent.

    If public confidence be restored, the work can go on mote
    vigorously than ever.

    Respectfully, SIDNEY RIGDON, President of the Company.

[Sidenote: Donations to the Temple.]

Elder John Snider reported the names of various persons in Great
Britain and Ireland who donated various small sums between May and
December, 1842, as contributions for building the Temple, and paid over
nine hundred and seventy-five dollars and four cents. The names of the
donors and amounts are recorded in the "Law of the Lord."

[Sidenote: Generosity of Earl Spencer.]

I insert the following as an exception to the general rule:--Earl
Spencer keeps all the poor in the parish of Wormleighton, England,
and so prevents a poor rate. He allows his laborers nine shillings a
week when out of employment, and they pay only a shilling a year as a
nominal rent for the house in which they severally reside.

[Sidenote: Meeting of the Prophet with Markham and Clayton.]

_Wednesday, 21_.--Markham and Clayton left Portland at four a.m., and
traveled to within nine miles of Dixon. They changed their course, and
went direct to Inlet Grove, where they arrived at half-past twelve,
took dinner and fed their horses. Left Inlet at two p.m., and arrived
at Wasson's at four p.m., where they learned that I was gone to Dixon
in the carriage; and although their horses were {439} tired down, they
started for Dixon, but met me about half way.

They returned with me to Wasson's, and were glad to find a resting
place, having ridden two hundred and twelve miles in sixty-six hours
and had very little rest on the way; the horses were tired,--their
backs very sore. I told them not to be alarmed. "I have no fear. I
shall not leave here: I shall find friends, and Missourians cannot hurt
me, I tell you in the name of Israel's God."

_Thursday, 22_.--Another meeting of the laborers in the grove near the
temple concerning wages.

[Sidenote: Postponement of the Prophet's Appointment at Dixon.]

I had previously given out an appointment to preach this day at Dixon,
but on account of the change in circumstances, I wrote to Dixon,
telling the people there was a writ out for me, and therefore declined
preaching; and I kept myself quiet all day, telling my friends that if
I started for home I might be arrested where I had no friends and be
kidnapped into Missouri, and thought it best to tarry at Inlet and see
the result. Many [at Dixon] were desirous to hear me preach, but were
disappointed.

Lawyer Edward Southwick, of Dixon, having heard of the writ being
out against me, rode twelve miles to inform me. I thanked him for
his kindness, paid him twenty-five dollars and introduced him to my
friends, Markham and Clayton, showing that I had received previous
information.

_Friday, 23_.--Judge Adams arrived at Nauvoo from Springfield.

At eight a.m. a company of the brethren gathered to remove the timbers
from the Temple to the grove.

I sent William Clayton to Dixon at ten a.m., to try and find out what
was going on there. He met Mr. Joseph B. Reynolds, the sheriff of
Jackson county, Missouri, and Constable Harmon T. Wilson, of Carthage,
Illinois, about half way, but they being disguised, they were not known
by him; and when at Dixon they represented themselves {440} as Mormon
elders who wanted to see the prophet. They hired a man and team to
carry them, for they had run their horses almost to death.

[Sidenote: The Arrest at Dixon.]

They arrived at Mr. Wasson's while the family were at dinner, about
two p.m. They came to the door and said they were Mormon elders, and
wanted to see Brother Joseph. I was in the yard going to the barn when
Wilson stepped to the end of the house and saw me. He accosted me in
a very uncouth, ungentlemanly manner, when Reynolds stepped up to me,
collared me, then both of them presented cocked pistols to my breast,
without showing any writ or serving any process. Reynolds cried out,
"G-- d-- you, if you stir I'll shoot; G-- d-- if you, stir one inch,
I shoot you, be still, or I'll shoot you, by G--." I enquired "What
is the meaning of all this?" "I'll show you the meaning, by G--; and
if you stir one inch, I'll shoot you, G-- d-- you." I answered, "I am
not afraid of your shooting; I am not afraid to die." I then bared my
breast and told them to shoot away. "I have endured so much oppression,
I am weary of life; and kill me, if you please. I am a strong man,
however, and with my own natural weapons could soon level both of you;
but if you have any legal process to serve, I am at all times subject
to law, and shall not offer resistance." Reynold replied, "G-- d-- you,
if you say another word I will shoot you, by G--." I answered, "Shoot
away; I am not afraid of your pistols."

[Sidenote: Markham's Courage.]

By this time Stephen Markham walked deliberately towards us. When
they saw him coming, they turned their pistols from me to him, and
threatened his life if he came any nearer; but he paid no attention to
their threats, and continued to advance nearer. They then turned their
pistols on me again, jamming them against my side, with their fingers
on the triggers, and ordered Markham to stand still or they would shoot
me through. As Markham was advancing {441} rapidly towards me, I said,
"You are not going to resist the officers, are you, Brother Markham?"
He replied, "No, not if they are officers: I know the law too well for
that."

They then hurried me off, put me in a wagon without serving any
process, and were for hurrying me off without letting me see or bid
farewell to my family or friends, or even allowing me time to get my
hat or clothes, or even suffer my wife or children to bring them to
me. I then said, "Gentlemen, if you have any legal process, I wish to
obtain a writ of habeas corpus," and was answered,--"G-- d-- you, you
shan't have one." They still continued their punching me on both sides
with their pistols.

[Sidenote: Brutality of the Arrest.]

Markham then sprung and seized the horses by the bits, and held them
until my wife could bring my hat and coat. Reynolds and Wilson again
threatening to shoot Markham, who said, "There is no law on earth that
requires a sheriff to take a prisoner without his clothes." Fortunately
at this moment I saw a man passing, and said to him, "These men are
kidnapping me, and I wish a writ of habeas corpus to deliver myself out
of their hands." But as he did not appear to go, I told Markham to go,
and he immediately proceeded to Dixon on horseback, where the sheriff
also proceeded with me at full speed, without even allowing me to speak
to my family or bid them good bye. The officers held their pistols with
the muzzles jamming into my side for more than eight miles, and they
only desisted on being reproached by Markham for their cowardice in so
brutally ill-treating an unarmed, defenseless prisoner. On arriving
at the house of Mr. McKennie, the tavern-keeper, I was thrust into a
room and guarded there, without being allowed to see anybody; and fresh
horses were ordered to be ready in five minutes.

I again stated to Reynolds, "I wish to get counsel," when he answered,
"G-- d-- you, you shan't have counsel: one word more, G-- d-- you, and
I'll shoot you." {442} "What is the use of this so often?" said I. "I
have repeatedly told you to shoot; and I now tell you again to shoot
away!" I saw a person passing and shouted to him through the window,
"I am falsely imprisoned here, and I want a lawyer." Lawyer Edward
Southwick came, and had the door banged in his face, with the old
threat of shooting him if he came any nearer.

Another lawyer (Mr. Shepherd G. Patrick) afterwards came and received
the same treatment, which began to cause considerable excitement in
Dixon.

A Mr. Lucien P. Sanger asked Markham what was the matter, when he
told him all, and stated that the sheriff intended to drag me away
immediately to Missouri, and prevent my taking out a writ of habeas
corpus.

[Sidenote: The Timely Interference of Mr. Dixon.]

Sanger soon made this known to Mr. Dixon, the owner of the house, and
his friends, who gathered around the hotel door, and gave Reynolds to
understand that if that was their mode of doing business in Missouri,
they had another way of doing it in Dixon. They were a law-abiding
people and Republicans, and gave Reynolds to understand that he should
not take me away without giving me the opportunity of a fair trial, and
that I should have justice done me; but that if he persisted in his
course, they had a very summary way of dealing with such people.

[Sidenote: The Prophet's Appeal to the People of Dixon.]

[Sidenote: Cyrus H. Walker.]

Mr. Reynolds finding further resistance to be useless, allowed Mr.
Patrick and Mr. Southwick to come into the room to me, (but Wilson
was inside guarding the door, and Reynolds guarded the outside of the
door,) when I told them I had been taken prisoner by these men without
process; I had been insulted and abused by them. I showed them my
flesh, which was black for about eighteen inches in circumference on
each side, from their punching me with their pistols; and I wanted
them to sue out a writ of habeas corpus, whereupon Reynolds swore
he should only wait half-an-hour to give me a chance. A messenger
was {443} immediately sent by Mr. Dixon to Mr. Chamberlain, the
Master-in-Chancery, who lived six miles distant, and, another message
to Cyrus H. Walker, who happened to be near, to have them come down and
get out the writ of habeas corpus.

A writ was sued out by Markham before a justice of the peace against
Reynolds and Wilson for threatening his life. They were taken into
custody by the constable. He sued out another writ for assault and
threatening my life, whereupon they were again arrested.

At this time Markham rushed into the room and put a pistol (unobserved)
into my pocket, although Reynolds and Wilson had their pistols cocked
at the same time and were threatening to shoot him.

About midnight he sued out a writ for a violation of the law in
relation to writs of habeas corpus, Wilson having transferred me to the
custody of Reynolds, for the purpose of dragging me to Missouri, and
thereby avoiding the effect and operation of said writ, contrary to
law, which was put over to be heard at ten o'clock tomorrow morning;
and I was conducted back to the room and guarded through the night.

[Sidenote: Legion Enlargement.]

The 5th legion, 2nd cohort, Nauvoo Legion, consisting of four
companies, organized. Hosea Stout was elected colonel; Theodore Turley,
lieutenant-colonel; Jesse D. Hunter, major.

[Sidenote: Clayton's Return to Nauvoo.]

_Saturday, 24_.--As my favorite horse, Jo. Duncan, was somewhat jaded,
with being ridden so hastily by Brother Clayton, I hired a man with
his horse and buggy to carry Brother Clayton to Rock Island, where the
steamer _Amaranth_ fortunately came in about fifteen minutes, on which
he took passage to Nauvoo, to inform my brother Hyrum of what was being
done, and request him to send me some assistance forthwith.

About eight, the Master-in-Chancery arrived and issued a writ of habeas
corpus returnable before the Hon. John D. Caton, {444} Judge of the
9th Judicial Circuit at Ottawa, which was duly served on Reynolds and
Wilson.

[Sidenote: Cyrus Walker's Terms for Legal Service.]

Mr. Cyrus Walker, who was out electioneering to become the
representative for Congress, told me that he could not find time to
be my lawyer unless I could promise him my vote. He being considered
the greatest criminal lawyer in that part of Illinois, I determined to
secure his aid, and promised him my vote. He afterwards went to Markham
and joyfully said, "I am now sure of my election, as Joseph Smith has
promised me his vote, and I am going to defend him."

[Sidenote: Turning the Tables on Reynolds and Wilson.]

At ten a.m. another writ was issued--this time from the Circuit Court
of Lee county, against Reynolds and Wilson, for private damage and for
false imprisonment, claiming ten thousand dollars damages upon the
ground that the writ issued by the governor of Illinois was a void writ
in law; upon which said writ they were held to bail in ten thousand
dollars each, and they had to send to Missouri for bondsmen and were
placed in the custody of the sheriff of Lee county.

Reynolds and Wilson felt bad when these last writs were served on them,
and began to cool in their conduct a little; after which they also
obtained a writ of habeas corpus, for the purpose of being discharged
before Judge Caton.

[Sidenote: Arrival at Pawpaw Grove.]

I was conveyed by Reynolds and Wilson, upon the first writ of habeas
corpus, towards Ottawa, as far as Pawpaw Grove, thirty-two miles, where
I was again abused by Reynolds and Wilson, which was observed by the
landlord.

Esquire Walker sent Mr. Campbell, sheriff of Lee county, to my
assistance, and he came and slept by me. In the morning certain men
wished to see me, but I was not allowed to see them.

The news of my arrival had hastily circulated about the neighborhood;
and very early in the morning the largest {445} room in the hotel was
filled with citizens, who were anxious to hear me preach and requested
me to address them.

Sheriff Reynolds entered the room and said, pointing to me, "I wish you
to understand this man is my prisoner, and I want you to disperse: you
must not gather around here in this way." Upon which Mr. David Town, an
aged gentleman, who was lame and carried a large hickory walking-stick,
advanced towards Reynolds, bringing his hickory upon the floor, and
said:

[Sidenote: David Town's Effective Speech.]

"You damned infernal puke, we'll learn you to come here and interrupt
gentlemen. Sit down there, (pointing to a very low chair,) and sit
still. Don't open your head till General Smith gets through talking. If
you never learned manners in Missouri, we'll teach you that gentlemen
are not to be imposed upon by a nigger-driver. You cannot kidnap men
here, if you do in Missouri; and if you attempt it here, there's a
committee in this grove that will sit on your case; and, sir, it is the
highest tribunal in the United States, as _from its decision there is
no appeal_."

Reynolds, no doubt aware that the person addressing him was the head
of a committee who had prevented the settlers on the public domain
from being imposed upon by land speculators, sat down in silence while
I addressed the assembly for an hour-and-a-half on the subject of
marriage, my visitors having requested me to give them my views of the
laws of God respecting marriage. My freedom commenced from that hour.

[Sidenote: Departure of Emma Smith from Dixon.]

Immediately after I left Dixon, my wife and children started with
my carriage from Inlet Grove for Nauvoo being driven by her nephew,
Lorenzo D. Wasson.

The quorum of the Twelve received a letter from Asahel Smith, [the
prophet's father's brother, and father of the late Judge Elias Smith]
of Nashville, Iowa, requesting them to appoint a conference in that
place to settle some difficulties existing there.

{446} [Sidenote: A Masonic Temple for Nauvoo.]

The free and accepted ancient York Masons met at the lodge room, being
the anniversary of St. John's Day; then formed a procession in due
masonic form in front of the hall, and walked to Main street, where the
corner stone for a Masonic Temple was laid by the Worshipful Master,
Hyrum Smith. Two masonic hymns were sung, after which they proceeded to
the Grove near the Temple, where an oration was delivered by Brother
John Taylor. From thence they proceeded to Mr. Warner's, where about
two hundred sat down to an excellent dinner. The company broke up early
in the afternoon, highly delighted with the day's proceedings.

_Sunday, 25_.--At Pawpaw Grove it was ascertained that Judge Caton was
on a visit to New York, whereupon Reynolds, Wilson, Walker, Southwick,
Patrick, Dixon, Stephen Markham and myself, with others, started about
eight a.m., and returned to the town of Dixon, arriving about four p.m.
when, I was again locked in a room and guarded through the night.

The water has fallen in the Mississippi more than a foot since last
Sunday.

[Sidenote: Excitement at Nauvoo.]

At ten a.m., meeting at the Temple. Elder Lyman Wight preached on
charity; and in the afternoon, Elder Maginn was preaching, when my
brother Hyrum went to the stand and requested the brethren to meet him
at the Masonic Hall in thirty minutes.

The brethren immediately went there in such numbers that one fourth of
them could not get into the room; so they adjourned to the green and
formed a hollow square, when my brother Hyrum informed them that Elder
William Clayton had arrived about two, and told him that Joseph H.
Reynolds, sheriff of Jackson county, Missouri, and Harmon T. Wilson,
of Carthage, had come upon me by surprise and arrested me, and related
the occurrence as far as known, up to my arrival in Dixon. He wanted a
company to go up to my assistance and see that I had {447} my rights.
He called for volunteers, when upwards of three hundred volunteered,
from whom they selected such as were wanted.

[Sidenote: Relief Expeditions.]

Generals Law and Charles C. Rich started the same evening, with a
company of about one hundred and seventy-five men on horseback.
Previous to starting, Elder Wilford Woodruff went to the company and
donated a barrel of rifle powder, when every man filled his horn or
flask.

Wilson Law declared he would not go a step unless he could have money
to bear his expenses, upon which Elder Brigham Young said the money
should be forthcoming although he did not know at the time where he
could raise a dollar. In about thirty minutes he got on the track,
and in the course of two hours he had borrowed seven hundred dollars,
and put it in the hands of Hyrum Smith and Wilson Law, to defray the
expenses of the expedition. About seventy-five on board the _Maid of
Iowa_, with Captain Dan Jones, went up the Illinois river for Peoria,
and to examine the steamboats, suspecting I might be a prisoner on
board one of them, as they supposed me on the road to Ottawa.

Several of the Pottawatamie Indians called to see the Nauvoo House and
Temple. They wanted to talk, but their interpreter could not speak much.

[Sidenote: Writ of Habeas Corpus Secured.]

The writ of habeas corpus [the one first issued and made returnable
before Judge Caton at Ottawa] was returned endorsed thereon, "Judge
absent," when another writ of habeas corpus was issued at seven a.m. by
the Master-in-Chancery, and was worded at Colonel Markham's request,
"Returnable before the nearest tribunal in the Fifth Judicial District
authorized to hear and determine writs of habeas corpus;" and the
sheriff of Lee county served it on them [Reynolds and Wilson] in a few
minutes afterwards. I, my lawyers, Markham, Dixon and other friends
held a council and arranged to start before nine a.m., to go before
Judge Stephen A. Douglas, {448} at Quincy, a distance of about two
hundred and sixty miles. I employed Mr. Lucien P. Sanger with the stage
coach to convey us on our journey towards Quincy.

After these arrangements were made, I sent Markham with a letter to
General Wilson Law, directing him to meet me at Monmouth on Wednesday
evening, with sufficient force to prevent my being kidnapped into
Missouri, as I well knew that the whole country was swarming with men
anxious to carry me there and kill me, without any shadow of law or
justice, although they well knew that I had not committed any crime
worthy of death or bonds.

_Monday, 26_.--It was reported that there were state writs in Nauvoo to
take Lyman Wight, Parley P. Pratt, and Alexander McRae to Missouri, who
armed themselves to prevent being kidnapped.

I copy the following from the _Chicago Democrat_:

    _Account of the Prophet's Arrest in the Chicago Democrat_.

    DEAR SIR:--Our little town has been in an unusual state of
    excitement for a few days past, originating from the arrest of
    General Joseph Smith, which took place at the Inlet Grove, while he
    was on a visit with his family to a sister [an error, his wife's
    nephew] who resides there. He was arrested on Friday last by an
    officer from Hancock county, and delivered over to the sheriff of
    Jackson county, Missouri, in compliance with the orders of the
    governor.

    The officers who took him brought him into town in the evening and
    confined him closely to his room, refusing admission not only to
    the citizens whose curiosity had drawn them to the spot, but to
    counsel whom he had requested to have employed.

    Our citizens, conceiving it a violation of right that a man should
    be deprived of that advice and assistance which is accorded to
    the most degraded and guilty offender in all civilized countries
    under such circumstances, expressed themselves in such strong and
    indignant terms, that the officers finally permitted counsel to
    have access to him.

    He applied for the benefit of the habeas corpus; and while the
    lawyers were busy drawing up the necessary papers, the officers
    frequently asserted that they would not wait, but would leave for
    the Mississippi at all hazards.

    {449} They were however, induced, by the force of argument, to
    desist from their intention and wait until morning, when the habeas
    corpus was served. After which they stated their determination to
    go to Rock Island and by steamboat from thence to Galena, before
    Judge Brown. General Smith justly felt fearful that once on a
    steamboat, he should hardly reach Galena. The distance from this
    place to Rock Island is the same as from here to Galena.

    General Smith, finding this their determination, commenced suit
    against the sheriff of Missouri for trespass, and held him to bail,
    which he was unable to procure, which circumstance lowered his tune
    a little; and thus finally, today, has left for Quincy in search of
    Judge Young.

    The severe treatment of the general, together with his pleasing
    deportment and equanimity under all his trials, has made him many
    friends and created almost universal sympathy. Persecution or
    oppression always helps the cause of the persecuted or oppressed,
    whether their cause is right or wrong.

    In haste, yours, G.

From Dixon we traveled about forty miles, and stayed for the night at
a farm house. Markham rode to Genesseo with my letter and stayed all
night.

[Sidenote: En route for Quincy.]

_Tuesday, 27_.--I started with the company, and took dinner at
Genesseo. At about two p.m., we resumed our journey. While crossing
Fox River, I requested Reynolds to give me the privilege of riding
on horseback, which he refused; but, by the intercession of Sheriff
Campbell and Mr. Cyrus Walker, Walker took my seat in the stage-coach,
and I his in the buggy with Mr. Montgomery, son-in-law and law student
of Cyrus Walker. In about two miles we met Peter W. Conover and William
L. Cutler, and shook hands with both of them at the same time, and
could not refrain from tears at seeing the first of my friends come to
meet me, and then said to Mr. Montgomery, "I am not going to Missouri
this time. These are my boys."

I next enquired how many were with them, and was answered, there were
ten started, but they had sent one with my letter to Wilson Law, and
two to Monmouth.

{450} While we were talking, Markham, with Captain Thomas Grover, and
the other five brethren, rode up. At the same time, the company who
started with me from Dixon rode up. I then said to Reynolds, "Now,
Reynolds, I can have the privilege of riding old Joe Duncan," and
mounted my favorite horse and the entire company then rode towards a
farm house, where we made a halt.

Reynolds and Wilson, who trembled much, then rode up to Conover, who
was an old acquaintance of Wilson's; when Conover asked Wilson, "What
is the matter with you? Have you got the ague?" Wilson replied, "No."

Reynolds asked, "Is Jem Flack in the crowd?" and was answered, "He is
not now, but you will see him tomorrow about this time." "Then," said
Reynolds, "I am a dead man; for I know him of old." Conover told him
not to be frightened, for he would not be hurt.

Reynolds stood trembling like an aspen-leaf, when Markham walked up
to him and shook hands with him. Reynolds said, "Do I meet you as a
friend? I expected to be a dead man when I met you again." Markham
replied, "We are friends, except in law: That must have its course."

The company moved on to Andover, where the sheriff of Lee county
requested lodgings for the night for all the company. I was put up into
a room and locked up with Captain Grover. It was reported to me that
some of the brethren had been drinking whisky that day in violation of
the Word of Wisdom.

[Sidenote: Conover's Account of the First Division of the Expedition to
Relieve the Prophet.]

I called the brethren in and investigated the case, and was satisfied
that no evil had been done.

Peter W. Conover gave me the following relation of the travels of the
brethren from Nauvoo to the place where I met them:--

    I started with General Wilson Law, William Law, and about 175
    men, on Sunday, the 25th of June, at eight p.m., in the direction
    of {451} Peoria: traveled part of the night. About one o'clock
    next morning General Charles C. Rich took 35 of the company and
    continued towards Peoria. The two Laws, with their company, started
    up the river road in the direction of Monmouth. We traveled till
    daylight on Monday morning, crossed Honey Creek, ate a cold
    breakfast, and fed the horses; then continued on till noon, when
    a consultation was held, and ten of the best mounted men--viz.,
    Thomas Grover, Peter W. Conover, Zebedee Coltrin, Graham Coltrin,
    Philemon C. Merrill, Philander Colton, Henry Hoyt, William L.
    Cutler, Daniel F. Cahoon, and John L. Butler were selected to take
    the nearest road to Dixon, with instructions to continue until we
    found you.

    We took the middle road between Oquaka and Monmouth, and continued
    on until Tuesday at two a.m., when we rested for one hour, then
    passed through Hendersonville on to the prairie, about nine a.m.,
    at which time we met Colonel Stephen Markham with your letter of
    instructions to General Wilson Law. We read the letter. Philander
    Colton was sent with the despatch to Wilson Law. We then made a
    halt at Andover, where the inhabitants refused to sell us food.

    Here we held a council, and sent Daniel Cahoon and Henry Hoyt back
    to Monmouth, with instructions to the brethren to wait there until
    they got further orders. We then traveled ten miles and obtained
    some corn at a farm-house. One p.m., left there and traveled on to
    the prairies until we met you.

Here Conover exchanged with me one of Allen's four-inch barrel
six-shooter revolvers for the single shooter which Markham had slipped
into my pocket at Dixon.

[Sidenote: Reynolds and Wilson's Design of Kidnapping.]

About eight p.m., Reynolds, Wilson, and the landlord consulted about
sending out to raise a company to take me by force, and run with me
to the mouth of Rock River on the Mississippi, as there was a company
of men ready to kidnap me over the river. Markham overheard the
conversation, and notified the sheriff of Lee county, who immediately
ordered a guard placed, so that no one might pass in or out of the
house during the night.

Markham started at daybreak, and went about twenty miles, passing
through Andover at eight a.m.; and about nine he met Captain Thomas
Grover and a company of ten men, to whom he delivered my message. Held
a {452} council and forwarded it on to General Law by Philander Colton.
Markham turned back with the company.

My wife and children arrived in Nauvoo this evening, having burned off
one arm of the carriage going home.

Many strangers reported in the city: the watch was doubled in the night.

_Wednesday, 28_.--We left Andover about eight o'clock; went to a little
grove at the head of Elleston Creek, where we stayed an hour to feed
our animals. Reynolds said, "Now, we will go from here to the mouth of
Rock River and take steamboat to Quincy." Markham said, "No; for we are
prepared to travel, and will go by land."

[Sidenote: Reynolds and Wilson Disarmed.]

Wilson and Reynolds both spoke and said, "No, by G--, we won't; we will
never go by Nauvoo alive;" and both drew their pistols on Markham, who
turned round to Sheriff Campbell, of Lee county, saying, "When these
men took Joseph a prisoner, they took his arms from him, even to his
pocket-knife. They are now prisoners of yours, and I demand of you to
take their arms from them, that is according to law."

They refused to give them up, when the sheriff was told, "If you cannot
take the arms from them, there are men enough here, and you can summon
a posse to do it; for it is plain to be seen that they are dangerous
men."

Reynolds and Wilson then reluctantly gave up their arms to the sheriff.
The company then started, taking the middle road towards Nauvoo to
within six miles of Monmouth, and stopped at a farmhouse, having
traveled about forty miles; got there about sundown, and called for
supper and lodging.

[Sidenote: Further Plans of Kidnapping.]

Peter W. Conover laid down at the S.W. corner of the building outside
the house. In about ten minutes, Reynolds and Wilson came out of the
house with the son of the landlord. They talked for some time, and came
to the conclusion to take the carriage horses, go to Monmouth, raise
a mob, and come {453} to the farmhouse in the night, seize Joseph,
and convey him to the Mississippi River and take him to Missouri, as
they had a steamboat in readiness at the mouth of Rock River for that
purpose.

After completing their plan of operations, Reynolds, Wilson and the boy
separated and went towards the stable. Conover, who had heard the plot
unobserved, immediately rose and came to me, and told me what he had
just heard.

I consulted with Cyrus Walker, the landlord, and Sheriff Campbell, who
took Reynolds and Wilson into his custody, and put them in the upper
room, placing a guard of two men at the door, with orders not to allow
any man to pass in or out of the house, except the landlord, who, as
soon as he was told of the attempt to get his son into difficulty, put
a stop to his proceedings at once.

Some anxiety at Nauvoo about so many strangers and suspicious
characters being in the city.

The _Neighbor_ of this day has the following:--

    _Fourth of July Celebration Appointed for Nauvoo_.

    By the counsel and advice of President Hyrum Smith, Messrs. O.
    Hyde and G. J. Adams, who have been appointed to go on a mission
    to Russia, will deliver two addresses on the 4th July, upon the
    subject of our holy religion, for the benefit and edification not
    only of our own citizens, but also for strangers who may be pleased
    to visit our town on that day. The morning's address by Mr. Hyde,
    at half past ten o'clock; and the afternoon by Mr. Adams, at two
    o'clock.

    From the circumstances under which we are placed, this course is
    thought far more advisable for all who wish to be considered Saints
    to assemble for religious worship and collectively offer up our
    prayers to Almighty God for peace and prosperity to attend us as a
    people.

    The giddy and unthinking will, no doubt, resort to public dinners,
    festivals, and perhaps to the ball chamber, to spend their time and
    money to gratify their appetite and vanity; but no true-hearted
    Saint at this peculiar moment will do it.

    At the close of each address a collection will be taken for the
    especial purpose of assisting to complete Elder Hyde's house, that
    he may be the sooner liberated to proceed on his important mission
    to St. Petersburg.

    {454} He who has money to spend on that day can spend it more to
    the glory of God in the above manner than after the custom and
    practice of the corrupt age in which we live.

    It is hoped that the band and choir will favor us on that occasion.

    The lectures will be delivered in the Grove near the Temple where
    seats are provided.

[Sidenote: The Prophet Protects Reynolds Against Flack.]

_Thursday, 29_.--Continued our journey this morning, leaving Monmouth
on our left, and Oquaka five miles on our right; and after passing
Monmouth about three miles, William Empy, Gilbert Rolfe, James Flack,
and three others met us.

I called Flack to my side and told him not to injure Reynolds, whatever
provocation he had previously received from him, as I had pledged
myself to protect him, and requested Flack to bury his feelings against
Reynolds.

Reynolds then got out of the stage, exchanged seats with one of
the horsemen, and Flack and Reynolds rode by themselves about a
quarter-of-a-mile, when they again joined the company and rode
together. The company continued to Henderson River, and took dinner at
a farmhouse owned by Mr. Alanson Hagerman.

While staying at this farmhouse, General Wilson Law, and William Law,
and about sixty men came up in several little squads. I walked out
several rods to meet the company. William and Wilson Law jumped from
their horses, and unitedly hugged and kissed me, when many tears of joy
were shed.

I extract from the journal of Albert P. Rockwood, the acting adjutant
of the company, some of the movements of the company:--

    _Rockwood's Account of the Second Division of the Expedition to
    Relieve the Prophet_.

    After breakfast at the tavern, on Thursday, 29th, had a few minutes
    deliberation. It was determined that those who had animals which
    were able to continue the pursuit, with a reasonable prospect of
    catching up, should follow at the full speed of their animals.
    Having heard that the posse had taken a westerly direction, as we
    believed, designing to cross {455} the Mississippi at Oquaka Ferry,
    and so through Iowa to Missouri, raised an excitement, and most of
    us thought we were good for twelve miles an hour.

    Several brethren swapped their worn-out animals for fresh ones;
    others bought; so that, in a few minutes, about two-thirds of the
    detachment were in swift pursuit.

    On arriving near the farmhouse where the posse stayed last night,
    we learned that they had been gone about two hours. Then General
    Law said, "Now, boys, comes the tug of war: every man and horse try
    your best;" and away we went with our blood at fighting heat.

    By frequent enquiries we learned that we were gaining upon them. As
    we approached the river, we quickened our pace, which left some far
    in the rear.

    At a watering-place, about three miles from the river, General
    Wilson Law and William Law, Elisha Everett, Albert P. Rockwood, and
    two others took passage in a wagon. Having fresh animals, we left
    most of the detachment in the rear: yet Brother Follet and from
    five to ten others were up with us, positively charged with fight.

    While in the wagon, Wilson Law remarked, "We must overhaul them
    before they can get on the ferry-boat to cross the river, and we
    must take the stand that Joseph should not be taken over the river:
    therefore prepare yourselves for your best licks; for if Joseph
    goes into Missouri, they will kill him, and that will break us up,
    as our property in Nauvoo will become useless or of no value,"
    etc., etc.

    During the conversation we emerged from the timber and saw a small
    village on the bank of the river. We put our animals at their full
    speed and charged in with drawn swords, our guns and pistols cocked
    and primed, ready for attack.

    Our sudden appearance and hostile movements caused much excitement
    in the village. General Law forced the contents of a bottle of
    spirits down his horse. Some of our horses fell to the ground as
    soon as we halted. All were foaming with sweat and nearly exhausted.

    Some of the citizens refused to give us any information. Others
    declared, "I have done nothing," and expressed their fears and
    anxieties in various ways. I ran down to the river and down the
    beach, while William Law ran up, each in search of the ferry-boat,
    which happened to be on the other side. No tracks or other evidence
    could be found by us that any persons had passed the river this
    morning. Wilson Law was at this time making enquiries of the
    citizens.

    Some of the horsemen rode on full speed through the village of
    Oquaka in search of the Prophet, while others left their exhausted
    horses standing or lying in the streets, and ran on foot.

    As soon as William Law and myself returned to the wagon, we
    concluded {456} that the posse, knowing that we were near by to
    rescue, had taken to the woods to secrete themselves or evade us;
    therefore Brother Follet and such others as they came in were
    ordered to search the timbers. In a short time a wayfaring man
    reported he had seen a company passing down the river road below
    the village, whereupon all hands were ordered to the pursuit,
    and soon the village was clear of "the destroying angels" (as
    they called us), and they were left to their own reflections and
    meditations on the strange scene. My opinion is that we were in the
    village from thirty to forty minutes, until we were all again on
    the trail.

    Those who were in the rear of our detachment saw the posse who
    had Joseph traveling down the road. They crossed the prairie and
    arrived nearly one hour before the advance, who missed the trail
    about half-a-mile from the village, at the junction of the Monmouth
    and River Road. On their arrival Joseph sent a messenger back to
    notify us where he was, who met us about a mile from the place
    where he was stopping.

[Sidenote: Change of Destination from Quincy to Nauvoo.]

I consulted with my lawyers, and told them that Nauvoo was the nearest
place where writs of habeas corpus could be heard and determined. They
examined the subject and decided I was correct, when we turned our
steps towards Nauvoo, which gladdened my heart at the prospect of soon
being in the midst of my friends again. I sent a messenger to inform
the citizens of Nauvoo of the glad change; and I requested Conover to
ride ahead to Mr. Michael Crane's, on Honey Creek, and call for supper
for one hundred men.

After dinner we traveled about fifteen miles. On arriving at Crane's,
I jumped out of the buggy, and instead of going through the gate
or climbing the fence, walked up and jumped over the fence without
touching it. Mr. Crane ran out and embraced me, and bade me welcome.

A flock of turkeys and chickens were killed, and a substantial supper
was provided for all; and the company feasted, sang, and had a happy
time that night. I showed my sides to Mr. Crane and the company, which
still continued black and blue from the bruises I had received from the
pistols of Reynolds and Wilson, while riding from Inlet Grove to Dixon
eight days ago.

    {457} _Nauvoo, an Ordinance Concerning Strangers, etc_.

    _To the Recorder of the City of Nauvoo_:

    We, your petitioners, aldermen of said city, request you to notify
    the marshal to call a special meeting of the city council, at the
    mayor's court-room, this afternoon at two o'clock.

    GEO. A. SMITH, W. W. PHELPS, GEO. W. HARRIS, Aldermen.

    City council accordingly met and passed "An ordinance concerning
    strangers and contagious diseases, and for other purposes," as
    follows:--

    Sec. 1. Be it ordained by the city council of the city of Nauvoo,
    for the peace, benefit, good order, convenience, cleanliness,
    health and happiness of said city, agreeable to the charter of
    the same, that the city council, marshal, constables, and city
    watch are hereby authorized, empowered, and required to require
    all strangers who shall be entering this city, or are already
    tarrying, or may hereafter be tarrying in said city, in a civil
    and respectful manner to give their names, former residence, for
    what intent they have entered or are tarrying in the city, and
    answer such other questions as the officer shall deem proper or
    necessary for the good order, health, or convenience of the said
    city; and for a failure or refusal on the part of strangers to give
    the desired information, or for giving false names or information,
    they shall be subject to the penalty of the "ordinance concerning
    vagrants and disorderly persons."

    Sec. 2. And be it further ordained that the aforesaid authorities
    of the said city are further authorized and empowered, and required
    to hail and take all persons found strolling about the city at
    night, after nine o'clock and before sunrise, and to confine them
    in ward for trial, according to the aforesaid "Ordinance concerning
    vagrants and disorderly persons," unless they give a good and
    satisfactory account of themselves, or offer a reasonable excuse
    for being thus caught out after nine o'clock.

    Sec. 3. And be it further ordained that the aforesaid authorities
    are further authorized, empowered, and required to require all
    such persons as they may suspect, to give information whether they
    have recently had or have been exposed to any contagious disease
    or diseases from whence they come, under the same penalties as are
    annexed to the two preceding sections of this ordinance.

    Sec. 4. And be it further ordained that the aforesaid authorities
    are further authorized, empowered, and required to enter all
    hotels, or houses of public entertainment, and such other
    habitations as they may judge proper, and require the inmates to
    give immediate information of {458} all persons residing in said
    hotel or habitation, and their business, occupation, or movements;
    and for a failure, non-compliance, or false information, their
    license shall be a forfeit, if it be a public-house, and they
    and the transient persons subject to the penalties of the three
    preceding sections.

    Sec. 5. And be it further ordained that if any of the aforesaid
    officers shall refuse or neglect to do their duty as required by
    this ordinance, they shall be fined $100, and be broke of office.

They also passed "An ordinance concerning confining or keeping animals
in the city of Nauvoo;" also "An ordinance concerning bathing and
swimming."

[Sidenote: Announcement of the Arrival of the Prophet at Nauvoo.]

_Friday, 30_.--A messenger started from my company in the night, and
arrived in Nauvoo early in the morning, saying that I and the company
would be in the city about noon. Dr. Willard Richards and Wilford
Woodruff arranged the seats in the court-room, preparatory to my
arrival.

At half-past ten o'clock, the Nauvoo Brass Band and Martial Band
started with Emma and my brother Hyrum to meet me; also a train of
carriages, containing a number of the principal inhabitants.

At eight a.m., the company with me again started; arrived at the Big
Mound about half-past ten, where the brethren decorated the bridles
of their horses with the flowers of the prairie, and were met by a
number of the citizens. Continued our journey; and at 11:25 a.m., I was
gladdened, when opposite my brother Hyrum's farm, about one-and-a-half
miles east of the Temple, with seeing the train approaching towards
us; and I directed Colonel Rockwood to place my Life Guards in their
appropriate position in the procession. I was in a buggy with Mr.
Montgomery. Sheriff Reynolds and Wilson, with my three lawyers, Cyrus
Walker, Shepherd G. Patrick, and Edward Southwick, were in the stage
coach with Lucien P. Sanger, the stage proprietor. Mr. Campbell, the
sheriff of Lee county, and a company of about 140 were with me on
horseback.

{459} I was a prisoner in the hands of Reynolds, the agent of Missouri,
and Wilson, his assistant. They were prisoners in the hands of Sheriff
Campbell, who had delivered the whole of us into the hands of Colonel
Markham, guarded by my friends, so that none of us could escape.

[Sidenote: The Entrance into Nauvoo.]

When the company from the city came up, I said I thought I would now
ride a little easier; got out of the buggy; and, after embracing Emma
and my brother Hyrum, who wept tears of joy at my return, as did also
most of the great company who surrounded us, (it was a solemn, silent
meeting,) I mounted my favorite horse, "Old Charley," when the band
struck up "Hail Columbia," and proceeded to march slowly towards the
city, Emma riding by my side into town.

The carriages having formed in line, the company with me followed next,
and the citizens fell in the rear. As we approached the city, the scene
continued to grow more interesting; the streets were generally lined
on both sides with the brethren and sisters, whose countenances were
joyous and full of satisfaction to see me once more safe.

I was greeted with the cheers of the people and firing of guns and
cannon. We were obliged to appoint a number of men to keep the streets
open for the procession to pass, and arrived at my house about one
o'clock, where my aged mother was at the door to embrace me, with
tears of joy rolling down her cheeks, and my children clung around me
with feelings of enthusiastic and enraptured pleasure. Little Fred
exclaimed, "Pa, the Missourians won't take you away again, will they?"
The friends from Dixon gazed with astonishment and rapture to see the
enthusiastic attachment of my family and the Saints towards me.

The multitude seemed unwilling to disperse until after I had arisen
on the fence and told them, "I am out of the hands of the Missourians
again, thank God. I thank you all for your kindness and love to me. I
bless you all in the name of Jesus Christ. Amen. I shall address you
{460} at the Grove, near the Temple, at four o'clock this afternoon."

When I went to dinner with my family, Reynolds and Wilson were placed
at the head of the table, with about 50 of my friends, and were served
with the best that the table afforded, by my wife, whom they refused
to allow me to see, when they so cruelly arrested and ill-treated me,
which contrasted strongly with their treatment to me when I was first
arrested by them, and until my friends met me.

{461}



CHAPTER XXIV.

APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS
CORPUS--THE PROPHET'S SPEECH AT NAUVOO--PROCEEDINGS BEFORE THE
MUNICIPAL COURT--THE PRISONER DISCHARGED FROM CUSTODY.

_June 30, 1843_ (continued.)--As soon as we arrived in the city, the
Municipal Court came together, when I told them, "The writ of habeas
corpus granted by the Master in Chancery at Dixon was made returnable
to the nearest court having jurisdiction; and you are that court."

A requisition was made on Reynolds to return the writ, who refused,
when I signed the following petition:--

    _The Prophet's Petition to the Municipal Court of Nauvoo, for a
    Writ of Habeas Corpus_.

    To the Honorable the Municipal Court of the City of Nauvoo, Hancock
    County, and State of Illinois:--

    Your petitioner, Joseph Smith, Sen., who has been arrested by and
    under the name of Joseph Smith, Jun., states on oath that he is now
    detained as a prisoner, and in the custody of Joseph H. Reynolds,
    in the said city of Nauvoo and state of Illinois, who claims to be
    the agent of the state of Missouri, and that your petitioner was
    arrested by one Harmon T. Wilson, by virtue of what purports to
    be a warrant issued by his Excellency, Thomas Ford, governor of
    the state of Illinois, in the county of Lee and state of Illinois,
    and by said Wilson, your petitioner was delivered into the custody
    of said Joseph H. Reynolds, at and within the county of Lee,
    aforesaid; that said supposed warrant so issued by his Excellency,
    Thomas Ford, governor as aforesaid, and the arrest thereupon
    and the imprisonment consequent thereupon by said Wilson, and
    afterwards by said Joseph H. Reynolds, is illegal and in violation
    of law, and without the authority of law, as he is informed and
    verily believes, for the following, besides other reasons, to wit--

    {462} 1st. The said supposed warrant so issued by the said governor
    of the state of Illinois as aforesaid does not confer any authority
    to arrest your petitioner, for that it commands the officers
    therein named to arrest one Joseph Smith, Jun., whereas the name of
    your petitioner is Joseph Smith, Sen.; and your petitioner avers
    that he is not known and reputed by the name of Joseph Smith, Jun.

    2nd. The said supposed warrant is defective and void, for that it
    does not recite that the Joseph Smith, Jun., mentioned therein,
    has been demanded by the executive of the state of Missouri of the
    executive of the state of Illinois.

    3rd. Said supposed warrant is defective and void, for that it does
    not state that said Joseph Smith, Jun., therein named, has been
    indicted, or that any other legal accusation of any offense has
    been legally preferred, and is as pending against him in the said
    state of Missouri.

    4th. It is defective and void, for that it does not show that any
    legal foundation was furnished by the executive of the state of
    Missouri, upon which to issue the same, and your petitioner avers
    that the same was issued without due authority of law.

    5th. Said supposed warrant is in other respects defective and void.

    6th. The said Joseph H. Reynolds has no authority to detain your
    petitioner in custody, for that he is not an officer of the state
    of Illinois, nor is he legally authorized by the said governor of
    the state of Illinois, or otherwise, as the agent of the state of
    Missouri in the state of Illinois, or in any other character and
    capacity, to imprison your petitioner within the said state of
    Illinois.

    7th. Your petitioner, before the making of the said arrest upon
    which he is now detained and imprisoned, had been arrested for
    the same cause and upon a charge for the same offense for which
    he is now arrested and imprisoned, by virtue of a warrant issued
    by the governor of the said state of Illinois, upon a requisition
    of the executive authority of the said state of Missouri, and was
    discharged from said arrest and imprisonment by judgment of the
    circuit court of Warren county, at a court holden in the said
    county of Warren, in or about the month of June, A.D. 1841, in such
    manner as not to be liable to the said second arrest for the same
    cause.

    8th. Your petitioner is not a fugitive from justice, and has not
    fled from the justice of the said state of Missouri, and he is not
    guilty and has not been guilty of treason in or against the state
    of Missouri.

    9th. Your petitioner was not and has not been within the limits of
    the said state of Missouri for more than four years next before the
    making of said arrest and imprisonment whereby he is now detained,
    nor for or during four years before any indictment or other legal
    accusation was preferred against him.

    {463} 10. Your petitioner avers that the said supposed warrant so
    issued by the said governor of the said state of Illinois, and
    under color of which your petitioner is now imprisoned, and the
    document purporting to be an authority to receive the said Joseph
    Smith, Jr., are wholly defective and insufficient to legally
    authorize the arrest and imprisonment of your petitioner; copies
    of which supposed warrant and the supposed authority from the
    executive of the state of Missouri are hereunto annexed.

    Wherefore, your petitioner prays that a writ of habeas corpus may
    be awarded, directed to the said Joseph H. Reynolds, commanding him
    that he bring your petitioner forthwith and without delay before
    this honorable court, together with the causes of his caption
    and detention, in order that your petitioner may be dealt with
    according to law; and your petitioner, as in duty bound, will ever
    pray.

    JOSEPH SMITH, Sen.

    Subscribed and sworn to before me this 30th day of June, A. D.,
    1843, at the city of Nauvoo, Illinois.

    JAMES SLOAN, Clerk of the Municipal Court of the City of Nauvoo.

Whereupon the court issued the following:--

    State of Illinois, City of Nauvoo. ss.

    The people of the state of Illinois to the marshal of said city,
    greeting:--

    Whereas application has been made before the Municipal Court of
    said city that the body of one Joseph Smith, Sen., of the said
    city of Nauvoo, (who is styled in the warrant by which he is held
    in custody, Joseph Smith, Jun.,) is in the custody of Joseph
    H. Reynolds: These are therefore to command the said Joseph H.
    Reynolds to safely have the body of the said Joseph Smith, Sen.,
    who is styled Joseph Smith, Jun., in his custody detained, as it is
    said, together with the day and cause of his caption and detention,
    by whatsoever name the said Joseph Smith, Sen., may be known or
    called, before the Municipal Court of said city, forthwith, to bide
    such order as the said court shall make in his behalf; and further,
    if the said Joseph H. Reynolds, or other person or persons having
    said Joseph Smith, Sen., of said city of Nauvoo, in custody, shall
    refuse or neglect to comply with the provisions of this writ, you,
    the marshal of said city, or other person authorized to serve
    the same, are hereby required to arrest the person or persons so
    refusing or neglecting to comply as aforesaid, and bring him or
    them together with the person or persons in his or their custody,
    forthwith before the Municipal Court aforesaid, to be dealt with
    according to law: and herein fail not, and bring this writ with you.

    {464} Witness, James Sloan, Clerk of the Municipal Court of Nauvoo,
    this 30th day of June, in the year of our Lord one thousand eight
    hundred and forty-three.

    [Seal.] JAMES SLOAN, Clerk.

Which was endorsed.

    I, Joseph H. Reynolds, the within named, do hereby return this
    writ, with the body of Joseph Smith, with the following cause
    of caption and detention, to wit--The within named Joseph Smith
    was arrested on a warrant issued by the governor of the state of
    Illinois, by one Harmon T. Wilson, a constable of Hancock county,
    in the state of Illinois, on the 23rd day of June, A.D., 1843, a
    copy of which warrant is hereunto annexed, and marked letter A,
    and delivered over to my custody as directed by said writ. The
    person of said Smith was, on said 23rd of June, in the county of
    Lee, and state of Illinois, by the said Wilson, delivered over to
    my custody; and that I received and detained the said Smith in my
    custody, by virtue of a certain warrant of attorney issued by the
    governor of the state of Missouri, a copy of which is hereunto
    annexed and marked letter B, directing me to receive the said
    Smith, and convey him to and deliver him to the sheriff of Daviess
    county, in the state of Missouri: and that the within detention
    referred to is the same referred to, and none other.

    JOSEPH H REYNOLDS.

    Nauvoo, June 30, A.D., 1843.

    Executive Department, City of Jefferson.

    Know ye that I, Thomas Reynolds, governor of the state of Missouri,
    having full trust and confidence in the integrity and abilities of
    Joseph H. Reynolds, do hereby constitute and appoint him as the
    agent of the said state of Missouri, to proceed to the state of
    Illinois, for the purpose of receiving from the proper authorities
    of the state one Joseph Smith Jun., charged with treason by him
    committed against the state of Missouri, and as having fled from
    justice to the state of Illinois; and I do hereby authorize and
    direct said Joseph H. Reynolds to convey said Joseph Smith, Jun.,
    from the state of Illinois, and deliver him to the custody of the
    sheriff of Daviess county, in the state of Missouri.

    In testimony whereof, I have hereunto set my hand and caused to be
    affixed the great seal of the state of Missouri.

    Done at the city of Jefferson, this 13th day of June, in the year
    of our Lord one thousand eight hundred and forty-three.

    By the Governor, [Seal.] THOS. REYNOLDS. James L. Minor, Secretary
    of State.

    {465} Thomas Ford, governor of the state of Illinois, to all
    sheriffs and constables of any county of the state, and to Harmon
    T. Wilson, of the county of Hancock, greeting:--

    Whereas it has been made known to me by the executive authority of
    the state of Missouri, that one Joseph Smith, Jun., stands charged
    with the crime of treason against the state of Missouri, and
    alleged that Joseph Smith, Jun., has fled from the justice of the
    said state of Missouri and taken refuge in the state of Illinois.

    Now, therefore, I, Thomas Ford, governor of the state of Illinois,
    pursuant to the constitution and laws of the United States and of
    this state, do hereby command you to arrest and apprehend the said
    Joseph Smith, Jun., if he be found within the limits of the state
    aforesaid, and cause him to be safely kept and delivered to the
    custody of Joseph H. Reynolds, Esq., who has been duly constituted
    the agent of the said state of Missouri to receive the said
    fugitive from the justice of said state, he paying all fees and
    charges for the arrest and apprehension of said Joseph Smith, Jun.,
    and make due returns to the executive department of this state, of
    the manner in which this writ may be executed.

    In testimony whereof, I have hereunto set my hand, and caused the
    great seal of the state to be affixed.

    Done at the city of Springfield, this 17th day of June, in the year
    of our Lord one thousand eight hundred and forty-three, and of the
    Independence of the United States the sixty-seventh.

    By the Governor, THOMAS FORD.

    THOMAS CAMPBELL, Secretary of State.

Mr. Reynolds refused to submit to the writ, but submitted to the
attachment, and I was delivered into the hands of the marshal of the
city. I told the court I had an appointment to preach to the people,
and requested the privilege from the court, which they granted, and
adjourned until eight o'clock tomorrow morning.

At five p.m., I went to the grove and delivered an address to the
public.

The following is a brief synopsis, as reported by Dr. Willard Richard
and Elder Wilford Woodruff:--

    _The Prophet's Speech at Nauvoo--Relation of his Arrest at
    Dixon. The Right of Habeas Corpus Proceedings Under Nauvoo Charter
    Claimed_.

    The congregation is large. I shall require attention. I discovered
    what the emotions of the people were on my arrival at this city,
    and I {466} have come here to say "How do you do?" to all parties;
    and I do now at this time say to all "How do you do?" I meet you
    with a heart full of gratitude to Almighty God, and I presume you
    all feel the same. I am well--I am hearty. I hardly know how to
    express my feelings. I feel as strong as a giant. I pulled sticks
    with the men coming along, and I pulled up with one hand the
    strongest man that could be found. Then two men tried, but they
    could not pull me up, and I continued to pull, mentally, until I
    pulled Missouri to Nauvoo. But I will pass from that subject.

    There has been great excitement in the country since Joseph H.
    Reynolds and Harmon T. Wilson took me; but I have been cool and
    dispassionate through the whole. Thank God, I am now a prisoner in
    the hands of the municipal court of Nauvoo, and not in the hands of
    Missourians.

    It is not so much my object to tell of my afflictions, trials and
    troubles as to speak of the writ of habeas corpus, so that the
    minds of all may be corrected. It has been asserted by the great
    and wise men, lawyers and others, that our municipal powers and
    legal tribunals are not to be sanctioned by the authorities of the
    state; and accordingly they want to make it lawful to drag away
    innocent men from their families and friends, and have them put to
    death by ungodly men for their religion!

    Relative to our city charter, courts, right of habeas corpus, etc.,
    I wish you to know and publish that we have all power; and if any
    man from this time forth says anything to the contrary, cast it
    into his teeth.

    There is a secret in this. If there is not power in our charter and
    courts, then there is not power in the state of Illinois, nor in
    the congress or constitution of the United States; for the United
    States gave unto Illinois her constitution or charter, and Illinois
    gave unto Nauvoo her charters, ceding unto us our vested rights,
    which she has no right or power to take from us. All the power
    there was in Illinois she gave to Nauvoo; and any man that says to
    the contrary is a fool.

    The municipal court has all the power to issue and determine
    writs of habeas corpus within the limits of this city that the
    legislature can confer. This city has all the power that the state
    courts have, and was given by the same authority--the legislature.

    I want you to hear and learn, O Israel, this day, what is for the
    happiness and peace of this city and people. If our enemies are
    determined to oppress us and deprive us of our constitutional
    rights and privileges as they have done, and if the authorities
    that are on the earth will not sustain us in our rights, nor give
    us that protection which the laws and constitution of the United
    States and of this state guarantee unto us, then we will claim them
    from a higher power--from heaven--yea, from God Almighty.

    {467} I have dragged these men here by my hand, and I will do it
    again; but I swear I will not deal so mildly with them again, for
    the time has come when forbearance is no longer a virtue; and if
    you or I are again taken unlawfully, you are at liberty to give
    loose to blood and thunder. But be cool, be deliberate, be wise,
    act with almighty power; and when you pull, do it effectually--make
    a sweep-stakes for once!

    My lot has always been cast among the warmest hearted people. In
    every time of trouble, friends, even among strangers, have been
    raised up unto me and assisted me.

    The time is come when the vail is torn off from the state of
    Illinois, and its citizens have delivered me from the state of
    Missouri. Friends that were raised up unto me would have spilt
    their life's blood to have torn me from the hands of Reynolds
    and Wilson, if I had asked them; but I told them no, I would be
    delivered by the power of God and generalship; and I have brought
    these men to Nauvoo, and committed them to her from whom I was
    torn, not as prisoners in chains, but as prisoners of kindness. I
    have treated them kindly. I have had the privilege of rewarding
    them good for evil. They took me unlawfully, treated me rigorously,
    strove to deprive me of my rights, and would have run with me into
    Missouri to have been murdered, if Providence had not interposed.
    But now they are in my hands; and I have taken them into my house,
    set them at the head of my table, and placed before them the best
    which my house afforded; and they were waited upon by my wife, whom
    they deprived of seeing me when I was taken.

    I have no doubt but I shall be discharged by the municipal court.
    Were I before any good tribunal, I should be discharged, as the
    Missouri writs are illegal and good for nothing--they are "without
    form and void."

    But before I will bear this unhallowed persecution any
    longer--before I will be dragged away again among my enemies for
    trial, I will spill the last drop of blood in my veins, and will
    see all my enemies in hell! To bear it any longer would be a sin,
    and I will not bear it any longer. Shall we bear it any longer?
    [One universal "No!" ran through all the vast assembly, like a loud
    peal of thunder.]

    I wish the lawyer who says we have no powers in Nauvoo may be
    choked to death with his own words. Don't employ lawyers, or pay
    them money for their knowledge, for I have learned that they don't
    know anything. I know more than they all.

    Go ye into all the world and preach the gospel. He that believeth
    in our chartered rights may come here and be saved; and he that
    does not shall remain in ignorance. If any lawyer shall say there
    is more power in other places and charters with respect to habeas
    corpus than in Nauvoo, believe it not. I have converted this
    candidate for congress [pointing {468} to Cyrus Walker, Esq.,]
    that the right of habeas corpus is included in our charter. If he
    continues converted, I will vote for him.

    I have been with these lawyers and they have treated me well; but I
    am here in Nauvoo, and the Missourians too. I got here by a lawful
    writ of habeas corpus issued by the master in chancery of Lee
    county, and made returnable to the nearest tribunal in the fifth
    judicial district having jurisdiction to try and determine such
    writs: and here is that tribunal, just as it should be.

    However indignant you may feel about the high handed oppression
    which has been raised against me by these men, use not the hand
    of violence against them, for they could not be prevailed upon to
    come here till I pledged my honor and my life that a hair of their
    heads should not be hurt. Will you all support my pledge, and thus
    preserve my honor? [One universal "Yes!" burst from the assembled
    thousands.] This is another proof of your attachment to me. I
    know how ready you are to do right. You have done great things,
    and manifested your love towards me in flying to my assistance on
    this occasion. I bless you, in the name of the Lord, with all the
    blessings of heaven and earth you are capable of enjoying.

    I have learned that we have no need to suffer as we have
    heretofore: we can call others to our aid. I know the Almighty
    will bless all good men: he will bless you; and the time has come
    when there will be such a flocking to the standard of liberty as
    never has been or shall be hereafter. What an era has commenced!
    Our enemies have prophesied that we would establish our religion
    by sword. Is it true? No. But if Missouri will not stay her cruel
    hand in her unhallowed persecutions against us, I restrain you not
    any longer. I say in the name of Jesus Christ, by the authority of
    the holy priesthood, I this day turn the key that opens the heavens
    to restrain you no longer from this time forth. I will lead you to
    the battle; and if you are not afraid to die, and feel disposed to
    spill your blood in your own defense, you will not offend me. Be
    not the aggressor: bear until they strike you on the one cheek;
    then offer the other, and they will be sure to strike that; then
    defend yourselves, and God will bear you off, and you shall stand
    forth clear before his tribunal.

    If any citizens of Illinois say we shall not have our rights, treat
    them as strangers and not friends, and let them go to hell and be
    damned! Some say they will mob us. Let them mob and be damned! If
    we have to give up our chartered rights, privileges, and freedom,
    which our fathers fought, bled, and died for, and which the
    constitution of the United States and of this state guarantee unto
    us, we will do it only at the point of the sword and bayonet.

    Many lawyers contend for those things which are against the
    rights {469} of men, and I can only excuse them because of their
    ignorance. Go forth and advocate the laws and rights of the people,
    ye lawyers. If not, don't get into my hands, or under the lash of
    my tongue.

    Lawyers say the powers of the Nauvoo charter are dangerous: but
    I ask, is the constitution of the United States or of this state
    dangerous? No. Neither are the charters granted to Nauvoo by the
    legislature of Illinois dangerous, and those who say they are
    fools. We have not enjoyed unmolested those rights which the
    constitution of the United States of America and our charters grant.

    Missouri and all wicked men raise the hue-and-cry against us, and
    are not satisfied. Some political aspirants of this state also are
    raising the hue-and-cry that the powers in the charters granted
    unto the city of Nauvoo are dangerous; and although the general
    assembly have conferred them upon our city, yet the whine is
    raised--"Repeal them--take them away." Like the boy who swapped
    off his jack-knife, and then cried, "Daddy, daddy, I have sold my
    jack-knife and got sick of my bargain, and I want to get it back
    again."

    But how are they going to help themselves? Raise mobs? And what
    can mobocrats do in the midst of Kirkpatrickites? No better than a
    hunter in the claws of a bear. If mobs come upon you any more here,
    dung your gardens with them. We don't want any excitement; but
    after we have done all, we will rise up, Washington-like, and break
    off the hellish yoke that oppresses us, and we will not be mobbed.

    The day before I was taken at Inlet Grove, I rode with my wife
    through Dixon to visit my friends, and I said to her, "here is a
    good people." I felt this by the Spirit of God. The next day I was
    a prisoner in their midst, in the hands of Reynolds, of Missouri,
    and Wilson, of Carthage. As the latter drove up, he exclaimed, "ha,
    ha, ha! By G--, we have got the Prophet now!" He gloried much in
    it, but he is now our prisoner. When they came to take me, they
    held two cocked pistols to my head, and saluted me with--"G-- d--
    you, I'll shoot you! I'll shoot you, G-- d-- you,"--repeating these
    threats nearly fifty times, from first to last. I asked them what
    they wanted to shoot me for. They said they would do it, if I made
    any resistance.

    "Oh. very well," I replied; "I have no resistance to make." They
    then dragged me away, and I asked them by what authority they did
    these things. They said, "By a writ from the governors of Missouri
    and Illinois." I then told them I wanted a writ of habeas corpus.
    Their reply was, "G-- d-- you, you shan't have it," I told a man
    to go to Dixon, and get me a writ of habeas corpus. Wilson then
    repeated, "G-- d-- you, you shan't have it: I'll shoot you."

    When we arrived at Dixon, I sent for a lawyer, who came; and
    Reynolds shut the door in his face, and would not let me speak to
    him, repeating, {470} "G-- d-- you, I'll shoot you." I turned to
    him, opened my bosom, and told him to "shoot away. I have endured
    so much persecution and oppression that I am sick of life. Why,
    then, don't you shoot and have done with it, instead of talking so
    much about it?"

    This somewhat checked his insolence. I then told him that I would
    have counsel to consult, and eventually I obtained my wish.
    The lawyers came to me, and I got a writ of habeas corpus for
    myself, and also a writ against Reynolds and Wilson for unlawful
    proceedings and cruel treatment towards me. Thanks to the good
    citizens of Dixon, who nobly took their stand against such
    unwarrantable and unlawful oppression, my persecutors could not get
    out of the town that night, although, when they first arrived, they
    swore I should not remain in Dixon five minutes, and I found they
    had ordered horses accordingly to proceed to Rock Island. I pledged
    my honor to my counsel that the Nauvoo city charter conferred
    jurisdiction to investigate the subject; so we came to Nauvoo,
    where I am now a prisoner in the custody of a higher tribunal than
    the circuit court.

    The charter says that "the city council shall have power and
    authority to make, ordain, establish, and execute such ordinances
    not repugnant to the constitution of the United States, or of
    this state, as they may deem necessary, for the peace, benefit,
    and safety of the inhabitants of said city." And also that "the
    municipal court shall have power to grant writs of habeas corpus in
    all cases arising under the ordinances of the city council."

    The city council have passed an ordinance "that no citizen of this
    city shall be taken out of this city by any writ, without the
    privilege of a writ of habeas corpus." There is nothing but what
    we have power over, except where restricted by the constitution of
    the United States. "But," says the mob, "What dangerous powers!"
    Yes--dangerous, because they will protect the innocent and put down
    mobocrats. The constitution of the United States declares that
    the privilege of the writ of habeas corpus shall not be denied.
    Deny me the writ of habeas corpus, and I will fight with gun,
    sword, cannon, whirlwind, and thunder, until they are used up like
    the Kilkenny cats. We have more power than most charters confer,
    because we have power to go behind the writ and try the merits of
    the case.

    If these powers are dangerous, then the constitution of the United
    States and of this state are dangerous; but they are not dangerous
    to good men: they are only so to bad men who are breakers of the
    laws. So with the laws of the country, and so with the ordinances
    of Nauvoo: they are dangerous to mobs, but not to good men who wish
    to keep the laws.

    We do not go out of Nauvoo to disturb anybody, or any city, town,
    {471} or place. Why, then, need they be troubled about us? Let them not
    meddle with our affairs, but let us alone. After we have been
    deprived of our rights and privileges of citizenship, driven
    from town to town, place to place, and state to state, with the
    sacrifice of our homes and lands, our blood has been shed, many
    having been murdered, and all this because of our religion--because
    we worship Almighty God according to the dictates of our own
    conscience, shall we longer bear these cruelties which have been
    heaped upon us for the last ten years in the face of heaven, and in
    open violation of the constitution and law of these United States
    and of this state? God forbid! I will not bear it. If they take
    away my rights, I will fight for them manfully and righteously
    until I am used up. We have done nothing against the rights of
    others.

    You speak of lawyers. I am a lawyer too; but the Almighty God has
    taught me the principle of law; and the true meaning and intent of
    the writ of habeas corpus is to defend the innocent and investigate
    the subject. Go behind the writ and if the form of one that is
    issued against an innocent man is right, he should [nevertheless]
    not be dragged to another state, and there be put to death, or be
    in jeopardy of life and limb, because of prejudice, when he is
    innocent. The benefits of the constitution and laws are alike for
    all; and the great Eloheim has given me the privilege of having the
    benefits of the constitution and the writ of habeas corpus; and I
    am bold to ask for that privilege this day, and I ask in the name
    of Jesus Christ, and all that is sacred, that I may have your lives
    and all your energies to carry out the freedom which is chartered
    to us. Will you all help me? If so make it manifest by raising the
    right hand (There was a unanimous response, a perfect sea of hands
    being elevated). Here is truly a committee of the whole.

    When at Dixon, a lawyer came to me as counsel. Reynolds and Wilson
    said I should not speak to any man, and they would shoot any man
    who should dare to speak to me. An old, gray-headed man came up and
    said I should have counsel, and he was not afraid of their pistols.

    The people of Dixon were ready to take me from my persecutors, and
    I could have killed them, notwithstanding their pistols; but I had
    no disposition to kill any man, though my worst enemy,--not even
    Boggs. In fact, he would have more hell to live in the reflection
    of his past crimes than to die. After this, I had lawyers enough,
    and I obtained a writ for Joseph H. Reynolds and Harmon T. Wilson,
    for damages, assault and battery, as well as the writ of habeas
    corpus.

    We started for Ottawa, and arrived at Pawpaw Grove, 32 miles, where
    we stopped for the night. Esquire Walker sent Mr. Campbell, sheriff
    of Lee county, to my assistance, and he came and slept by me. In
    the morning, certain men wished to see me, but I was not allowed to
    {472} see them. The news of my arrival had hastily circulated about
    the neighborhood, and very early in the morning the largest room
    in the hotel was filled with citizens, who were anxious to hear me
    preach, and requested me to address them.

    Sheriff Reynolds entered the room and said, pointing to me, "I
    wish you to understand this man is my prisoner, and I want you
    should disperse. You must not gather round here in this way." Upon
    which, an aged gentleman, who was lame and carried a large hickory
    walking-stick, advanced towards Reynolds, bringing his hickory
    upon the floor and said, "You damned infernal puke! we'll learn
    you to come here and interrupt gentlemen. Sit down there [pointing
    to a very low chair] and sit still. Don't open your head till
    General Smith gets through talking. If you never learned manners
    in Missouri, we'll teach you that gentlemen are not to be imposed
    upon by a nigger-driver. You cannot kidnap men here, if you do
    in Missouri; and if you attempt it here, there is a committee in
    this grove that will sit on your case. And, sir, it is the highest
    tribunal in the United States, as from its decision there is no
    appeal."

    Reynolds, no doubt, aware that the person addressing him was at the
    head of a committee who had prevented the settlers on the public
    domain from being imposed upon by land speculators, sat down in
    silence, while I addressed the assembly for an hour and a half on
    the subject of marriage, my visitors having requested me to give
    them my views of the law of God respecting marriage.

    My freedom commenced from that hour. We came direct from Pawpaw
    Grove to Nauvoo, having got our writ directed to the nearest court
    having authority to try the case, which was the municipal court of
    this city.

    It did my soul good to see your feelings and love manifested
    towards me. I thank God that I have the honor to lead so virtuous
    and honest a people--to be your leader and lawyer, as was Moses to
    the children of Israel. Hosannah! Hosannah! Hosannah! to Almighty
    God, who has delivered us thus from out of the seven troubles. I
    commend you to His grace; and may the blessings of heaven rest upon
    you, in the name of Jesus Christ. Amen.

    President Smith then introduced Mr. Cyrus Walker to the assembled
    multitude, and remarked to him: "These are the greatest dupes, as
    a body of people, that ever lived, or I am not so big a rogue as I
    am reported to be. I told Mr. Warren that I would not discuss the
    subject of religion with you. I understand the gospel and you do
    not. You understand the quackery of law, and I do not." Mr. Walker
    then addressed the people to the effect that, from what he had
    seen in the Nauvoo City Charter, it gave the power to try writs
    of habeas corpus, etc. After which, President Smith continued as
    follows:--

    {473} If the legislature have granted Nauvoo the right of
    determining cases of habeas corpus, it is no more than they ought
    to have done, or more than our fathers fought for. Furthermore,
    if Missouri continues her warfare, and to issue her writs against
    me and this people unlawfully and unjustly, as she has done, and
    to take away and trample upon our rights, I swear, in the name of
    Almighty God, and with uplifted hands to heaven, I will spill my
    heart's blood in our defense. They shall not take away our rights;
    and if they don't stop leading me by the nose, I will lead them
    by the nose; and if they don't let me alone, I will turn up the
    world--I will make war. When we shake our own bushes, we want to
    catch our own berries. The lawyers themselves acknowledge that
    we have all power granted us in our charters that we could ask
    for--that we had more power than any other court in the state;
    for all other courts were restricted, while ours was not; and I
    thank God Almighty for it. I will not be rode down to hell by the
    Missourians any longer; and it is my privilege to speak in my own
    defense; and I appeal to your integrity and honor that you will
    stand by and help me, according to the covenant you have this day
    made.

While I was speaking, Reynolds and Wilson started for Carthage, in
company with Lawyer Davis, of Carthage, threatening to raise the
militia and come again and take me out of Nauvoo.

_Saturday, July 1_.--At eight a.m., the municipal court met in the
court-room. Present: William Marks (acting chief justice), Daniel H.
Wells, Newel K. Whitney, George W. Harris, Gustavus Hills, and Hiram
Kimball, (associate justices,) to investigate the writ of habeas corpus.

The following witnesses were examined--namely: Hyrum Smith, Parley
P. Pratt, Brigham Young, George W. Pitkin, Lyman Wight, and Sidney
Rigdon.[A]

[Footnote A: The affidavits here alluded to, since they refer to events
that happened in Missouri from 1831 to 1839, were transfered to the
Missouri period of the history and will be found in the Appendix of
Vol. III, pp. 403 to 466.]

Messrs. Walker, Patrick, Southwick, and Backman (the counsel on my
behalf), then respectively addressed the court; and they exhorted the
"Mormons" to stand for their rights--stand or fall, sink or swim, live
or die. Mr. Mason was counselor for Reynolds.

{474} After which the following order was made:--

    _Order of the Municipal Court of Nauvoo_.

    This day came the said Joseph Smith, Sen., in proper person; and
    the said Joseph H. Reynolds having made return of said writ of
    habeas corpus, and produced the body of said Smith, in pursuance to
    the mandate of said writ, and after hearing the evidence in support
    of said petition, it is ordered and considered by the court that
    the said Joseph Smith, Sen., be discharged from the said arrest
    and imprisonment complained of in said petition, and that the said
    Smith be discharged for want of substance in the warrant upon which
    he was arrested, as well as upon the merits of said case, and that
    he go hence without delay.

    In testimony whereof, I have hereunto set my hand and affixed the
    seal of said court, at the city of Nauvoo, this second day of July,
    1843.

    [Seal.] JAMES SLOAN, Clerk.

    _A Public Meeting in Relation to the late Arrest of General
    Joseph Smith_.

    Nauvoo, Illinois, July 1st, 1843. At a meeting of the citizens of
    Nauvoo, held this day in the Assembly Hall, it was

    Resolved unanimously--That Messrs. Sanger and Dixon, of the town
    of Dixon, and the citizens of Dixon, Pawpaw Grove, and Lee county
    generally, in this state, receive the warmest thanks of this
    meeting for the firm patriotism, bold and decided stand taken
    against lawless outrage and the spirit of mobocracy, as manifested
    in the arrest or capture of General Joseph Smith, while on a visit
    to his friends in that district of country, by Harmon T. Wilson
    and Joseph H. Reynolds pretending to act under authority of a writ
    obtained from the governor of this state, given in consequence
    of a pretended requisition made on him from the executive of
    Missouri, for the arrest and delivery of said Joseph Smith unto the
    authorities of Missouri. In maintaining the legal rights of persons
    thus arrested, and seeing the laws of Illinois maintained, and the
    full benefits of them enjoyed by every citizen of said state, they
    have shown themselves republicans, patriots, and worthy citizens of
    this state, and have entitled themselves not only to the thanks of
    this meeting, but to that of all lovers of law and good order. With
    such citizens as these, Illinois will long enjoy the benefits of
    good order and the blessings of a free people.

    Resolved unanimously--That the foregoing resolution be published in
    the newspapers.

    [Signed.] SIDNEY RIGDON, Moderator. WILLARD RICHARDS, Clerk.

{475} A strong wind from the north-west, with thunder and rain in the
afternoon.

In consequence of Reynolds and Wilson leaving abruptly last night for
Carthage, I sent Colonel Markham to learn what they were doing.

A tremendous shower at Chester, Pennsylvania. Over twenty lives were
lost, fifty bridges destroyed, besides many houses and stores. Damage
$250,000.

Elders Heber C. Kimball and Orson Pratt started on their mission to
the east, for the purpose of attending conferences at Cincinnati and
Pittsburgh, where they will wait until the rest of the Twelve arrive.

{476}



CHAPTER XXV.

AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST--FOURTH OF JULY
CELEBRATION AT NAUVOO--APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF
MILITARY FORCE--SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI.

_Sunday July 2, 1843_.--A large congregation met at the Grove, near
the Temple, and heard an interesting address from Elder Orson Hyde.
After he closed, Messrs. Walker, Southwick, Patrick, and Wasson spoke
on the stand, stating that I had subjected myself to the law in every
particular, and had treated my persecutors and kidnappers with courtesy
and kindness. They also spoke on the unlawful conduct of my enemies.

Messrs. Patrick, Walker, Southwick, and Harmon Wasson made the
following affidavit:--

    _Affidavit of Attorneys_.

    Shepherd G. Patrick, Harmon Wasson, Edward Southwick, and Cyrus
    Walker, being duly sworn, depose and say that they were in company
    with Joseph R. Reynolds and Harmon T. Wilson, the former acting as
    agent of the state of Missouri, and having in custody Joseph Smith,
    who was styled, in the warrant by which he had been arrested,
    Joseph Smith, Jr.; and who had been delivered into the custody
    of said Reynolds by said Wilson, who had first, as an officer
    of the state of Illinois, arrested him, the said Smith, upon a
    warrant issued by his Excellency Thomas Ford, to apprehend him
    as a fugitive from the justice of the state of Missouri, when it
    was alleged he was charged with treason against the said state of
    Missouri; that the arrest and transfer of the custody of said Smith
    took place in Lee county, Illinois; and that while said Joseph H.
    Reynolds was at Dixon, in said county, a writ of habeas corpus was
    served on him, in behalf of said Smith, commanding him to bring
    said Smith before the nearest judge or judicial tribunal in the
    {477} fifth judicial district of the state of Illinois, authorized
    to hear and determine upon writs of habeas corpus; that said Harmon
    T. Wilson acted as a guard and assistant under said Joseph H.
    Reynolds on their journey from Dixon, till they arrived at the city
    of Nauvoo; that said Smith was allowed by said Reynolds to ride
    his horse and in a buggy on said journey, while the said Reynolds
    rode in the coach, upon the assurance and pledge of James Campbell,
    Esq., the sheriff of Lee county, Illinois, who had said Reynolds
    and Wilson in custody for want of bail in a civil action, and upon
    whom they had served habeas corpus, returnable before Judge Young
    at Quincy, Illinois.

    Your affiants as well as others in the company, at the same time
    gave assurance and pledges to said Reynolds that his prisoner, the
    said Smith, should not escape from him; and the said Reynolds was
    satisfied, as he avowed, with the pledges aforesaid, and expressed
    himself to be so at the time, and fully consented that the said
    Smith might travel on said journey in the manner he did.

    That the friends of said Smith met him in great numbers as he
    approached the city of Nauvoo, by which place the sheriff, as these
    affiants believe, voluntarily decided to go at the request of said
    Smith, and upon representations made to him that it was the best
    route to Quincy.

    That no violence was offered to said Reynolds or Wilson; and that
    to the best of these affiants' knowledge and belief, no threats
    or intimidation were made use of to influence and control their
    conduct, either during the journey to or after their arrival at
    Nauvoo. Said Reynolds and Wilson dined with said Smith at his own
    house, and were hospitably entertained; and after dinner, say in
    two hours after the arrival of the party in said city, a writ of
    habeas corpus was issued by the municipal court of the said city of
    Nauvoo in favor of said Smith, which was served upon said Reynolds.

    The said Reynolds made return of the writ, together with the
    body of said Smith, and alleged the causes of his capture and
    detention, at the same time denying the jurisdiction of the
    court, and alleging that he had been served with the prior writ
    of habeas corpus before mentioned. Said Reynolds remained in
    Nauvoo, and a part of the time in the municipal court-room, and
    sometime after the examination of the writ of habeas corpus
    issued by the municipal court had commenced, and, as your
    affiants believe, during the whole sitting of the court on Friday
    afternoon, the 30th of June, and then departed for Carthage, after
    a patient examination of the fact and matter of law set forth in
    complainant's petition, which said examination lasted from Friday
    afternoon till the next day, Saturday, at night. The said Smith was
    discharged as for defects in the warrant under which he had been
    arrested, and was imprisoned, as upon the merits of the case by the
    said {478} municipal court; and these affiants further say that
    said Reynolds and Wilson were, before they arrived at the city of
    Nauvoo, and while they were there, assured by the said Smith and
    many of the company who had traveled together from Dixon, (these
    affiants among the number,) that they should be protected from
    violence; and that the said Smith did publicly declare in Nauvoo,
    to the people there assembled, that his honor was pledged that said
    Reynolds should be protected from violence, and requested every one
    to preserve his pledge inviolate.

    These affiants state further that no violence or threats, to their
    knowledge or belief, were made use of towards the said Reynolds or
    the said Wilson, either before or after their arrival at Nauvoo;
    but the numbers who met and accompanied the said Smith and his
    escort on the journey, conducted themselves in an orderly and
    peaceable manner, and manifested only their attachment to said
    Smith, and joy to find him safe in the custody of the laws of the
    state of Illinois; all of which facts are true, to the best of the
    knowledge and recollection of the affiants.

    SHEPHERD G PATRICK, CYRUS WALKER, E. SOUTHWICK HARMON WASSON.

    Sworn to, etc.

Colonel Markham, Mr. Sanger, and myself also made affidavits on the
same subject.

Judge Adams came from Carthage and stated that Wilson and Reynolds were
inciting the people to mobocracy, and sending a petition to Governor
Ford for a posse to retake me.

A petition to the governor, praying him not to issue any more writs,
was immediately made out, and signed by about 150 citizens of Nauvoo;
and also

A remonstrance against the Carthage proceedings was gotten up. Signed
and forwarded the same to Carthage by Messrs. Southwick and Patrick.

I directed the clerk to make a transcript of the proceedings before the
municipal court, to forward to the governor, and to which he attached
the following certificate:--

    _Certification of Documents_.

    I, James Sloan, Clerk of the Municipal Court of the city of Nauvoo,
    Illinois, do hereby certify that the foregoing hereunto attached
    papers {479} and documents--to wit, that the foregoing petition of
    Joseph Smith, Sen., and warrant from the governor of the state of
    Illinois, and commission issued by Thomas Reynolds, governor of the
    state of Missouri, to Joseph H. Reynolds, and the writ of habeas
    corpus, and the return of the said Joseph H. Reynolds thereto, and
    endorsed thereon, are true copies of the papers and originals filed
    in this court, in the exparte case of Joseph Smith, Sen., upon
    the petition of said Smith, for a discharge from arrest on habeas
    corpus; and that the foregoing is a true copy of the true, full,
    and perfect record of the proceedings had in said case.

    In witness whereof, I have hereunto set my hand, and affixed the
    seal of said court, at the city of Nauvoo, Illinois, this third day
    of July, A.D., 1843.

    [L. S.] JAMES Sloan, Clerk of the Municipal Court of the city of
    Nauvoo, Illinois.

He also made a transcript of the ordinances relating to habeas corpus,
and attached the following certificate:--

    I, James Sloan, city recorder of the city of Nauvoo, Illinois, and
    clerk of the city council of said city, do hereby certify that the
    foregoing hereunto attached are true copies of the ordinances of
    said city, regulating the proceedings on writs of habeas corpus,
    the one passed the 8th day of August, A.D., 1842, and the other
    passed November 14, 1842, both of which said ordinances are
    unrepealed and now in force in said city.

    In witness whereof, I have hereunto set my hand and affixed the
    corporate seal of said city of Nauvoo at said city, this 3rd day of
    July, A.D., 1843.

    [L. S.] JAMES SLOAN, City Recorder and Clerk of the City Council of
    the city of Nauvoo, Illinois.

Which documents were delivered to my lawyers, with instructions to see
Governor Ford immediately.

I had an interview with several Pottawattamie chiefs, who came to see
me during my absence.

    _Interview with Pottawattamie Chiefs_. _(From Wilford
    Woodruff's Journal.)_

    The Indian chiefs remained at Nauvoo until the Prophet returned and
    had his trial. During their stay they had a talk with Hyrum Smith
    {480} in the basement of the Nauvoo House. Wilford Woodruff and
    some others were present. They were not free to talk, and did not
    wish to communicate their feelings until they could see the great
    Prophet.

    At length, on the 2nd day of July, 1843, President Joseph Smith
    and several of the Twelve met those chiefs in the court-room, with
    about twenty of the elders. The following is a synopsis of the
    conversation which took place as given by the interpreter:--

    The Indian orator arose and asked the Prophet if the men who were
    present were all his friends. Answer--"Yes."

    He then said--"We as a people have long been distressed and
    oppressed. We have been driven from our lands many times. We have
    been wasted away by wars, until there are but few of us left. The
    white man has hated us and shed our blood, until it has appeared
    as though there would soon be no Indians left. We have talked with
    the Great Spirit, and the Great Spirit has talked with us. We have
    asked the Great Spirit to save us and let us live; and the Great
    Spirit has told us that he had raised up a great Prophet, chief,
    and friend, who would do us great good and tell us what to do; and
    the Great Spirit has told us that you are the man (pointing to the
    Prophet Joseph). We have now come a great way to see you, and hear
    your words, and to have you to tell us what to do. Our horses have
    become poor traveling, and we are hungry. We will now wait and hear
    your word."

    The Spirit of God rested upon the Lamanites, especially the orator.
    Joseph was much affected and shed tears. He arose and said unto
    them: "I have heard your words. They are true. The Great Spirit has
    told you the truth. I am your friend and brother, and I wish to do
    you good. Your fathers were once a great people. They worshiped the
    Great Spirit. The Great Spirit did them good. He was their friend;
    but they left the Great Spirit, and would not hear his words or
    keep them. The Great Spirit left them, and they began to kill one
    another, and they have been poor and afflicted until now.

    The Great Spirit has given me a book, and told me that you will
    soon be blessed again. The Great Spirit will soon begin to talk
    with you and your children. This is the book which your fathers
    made. I wrote upon it (showing them the Book of Mormon). This tells
    what you will have to do. I now want you to begin to pray to the
    Great Spirit. I want you to make peace with one another, and do not
    kill any more Indians: it is not good. Do not kill white men; it is
    not good; but ask the Great Spirit for what you want, and it will
    not be long before the Great Spirit will bless you, and you will
    cultivate the earth and build good houses like white men. We will
    give you something to eat and to take home with you."

    When the Prophet's words were interpreted to the chiefs, they all
    {481} said it was good. The chief asked, "How many moons would it
    be before the Great Spirit would bless them?" He [Joseph] told
    them, Not a great many.

    At the close of the interview, Joseph had an ox killed for them,
    and they were furnished with some more horses, and they went home
    satisfied and contented.

[Return of the _Maid of Iowa_ Relief Expedition.]

About six p.m., the _Maid of Iowa_ returned to her landing at the
Nauvoo House. The company who had been on the expedition on board of
her formed in a procession and walked up to my office, where they
formed a hollow square, and sent in a deputation to me. As soon as I
had bid them welcome, I opened the window of my office and requested
that no man would leave the ground until I had spoken to them. My
brother Hyrum and I went into the hollow square and directed them not
to allow their ranks to be broken. I then shook hands with each man,
blessing them and welcoming them home.

I then took off my hat and related to them how I was brought home to
the midst of my friends, and how I regained my liberty. I feel, by the
Spirit of the Lord, that if I had fallen into your hands that you would
either have brought me safe home, or that we should all have died in a
heap together.

At this time, a well dressed man, a stranger, who had a cloak around
him, broke through the south line of the ranks, when the orderly
sergeant took the stranger by the nape of the neck and kicked him
outside the ranks, telling him not to come in again. As soon as quiet
was resumed, I continued my address to the company.

About dusk I dismissed the company, blessing them in the name of the
Lord.

My brother Hyrum then blessed them also, commending them for their
diligence and attention to the instructions given by him before their
departure.

The following is the report of their doings, as reported by Daniel M.
Burbanks:

    {482} _Burbanks' Account of the Maid of Iowa Expedition for the
    Prophet's Relief_.

    _Sunday, June 25_.--The brethren were collecting through the night
    on the _Maid of Iowa_, and commenced making preparations for the
    trip, all hands uniting in loading the boat with firewood.

    _26th_.--About half-past eight a.m., President Hyrum Smith, in
    company with Judge Adams, came on board and instructed us to
    watch for the steamboats that may run up the Illinois river; and
    if any persons were running Brother Joseph down the river, under
    any pretext whatever, as the _Amaranth_ had carried the news to
    Missouri that Joseph Smith was going to be tried at Ottawa, and it
    had been reported that a company of men were armed in St. Louis
    and had chartered a steamboat to run up to Ottawa, there to seize
    Joseph and kidnap him to Missouri;--and if we saw such a boat, we
    were to rescue Joseph, at all hazards and bring him to Nauvoo.

    President Hyrum then blessed the company in the name of the Lord,
    and the _Little Maid_ started at a quarter-past nine a.m., down the
    Mississippi river, with the following persons on board--namely, Dan
    Jones, Captain of boat; Daniel M. Burbanks, first Pilot; Dimick
    B. Huntington, Mate; Jonathan Dunham, Captain of Company; George
    W. Langley, Lieutenant; John Taylor, Chaplain; John M. Bernhisel,
    Surgeon; John S. Higbee, Isaac Higbee, Lucius N. Scovil, Enoch M.
    King, Lewis Dunbar Wilson, Whitford G. Wilson, Bushrod W. Wilson,
    John Bair, Ben Rolfe, Sylvester B. Stoddard, James Aikin, Elijah
    Averett, Levi W. Hancock, William Meeks, Calvin Reed, Robert
    C. Moore, Levi Stewart, Urban V. Stewart, Allen Stout, Welcome
    Chapman, William S. Yocum, Thomas Briley, Henry J. Young, James
    Worthington, George W. Thatcher, H. M. Alexander, Elbridge Tufts,
    Benjamin L. Clapp, Joseph C. Kingsbury, A. Young, John Fido, John
    Murdoch, John Lytle, Thomas Carrico, E. J. Sabin, Daniel Avory,
    H. B. M. Jolley, J. F. Lane, J. H. Holmes, H. P. Palmer, Benjamin
    Jones, Robert C. Egbert, Tarlton Lewis, R. A. Allred, J. Foutz,
    H. Permain, John Binby, George W. Rosecran, and about twenty-five
    others whose names are not reported.

    At nine p.m., the boat turned the point of the bend and started up
    the Illinois river. She did not stop until opposite Diamond Isle,
    about four o'clock on Tuesday morning, 27th, where the company
    learned that the _Chicago Belle_ had passed up the Illinois river
    the day previous with a large company of men, having a swivel gun
    on the forecastle, as they said, with the intention of taking
    Joseph Smith, at all hazards, and conveying him to Missouri.

    The _Maid_ next hailed at the Erie landing, five miles above
    Beardstown, where they were told that the _Belle_ was twelve hours
    ahead, and {483} the company on board had left word that if the
    _Maid of Iowa_ followed, they would send the "Mormon" boat and
    crew, with Jo Smith, to hell. The people advised the company on the
    _Maid_ to return. Stayed there half-an-hour to take in wood, and
    then continued our journey.

    _Wednesday, 28th_.--At an hour before daybreak, passed Pekin, and
    the _Chicago Belle_ aground in an island chute. When she saw us
    coming, she backed her star-board wheel and blocked up the passage.

    When the pilot of the _Maid_ came near, he stopped his engine and
    hailed them with his speaking trumpet, requesting a passage. They
    inquired, "What boat is that?" and were told, the _Maid of Iowa_.
    They replied, "You cannot pass, and we will see you all d--d and
    in hell first." The pilot saw a little opening in the willows of
    about twelve feet wide on her left, and signaled for the engineer
    to put on all steam, and drove her through this narrow channel and
    a small tow head about five rods, tearing the willows down on each
    side with the guards and wheelhouse, the captain crying out all
    the time, "Stop her!--stop her! For God's sake, stop her! You will
    smash the boat in pieces!"

    When the boat had headed round the _Belle_, and was once more in
    deep water, the pilot stopped the engine and asked the captain,
    "What is the matter?" The captain was afraid, and said, "My God,
    you will smash the boat to pieces," and was answered, "All is safe,
    and we will go ahead," leaving the _Belle_ still aground in the
    channel.

    Then went to Peoria, about ten miles; found Jesse P. Harmon and
    Alanson Ripley, who had come from the horsemen with an express
    instructing the company to proceed to the mouth of Fox River. We
    took them on board and proceeded on our way.

    _Thursday, 29th_.--Arrived at Peru, at ten a.m. There met William
    F. Lane with an express from Charles C. Rich, reporting that the
    company who had Joseph in charge had started from Fox River for
    Shokoquon, destined to run him through the Iowa territory by that
    route, and then into Missouri, as they had learned their way by
    the Illinois river was blocked up by the_ Maid of Iowa_, and for
    the boat and company to return to Quincy, and there await further
    orders. We immediately turned round, and on arriving at the mouth
    of Spoon River, landed Ripley and Harmon, with instructions to
    pursue their journey by land to Nauvoo.

    About one p.m., again overhauled the _Chicago Belle_ at the Grand
    Pass while they were wooding. They hailed us to inquire "If old Jo
    was on board," and were answered, "It is none of your business,"
    when another man on the hurricane deck of the _Belle_ shouted,
    "Hurrah, hurrah for old Jo Smith!"

    We continued our journey and again arrived at the Mississippi at
    nine p.m. In rounding to, broke the tiller rope and came to an
    anchor; repaired the same, and then continued up the Mississippi.

    {484} Arrived at the island below Quincy about eight p.m., on
    Friday, 30th, when John Taylor, Jonathan Dunham, Dan Jones, George
    W. Langley, and Daniel M. Burbanks took the yawl and went up to
    Quincy to learn the news and see if there was any excitement. They
    found all peace, then returned to the boat, got up steam, and went
    up to Quincy, landing about midnight.

    _Saturday, July 1st_.--About eight a.m., left Quincy, after
    steaming about eight miles. Sidney Roberts and another messenger
    came in a skiff with a letter from Hyrum, saying that Joseph had
    arrived in Nauvoo, and was going to be tried before the municipal
    court, and for us to hurry home as quick as possible.

    On reaching Keokuk, the engineer, Benjamin Orum (who was not a
    member of the Church) got dead drunk, when the first pilot turned
    engineer, and the second pilot took the wheel and run the boat over
    the rapids to Nauvoo,

[Application for Posse to Retake the Prophet.]

Colonel Markham returned from Carthage in the evening, and reported
that on his arriving at Carthage, he found that Reynolds and Wilson had
filed their affidavits, that he (Markham) had with armed force taken
Joseph Smith out of their hands at the head of Elleston Grove, and that
they had also got up a petition, which was signed by the inhabitants
of Carthage, and sent it to Governor Ford by the hands of Reynolds
and Wilson, requesting him to raise a posse comitatus, and they would
come to Nauvoo and take me. They were to start by the mail early this
morning; and Markham requested Jacob Backenstos to go with the mail
to Governor Ford and request him to suspend all proceedings until
documents would be got to show the true state of the case.

On going to the stage proprietor, he engaged and paid for a passage for
one man. On their finding who was going, Reynolds and Wilson objected
to his going; and that objection was accepted by the stage proprietor,
although he had received the passage money. The proprietor then hired a
horse from Mr. Hamilton for him [Markham] to ride.

_Monday, July 3_.--I directed the Twelve Apostles to call {485} a
special conference to choose elders to go into the different counties
of Illinois to preach the gospel and disabuse the public mind with
regard to my arrest.

Elders Brigham Young, Orson Hyde, Parley P. Pratt, John Taylor, George
A. Smith, Wilford Woodruff, and Willard Richards met at the Grove
with the elders, and it was decided that the following elders go on a
special mission to the following counties in the state of Illinois:

    _List of Special Missionaries_.

    Elijah Reed and Jesse Hitchcock, Adams and Pike; Salmon Warner
    and Jeremiah Curtis, Calhoun and Jersey; Erastus H. Derby, Orson
    Hyde, and George J. Adams, Lee; Charles C. Rich and Harvey Green,
    La Salle and De Calb; Levi Richards, Luther A. Jones, and E.
    Robinson, Joe Davis; John Murdock, Vermillion; Daniel Avery,
    Schuyler; Zebedee Coltrin, McDonough; Truman Gillet, Benjamin
    Brown, and Jesse W. Crosby, Cook; Graham Coltrin, Fulton; John
    L. Butler, Hamilton; David Lewis, Wayne; James Twist, Bureau;
    George P. Dykes and Samuel Brown, St. Clair; Pardon Webb, Will;
    E. M. Webb, Grundy; Simeon Dunn, Warren; H. S. Eldredge, Mason;
    Thomas Dobson, Tazewell; Cyrus Canfield, Menard; Jared Carter,
    Morgan; Samuel James and J. C. Wright, Scott; Luman H. Calkins,
    White; J. M. King, Mercer; Daniel Allen, Rock Island; U. C.
    Nickerson, Henry; Alfred Brown, Putnam; Priddy Meeks, McCoupin;
    Abel Butterfield and J. H. Van Natta, Winnebago; William Nelson,
    Iroquois; Samuel Russell, Boone; Levi Stewart, Franklin; William
    Meeks, Green; W. B. Brink and George Chamberlin, Sangamon; Jacob
    Wiley, Edwards; William S. Covert, Stark; M. F. Bartlett and Melvin
    Wilbur, Bond; John Outhouse, Alexander; Cheney G. Van Buren, Brown;
    James Carroll, Carroll; David Jones, Fayette; John Lowry, Munroe;
    Urban V. Stewart, Williamson; James McFate, Montgomery; Lyman O.
    Littlefield, Clinton; Elisha H. Groves, Madison; Theodore Curtis,
    Cass; Samuel Keele, Jefferson; James Hale, Washington; George
    W. Thatcher and John A. Forgeus, Hancock; Jacob H. Butterfield,
    Henderson; George Middah, Clay; James M. Munroe, Crawford; Ezra
    Chase, Coles; Jesse Chase, Edgar; Amos Lewell, Clark; John Miller,
    Whitesides; William Martin, Christian; Reuben Parkhurst, De Witt;
    John Keele, Perry; George W. Langley, Johnson; James M. Henderson,
    Gallatin; James W. Cummings, Randolph; John Workman, Shelby; Elijah
    Fordham, Knox; George W. Pitkin and John Wakefield, Peoria.

    BRIGHAM YOUNG, President. W. RICHARDS, Clerk.

{486} About noon, General Charles C. Rich, with twenty-five men,
returned, formed a square in front of my house, and sang a new song.
I went out, shook hands with each individual, and blessed them in the
name of the Lord. The following is a report of their expedition:

    _Report of Relief Expedition Led by Charles C. Rich_.

    The detachment left the main body of the camp and started from
    McQueen's Mills about one a.m., on Monday, the 26th of June,
    under the command of General Rich, as follows:--C. C. Rich, Hosea
    Stout, John Pack, Truman R. Barlow, James W. Cummings, Daniel
    Carnes, Jesse P. Harmon, Alanson Ripley, Stephen Abbott, Charles
    W. Hubbard, A. L. Fullmer, Joel E. Terry, Alfred Brown, Dr. Josiah
    Ells, William Edwards, Thomas Woolsey, Osmon M. Duel, Dr. Samuel
    Bennett,--Babcock, Isaiah Whitesides, Jesse B. Nichols, Stephen
    Wilkinson, Samuel Gulley, and four or five others, on horses,
    with one baggage wagon drawn by two horses, with instructions to
    proceed to Peoria, there cross the Illinois river, and then proceed
    up the east side of the river on the main stage road leading from
    Springfield to Ottawa. We traveled till about three o'clock in the
    morning, when we halted for about an hour and put out a guard. At
    daybreak we again took up the line of march, and traveled through
    the day, mostly without a road, and the following night till near
    daybreak of the 27th, and again made a halt for an hour and passed
    through Ellesville before sunrise. When going through that village,
    the people were opening their shops, and many persons came in their
    shirts to the windows.

    Dr. Ells and J. W. Cummings were behind the company about six rods,
    when one man came running, full of anxiety, and inquired, "Where
    in the world are you all going to?" Dr. Ells, who carried a very
    sanctified face, drawled out, "We're a-hunting a wheelbarrow's
    nest;" after which, we again resumed the march, about noon halted
    on the Kic-a-poo creek, and sent Hosea Stout and A. L. Fullmer
    to Peoria to see Lawyer Charles C. Ballance and obtain what
    information they could get from him; and about two p.m., crossed
    the Illinois river at Peoria, where we obtained supplies for our
    further journey. Here we left Jesse P. Harmon and Alanson Ripley
    with instructions to hail the steamer _Maid of Iowa_, and procure
    what information they had of the whereabouts of Brother Joseph
    Smith.

    The company after crossing the river, proceeded nearly due east,
    till they intersected the stage road running from Springfield to
    Ottawa, at a small town named Washington, ten miles east of Peoria.
    There we stopped for about an hour and fed our horses. At dusk we
    again resumed {487} the march on the stage road towards Ottawa, and
    traveled about ten miles to Black Partridge Point, and camped for
    the night.

    At daybreak of the 28th, we were on the march, traveled about 35
    miles to the little town of Magnolia, and halted for noon, where we
    fed ourselves and animals at the public house of Captain William
    Haws (the captain of a company in which Hosea Stout served in the
    Black Hawk war). We again resumed the march, and about dark camped
    about two miles below Ottawa, near the Illinois river, having
    traveled over 200 miles in two days and eighteen hours with the
    same horses, which had become very tired.

    General Rich left the company about an hour before sunset, and
    about dusk crossed the Illinois river into Ottawa, and put up at
    Brother Sanger's. There he learned positively that Joseph had come
    as far as Pawpaw Grove, where he was informed that Judge Caton was
    absent, and had returned to Dixon and obtained another writ of
    habeas corpus, and had started in the direction of Quincy, Adams
    county; and also that Lucien P. Sanger had taken his stage-coach
    to convey Brother Joseph to Quincy. When he had obtained this
    information, he left orders for the _Maid of Iowa_ to return with
    all speed to Quincy.

    Early on the morning of the 29th, General Rich returned to his
    company and gave them the information, when the company started
    on their return for Nauvoo, came as far as Captain Haws', and
    stayed all night. He gave us the use of the barn to sleep in. In
    conversing with the citizens of Magnolia, they approbated our
    course, manifested a warm feeling, and offered to help us with
    their artillery company, if we needed their assistance.

    On the 30th we made a direct course for the Narrows, four miles
    above Peoria, where we recrossed the Illinois river, and camped
    near the town.

    1st July. We traveled forty miles and camped on a small creek near
    a farmhouse, where the entire company had an abundance of milk for
    the night.

    July 2nd. Early in the morning, Jesse B. Nichols went into the
    village of Gallsburg, waked up a blacksmith, and employed him to
    set a couple of horse-shoes. The blacksmith objected, saying it was
    Sunday morning, and, being a professor of religion, he would not do
    it unless for double price, which Nichols consented to give him. He
    went to the shop; and whilst setting the shoes, the company passed
    through, exciting considerable curiosity among the villagers. Two
    of the brethren remained to accompany Nichols. As he was about
    paying the blacksmith for the work, a Presbyterian minister came up
    and said to him, "You ought to charge a dollar a shoe. These are
    Mormons; and you, who are a church member, have been shoeing this
    Mormon's horse on {488} Sunday; and you ought to be brought before
    the church for doing it." Upon which, the blacksmith demanded two
    dollars for his work instead of one as agreed before. Nichols
    handed him one dollar, the priest telling the blacksmith he ought
    not to take it--that Joe Smith was an impostor, and ought to be
    hung. The son of Vulcan, however, took the dollar, but demanded
    more; upon which Nichols mounted his horse and left, amid the loud
    cheers of a number of spectators.

    We continued our journey to La Harpe, where we learned the full
    particulars of Brother Joseph's safe arrival and trial before the
    municipal court, when we made merry, composed a song, and danced,
    and proceeded to Nauvoo.

    During the entire journey the heat was extremely oppressive; and
    as the necessity of the case was very urgent, we had not time to
    sleep. It may be safely said to be one of the most rapid, fatiguing
    marches that is on record, having traveled with the same horses
    about 500 miles in seven days.

Another copy of the remonstrance to the governor against his sending an
armed force was made out and taken to the porch of the Temple, where it
was signed in the course of the day by about 900 persons.

_Tuesday, 4_.--About one a.m., Messrs. Walker, Patrick, Southwick,
Markham, and Lucien Woodworth started for Springfield, carrying with
them the affidavits, petition, and the doings of the municipal court.

[Fourth of July Celebration at Nauvoo.]

At a very early hour people began to assemble at the Grove, and at
eleven o'clock near 13,000 persons had congregated, and were addressed
in a very able and appropriate manner by Elder Orson Hyde, who has
recently been appointed on a mission to St. Petersburg, Russia.

A constant accession of numbers swelled the congregation to 15,000 as
near as could be estimated.

At two p.m., they were again addressed by Elder Parley P. Pratt on
redemption, in a masterly discourse, when I made some remarks.

The following is the report of the speech by Wilford Woodruff:

    {489} _The Prophet's Speech--Politics and Military Organization
    at Nauvoo_.

    If the people will give ear a moment, I will address them with a
    few words in my own defense in relation to my arrest. In the first
    place, I will state to those that can hear me that I never spent
    more than six months in Missouri, except while in prison. While
    I was there, I was at work for the support of my family. I never
    was a prisoner of war during my stay, for I had nothing to do with
    war. I never took up a pistol, gun or sword: and the most that has
    been said on this subject by the Missourians is false. I have been
    willing to go before any governor, judge, or tribunal where justice
    would be done, and have the subject investigated. I could not have
    committed treason in that state while I resided there, for treason
    in Missouri consists in levying war against the state or adhering
    to her enemies. Missouri was at peace, and had no enemy that I
    could adhere to, had I been disposed; and I did not make war, as I
    had no command or authority, either civil or military, but only in
    spiritual matters, as a minister of the gospel.

    This people was driven from that state by force of arms, under
    the exterminating order of Governor Boggs. I have never committed
    treason. The people know very well I have been a peaceable citizen;
    but there has been a great hue and cry about Governor Boggs being
    shot. No crime can be done, but it is laid to me. Here I was again
    dragged to the United States Court and acquitted on the merits of
    the case, and now it comes again. But as often as God sees fit
    for me to suffer, I am ready; but I am as innocent of the crimes
    alleged against me as the angels in heaven. I am not an enemy to
    mankind, I am a friend to mankind. I am not an enemy to Missouri,
    nor to any governor or people.

    As to the military station I hold, the cause of my holding it is
    as follows: When we came here the state required us to bear arms
    and do military duty according to law; and as the Church had just
    been driven from the state of Missouri, and robbed of all their
    property and arms, they were poor and destitute of arms. They
    were liable to be fined for not doing duty when they had not arms
    to do it with. They came to me for advice, and I advised them to
    organize themselves into independent companies and demand arms of
    the state. This they did. Again: There were many elders having
    license to preach, which by law exonerated them from military duty;
    but the officers would not release them on this ground. I then told
    the Saints that though I was clear from military duty by law, in
    consequence of lameness in one of my legs, yet I would set them the
    example and would do duty myself. They then said they were willing
    to do duty, if they could be formed into an independent company,
    and I could be at their head. This is the origin of {490} the
    Nauvoo Legion and of my holding the office of lieutenant-general.

    All the power that I desire or have sought to obtain has been the
    enjoyment of the constitutional privilege for which my fathers
    shed their blood, of living in peace in the society of my wife and
    children, and enjoying the society of my friends and that religious
    liberty which is the right of every American citizen, of worshiping
    according to the dictates of his conscience and the revelations of
    God.

    With regard to elections, some say all the Latter-day Saints vote
    together, and vote as I say. But I never tell any man how to vote
    or whom to vote for. But I will show you how we have been situated
    by bringing a comparison. Should there be a Methodist society here
    and two candidates running for office, one says, "If you will vote
    for me and put me in governor, I will exterminate the Methodists,
    take away their charters," &c. The other candidate says, "If I am
    governor, I will give all an equal privilege." Which would the
    Methodists vote for? Of course they would vote _en masse_ for the
    candidate that would give them their rights.

    Thus it has been with us. Joseph Duncan said if the people would
    elect him he would exterminate the Mormons, and take away their
    charters. As to Mr. Ford, he made no such threats, but manifested
    a spirit in his speeches to give every man his rights; hence the
    members of the Church universally voted for Mr. Ford and he was
    elected governor. But he has issued writs against me the first time
    the Missourians made a demand for me, and this is the second one he
    has issued for me, which has caused me much trouble and expense.

    President Smith also rehearsed the account of his being taken by
    Reynolds and Wilson, and the unlawful treatment he received at
    their hands.

    The multitude gave good attention and much prejudice seemed to be
    removed.

[Nauvoo's Visitors.]

Three steamers arrived in the afternoon; one from St. Louis, one from
Quincy and one from Burlington, bringing from eight hundred to a
thousand ladies and gentlemen. On the arrival of each boat, the people
were escorted by the Nauvoo band to convenient seats provided for them,
and were welcomed by the firing of cannon, which brought to our minds
the last words of the patriot Jefferson, "Let this day be celebrated
by the firing of cannon," &c. The visitors and Saints appeared to be
highly gratified.

{491} A collection was taken in the morning to assist Elder Hyde
to build his house; and in the afternoon Elder Hyde on his own
responsibility, proposed a collection to assist me in bearing the
expenses of my persecution.

The meeting closed about 7 p.m. The day was pleasant, sky clear, and
nothing tended to disturb the peace.

I extract from the _Quincy Whig_.

    _Report of the Fourth of July Celebration at Nauvoo--The Quincy
    Whig_.

    I left Quincy on the glorious Fourth, on board the splendid steamer
    _Annawan_, Captain Whitney, in company with a large number of
    ladies and gentlemen of this city, on a pleasure excursion to the
    far-famed city of Nauvoo. The kindness of the officers of the boat
    and the hearty welcome received from the citizens of Nauvoo on our
    arrival there, induced me to return to each and all of them my own
    and the thanks of every passenger on board the _Annawan_, and I am
    sure all alike feel grateful for the pleasure they experienced. We
    left Quincy at half-past eight, and reached Nauvoo at about two
    o'clock p.m., where we received an invitation from the Prophet to
    attend the delivering of an oration, which was accepted; and two
    companies of the Legion were sent to escort us to the Grove (on
    the hill near the Temple), where the oration was to be delivered.
    When we reached the brow of the hill, we received a salute from the
    artillery there stationed, and proceeded on to the Grove, where we
    were welcomed in a cordial and happy manner by the Prophet and his
    people.

    The large concourse of people assembled to celebrate the day which
    gave birth to American independence, convinced me that the Mormons
    have been most grossly slandered, and that they respect, cherish
    and love the free institutions of our country, and appreciate the
    sacrifice and bloodshed of those patriots who established them. I
    never saw a more orderly, gentlemanly and hospitable people than
    the Mormons, nor a more interesting population, as the stirring
    appearance of their city indicates. Nauvoo is destined to be, under
    the influence and enterprise of such citizens as it now contains,
    and her natural advantages, a populous, wealthy and manufacturing
    city.

    The services of the day were opened by a chaste and appropriate
    prayer by an Elder whose name I do not know, which was followed by
    rich strains of vocal and instrumental music. Then followed the
    oration which was an elegant, eloquent and pathetic one, as much so
    as I ever heard on a similar occasion.

    We started home about six o'clock, all evidently much pleased {492}
    with Nauvoo, and gratified by the kind reception of her citizens.

    A CITIZEN OF QUINCY.

_Wednesday, 5_.--I called in the office and heard the testimony of my
brother Hyrum before the municipal court read.

Judge Adams and Esquire Southwick returned from Warsaw; found but
little excitement there. Esquire Southwick wrote a piece for the Warsaw
paper in my defense, and the justice of the decision of the municipal
court.

The remainder of the day I was at home.

_Thursday 6_.--I remained at home all day.

Governor Ford wrote the following letter:

    _Letter of Governor Ford to Sheriff Reynolds Replying to a
    Petition for Military force to Re-arrest the Prophet._

    EXECUTIVE Department, SPRINGFIELD, July 6, 1843.

    _Joseph H. Reynolds, Esq_.:

    SIR:--I have received your petition for a detachment of Illinois
    Militia to assist you in retaking Joseph Smith, Junior,
    representing him to have escaped from your custody after having
    been arrested on a warrant granted for his apprehension. I have
    also received a remonstrance and some affidavits adverse to the
    prayer of your petition. I have also to inform you that I had
    heard, before your arrival in this city, of the escape of Smith,
    and rumors that he had been rescued by a military force. Deeming
    these remarks of sufficient importance to justify me in so doing,
    I did, on the 4th day of this present month, dispatch a trusty and
    competent person as my agent to collect information of the various
    matters contained in your petition; and you will, I hope, at once
    see the propriety of all action being suspended on my part until I
    can receive the most authentic and unquestionable information as to
    the movements complained of.

    I am, most respectfully, your obedient servant,

    THOMAS FORD.

And endorsed on the back of it:

    MR. BACKENSTOS:--The annexed letter to Joseph H. Reynolds is all
    the answer which I can at present make to either of the parties
    touching {493} his application for a detachment of militia to
    assist him in retaking Joseph Smith, said to be a fugitive from
    justice.

    I have the honor to be, very respectfully, your obedient servant,

    THOMAS FORD.

_Friday, 7_.--Mr. Braman, a messenger from the governor, arrived in
Nauvoo, requesting a copy of all the testimony that was given before
the municipal court and other affidavits concerning the expulsion of
the Mormons from Missouri.

I therefore employed James Sloan, Samuel Gulley, George Walker and
Joseph M. Cole, in addition to my other clerks, who sat up all night to
copy the testimony.

In addition to the above I made the following affidavit:

    _Joseph Smith's Affidavit on the Troubles in Missouri, Sent to
    Governor Ford_.

    STATE OF ILLINOIS, HANCOCK COUNTY. ss.

    Personally appeared before me, Ebenezer Robinson, a notary public
    within and for said county, Joseph Smith, senior; who being duly
    sworn, says that in the year 1838 he removed with his family
    to the state of Missouri; that he purchased land and became a
    resident of Caldwell county; that he was an elder and teacher of
    the Church of Latter-day Saints; that the religious society of
    which he was an elder numbered several thousand people, who were
    remarkably industrious in their habits, quiet in their manners and
    conscientious observers of the laws; that they had been for some
    years prior to his removal thither purchasing and improving lands,
    and were possessed of a vast amount of property, probably to the
    amount of $3,500,000 of real and personal estate; that prejudices
    had for a long time existed in the minds of the rough and
    uncultured people by whom his people were surrounded, on account of
    their peculiar religious views and their different habits of life;
    that in the summer of 1838 the prejudice of the people against
    the deponent and his associates became great; that while in the
    peaceful pursuit of their labors upon their own farms, without any
    violence or aggression on their part, they were frequently attacked
    by armed mobs, their houses burned, their cattle stolen, their
    goods burned and wasted, many inoffensive people murdered, whole
    families driven out and dispersed over the country at inclement
    seasons, and every barbarity {494} which the ingenuity and malice
    of mobs could devise inflicted upon them.

    These scenes of violence raged unchecked by the civil authorities,
    and many officers of the state of Missouri were open leaders of
    the mob and shared in its crimes. The armed militia of the state
    were arrayed, without authority of law, for the purpose of driving
    the deponent and his inoffensive people out of the state, or of
    exterminating them if they should remain within it. (For proof
    of this fact see the order of Governor Boggs, dated October 27,
    1838, sent herewith). That this deponent and his people received
    notices, warnings and orders from the civil and military officers
    of Missouri, as well as from mobs who co-operated with them, to
    leave the state, and were threatened with death if they refused:
    that this deponent with others was taken prisoner by an armed mob,
    and oppressed, imprisoned, and carried from place to place, without
    authority of law. That his whole people, comprising at least 15,000
    people, were driven out like wild beasts, that hundreds were
    murdered by shooting, stabbing and beating, and having their brains
    beaten out with clubs. Great numbers were starved to death; many
    died from fatigue and hardship in the fields; women were ravished,
    children murdered, and every cruelty inflicted. This deponent with
    his comrades was imprisoned about six months and until nearly all
    his people were driven out of the state; that they were then, by
    order of the officers of the state, set at liberty and ordered to
    flee from the state. That, after they were released, they were
    pursued by armed men, who endeavored to shoot them; and they thus
    were pursued out of the state, and were in peril of their lives as
    long as they remained within its limits.

    And this deponent says that he never committed any crime against
    the laws of Missouri; that he never commanded or controlled any
    military or other force; that he never left the state voluntarily,
    and hoped to be permitted to enjoy his rights, property and
    liberty, like other peaceable citizens; but that he was driven out
    by force directed by the officers and approved by the legislature
    of Missouri; and that the lands and houses which his people had
    purchased and improved are now in many cases occupied and enjoyed
    by the very men who composed the mobs who dispossessed them; and
    he believes that the desire of plunder was one of the inducements
    which led to the great wrongs which his people have suffered.

    And he further says that the recent requisition made upon the
    governor of Illinois, upon which a warrant for his arrest has been
    issued, has its origin in the proceedings before recited, in which
    this deponent, instead of being a "fugitive" from the justice
    of Missouri, was driven at the point of the bayonet beyond its
    borders; and that since such expulsion he has not been within the
    limits of Missouri.

    {495} Wherefore he prays that, upon examination of the premises,
    the governor of Illinois will cause the writ issued by him to be
    revoked, and this deponent released from further proceedings in the
    premises.

    JOSEPH SMITH.

    Sworn to and subscribed before me this 7th day of July, A.D. 1843.
    Given under my hand and notarial seal, the day and year last
    written.

    [L. S.] EBENEZER ROBINSON, Notary Public.

    Hancock county, Illinois.

Also Caleb Baldwin and Alanson Ripley joined me in the following:

    _Supplementary Affidavits_.

    STATE OF ILLINOIS, HANCOCK COUNTY. SS.

    Personally came before Ebenezer Robinson, a notary public in and
    for said county, Caleb Baldwin who being sworn, says that after
    the arrest of himself and others as mentioned in the foregoing
    affidavit, he went to Judge Austin A. King, and asked Judge King to
    grant him a fair trial at law, saying that with the result of such
    a trial, he would be satisfied. But Judge King answered that "there
    was no law for the Mormons;" that "they must be exterminated;" that
    the prisoners, this deponent Smith and others, must die; but that
    some people, as women and children, would have the privilege of
    leaving the state, but there was no hope for them.

    He told Judge King that his family, composed of helpless females,
    had been plundered and driven out into the prairie; and asked Judge
    King what he should do. To which Judge King answered, that if he
    would renounce his religion and forsake Smith, he would be released
    and protected. That the same offer was made to the other prisoners;
    all of whom, however, refused to do so, and were in reply told that
    they would be put to death.

    Alanson Ripley, being in like manner sworn, says that the same
    offer was made to him by Mr. Birch, the prosecuting attorney, that
    if he would forsake the Mormons, he should be released and restored
    to his home, and suffered to remain; to which he returned an answer
    similar to that of Mr. Baldwin.

    Joseph Smith, being in like manner sworn, says that he and Mr.
    Baldwin were chained together at the time of the conversation above
    recited by Mr. Baldwin; which conversation he heard, and which is
    correctly {496} stated above; but that no such offer was made to
    him, it being understood for certain that he was to be shot.

    JOSEPH SMITH, CALEB BALDWIN, ALANSON RIPLEY.

    Sworn to and subscribed before me, this 7th day of July, A.D.
    1843. Given under my hand and notarial seal, the day and year last
    written.

    [L. S.] EBENEZER ROBINSON. Notary Public, Hancock County, Illinois.

Afterwards Caleb Baldwin, Lyman Wight, Parley P. Pratt, Hyrum Smith,
James Sloan, Alexander McRae, and Dimick B. Huntington joined me in the
following affidavit:

    STATE OF ILLINOIS, HANCOCK COUNTY. ss.

    Personally appeared before Ebenezer Robinson, a notary public
    within and for said county, the undersigned citizens of said
    county; who, being first duly severally sworn according to law upon
    said oath, depose and say that the said affiants were citizens and
    residents of Caldwell county and the adjoining counties in the
    state of Missouri during the years A.D. 1837, 1838, and a part
    of A.D. 1839. That said affiants were personally conversant with
    and sufferers in the scenes and troubles usually denominated the
    Mormon war in Missouri. That Governor Boggs, the acting executive
    officer of said state, together with Major-General Atchison and
    Brigadier-General Doniphan, and also the authorities of the
    counties within which the Mormons resided, repeatedly by direct
    and public orders and threats commanded every Mormon in the state,
    Joseph Smith, their leader included, to leave the state, on peril
    of being exterminated. That the arrest of said Smith in the month
    of November, A.D. 1838, was made without authority, color, or
    pretended sanction of law; said arrest having been made by a mob,
    by which said Smith, among others, was condemned to be shot; but
    which said sentence was finally revoked. Said mob, resolving itself
    into a pretended court of justice without the pretended sanction of
    law, then and there made out the charges and procured the pretended
    conviction for the same which are mentioned in the indictment
    against the said Smith; by virtue of which he, the said Smith, on
    the requisition of the executive of Missouri, has been recently
    arrested by the order of his excellency, Thomas Ford, governor of
    the state of Illinois.

    Said affiants further state that they were imprisoned with the said
    {497} Joseph Smith, when they and the said Smith were delivered
    into the hands of a guard to be conducted out of the state of
    Missouri, and by said guard, by the order and direction of the
    authorities of said counties where said Mormons were arrested and
    confined, and by order of the governor of the state of Missouri,
    were set at large, with directions to leave the state without
    delay. That said Joseph Smith and his affiants were compelled to
    leave the state for the reasons above mentioned, and would not and
    did not leave said state for any other cause or reason than that
    they were ordered and driven from the state of Missouri by the
    governor and citizens thereof. And further say not.

    CALEB BALDWIN, LYMAN WIGHT, PARLEY P. PRATT, HYRUM SMITH, JAMES
    SLOAN, ALEXANDER MCRAE, DIMICK B. HUNTINGTON.

    Sworn to before me, and subscribed in my presence, this 7th day
    of July, A.D. 1843. In testimony whereof, I hereunto set my hand
    and affix my notarial seal at my office in Nauvoo, this 7th day of
    July, A.D. 1843.

    EBENEZER ROBINSON, Notary Public, Hancock County, Illinois.[A]

[Footnote A: The affidavits on Missouri troubles supplement those on
the same subject published in the Appendix to Volume III of this work.
Taken together they comprise a somewhat exhaustive history of the
Latter-day Saints in the state of Missouri.]

About four p.m. Elders Brigham Young, Wilford Woodruff, George A. Smith
and Eli P. Maginn, started on the steamer _Rapids_ on their eastern
mission.

_Saturday, 8_.--Municipal Court sat and approved of the copies of the
evidence heard on the habeas corpus and revised it for the press. In
the afternoon Shadrach Roundy started with the affidavits of Hyrum
Smith, Parley P. Pratt, Brigham Young, Lyman Wight, and G. W. Pitkin,
to carry to the governor.

Bishop Miller arrived from the Pinery with one hundred and fifty-seven
thousand feet of lumber, and seventy thousand shingles for the Temple.

Elders Young, Woodruff, and Smith arrived at St. Louis, and reshipped
on board the _Lancet_ for Cincinnati.

{498}



CHAPTER XXVI.

DISCOURSE OF THE PROPHET--HIS LOVE FOR MANKIND--PRESENTATION OF THE
DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD--REVELATION ON THE
ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES.

_Sunday, July 9, 1843_.--Meeting at the Grove in the morning. I
addressed the Saints.

[The following is a brief synopsis, as reported by Dr. Willard
Richards:]

    _The Cause of the Prophet's Success--Love for His Fellow-Man_.

    Joseph remarked that all was well between him and the heavens; that
    he had no enmity against any one; and as the prayer of Jesus, or
    his pattern, so prayed Joseph--"Father, forgive me my trespasses as
    I forgive those who trespass against me," for I freely forgive all
    men. If we would secure and cultivate the love of others, we must
    love others, even our enemies as well as friends.

    Sectarian priests cry out concerning me, and ask, "Why is it this
    babbler gains so many followers, and retains them?" I answer, It is
    because I possess the principle of love. All I can offer the world
    is a good heart and a good hand.

    The Saints can testify whether I am willing to lay down my life for
    my brethren. If it has been demonstrated that I have been willing
    to die for a "Mormon." I am bold to declare before Heaven that I
    am just as ready to die in defending the rights of a Presbyterian,
    a Baptist, or a good man of any other denomination; for the same
    principle which would trample upon the rights of the Latter-day
    Saints would trample upon the rights of the Roman Catholics, or of
    any other denomination who may be unpopular and too weak to defend
    themselves.

    It is a love of liberty which inspires my soul--civil and religious
    liberty to the whole of the human race. Love of liberty was
    diffused into my soul by my grandfathers[A] while they dandled me
    on their knees; and shall I want friends? No.

    [Footnote A: Revolutionary ancestors of the Prophet.]

    {499} The inquiry is frequently made or me, "Wherein do you differ
    from others in your religious views?" In reality and essence we do
    not differ so far in our religious views, but that we could all
    drink into one principle of love. One of the grand fundamental
    principles or "Mormonism" is to receive truth, let it come from
    whence it may.

    We believe in the Great Eloheim who sits enthroned in yonder
    heavens. So do the Presbyterians. If a skilful mechanic, in taking
    a welding heat, uses borax, alum, etc., and succeeds in welding
    together iron or steel more perfectly then any other mechanic, is
    he not deserving of praise? And if by the principles of truth I
    succeed in uniting men of all denominations in the bonds of love,
    shall I not have attained a good object?

    If I esteem mankind to be in error, shall I bear them down? No. I
    will lift them up, and in their own way too, if I cannot persuade
    them my way is better; and I will not seek to compel any man to
    believe as I do, only by the force of reasoning, for truth will
    cut its own way. Do you believe in Jesus Christ and the Gospel
    of salvation which He revealed? So do I. Christians should cease
    wrangling and contending with each other, and cultivate the
    principles of union and friendship in their midst; and they will
    do it before the millennium can be ushered in and Christ takes
    possession of His kingdom.

    "Do you believe in the baptism of infants?" asks the Presbyterian.
    No. "Why?" Because it is nowhere written in the Bible. Circumcision
    is not baptism, neither was baptism instituted in the place of
    circumcision. Baptism is for remission of sins. Children have no
    sins. Jesus blessed them and said, "Do what you have seen me do."
    Children are all made alive in Christ, and those of riper years
    through faith and repentance.

    So far we are agreed with other Christian denominations. They
    all preach faith and repentance. The gospel requires baptism by
    immersion for the remission of sins, which is the meaning of the
    word in the original language--namely, to bury or immerse.

    We ask the sects, Do you believe this? They answer, No. I believe
    in being converted. I believe in this tenaciously. So did the
    Apostle Peter and the disciples of Jesus. But I further believe in
    the gift of the Holy Ghost by the laying on of hands. Evidence by
    Peter's preaching on the day of Pentecost, Acts 2:38. You might as
    well baptize a bag of sand as a man, if not done in view of the
    remission of sins and getting of the Holy Ghost. Baptism by water
    is but half a baptism, and is good for nothing without the other
    half--that is, the baptism of the Holy Ghost.

    The Savior says, "Except a man be born of water and of the Spirit,
    he cannot enter into the kingdom of God." "Though we or an {500}
    angel from heaven, preach any other gospel unto you than that which
    we have preached unto you, let him be accursed," according to
    Galatians 1:8.

    I am free today. Messengers have returned with offers of peace from
    the governor.

[Sidenote: Markham Outwits Sheriffs Reynolds and Wilson.]

This morning, [the 9th of July] Esquire Patrick and Colonel Markham
returned from Springfield. Markham stated that on the 4th they drove
to Beardstown, hired fresh horses, and got to Springfield, 124 miles,
about seven on the morning of the 5th, about two hours in advance of
the Carthage mail, carrying Reynolds and Wilson, and ready with the
documents to see the governor. The affidavits were in the possession of
Cyrus Walker, who refused to give them up, on account of a political
squib in the _State Register_, charging Walker with making capital
stock out of my arrest to favor his election to Congress. Markham then
demanded them as my agent, telling him that, if he would not give
them up, he would take them from him. Walker then turned and said, "I
will do my duty, if it takes my head," and then went with Markham and
delivered the papers to the governor. When they received the decision
of the governor, they started on their return home. When they returned
to Rushville, they learned that General Moses Wilson[B] had been
staying there two or three weeks, with ten or twelve men, waiting for
an opportunity of transporting me to Jackson county, and had only left
there the morning previous, when they learned the decision of Governor
Ford.

[Footnote B: This was the Gen. Moses Wilson who was active in the
Missouri persecutions of the Saints, see Vol. II, pp. 46, 191. Also
Autobiography of Parley P. Pratt. Edition of 1874, chapt. xxi,
Affidavit. Hist. of the Church, Vol. III, Appendix.]

In the evening, Shadrach Roundy started for Springfield, to carry
further affidavits and see Governor Ford.

_Monday, 10_.--I rode out with Emma to the farm.

_Tuesday, 11_.--I rode out with my family in the carriage.

_Wednesday, 12_.--I received the following revelation in {501} the
presence of my brother Hyrum and Elder William Clayton:--

    _Revelation on the Eternity of the Marriage Covenant, including
    the Plurality of Wives. Given through Joseph, the Seer, in Nauvoo,
    Hancock County, Illinois, July 11th, 1843.[C]_

    [Footnote C: Doctrine and Covenants, section 132. For a treatise
    on the date of publication and authorship of this revelation see
    Introduction to this volume.]

    Verily thus saith the Lord unto you my servant Joseph, that
    inasmuch as you have inquired of my hand to know and understand
    wherein I the Lord justified my servants Abraham, Isaac, and Jacob,
    as also Moses, David, and Solomon my servants, as touching the
    principle and doctrine of their having many wives and concubines;
    behold and lo, I am the Lord thy God, and will answer thee as
    touching this matter. Therefore prepare thy heart to receive and
    obey the instructions which I am about to give unto you; for all
    those who have this law revealed unto them must obey the same;
    for, behold, I reveal unto you a new and an everlasting covenant;
    and if ye abide not that covenant, then are ye damned; for no one
    can reject this covenant and be permitted to enter into my glory;
    for all who will have a blessing at my hands shall abide the law
    which was appointed for that blessing and the conditions thereof,
    as were instituted from before the foundation of the world: and as
    pertaining to the new and everlasting covenant, it was instituted
    for the fulness of my glory; and he that receiveth a fulness
    thereof must and shall abide the law, or he shall be damned, saith
    the Lord God.

    And verily I say unto you, that the conditions of this law are
    these: All covenants, contracts, bonds, obligations, oaths, vows,
    performances, connections, associations, or expectations that are
    not made and entered into and sealed by the Holy Spirit of promise,
    of him who is anointed, both as well for time and for all eternity,
    and that too most holy, by revelation and commandment, through the
    medium of mine anointed, whom I have appointed on the earth to hold
    this power, (and I have appointed unto my servant Joseph to hold
    this power in the last days, and there is never but one on the
    earth at a time on whom this power and the keys of this Priesthood
    are conferred,) are of no efficacy, virtue, or force in and after
    the resurrection from the dead; for all contracts that are not made
    unto this end have an end when men are dead.

    Behold, mine house is a house of order, saith the Lord God, and
    not a house of confusion. Will I accept of an offering, saith the
    Lord, that is not made in my name? Or will I receive at your hands
    that which I have not appointed? And will I appoint unto you,
    saith the Lord, except {502} it be by law, even as I and my father
    ordained unto you before the world was? I am the Lord thy God, and
    I give unto you this commandment, that no man shall come unto the
    Father but by me, or by my word, which is my law, saith the Lord;
    and everything that is in the world, whether it be ordained of
    men, by thrones, or principalities, or powers, or things of name,
    whatsoever they may be, that are not by me, or by my word, saith
    the Lord, shall be thrown down, and shall not remain after men are
    dead, neither in nor after the resurrection, saith the Lord your
    God; for whatsoever things remain are by me, and whatsoever things
    are not by me shall be shaken and destroyed.

    Therefore, if a man marry him a wife in the world, and he marry
    her not by me nor by my word, and he covenant with her so long as
    he is in the world, and she with him, their covenant and marriage
    are not of force when they are dead and when they are out of the
    world; therefore they are not bound by any law when they are out
    of the world: therefore, when they are out of the world, they
    neither marry nor are given in marriage, but are appointed angels
    in heaven, which angels are ministering servants, to minister for
    those who are worthy of a far more and an exceeding and an eternal
    weight of glory: for these angels did not abide my law; therefore
    they cannot be enlarged, but remain separately and singly, without
    exaltation, in their saved condition, to all eternity, and from
    henceforth are not gods, but are angels of God for ever and ever.

    And again, verily I say unto you, If a man marry a wife, and make a
    covenant with her for time and for all eternity, if that covenant
    is not by me or by my word, which is my law, and is not sealed by
    the Holy Spirit of promise, through him whom I have anointed and
    appointed unto this power, then it is not valid, neither of force,
    when they are out of the world, because they are not joined by me,
    saith the Lord, neither by my word. When they are out of the world
    it cannot be received there, because the angels and the gods are
    appointed there, by whom they cannot pass: they cannot, therefore,
    inherit my glory, for my house is a house of order, saith the Lord
    God.

    And again, verily I say unto you, If a man marry a wife by my
    word, which is my law, and by the new and everlasting covenant,
    and it is sealed unto them by the Holy Spirit of promise, by him
    who is anointed, unto whom I have appointed this power and the
    keys of this Priesthood, and it shall be said unto them, Ye shall
    come forth in the first resurrection; and if it be after the first
    resurrection, in the next resurrection; and shall inherit thrones,
    kingdoms, principalities, and powers, dominions, all heights and
    depths; then shall it be written in the Lamb's book of life, that
    he shall commit no murder, whereby to shed innocent blood; and if
    ye abide in my covenant, and commit no murder whereby {503} to shed
    innocent blood, it shall be done unto them in all things whatsoever
    my servant hath put upon them, in time and through all eternity,
    and shall be of full force when they are out of the world; and they
    shall pass by the angels and the gods which are set there, to their
    exaltation and glory in all things, as hath been sealed upon their
    heads; which glory shall be a fullness and a continuation of the
    seeds for ever and ever.

    Then shall they be gods, because they have no end; therefore shall
    they be from everlasting to everlasting, because they continue.
    Then shall they be above all, because all things are subject unto
    them. Then shall they be gods, because they have all power, and the
    angels are subject unto them.

    Verily, verily, I say unto you, except ye abide my law, ye cannot
    attain to this glory; For strait is the gate and narrow the way
    that leadeth unto the exaltation and continuation of the lives, and
    few there be that find it, because ye receive me not in the world,
    neither do ye know me. But if ye receive me in the world, then
    shall ye know me, and shall receive your exaltation, that where
    I am, ye shall be also. This is eternal lives, to know the only
    wise and true God, and Jesus Christ whom He hath sent. I am He.
    Receive ye, therefore, my law. Broad is the gate and wide the way
    that leadeth to the deaths; and many there are that go in thereat,
    because they receive me not, neither do they abide in my law.

    Verily, verily, I say unto you, If a man marry a wife according
    to my word, and they are sealed by the Holy Spirit of promise,
    according to mine appointment, and he or she shall commit any sin
    or transgression of the new and everlasting covenant whatever and
    all manner of blasphemies, and if they commit no murder, wherein
    they shed innocent blood,--yet they shall come forth in the first
    resurrection, and enter into their exaltation; but they shall be
    destroyed in the flesh, and shall be delivered unto the buffetings
    of Satan, unto the day of redemption; saith the Lord God.

    The blasphemy against the Holy Ghost, which shall not be forgiven
    in the world, nor out of the world, is in that ye commit murder,
    wherein ye shed innocent blood, and assent unto my death, after ye
    have received my new and everlasting covenant, saith the Lord God;
    and he that abideth not this law can in nowise enter into my glory,
    but shall be damned, saith the Lord.

    I am the Lord thy God, and will give unto thee the law of my
    Holy Priesthood, as was ordained by me and my Father before the
    world was. Abraham received all things, whatsoever he received by
    revelation and commandment, by my word, saith the Lord, and hath
    entered into his exaltation, and sitteth upon his throne.

    {504} Abraham received promises concerning his seed and of the
    fruit of his loins,--from whose loins ye are--viz., my servant
    Joseph,--which were to continue so long as they were in the world;
    and as touching Abraham and his seed out of the world, they should
    continue: both in the world and out of the world should they
    continue as innumerable as the stars; or, if ye were to count the
    sand upon the sea shore, ye could not number them. This promise is
    yours also, because ye are of Abraham, and the promise was made
    unto Abraham; and by this law are the continuation of the works of
    my Father, wherein He glorifieth Himself. Go ye, therefore, and do
    the works of Abraham; enter ye into my law, and ye shall be saved.
    But if ye enter not into my law, ye cannot receive the promises of
    my Father, which He made unto Abraham.

    God commanded Abraham, and Sarah gave Hagar to Abraham to wife.
    And why did she do it? Because this was the law; and from Hagar
    sprang many people. This, therefore, was fulfilling, among other
    things, the promises. Was Abraham therefore under condemnation?
    Verily, I say unto you, Nay: for I the Lord commanded it. Abraham
    was commanded to offer his son Isaac; nevertheless, it was written,
    Thou shalt not kill. Abraham, however, did not refuse, and it was
    accounted unto him for righteousness.

    Abraham received concubines, and they bare him children, and it
    was accounted unto him for righteousness, because they were given
    unto him, and he abode in my law; as Isaac also and Jacob did none
    other things than that which they were commanded, and because they
    did none other thing than that which they were commanded they have
    entered into their exaltation, according to the promises, and sit
    upon thrones, and are not angels, but are gods.

    David also received many wives and concubines, and also Solomon,
    and Moses my servant, as also many others of my servants, from the
    beginning of creation until this time; and in nothing did they sin,
    save in those things which they received not of me.

    David's wives and concubines were given unto him of me, by the
    hand of Nathan my servant, and others of the prophets who had the
    keys of this power; and in none of these things did he sin against
    me, save in the case of Uriah and his wife; and therefore he hath
    fallen from his exaltation and received his portion; and he shall
    not inherit them out of the world, for I gave them unto another,
    saith the Lord.

    I am the Lord thy God, and I gave unto thee, my servant Joseph,
    an appointment, and restore all things. Ask what ye will, and it
    shall be given unto you, according to my word. And as ye have
    asked concerning adultery, verily, verily, I say unto you, If a
    man receiveth a wife in the new and everlasting covenant, and if
    she be with another man, and I have not appointed unto her by the
    holy anointing, she hath committed {505} adultery, and shall be
    destroyed. If she be not in the new and everlasting covenant, and
    she be with another man, she has committed adultery; and if her
    husband be with another woman, and he was under a vow, he hath
    broken his vow and hath committed adultery; and if she hath not
    committed adultery, but is innocent, and hath not broken her vow,
    and she knoweth it, and I reveal it unto you, my servant Joseph,
    then shall you have power, by the power of my Holy Priesthood to
    take her and give her unto him that hath not committed adultery,
    but hath been faithful; for he shall be made ruler over many; for
    I have conferred upon you the keys and power of the Priesthood,
    wherein I restore all things, and make known unto you all things in
    due time.

    And verily, verily, I say unto you, that whatsoever you seal on
    earth shall be sealed in heaven; and whatsoever you bind on earth,
    in my name and by my word, saith the Lord, it shall be eternally
    bound in the heavens; and whosoever sins you remit on earth shall
    be remitted eternally in the heavens; and whosoever sins you retain
    on earth shall be retained in heaven.

    And again, verily I say, Whomsoever you bless I will bless; and
    whomsoever you curse I will curse, saith the Lord; for I the Lord
    am thy God.

    And again, verily I say unto you, my servant Joseph, that
    whatsoever you give on earth, and to whomsoever you give any one
    on earth by my word and according to my law, it shall be visited
    with blessings, and not cursings, and with my power, saith the
    Lord, and shall be without condemnation on earth and in heaven;
    for I am the Lord thy God, and will be with thee, even unto the
    end of the world and through all eternity; for verily I seal
    upon you your exaltation, and prepare a throne for you in the
    kingdom of my Father, with Abraham your father. Behold, I have
    seen your sacrifices, and will forgive all your sins. I have seen
    your sacrifices, in obedience to that which I have told you. Go,
    therefore; and I make a way for your escape, as I accepted the
    offering of Abraham of his son Isaac.

    Verily, I say unto you, A commandment I give unto mine handmaid,
    Emma Smith, your wife, whom I have given unto you, that she stay
    herself, and partake not of that which I commanded you to offer
    unto her; for I did it, saith the Lord, to prove you all, as I did
    Abraham, and that I might require an offering at your hand, by
    covenant and sacrifice; and let mine handmaid, Emma Smith, receive
    all those that have been given unto my servant Joseph, and who are
    virtuous and pure before me: and those who are not pure, and have
    said they were pure, shall be destroyed, saith the Lord God; for I
    am the Lord thy God, and ye shall obey my voice: and I give unto my
    servant Joseph that he {506} shall be made ruler over many things,
    for he hath been faithful over a few things; and from henceforth I
    will strengthen him.

    And I command mine handmaid, Emma Smith, to abide and cleave unto
    my servant Joseph, and to none else. But if she will not abide this
    commandment, she shall be destroyed, saith the Lord; for I am the
    Lord thy God, and will destroy her, if she abide not in my law:
    but if she will not abide this commandment, then shall my servant
    Joseph do all things for her, even as he hath said; and I will
    bless him, and multiply him, and give unto him an hundredfold, in
    this world, of fathers and mothers, brothers and sisters, houses
    and lands, wives and children, and crowns of eternal lives in the
    eternal worlds. And again, verily I say, Let mine handmaid forgive
    my servant Joseph his trespasses, and then shall she be forgiven
    her trespasses, wherein she has trespassed against me; and I the
    Lord thy God will bless her, and multiply her, and make her heart
    to rejoice.

    And again, I say, Let not my servant Joseph put his property out of
    his hands, lest an enemy come and destroy him, for Satan seeketh
    to destroy; for I am the Lord thy God, and he is my servant; and
    behold and lo, I am with him, as I was with Abraham thy father,
    even unto his exaltation and glory.

    Now, as touching the law of the Priesthood, there are many things
    pertaining thereunto. Verily, if a man be called of my Father, as
    was Aaron, by mine own voice, and by the voice of Him that sent
    me, and I have endowed him with the keys of the power of this
    Priesthood, if he do anything in my name, and according to my law,
    and by my word, he will not commit sin, and I will justify him. Let
    no one, therefore, set on my servant Joseph; for I will justify
    him; for he shall do the sacrifice which I require at his hands for
    his transgressions, saith the Lord your God.

    And again, as pertaining to the law of the Priesthood, If any man
    espouse a virgin, and desire to espouse another, and the first give
    her consent, and if he espouse the second, and they are virgins,
    and have vowed to no other man, then is he justified; he cannot
    commit adultery, for they are given unto him; for he cannot commit
    adultery with that that belongeth unto him and to no one else: and
    if he have ten virgins given unto him by this law, he cannot commit
    adultery, for they belong to him, and they are given unto him:
    therefore is he justified. But if one or either of the ten virgins,
    after she is espoused, shall be with another man, she has committed
    adultery, and shall be destroyed; for they are given unto him to
    multiply and replenish the earth, according to my commandment, and
    to fulfill the promise which was given by my Father before the
    foundation of the world, and for their exaltation in the eternal
    worlds, that they may bear the souls of men, for herein is the work
    of my Father continued, that he may be glorified.

    {507} And again, verily, verily I say unto you, If any man have a
    wife who holds the keys of this power, and he teaches unto her the
    law of my Priesthood as pertaining to these things, then shall she
    believe and administer unto him, or she shall be destroyed, saith
    the Lord your God, for I will destroy her; for I will magnify my
    name upon all those who receive and abide in my law. Therefore,
    it shall be lawful in me, if she receive not this law, for him to
    receive all things whatsoever I, the Lord his God, will give unto
    him, because she did not believe and administer unto him according
    to my word; and she then becomes the transgressor, and he is exempt
    form the law of Sarah, who administered unto Abraham according to
    the law, when I commanded Abraham to take Hagar to wife. And now,
    as pertaining to this law, verily, verily I say unto you, I will
    reveal more unto you hereafter; therefore let this suffice for the
    present. Behold, I am Alpha and Omega. Amen.

Hyrum took the revelation and read it to Emma.

I directed Clayton to make out deeds of certain lots of land to Emma
and the children.

I extract from the _Neighbor_:--

    _Editorial_.

    Joseph Smith is at Nauvoo in peace, quietly pursuing his own
    business; where we hope he will long remain free from the power of
    his inhuman persecutors.

    The testimony already given[D] needs no comment. It shows but too
    plainly the inhumanity, recklessness, barbarism, and lawlessness
    of the state of Missouri; and we could wish, for the sake of
    humanity, for the sake of suffering innocence, and for the sake of
    our honored institutions, that our nation's escutcheon had never
    been stained by the inhuman acts and bloody deeds of Missouri, and
    that the non-efficiency of the nation to execute law had not been
    so fully developed. But it is too true, we have witnessed most
    of the things mentioned by Mr. Smith, and we have also witnessed
    the carelessness and apathy of Congress on this subject, or their
    inefficiency to remedy the evil; the which, had it been fully
    investigated, and the perpetrators of those damning crimes brought
    to condign punishment, it would have exposed a blacker history than
    ever was written of any pagan, not to say Christian nation, and
    would have exposed half of that state to the charge of treason,
    murder, robbery, arson, burglary, and extermination.

    [Footnote D: This has reference to the testimony of Hyrum Smith
    published in the same issue of the _Neighbor_ in which the
    Editorial appeared. The late President John Taylor was the editor.]

    {508} As it is, the blood of the innocent yet cries for vengeance;
    and if it overtakes them not here, and God spares my breath, if no
    one else does it, their deeds shall be handed down to posterity,
    that unborn generations may execrate these anti-republico
    cannibals, and tell that in the state of Missouri lived a horde of
    savages, protected and shielded by American republican legislative
    authority, who, in the face of open day, dragged the innocent to
    prison, because of their religion,--who murdered the oppressed that
    they had in their power, and fed the victims with their flesh; that
    they glutted their diabolical lust on defenseless innocence, and
    violated female chastity in a manner too horrid to relate; that
    in their mock tribunals they refused all testimony in favor of
    the accused, and thrust their witnesses into prison; that, after
    robbing them of their property, they drove 15,000 persons from
    the state; that they cried to the authorities of that state for
    redress, and from them to Congress; but the echo from both was--"We
    can render you no assistance."

Elders Brigham Young, Wilford Woodruff, and George A. Smith arrived
in Louisville, and visited Mr. Porter, the "Kentucky baby!" 7 feet 7
inches high, and weighing 250 lbs.

Sheriff Reynolds, having published a garbled statement of my arrest
in _The Old School Democrat_, [St. Louis] it was replied to by Esq.
Southwick in the same paper.

{509}



CHAPTER XXVII.

STATE OF AFFAIRS IN NAUVOO, WILLARD RICHARDS--A POLITICAL TRICK,
ILLINOIS STATE REGISTER--BURDEN OF THE PROPHET'S MINISTRY,
DISCOURSE--ENLARGEMENT OF MORMONISM, "BOSTON BEE"--THE PROPHET ON
POLITICS, DISCOURSE--MOVEMENTS OF THE APOSTLES.

_Thursday, July 13, 1843_.--I was in conversation with Emma most of the
day, and approved of the revised laws of the Legion.

The Legion authorized the issuing of Legion scrip to the amount of $500.

Shadrach Roundy returned from Springfield, and reported that the
Governor had gone to Rock River; and he therefore left the affidavits
in the care of Judge Adams. Brother Roundy had started with an old
decrepit animal, and rode him all the way there and back again. He
also reported that General Moses Wilson, of Missouri, had started from
Jacksonville for Washington City.

Elders Ezra T. Benson, Q. S. Sparks and Noah Rogers preached at
Cabbotville, Mass. While Elder Rogers was preaching, some person threw
stones through the windows, and one hit Elder Benson on the thigh. The
mob threw stones at them which flew like hail, when they left the room,
but did not injure the brethren.

_Friday, 14_.--Spent the day at home. I was visited by a number of
gentlemen and ladies who had arrived from Quincy on a steamboat. They
manifested kind feelings.

Elder Jonathan Dunham started on an excursion to the western country.

{510} _Saturday, 15_.--Spent the day at home. Weather very hot.

A shower this morning wet the ground one inch.

At six p.m. went with my family and about one hundred others on a
pleasure excursion on the _Maid of Iowa_, from the Nauvoo House landing
to the north part of the city, and returned at dusk.

A theatrical performance in the evening by Mr. Chapman.

_Sunday, 16_.--Preached in the morning and evening at the stand in the
Grove, near the west of the Temple, concerning a man's foes being those
of his own household.

"The same spirit that crucified Jesus is in the breast of some who
profess to be Saints in Nauvoo. I have secret enemies in the city
intermingling with the Saints, etc. Said I would not prophesy any more,
and proposed Hyrum to hold the office of prophet to the Church, as it
was his birthright.

"I am going to have a reformation, and the Saints must regard Hyrum,
for he has the authority, that I might be a Priest of the Most High
God; and slightly touched upon the subject of the everlasting covenant,
showing that a man and his wife must enter into that covenant in the
world, or he will have no claim on her in the next world. But on
account of the unbelief of the people, I cannot reveal the fullness of
these things at present."

Elders Brigham Young and Wilford Woodruff preached at the house of
Father Hewitt in Cincinnati. Afterwards went to Kentucky to attend an
appointment at the Licking Branch. Elders Wilford Woodruff and George
A. Smith afflicted with the influenza, politically called "the Tyler
gripe."

_Monday, 17_.--At home with my brother Hyrum, conversing on the
Priesthood. Called at the office once, and in the evening visited the
performance of Mr. Chapman in the court room.

{511} Elders Brigham Young and Wilford Woodruff preached at Collins
Pemberton's near Licking River, and blessed eight children.

_Tuesday, 18_.--I was making hay on my farm.

Elder Willard Richards wrote the following to President Brigham Young:

    _Letter of Willard Richards to Brigham Young--Detailing Current
    Events at Nauvoo_.

    By this time, I suppose you would like to hear a word from the city
    of the prophets. I forgot to hand you your introduction to General
    James Arlington Bennett; therefore I enclose it in this. Don't
    forget to remember me to the General and his delightful family most
    warmly, together with Mrs. Richards (read, seal and deliver, if it
    suits you.) As you passed our office on the 7th, I discharged my
    last charge of powder and ball over your heads: had no occasion to
    reload since; all is peace.

    _Saturday, 8._ Municipal court session, to compare minutes of the
    habeas corpus trial and make ready for the press.

    _Sunday, 9._ Beckenstos and Esquire Patrick returned from
    Springfield, when Reynolds, Mason, &c., started from Carthage
    for Springfield in the stage. They crowded Beckenstos out, so he
    borrowed a team, and when they arrived at Springfield. Beckenstos
    had been there six hours, seen the friends, and Governor, &c. The
    Governor had sent Mr. Breman, a special agent, to Nauvoo to learn
    the facts, as reports said, "the Mormons had rescued Jo," &c.
    Reynolds petitioned for a posse to retake Jo. Governor would not
    grant it, but waits the return of his agent. Reynolds started for
    Missouri. At St. Louis, 10th inst. he published a garbled account
    in the _Old School Democrat_. Esquire Southwick was in St. Louis,
    and refreshed Reynolds' memory by a reply, on the 12th inst., same
    paper. Governor manifested every feeling of friendship; wanted
    affidavits similar to those on trial, and would quash the writ.
    Joseph gave a sweet conciliatory discourse at the stand, expressive
    of good feeling to all men. This eve, Shadrach Roundy started for
    Springfield with affidavits.

    _Monday, 10._ Preparing minutes of trial for publication.

    _Tuesday, 11._ Platted my ground for a house.

    _Wednesday, 12. Warsaw Message_ published an extra to circulate
    correct information concerning the "Mormons" and they have given it
    correctly. George J. Adams and Hollister returned from Springfield.
    Popular opinion is going in our favor. General Wilson of Missouri
    was visiting his brother near Jacksonville, when news of the
    Governor's {512} inaction to Reynolds arrived, and he started
    immediately for Washington city (report says). Also that General
    Clark, or some famous military chief from Missouri, has been taking
    a survey of Nauvoo City. Do you believe it? _Bah_! It is more
    generally believed that Ford will quash the writ, issue no more,
    and Missouri will make no further attempts only by mob. Distance is
    but short between this and Upper Missouri. Is it? _Bah_!

    _13th_. Roundy returned from Springfield this p.m., less than four
    days. Governor gone to Rock River visiting; ten days or two weeks
    absence: left the affidavits with General Adams.

    _14th-15th_. Sun hour high p.m., president and family and private
    secretary and family, and about one hundred more went on board the
    steamboat _Maid of Iowa_ at Nauvoo House, and went up to north part
    of city and back. At dusk, evening, a theatre in the store chamber;
    Mr. Chapman and suite, actors. Rain this morning; wet the ground
    one inch.

    _Sunday, 16th_. Joseph preached all day; a.m., 27th chap. Matthew
    &c. Did not hear him. Man's foes, they are of his own house; the
    spirit that crucified Christ; same spirit in Nauvoo; referred
    particularly to--I won't say who; was it Brother Marks? Did not
    say. Brother Cole? Did not hear the sermon; why ask me. Nothing
    new; same as when you left. The spirit was against Christ because
    of His innocence; so in the present case. Said he would not
    prophesy any more; Hyrum should be the prophet; (did not tell them
    he was going to be a priest now, or a king by and by;) told the
    Elders not to prophesy when they went out preaching.

    _17th_. Theatre again. 18th. And again this eve. I am writing for
    your eye.

    _18th_. Evening, Bishop Miller arrived with 157,000 feet of lumber,
    sawed shingles, &c., about 170,000 feet in all. He says it was all
    sawed in two weeks and brought down in two more; says he has bought
    all the claims on those mills for $12,000 payable in lumber at the
    mills in three years, one third already paid for. Two saws did this
    job. Chance for as many mills as they may have a mind to build,
    and every saw can run five thousand feet per day, year round.
    Two saws now running, can deliver 157,000 every fortnight. All
    that is wanting is hands. I understand the _Maid of Iowa_ starts
    for Black River, Thursday. Bishop feels well. No investigation
    of Nauvoo House books yet. Clayton tells me today the committee
    do not want a clerk, and Joseph says little about it. Showers
    all around us; little rain here. Joseph is on the prairie haying
    today. Wind blowing from all quarters for four days past. More
    calm after a shower. Good hay weather. Vegetation is drying with
    drought--_dying_, Brother Orson, if you want to criticise.

    {513} Proceedings of court to the end of Hyrum's affidavit were
    published in the last _Neighbor_ and _Times and Seasons_, to be
    continued in the next, all in pamphlet when finished. Shall mail
    paper for you and the brethren in New York, where I will direct
    this. I have said nothing about Brothers Kimball and Pratt, and
    Woodruff, and Smith, and Page, &c., &c.; but you will understand
    this is a kind of family letter, I suppose. Brother Woodruff's
    paper arrived, but no line, no letter from St. Louis. I have seen
    most of the widows since you left. Sister Young is well; was
    afflicted on Saturday with cholera morbus; called the Elders and
    right up again. Sisters Kimball is well. Sisters Woodruff is well,
    and I believe all the Sisters be's well; Sisters Pratt and Smith
    and all.

    _19th_.I send by this mail six papers to Brother Woodruff, same
    direction. Just met Hyrum in the street; said to him, I am writing
    to the brethren, has our new prophet anything to say to them? "Give
    my respects to them." Elders Taylor's and Hyde's best compliments,
    with success. Great many loves to you all; mine particularly to all
    the brethren.

    Yours for ever, WILLARD.

A shower of rain in the p.m. The son of James Emmett, aged eight years,
killed by lightning while standing in his father's doorway in Bain
Street.

To show the spirit of the times, although I do not vouch for the
accuracy of the statements, I copy from the _Illinois State Register_:

    _Was the Arrest of the Prophet a Political Trick?_

    The public is already aware that a demand was lately made upon the
    Governor of this State for the arrest of Joseph Smith, and that a
    writ was accordingly issued against him. We propose now to state
    some of the facts, furnishing strong ground of suspicion that the
    demand which was made on the Governor here, was a manoeuvre of the
    Whig party.

    1. A letter was shown to a gentleman of this city, by the agent of
    Missouri, from the notorious John C. Bennett to a gentleman in one
    of the western counties of that State, urging the importance of
    getting up an indictment immediately against Smith, for the five or
    six year old treason of which he was accused several years ago.

    2. This charge had been made once before, and afterwards abandoned
    by Missouri. It is the same charge on which Smith was arrested and
    carried before Judge Douglas and discharged two years ago. After
    that decision, the indictment against Smith was dismissed and the
    charge wholly abandoned.

    {514} 3. But in the letter alluded to, Bennett says to his Missouri
    agent, Go to the Judge, and never leave him until he appoints
    a special term of the court; never suffer the court to adjourn
    until an indictment is found against Smith for treason. When an
    indictment shall have been found, get a copy, and go immediately
    to the governor, and never leave him until you get a demand on the
    governor of Illinois for Smith's arrest; and then dispatch some
    active and vigilant person to Illinois for a warrant, and let him
    never leave the governor until he gets it; and then let him never
    come back to Missouri without Smith.

    4. A special term of the circuit court of Daviess county, Missouri,
    was accordingly called on the 5th day of June last. An indictment
    was found against Smith five years old. A demand was made and a
    writ issued, as anticipated, by the 17th of the month.

    5. Bennett, it is well known, has for a year past been a mere tool
    in the hands of the Whig junto at Springfield. He has been under
    their absolute subjection and control, and has been a regular
    correspondent of the_ Sangamo Journal_, the principal organ of
    the Whig party. He has been a great pet of both the _Journal_ and
    the junto, and that paper has regularly announced his removal
    from place to place, until latterly and within the last year has
    published more of his writings than of any other person except the
    editor.

    6. Cyrus Walker, a short time after his nomination as the Whig
    candidate for Congress, in the 6th district, made a pilgrimage to
    Nauvoo, for the purpose of currying favor with the Mormons and
    getting their support. But in this he was disappointed, as it
    appeared that many of the Mormons were disposed to support the
    Democratic candidate. Cyrus went home disappointed and dejected;
    and it was generally believed that, failing to get the Mormon vote,
    he would be beaten by his Democratic opponent.

    7. Let it be also borne in mind that the treason of which Smith was
    accused was five or six years old; that it had been abandoned as a
    charge by Missouri; that the circuit court of that State sat three
    times a year; that Smith was permanently settled at Nauvoo, no
    person dreaming that he would leave there for years to come; that
    they might have waited in Missouri for a regular term of the court,
    if the design was simply to revive a charge of treason against
    Smith, with a perfect assurance that he would always be found at
    home, and be as subject to arrest at one time as another. But this
    delay did not suit the conspirators, as it would put off an attempt
    to arrest Smith until after the August election.

    Let it be borne in mind also that the agent of Missouri, after
    he had obtained the custody of Smith at Dixon, refused to employ
    a Democratic lawyer, and insisted upon having a Whig lawyer of
    inferior {515} abilities, simply upon the ground, as he stated,
    that the Democrats were against him.

    Let it also be borne in mind that Cyrus Walker, the Whig candidate
    for Congress, miraculously _happened_ to be within six miles
    of Dixon when Smith was arrested, ready and convenient to be
    employed by Smith to get him delivered from custody; and that he
    was actually employed, and actually did get Smith enlarged from
    custody; and withal, let it be remembered that John C. Bennett is
    the pliant tool and pander of the junto at Springfield; and that he
    was the instigator of an unnecessary special term in Missouri, on
    the 5th day of June last, for the purpose of getting Smith indicted.

    We say, let all these facts be borne in mind, and they produce a
    strong suspicion, that the whole affair is a Whig conspiracy to
    compel a Democratic governor to issue a writ against Smith, pending
    the Congressional election, so as to incense the Mormons, create a
    necessity for Walker's and perhaps Browning's professional services
    in favor of Smith, to get him delivered out of the net of their own
    weaving, and thereby get the everlasting gratitude of the Mormons
    and their support for the Whig cause.

_Thursday, 20_.--I furnished Bishop Miller with $290 for the expedition
to the Pinery.

_Friday, 21_.--Rode to the farm with my daughter Julia.

The _Maid of Iowa_ sailed for the Pinery in Wisconsin, with Bishop
Miller, Lyman Wight and a large company, with their families.

Lieutenant-Colonel John Scott was elected Col. 1st, Reg., 2nd cohort of
the Nauvoo Legion, to fill the vacancy of Col. Titus Billings, resigned.

_Saturday, 22_.--I rode out in my buggy in the evening.

Sister Mary Ann Holmes was brought to my house sick. She has been
confined to her bed for upwards of two years.

Elders Brigham Young, Wilford Woodruff, and George A. Smith left
Cincinnati at eleven a.m. on board the _Adelaide_, for Pittsburg.

Elder Kimball dreamed that he was at work in a pottery, where there
was a large amount of clay drawn together: he examined it and found it
to be yellow, rotten stuff of no account; and he thought it was easier
to go to {516} the clay bank and get new clay, which would make better
vessels; but, after awhile he concluded to work up this clay into
vessels, which when made proved to be rotten; which is a representation
of the people of Cincinnati.

_Sunday, 23_.--Meeting at the stand. I preached. I insert a brief
synopsis of the discourse, reported by Dr. Willard Richards:

    _Discourse--Burden of the Prophet's Ministry--Friendship_.

    I commence my remarks by reading this text--Luke 16:16:--"The law
    and the prophets were until John: since that time the kingdom of
    God is preached, and every man presseth into it."

    I do not know that I shall be able to preach much; but, with the
    faith of the Saints, may say something instructive. It has gone
    abroad that I proclaimed myself no longer a prophet. I said it last
    Sabbath ironically: I supposed you would all understand. It was not
    that I would renounce the idea of being a prophet, but that I had
    no disposition to proclaim myself such. But I do say that I bear
    the testimony of Jesus, which is the spirit of prophecy.

    There is no greater love than this, that a man lay down his life
    for his friends. I discover hundreds and thousands of my brethren
    ready to sacrifice their lives for me.

    The burdens which roll upon me are very great. My persecutors allow
    me no rest, and I find that in the midst of business and care the
    spirit is willing, but the flesh is weak. Although I was called of
    my Heavenly Father to lay the foundation of this great work and
    kingdom in this dispensation, and testify of His revealed will to
    scattered Israel, I am subject to like passions as other men, like
    the prophets of olden times.

    Notwithstanding my weaknesses, I am under the necessity of bearing
    the infirmities of others, who, when they get into difficulty, hang
    on to me tenaciously to get them out, and wish me to cover their
    faults. On the other hand, the same characters, when they discover
    a weakness in Brother Joseph, endeavor to blast his reputation,
    and publish it to all the world, and thereby aid my enemies in
    destroying the Saints. Although the law is given through me to
    the Church, I cannot be borne with a moment by such men. They are
    ready to destroy me for the least foible, and publish my imaginary
    failings from Dan to Beersheba, though they are too ignorant of
    the things of God, which have been revealed to me, to judge of my
    actions, motives or conduct, in any correct manner whatever.

    The only principle upon which they judge me is by comparing my
    {517} acts with the foolish traditions of their fathers and
    nonsensical teachings of hireling priests, whose object and aim
    were to keep the people in ignorance for the sake of filthy lucre;
    or as the prophet says, to feed themselves, not the flock. Men
    often come to me with their troubles, and seek my will, crying, Oh,
    Brother Joseph, help me! help me! But when I am in trouble, few of
    them sympathize with me, or extend to me relief. I believe in a
    principle of reciprocity, if we do live in a devilish and wicked
    world where men busy themselves in watching for iniquity, and lay
    snares for those who reprove in the gate.

    I see no faults in the Church, and therefore let me be resurrected
    with the Saints, whether I ascend to heaven or descend to hell,
    or go to any other place. And if we go to hell, we will turn the
    devils out of doors and make a heaven of it. Where this people
    are, there is good society. What do we care where we are, if the
    society be good? I don't care what a man's character is; if he's my
    friend--a true friend, I will be a friend to him, and preach the
    Gospel of salvation to him, and give him good counsel, helping him
    out of his difficulties.

    Friendship is one of the grand fundamental principles of
    "Mormonism"; [it is designed] to revolutionize and civilize the
    world, and cause wars and contentions to cease and men to become
    friends and brothers. Even the wolf and the lamb shall dwell
    together; the leopard shall lie down with the kid, the calf, the
    young lion and the fatling; and a little child shall lead them; the
    bear and the cow shall lie down together, and the sucking child
    shall play on the hole of the asp, and the weaned child shall play
    on the cockatrice's den; and they shall not hurt or destroy in all
    my holy mountains, saith the Lord of hosts. (Isaiah.)

    It is a time-honored adage that love begets love. Let us pour
    forth love--show forth our kindness unto all mankind, and the Lord
    will reward us with everlasting increase; cast our bread upon the
    waters and we shall receive it after many days, increased to a
    hundredfold. Friendship is like Brother Turley in his blacksmith
    shop welding iron to iron; it unites the human family with its
    happy influence.

    I do not dwell upon your faults, and you shall not upon mine.
    Charity, which is love, covereth a multitude of sins, and I have
    often covered up all the faults among you; but the prettiest thing
    is to have no faults at all. We should cultivate a meek, quiet and
    peaceable spirit.

    Have the Presbyterians any truth? Yes. Have the Baptists,
    Methodists, &c,, any truth? Yes. They all have a little truth mixed
    with error. We should gather all the good and true principles in
    the world and treasure them up, or we shall not come out true
    "Mormons."

    Last Monday morning certain brethren came to me and said they could
    hardly consent to receive Hyrum as a prophet, and for me to resign.
    {518} But I told them, "I only said it to try your faith; and it is
    strange, brethren, that you have been in the Church so long, and
    not yet understand the Melchisedek Priesthood."

    I will resume the subject at some future time.

    It is contrary to Governor Ford's oath of office, to send a man to
    Missouri, where he is proscribed in his religious opinions; for he
    is sworn to support the Constitution of the United States and also
    of this State, and these constitutions guarantee religious as well
    as civil liberty to all religious societies whatever.

[Sidenote: The Thirty-eighth Vexatious Lawsuit.]

_Monday, 24_.--This morning I had a long conversation with Mr. Hoge,
the Democratic candidate for Congress. I showed him the corruption
and folly of the governor's sending an armed force to take me, &c.,
and told him this made the 38th vexatious lawsuit against me for my
religion.

Exhibition of Divine, the Fire King, in the court room.

Settled with William and Wilson Law. They were $167 in my debt, for
which William Law gave his note.

_Tuesday, 25_.--During this day I signed Nauvoo Legion scrip, a copy of
one of which I insert:

    NAUVOO LEGION, July 25, 1843.

    _No. 406_. This certificate will be received by the Nauvoo Legion,
    as one dollar in payment of debts due the Legion, and redeemable by
    the Paymaster-General on demand, with any moneys in the treasury.

    WILSON LAW, Major General, JOSEPH SMITH, Lieutenant-General, JOHN
    S. FULLMER, Paymaster-General.

Being sick, I lay on my bed in the middle of the room: visited by Dr.
Willard Richards.

Elder Noah Rogers administered to Sister Webster at Farmington,
Connecticut, who had been unable to walk for several years past.

_Wednesday, 26_.--Sister Webster arose from her bed this morning and
walked.

I copy from the _Boston Bee_:

    _Prospective Enlargement of Mormonism--Missouri Rapped_.

    Sir,--In my last I touched upon the vested rights of the city of
    the {519} Saints, as they appear upon the face of the charter; and
    it may be proper hereafter to go into the merits of that document,
    for I hold the maxim good that the "Union is interested in the
    Union;" but at the present time I have another subject on the
    tapis, which more immediately concerns the wise and honest portions
    of the American people. I reason from facts, no matter who may
    cry, "hush!" as to "Mormonism" and the "disgrace" which the State
    of Missouri inherits from her barbarous treatment and unlawful
    extermination of the Mormon people.

    The great day has already been ushered in, and the voice of
    the Mormon is not only heard setting forth his own rights and
    preaching the Gospel of the Son of God in power and demonstration
    incontrovertible from revelation, in every city and hamlet in our
    wide-spread American Free States; but other realms and kingdoms
    hear the same tidings; even the Indians, Australia, Pacific
    Islands, Great Britain, Ireland, Germany and the Holy Land, where
    God Himself once spoke, have heard a Mormon; and all this in the
    short space of twelve or fourteen years; yea, and measures have
    been taken that Russia may hear the "Watchman cry."

    Now, sir, "what has been done can be done." I shall not be
    surprised if the Mormons undertake to cope with the world. Virtue
    and truth are twin sisters of such winning charms, that honest
    men of every nation, kindred and tongue will fall in love with
    them; and what hinders the Mormons, with the Bible in one hand and
    humanity in the other, from Mormonizing all honest men? Nothing.
    The meaning of "Mormon," the Prophet Joe says, is "More good;" and
    no matter where it is the Mormons will have it; and if they cannot
    obtain it by exertion in the world, they will merit it by faith and
    prayer from the "old promise" of "ask and ye shall receive."

    But do not think that I, even I, have been Mormonized by what I
    write for I say nay; though I am willing to admit--and all men of
    sense will do the same--the more light, the more truth; the more
    truth, the more love; the more love, the more virtue; the more
    virtue, the more peace; the more peace, the more heaven--what
    everybody wants. The Mormons believe rather too much for me. I
    can't come it.

    Another word on Missouri. When her constitution was framed, they
    commenced the preamble as follows: "We, the people of Missouri,
    &c., by our representatives in convention assembled at St. Louis
    on Saturday, the 12th day of June, 1820, do mutually agree to
    establish a free and independent Republic," &c. _Independent
    Republic_! Well, some of the subsequent acts prove the truth of
    it, and as the broad folds of the constitution often conceal more
    than meets the eye: notwithstanding it is the aegis of the people
    to keep lawmakers and lawbreakers {520} within and without bonds,
    let us quote from the 13th article of the aforesaid constitution,
    the 3rd paragraph: "That the people have a right peaceably to
    assemble for their common good, and to apply to those vested with
    the powers of government for redress of grievances; and that their
    right to bear arms in defense of themselves and the state cannot be
    questioned." This otherwise right of gun-fence was made, as I have
    earned, for breachy Indians, but was used by Governor Boggs as a
    _sine quo non_, pointed with steel and burning with brimstone, to
    exterminate the Mormons. Truly we may ask, what is right and what
    is law contrary to the constitution? The Legislature of Missouri
    acknowledged the exterminating order of Boggs as constitutional,
    and appropriated more than $200,000 to pay the drivers and robbers,
    and I may as well say, mobbers of the Mormons, for services
    rendered the State in 1838. _O Gladius! O Crumena! Viator_.

Shower of rain at noon.

_Thursday, 27_.--I drove through the city with Father Morley in my
carriage.

[Sidenote: Movements of Brigham Young, et al.]

The _Adelaide_ run aground on the sand bar. Elders Brigham Young,
Wilford Woodruff and George A. Smith were set ashore and each took
coach for Pittsburg, where they arrived at six o'clock: went to the
Temperance Hall, and unobserved heard Elder John E. Page preach against
the sects. Here they met with Elders Heber C. Kimball and Orson Pratt.

_Friday, 28_.--I was at home sick, and was visited by Father Morley.

At noon James Sloan, the recorder, brought the desk containing city and
Church books and papers to the mayor's office, as he was about to go on
a mission to Ireland.

The Twelve met at Richard Savary's. Elder Young inquired concerning the
proceedings of the Twelve in Cincinnati; found that Elders Kimball,
Pratt and Page had held a conference, organized the church, and then
left for Pittsburg.

{521} [Sidenote: Unwisdom of Elder Page.]

Elder Page stayed a few days and overruled what had been done, and
reorganized the church, but the church was left in no better situation.
Elder Young reproved Brother Page for undoing alone what three of the
quorum had done together. He also alluded to my instructions to be
gentle and mild in their teachings, and not to fight the sects any more
at present, but to win the affection of the people.

In the evening they met at Jeremiah Cooper's house. Elders Young,
Kimball and Smith addressed the Saints, numbering seventy-five.

[Sidenote: Political Debate, Hoge vs. Walker.]

_Saturday, 29_.--I rode up to the Temple and sent a copy of certificate
of trustee, and Granger's power of attorney to Reuben McBride,
Kirtland. Walked up to near the lodge room, met my brother Hyrum and
had a conversation about Henry G. Sherwood. There was a political
meeting at the Temple, when Mr. Joseph P. Hoge, candidate for Congress,
addressed the citizens for three hours, and was replied to in short by
Mr. Cyrus Walker.

Council of the Twelve met in the evening at Brother Savary's to teach
the Elders. Elder Young said:

    _Views of Brigham Young on Presidency_.

    A man should, in the first place preside over himself, his
    passions, his person, and bring himself into subjection to the
    law of God; then preside over his children and his wife in
    righteousness; then he will be capable of presiding over a branch
    of the Church. But many Elders are contending about presiding over
    churches, when they are not capable of presiding over themselves or
    the least child they have.

    The first principle of our cause and work is to understand that
    there is a prophet in the Church, and that he is at the head of the
    Church of Jesus Christ on earth.

    Who called Joseph Smith to be a prophet? Did the people or God?
    God, and not the people called him. Had the people gathered
    together and appointed one of their number to be a prophet, he
    would have been accountable to the people; but inasmuch as he was
    called by God, and not the people, he is accountable to God only
    and the angel who committed the gospel to him, and not any man on
    earth. The Twelve {522} are accountable to the prophet, and not to
    the Church for the course they pursue; and we have learned to go
    and do as the prophet tells us.[A]

    [Footnote A: The principle in the above in the main is doubtless
    correct, but side by side with the principle there set forth should
    be considered the principle that modifies it somewhat, namely, the
    principle of common consent and the voice of the people in the
    government of the Church. The Lord will call whom He sees proper
    to call to His priesthood; and so far they are amenable to Him
    alone for the discharge of the duties of the priesthood. But when
    in the exercise of the factions of the priesthood or its offices
    it comes to presiding over the Church or any of the branches or
    departments thereof, that can only be with the consent of those
    over whom they preside (see Doctrine and Covenants, sec. xx:65,
    66; Ibid sec. xxvi:2; Ibid. sec. cvii:22). It is evident and a
    well settled principle that in these relationships to the Church,
    the officers of the Church, even the President thereof and the
    apostles, as well as all others, are amenable to the Church, else
    why the doctrine of the revelations that there is not any person
    belonging to the Church who is exempt from the law of the Church,
    and that inasmuch as even the president of the high priesthood,
    who is also the president of the Church, (Doc. and Cov. sec. cvii)
    shall transgress, he shall be had in remembrance before the common
    council of the Church (Presiding Bishopric) assisted by twelve
    counselors of the high priesthood; that court is competent to try
    him, even the president of the Church; "and their decision upon his
    head shall be an end of controversy concerning him. Thus none shall
    be exempt from the justice and the law of God." The Church, in
    other words is greater than any man in it (Doc. and Cov. sec. cvii;
    81-84).]

Conference met in Utica, New York. Elder John P. Greene in the chair.
Four branches were represented, containing 7 elders, 5 priests, 6
teachers, 2 deacons, and 159 members; 1 elder, 2 priests, 1 teacher and
1 deacon were ordained.

[Sidenote: Illness of the Prophet.]

_Sunday, 30_.--I was very sick, my lungs oppressed and overheated,
through preaching last Sunday; and called for my brother Hyrum and
William Law, and Willard Richards to lay on hands and pray for me.

Elder John Taylor preached in the morning. After preaching, President
Marks called a special conference to appoint recorders for baptism for
the dead. Elder Sloan having started on his mission to Ireland, Willard
Richards was appointed General Church Recorder; and Joseph M. Cole,
George Walker, Jonathan H. Hale, and J. A. W. Andrews, recorders for
the baptisms for the dead. In the afternoon clerks met to organize and
prepare for their duties.

[Sidenote: Meeting in Pittsburg.]

{523} Brothers Wilford Woodruff and George A. Smith preached in the
morning, John E. Page and Orson Pratt in the afternoon, and Heber C.
Kimball and Brigham Young in the evening, in the Temperance Hall in
Pittsburg.

[Sidenote: Conference in Michigan.]

A conference was held in Briton, Michigan, when Mephibosheth Sirine was
chosen president. Nine branches were represented, comprising 5 elders,
6 priests, 7 teachers, 1 deacon, and 225 members.

_Monday, 31_.--My health improving, I went to the prairie, sold one
hundred acres of land, and called at my farm. Wrote to General Adams.

The following is from Elder Woodruff's journal under this date:

    _Enterprises in Pittsburg, 1843_.

    Our quorum assembled and walked over Pittsburg. We first visited
    Mr. Curling's glass works, and saw them at work through each
    branch. We saw them make pressed, stamped and plain tumblers, large
    jars, &c. We next went on the bluff above the city, and had a view
    of the new basin that is to contain the water to be forced into it
    from the Alleghany river to water the city. From this place we had
    a fair view of the city below. It truly sends forth its columns of
    smoke and blackness that arise from the coal fires which propel
    the numerous engines that are the mainspring of all the foundries,
    manufactories and works of the great city of Pittsburg.

    We then descended the hill and visited the city water works or
    reservoir. The building is 150 feet long, 110 feet wide, and
    contains two engines of 200 horse power each, to drive a force
    pump to force the water from the Alleghany river into the basin
    on the bluff, to supply the wants of the citizens. The whole cost
    of this building, reservoir, and basin was $200,000. The building
    is after the Roman order. The whole architecture, design, making
    and finishing the building, was executed by Elder Charles Beck,
    a member of the Church of Jesus Christ of Latter-day Saints. We
    visited every branch of the Miltonberger's iron works; saw the iron
    form the keel of an iron steam ship of war, 140 feet long. The
    vessel is designed to navigate Lake Erie.

[Sidenote: The Prophet's Altercation with Bagby.]

_Tuesday, August 1, 1843_.--I was very sick at home in the morning. At
four p.m. I rode up to the Temple and {524} complained to the clerks
that Mr. Hamilton had got a tax title from the sheriff on one of my
city lots. Mr. Bagby, the collector, came up in the midst of our
conversation and when asked about it denied all knowledge of it. I told
him that I had always been ready to pay all my taxes when I was called
upon; and I did not think it gentlemanly treatment to sell any of my
lots for taxes; and I told him that he was continually abusing the
citizens here. Bagby called me a liar, and picked up a stone to throw
at me, which so enraged me that I followed him a few steps, and struck
him two or three times. Esquire Daniel H. Wells stepped between us and
succeeded in separating us. I told the Esquire to assess the fine for
the assault, and I was willing to pay it. He not doing it, I rode down
to Alderman Whitney, stated the circumstances, and he imposed a fine
which I paid, and then returned to the political meeting. Bagby stayed
awhile, muttering threats against me. I went home, commenced to work
awhile, but soon was very sick.

Received a private communication from a Mr. Braman, stating that the
writ was returned to the governor and killed.

Hyrum and Hoge called at the office, when Hoge acknowledged the power
of the Nauvoo Charter habeas corpus.

Esquire Walker gave a stump speech at the stand until dusk, and was
immediately replied to by Esquire Hoge for over two hours, having lit
candles for the purpose to hear them politically castigate each other.

The Twelve visited Alleghany City. Elders Young, Page and Kimball
preached in the evening.

The Temple is progressing steadily. The walls of the noble edifice
continue to rise, and its completion is looked forward to with great
interest and anxiety by many.

All kinds of improvements are going on rapidly in Nauvoo and vicinity.
Houses are going up in every direction {525} in the city and farms are
being inclosed without. "The wilderness" will soon "blossom as the
rose."

Elder Luman A. Shurtliff writes that he has traveled in the New England
States, and recently baptized twenty persons.

_Wednesday, 2_.--I was a little easier today and rode out to Jacob
Baum's to borrow money. In the evening conversing with Dr. J. M.
Bernhisel.

A subscription has been got up to build a house for Elder Willard
Richards, to which I subscribed a city lot. The brethren subscribed
$25 cash, 10 cords of stone, 30 bushels of lime, 105 days work, $59 in
work, 15,900 bricks, glass, lumber and other materials, together with
a quantity of produce. I hope the day is not far-distant when my clerk
will have a comfortable house for his family.

_Thursday, 3_.--Elder Beck of Pittsburg having paid $48 for the passage
of six of the Twelve Apostles to Baltimore, they started this morning
and rode all day and night over the Alleghany mountains in the stage.

I continued unwell. I received $800 in specie, and a $200 note from
Benjamin Meginness for one hundred acres of land.

_Friday, 4_.--My health improving, I rode out to the farm. In the
evening went with Emma to visit Elder Cahoon, where I met my brother
Hyrum and his wife.

_Saturday, 5_.--Elders Brigham Young, Heber C. Kimball, Orson Pratt,
John E. Page, Wilford Woodruff and George A. Smith arrived in
Philadelphia at 4 a.m., having traveled four hundred and thirty miles
in forty-eight hours by stage, railroad and steamboat. A very severe
storm of wind and rain raged in Philadelphia in the evening, doing
immense damage.

_Sunday, 6_.--Meeting at the stand. Elder Parley P. Pratt preached on
testimony.

When he closed, I told the people I would preach my sermon next Sunday,
I was not able today; but I would now speak on another subject--viz.,
the election.

    {526}_The Prophet's Attitude on Politics_.

    I am above the kingdoms of the world, for I have no laws. I am
    not come to tell you to vote this way, that way or the other. In
    relation to national matters, I want it to go abroad unto the whole
    world that every man should stand on his own merits. The Lord has
    not given me a revelation concerning politics. I have not asked
    Him for one. I am a third party, and stand independent and alone.
    I desire to see all parties protected in their rights. As for Mr.
    Walker, he is the Whig candidate, a high-minded man. He has not
    hung onto my coat tail to gain his election, as some have said. I
    am going to give a testimony, but not for electioneering purposes.
    Before Mr. Walker came to Nauvoo, rumor came up that he might
    become a candidate. Said I--He is an old friend, and I'll vote for
    him. When he came to my house, I voluntarily told him I should vote
    for him. When I made him acquainted with the ordinances of Nauvoo,
    in relation to writs of habeas corpus, he acted in accordance
    therewith on my testimony. The rascals (Reynolds and Wilson) took
    Walker's and Montgomery's security when I was arrested. Walker made
    Reynolds come to me and beg my pardon for the abuse he gave me; and
    through his means and influence the pistols were taken from the
    rascals. He (Walker) withdrew all claim to your vote and influence
    if it would be detrimental to your interests as a people.

    Brother Hyrum tells me this morning that he has had a testimony to
    the effect it would be better for the people to vote for Hoge; and
    I never knew Hyrum to say he ever had a revelation and it failed.
    Let God speak and all men hold their peace. I never authorized
    Brother Law to tell my private feelings, and I utterly forbid these
    political demagogues from using my name henceforth and for ever.
    It is my settled opinion that if Governor Ford erred in granting a
    writ against me, it is an error of the head, and not of the heart;
    and I authorize all men to say I am a personal friend of Governor
    Ford.

    The cap to Parley's sermon is this--Every word that proceedeth from
    the mouth of Jehovah has such an influence over the human mind--the
    logical mind--that it is convincing without other testimony.
    Faith cometh by hearing. If ten thousand men testify to a truth
    you _know,_ would it add to your faith? No. Or will ten thousand
    testimonies destroy your knowledge of a fact? No. I don't want any
    one to tell I am a prophet, or attempt to prove my word.

    I prophesy in the name of God Almighty, they [the Saints] shall
    bear off the palm.

Hyrum Smith explained at some length concerning the election.

{527} Emma started to St. Louis to transact some business for me, it
not being prudent for me to go to Missouri.

    _Meeting of the Twelve Apostles in Philadelphia_.

    The quorum of the Twelve Apostles in Philadelphia held a meeting
    in the Canaanite Church. About three hundred Saints were present.
    Meeting was opened by Jedediah M. Grant, and President Brigham
    Young addressed the congregation at considerable length. He said
    that a man or woman may ask of God, and get a witness and testimony
    from God concerning any work or messenger that is sent unto them;
    but if a person asks for a thing that does not concern him, such
    as governing the Church, as a member of the Church inquiring
    concerning the duty of a presiding Elder, what the prophet or the
    Twelve ought to do, &c., he will not get an answer. It he does it
    will not be from God. He also remarked that if any in the Church
    had the fullness of the Melchisedec Priesthood, he did not know it.
    For any person to have the fullness of that priesthood, he must be
    a king and priest. A person may have a portion of that priesthood,
    the same as governors or judges of England have power from the king
    to transact business; but that does not make them kings of England.
    A person may be anointed king and priest long before he receives
    his kingdom.

    In the evening Elder Orson Pratt preached, and was followed by
    Elder George A. Smith. (_Above from Wilford Woodruff's Journal_.)

_Monday, 7_.--Election of Representatives to Congress and state and
county officers, the Democratic ticket prevailing in Nauvoo by an
overwhelming majority.

_Tuesday, 8_.--The Twelve in Philadelphia went out on a pleasure
excursion on the Delaware river, with about one hundred and fifty of
the Saints. They went down to Glouster Point and spent the day in
various innocent amusements.

_Wednesday, 9_.--I rode out to my farm with a gentleman.

_Thursday, 10_.--Rode through the city with my brother Hyrum.

    OBITUARY.

    (_From the Times and Seasons_.)

    _Friday, 11_. It is with regret that we announce the death of our
    respected brother, General James Adams, of Springfield. He joined
    the {528} Church some time ago in the above place, and had come
    to Nauvoo for the purpose of arranging matters preparatory to his
    removal to this place. He was attacked by the cholera morbus, and
    died on Friday night, the 11th instant. He has left an amiable
    family and a large circle of acquaintances, by whom he was greatly
    respected, to mourn his loss. Peace to his ashes!

_Saturday, 12_.--Emma returned from St. Louis. I was sick at
home. Robert D. Foster having on Monday last been elected school
commissioner, and George W. Thatcher, clerk of county commissioner's
court, they went to Carthage to give bonds and take oath of office.
When before the court, Harmon T. Wilson, John Wilson, Franklin J.
Morrill and Prentice, and twelve or fifteen others, came in armed with
hickory clubs, knives, dirks and pistols, and told the court they must
not approve the bonds [of the above officers elect] or swear them into
office; if they did blood would be spilt; and pledged their word, honor
and reputation, to keep them out of office and put down the Mormons.
The bonds, however, were accepted, and the mob gave notice of a meeting
of the anti-Mormons of Hancock county for Saturday next, to consider
about the Mormons retaining their offices.

Elder Willard Richards was sworn into office as recorder of the city of
Nauvoo.

{529}



CHAPTER XXVIII.

THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE--LIFE AND
RESURRECTION--EXPLANATION Of ELECTION DAY TROUBLES--GOVERNOR FORD'S
REFUSAL TO PLAY INTO THE HANDS OF MISSOURI--ANTI-MORMON AGITATION AT
CARTHAGE--ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS.

_Sunday, August 13, 1843_.--I went to the stand on Sunday morning,
August 13, 1843, and preached on the death of Judge Higbee, a synopsis
of which was reported by my clerk, Dr. Willard Richards.

    _The Prophet's Remarks at the Funeral of Judge Higbee_.

    BRETHREN AND SISTERS, you will find these words in II Peter iii:10,
    11:--"But the day of the Lord will come as a thief in the night; in
    the which the heavens shall pass away with a great noise, and the
    elements shall melt with fervent heat; the earth also and the works
    that are therein shall be burned up. Seeing then that all these
    things shall be dissolved, what manner of persons ought ye to be in
    all holy conversation and godliness."

    I am not like other men. My mind is continually occupied with the
    business of the day, and I have to depend entirely upon the living
    God for every thing I say on such occasions as these.

    The great thing for us to know is to comprehend what God did
    institute before the foundation of the world. Who knows it? It is
    the constitutional disposition of mankind to set up stakes and set
    bounds to the works and ways of the Almighty.

    We are called this morning to mourn the death of a just and good
    man--a great and mighty man. It is a solemn idea that man has no
    hope of seeing a friend after he has lost him. But I will give
    you a more painful thought. It is simple; for I never design to
    communicate any ideas but what are simple; for to this end I am
    sent. Suppose you have an idea of a resurrection, etc., etc.,
    and yet know nothing at all {530} of the gospel, nor comprehend
    one principle of the order of heaven, but find yourselves
    disappointed--yes, at last find yourselves disappointed in every
    hope or anticipation, when the decision goes forth from the lips of
    the Almighty. Would not this be a greater disappointment--a more
    painful thought than annihilation?

    Had I inspiration, revelation, and lungs to communicate what my
    soul has contemplated in times past, there is not a soul in this
    congregation but would go to their homes and shut their mouths in
    everlasting silence on religion till they had learned something.

    Why be so certain that you comprehend the things of God, when
    all things with you are so uncertain. You are welcome to all the
    knowledge and intelligence I can impart to you. I do not grudge the
    world all the religion they have got: they are welcome to all the
    knowledge they possess.

    The sound saluted my ears--"Ye are come unto Mount Zion, and unto
    the city of the living God, the heavenly Jerusalem, and to an
    innumerable company of angels, to the general assembly and church
    of the firstborn, which are written in heaven, and to God the Judge
    of all, and to the spirits of just men made perfect, and to Jesus
    the Mediator of the new covenant" (Hebrews xii, 22, 23, 24). What
    would it profit us to come unto the spirits of the just men, but to
    learn and come up to the standard of their knowledge?

    Where has Judge Higbee gone?

    Who is there that would not give all his goods to feed the poor,
    and pour out his gold and silver to the four winds, to go where
    Judge Higbee has gone?

    That which hath been hid from before the foundation of the world is
    revealed to babes and sucklings in the last days.

    The world is reserved unto burning in the last days. He shall
    send Elijah the prophet, and he shall reveal the covenants of the
    fathers in relation to the children, and the covenants of the
    children in relation to the fathers.

    Four destroying angels holding power over the four quarters of the
    earth until the servants of God are sealed in their foreheads,
    which signifies sealing the blessing upon their heads, meaning the
    everlasting covenant, thereby making their calling and election
    sure. When a seal is put upon the father and mother, it secures
    their posterity, so that they cannot be lost, but will be saved by
    virtue of the covenant of their father and mother.

    To the mourners I would say--Do as the husband and the father would
    instruct you, and you shall be reunited.

    The speaker continued to teach the doctrine of election and
    the sealing powers and principles, and spoke of the doctrine
    of election with {531} the seed of Abraham, and the sealing of
    blessings upon his posterity, and the sealing of the fathers and
    children, according to the declarations of the prophets. He then
    spoke of Judge Higbee in the world of spirits, and the blessings
    which he would obtain, and of the kind spirit and disposition of
    Judge Higbee while living; none of which was reported.

Remarks by President Joseph Smith, on Sunday afternoon, August 13,
1843, reported by Dr. Willard Richards:

    _The Prophet's Explanation of Election Day Troubles_.

    President Joseph Smith complained of the citizens of Nauvoo. He
    reproved some young men for crowding on to the ladies' seats on
    the meeting ground, and laughing and mocking during meeting; and,
    as mayor, he instructed the marshal to keep that portion of the
    grove clear of young men. "The city is enlarging very fast. We have
    many professedly learned men in this city, and the height of their
    knowledge is not to know enough to keep in their place."

    He then complained of the treatment he had received from Walter
    Bagby, the county assessor and collector, who has exercised more
    despotic power over the inhabitants of the city than any despot of
    the eastern country over his serfs. I met him, and he gave me some
    abusive language, taking up a stone to throw at me: I seized him
    by the throat to choke him off. He then spoke of Esquire Daniel H.
    Wells interfering when he had no business, and of the abuses he
    received at the election on the hill. They got a constable by the
    name of King. I don't know what need there was of a constable. Old
    Father Perry said, "Why, you can't vote in this precinct."

    King took me by the collar and told me to go away. (All our wrongs
    have arisen under the power and authority of Democracy; and I have
    sworn that this arm shall fall from my shoulder, and this tongue
    cleave to the roof of my mouth before I will vote for them,) unless
    they make me satisfaction, and I feel it sensibly. I was abused
    and neglected at the ground, and there was not a man in the crowd
    to say, "This is Brother Joseph, or this is the Mayor." He then
    spoke of the grog shops, and the disturbance of the crowd in the
    street by Moeser's grocery. "I have been ferreting out grog shops,
    groceries, and beer barrels. I have warned the rum and beer dealers
    to be scarce after this time, and the peace officers to watch the
    grog shops and give me seasonable notice of any disorder. If they
    are conducted as they have been, I will rip them up."

    He then sat down, but resumed--"I had forgotten one thing. We have
    had certain traders in this city, who have been writing falsehoods
    {532} to Missouri; and there is a certain man in this city who has
    made a covenant to betray and give me up to the Missourians, and
    that, too, before Governor Carlin commenced his persecutions. That
    man is no other than Sidney Rigdon. This testimony I have from
    gentlemen from abroad, whose names I do not wish to give.

    I most solemnly proclaim the withdrawal of my fellowship from this
    man, on condition that the foregoing be true; and let the Saints
    proclaim it abroad, that he may no longer be acknowledged as my
    counselor: and all who feel to sanction my proceedings and views
    will manifest it by uplifted hands.

    There was a unanimous vote that Sidney Rigdon be disfellowshiped,
    and his license demanded.

The Twelve Apostles held meetings in various parts of Philadelphia.

_Monday, 14_.--Rode out at nine a.m. At home at one p.m. In the
evening, attended the funeral of Lydia Walker, who died at my house
yesterday.

I copy from the _State Register_ as follows:--

    _A Post-Election Denial of Governor Ford Menacing the Citizens
    of Nauvoo_.

    We have seen and heard a statement that Governor Ford had delayed
    making a decision upon the demand of Missouri for the militia
    to arrest Joseph Smith, until after the election, so as by
    intimidation to compel the Mormons to vote the Democratic ticket.

    The authors of this desperate and reckless slander take counsel
    from their own corrupt hearts, and judge others by a knowledge of
    what they would do in like case. No doubt but that they would do
    this, and more too, if necessary, to secure the success of their
    party; and hence their readiness to believe evil of others.

    If, however, they had been in the least degree inclined to judge
    correctly, they would have gone, as we have done, to the records
    of the secretary's office, where they would have ascertained that
    all these suspicions were groundless, and that the governor had
    actually decided not to call out the militia eleven days before the
    election.

The following letters we copy from the records in the office of the
secretary of state:--

[Mentioned in the above article from the _State Register_.]

    {533} _Official Documents Proving that Governor Ford Decided
    not to Call out Militia to Arrest Joseph Smith Previous to Late
    Election_.

    EXECUTIVE DEPARTMENT, SPRINGFIELD, ILLINOIS, July 26, 1843.

    _To his Excellency, Thomas Reynolds, Governor of Missouri_:--

    Sir,--The demand of Joseph H. Reynolds, Esq., the agent appointed
    by you to receive Joseph Smith, Jr., for a detachment of militia to
    assist in retaking said Smith, has been duly considered by me; and
    I now, at the earliest moment, after coming to a conclusion on the
    subject, proceed to lay before you the result of my deliberations.

    The request for a military force is declined. The reasons which
    have influenced me in coming to this determination will be
    furnished to you at large, as soon as I can obtain leisure to do so.

    I have the honor to be, very respectfully

    Your obedient servant, THOMAS FORD.

    EXECUTIVE DEPARTMENT, SPRINGFIELD, ILLINOIS, August 14, 1843.

    _To his Excellency, Thomas Reynolds, Governor of the State of
    Missouri_:

    SIR,--On the 26th day of July last, I had the honor to inform
    you by letter that, after full consideration, I had come to the
    conclusion to decline ordering out a detachment of the militia to
    assist in retaking Joseph Smith, Jr., who was said to have escaped
    from the custody of the Missouri agent; and in that letter I
    engaged to furnish you with my reasons at large for coming to that
    determination.

    It appears that an indictment was found, at a special term of the
    Daviess Circuit Court, Missouri, held on the 5th day of June last,
    against Smith for treason. Upon this indictment, the governor
    of Missouri issued a requisition to the governor of this state,
    demanding the arrest and delivery of Smith. A writ was thereupon
    duly issued by me for the apprehension and delivery of Smith
    as demanded. This writ was put into the hands of an officer of
    this state to be executed. The officer to whom it was directed
    immediately arrested Smith, and delivered him to Joseph H.
    Reynolds, the agent of Missouri, appointed to receive him. The writ
    has been returned to me as having been fully executed.

    After Smith was delivered into the hands of Mr. Joseph H. Reynolds,
    it is alleged that he was rescued from his custody by the Municipal
    Court of the city of Nauvoo.

    Affidavits on both sides of the question have been filed before me,
    and I also have additional information on the subject contained in
    a report of Mr. Brayman, Esq., a special agent appointed by myself
    to investigate and collect facts in relation to the whole matter.

    {534} The undisputed facts of the case are, that Smith was arrested
    near Dixon, in Lee county. He was immediately delivered over to Mr.
    Reynolds. Smith immediately brought an action against Mr. Reynolds
    for false imprisonment, and held him to bail in the sum of $400.
    Mr. Reynolds being in a strange country and unable to give bail,
    was taken into custody by the sheriff of Lee county and held as a
    prisoner, whilst Reynolds held Smith as his prisoner.

    The parties finally concluded to get out writ of habeas corpus,
    and try the legality of the imprisonment in each case. The writs
    were accordingly issued, returnable before the nearest judicial
    tribunal in the circuit in which Quincy is situated; and thereupon
    all parties proceeded in the direction of Quincy, Smith being in
    the custody of Reynolds, and Reynolds himself in the custody of the
    sheriff of Lee county.

    On the road, during their progress, they were met by parties of
    the citizens of Nauvoo, some or most of whom are said to have been
    members of the Nauvoo Legion, though there is no evidence that they
    appeared in a military capacity. There was no exhibition of arms of
    any description, nor was there any military or warlike array, nor
    was there any actual force used, though Mr. Reynolds testifies that
    he felt under constraint, and that Smith, soon after meeting the
    first parties of Mormons, enlarged himself from his custody.

    Mr. Reynolds also testifies (and there can be no doubt of the fact)
    that he was taken to Nauvoo against his will.

    But whether he was taken there by the command of Smith and his
    friends, or by the voluntary act of the sheriff of Lee county, who
    had him in custody, does not appear by any testimony furnished by
    Mr. Reynolds. The affidavit of the sheriff has not been obtained,
    though there is an evidence on the other side to show that the
    sheriff of Lee county voluntarily carried Mr. Reynolds to the city
    of Nauvoo, without any coercion on the part of any one.

    After arriving at Nauvoo, a writ of habeas corpus was issued by the
    Municipal Court of that city, and Mr. Reynolds was compelled by the
    authority of the court to produce Mr. Smith before that tribunal.
    After hearing the case, the court discharged Smith from arrest.

    There is much other evidence submitted; but the foregoing is the
    material part of it to be considered on the present occasion.

    Now, sir, I might safely rest my refusal to order a detachment of
    militia to assist in retaking Smith upon the ground that the laws
    of this state have been fully exercised in the matter. A writ has
    been issued for his apprehension. Smith was apprehended and was
    duly delivered by the officer of this state to the agent of the
    state of Missouri appointed to receive him. No process, officer,
    or authority of this state _has been resisted_ or interfered with.
    I have fully executed the duty which the {535} laws impose on me,
    and have not been resisted either in the writ issued for the arrest
    of Smith or in the person of the officer appointed to apprehend
    him. If there has been any resistance to any one, it has been to
    the officer of Missouri, after Smith came to his custody; and
    everything had been done on my part which the law warranted me in
    doing.

    Another objection to ordering a detachment of militia, arises out
    of the militia laws of this state, the forty-third section of which
    is as follows:--

    "Whenever it may be necessary to call into actual service any part
    of the militia of this state, on a requisition by the executive
    of the United States, on an actual or threatened invasion of this
    state, or any of the neighboring states or territories of the
    United States, the commander-in-chief shall forthwith demand from
    each division a detachment in proportion to the strength thereof,
    except as hereinafter excepted, which order shall be delivered
    by a special messenger to the several commandants of divisions,
    specifying the number demanded from each division, the time and
    place of rendezvous, if ordered to march; and if the same be
    detached under any particular act of the United States, to endorse
    the same on such order: Provided that whenever the safety of any
    of the frontier settlements in this state shall, in the opinion
    of the governor, require it, he may exempt the militia in such
    settlements from being called into service, and make such further
    provision for the defense as the necessity of the case may require;
    which exemption shall be expressed in his orders to commandants
    of the divisions, who, together with the commandants of brigades,
    regiments, battalions, and companies, shall govern themselves
    accordingly. And provided, also, that such militia men may be
    required to serve as spies on their own frontiers; and that, on
    actual invasion _or any extreme emergency_, the commander-in-chief,
    commandants of divisions, brigades, battalions, and companies, may
    call on the whole or any part of the militia under their respective
    commands, as the nature of the case may require; who shall continue
    in service, if necessary, until the militia can be regularly called
    out."

    The governor has no other authority, in calling out the militia,
    than that which is contained in this section; by which it appears
    that there must be either a requisition from the president, an
    actual or threatened invasion, or some extreme emergency, to
    warrant the governor in exercising this power. No one of these
    contingencies has arisen. There has been no requisition from the
    president; there has been no actual or threatened invasion of the
    state; nor is this such an extreme emergency as is contemplated by
    the law.

    If we allow that force was exhibited and threatened to compel your
    agent to carry his prisoner before the municipal court of Nauvoo,
    that {536} the court there took cognizance of the cause without
    jurisdiction and against the consent of your agent, it would amount
    at most to a riot; and to a resistance of authority in a single
    case, and that, too, under color of law and legal process. To
    constitute an extreme emergency, so as to justify a call for the
    militia, there ought, in my opinion, to be something more than a
    mere illegal act--something more than a design to resist the law in
    a single instance. The design ought to be general, as in treason,
    rebellion, or insurrection; in which cases a universality of design
    is essential to constitute the offense.

    If a person resist a constable or sheriff, or other officer charged
    with the execution of process, with an intention to resist the law
    in that particular instance, such an act is a misdemeanor at most,
    is indictable as such, and may be met by the _posse comitatus_. But
    something more than a mere misdemeanor must have been contemplated
    by the law. It would seem to me that it could never have been
    intended that the governor should call out the militia in every
    case, where a constable or sheriff may be resisted; and even in a
    case of a riotous resistance it would not be an extreme emergency
    without some military array, some warlike show, or some threatened
    resistance to the government itself.

    In this case, there has been no warlike array in the proceedings of
    Smith and his friends, no exhibition of arms, and no actual force
    of an illegal character. Mr. Reynolds was not subjected to illegal
    imprisonment. He was arrested on lawful process; and although that
    process may have been wrongfully obtained, yet his arrest was
    not riotous or unlawful, but according to the forms of law. Mr.
    Reynolds continued in the custody of the sheriff, by virtue of that
    process, until he was taken to Nauvoo; and although he was taken
    to that city against his will, and was by that means compelled to
    take his prisoner there, yet was he taken by lawful process, by an
    authorized officer who acted, so far as I have any evidence, freely
    and voluntarily, in so doing. In no one aspect of the case can I
    consider the present an extreme emergency, warranting a call for
    the militia according to the provisions of law in this state.

    Thus, sir, I have stated to you the principal reasons which have
    influenced me in refusing to order a call of the militia. To my
    mind they are entirely satisfactory, and I hope they will meet with
    the approval of your Excellency and the citizens of Missouri.

    I have the honor to be Your Excellency's most obedient servant,
    THOMAS FORD.

_Tuesday, 15_.--Went in the evening to see Mr. La Forest exhibit feats
of strength.

{537} _Wednesday, 16_.--At ten a.m., attended the funeral of General
James Adams, who was buried with Masonic honors.

I sent Sidney Rigdon's affidavit to Governor Ford.

_Thursday, 17_.--I held mayor's court through the day, and tried
several suits.

Elders Parley P. Pratt and Orson Hyde started from Nauvoo for Boston,
_via_ Chicago.

Elder J. M. Grant wrote me a letter reporting the church in
Philadelphia to be in a prosperous condition.

_Friday, 18_.--Conversed with Mr. Swartout, of Quincy, and bought from
him thirteen quarter-sections of land. Visited the lumber yard.

Elders Young and Kimball visited Mount Holly, New Jersey.

_Saturday, 19_.--_"Great Meeting of Anti-Mormons!"_ At a public meeting
of the citizens of Hancock county, without distinction of party, held
at the Court House in Carthage, in pursuance of previous notice, on
Saturday, the 19th of August, A.D. 1843.

    _Anti-Mormon Meeting at Carthage_.

    Major Reuben Graves was called to the chair, and William D.
    Abernethy appointed secretary. The object of the meeting was then
    stated by Valentine Wilson in an animated address. The meeting was
    afterwards addressed by Walter Bagby and also by Hiram Boyle, of
    Adams county.

    On motion of F. J. Bartlett, a committee of nine was appointed by
    the chair to draft and report resolutions for the action of the
    meeting.

    F. J. Bartlett, Walter Bagby, Valentine Wilson, G. M. Swope, R. T.
    Madison, J. A. Beebe, John Wilson, Henry Hunter, and John Cameron
    were appointed that committee.

    After a short absence the committee submitted the following:

    REPORT.

    Your committee respectfully requests to be excused from making a
    formal report at this time, owing to the short time allowed them
    and the importance of the business that has called us together,
    and ask to be discharged from further duties and recommend that
    a committee of six be appointed to draft resolutions and make a
    report to an adjourned meeting.

    {538} Whereupon the following gentlemen were appointed to compose
    that committee,--viz.:

    Walter Bagby, F. J. Bartlett, Stephen Owen, Stephen H. Tyler,
    Valentine Wilson and Joel Weston.

    The meeting then adjourned to meet again at this place on the 6th
    of September next, at one o'clock p.m.

    REUBEN GRAVES, Chairman. W. D. ABERNETHY, Secretary.

_Sunday, 20_.--I was at home all day. My brother Hyrum preached at the
stand, and Sidney Rigdon read a copy of a letter to show the people
that he was not guilty of treachery.

_Monday, 21_.--I received a letter from Mr. Patrick, covering one from
Mr. J. Hall, of Independence, Missouri, breathing hard things against
us as a people. I gave instructions to have them copied with some
additional remarks, and sent to Governor Ford. The following is a copy
of the letter, with the comments of the _Neighbor_ thereon.

    _Letter of J. Hall, Missouri, on the Recent Arrest and Trial of
    the Prophet_.

    INDEPENDENCE, MO., July 23, 1843.

    MY DEAR OLD FRIEND:--Your letter dated on the 12th, and mailed on
    the 14th instant, is just at hand; and not being able to answer
    your questions correctly or advise you judicially, in relation
    to the Rockwell case until after I see him and some other of my
    friends, I will postpone that part of this letter until tomorrow,
    and in the meantime will say such things as I can write about
    without much reflection.

    Sheriff Reynolds, upon his return gave me his compliments from you
    and for the first time I learned that you resided in Illinois. He
    also gave a narrative of his adventures in your state, which was
    anything but favorable, either to the reputation of your people
    or yourself, as a law abiding people or a profound or honest
    lawyer. Certainly there can be but little virtue in the community,
    and little honesty in the officers or the law, who will trample
    upon the forms of justice, the laws of the country and bid open
    defiance to both in the manner that Sheriff Reynolds informs us
    that you acted with him, after his arrest of the Mormon Prophet.
    That the state courts have a right upon a writ of habeas corpus to
    investigate the legality of all imprisonment within {539} their
    respective chartered limits, whether such imprisonment is by the
    authority of the United States or of a state, no sound lawyer,
    perhaps, will doubt; but it is equally certain that no court upon
    such a writ has any right to go beyond the forms and the _prima
    facia_ evidence of the case. If the officers of courts and the
    community are so corrupt as to disregard their own laws and trample
    them under their feet, and liberate their criminals in defiance
    of law, then it appears to me that the power of self government
    is extinct; if Illinois by her own authority, cannot capture the
    prophet, it will be but a small matter to raise volunteers enough
    here to raze the city of Nauvoo to the ground; if Illinois fails
    to deliver up Jo Smith, there will be something serious between
    the two states. Missouri will have Jo Smith for trial or impose
    as powerful restrictions as the Constitution will allow upon
    the intercourse of the citizens of Illinois in Missouri. If the
    governor of Illinois is so imbecile as to allow his warrant to
    be disregarded by the Mormons, and permit the Prophet to go at
    large, then let him be impeached, and a new, honorable, energetic
    man be placed in his stead. I have it from a high source that
    Missouri will hold the whole state responsible for the treatment
    of our messenger, and for the delivery of the Prophet. Had you
    liberated the Prophet by a regular writ of habeas corpus without
    mistreating our Reynolds, I should have gloried in my acquaintance
    with you; but to have done it in the manner it was done reflects
    no honor either on yourself, your people, or your government. The
    Mormons are only a lawless banditti, and I fear the pestilence
    has contaminated the whole community; and if Reynolds' opinion be
    correct, yourself among the rest, Holy Jo was not afraid of the
    "injustice of our people;" it is the just punishment and their
    violated laws that he fears.

    I will now give you an impartial opinion of the prejudices against
    Rockwell here, and my opinion of his guilt. There is not a man
    in this community but believes him guilty. There is a chain of
    circumstances against him so strong that no rational man can doubt
    his guilt. I was at Boggs' house two minutes after the deed; it
    is in sight of mine; and the insidiousness of the offense renders
    it difficult to restrain the citizens from hanging him up without
    judge or jury. So far, however, we have succeeded in quelling it;
    but should he be discharged upon trial, the power of man cannot
    save him. (More tomorrow.)

    J. HALL.

    _Editorial Comments of the "Nauvoo Neighbor" on the Foregoing
    Letter_.[A]

    [Footnote A: The editorial is by John Taylor.]

    The foregoing letter was sent from J. Hall, of Independence,
    Missouri, to a respectable lawyer of Dixon, Illinois, and by him
    with an explanatory {540} letter enclosed and forwarded to General
    Smith of this city; and after retaining copies, it was thought
    advisable to forward both the originals to Governor Ford for his
    consideration. By this proceeding it is not to be understood that
    the citizens of Nauvoo fear that "_volunteers from Missouri will
    raze Nauvoo to the ground_." There is too much honor and patriotism
    in Illinois to allow such a barbarous and disgraceful transaction;
    but it was done to apprize his Excellency of the mode and manner
    of doing business in cases of emergency in Missouri, and to show
    his Excellency how much responsibility he and the state were under
    in case the Prophet should not be delivered up on the requisition
    of Missouri, where, according to the nicest calculations of the
    famous lawyer Hall, taking Rockwell's case for a sample, if he were
    discharged upon his trial, "_the power of man could not save him_!"

    As to the non-intercourse, or _"restrictions"_ which Missouri may
    assume or _inflict_ over the citizens of Illinois, we have nothing
    to say. The Latter-day Saints have seen Boggs' signature to such a
    bill as that and many know the penalty.

    There is little need of comment on Mr. Hall's famous letter; for to
    us it seems to be of itself a _comment_ that makes honesty, virtue
    and common sense blush, and law, liberty and republicism shudder!
    We appeal to the liberal-minded and proud-hearted Americans,
    whether such a spot upon the withering character of Missouri could
    be removed, any more than an African could be washed white, or
    a wolf be possessed of the innocence of a lamb, unless the Lord
    interfered.

    Talk of justice in Missouri! You might as well make a burning
    limekiln or coal-pit an ice-house or hospital! The ice would melt
    and the sick would suffocate, _the power of man could not save
    them_! No wonder a negro could be burned alive in Missouri! No
    wonder a criminal could be taken out of jail and murdered while
    the sheriff held a respite in his hand, in Missouri; and no wonder
    that a Mormon will not risk his life in Missouri; _the power of man
    could not save him_, even if discharged by what is styled _a court
    of justice_.

    To glance at the whole without recurring to the many crimes of
    the people of the state, officially or unofficially, whether it
    be feeding prisoners on _human flesh_, or taking them out of jail
    and _lynching_ them without mercy, to help justice beforehand, or
    whether it be Boggs' exterminating order or even the present hint
    at _restriction_ and assumption of _responsibility_, we are apt to
    believe that the good sense and virtue of the citizens of Illinois
    in general and the Mormons _especially_ like the _old experienced
    rat will shun Missouri as a whitened heap under which there is
    mischief concealed_.

Rode out with Mr. Moore. In the afternoon held mayor's {541}court, and
tried Frederick J. Moeser for breach of temperance ordinance. Fined him
$3 and costs.

Mary Ann Young, daughter of Elder Brigham Young, died, aged six years
and eight months, of dropsy around the heart.

Elders Brigham Young, Heber C. Kimball and George A. Smith arrived in
New York.

_Tuesday, 22_.--Held mayor's court, and fined Stephen Wilkinson for
selling spirits without a license.

We constantly hear rumors that the people of Carthage are determined to
raise a mob to drive the Mormons out of the state.

My brother Hyrum has gone to Plymouth.

_Wednesday, 23_.--I attended mayor's court and tried several suits.

Sent George J. Adams to Augusta to procure some articles for the temple.

Elders Orson Pratt and Wilford Woodruff arrived in New York,
accompanied by Elders Jedediah M. Grant and James Sloan.

_Thursday, 24_.--Engaged in land business, selling and making titles of
land and settling with several individuals.

_Friday, 25_.--My brother Hyrum in the office, conversing with me about
the new revelation upon celestial marriage.

Rain in gentle showers through the day, being the first of any amount
that has fallen in Nauvoo since the 1st of June. The earth has been
exceedingly dry, and the early potatoes nearly destroyed. Corn has been
stunted in its growth and even vines much injured by the drouth.

_Saturday, 26_.--Six hundred houses destroyed by fire in Kingston,
Jamaica; estimated damage, $1,500,000.

The U.S. Steam frigate _Missouri_ destroyed by fire.

Elder Jonathan Dunham returned from his exploring excursion west. The
following is extracted from his journal:

    {542} _Extracts from Journal of Elder Jonathan Dunham while
    Engaged on an Exploration in the Western Country_.[B]

    [Footnote B: See this volume, page 509.]

    _Saturday, July 16, 1843_.--Stayed all day at Zarahemla; all night
    at Mr. Hawley's.

    _Sunday, 17_.--Miss Daniels finished my tent, &c. Left Hawley's at
    twelve o'clock, went fifteen miles and camped for the night. In the
    morning our horses were gone; we hunted for them some time before
    we found them.

    _18th July_.--Left the camp at seven o'clock; traveled all day;
    came within sixteen miles of the agency. Camped on the prairie.

    _Tuesday, 19_.--Left the camp at six o'clock; passed the agent's
    house, half-past twelve. Came to Sugar Grove creek; stopped, rested
    our horses, took dinner, &c., at two o'clock p.m.; stopped at dark
    on Mesquito creek, and stayed all night.

    _Wednesday, 20_.--Started at six o'clock; traveled thirty miles;
    fell in with the Sac Indians, who had been to the old Sac village
    after corn. At night they got drunk and fought. We encamped at
    dark, and stayed all night in the timber, on a bluff bank of the
    Des Moines river.

    Started late in the morning of Thursday, 21st. We traveled until
    twelve o'clock: stopped in the round flat of the Des Moines
    river (here another drunken Indian frolic which lasted all the
    afternoon); left the ground at half-past two p.m. and went thirteen
    miles; came within twenty miles of the garrison troops, or Sac
    settlement, and encamped on the edge of the prairie.

    _Friday, 22nd July_.--Left for the Sac village; at noon we got
    parted from each other, and the Indians got drunk and quarreled;
    and Captain Joe would not go any further. He lay down, was mad, and
    I could not get him to go. So I left him and went towards the Sac
    village. Stayed all night at the trading house.

    _Saturday morning, 23rd July_.--Came to the Sac village, and waited
    for Captain Joe to arrive with his party.

    _Sunday, 24_.--Stayed at the Sac waiting for my pilot, who was sick
    and lame in one knee, so that he could not travel.

    _Monday, 25_.--This morning at Wapamuneto's; stayed until noon of
    Tuesday, 26th; then Neotanah, my guide came, and we started off
    immediately for Missouri; stayed on the prairie all night.

    _Wednesday, 27_.--Traveled until noon; baited our horses; no water;
    we had nothing to eat; continued our journey; it rained all the
    afternoon; stayed all the night in the prairie; lay in the wet
    grass.

    _Thursday, 28_.--Started on our journey this morning early. Saw in
    {543} the forenoon a herd of elk. The Indian went up the hollow
    to shoot one, while I held the horses out of sight of the elk. He
    crawled in the grass some fifty or sixty rods, and snapped four
    times at them when they were lying down; he could not get his gun
    off. The elk ran off a rifle shot and looked at him. He broke his
    gun to pieces on the ground and threw it away down the hill, and
    came back to me swearing mad. Went on until three o'clock, then
    baited our horses and prepared for a shower that was apparently
    nigh at hand. We went until sundown, then pitched our tents in
    the grass; and such rain and thunder and lightning I never before
    witnessed. Lay all night in the rain. Our tent blew over.

    _Friday, 29th July_.--We dried our things by the fire, and
    then went on about twenty-five miles; came to a village of the
    Pottawatamies about sunset: found nobody at home; went into the
    house of my guide; his wife was dead, and his son and wife gone to
    the north on a buffalo hunt. We made a fire, and got something to
    eat. Late in the night there came four Indians and one old squaw;
    they brought some jerked venison and some half-boiled corn.

    _Saturday morning, 30th July_.--We were sent for to the chief's
    house. We went. The Indians, squaws and children came from every
    quarter to see the man that had come with Neotanah. Breakfast was
    ready for us as soon as we came in. This was the first time that
    I ever ate at a wigwam amongst little and great, when the victuals
    relished as it did at this time; but this is easily accounted for:
    hunger will make anything that is eatable taste good. Stayed all
    day at the chief's house. My rifle seemed to be the great wonder
    amongst all Indians and squaws; it went the rounds, from one to
    another, as if it had been one of the seven wonders of the world.
    This Indian town stands on the creek called the Pottawatamie
    Tour-se-pas. This creek is from three to eight rods wide, is deep,
    and often flows its banks. Its length is sixty miles and it enters
    into the Missouri river, thirty miles from Pottawatamie town.

    _Sunday, 31_.--Nothing this day transpired worth mentioning. About
    three o'clock p.m. a delegate from the Pottwatamie tribe returned
    from Iowa river, where he met in council with two of the Sioux
    and one Winnebago. He said the distance from the Pottawatamies to
    Galena is five hundred miles.

    _Monday, 1st August, 1843_.--This day I spent in looking up the
    creek for a mill seat, and found one and two beds of iron ore.

    _Tuesday, 2_.--This morning the chief of the warriors brought me
    two cat fish, and left them in the wik-a-up where I stayed. I
    cooked half of one of them, and it eat very good. The Indians all
    are very kind to me, more so than I could expect. This tribe is
    somewhat scattered, {544} through the timber up and down the creek;
    but the main village or town stands on an eminence that overlooks
    the whole of the rest of the Indian habitations. It appears to be
    a healthy habitation. The water is good and the climate wholesome.
    Some considerable timber, though no very great sawing timber,
    except bass wood, black walnut, some cottonwood. This tribe have
    been here for six years from Rock river.

    The Pottawatamies this side of the Missouri river, they say, will
    number 2,000 men, women and children. Thirty-four miles from the
    Pottawatamie town to the Council Bluffs, 200 miles south lies
    Fort Leavenworth; and about the same distance southeast lies Far
    West. One hundred miles north is a buffalo country, where the
    Pottawatamies hunt and catch buffalo.

    _Wednesday, August 3_.--Council met at two o'clock. They own five
    millions of acres of land. Last annuities, the number was 1,552
    souls. Council arose at sunset, when the decision was made that
    Neotanah should conduct me back again to the agency in Iowa, on the
    nearest and most convenient route. The head chief was to conduct
    me home; but in council a messenger arrived and brought news that
    the superintendent of the annuities had arrived at the garrison,
    Leavenworth, and the middle of August he would visit the chiefs at
    Council Bluffs to pay them their money. Be said he was very sorry
    that he could not conduct me to Nauvoo; he wanted to see the place
    and the people. The interpreter appeared very friendly indeed, and
    regretted much that he could not go with me home; but said he would
    visit Nauvoo in the spring, as early as the weather and streams of
    water would permit.

    _Thursday, 4_.--This morning I discovered a little dissatisfaction
    in some, which began to cause a division, that the same Indian that
    conducted me to their nation should conduct me back again.

    The Pawnees on the head of the Big Platte, 150 miles from Council
    Bluffs.

    About the 7th of July, (1843) the Sacs, 600 men, came against the
    Pawnees, 160. They fought from daylight until noon, killed sixty
    Sioux and about sixty-two of the Pawnees. The missionary went upon
    the bluff and saw the battle. They offered no abuse to the whites.

    _Friday, 5_.--Nothing of note passed.

    _Saturday, 6_.--This day I took dinner with a friend, who had just
    come from the buffalo hunt. His daughter cooked a johnny cake and
    got some tea; had sugar a plenty, and buffalo meat. This, for the
    first time that I had seen any corn meal, was pounded in a mortar,
    and the finest sorted out and baked; but the manner in which it was
    wet up and shortened was a caution to the hogs. But this all passed
    over very well. I have no reason to complain, for they did the best
    they knew {545} how. Severe hunger made all things relish well that
    was eatable for dogs.

    _Sunday, 7_.--Went down the creek to make some arrangements about
    returning home. Saw some new Indians, and had to go and dine with
    them; then, after dinner, went up town and stayed all night.

    _Monday, 8_.--Went about eight or ten miles after wild honey; found
    two trees, got the honey, and returned home by dark the same day.

    _Tuesday, 9_.--This morning had breakfast of honey, and buffalo
    meat dried and smoked; then, in about one hour and a half, boiled
    corn and elk bone broth was served up. This was a great dish
    amongst the Lamanites; but not so good a dish for me as I have seen
    in past days in my own land and amongst my own people.

    On the 8th instant a great feast was held at the Black Chief's,
    called the buffalo feast, or after the buffalo hunt was over; and
    all returned in safety and all their labors crowned with success.
    An address was delivered by a subordinate speaker because the chief
    was very ill. This address or sermon was lengthy and delivered
    in great oratorical style. At the end of the last sentence the
    congregation responded a loud amen; then they commenced eating
    as the feast was prepared already. After the feast the singers
    commenced to sing, and sang three songs, the dances commenced at
    a loud whoop from the war chief. After dancing was passed off the
    priest offered up a prayer to the Great Spirit for giving them good
    hunting. The congregation then dispersed.

    _Wednesday, 10_.--Another feast was prepared for the lower town,
    who were absent at the first feast. This last feast held all night,
    or the dance continued all night.

    _Thursday, 11_.--I went to the lower town and visited them: they
    also were very friendly. The town is situated on the east bank of
    the river, about three miles below the middle town, and the middle
    town about one mile below the upper town. The head chief lives in
    the middle town and one chief in each of the other towns.

    _Friday, 12_.--All was still and quiet, nothing going on worthy of
    notice; all busy about their employment. The old men were lying on
    their couches and smoking their pipes; the old women were making
    sacks in which to gather their corn and beans and potatoes: the
    young women were making mats to sleep on and weaving wampum belts
    for the warriors; the young men were constantly riding from town to
    town visiting and playing cards and gambling continually after the
    return from their buffalo hunt, which lasted fourteen days.

    When a hunter rides out for elk or deer, and returns with the
    spoils, he rides to the door of his wigwam, where he finds his
    wife sitting at work, and a kettle of corn and beans and a little
    buffalo meat {546} or bones broken, or elk meat, all ready for him.
    If not quite done, she steps to the next door and returns with his
    wooden bowl and ladle full. The Indian throws off at the door his
    meat in a great hurry, unharnesses his horse, lies down on some
    skins or blankets and eats his food prepared for him, enough for
    four white men.

    The meat is left in charge with the squaw. He has no more care of
    it. He has done his part in getting the meat and bringing it to his
    house. The squaws then prepare and dry or smoke the meat. This they
    call jerking the meat, so that it will not spoil. Meat prepared
    this way is dried in the blood, and will keep year after year if
    not eaten before. Nothing of notice occurred through the day.

    I spent the forenoon in the town. In the afternoon I went to see
    the Indian who was appointed by the council to conduct me home. He
    was gone to the lower town on a drunken frolic. I stayed until he
    came home, which was a little before sunset. I then returned to my
    place of lodging. Soon after I had got to bed or laid down upon my
    blanket, I heard the beating of a drum. An Indian came in, or came
    to the door and said that we must all attend the feast or dance.
    At an instant each one caught a bowl and ladle, and ran for the
    place of gathering. I went with the crowd, though not equipped.
    I had no bowl or ladle, but was made welcome as though I was an
    Indian with the rest. A place was prepared for me to sit or lie
    down as I chose; and as they all lay down, I laid down with the
    rest, between two large warriors, who soon commenced smoking their
    pipes. The music was continually playing. After smoking was past,
    the war chief began to dance, and was followed by his braves with
    a hideous yell as each fell into the dance. They passed around the
    room three or four times, and then they were joined by the squaws.
    They all and each one performed their parts well that was assigned
    them, from the least to the greatest; and I think better time kept
    by those that danced I never saw before. All was solemn and silent
    as though they were going to be burnt at the stake,--except, when
    the chief gave the whoop, they all answered with a yell that would
    reach the very heavens. This dance continued about one hour while
    the supper was preparing. They then all took supper; and after
    supper, commenced dancing again as usual. This performance lasted
    until about three o'clock in the morning when all went quietly to
    their homes.

    The next morning, the chief sent for me to take breakfast with him.
    I immediately went. The two little girls were cooking, frying flour
    pancakes. The chief's wife was busily engaged attending on her sick
    child in s small booth built for that purpose out at the door.
    These cakes above mentioned, fried by those little girls, were just
    scorched {547} a little on either side, and the middle was dough.
    As it was those cakes and sweetened water was a good breakfast.

    _Saturday morning, 13_.--This morning the chief told me that in
    consequence of being used in the manner I was, in coming to visit
    them, they had come to the conclusion that they would not let
    the same Indian go back with me that came with me, and that they
    had selected in the first council, but after more investigation,
    they concluded to make a new selection of men that would be more
    respectable and could do honor to their nation, and have authority
    to act for the tribe; and it would be satisfactory to the whole
    nation, as the nation was much displeased with the conduct of
    Neotanah, and in council gave him a severe flogging, and said that
    he was not fit to go anywhere amongst the whites. They seemed to
    express much regret and feeling of sorrow that I had received such
    treatment from one that pretended to be a friend and an honorable
    man of the Pottawatomies, for they consider themselves honorable
    men.

    While I now write, I have seven of the most honorable in the tribe
    around me--the head chief and his counselors. One of them is aged,
    his head is silvered o'er with age; while in his prime none could
    endure more fatigue, none whose constitution was stronger than
    his: but now he says, he is soon to go and shake hands with the
    great Shaminyto (that is, God) that had made him, and had given him
    strength to hunt, and in war to fight his enemies. Here the old
    man would show the wounds received in battle, in fighting for his
    nation, his wife and little ones. He said he had never fought but
    on the defensive. Ninety-eight years, as near as he can remember,
    he has seen; and now, he says, he wants to know how the Mormons
    worship the great Shaminyto different from what he did; if the best
    way, he wanted to get into it before he went on his journey to see
    the great Shaminyto.

    _Sunday, 14_.--There is no day known amongst these Indians. Every
    day is alike unto them. They have no day of the month, neither day
    of the week. All things move on one day after another. They count
    their months by moons, and twelve moons make a year. They can tell
    how many years they have lived in the west, and most of them can
    tell how old they are, &c.

    _Monday, 15_.--This morning the Indians arrived from Missouri,
    and brought an interpreter, and one to go to the East or to the
    Mississippi, to conduct me home and to see the big chief. Council
    is to sit at nine o'clock this morning; but in consequence of
    the head chief's child to be buried this morning, council will
    be called immediately after dinner. The afternoon was spent in
    business matters, writing, preparing for the journey to Nauvoo.

    {548} _Tuesday, 16_.--This morning I went to see a squaw that was
    bitten last night by a rattlesnake twice upon the top of her left
    foot. She was in great pain all night, her foot and leg very much
    swollen. In the afternoon the Indians all met for worship and to
    prepare for drawing the blankets and money. They were as merry as
    bees in a hive, old and young, from the grey head to the suckling
    on a board. They had their meeting until one o'clock in the
    morning. Danced and prayed and preached some.

    _Wednesday, 17_.--They commenced again the worship about sunrise,
    dressed in the richest and best style possible, except some few
    who were employed in cooking for the rest. Here I will notice
    that the most profound silence and good order that I ever saw
    in any congregation whatever, small or great, was observed. All
    that is wanting to make them the happiest people in the world is
    the Gospel, a perfect knowledge of it, and to feel its power.
    Their sectarian creeds and ceremonies would go to the moles and
    bats soon. Although they labor with as much energy of body and
    mind, and have as much zeal as the shaking Quakers, yet it is
    heathen worship, like all other sectarian societies. Their idea
    of the Supreme Being is much more consistent than many of the
    holy enlightened sectarians; for the Indians believe in the Great
    Shaminyto as having body and parts like unto a man.

    _Thursday, 18_.--This morning, we started for Nauvoo. A long
    and tedious journey to perform lay before us. We had no compass
    to steer our course by: the sun rising in the morning was our
    principal guide. Our course was due east. This course we intended
    to follow as near as we could.

    The place we left, Belle Vue, or Mosquito Creek, is in the same
    latitude as Nauvoo. Therefore on our return, our course must be
    east; and this direction we followed until we came to the Keosoqua,
    on the Des Moines river. We traveled fifteen miles unto another
    Indian village, stayed all night; and in the morning a council was
    called, and we stayed all day.

    _Friday, 19_.--At the village we got some provisions cooked, and
    the chief's brother was sent as a delegate from the band. Our
    company now consisted of four Indians, one squaw, one interpreter,
    and myself, seven in number. The interpreter was a white man, half
    English and half French, formerly from Canada; and since the last
    war has lived with the Pottawatamies; married a squaw, sister to
    the chief where we now are. We came to the conclusion to stay all
    day on Friday, because two of our horses went back to where we
    first started.

    _Saturday, 20th of August_.--Left the village at ten o'clock.
    Traveled all day until dark. Encamped on the battle-ground where
    the Sioux and Pottawattamies and sixteen of the Oneidas fought. I
    took up {549} one of their blankets to ride on. We started this
    morning as soon as it was light enough to see to follow the trail.

    _Sunday, 21_.--Came to the Naama river, or creek, at twelve
    o'clock. Stopped and took dinner on a high bank. On this stream,
    on either side, is a quantity of timber. Where we crossed is a
    beautiful mill seat, &c. Traveled until dark, and encamped in the
    weeds all night.

    _Monday, 22_.--We started at daybreak; went until twelve o'clock;
    stopped on the east bank of White Breast Creek and took dinner.
    Here we found plenty of red plums, though not fully ripe; but my
    comrades dined heartily upon them. This was a good hit for me: when
    we came to eat dinner they could eat but little. By this means I
    made out to get nearly enough to satisfy hunger, for I had eaten
    nothing since the night before. We passed on until we came to
    English creek. Stayed all night.

    _Tuesday, 23_.--Started about sunrise without breakfast. Traveled
    until two o'clock. Crossed the Des Moines river at Eddyville. There
    I bought a loaf of wheat bread, a loaf of sweet cake and an apple
    pie, and went up on the side hill to the Indian Spring, and there
    we all took dinner. And this was a dinner indeed, good enough for
    the king. I thought the best that I ever ate in may life; but being
    so extremely hungry, it was delicious, &c. Came ten miles; stayed
    all night at Mosquito creek; got two ears of green corn apiece and
    roasted them.

    _Wednesday, 24_.--This morning we started at day-light, then
    ten miles from the old agency of the Sacs and Fox. We traveled
    twenty-five miles beyond the agency, which made thirty-five miles,
    then encamped for the night. Here we bought some bacon and half a
    loaf of warm wheat bread.

    _Thursday, 25_.--This morning some rain and showery. We took a
    bite and then started for Nauvoo city; traveled until sunset, then
    camped in the woods about twelve miles from Nauvoo. We killed one
    grey squirrel, and eat a little dry buffalo meat, and lay down in
    the rain all night.

    In the morning we got a few potatoes and boiled them. I killed two
    grey squirrels and the squaw burned off the hair and boiled them.

    _Friday, 26_.--We traveled all day in the rain, and at night
    reached the Mississippi river, and encamped on the bank, above the
    Potter house.

    _I have seen much delightful country, but the prospect for bee
    hunting is not as good as I could wish_.

    [N. B. The names of places and distances were procured from the
    Indians and are not accurate.]

_August 27_.--The Quorum of the Twelve met with {550} the Saints in the
Columbian Hall, Grand Street, New York, in conference.

    _Minutes of a Meeting of the Twelve in New York City_.

    Meeting opened by prayer.

    President Young arose and addressed the meeting in an interesting
    manner upon the subject of the gathering, the building of the
    Nauvoo House and Temple. He spoke of the Priesthood, and said that
    it was a perfect system of government.

    In the afternoon the conference reassembled; and Elder Kimball
    spoke in parables--Gather in the wheat and the tares, thrash the
    wheat and the mill will blow away the chaff. He said an elder could
    get a people together and could get them to receive the work, if
    he did not whip the sects so much. He compared such elders to a
    shepherd who would call up a buck and a flock of sheep and hand
    them a little salt; and just as they begin to eat, hit him with a
    club across the head, and the sheep will run away.

    Elder George A. Smith followed and bore testimony of the work.
    Spoke of the elders spending their time in speaking about mysteries
    and speculating about things beyond the grave which they did not
    understand. Advised them to wait till God revealed hidden mysteries
    to them before they undertook to preach them to the people. * * *
    * Elder Smith counseled the elders to be wise enough to let such
    things alone, in other words to tell the good things of the kingdom
    which we have received and do understand, and wait patiently until
    the Lord takes off the veil of darkness. He spoke of the collegiate
    education he received from President Joseph Smith which was to
    preach short sermons and make short prayers, which had done him
    much good in life.

    President Brigham Young said the scriptures had been mystified to
    that degree that the greatest divines of the day are as ignorant
    as the dumb ass concerning the things of God; comparatively they
    don't know their right hand from their left. We try to revere
    the scriptures and to make them so simple that the people can
    understand them. Place a man in this room who is ignorant of
    science, and take everything out that he can see and then ask him
    if there is anything in the room. He will say, No, only we two. I
    tell him there are millions of live animals in the room--that we
    even breath them; and I will show him by the aid of the microscope
    that there are live animals in a drop of water, which appear to be
    eight feet long; but he won't believe it until he sees it through
    the magnifying glass. So with the unbeliever in revelation. He does
    not believe in God, in angels or in spirits, because he cannot
    {551} see them; but let him have spiritual glasses, or obey the
    commandments of God, get the Spirit of God, and then he can see the
    truth.

    A hymn was then sung.

    Then several questions were asked as follows:

    1. Can any officer in any branch of the Church say that his word is
    law and shall be obeyed?

    Answer: He can say that his word is law; but does that make it so?
    Yes, if he has the law of God and delivers it: otherwise it is not.

    2. Is it right for a priest to be appointed to accompany a teacher
    to the house of each member, when his duty is set forth in the
    Covenants?

    Answer: Yes, any officer from a high priest to a deacon may visit
    the Church or members, and be set apart for this purpose, if the
    Church will receive it.

    3. Can a branch of the Church make by-laws on the principle of
    expediency, which are not specified in any revelation?

    Answer: Yes, if they wish, they may make laws to stick their
    fingers into their eyes; but it is like the man who habituated
    himself to sticking his fingers into a knot-hole in a board
    partition every morning, until custom compelled him to do it; for
    having omitted it one morning he felt so curiously at the breakfast
    table, that he could not eat. He then bethought himself, went
    and put his finger into the knot-hole and returned with a good
    appetite, and ate a hearty breakfast.[C]

    [Footnote C: The answer is not as direct as one might wish it to
    be, but certainly it is not favorable to the making of by-laws not
    "specified in any revelation."]

    Elder Young said that if elders or high priests are so situated
    that they cannot get word from the Prophet or the Twelve Apostles,
    they may get a revelation concerning themselves. The Twelve may
    get a revelation in any part of the world concerning the building
    up of the kingdom, as they have to establish it in all parts of
    the world. So any person can ask the Lord for a witness concerning
    himself, and get an answer, but not to lead the Church: that
    belongs to the head of the Church.

    Conference met at half-past ten o'clock, according to adjournment.
    Meeting opened by singing. Prayer by Elder Jedediah M. Grant. The
    congregation was then addressed by Elder Wilford Woodruff from
    II Peter 1:20, 21: "Knowing this first, that no prophecy of the
    scripture is of any private interpretation. For the prophecy came
    not in old time by the will of man; but holy men of God spake as
    they were moved by the Holy Ghost."

    If the prophecies that had been fulfilled were fulfilled literally,
    in like manner would those prophecies which are still unfulfilled
    be fulfilled {552} literally. The gathering of the Saints, the
    building up of Zion, the gathering of the Jews, the rebuilding of
    Jerusalem, the establishing of the Church and kingdom of God in the
    last days, and the preaching of the Gospel to all the world are
    events looked for by the Latter-day Saints. And notwithstanding
    these things are unpopular, and not looked for or believed in by
    the world, yet we feel encouraged to persevere and press forward
    in assisting to accomplish these great and glorious things, with
    a firm belief that they will as truly be brought to pass and
    perfected as those things were which were prophesied in ancient
    days. He also bore testimony of the truth of the Book of Mormon,
    Book of Doctrine and Covenants, and of Joseph Smith being a prophet
    of God.

    Elder Kimball gave his testimony, when the meeting took a recess
    for two hours.

    In the afternoon, after Elder John E. Page had addressed the
    meeting, Elder George T. Leach was appointed to preside over the
    Church in New York, in place of Elder L. R. Foster, who was about
    to remove to Nauvoo. After which several children were blessed,
    and the meeting adjourned until evening; at which time Elder
    Orson Pratt addressed the people in an edifying manner concerning
    the Book of Mormon, its history, what it was, &c.; that it was
    a history of nearly one-half of the globe, and the people that
    inhabited it; that it gave a history and names of cities that have
    been of late discovered by Catherwood and Stephens; that it spoke
    for the establishing of our government; and what is more highly
    interesting, it reveals its final fate and destiny; so that, by
    reading the Book of Mormon, you can clearly see what will befall
    this nation, and what will be its final end.[D]

    [Footnote D: This statement of Elder Orson Pratt's views is
    doubtless faulty. The Book of Mormon does not predict what will
    befall our nation, The United States, nor "its final end." But it
    contains a conditional prophecy in relation to the two American
    continents. These continents are a promised land. They are given,
    according to the Book of Mormon, primarily to the descendants
    of the Patriarch Joseph, son of Jacob, as an inheritance, but
    the Gentile races are also given an inheritance in them with the
    descendants of Joseph. The whole land, however, is dedicated to
    righteousness and liberty and the people who possess it, whether
    of the house of Israel or Gentile must be a righteous people and
    worship "the God of the land, who is Jesus Christ." In that event
    God stands pledged to preserve the land and the people thereof,
    free from bondage of all other nations, and to bless them with
    very great and peculiar blessings, guaranteeing to them freedom
    and peaceful possession of the land forever. If the Gentile races
    shall observe these conditions they and their children are to share
    in the blessings of the land in connection with the descendants
    of the Patriarch Joseph. But if they depart from justice, reject
    righteousness and Jesus Christ, then judgments of destruction
    decreed in the Book of Mormon, will overtake them until they are
    wasted away. This is the decree of God respecting the western
    hemisphere, and is one of the important messages that the Book
    of Mormon has to deliver to the present generation. See Book of
    Mormon II Nephi 1:5-12; also Ether 1:42; III Nephi 20:14-20; III
    Nephi 20:27, 28; III Nephi 21:11-25; also "New Witness for God" Vol.
    III, pp. 314-323. But it will be seen that these prophecies are
    conditional, and therefore cannot be held to be predictions of what
    the final end of our nation, the United States and other nations
    of the American continents, will be, since it yet remains to be
    demonstrated whether they will abide or violate the conditions upon
    which they may possess the continents perpetually.]

    {553} In that book you will find recorded the pure principles of
    the gospel of Jesus Christ, as taught by Himself on the continent
    of America, so plain that no two persons could disagree as to the
    points of doctrine set forth. He then bore testimony of the truth
    of Joseph Smith being a prophet of God, and that the Book of Mormon
    was true; also that the Church of the Latter-day Saints was the
    Church of God. He spoke about two hours; and after he closed five
    children were blessed, and then the people were dismissed.

_August 27_.--I attended meeting at the stand at ten a.m., and made a
few remarks; the following report of which is by Dr. Willard Richards:

    _Address of the Prophet--Sidney Rigdon's Status--The Priesthood
    Expounded_.

    Two weeks ago today something was said about Elder Sidney Rigdon,
    and a vote was taken to disfellowship him and to demand his
    license, on account of a report brought by Elder Hyde from Quincy.

    He [President Smith] then read a letter from Thomas Carlin to
    Sidney Rigdon as follows:

    QUINCY, ILLINOIS, August 18, 1843.

    DEAR SIR:--Yours of the 15th instant was received, but not in time
    to answer it by return mail. You say that a Mr. Orson Hyde, on
    board of the steamboat _Anawan_ a short time since, was told by an
    officer of the boat that a Mr. Prentice, in the vicinity of Quincy,
    said that some person in high standing in the Church of Latter-day
    Saints in this place (Quincy) had an interview with you (me) said
    he would use all the influence that his circumstances would admit
    of to have Joseph Smith arrested and delivered into the hands of
    the Missourians, &c. This interview is said to have taken place at
    the time the first warrant was issued against Smith, and since the
    last warrant was issued, that the same person had written to you,
    (me) or had an interview with you, giving the same assurances. It
    has been publicly said in this town that I (Sidney Rigdon) was the
    person who had this interview or interviews and correspondence with
    you. Now, sir, it gives me pleasure {554} to be perfectly able to
    disabuse you. I have not seen you to my recollection, nor had any
    correspondence with you, until the present, since 1839; and in all
    the intercourse I have had with you I have always looked upon you
    as one of the most devoted followers of Joseph Smith and one of the
    pillars of the Church of Latter-day Saints. I never sought through
    the aid of any person to entrap Joseph Smith. A faithful discharge
    of my official duties was all that I attempted or desired.

    Very respectfully Your obedient servant, THOMAS CARLIN.

    [He, President Smith] then resumed: The letter is one of the most
    evasive things, and carries with it a design to hide the truth. Has
    any man been concerned in a conspiracy to deliver Joseph Smith to
    Missouri? If so, who?

    He then read the 7th chap. Hebrews. Salem is designed for a Hebrew
    term. It should be Shiloam, which signifies righteousness and
    peace: as it is, it is nothing--neither Hebrew, Greek, Latin,
    French, nor any other language.

    I say to all those who are disposed to set up stakes for the
    Almighty, You will come short of the glory of God.

    To become a joint heir of the heirship of the Son, one must put
    away all his false traditions.

    I prophesy and bear record this morning that all the combined
    powers of earth and hell shall not and cannot ever overthrow or
    overcome this boy, for I have a promise from the eternal God.

    If I have sinned, I have sinned outwardly; but surely I have
    contemplated the things of God.

    Respecting the Melchizedek Priesthood, the sectarians never
    professed to have it; consequently they never could save any one,
    and would all be damned together. There was an Episcopal priest who
    said he had the priesthood of Aaron, but had not the priesthood
    of Melchizedek: and I bear testimony that I never have found the
    man who claimed the Priesthood of Melchizedek. The power of the
    Melchizedek priesthood is to have the power of "endless lives;" for
    the everlasting covenant cannot be broken.

    The law was given under Aaron for the purpose of pouring out
    judgments and destructions.

    The sectarian world are going to hell by hundreds, by thousands and
    by millions.

    There are three grand orders of priesthood referred to here.

    1st. The King of Shiloam. (Salem) had power and authority over
    {555} that of Abraham, holding the key and the power of endless
    life. Angels desire to look into it, but they have set up too many
    stakes. God cursed the children of Israel because they would not
    receive the last law from Moses.

    The sacrifice required of Abraham in the offering up of Isaac,
    shows that if a man would attain to the keys of the kingdom of
    an endless life; he must sacrifice all things. When God offers a
    blessing or knowledge to a man, and he refuses to receive it, he
    will be damned. The Israelites prayed that God would speak to Moses
    and not to them; in consequence of which he cursed them with a
    carnal law.

    What was the power of Melchizedek? 'Twas not the Priesthood of
    Aaron which administers in outward ordinances, and the offering
    of sacrifices. Those holding the fullness of the Melchizedek
    Priesthood are kings and priests of the Most High God, holding the
    keys of power and blessings. In fact, that priesthood is a perfect
    law of theocracy, and stands as God to give laws to the people,
    administering endless lives to the sons and daughters of Adam.

    Abraham says to Melchizedek, I believe all that thou hast taught
    me concerning the priesthood and the coming of the Son of Man; so
    Melchizedek ordained Abraham and sent him away. Abraham rejoiced,
    saying, Now I have a priesthood.

    Salvation could not come to the world without the mediation of
    Jesus Christ.

    How shall God come to the rescue of this generation? He will send
    Elijah the prophet. The law revealed to Moses in Horeb never was
    revealed to the children of Israel as a nation.

    Elijah shall reveal the covenants to seal the hearts of the fathers
    to the children, and the children to the fathers.

    The anointing and sealing is to be called, elected and made sure.

    "Without father, without mother, without descent, having neither
    beginning of days nor end of life, but made like unto the Son of
    God, abideth a priest continually." The Melchizedek Priesthood
    holds the right from the eternal God, and not by descent from
    father and mother; and that priesthood is as eternal as God
    Himself, having neither beginning of days nor end of life.

    The 2nd Priesthood is Patriarchal authority. Go to and finish the
    temple, and God will fill it with power, and you will then receive
    more knowledge concerning this priesthood.

    The 3rd is what is called the Levitical Priesthood, consisting of
    priests to administer in outward ordinance, made without an oath;
    but the Priesthood of Melchizedek is by an oath and covenant.

    The Holy Ghost is God's messenger to administer in all those
    priesthoods.

    {556} Jesus Christ is the heir of this Kingdom--the only begotten
    of the Father according to the flesh, and holds the keys over all
    this world.

    Men have to suffer that they may come upon Mount Zion and be
    exalted above the heavens.

    I know a man that has been caught up to the third heavens, and can
    say, with Paul, that we have seen and heard things that are not
    lawful to utter.

Fifteen minutes past one, closed my address.

Sidney Rigdon said: "I never saw Governor Carlin but three times, and
never exchanged a word with any man living on the subject.[E] I ask
pardon for having done anything which should give occasion to make you
think so."

[Footnote E: i. e. of betraying Joseph Smith to Missouri.]

In the evening I attended council and prayer meeting with my brother
Hyrum, Newel K. Whitney, Willard Richards, William Law and William
Marks.

_Monday, 28_.--I was visited by a deputation of Pottawattamie Indians.

_Tuesday, 29_.--Elder Brigham Young paid a visit to James Arlington
Bennett, Arlington House, Long Island, and baptized and confirmed him
next day.

I held a mayor's court and tried several cases. Erastus H. Derby was
bound over to keep the peace for six months. Previous to the close of
the trial he gave up his license as an elder to the Church Recorder.

_Wednesday, 30_.--The _Nauvoo Neighbor_ publishes an article from the
_Boston Bee_, upholding the chartered rights of Nauvoo.

_Thursday, 31_.--I commenced removing into the Nauvoo Mansion.

(END OF VOLUME V.)

ERRATUM: At page 504 a line is omitted in the third paragraph, fourth
line. This should be inserted after the word "commanded;"_--and because
they did none other thing than that which they were commanded--_
[Transcriber's Note: in this edition, this change has been made.]



INDEX TO VOLUME V.

A

Adams, Judge James of Springfield, present at introduction of
endowments at Nauvoo, 1-2; warns Prophet of impending arrest, 433.

Adams, John Q., on right of petition, 283. and note.

Addresses to the Church of Latter-day Saints and the public generally,
Joseph Smith denounces John C. Bennett, 35-38.

Affidavits, John C. Bennett exonerating Prophet from accusation of
teaching immorality, 11; ditto, 38; ditto of Wilson Law _et al_.,
38-39; Lilburn W. Boggs of, Mo. 67; of City Council concerning John C.
Bennett, 67-8; of Hyrum Smith anent Bennett, 71-75; William Law anent
Bennett, 75-77; of Prophet's attorneys in Dixon arrest case, 476;
Joseph Smith on Missouri troubles, 493-5; of Caleb Baldwin, Lyman Wight
_et al._, 496-7.

Arsenal, one ordered built at Nauvoo, 430.

B

Barnes, Lorenzo D., death of in England, 20; eulogy of, 319-20.

Bennett, John C, evil designs of upon the Prophet, 4-5; exonerates the
Prophet from teaching immorality, 11; resigns his office as Mayor of
Nauvoo, 12; statement of before City Council on the character of Joseph
Smith, 13; notice given of disfellowship by First Presidency, Twelve
and Bishops 18; begs not to be exposed, 18 confesses to wickedness,
18-19 an expelled Mason, 22, 32; article on in _Times and Seasons_,
78-82, and notes; deposed as chancellor of University, 120.

Bennett, James Arlington, letters to the Prophet, 112; letter of
Prophet to, 156, _et seq_.; baptism and confirmation of, 556.

Boggs, Lilburn W., ex-Governor of Missouri, report of attempted
assassination of, 9; assassination of reported in Quincy Whig, 14.

_Boston Weekly Bee_, on Mormonism, 322; character sketch of the Prophet
in, 406-8; judgment of on Mormonism, 518-28.

Brayman, Mr., secret agent of Governor Ford, 493.

Brewster, James Collins, revelations of, 214-15.

Butterfield, Justin, counsel for the Prophet, Springfield trial,
215-223.

C

Call, Anson, on Joseph Smith's prophecy of removal of Saints to Rocky
Mountains, 85-6, and note.

Carlin, Governor, of Illinois, acknowledges proceedings against Joseph
Smith illegal, 91; duplicity of respecting Nauvoo affairs, 118-19.

Carthage, Hancock county, threats of mob violence at, 528.

Charts, phrenological, of Joseph Smith, 52-5; of Willard Richards,
58-60.

_Chicago Democrat_, account of Prophet's arrest in, 448-9.

Clark, Hyrum, appointed to take charge of emigration from England, 26.

Clayton, William, succeeds Willard Richards temporarily as clerk,
49; visit of to Governor Carlin, 118; messenger to warn Prophet of
impending arrest, 436; 438-9 _et seq._

Conferences, General, in England, 9-10; at Manchester, England,
21; special at Nauvoo, 136; at Boston, 268; at Augusta, Iowa, 318;
general at Nauvoo, April 6th, 1843, 327 _et seq._; special at Nauvoo,
appointing elders for missions, 347-352; Batavia, N. Y., 352; at
Kirtland, 352; at Vinalhaven, Fox Island, Maine, 360; special at
Nauvoo, 369; minutes of at Manchester, 418-19.

Conover, Peter W. his account of relief expedition, 450-1; reveals plot
against Prophet, 452-3.

Cob, Col., Indian, speech of, 358-9.

Council, High, Nauvoo, investigates charges against John C. Bennett,
21; minutes of, 119; case of Wilson Law and Nickerson, before, 280;
decision of in Hoyt case, 311; Coltrin vs. Matthews, 371-2; of the
Twelve _et al_., 131-2.

Cowan, John D., assists the Prophet, 299; appointed aid de camp, 364.

Cowdery, Oliver, Prophet's inquiry concerning, 368.

Court, Mayor's at Nauvoo, proceedings in, 365-68; orders of in case of
Joseph Smith, 474; approves copies of evidence before, 497.

D

Derby, Erastus H., assists the Prophet when in retirement, 90-95;
blessings of Prophet upon, 106-7.

De Wolfe, Episcopal minister, preaches at Nauvoo, 427.

Dixon, the Prophet at, 439.

Duncan, Joe, a horse, 60.

Dunham, Jonathan, aids the Prophet in seclusion, 90-109; appointed
superintendent to build arsenal, 430; starts on exploration expedition,
509; returns from expedition from the west, 541; extracts from his
journal--an expedition to the west, 542-549.

E

Editorials, _Times and Seasons_, on persecution, 98-103; on happiness,
134-36, and note; the Lions of the press, Joseph Smith, 274-7; On
Nauvoo charter _Wasp_, 306; _Times and Seasons_ on ancient records,
372-4; introducing _Nauvoo Neighbor_, 380-2; on proscription of the
Jews, 434; _Nauvoo Neighbor_, on recent Dixon arrest of the Prophet,
507.

Edwards, B. S. Esq., counsel for the Prophet, 221.

England, mission in, summary of work, 308.

_Epistles_, see _Letters_.

F

Ford, Governor, inauguration of--against Nauvoo charter, 200.

Foster, Robert D., charges preferred against for abusive language, 14.

G

God, government of, 61-66; Kingdom of, sermon on by the Prophet, 256-9.

Grant, Jedediah, M. questions the Prophet, 303.

H

Habeas Corpus, bill on in city council, 84; on habeas Corpus procedure,
87-8.

Higbee, Elias, death of, 420-21, and note.

Higbee, Francis M., complains of having wickedness exposed, 49:
statement of in denial of Bennett's charges, 77-78.

Higbee, Chauncey L., excommunicated by High Council, 18.

Hoge, Joseph P., candidate for Congress, conversation of with Prophet,
518-21; acknowledges power Nauvoo charter on habeas corpus, 524.

Huntington, Dimick B., elected coroner of Nauvoo, 18.

Hyde, Orson, return of from Jerusalem, 200; with the Prophet at Ramus,
correction of 323-5; appointed on mission to St. Petersburg, 488.

I

Illinois, State Register, on the Dixon arrest of the Prophet, was it a
political trick? 513-15.

Indians, visit of to Prophet, 365; interview with Pottawattamie chiefs,
479-80.

J

Johnson, Benjamin F., remarks of the Prophet to, 391.

K

Kilburn, Edward and D. W., charged with designs of bringing mob to
Nauvoo, 61.

Kimball, Hyrum, accused by the Prophet of making evil insinuations,
12-13.

Kimball, Heber C, takes initiative in organizing Young People's
Association, 320 _et seq._; remarks on Word of Wisdom, 428; dream of at
Cincinnati, 515-16.

Knight, Newel and Joseph, Prophet's friendship for, 125.

Knight, Joseph, Sen., esteem of Prophet for, 124-25.

Knight, Vinson, death of, 84.

L

Law, William, defense of the Saints by, 32-34; conversation with
sheriff, meeting of the Prophet, confidential friends, 89-90.

Legion, Nauvoo, trial and sham battle of, 3-5; officer's drill of, 369;
parade of, 383-4; script, copy of, 518.

Lyman, Amasa, appointed councilor to the Prophet, 255.

Letters, Joseph Smith to Horace R. Hotchkiss, 6-7; Joseph Smith to
Mr. Bartlett, editor _Quincy Whig_, 15; High Council to the Church in
Nauvoo and the Saints abroad, 15-17; Joseph Smith to Jeanette Richards,
40-41; Joseph Smith to Governor Carlin, 42-44; Geo. Miller to Gov.
Reynolds of Missouri, 46-48; Gov. Carlin to Joseph Smith, 49-51; Horace
R. Hotchkiss to Joseph Smith, 51: Joseph Smith to Horace R. Hotchkiss,
52; Joseph Smith to citizens of Hancock county, 55-56; Gov. Carlin
to Joseph Smith, 82; Joseph Smith to Gov. Carlin, 83; the Prophet to
Wilson Law, 93-5; Wilson Law to the Prophet, 96-7; Prophet to Emma
Smith, 103-5; Joseph Smith to Wilson Law, 105-6; James Arlington
Bennett to the Prophet, 112-14; Wilson Law to Joseph Smith, 114-15;
Emma Smith to Gov. Carlin, 114-15; Gov Carlin to Emma Smith, 130-31;
Emma Smith to Gov. Carlin, 132-4; the Prophet to the Saints at Nauvoo,
baptism for the dead, 142-44; William Law to _Times and Seasons_,
144; Female Relief Society to Gov. Carlin, 146-48; Prophet to the
Church, baptism for the dead, 148-53; Gov. Carlin to Emma Smith, 153-5;
Prophet to James Arlington Bennett, 156-9; Brigham Young to _Times
and Seasons_, 161-2; James Arlington Bennett to the Prophet, 162-4;
William Clayton to Saints of Nauvoo, 169; James Arlington Bennett to
J. G. Bennett, 170-2; Justin Butterfield to Sidney Rigdon opinion on
requisition of Missouri for Joseph Smith, 173-9; Geo. D. Watt to Joseph
Smith, 184-5; the Prophet to Horace R. Hotchkiss, 195-6; Orrin P,
Rockwood to the Prophet, 198; Gov. Ford to Joseph Smith, 204-6; Justin
Butterfield to Joseph Smith, 206; James Adams to the Prophet, 206; the
Prophet to Josiah Butterfield, 250; John C. Bennett to Sidney Rigdon
and Orson Pratt, 250-1; the Prophet to the _Wasp_, 259; Joseph Smith
to Hon, R. M. Young, 266; Sidney Rigdon to Mr. Bryant, 273; the Twelve
to the Church, 279-80; Sidney Rigdon to Alfred E. Stoakes, 280-1; the
Twelve to the Church, 293; Willard Richards to Mr. Bagby, 304; Joseph
Smith to Sidney Rigdon, 312-14; Sidney Rigdon to Joseph Smith, 314-16;
J. H. Reynolds to Newel K. Whitney, 352; Hugh L. Legare to Joseph
Smith--Canard, 363; H. R. Hotchkiss to Joseph Smith, 382; Brigham Young
to the Church in Philadelphia, 413; Samuel C. Owens to Gov. Ford, 422;
Gov. Ford to Sheriff Reynolds, 492; Willard Richards to Brigham Young
_et al._, 511-13.

M

Mack, Temperance, visits the Prophet, 119.

_Maid of Iowa_, river boat, purchase of, 386, 417-18; expedition of to
relief of the Prophet, 481-4.

Markham, Col. Stephen, elected colonel in Legion, 165; resigns as
alderman, 288; messenger to warn tee Prophet of impending arrest,
436-438-9 _et seq._; meeting of with the Prophet, 439; arms the
Prophet, 443; reveals existence of conspiracy, 451-2; messenger to Gov,
Ford, 484; report on movements at Springfield, 500.

Meetings, political, at Nauvoo, addressed by Prophet, 19; at Nauvoo,
Prophet denounces John C. Bennett at, 34-35.

Mission, British, progress of work in, 6,

Mission, Pacific Isles, 386; 404-5.

Miller, William, Second Adventist, teachings of, 272 and note; his "Day
of Judgment," 326 and note.

Missionaries, list of special, 485.

Mormon, Prophet's definition of, 399.

McFall, Gen. Hugh, denies signing military order, 164.

N

Nauvoo, division of into ten wards, 119-20 and note; municipal seal of,
194-5; division of into ten wards, 198-200; charter of considered in
Legislature, 294; repeal of part of by the house, 295; motto of, 305;
industries of menaced, 436-8; 4th of July celebration at, 433, 488-92;
public meeting at in relation to arrest of Joseph Smith, 474-6.

_Neighbor_, a Nauvoo Weekly, paper, 304; first number of issued, 380.

Newhall, J. B., lectures on Nauvoo, 431-2.

Nye, G. N., Master Mason, Prophet's remarks on, 370.

O

Olney, Oliver, trial of, 269.

Ordinances, on writs of _habeas corpus_, 57; ditto, 87-88; on returns
of, 161; regulating proceedings on, 185-192; on currency, 297;
concerning strangers in city, 457-8.

P

Page, Elder John E., unwisdom of, 521.

Pawpaw Grove, the Prophet at, 444-5.

Petitions, Nauvoo City Council to Governor Carlin, 68-70; Joseph Smith
for writ of _habeas corpus_, 461-65.

Philadelphia, meeting of Apostles at, 527.

Phelps, W. W., _vade mecum_, authority of, 253-4.

Pittsburg, Apostles at, 520-21, 523.

Pinery, lumber from for Temple, 45-6; expedition to started, 57.

Plates, Kinderhook, discovery of, 372-8 and notes.

Powers, lawyer in the service of the Prophet, 89, 91, 95.

Pope, Judge, decision on the Prophet's case at Springfield, 223-231;
modifications of his opinion, 244-45,

Pratt, Orson, missing from Nauvoo, 60; denies connection with John C.
Bennett, 167; exonerated by the Prophet, 252-255-6; rebaptism of, 256.

Pratt, Parley P., arrival of at Nauvoo from England, 354.

Pratt, Addison, sent to Society Islands, 404-5; 406.

_Prophet_, see Joseph Smith; Pagan, remarks of on Temple, 283-4.

Proclamations of Mayor Nauvoo, 310-11.

Q

_Quincy Whig_, account of assault on Boggs, 14-15; report of 4th of
July celebration at Nauvoo, in, 49.

R

Ralston, attorney for the Prophet, 89-91.

Rockwood, Albert P., assists the Prophet in retirement, 90; his account
of second relief expedition, 454-6.

Reynolds, agent of Missouri, arrests Prophet, 439 _et seq_; refuses to
submit to _habeas corpus_, proceedings at Nauvoo, 465.

Revelation to Joseph Smith, making known unfriendliness of Hyrum
Kimball, 12; on keys by which angelic administrations are made known,
267; on eternity of the marriage covenant written, 501-7.

Relief Society ladies addressed by the Prophet, 19-21; 23-25; ditto,
139-41.

Resolutions, Nauvoo mass meeting passes, 70.

Rich, Chas. C, in command of relief expedition, 486-8.

Rigdon, Eliza, strange experience of, 121-22.

Richards, Elder Levi, in charge of British Mission, 6.

Rigdon, Sidney, Prophet's interview with on Nauvoo scandals, 8, 46;
reaffirms faith, 121, 123; reports conspiracy against the Prophet, 168;
reconciliation of with Prophet, 270; alarmed by false reports, 369;
suspected by the Prophet; explanation of, 553, 4, 6.

Rockwell, Orrin P., Prophet's blessing on, 125; reward offered for
arrest of, 167; prophecy on, 305.

Roundy, Shadrach, the messenger to Governor Ford, 509.

S

Saints, to receive endowments, 2; English, condition of at Nauvoo, 25.

_Salem Advertiser_ and _Argus_ article on Nauvoo and the Prophet, 432-3.

Scandinavians, in Illinois, labor among, 395.

Seichrist, William, excommunicated from Baptist Church, 166.

Shokoquon, visit of Prophet to, 378.

Signs, in heaven, 301, 304, 309 and note, 310.

Smith, Emma, meets the Prophet in his seclusion, 89 92, 95; sentiments
of the Prophet towards, 107; illness of, 166, 167, 168, 182.

Smith, Hyrum, the Prophet's regard for, 107-8: bankruptcy of, 200.

Smith, Samuel H., prefers charge against R. D. Foster, 14; Prophet's
appreciation of, 109.

Smith, Geo. A., elected member of city council., 13.

Smith, William, elected member of Nauvoo city council, 13; remarks
of in Illinois Legislature, Nauvoo charters, 201-4; retires from
editorship of _Wasp_, 204.

Smith, Joseph, the Prophet, inaugurates endowment ceremonies at Nauvoo,
2, and note; suspects treachery of John C. Bennett, 4-5; for moral
reform in Nauvoo, 8; denies complicity in Boggs affair, 15; editorial
of on the gift of the Holy Ghost, 26-32; rides in Masonic procession,
41-2; sits for drawing of profile for lithograph, 44; reviews Nauvoo
legion, 56-57; predicts removal of Saints to Rocky Mountains, 85 and
note; arrest on charge of Governor Boggs Missouri, 86-7; reflections
of on Missouri procedure, 87; avoidance of officers, 89; courage and
calmness of while in seclusion, 97; exaltation of spirit of, 108-9;
appreciation of friends, 124-28; sudden appearance of from seclusion,
137; council of to the Church, 138-9; attempted arrest of, 145-6;
portrait of painted, 164-5; reward offered for arrest of, 167; advice
of to new arrivals in Nauvoo, 180-181; resigns as editor of _Times
and Seasons_, 193; responsible to the state as Trustee-in-Trust, 197;
petition of to Governor Ford to quash Carlin's writ, 201, 204-5; arrest
of by Wilson Law, 209; departure of for Springfield, 209-11; trial of
at Springfield, 212-245; explains prophetic calling, 215; views of on
negro race, 217-11; discharge of from arrest, 238; return of to Nauvoo,
246-248; discourse of on the Kingdom of God, 256-9; on John the Baptist
and the interpretation of scriptures, 260-2; studies German, 264, 272,
292; views on civic policy, 270-1; of the earth becoming Urim and
Thummim, 279 and note; remarks of to workmen on Temple, 284-7; views of
on constitution of power, 289; on sign of the Son of Man, 290-1: views
of on blood atonement. 296; remarks of on greatness, 298; dreams of,
301, 306; preaches at Ramus, 302; indictment found against in Missouri,
307; instructions of at Ramus. Ill, 323-7; remarks of on conditions
in Iowa, 334; on the second coming of the Christ, 386-7; expounds the
scriptures, 339 _et seq_; remarks of to newly arrived Saints from
England, 354 _et seq_; remarks of on death of Lorenzo D. Barnes,
360-3; on salvation through knowledge, 387; on the value of aged men
in council. 389; love of for Geo. A. Smith, 390; on the eternity of
the marriage covenant, 390; prophecy of on Stephen A. Douglas, 393-4
and note, 395-8; reproves self-righteousness, 401; characterization of
himself, 401; on calling and election. 402-3; on temperance societies,
404; discourse of on gathering of Israel--Godhead, 423-27; arrest of
at Dickson, 438 _et seq_; arrival of at Nauvoo under arrest, 458 _et
seq_; speech of at Nauvoo while under arrest, 465-73; speech of on 4th
of July, 489-90; address of at Nauvoo, love of fellowman, 498-500;
ditto, on marriage covenant, 510; on burden of his ministry, 516-18;
assault of on Mr. Bagly, 524; attitude of in politics, 526; remarks
of at funeral of Judge Higbee, 529; explains election day troubles,
531; suspects Sidney Rigdon of treachery, 553-4: expounds Melchizedek
Priesthood, 554-5.

Snow, Lorenzo, arrives in New Orleans with company of Saints, 252;
arrival of at Nauvoo with Saints, 353.

Society, Young Gentlemen's and Ladies' Relief, 330, 322.

T

Taylor, Father, Prophet in seclusion at home of, 169, 180.

Taylor, John, becomes editor of

_Times and Seasons_, 193; made editor of the _Wasp_, 204.

Tate, Elder H., labors of, 409.

Town, David, rebukes the Prophet's captors, 445.

_Truthiana_, a series of tracts, 318.

Twelve, the, to labor in Illinois, 160; council of in Nauvoo, 194;
ditto at home of Brigham Young, 265; ditto at Prophet's home, 268;
council of, at the Prophet's office, 369-80; record of the first, 412.

W

Wales, South, preaching in, 281-2, 312.

Walker, William, misleads Prophet's enemies, 91.

Walker, Cyrus, becomes counsel for the Prophet, 500; political speech
of at Nauvoo, 521, 524.

Wasson, L. D., report of from mission field, 81-84.

_Wasp_ becomes _Neighbor_, 304.

Webb, Elder E. M. reports movements of John C. Bennett, 364.

Weeks, William, appointed overseer of work on Temple, 553.

Whitney, Newel K., Prophet's friendship for, 108.

Wilson, Harman T., sheriff, of Hancock county, Ill., arrests the
Prophet, 439, _et seq_.

Winchester, Elder Benjamin, silenced by the Twelve, 8-9, 403;
investigation of, 409-12.

Woodruff, Elder Wilford, furnishes powder to expedition going to relief
of Prophet, 474.

Y

Yalrome, meetings at, 387-80.

Young, Brigham, preaches at Nauvoo on providing labor for the poor,
44; sickness of, 196; proclamation of to Saints, 248-9; bond executed
by, 414; credentials of, 416-17; starts on Eastern mission, 497; views
on prophecy, 521-22 and note; baptizes and confirms James Arlington
Bennett, 556.