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Ebenezer Robinson (1816-1891)

Davis City, Iowa,  1889-1891

Train Depot at Davis City,  Decatur County Iowa  (early photograph)

01   Jan., 1889
02   Feb., 1889
03   Mar., 1889
04   Apr., 1889
05   May, 1889
06   Jun., 1889
07   Jul.,  1889
08   Aug., 1889
09   Sep., 1889
10   Oct., 1889
11   Nov., 1889
12   Dec., 1889
13   Jan., 1890
14   Feb., 1890

15   Mar., 1890
16   Apr., 1890
17   May, 1890
18   Jun., 1890
19   Jul.,  1890
20   Aug., 1890
21   Sep., 1890
22   Oct., 1890
23   Nov., 1890
24   Dec., 1890
25   Jan., 1891
26   Feb., 1891
27   Oct., 1892
28   Nov., 1892
29   Dec., 1892

Excerpts at BYU  |  (Editor) Messenger & Advocate  |  (Editor) Conocococheague Herald

Vol. 1. No. 1.                         Davis City,  Iowa,  January, 1889.                         Whole No. 1.

The Return.

Entered at the Post Office at Davis City Iowa, as second class matter.

Realizing there has been a departure from the plain and pure doctrine of Christ, as set forth in the New Testament Scriptures and Book of Mormon, in which is the fullness of the gospel, the undersigned proposes to commence the publication, at Davis City, Decatur county, Iowa, of a monthly periodical, to be called THE RETURN, in which we propose to set forth our understanding of the doctrine of Christ, as we find it presented in these sacred records, together with the order of church organization and government.

The examination and presentation of these subjects will necessarily include an examination of many of the items of doctrine and practices which have been introduced into the church of Jesus Christ of Latter Day Saints, which we consider departures from the original and true faith. We do not wish to be unnecessarily personal or severe in any thing we may say, but in presenting some of those things may feel called upon to present some circumstances and facts which have transpired under our personal observation, which we devoutly wish never had transpired.

Our desire is, by the grace of God assisting us, to be able to point our fellow men the way to the "Lamb of God who taketh away the sins of the world," that thereby they may be preparted for the glorious coming of the Lord Jesus Christ, which we believe is drawing near, and that they may be worthy to assist in the great work of the Father, which he has commenced in the earth to prepare a people for a day of rest, the millennium.

We do not propose to hold a religious controversy with any, neither will we debate, beliving these things are calculated to engender strife and ill feelings unbecoming professed christians. But rather, let every one be free to express his views unrestricted and untramelled, in his own channel and in his own way, and let a thinking, considerate public judge.

The Return will be devoted to the interest of the church of Christ, advocated by David Whitmer, one of the witnesses to the divine authenticity of the Book of Mormon, and all true Latter Day Saints will be cordially invited to Return to the original principles of the gospel of Christ as presented in the beginning.

As it is expected this Prospectus will mostly fall into the hands of strangers, we deem it proper to give a brief sketch of its publisher.

Being a practical printer we worked in the printing office of the church of Latter Day Saints, in Kirtland, Ohio, where we united with the church in 1835, and assisted in printing the first edition of the Book of Doctrine and Covenants. We printed four numbers, (all that was printed,) of the "Elders' Journal," the church paper, in Far West, Caldwell County, Missouri, in 1838, before the church was driven from that state the following winter. In 1839, in company with Don Carlos Smith, the youngest brother of Joseph Smith, [we] established the "Times and Seasons," the church paper, in Nauvoo, Illinois, which we sold to Brigham Young & Co. in 1842. Remained in Nauvoo until 1844, when we, together with President Sidney Rigdon, were appointed by the


authorities of the church, to go to Pittsburgh, Pennsylvania, to build up the church in that city. We left Nauvoo on the 18th day of June 1844, nine days before Joseph Smith was murdered in Carthage, Illinois. Remained with President Rigdon until his organization failed and he left the State in April, 1847. Moved from Pennsylvania to Decatur county Iowa, in 1855, which has been our place of residence from that date to the present. United with the Reorganized church of Jesus Christ of Latter Day Saints in April, 1863, having been acquainted with it for several years. Protested from the first against some of its practices and teachings. Was baptized into the church of Christ on the 13th day of April, 1888, by Elder John C. Whitmer, of Richmond, Mo.

TERMS: THE RETURN will be published monthly, containing sixteen double column pages, octavo, at One Dollar a year, payable in advance, and will be furnished to subscribers postage paid. Any person procuring 10 subscribers and sending us ten dollars shall receive one volume gratis.

Money can be sent by Bank Draft, Express Order or Post Office Order on Davis City, Iowa, at our risk.



Having been requested, by letter, to give an account of Elder Whitmer's last illness and death; we therefore readily give place to the following very interesting account, given by Elders John C. Whitmer and J. J. Snyder, sent us last February...

(under construction)



As this number commences the publication of The Return we will state the principal objects had in view in its publication.

Having implicit confidence in the saving efficacy of the gospel of our Lord and Savior, Jesus Christ, we wish to present those precious truths to our fellow men in simplicity and plainness. We shall take for our standard of authority the Bible and Book of Mormon. They both contain the same gospel, given by the same blessed Lord Jesus Christ, but to different peoples, a minute account of which we purpose [sic - propose?] to give hereafter. The principles of that gospel, we believe, were devised in heaven before the world was, and are, like their author, eternal, consequently cannot be added to or taken from with safety.

An investigation of this subject will involve the necessity of enquiring into the divine authenticity of the Bible and Book of Mormon. This we purpose doing in the pages of The Return, as we believe our Heavenly Father has left ample evidence of the divine authenticity of both records.

In order to show wherein some people have greatly, as we understand it, departed from, and also added to the gospel, and claim those additions essential to salvation, we expect to give several items of history pertaining to the church of Latter Day SAints, with which church we have been intimately acquainted for over fifty years. Will also give some of the reasons why we withdrew from the Reorganized church of the Latter Day Saints...

(under construction)



We became acquainted with Elder Whitmer in Kirtland, Ohio, in 1835, where he resided until 1836, when he removed to Far West, Caldwell county, Missouri, where we lived neighbor to him in 1837, and until June 1838, when he was compelled to leave that county, being warned in writing, signed by 83 men's names, most, if not all of whom, we regret to say, were members of the church, warning Oliver Cowdery, David Whitmer, John Whitmer, W. W. Phelps and Lyman E. Johnson, to leave the county, with their families, within three days; from which warning we make the following extracts...

(under construction)

Vol. 1. No. 2.                         Davis City,  Iowa,  February, 1889.                         Whole No. 2.


As our paper goes into the hands of people who are unfamiliar with the Book of Mormon, we wish to say that it does not propose in any sense, to do away with the Bible, or supplant it in the least. It gives a brief history of two distinct civilized races of people who have inhabited North and South America, written by their prophets and prominent men, upon plates of metal resembling gold, giving a succinct account of their journeyings to this land; also from whence they came, and when they came, and a brief history of their doings until they became extinct...

(under construction)



That the reader may learn what gave rise to the thought that ancient records existed, we make some extracts from the fourth letter, written by Oliver Cowdery, giving a history of the rise of the church of Christ in these last days. After giving an account of a great religious excitement, and revival, which occured in Palmyra, and vicinity, in the state of New York, where Joseph Smith, jr., was residing with his parents, in the seventeenth year of his age, when he became greatly awakened to the importance of a forgiveness of his sins, and an acceptance with God...

(under construction)

Vol. 1. No. 3.                         Davis City,  Iowa,  March, 1889.                         Whole No. 3.



We are satisfied, from some letters and cards sent us, and by what we are told, that we are greatly misunderstood. Those who are representing that we have gone back on the latter day work, and are seeking to tear down that which we heretofore sought to build up, are making a great mistake.

Our faith in the glorious gospel of our Lord and Savior, Jesus Christ, as revealed to Joseph Smith, jr., by an holy angel from heaven, is the same to-day as it ever has been; and we wish it distinctly understood by all people to whom these presents shall come, that we have evidences and testimonies which thoroughly convince us of the divine truth of that gospel, and that the Book of Mormon is true, and that the great work of the Father has commenced, and that it will go forth until it accomplishes the full purpose of his heart...

(under construction)

Vol. 1. No. 4.                         Davis City,  Iowa,  April, 1889.                         Whole No. 4.

The Return.

Entered at the Post Office at Davis City Iowa, as second class matter.


It is said, "There is one thing you cannot cheat a person out of, and that is their experience." This we are sure is true. What a person passes through, that they know for themselves. You need not tell them they never experienced such and such things, when you know nothing about it, neither knew them, or their surroundings.

We commenced to learn the art of printing with Mr. E. A. Maynard, in the "Observer" office, in the city of Utica, New York; in the spring of 1832; afterwards worked under instruction, with Mr. L. L. Rice, in the "Ohio Star" office in Ravenna, Portage County, Ohio. Remained with Mr. Rice until he sold out his printing establishment to Lauren Dewey, in December, 1833. Mr. Rice afterwards purchased a printing establishment from E. D. Howe, of Painesville, Ohio, among the papers of which, he unwittingly, became in possession and custodian, of the noted "Spaulding Manuscript Found," which, with other papers, was put away in a trunk and not examined for some fifty years, until Dr. McKosh [sic - Fairchild?], President of the Oberlin College of Ohio, was visiting him when they thought they would look over his old abolition papers, and found this Spaulding manuscript, properly certified to.

Mr. Rice was a very amiable Christian gentleman, and had a very interesting, pleasant family.


After Mr. Rice sold out to Mr. Dewey, we went to Hudson, Ohio, and worked in the "Hudson Observer" office, a Presbyterian paper, published in the interest of the Hudson College in that place.

In May, 1835, went to Kirtland, Ohio, and obtained a situation in the Latter Day Saints' church printing office, which was conducted under the firm name, of F. G. Williams & Co. The firm consisted of Joseph Smith, jr. F. G. Williams and Oliver Cowdery. We engaged to work by the month and be boarded by our employers, when we went there we had no faith in their religion, as it was everywhere spoken against, but as we wrote to one of our sisters residing in the state of New York, we considered "Mormon money as good as anybody's money," and were very glad to secure the situation.

We boarded the first two months in the family of Oliver Cowdery, the second two months in the family of F. G. Williams, and the third two months in the family of Joseph Smith, jr. We found them all very pious, good christian people, asking a blessing at the table and all attended to family worship morning and evening. This we was glad to see, as we had been accustomed to it from our earliest childhood in our father's home.

We had made a profession of religion when about fifteen years of age, but had not joined any church, as we could not find any that taught the gospel as we read it in the new testament scriptures, and had so stated to our friends when importuned to join their church. We had been raised a baptist of the strictest order of the sect, both parents belonging to that church, and a brother and two sisters having recently united with it, and one brother united with the Methodist church. We had also been importuned by a young friend belonging to the Presbyterian church, to join that church, our reply was, "they all had some parts of the gospel, but none had it all, and we would not join any church until we found one that had it all." We believe in faith and repentance and baptism by immersion, and the enjoyment of the gifts and blessings promised by our Savior as recorded in the last chapter of Mark; and a consistent daily walk as portrayed by our Savior in his Sermon on the Mount. We found a people there who, to our surprise, taught them all; and, to our understanding, practiced them.

The members of the church there in that day all seemed to love one another, and take a deep interest in each others welfare, and it was a pleasure to be with them. It seemed to us that if they met several times a day they would always greet each other with a hearty shake of the hand, and a "God bless you," and all seemed anxious to live according to the teachings of Christ.

All the other hands in the printing office were members of the church, but none of them ever made any attempt at proselyting us. On one occasion when boarding at Joseph Smith's, he said to us, "when you are baptized I want to baptize you," on another occasion, as we were walking together after dinner, from his house to the printing office, he said to us, "you will help me build Zion, wont you?" do not recollect of making any reply at either time.

Our prejudices were such when we first went there, that when the Elders coming into the office and speaking of their success in the ministry which they attributed to the power of truth, as presented by them, we remember to have momentarily stopped from our work, and of mentally saying: "Truth, what do you know about truth." It was not long however, until we became satisfied we were with a people who not only taught, but more perfectly practiced the gospel lessons, than any people we had ever before known, and we began earnestly to look into the matter. Then for a short time, felt an anxiety to believe the old Calvinistic doctrine of election and reprobation in which we had been reared; reasoning thus, if that doctrine be true, and we should lead ever so pious, self-denying a life and be a reprobate, we would be consigned to the pit; whereas,


on the other hand, if we were elected to be saved we could lead ever so free and easy a life and yet have salvation. But our heart revolted at the thought, and we dismissed it from our mind.

(To be continued.)

Vol. 1. No. 5.                         Davis City,  Iowa,  May, 1889.                         Whole No. 5.




(Continued from page 59.)

After having conclusively settled in our mind that the Calvinistic doctrine of election was not a safe one to risk the salvation of our soul upon, we then went to work in earnest, searching the scriptures, and praying fervently to our Heavenly Father to be pleased to show us the truth as it was with him, as it was the truth, and the truth only, that we wanted.

It was not long until our Heavenly Father condescended to manifest to us clearly, by his peaceful spirit, that the gospel, as set forth in the New Testament scriptures and Book of Mormon, which was taught by this people, was true. Straight-way, upon receiving this testimony, we felt an intense desire to be baptized, but told no one our feelings.

At dinner that day, (Oct. 16, 1835,) Joseph Smith, jr. finished his meal a little before the others at the table, and went and stood in the door-way, (the door being open, it being a warm pleasant day,) with his back to the door jamb, when we arose and went and stood before him, and looking him in the face said, "do you know what I want?" when he replied, "No, without it is to go into the waters of Jordan." We told him that was what we wanted, when he said he would attend to it that afternoon. We then went to the printing office together, he to his council room which adjoined the room where we worked, and we to our work in the printing office. We worked until well on to the evening, feeling very anxious all the time, for it seemed that we could not live over night without being baptized; after enduring it as long as we could, went to the door of their room, and gently opened it, (a thing we had never presumed to do before). As soon as Mr. Smith saw us he said, "yes, yes, brethren, Brother Robinson wishes to be baptized, we will adjourn and attend to that."

We repaired to the water, (the Chagrin River which flows through Kirtland,) and, after a season of prayer, Brother Joseph Smith, jr., baptized us by immersion, and as we arose from the water it seemed that everything we had on left us, and we came up a new creature, when we shouted aloud, "Glory to God." Our heart was full to overflowing, and we felt that we had been born again in very deed, both of water and of the spirit.

In going up from the water Brother Joseph Smith said to the brethren, "I am not afraid of Brother Robinson ever denying the faith." We thank our Heavenly Father that a doubt of the truth of the glorious gospel of our Lord and Savior, Jesus Christ, which we then obeyed, has never found lodgement in this poor heart from that day to this, (April 25, 1889,) for one single moment. Our soul rejoices in it still, and we trust it will, by his grace assisting us, while our Heavenly Father gives us breath.

The principles of the gospel, as presented to our understanding, and which we received and obeyed, were, faith on the Lord Jesus Christ,


repentance of all our sins, baptism in water by immersion for the remission of sins, and the gift of the Holy Ghost, which qualifies us for the gifts and blessings promised by our Savior in the last chapter of Mark's gospel, where he says:

"Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not, shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."

We were taught by that people that all these precious gifts and blessings can be enjoyed by the believers in this age of the world, as in former ages, we believed these things with all our heart, and after more than fifty years experience we can certify to the truth of the same.

It is by virtue of teaching this gospel, with the signs and blessings following, which gives the elders of all the factions of the Church their success.

These signs and blessings have followed, and been enjoyed by the honest hearted, pure-minded members of the Brighamite, or Utah church, of whom we verily believe there are thousands. Several very remarkable, well authenticated cases of healing are on record in their public journals, where the parties have followed the instruction given by the Apostle James, in the 5th chapter and 14th and 15th verses of his Epistle, where he says: "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and Lord shall raise him up."

We can testify, in truth, that these gifts and blessings were enjoyed by members of the church in Elder Rigdon's organization; and he used to take it as a sure sign that his organization was correct, and approved of God. We did not view it in that light, but believed, as Peter expressed it in the case of Cornelius, "He that feareth God and worketh righteousness is accepted with him;" and that these things are individual matters, for Jesus says: "He that believeth and is baptized shall be saved. * * * And these signs shall follow them that believe.["] This was, and is our faith.

We are credibly informed that these signs and blessings were enjoyed by members of Elder J. J. Strang's organization, and we believe the testimony.

We also believe the same is true of the members of Wm. Bickerton's, Granville Hederick's, Lyman Wright's, and other organizations.

But to return to Kirtland.

The first Sunday after our baptism, were confirmed a member of the church by the laying on of the hands of the elders, and for the gift of the Holy Ghost, as anciently practiced, as recorded in the 8th and 19th chapters of the Acts of the Apostles, but experienced no perceptible change at the time, having received the birth of the spirit at baptism.

Not long after this an incident occurred which caused us to go to our heavenly Father for his protection and guidance. Brother Oliver Cowdery called us into his office, (the council room of the first presidency, spoken of before,) and said they would settle with us, and that they could get along without our services longer; however, if we would stay for eleven dollars per month we could do so. This surprised us very much, as it was the first intimation we had received that our services were not needed. The first thought was to leave and go to Columbus, Ohio, where printers were in demand and wages far greater than at Kirtland, but we did not wish to go where we would be deprived of church privileges. We told Brother Cowdery we would let him know, and returned to our work setting type as before, but our heart was full, and we looked to our heavenly Father with all the feelings of our soul, and, dropping our face upon


our hands, as we stood at the case, said: "Father what shall I do?" In an instant the answer came in words clear and distinct, "Stay and be happy." We went directly to Brother Cowdery and told him we would stay.

Not long after this another incident occurred which tested the truthfulness of the teachings of Jesus, and the happy effect of obedience to the gospel had upon our own heart.

James Carrell, a foreman in the printing office, became exceedingly angry at us, and charged us with having told something about him which we had not told, and was innocent of the charge as a babe, but could not make him believe it. The more we protested our innocence, the more angry he seemed to get, until, as we were walking by the side of the imposing stone in the middle of the room, and he behind us, something said to us, "he is striking at you," when we instantly dodged our head forward just in time to save the force of the blow, but he struck us in the back of the neck with sufficient force to knock our hat off, when we turned and smiled at him. We did not feel one particle of anger. He turned and walked the other way. We went to our work as usual. Just before sundown he came to us and said he wished we would take a walk with him. We went together to a field not far away, when he told us he "dare not let the sun go down on his wrath," and that when he struck us and we turned and smiled at him, it whipped him the most severely he ever was whipped in his life, and begged us to forgive him, with tears and weeping. We cheerfully forgave him all, and was thankful at the result. It gave us a practical demonstration of the truthfulness of the teachings of our Savior where he commands us to render good for evil, and it should be like "heaping coals of fire upon their heads."

(To be continued.)

We trust the members of our church will not be so vain as to think we are the only people in all the earth who are entitled to the consideration and blessings of the Lord.

It took Peter some time to learn the great truth that "he that feared God and worked righteousness was accepted of him." Notwithstanding our Savior had given him his charge to go "into all the world and preach the gospel to every creature," yet he clung to his Jewish tradition that none but Israel could be favored with the glad tidings of the gospel, until the Lord impressed it upon him by an open vision, repeated three times, and an outpouring of the Holy Ghost upon Cornelius and his household.


We have received the first No. of the "Relic Library," published by John K. Sheen, of York, Neb.

This No. contains a reprint of the life of Joseph Smith from his early childhood up to May 1829, written by himself. Also a brief preface and a few short foot notes. It seems to be the intention of the publisher to embody in one volume, all of the writings of Joseph Smith, a work which we have wished , for several years past, to see done by some one.

Mr. Sheen is the son of the late Elder Isaac Sheen, who was the first Editor of the "Saints' Herald." He furnishes 24 Nos. of 32 double column pages each, for two dollars.

From the Messenger and Advocate, of 1845.)

Is it true that we have given us in the perosn of Jesus of Nazareth, a perfect example of obedience to the principles of of eternal salvation? By imitating the pattern which he has left us by treading the path which his footsteps have hallowed, who was the way, the truth, and the life, we can enter the holiest of all whither the forerunner hath for us entered.

Although it is necessary we should make our ingress by the door, "into the sheepfold, that we may be constituted legal heirs according to the promise -- that is not all which is requisite to secure the "inheritance of the saints in light." It is not enough that we yield obedience to the first principles of the doctrine of Christ, unless we go on unto perfection, "by


patient continuance in well doing unto the end."

The standard of excellence which is erected by the Savior, is nothing short of the perfection of Deity. "Be ye perfect, even as your Father who is in heaven is perfect." This and the advocacy and practice of all good. We are at once directed to God as the source of unmixed good. "The works that I do," remarkable declaration, "are the works which I have seen my Father do." In acting then upon the principles which you see do govern me in my life you can become perfect even as your Father who is in heaven is perfect, and this is the only road that leads thereto...

(under construction)

Vol. 1. No. 6.                         Davis City,  Iowa,  June, 1889.                         Whole No. 6.




(Continued from page 76.)

In addition to the papers and hymn book which were being printed in the office, there were also being printed the first edition of the book of Doctrine and Covenants, having on its title page these words, which we copy from one of the books printed at that time, now lying before us:
"Doctrine and Covenants of the Church of LATTER DAY SAINTS: carefully selected from the revelations of God, and compiled by Joseph Smith, junior, Oliver Cowdery, Sidney Rigdon, Fredrick G. Williams, (Presiding Elders of said church,) Proprietors. Kirtland, Ohio. Printed by F. G. Williams & Co. for the Proprietors. 1835."

On the 17th day of August, 1835, a general assembly of the church convened in the lower part of the temple, to hear the report of the compiling committee of said book, and determine, by vote, whether they "accepted and acknowledged it as the doctrine and covenants of their faith.["]

After the only two members of the committee who were present, viz: Oliver Cowdery and Sidney Rigdon, had reported, several official members of the church, Presidents of quorums, arose, one after another, and testified to the truth of the book, and they and their quorums "accepted and acknowledged it as the doctrine and covenants of their faith." Afterwards the question was put to the whole assembly and carried, unanimously.

We attended that meeting, and


noticed that a majority of those voting did so upon the testimony of those who bore record to the truth of the book, as they had neither time or opportunity to examine it for themselves. They had no means of knowing whether any alterations had been made in any of the revelations or not.

Neither Joseph Smith, jr., or Fredrick G. Williams, were present at this general assembly, as they had gone to Michigan.

The church had been engaged for nearly two years in building a temple, and were making great efforts to complete it sufficient to have it dedicated, as upon that occasion they believed a great endowment from the Lord would be conferred upon them, having so understood some of the revelations upon the subject. Several official members of the Church residing in Missouri, had been called to Kirtland to be present on that occasion, to wit; David Whitmer, -- John Whitmer, Edward Partridge, W. W. Phelps, George M. Hinkle, Elisha H. Groves, George Morey, and others. These brethren were frequently in the printing office, which gave us opportunity to get acquainted with them.

On the 13th day of December, 1835, we were united in wedlock with Miss Angeline Eliza Works, a member of the church. We immediately commenced house-keeping, when we commenced family prayer morning and evening, and asking a blessing at meals, which practice has been continued in our family to this day. Our companion was a spiritually minded woman, and one of great faith, which was a great help to us. We were taught these duties by the Elders of the church, as well as our own promptings, and were blessed and prospered of the Lord.

As the time drew near for the dedication of the temple, the brethren and sisters seemed anxious to humble themselves, and have their hearts prepared to receive the rich and choice blessings of heaven, the anxiously looked for endowment.

On Sunday the 27th day of March, 1836, previous notice having been given, the members of the church began to assemble in the temple before 8 o'clock a. m. and by 9 o'clock the house was crowded full, so that the doors were ordered closed. It was estimated there were 1,000 people present. Services commenced by reading the 96th and 24th Psalms, and singing hymn "Ere long the vail will rend in twain," and prayer by President Sidney Rigdon, after which he delivered a powerful sermon of two hours and a half duration, from the 20th verse of the 8th chapter of Matthew.

The exercises lasted until past four o'clock p. m. with a short intermission of about 15 minutes at noon.

We now quote from the March (1836) No. of the "Latter Day Saints Messenger and Advocate" giving an account of the proceedings of the meeting.
"The P. M. services commenced by singing a hymn. President J. Smith, jr. then rose, and after a few preliminary remarks, presented the several Presidents of the church, then present, to the several quorums respectively, and then to the church as being equal with himself, acknowledging them to be Prophets and Seers. The vote was unanimous in the affirmative in every instance. Each of the different quorums was presented in its turn to all the rest, and then to the church, and received and acknowledged by all the rest, in their several stations without a manifest dissenting sentiment.

President J. Smith, jr. then addressed the congregation in a manner calculated to instruct the understanding, rather than please the ear, and at or about the close of his remarks, he prophesied to all, that inasmuch as they would uphold these men in their several stations, alluding to the different quorums in the church the Lord would bless them; yea, in the

name of Christ, and the blessings of Heaven shall be yours. And when the Lord's anointed go forth to proclaim the Word, bearing testimony to this generation, if they receive it, they shall be blessed, but if not, the judgments of God will follow close upon them, until that city or that house, that rejects them, shall be left desolate."

He then offered the dedication prayer, which occupies over seven columns of the "Messenger and Advocate.["]

"President Smith then asked the several quorums separately and then the congregation, if they accepted the prayer. The vote was, in every instance, unanimous in the affirmative.

The Eucharist was administered. D. C. Smith blessed the bread and wine and they were distributed by several Elders present, to the church.

President J. Smith, jr. then arose and bore record of his mission. D. C. Smith bore record of the truth of the work of the Lord in which we are engaged.

President O. Cowdery spoke and testified of the truth of the Book of Mormon, and of the work of the Lord in these last days.

President F. G. Williams bore record that a Holy Angel of God, came and sat between him and J. Smith, sen. while the house was being dedicated."

We did not see the angel, but the impression has evidently obtained with some, that we did see the angel, from the fact that different persons, strangers from abroad, have called upon us and expressed gratification at meeting with a person who had seen an angel, referring to the above circumstance. We told them they were mistaken, that we did not see the angel, but that President F. G. Williams testified as above stated. We believed his testimony, and have often spoke of it both publicly and privately.

"President Hyrum Smith, (one of the building committee) made some appropriate remarks concerning the house, congratulating those who had endured so many toils and privations to erect it. That it was the Lord's house built by his commandment and He would bless them.

President S. Rigdon then made a few appropriate closing remarks; and a short prayer which was ended with loud acclamation of Hosanna! Hosanna! Hosanna! to God and the Lamb, Amen. Amen and Amen! Three times. Elder B. Young, one of the Twelve, gave a short address in tongues; Elder D. W. Patten interpreted and gave a short exhortation in tongues himself; after which, President J. Smith jr. blessed the congregation in the name of the Lord, and at a little past four P. M. the whole exercise closed and the congregation dispersed."

Elder J. M. Grant, prophesied there would be a railroad built from Kirtland to Jackson County, Missouri, within ten years. There is no railroad to Kirtland to this day.

The official members of the church met in the temple and attended to the ordinance of washing and anointing each other with oil in the name of the Lord, and washing each others' feet. The number of official members were so great that several days and nights were occupied in these exercises. But not having yet been ordained, we were not present at any of them.

April 6, it being the sixth anniversary of the organization of the church, "agreeable to the laws of our country," in commemoration of which the church in Kirtland met in the temple and held a prayer meeting.

On the 30th of April we were ordained an elder in the church, and enrolled in the first quorum of 70, several others were ordained at the same time. The next forenoon, May 1, those elders who had been ordained the day previous, and several others, met in the temple to attend to the ordinance of anointing and washing of feet, after which we waited upon the Lord in prayer and fasting until evening, when we partook of consecrated bread and wine, and tarried all night still waiting upon the Lord, and rejoicing in him. Some testified of having the visions of heaven opened to their view, others enjoyed the spirit of prophecy, and prophesied of many great [and] glorious things which were yet in the future, all of which have not yet come to pass. For our part we did not have any of those gifts bestowed upon us on that occasion, but we rejoiced greatly, and felt to "praise the name of the Lord of hosts, because


he was restoring to the children of men in these days the ancient order of things, and opening the way for the gathering of Israel." Thus, we wrote in our journal at the time.

Some brethren expressed themselves as being disappointed at not receiving more and greater manifestations of the power of God, but for our part, we had found the pearl of great price, and our soul was happy and contented, and we rejoiced greatly in the Lord. And we wish now to say to our friends and all the world, after these years of experience, that the Pearl of Great Price is in this Mormon problem, and notwithstanding Satan has sought to overwhelm it with his machinations and corruptions, yet it will shine forth gloriously in a day to come, and prove a blessing to the pure and the good.

In the latter part of May began to make preparations to go on a mission to preach the gospel to our fellow men, feeling the great importance of the salvation of precious souls.

On the 2nd day of June, 1836, took leave of wife and home, and with valise in hand, started out on foot, without purse or scrip (leaving the last penny at home,) being only twenty years and eight days old, trusting solely on the Lord. Went to Richland County, Ohio, was absent from home five weeks. Held some twenty meetings and baptized four persons.

A remarkable case of healing which occurred on that mission is worthy of mention.

There was a brother in the church by the name of Kelley, who had a son some ten or twelve years old, who had been subject to fits from early childhood. They would seize him at any moment, and were as apt to throw him into the fire or into the water, as any other place, so that it was unsafe to leave him alone. His parents wished to have him administered to according to the instruction given in the New Testament, by James, where he says, "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick." James v: 14, 15.

Elder George A. Smith, Joseph's cousin, had come and was with us a few days, and we were together at the time. Before attending to the ordinance of anointing, we went by ourselves into a solitary place and had a season of solemn fervent prayer. We returned to the house, and calling the family to order, knelt before the Lord and had another season of prayer, when we arose and anointed the lad with olive oil, which had been consecrated and set apart for the purpose of anointing the sick, after which we laid our hands upon his head and asked our Heavenly Father, in the name of the Lord Jesus Christ, to be pleased to rebuke the evil spirit, and heal the lad, according to the promise of our Savior, in Mark 16:18, and left him in the hands of the Lord. He was perfectly restored from that very hour, and troubled no more with that sore affliction. We saw his father over forty years later, who told us his son never had another fit after he was administered to that time, whereas, before, they were of much frequent occurrence that it was unsafe to leave him alone. That he was now residing in Nebraska, the head of a family.

(To be continued.)

Vol. 1. No. 7.                         Davis City,  Iowa,  July, 1889.                         Whole No. 7.



No. 4.


Immediately upon our return home from the mission spoken of in our last article, we discovered a great change had taken place in the church, especially with many of its leading official members.

A spirit of speculation was poured out, and instead of that meek and lowly spirit which we felt had heretofore prevailed, a spirit of worldly ambition, and grasping after the things of the world, took its place. Some farms adjacent to Kirtland were purchased by some of the heads of the church, mostly on credit, and laid out into city lots, until a large city was laid out on paper, and the price of the lots put up to an unreasonable amount, ranging from $100 to $200 each, according to location.

We were sorry to see this order of things, as we felt it would tend to evil instead of good. But having received an assurance of the truth of the gospel, and having an anxiety to warn our fellow men to flee from the wrath to come, and make their calling and election sure, through obedience to the gospel, we therefore made arrangements to take a second mission.

When at home we worked in the printing office as usual. The hands in the office were the same as formerly, to wit: James Carrell, foreman, Don Carlos Smith (Joseph Smith's youngest brother, who was president of the Quorum of high priests,) Solomon Wilber Denton, who was a member of the high priest's Quorum, and Samuel Brannan, who has since figured so extensively in San Francisco, California. We may have occasion to make mention of each of these hereafter.


A brother in the Church, by the name of Burgess, had come to Kirtland and stated that a large amount of money had been secreted in the cellar of a certain house in Salem, Massachusetts, which had belonged to a widow, and he thought he was the only person now living, who had knowledge of it, or to the location of the house. We saw the brother Burgess, but Don Carlos Smith told us with regard to the hidden treasure. His statement was credited by the brethren, and steps were taken to try and secure the treasure, of which we will speak more fully in another place.

On the morning of the 25th of July, 1836 we left Kirtland to go on a mission to Oneida county, N. Y. (our native county) to present the Book of Mormon, the restored gospel, to our relatives and friends in that country. We were accompanied by our companion as far as Cayuga county, N. Y. where her father resided, near the city of Auburn, where she remained visiting with her parents and friends, while we went farther east to prosecute our mission.

When we parted with our companion we left with her what money we had, as we felt that we were then starting out on the Lord's errand, and that it was our bounden duty to go just as Jesus had commanded, without purse or scrip, having no fears but that the Lord would provide, by putting it in the hearts of the people to entertain us with necessary food and lodging, which, we are happy to say, was done.

We called first upon our youngest sister, Asenath, who was nearly two years our senior. (The writer being the youngest of twelve children, ten of whom were then living.) She was married to a Mr. John Brown, and living in Vienna township, Oneida Co. They were pleased to see us. Spent three or four days with them, held a meeting in the School house in their neighborhood. Conversed freely with them and their neighbors upon the coming forth of the Book of Mormon, and the great work of the last days, until, to our great joy, our sister expressed faith in the same.

We now quote from our journal kept at the time.
"Tuesday, Aug. 9, in the afternoon left there to go to Charles E. Tinker's my brother-in-law, who married my sister Mary. They lived in West Leyden, Lewis Co. * * * Found them in good health, but who expressed themselves as feeling very badly because I had joined the Mormons, as they called them. Remained with them until Friday noon. They continued very much prejudiced, and really bitter in their feelings all the time, which so marred my enjoyment with them that I concluded I would go and see my brother, Joseph, who lived in the township of Boonville, Oneida Co. some five miles from my sister's, and if he should express the same bitterness of feeling, I would leave my testimony with them, and turn to strangers."

"Friday afternoon, Aug. 12, 1836, went to my brother, Joseph's. They seemed pleased to see me; we soon had a pleasant conversation on the subject of religion, in which he manifested a deep interest. In the evening, before retiring, he asked me to pray with them, which I did, and enjoyed a good degree of the Holy Spirit. After I finished my prayer he commenced praying, and thanked the Lord for the privilege of meeting with me once more, and above all, that the Lord had called me to preach the gospel. When he came to touch upon that, his soul seemed to be filled with the love of God, and he broke out with the exclamation: "I believe, yea I do believe thou hast called my youngest brother to preach the gospel," and it seemed as though language was too feeble to express and gratitude of his heart. The Spirit of the Lord rested upon us with power, and we had a joyful time together.["]


"While my brother was thus at prayer I had an open vision. I saw a beautiful female, perfect in form and features, who seemed a little taller than the average female, standing erect, upon a platform elevated some eight or ten inches above the floor, but notwithstanding her beauty and perfect symetry in form, she was full of sores from the crown of her head to the soles of her feet. I marvelled and wondered within myself, is it possible the church is so corrupted."


We remained on this mission some ten weeks, during which time we baptized our brother, Joseph L. Robinson, and our sister Asenath Brown, and three others and returned to our home in Kirtland, O. in October.

On our return home we went to work in the printing office as heretofore.

We soon learned that four of the leading men of the Church had been to Salem, Massachusetts in search of the hidden treasure spoken of by Brother Burgess, viz: Joseph Smith, jr. Hyrum Smith, Sidney Rigdon and Oliver Cowdery. They left home on the 25th of July, and returned in September. They were at Salem, when we had that vision of the woman full of sores, on the evening of the 12th of August, at my brother Joseph's.

Joseph Smith, jr. in his history, as published in the 15th volume of the "Millennial Star," pages 821, & 822, says:
"On Monday afternoon, July 25th, in company with Sidney Rigdon, Brother Hyrum Smith, and Oliver Cowdery, I left Kirtland and at seven o'clock the same evening, we took passage on board the steamer Charles Townsend, S. Fox, master, at Fairport, and the next evening, about ten o'clock, we arrived at Buffalo, New York, and took lodgings at the "Farmer's Hotel." * * *

From New York we continued our journey to Providence, on board a steamer; from thence to Boston, by steam cars, and arrived at Salem, Mass. early in August, where we hired a house, and occupied the same during the month, teaching the people from house to house, and preaching publicly, as opportunity presented; visiting, occasionally, sections of the surrounding country, which are rich in the history of the Pilgrim Fathers of New England, in Indian warfare, religious superstition, bigotry, persecution, and learned ignorance.

I received the following --

Revelation, given at Salem, Massachusetts, August 6th, 1836.

I, the Lord your God, am not displeased with your coming this journey; notwithstanding your follies; I have much treasure in this city for you, for the benefit of Zion; and many people in this city whom I will gather out in due time for the benefit of Zion, through your instrumentality! therefore it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you; and it shall come to pass in due time, that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours. Concern not yourselves about your debts, for I will give you power to pay them. Concern not yourselves about Zion, for I will deal mercifully with her. Tarry in this place, and in the regions round about; and the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my Spirit, that shall flow unto you. This place you may obtain by hire, &c. And inquire diligently concerning the more ancient inhabitants and founders of this city; for there are more treasures than one for you in this city; therefore be ye as wise as serpents and yet without sin, and I will order all things for your good, as fast as ye are able to receive them. Amen.

Thus I continued in Salem and vicinity until I returned to Kirtland, some time in the month of September."

We were informed that Brother Burgess met them in Salem, evidently according to appointment, but time had wrought such a change that he could not for a certainty point out the house, and soon left. They however, found a house which they felt was the right one, and hired it. It is needless to say they failed to find that treasure, or the other gold and silver spoken of in the revelation.

We speak of these things with regret, but inasmuch as they occurred we feel it our duty to relate them, as also some of those things which transpired under our personal observation, soon after.


Failing to secure the Salem treasure, and no demand for city lots, with their debts pressing heavily upon them, it evidently seemed necessary that some ways and means should be devised to extricate themselves from their present embarrassments. To this end a Banking Institution was organized, called the "Kirtland Safety Society" as we see by the following quotation from the history of Joseph Smith, jr. as published on the 823rd page of the "Millennial Star."
"On the 2nd of November the brethren at Kirtland drew up certain articles of agreement, preparatory to the organization of a Banking Institution, to be called the "Kirtland Safety Society."

President O. Cowdery, was delegated to Philadelphia to procure plates for the Onstitution; and Elder O. Hyde, to repair to Columbus, with a petition to the Legislature of Ohio, for an act of incorporation, which was presented at an early period of their session, but because we were "Mormons," the Legislature raised some frivolous excuse on which they refused to grant us those banking privileges they so freely granted to others. Thus Elder Hyde was compelled to return without accomplishing the object of his mission, while Elder Cowdery succeeded at a great expense in procuring the plates, and bringing them to Kirtland."

As stated above, Orson Hyde failed in securing a Bank Charter, but Oliver Cowdery returned with Kirtland bank bills printed to amount, it was said, of two hundred thousand dollars, which would be worthless unless some way could be devised by which they could be used. To meet this emergency, the following action was had, which we quote from Joseph Smith's history, as found on page 843, "Millennial Star."
"Minutes of a Meeting of the Members of the "Kirtland Safety Society," held on the 2nd day of January, 1837.

At a Special Meeting of the Kirtland Safety Society, two-thirds of the members being present, S. Rigdon was called to the Chair, and W. Parrish chosen Secretary.

The house was called to order, and the object of the meeting explained by the Chairman; which was -- 1st, to annul the old constitution, which was adopted by the Society, on the 2nd day of November 1836; which was, on motion, by the unanimous voice of the meeting, annulled. 2nd, to adopt articles of agreement, by which the "Kirtland Safety Society" are to be governed.

After much discussion and investigation, the following Preamble and Articles of Agreement were adopted by the unanimous voice of the meeting.

We, the undersigned subscribers, for the promotion of our temporal interests, and for the better management of our different occupations, which consist in agriculture, mechanical arts, and merchandizing, do hereby form ourselves into a firm or company for the before-mentioned objects, by the name of the "Kirtland Safety Society Anti-Banking Company," and for the proper management of said Firm, we individually and jointly enter into and adopt the following articles of agreement.

Here followed sixteen articles of agreement of which the 14th article reads as follows:

Art. 14th. "All notes given by said Society, shall be signed by the Treasurer and Secretary thereof, and we, the individual members of said firm, hereby hold ourselves bound for the redemption of all such notes."

At the conclusion of the articles of agreement, Joseph Smith jr. proceeds to say:
"In connexion with the above articles of agreement of the "Kirtland Safety Society," I published the following remarks, to all who were preparing themselves, and appointing their wise men, for the purpose of building up Zion and her Stakes, in the January Number of the Messenger and Advocate --

"It is wisdom, according to the mind of the Holy Spirit, that you should call at Kirtland, and receive


counsel and instruction upon those principles that are necessary to further the great work of the Lord, and to establish the children of the kingdom, according to the oracles of God, as they are had among us; and further, we invite the brethren from abroad, to call on us, and take stock in our "Safety Society;" and we would remind them also of the sayings of Isaiah, contained in the 60th chapter, and more particularly the 9th and 17th verses, which are as follows -- "Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold (not their bank notes,) with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. I will also make thy officers peace, and thine exactors righteousness." Also 62nd chapter, 1st verse -- "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.   J. Smith, jr."

Joseph Smith, jr. was elected Treasurer, and Sidney Rigdon was elected Secretary.

In accordance with the foregoing arrangements, quite a large number of the bills were brought into the printing office, and the word anti, in very fine type, was printed before the word Bank, and the sylable, ing, also in fine type, was printed after the word Bank, thus making it read, "Kirtland Safety Society Anti-Banking Co.," in which form the bills were signed by Joseph Smith, jr., Treasurer, and Sidney Rigdon, secretary, and put into circulation as bank bills.

We wish our readers to bear in mind that these things have nothing to do with the gospel, but they seem to show us the weakness of poor human nature, and how easily men can be led astray when they cease to listen to the counsel of God, but are left to follow the dictates of their own will and carnal desires. The fruit of such conduct is exceedingly bitter, and the results most disastrous, as we will see further on.

We do not believe the members of the church generally knew the object of those brethren visiting Salem, and we did not know of the Revelation given at Salem until recently, when we saw it in the Millennial Star.

(To be continued.)

Vol. 1. No. 8.                         Davis City,  Iowa,  August, 1889.                         Whole No. 8.



No. 5.



While these temporal matters, spoken of in our last article, were being attended to by some, others did not neglect the spiritual things of the church.

There was a family by the name of Newcombe, residing about one mile south of the temple in Kirtland. His wife's brother, (a man we should judge about thirty years of age,) was a raving maniac of the most violent kind. He had to be kept chained in an out house by himself, and clothed with strong, coarse clothing, for when he could, he would tear his clothing from him. He would also rave and rage exceedingly whenever any person came near him excepting his sister, Mrs. Newcombe, she had control over him. We saw him different times, but it was a distressing sight.

In the latter part of November or in December, 1836, several brethren took his case in hand, and went to Brother Newcombe's and commenced to fast and pray for power over the evil spirit, and deliverance for the man from his power. Joseph Smith, Sen., (father of Joseph Smith, jr., the translator of the Book of Mormon,) had charge, assisted by brethren John P. Green, Oliver Granger, and others. They continued in fasting and prayer for three days and nights, with occasionally, one at a time, taking a little respite, when brother Smith, Sen. told them to bring the man into the room where they were, which they did. They laid their hands upon him in the name of the Lord Jesus Christ, and rebuked the evil spirit by which he had been bound, when the man wilted down, and became as a little child. Brother Joseph Smith, sen., ordered them to take the chains from off him. He was healed, to the great joy of all, and they felt to render thanksgiving and praise to our Heavenly Father, to whom be glory and honor forever and ever, Amen.

The man continued sane and well, and during the winter attended church with the family at different times. It was customary in the church in those days to give an invitation and opportunity for anyone who wished to unite with the church by baptism, to make it manifest by rising to their feet. This invitation was given at the close of the morning sermon each Sunday. One Sunday in March, 1837, this man who had been healed, sat next to me at my right hand in the same pew with me, in the temple in meeting, and when the invitation for baptism was given out, he arose, and was afterwards baptized.

During the winter we assisted in printing the second edition of the Book of Mormon.

In the early spring, a singular circumstance transpired. A brother from Canada, who was stopping at Brother Truman O. Angel's, became very much exercised, spiritually, and fasted and prayed, as we were told, for several days, when one morning, just after daylight he came out of the house and passed along near where we lived, hallooing at the top of his voice, warning the people and the nations to repent and prepare for the things which were coming upon the earth. The people came running together to see what was the matter, thinking perhaps there might be a house on fire. We remember of seeing Brother Joseph Smith, jr. come in haste with a water bucket in his hand, and when he learned the cause of the outcry, turned back, and walking with his head down, seemed to be in deep thought, and have a heavy heart, but Brigham Young came with a raw-hide whip, and whipped the man back into the house.

Heretofore there had been some individual church trials, which would naturally occur among a people as numerous as the church had become, and some individuals had denied the faith. There had not been any general dissension however,


but a universal oneness seemed to prevail until after the Banking Institution had been established.

During the winter and spring of 1837, a great split occurred between a number of the leading Elders of the church. Frederick G. Williams, one of the first Presidency, Martin Harris, David Whitmer, Luke and Lyman E. Johnson, Parley P. Pratt, Wm. E. McLellin, John F. Boynton (the last five named were members of the Quorum of the twelve apostles), Roger Orton, one of the seventy, and a number of others, including S. Wilbur Denton, printer, a high priest, who testified of having seen a great vision, during the time of the washings and anointings the preceding March; these all objected to the course being pursued by brother Joseph Smith, jr. and the church, but we asked no particulars with regard to the matter, thinking that all things would be reconciled in a short time, and church matters move along as heretofore. One thing we felt sure of; the gospel was true, and that truth and righteousness would ultimately prevail, the saints be gathered, Zion redeemed and established in everlasting strength; and we believed the Church was the medium through which this glorious result would be brought about; therefore looked upon all who opposed or who did not agree with Joseph Smith and the church, as weak in the faith, or dissenters from the faith. But the disaffection continued and, if anything, grew stronger.

Early in April we began to settle our affairs preparatory to moving to Far West, Caldwell County, Missouri, where the members of the church were gathering.

On the morning of the 17th of April, 1837, we took leave of our friends at Kirtland, Ohio, and started on our journey for Missouri. Travelled by team to Wellsville, a town on the Ohio River, where we took passage on a steamer for St. Louis, where we changed to a Missouri River steamer and landed at Camden, Ray Co. Mo. which is the nearest landing to Far West, forty miles distant.

Arrived at Far West about the 7th of May, where we found several of our Kirtland neighbors and brethren who had preceded us.

The town had been laid out and commenced to be settled only the August before our arrival, consequently was only about nine months old, yet it already contained several hundred inhabitants. It was settled almost exclusively by members of the church.

The division in the church extended to Missouri. Several of the brethren who were disaffected with brother Joseph Smith jr. were living in Far West, but we adhered to him, feeling that it was necessary to do so in order to retain a standing in the church, and knowing the gospel to be true, we prized a standing in the church as above price, besides, we had a dream soon after reaching Far West which helped settle the matter in our mind.

We dreamed we saw a long piece of hewed timber apparently about 14 inches square, elevated upon blocks the right height for the master workman to lay off the frame work, and Brother Joseph Smith, jr., standing by it with a square and scratch awl in his hands laying out the work. After receiving this dream we felt confirmed in our desire to remain with and work for the Church, notwithstanding our better judgment taught us the city lot speculation and Bank business was contrary to the spirit of the gospel. Darkness and confusion followed these transactions as will be seen by the following proceedings of the High Council, which we copy from the history of Joseph Smith, as published in the "Millennial Star," vol. 16, page 10, as follows:
"Minutes of a High Council held in the Lord's House, in Kirtland, Monday, May 29th, 1837, ten o'clock A. M.

Isaac Rogers, Artemas Millet, Abel Lamb, and Harlow Redfield, appeared as complainants against Presidents F. G. Williams and David Whitmer, and Elders Parley P. Pratt, Lyman Johnson, and Warren Parish. Sidney Rigdon presiding.



John Smith, John Johnson, Jared Carter, John P. Green, Noah Packard, Oliver Granger, Joseph Kingsbury, Samuel H. Smith, Joseph Coe, Martin Harris, Gideon Carter, W. Woodstock.

President Rigdon then read the following complaint --

"To the Presidency of the Church of Latter Day Saints -- We, the undersigned, feeling ourselves aggrieved with the conduct of Presidents David Whitmer and F. G. Williams, and also with Elders Lyman Johnson, Parley P. Pratt, and Warren Parrish, believing that their course for some time past has been injurious to the Church of God, in which they are high officers, we therefore desire that the High Council should be assembled, and we should have an investigation of their behaviour, believing it to be unworthy of their high calling -- all of which we respectfully submit.
Kirtland, May, 1837."

Elder W. Parrish then stated that the declaration just read was not in accordance with the copy which they received of the charges preferred against them.

The resolution was then offered and carried, that three speak on a side.

The Council was then opened by prayer, by President Rigdon.

After a short address to the Councilors, by President Rigdon, President F. G. Williams arose, and wished to know by what authority he was called before the present Council; that according to the Book of Covenants, he ought to be tried before the Bishop's court.

After some discussion between Presidents Rigdon and Williams, President Rigdon gave his decision that President Williams should be tried before the present Council.

President David Whitmer also objected to being tried before the present Council.

President Williams then expressed a willingness to be tried for his conduct, and if this was the proper tribunal, he would be tried before it, but still thought it was not.

President David Whitmer objected to being tried before the present Council, stating that he thought the instructions in the Book of Covenants showed that this was not the proper authority to try him.

Councilor Green gave it as his opinion that the present Council was the proper authority to try Presidents Williams and Whitmer.

President Rigdon then submitted the case to the Counsellors.

Counsellor John Smith then put the question to the Council for decision, in substance as follows -- Have the present Council authority, from the Book of Covenants, to try Presidents Williams and Whitmer? A majority of the Council decided that they could not conscientiously proceed to try Presidents Williams and Whitmer, and they were accordingly discharged.

After one hour's adjournment, the Council sat again at one o'clock p. m. Sidney Rigdon and Oliver Cowdery presiding.

Counsellor John Smith stated that he had selected three High Priests to sit in the Council to fill vacancies, and asked the Council if they accepted the selection he had made. Council decided in the affirmative.

On motion of Warren Parrish, the Councilors were directed to sit as they were originally chosen, or according to the form in the book of Doctrine and Covenants as far as possible.

Resolved, that three speak on each side.

Counsellor Martin Harris moved that President Frederick G. Williams take a seat with the Presidents.

After much discussion as to the propriety of his sitting, motion carried,


and President Williams took his seat.

Elder P. P. Pratt then arose and objected to being tried by President Rigdon or Joseph Smith, junior, in consequence of their having previously expressed their opinion against him, stating also that he could bring evidence to prove what he then said.

President Rigdon then stated that he had previously expressed his mind respecting the conduct of Elder Pratt, and that he had felt and said that Elder Pratt had done wrong, and he still thought so, and left it with the Council to decide whether, under such circumstances, he should proceed to try the case.

After much discussion between the councilors and parties, President Rigdon said that, under the present circumstances, he could not conscientiously proceed to try the case, and after a few remarks left the stand.

President Oliver Cowdery then said that although he might not be called upon to preside, yet if he should be, he should also be unfit to judge in the case, as he had previously expressed his opinion respecting the conduct of Elder Pratt and others, and left the stand.

President Williams then arose and said, that as he had been implicated with the accused, he should be unwilling to preside in the case, and left the stand.

The Council and assembly then dispersed in confusion. W. F. COWDERY, Clerk.

These proceedings were had in a little over one month after we left Kirtland.

We present these things to show that the course pursued by Joseph Smith, jr. and some of the heads of the church was contrary to the clear and express command of the Lord, and that David Whitmer and others had good reason for entering their protest, and withholding their influence from such an order of things.

The foregoing action of the High council at Kirtland clearly shows that they were devoid of the Spirit of the Lord, consequently any act of theirs, while in that condition, could not affect the spiritual standing of any person whom they might profess to deal with.

The High Council at Far West seemed to be in a similar condition, judging from the following proceedings had by them.

We quote from the history of Joseph Smith as published in the 16th volume "Millennial Star," commencing on the 115th page.
Minutes of the Proceedings of the Committee of the whole Church in Zion, in General Assembly, at the following places, to-wit: At Far West, February 5th, 1838, Thomas B. Marsh, Moderator, John Cleminson, Clerk.

After prayer, the Moderator stated the object of the meeting, giving a relation of the recent organization of the Church here and in Kirtland. He also read a certain revelation given in Kirtland, September 3rd, 1837, which made known that John Whitmer and W. W. Phelps, were in transgression, and if they repented not, they should be removed out of their places; also read a certain clause contained in the appeal published in the old Star, on the 183rd page as follows: "And to sell our lands would amount to a denial of our faith, as that is the place where the Zion of God shall stand, according to our faith and belief in the revelations of God."

Elder John Murdock then took the stand and showed to the congregation, why the High Council proceeded thus, was, that the Church have a voice in the matter; and that he considered it perfectly legal according to the instructions of President Joseph Smith, junior.

Elder George M. Hinkle then set forth the way in which the Presidency of Far West had been labored with, that a committee of three, of whom he was one, had labored with them. He then read a written document, containing a number of accusations against the three presidents. He spoke many things against them, setting forth in a plain and energetic manner the iniquity of Elders Phelps and Whitmer, in using the monies which


were loaned to the Church. Also David Whitmer's wrong-doing in persisting in the use of tea, coffee, and tobacco.

Bishop Partridge then arose and endeavored to rectify some mistakes of minor importance, made by Elder Hinkle; also the Bishop spoke against the proceedings of the meeting, as being hasty and illegal, for he thought they ought to be had before the Common Council, and said that he could not lift his hand against the Presidency at present. He then read a letter from President Joseph Smith, junior.

A letter from William Smith was then read by Thomas B. Marsh, who made some comments on the same, and also on the letter read by Bishop Partridge.

Elder George Morey, who was one of the committee sent to labour with the Missouri Presidency, spoke, setting forth in a very energetic manner, the proceedings of that Presidency, as being iniquitous.

Elder Thomas Grover, also, being one of the committee, spoke against the conduct of the Presidency and of Oliver Cowdery, on their visit to labour with them.

Elder D. W. Patten spoke with much zeal against the Presidency, and in favour of Joseph Smith, junior, and that the wolf alluded to, in his letter, were the dissenters in Kirtland.

Elder Lyman Wight stated that he considered all other accusations of minor importance compared to their selling their lands in Jackson county; that they (Phelps and Whitmer) had set an example which all the Saints were liable to follow. He said that it was a hellish principle on which they had acted, and that they had flatly denied the faith in so doing.

Elder Elias Higbee sanctioned what had been done by the Council, speaking against the Presidency.

Elder Murdock stated that sufficient had been said to substantiate the accusations against them.

Elder Solomon Hancock pleaded in favour of the Presidency, stating that he could not raise his hand against them.

Elder John Corrill then spake against the proceedings of the High Council and laboured hard to show that the meeting was illegal, and that the Presidency ought to be arraigned before a proper tribunal, which he considered to be a Bishop and twelve High Priests. He laboured in favor of the Presidency, and said that he should not raise his hands against them at present, although he did not uphold the Presidents in their iniquity.

Simeon Carter spoke against the meeting as being hasty.

Elder Grover followed Brother Carter in like observations.

Elder Patten again took the stand in vindication of the cause of the meeting.

Elder Morley spoke against the Presidency, at the same time pleading mercy.

Titus Billings said he could not vote until they had a hearing in the Common Council.

Elder Marsh said that the meeting was according to the direction of Brother Joseph, he therefore considered it legal.

Elder Moses Martin spoke in favor of the legality of the meeting, and against the conduct of the Presidency, with great energy, alleging that the present corruptions of the Church here, were owing to the wickedness and mismanagement of her leaders.

The Moderator then called the vote in favor of the Missouri Presidency; the negative was then called, and the vote against David Whitmer, John Whitmer, and William W. Phelps was unanimous, excepting eight or ten, and this minority only wished them to continue in office a little longer, or until Joseph Smith, junior, came up. * * *

The High Council of Zion met in Far West, on Saturday, March 10th, 1838, agreeable to adjournment; * * *


A charge was then preferred against William W. Phelps and John Whitmer, for persisting in unchristian-like conduct.

Six counsellors were appointed to speak, viz., Simeon Carter, Isaac Higbee and Levi Jackman, on the part of the accuser; and Jared Carter, Thomas Grover, and Samuel Bent, on the part of the accused; when the following letter was read by brother Marcellus F. Cowdery, bearer of the same, belonging to Thomas B. Marsh, previous to giving it to its rightful owner:

                                  "Far West, March 10, 1838.

Sir -- It is contrary to the principles of the Revelations of Jesus Christ and His gospel, and the laws of the land, to try a person for an offense by an illegal tribunal, or by men prejudiced against him, or by authority that has given an opinion or decision beforehand, or in his absence.

Very respectfully we have the honor to be,
DAVID WHITMER, WILLIAM W. PHELPS, JOHN WHITMER,} Presidents of the Church of Christ in Mo.

To T. B. Marsh, one of the traveling counsellors.

Attested, OLIVER COWDERY, clerk of the High council of the church of Christ in Missouri.

I certify the foregoing to be a true copy from the original.

OLIVER COWDERY,} clerk of the High C'nc'l."

All the effect the above letter had upon the council, was to convince them still more of the wickedness of those men, by endeavoring to palm themselves off upon the church, as her Presidents, after the church had by a united voice, removed them from their presidential office, for their ungodly conduct; and the letter was considered no more nor less than a direct insult or contempt cast upon the authorities of God, and the church of Jesus Christ; therefore the council proceeded to business.

A number of charges were sustained against these men, the principal of which was claiming $2,000 church funds, which they had subscribed for building a house to the Lord in this place, when they held in their possession the city plot, and were sitting in the presidential chair; which subscription they were intending to pay from the avails of the town lots; but when the town plat was transferred into the hands of the Bishop for the benefit of the church, it was agreed that the church should take this subscription from off the hands of W. W. Phelps and John Whitmer: but in the transaction of the business, they bound the Bishop in a heavy mortgage, to pay them the above $2,000, in two years from the date thereof, a part of which they had already received, and claimed the remainder.

The six counsellors made a few appropriate remarks, but none felt to plead for mercy, as it had not been asked on the part of the accused, and all with one consent declared that justice ought to have her demands.

After some remarks by Presidents Marsh and Patten, setting forth the iniquity of those men in claiming the $2,000 spoken of, which did not belong to them, any more than to any other person in the Church, it was decided that William W. Phelps and John Whitmer be no longer members of the Church of Christ of Latter-day Saints, and be given over to the buffetings of Satan, until they learn to blaspheme no more against the authorities of God, nor fleece the flock of Christ.

The Council was then asked, if they concurred with the decision, if so, to manifest it by rising; when they all arose.

The vote was then put to the congregation, and was carried unanimously.

The negative was called, but no one voted.

Brother Marcellus F. Cowdery arose and said he wished to leave it understood


that he did not vote either way, because he did not consider it a legal tribunal. He also offered insult to the High Council, and to the Church, by reading a letter belonging to Thomas B. Marsh, before giving it to him, and in speaking against the authorities of the Church.

A motion was then made by President Patten, that fellowship be withdrawn from Marcellus F. Cowdery, until he make satisfaction, which was seconded and carried unanimously.

EBENEZER ROBINSON,} Clk of High Council.

To be Continued.

Vol. 1. No. 9.                         Davis City,  Iowa,  September, 1889.                         Whole No. 9.



No. 5.
[sic - 6]



(Continued from Page 121.)

In our last article we gave the proceedings of the High Council in Kirtland, O. that were had on the 29th of May, 1837, and also of the High Council of the church in Far West, Missouri, on the 10th of March, 1838; at both of those places David Whitmer and Oliver Cowdery took part. They moved from Ohio to Missouri in the summer or fall of 1837.

On the 7th of Nov. 1837, at a general assembly of the church at Far West, David Whitmer was chosen President of the church in Missouri (a place he had formerly filled, before he went to Kirtland to be present at the dedication of the temple,) and John Whitmer and W. W. Phelps were chosen to be his counsellors; these three to constitute the three Presidents of the church in Zion, as it was called, and Oliver Cowdery was chosen clerk.

Notwithstanding, these men were appointed to these positions yet the disaffection continued, until "at a meeting of the High Council, the bishop and his council, February 10th, 1838, it was moved, seconded and carried, that Oliver Cowdery, W. W. Phelps and John Whitmer stand no longer as chairman and clerk to sign licenses." And on the 10th of March, further action was had in the cases of Presidents Phelps and John Whitmer, as given on the 120th page of the August No. of THE RETURN.

On the 14th of March, 1838, Joseph Smith, jr., arrived at Far West, with his family, and on the 4th of April Sidney Rigdon also arrived with his family.

Joseph Smith, jr., was held in very high esteem by the masses of the people, members of the church, and looked upon as being invested with powers and qualifications far above all other men, being, as they thought, a great Prophet of God, like unto Moses, and that like Elisha, he


could tell their actions, and almost their thoughts, when absent from them. They rejoiced to think they were permitted to live to see the day when prophets and apostles were restored to the earth again, therefore there was great rejoicing when he arrived among them, as will be seen by the following extract from a letter written by him after his arrival, copied from page 130, 16th vol. Millennial Star.
                                  "Far West, March 29th, 1838.
To the Presidency of the Church of Jesus Christ of Latter Day Saints in Kirtland.

Dear and well-beloved Brethren -- Through the grace and mercy of our God, after a long and tedious journey of two months and one day, I and my family arrived safe in the city of Far West, having been met at Huntsville, one hundred and twenty miles from the place, by my brethren with teams and money, to forward us on our journey. When within eight miles of the city of Far West, we were met by an escort of brethren from the city, viz: Thomas B. Marsh, John Corrill, Elias Higbee, and several others of the faithful of the west, who received us with open arms and warm hearts, and welcomed us to the bosom of their society. On our arrival in the city we were greeted on every hand by the Saints, who bid us welcome to the land of their inheritance."

We now quote from the history of Joseph Smith, Jr., as found on page 131 of the 16th volume Millennial Star.
                                  "Far West, April 6th, 1838.

Agreeable to a resolution passed by the High Council of Zion, March 3rd, 1838, the saints in Missouri assembled in this place, to celebrate the anniversary of the church of Jesus Christ of Latter-day Saints, and to transact church business, Joseph Smith, Junior, and Sidney Rigdon presiding.

The meeting was opened by singing, and prayer by David W. Patten, after which President Smith, junior, read the order of the day. * * *

The meeting then proceeded to business. George Morey was appointed Sexton, and Dimick Huntington, assistant; John Corrill and Elias Higbee, Historians; George W. Robinson, General Church Recorder, and Clerk to the First Presidency; Ebenezer Robinson, Church Clerk and Recorder for Far West, and Clerk of the High Council; Thomas B. Marsh, President pro tempore of the Church in Zion, and David W. Patten and Brigham Young, his assistant Presidents.

After one hour's adjournment, meeting again opened by David W. Patten. The bread and wine were administered, and ninety-five infants were blessed.

Joseph Smith, junior, President.
E. Robinson, Clerk."

We have preserved, and have before us at the present writing, the original minutes of the above meeting as taken down at the time.

It will be seen, that at this meeting Thomas B. Marsh, David W. Patten and Brigham Young were appointed presidents over the church in Missouri, although David Whitmer still retained his membership in the church, and no charge had been preferred against him except at Kirtland, when the High council broke up in confusion. He had been spoken against in the meeting at Far West, on the 5th of February, by Elder George M. Hinkle, in these words: "David Whitmer's wrong in persisting in the use of tea, coffee and tobacco," as will be seen by reference to the proceedings of that meeting as published on page 118 of the August number of THE RETURN. On that occasion the three Presidents (David and John Whitmer and Phelps), were voted against, which proceeding, evidently, was illegal. Of its legality, however, we may speak more fully hereafter.

John Whitmer had been appointed by revelation to write and keep a regular history, and record of the church, as will be seen by the following:
"Revelation to Joseph Smith, jr., and John Whitmer, given March, 1831.

1. Behold it is expedient in me


that my servant John should write and keep a regular history, and assist you, my servant Joseph, in transcribing all things which shall be given you, until he is called to further duties. Again, verily I say unto you, that he can also lift up his voice in meetings, whenever it shall be expedient.

2. And again, I say unto you, that it shall be appointed unto him to keep the church record and history continually, for Oliver Cowdery I have appointed to another office. Wherefore it shall be given him, inasmuch as he is faithful, by the Comforter, to write these things. Even so. Amen."

In conformity with the above command and appointment, he had kept the church history and record, but now it was desirable to have possession of them but he refused to give them up whereupon the following remarkable letter was sent to him, which we copy from the history of Joseph Smith, jr., as found on page 133 of the "Mil. Star," in which the writers seemed to consider their judgment superior to that expressed in the foregoing revelation.
"Mr. J. Whitmer: Sir: We were desirous of honoring you by giving publicity to your notes on the history of the church of Latter Day Saints after making such corrections as we thought would be necessary, knowing your incompetency as a historian, that writings coming from your pen, could not be put to press without correcting them, or else the church must suffer reproach. Indeed, sir, we never supposed you capable of writing a history, but were willing to let it come out under your name, notwithstanding it would really not be yours but ours. We are still willing to honor you, if you can be made to know your own interest, and give up your notes, so that they can be corrected and made fit for the press; but if not, we have all the materials for another, which we shall commence this week to write.
                        Your obedient servants,
Presid'ts of the whole ch'rch of Lat'r-day S'nts

Attest, E. ROBINSON, Clerk.

No attention was paid to the foregoing letter by John Whitmer, as, perhaps, he thought he would not be justified in thus surrendering the work which had been assigned him by revelation. The record was subsequently obtained, however, and brought to our house, where we copied the entire record into another book, assisted a part of the time, by Dr. Levi Richards.

On the 11th of April charges were preferred against Oliver Cowdery, and his trial came off on the 12th; and on the 13th charges were preferred against David Whitmer and Lyman (E.) Johnson, and their trial was had the same day, as will be seen by the following quotation from page 133, 16th vol. "Mil. Star."
"April 13th, the following charges were preferred against David Whitmer, before the High Council at Far West, in Council assembled:

1st. For not observing the word of wisdom.

2nd. For unchristian-like conduct in neglecting to attend meetings, in uniting with and possessing the same spirit as the dissenters.

3rd. In writing letters to the dissenters in Kirtland, unfavorable to the cause, and to the character of Joseph Smith, junior.

4th. In neglecting the duties of his calling, and separating himself from the church while he had a name among us.

5th. For signing himself President of the church of Christ, after he had been cut off from the Presidency, in an insulting letter to the High Council.

After reading the above charges, together with a letter sent to the president of said Council (a copy of which may be found in Far West Record, Book A,) the Council considered the charges sustained, and consequently considered him (David Whitmer) no longer a member of the church of Jesus Christ of Latter-day Saints.


The same day three charges were preferred against Lyman E. Johnson, which were read, together with a letter from him, in answer to the one recorded in Far West Record, Book A. The charges were sustained and he was cut off from the church."

The above is the only trial ever had in David Whitmer's case. The character of the charges speak for themselves. If a failure to keep the word of wisdom was a test of fellowship at the present day, how many members in all churches of the Latter Day Saints can be found, who use neither tea, coffee or tobacco? But notice, the Council do not say they either expel or cut David Whitmer off, but, "the Council considered the charges sustained, and consequently considered him (David Whitmer) no longer a member of the church of Jesus Christ of Latter Day Saints." There is no account that we can find, of the Church ever lifting their hands against him, which is required to be done by the law.

That these trials and proceedings were illegal, and without spiritual force or virtue, is evident from the manner they were conducted.

In the first place, there is no record of their being labored with as the law of Christ demands, which says:
"Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother.

But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

And if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. -- Mat. 18:15, 16, 17.

That the above is the law for the church, we quote from the book of Doctrine and Covenants.
"Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law, to govern my church; and he that doeth according to these things, shall be saved, and he that doeth them not shall be damned, if he continues." -- D. & C. 42:16.

The only mention made of any attempt to labor with these men, was made in the meeting on the 5th of February, more than two months before their trial.

The practice of appointing a committee to go and visit several men as a body, does not comply with the commandment of our Savior, as we understand it. Neither can a trial be considered legal where the court are prejudiced, and have expressed an opinion, as had the Presidents and Counsellors done in the case of these men. See the statements made by them in the meeting of February 5, as found on the 118th page of the Aug. Number of THE RETURN. Therefore any action taken against David Whitmer, or others, dictated by such an influence and spirit, could not, in the least, affect their spiritual standing before the Lord.

Thus we are fully convinced, from a careful examination of the records, and our personal knowledge of the proceedings, that David Whitmer never was legally expelled from the Church.

Had these prosecutions of David Whitmer and others satisfied the authorities and members of the church, we would not be called upon to record other scenes enacted, and outrages inflicted upon them, which would disgrace a barbarous people, to say nothing of would be saints; but we leave the unpleasant recital until we reach it in the regular course of events.

In the meantime, that our readers may have as correct an idea of the situation of affairs in the church as possible, we make further quotations from the history of Joseph Smith, jr., giving some of the revelations which he received those days, as found on page 147, 16th vol. "Mil. Star," wherein he says:
"I received the following --

Revelation, given at Far West, April 17, 1838.

Verily thus saith the Lord, it is wisdom in my servant David W. Patten, that he settle up all his business as soon as he possibly can, and make a disposition of his merchandise, that he may perform a mission


unto me next spring, in company with others, even twelve including himself, to testify of my name, and bear glad tidings unto all the world; for verily thus saith the Lord, that inasmuch as there are those among you who deny my name, others shall be planted in their stead and receive their Bishoprick. Amen."

Also I received the following --

Revelation given to Brigham Young at Far West, April 17, 1838.

Verily thus saith the Lord, let my servant Brigham Young go unto the place which he has bought, on Mill Creek, and there provide for his family, until an effectual door is opened for his family, until I shall command him to go hence, and not to leave his family until they are amply provided for.  Amen.

I received the following --

Revelation given at Far West, April 16, 1838, making known the will of God concerning the building up of this place, and of the Lord's House, &c.

Verily thus saith the Lord unto you, my servant Joseph Smith, junior, and also my servant Sidney Rigdon, and also my servant Hyrum Smith, and your Counsellors who are and shall be appointed hereafter; and also unto you, my servant Edward Partridge, and his Counsellors; and also unto my faithful servants who are of the High Council of my Church in Zion, (for thus it shall be called), and unto all the Elders and people of my Church of Jesus Christ of Latter-day Saints scattered abroad in all the world; for thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints. Verily I say unto you all: aArise and shine forth, that thy light may be a standard for the nations, and that the gathering together upon the land of Zion, and upon her Stakes, may be for a defence, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth.

Let the city Far West, be a holy and consecrated land unto me, and it shall be called most holy, for the ground upon which thou standest is holy; therefore, I command you to build a house unto me, for the gathering together of my Saints, that they may worship me; and let there be a beginning of this work, and a foundation, and a preparatory work, this following summer; and let the beginning be made on the 4th day of July next; and from that time forth let my people labor diligently to build a house unto my name; and in aone year from this day let them re-commence laying the foundation of my house; thus let them from that time forth labor diligently until it shall be finished, from the corner stone thereof unto the top thereof, until there shall not anything remain that is not finished.

Verily I say unto you, let not my servant Joseph, neither my servant Sidney, neither my servant Hyrum, get in debt any more for the building of a house unto my name; but let an house be built unto my name according to the apattern which I will show unto them. And if my people build it not according to the pattern which I shall show unto their Presidency, I will not accept it at their hands; but if my people do build it according to the pattern which I shall shew unto their Presidency, even my servant Joseph and his Counsellors, then I will accept it at the hands of my people. And again, verily I say unto you, it is my will that the city of Far West should be built up speedily by the gathering of my Saints, and also that other places should be appointed for Stakes in the regions round about, as they shall be manifested unto my servant Joseph, from time to time; for behold, I will be with him, and I will sanctify him before the people, for unto him have I given the keys of this kingdom and ministry. Even so. Amen."

The next day, after receiving the above temple revelation, Joseph Smith, jr.,


commenced writing the church history, and continued to write from time to time, besides attending to other duties, as will be seen by the following extracts from his history. -- "Mil. Star," pages 148-51.
"April 27th. This day I chiefly spent in writing a history of this church from the earliest period of its existence, up to this date. * * *

Monday 30th, The First Presidency were engaged in writing the church history, and in recitation of grammar lessons, which recitations at this period were usually attended each morning before writing.

May 1st, 2nd, 3rd, and 4th, a838. The First Presidency were engaged in writing church history and administering to the sick. Received a letter from John E. Page on the 4th. * * *

Sunday, May 6th. I preached to the saints, setting forth the evils that existed, and that would exist, by reason of hasty judgment or decisions upon any subject given by any people, or in judging before they had heard both sides of a question. I also cautioned the saints against men who came amongst them whining and growling about their money, because they had kept the saints, and borne some of the burden with others, and thus thinking that others, who are still poorer, and have borne greater burdens than they themselves, ought to make up their loss, &c. I cautioned the saints to beware of such, for they were throwing out insinuations here and there, to level as it were a dart at the best interests of the Church, and if possible destroy the character of its Presidency. I also gave some instructions in the mysteries of the kingdom of God; such as the history of the planets, &c.; of Abraham's writings upon the planetary systems, &c. * * *

Saturday, May 12, 1838, President Rigdon and myself attended the High Council for the purpose of presenting for their consideration some business relating to our pecuniary concerns.

We stated to the Council our situation, as to maintaining our families, and the relation we now stand in to the Church, spending as we have for eight years, our time, talents, and property, in the service of the Church: and being reduced as it were to beggary, and being still retained in the business and service of the Church, it appears necessary that something should be done for the support of our families by the Church, or else we must do it by our own labors; and if the Church say to us, "help yourselves," we will thank them and immediately do so; but if the Church say, "Serve us," some provision must be made for our sustenance.

The Council investigated the matter, and instructed the Bishop to make over to President Joseph Smith, junior, and Sidney Rigdon, each an eighty-acre lot of land from the property of the Church, situated adjacent to the city corporation; also appointed three of their number, viz., George W. Harris, Elias Higbee and Simeon Carter, a committee to confer with said Presidency, and satisfy them for their services the present year; not for preaching, or for receiving the word of God by revelation, neither for instructing the Saints in righteousness, but for services rendered in the printing establishment, in translating the ancient records, &c., &c. Said committee agreed that Presidents Smith and Rigdon should receive [$1,100 each] as a just remuneration for their services this year. * * *

The above named committee reported to the High Council, at a subsequent meeting, but the sum agreed upon is left blank in the history, as printed. The amount they asked for was ELEVEN HUNDRED DOLLARS each per annum.

The question was warmly discussed by the members of the Council until near sundown. George M. Hinkle bitterly opposed it, as the church had always been opposed to a salaried ministry. A majority of the Council however, favored the measure, so that when the vote


was called, eleven voted for it, and one against it. But when it was noised abroad that the Council had taken such a step, the members of the church, almost to a man, lifted their voices against it. The expression of disapprobation was so strong and emphatic, that at the next meeting of the High Council the resolution voting them a salary, was rescinded.

We were present, and acted as clerk of the Council at both meetings, therefore know whereof we affirm.

A few days after the High Council refused to give a salary to Joseph Smith, jr. and Sidney Rigdon, the TITHING revelation of July 8, 1838, was given, in which the poor are not mentioned. But more on this subject hereafter. We now give further quotations from the history of Joseph Smith, jr. in which he says:
"Friday, 18. I left Far West, in company with Sidney Rigdon, T. B. Marsh, D. W. Patten, Bishop Partridge, E. Higbee, S. Carter, Alanson Ripley, and many others, for the purpose of visiting the North Country, and laying off a Stake of Zion; making locations, and laying claim to lands to facilitate the gathering of the Saints, and for the benefit of the poor, in upholding the Church of God. We travelled to the mouth of Honey creek, which is a tributary of Grand River, where we camped for the night. * * *

Saturday, 19. This morning we struck our tents, and formed a line of march, crossing Grand River at the mouth of Honey Creek and Nelson's Ferry. Grand River is a large, beautiful, deep and rapid stream, during the high waters of spring, and will undoubtedly admit of steam boat navigation, and other water craft; and at the mouth of Honey Creek are a splendid harbor and a good landing.

We pursued our course up the river, mostly through timber, for about eighteen miles, when we arrived at Colonel Lyman Wight's who [lives] at the foot of Tower Hill (a name I gave the place in consequence of the remains of an old Nephite altar or tower that stood there), where we camped for the Sabbath.

In the afternoon I went up the river about half a mile to Wight's Ferry, accompanied by President Rigdon, and clerk, George W. Robinson, for the purpose of selecting and laying claim to a city plat near said ferry in Daviess County, township 60, range 27 and 28, and sections 25, 36, 31, and 30, which the brethren called Spring Hill, but by the mouth of the Lord it was named ADAM-ONDI-AHAM [sic], because, said He, it is the place where Adam shall come to visit his people, or the Ancient of days shall sit, as spoken of by Daniel the Prophet." -- Mil. Star, page 152 16th vol.

To be Continued.

Vol. 1. No. 10.                         Davis City,  Iowa,  October, 1889.                         Whole No. 10.



No. 6.



(Continued from Page 137.)

It is with a sorrowful heart that we recount the scenes enacted by the church in Far West, Mio. in June and July, 1838.

After having gone through with the form of a trial by the High Council, in which the cases of David and John Whitmer, Oliver Cowdery, W. W. Phelps, and L. E. Johnson were disposed of, and Joseph Smith and Sidney Rigdon had written that unfeeling letter to John Whitmer, unbecoming gentlemen, much less professed saints, and after having that remarkable revelation stating that Far West was holy ground, (as published in the August and September numbers of THE RETURN,) a society was organized by the church members, at first called, "The Daughter of Zion," afterwards, "Danites,") to be governed by the following purported Bill of Rights and Articles of organization:


"Whereas, in all bodies laws are necessary for the permanent safety and well being of society, we, the members of the society of the Daughter of Zion, do agree to regulate ourselves under such laws as in righteousness shall be deemed necessary for the preservation of our holy religion and of our most sacred rights, and the rights of our wives and children. But to be explicit on the subject, it is especially our object to support and defend the rights conferred on us by our venerable sires, who purchased them with the pledges of their lives and fortunes and sacred honors. And now to prove ourselves worthy of the liberty conferred on us by them in the providence of God, we do agree to be governed by such laws as shall perpetuate these high privileges of which we know ourselves to be the rightful possessors, and of which privileges wicked and designing men have tried to deprive us by all manner of evil, and that purely in consequence of the tenacity we have manifested in the discharge of our duty towards our God, who had given us these rights and privileges, and a right in common with others, to dwell on this land. But we not having the privileges of others allowed unto us, have determined like unto our fathers, to resist Tyranny, whether it be in Kings or in people. It is all alike unto us, our rights we must have and our rights we shall have in the name of Israel's God.


All power belongs originally and legitimately to the people, and they have a right to dispose of it as they shall deem fit. But as it is inconvenient and impossible to convince the people in all cases, the Legislative powers have been given by them from time to time, into the


hands of a representation composed of delegates from the people themselves. This is and has been the law in both civil and religious bodies and is the true principle.


The Executive power shall be vested in the President of the whole church and his counsellors.


The Legislative powers shall reside in the President and his counsellors, together with the Generals and Colonels of the society. By them all laws shall be made regulating the society.


All offices shall be during the life and good behavior, or to be regulated by the law of God.


The society reserves the power of electing all its officers with the exception of the Aides and Clerks which the officers may need in the various stations. The nomination to go from the Presidency to his second, and from the second to the third in rank, and so down through all the various grades, branch or department retains the power of electing its own particular officers.


Punishment shall be administered to the guilty in accordance to the offense, and no member shall be punished without law, or by any others than those appointed by law for that purpose. The Legislature shall have power to make laws regulating punishments as in their judgment shall be wisdom and righteousness.


There shall (be) a secretary whose business it shall be to keep all the Legislative records of the society, and also to keep a Register of the names of the members of the society, also the rank of the officers. He shall also communicate the laws to the Generals, as directed by laws made for the regulation of such business by the Legislature.


All officers shall be subject to the commands of the Captain General given through the Secretary of war. And so all officers shall be subject to their superiors in rank, according to laws made for that purpose."

Having thus established a military organization within the church, and being exceedingly zealous, were ready to carry out any measure directed, and being determined to rid the community of the presence of dissenters, therefore, a manifesto was issued, contrary to both the laws of God and the laws of the land, ordering peaceable citizens from their homes, and driving them out of the country, compelling them to flee for their lives.

The following is the first part of the manifesto, or order, notifying the parties to leave the county within three days, or suffer the consequences:
                                  "Far West, June, 1838.

To Oliver Cowdery, David Whitmer, John Whitmer, William W. Phelps and Lyman E. Johnson. Greetings: Whereas, the citizens of Caldwell county have borne with the abuses received from you at different times and on different occasions until it is no longer to be endured, neither will they endure it any longer, having exhausted all the patience they have. We have borne long and suffered incredibly, but we will bear nor suffer any longer, and the decree has gone forth from our hearts and shall not return unto us void. Neither think, gentlemen, in so doing we are trifling with either you or ourselves for we are not.

There are no threats from you, no fear of losing our lives by you, or anything you can say or do will restrain us, for out of the county you shall go and no power shall save you, and you shall have three days after you receive this our communication to you, including twenty-four hours in each day for you to depart with your families peaceably, which you may do undisturbed


by any person. But in that time, if you do not depart, we will use the means in our power to cause you to depart, for go you shall.

We will have no more promises to reform as you have already made, and in every instance violated your promise and regarded not the covenant which you had made, but put both it and us at defiance.

We have solemnly warned you, and that in the most determined manner, that if you did not cease that course of wanton abuse of the citizens of this county, that vengeance would overtake you sooner or later, and that when it did come it would be as furious as the mountain torrent and as terrible as the beating tempest. But you have affected to despise our warnings and to pass them off with a sneer a grin or a threat, and still pursued your former course.

Vengeance sleeps not neither doth it slumber; and unless you heed us this time, and attend to our request, it will overtake you at an hour when you do not expect it and at a day when you do not look for it, and for you there shall be no escape; for there is but one decree for you which is, depart, depart, or else a more fatal calamity shall befall you." * * *

The italics are ours.

The above manifesto was signed by 83 determined men. Among the names we recognize some of the members of the High Council, and others holding high positions in the church, including that of Hyrum Smith, one of the First Presidency.

The parties heeded the warning, and left in haste late one afternoon in June, a detailed account of which we give as follows: taken from the ninth page of the "Ensign of Liberty," published by W. E. McLellin in March 1847.
"All things seemed to admonish them they only could have safety in flight, consequently near sunset, David, Oliver, John and Lyman, bid farewell to their youthful wives, and their little children, their homes and firesides, and with heavy hearts, and solemn step they left that people who had been enlightened and bro't together, to a great extent, by their labors and "testimony," but alas! who had now fallen, and become their bitterest enemies, and high-handed persecutors. After these men, the "witnesses of truth," had taken affectionate leave of their innocent families, resigning them into the hands of the Father of lights, they left "the city of their homes" and began to wend their way across those extensive prairies lying south of Far West.

But the darkness of night soon coming on, and being comparative strangers to the way, they directly lost their path. Pensive, mournful and solemn, see them wander they know not where. * * * Ah! see that man who sat day after day, week after week, and month after month, and wrote the pages of the Book of Mormon, from the mouth of Joseph Smith, jr., as he translated by the inspiration of Heaven, the words of the holy prophets, who lived and wrote upon this beloved American continent. Yes, see him and his partners in tribulation, wander as the prophets of old; because they had borne a faithful testimony against wickedness in high places. * * *

But onward see those men wander until the light of a new day broke in upon that part of the earth, and meeting a stranger he points them to the road that will lead them to an old and tried friend's, who lived about twenty-five miles from Far West. With joy mixed with sorrow, he received them. * * * Here they found a home from the "pitiless storm," and remained and refreshed themselves for some days, until their friends had succeeded in bringing to them their families."

Thus they escaped with their lives, having wandered all night without food or shelter, having been driven from their homes by professing SAINTS.


The church, having entered into an independent organization, and taken the law into their own hands, and having driven out these men, (three of whom were witnesses to the Book of Mormon,) and having been commanded by revelation to commence building the temple on the 4th of July, and intending to make a formal Declaration of Independence, as did our forefathers, extensive preparations were made to have a grand celebration on that day.

A tall liberty pole was raised on which floated the "stars and stripes." A stand was erected for the officers and orator of the day, large enough also to seat several distinguished visitors. An excavation had been made the year previous, for the temple, on the public square, and four large stones had been prepared for corner stones, which were to be laid on that day. Of this celebration Joseph Smith, jr., in his history, speaks as follows, on page 181, 16th vol. Mil. Star.
"July 4th was spent in celebrating the declaration of Independence on the United States of America, and also in the saints making a declaration of Independence from all mobs and persecutions which have been inflicted upon them time after time, until they could bear it no longer; * * * also in laying the corner stones of the house of the Lord, agreeable to the commandment of the Lord unto us, given April 26, 1838.

Joseph Smith, junior, was President of the day; Hyrum Smith, vice President; Sidney Rigdon, Orator; Reynolds Cahoon, Chief Marshall; and George W. Robinson, Clerk.

This order of the day was splendid. The procession commenced forming at 10 o'clock, A. M., in the following order: 1st, the Infantry; 2nd, the Patriarchs of the church; the President, vice President, and Orator; the twelve Presidents of the Stake, and High Council; Bishop and Council; Architects, Ladies and Gentlemen, and the Calvary in rear."

After the corner stones were laid President Rigdon delivered the oration, from which we make the following extract:
"It is not because we cannot, if we were so disposed, enjoy both the honors and flatteries of the world, but we have voluntarily offered them in sacrifice, and the riches of the world also, for a more durable substance. Our God has promised us a reward of eternal inheritance, and we have believed his promise, and though we wade through great tribulation, we are in nothing discouraged, for we know he that has promised is faithful. The promise is sure, and the reward is certain. It is because of this, that we have taken the spoiling of our goods. Our cheeks have been given to the smiters, and our heads to those who have plucked off the hair. We have not only when smitten on one cheek turned the other, but we have done it again and again, until we are wearied of being smitten, and tired of being trampled upon. We have proved the world with kindness, we have suffered their abuse without cause, with patience, and have endured without resentment, until this day, and still their persecutions and violence does not cease. But from this day and this hour, we will suffer it no more.

We take God and all the holy angels to witness this day, that we warn all men in the name of Jesus Christ, to come on us no more forever, for from this hour, we will bear it no more, our rights shall no more be trampled on with impunity. The man or the set of men, who attempt it, does it at the expense of their lives. And that mob that comes on us to disturb us, it shall be between us and them a war of extermination, for we will follow them, till the last drop of their blood is spilled, or else they will have to exterminate us: for we will carry the seat of war to their own houses, and their own families, and one party or the other shall be utterly destroyed. Remember it then all MEN.

We will never be the aggressors, we will infringe on the rights of no people;


but shall stand for our own until death. We claim our own rights, and are willing that all others shall enjoy theirs.

No man shall be at liberty to come into our streets, to threaten us with mobs, for if he does, he shall atone for it before he leaves the place, neither shall he be at liberty to vilify and slander any of us, for suffer it we will not in this place.

We therefore take all men to record this day, that we proclaim our liberty on this day, as did our fathers. And we pledge this day to one another, our fortunes, our lives, and our sacred honors, to be delivered from the persecutions which we have had to endure, for the last nine years, or nearly that. Neither will we indulge any man, or set of men, in instituting vexatious lawsuits against us to cheat us out of our just rights, if they attempt it we say wo be unto them.

We this day then proclaim ourselves free, with a purpose and a determination, that never can be broken, "no, never! no never!! NO NEVER!!!"

At the conclusion of the oration the vast multitude shouted, Hosanna! Hosanna!! Hosanna!!! three times, in confirmation of the declaration of Independence made by the speaker. But to show the displeasure of our Heavenly Father, as we verily believe, a few days after, a thunderstorm arose, and passing over the place, a shaft of lightning struck the liberty pole and rived it into more than a thousand atoms. This struck dismay into the hearts of some, but we were told at the time, that Joseph Smith, jr., walked over the splinters and prophesied that as he "walked over these splinters, so we will trample our enemies under our feet." This gave encouragement to the fearful and timid.

Is it possible, we ask, that the acts of such a people, under such influences, and dictated by such a spirit, could affect the spiritual standing of any but themselves? We answer, No.

We think we have clearly shown from the records, that the action taken by the church, in relation to David Whitmer, was illegal, and a violation of both the law of God and the law of the land, therefore, could not affect his spiritual standing in the least degree, but he retained his priesthood in full force and virtue, which he held equal with Joseph Smith, jr., according to the book of Doctrine and Covenants, for it says expressly: "Wherefore you (David Whitmer, Oliver Cowdery and Martin Harris) have received the same POWER, and the same FAITH, and the same GIFT like unto him;" (Joseph Smith, jr.) -- D. C. 15:3.

We now dismiss that part of our subject and turn to another.

It will be remembered that on page 137 of the September number of THE RETURN, we gave an account of the High Council at Far West, in June, rescinding the vote which had previously passed, granting a salary to Presidents Joseph Smith, jr., and Sidney Rigdon, which left them without a salary. Therefore, four days after their declaration of Independence, Joseph Smith, jr., inquired of the Lord "how much thou requirest of the properties of thy people for a tithing?" notwithstanding it was already stated in a revelation in the book of Doctrine and Covenants what the Lord required of his people for a tithing, and he received the following:


"Revelation given at Far West, Mo. July 8, 1838.

In answer to the question, O Lord, show unto thy servants how much thou requirest of the properties of thy people for a tithing?

1. Verily, thus saith the Lord, I require all their asurplus property to be put into the hands of the bishop of my church in Zion, for the building of mine house, and for the laying of the foundation of Zion, and for the priesthood, and for the debts of the presidency of my church; and this shall be the beginning of the tithing of my people; and, after that, those who have thus been tithed shall pay one-tenth of all their interest annually; and this shall be a standing law unto them forever,


for my holy priesthood, saith the Lord.

2. Verily I say unto you, it shall come to pass that all those who gather unto the land of Zion shall be tithed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you. And I say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of Zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily I say unto you, it shall not be a land of Zion unto you; and this shall be an ensample unto all the stakes of Zion. Even so. Amen. -- D. C. 106.

There is no mention made of the poor in this revelation, and being personally acquainted with the circumstances under which it was given, we never could feel that the Lord ever gave it for the good of his people, neither can we believe it after seeing its practical workings for fifty years. We verily believe, if the Lord had anything to do with it, it was upon the principle set forth in the 14th chapter of Ezekiel; they evidently had "set up an idol in their hearts," and the Lord answered them "according to their idols."

We feel sure that had the High Council at Far West, carried out the resolution, and paid Joseph Smith, jr. and Sidney Rigdon, the salary they asked for, of eleven hundred dollars each per year, we would never have seen this tithing revelation. The church had been in existence over eight years, and had seen its purest, happiest days before that was given.

That was not the only revelation given on that day, as we learn by reference to the history of Joseph Smith, jr., for, on pages 183-4 of the Millennial Star, he says:
"Also I received the following --

Revelation given to William Marks, Newel K. Whitney, and Oliver Granger and others, Zion, July 8, 1838,

Verily thus saith the Lord unto my servant William Marks, and also unto my servant N. K. Whitney, let them settle up their business speedily and journey from the land of Kirtland, before I, the Lord, send again the snows upon the earth; let them awake, and arise, and come forth, and not tarry, for I, the Lord, command it; therefore, if they tarry it shall not be well with them. Let them repent of all their sins, and of all their covetous desires, before me, saith the Lord; for what is property unto me? saith the Lord. Let the properties of Kirtland be turned out for debts, saith the Lord. Let them go, saith the Lord, and whatsoever remaineth, let it remain in your hands, saith the Lord; for have I not the fowls of heaven, and also the fish of the sea, and the beasts of the mountains? Have I not made the earth? Do I not hold the destinies of all the armies of the nations of the earth? therefore, will I not make solitary places to bud and to blossom, and to bring forth in abundance? saith the Lord.

Is there not room enough on the mountains of Adam-ondi-Ahman, and on the plains of Olaha Shinehah, or the land where Adam dwelt, that you should covet that which is but the drop, and neglect the more weighty matters? Therefore, come up hither unto the land of my people, even Zion.

Let my servant William Marks be faithful over a few things, and he shall be a ruler over many. Let him preside in the midst of my people in the city of Far West, and let him be blessed with the blessings of my people.

Let my servant N. K. Whitney be ashamed of the Nicolatine band, and of all their secret abominations, and of all his littleness of soul before me, saith the Lord, and come up to the land of Adam-ondi-ahman, and be a Bishop unto my people, saith the Lord, not in name but in deed, saith the Lord.

And again, I say unto you, I remember my servant Oliver Granger,


behold, I say unto him that his name shall be had in sacred remembrance from generation to generation, for ever and ever, saith the Lord. Therefore, let him contend earnestly for the redemption of the First Presidency of my church, saith the Lord, and when he falls he shall rise again, for his sacrifice shall be more sacred unto me than his increase, saith the Lord; therefore, let him come up hither speedily, unto the land of Zion, and in the due time he shall be made a merchant unto my name, saith the Lord, for the benefit of my people; therefore let no man despise my servant Oliver Granger, but let the blessings of my people be on him forever and ever.

And again, verily I say unto you, let all my servants in the land of Kirtland remember the Lord their God, and mine house also, to keep and preserve it holy, and to overthrow the moneychangers in mine own due time, saith the Lord. Even so. Amen."

"Also I received the following --

Revelation given at Far West, July 8, 1838.

"Show unto us thy will, O Lord, concerning the Twelve?"


Verily, thus saith the Lord: Let a Conference be held immediately, let the Twelve be organized, and let men be appointed to supply the place of those who are fallen. Let my servant Thomas remain for a season in the land of Zion, to publish my word. Let the residue continue to preach from that hour, and if they will do this in all lowliness of heart, in meekness and humility, and long-suffering, I, the Lord, give unto them a promise that I will provide for their families; and an effectual door shall be opened for them, from henceforth; and next spring let them depart to go over the great waters, and there promulgate my gospel, the fulness thereof, and bear record of my name. Let them take leave of my Saints in the city of Far West, on the 26th day of April next, on the building spot of my house, saith the Lord.

Let my servant John Taylor, and also my servant John E. Page, and also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen, and be officially notified of their appointment."

The members of the Church soon began to bring in their surplus property, as tithing, when, on the 18th of July, the following revelation was received:
"Revelation given July 18, 1838, making known the disposition of the properties tithed as named in the Revelation of July 8.

Verily, thus saith the Lord, the time has now come that it shall be disposed of by a Council composed of the First Presidency of my Church, and of the Bishop and his Council; and by my High Council; and by mine own voice unto them, saith the Lord. Even so. Amen."

On July 26, the following disposition of the property was ordered by the Council. -- Mil. Star, page 204, 16th vol.
"Thursday 26th. The First Presidency, High Council, and Bishop's Courts assembled at Far West, to dispose of the public properties of the Church in the hands of the Bishop, many of the brethren having consecrated their surplus property according to the Revelations.

It was agreed that the First Presidency should keep all their properties that they could dispose of to advantage, for their support, and the remainder to be put into the hands of the Bishop or Bishops, according to the commandments.["]

To be Continued.

Vol. 1. No. 11.                         Davis City,  Iowa,  November, 1889.                         Whole No. 11.



No. 7.



(Continued from Page 151.)

We make further quotations from the history of Joseph Smith, jr., from the fact that we were personally acquainted with, and present during many of the scenes spoken of, therefore, the relation of them here answers a threefold purpose.

First. They relate incidents in our personal experience, a knowledge of which no man can defraud us.

Second. They give our readers a better idea of the true condition of things in the Church in those days, than they could have without a relation of those scenes.

Third. They will enable the reader to more readily judge of the spirit which actuated the First Presidency in the part they took in these transactions, they themselves being witnesses.

At the council held on the 26th of July, 1838, as given on page 151, in the Oct. No. of THE RETURN, the following resolutions were passed:


"Moved, seconded, and carried unanimously --

1st. That the First Presidency shall have their expenses defrayed in going to and from Adam-ondi-Ahman, equally by the Bishop of each place.

2nd. That all the travelling expenses of the First Presidency shall be defrayed.

3rd. That the Bishop be authorized to pay orders coming from the East, inasmuch as they will consecrate liberally, but this is to be done under the inspection of the First Presidency.

4th. That the First Presidency shall have the prerogative to say to the Bishop, whose orders shall or may be paid by him in this place, or in his jurisdiction." * * *

Thus the First Presidency were to have their travelling expenses paid, in addition to the eighty acres of land adjoining the city plat, given to each, and the surplus tithing given them; also they reserved the right and prerogative to dictate to the Bishop who, of their eastern creditors, he should pay, "inasmuch as they, (the eastern people,) consecrate freely" to the church funds. Consecration is not tithing. We further quote from the history of Joseph Smith, jr., as found on page 204, 16th vol. Millennial Star.
"Saturday, 28. I left Far West for Adam-ondi-Ahman, in company with President Rigdon, to transact some important business, and to settle some Canadian brethren in that place, as they are emigrating rapidly to this land from all parts of the country.

Elder Babbit with his company from Canada has arrived, and brother Turley is with him.

Sunday, 29. Elders Kimball and Hyde preached in Far West, having just returned from England.

Monday, 30. The Circuit Court sat in Far West, Judge King presiding.

I returned this evening from Adam-ondi-Ahman to Far West, with President Rigdon.

Tuesday, 31. Attended the Circuit Court a while, and received a visit from Judge King."

The church having procured a press and type, the 3rd No. of the Elders' Journal was printed at Far West, in this month of July. (Two numbers had been printed at Kirtland, Ohio, before the printing office was burned there.) Joseph Smith, jr., editor, Thomas B. Marsh publisher, who employed the writer hereof as printer. We printed four numbers during the summer, when we were compelled to desist on account of the mob, and the press was taken down and the type hastily boxed and buried, in the night, and a haystack put over it.

It will be remembered with what assurance the declaration of Independence was made on the 4th of July, in which it is declared:
"That mob that comes on us to disturb us, it shall be between us and them a war of extermination, for we will follow them, till the last drop of their blood is spilled, or else they will have to exterminate us; for we will carry the seat of war to their own houses, and their own families, and one party or the other shall be utterly destroyed. Remember it all MEN." -- S. Rigdon's oration.

Let it be distinctly understood that President Rigdon was not alone responsible for the sentiment expressed in his oration, as that was a carefully prepared document, previously written, and well understood by the First Presidency, but Elder Rigdon was the mouth piece to deliver it, as he was a natural orator, and his delivery was powerful and effective.

Several Missouri gentlemen of note, from other counties, were present on the speaker's stand at its delivery, with Joseph Smith, jr., President, and Hyrum Smith Vice President of the day, and at the conclusion of the oration, when the President of the day led off with the shout of Hosanna, Hosanna, Hosanna, and joined in the shout by the vast multitude, these Missouri gentlemen began to shout hurrah, but they soon saw that did not time with the other, and they ceased shouting.


A copy of the oration was furnished the editor, and printed in "The Far West," a weekly newspaper printed in Liberty, the county seat of Clay County. It was also printed in pamphlet form, by the writer of this, in the printing office of the Elders' Journal, in the city of Far West, a copy of which we have preserved.

This oration, and the stand taken by the church in endorsing it, and its publication, undoubtedly exerted a powerful influence in arousing the people of the whole upper Missouri country.

Little did they think when driving David and John Whitmer, Oliver Cowdery and Lyman E. Johnson out of Caldwell county, that the words of Jesus, where he said, "the same measure that you mete shall be measured to you again," would be soon fulfilled upon their heads, and brought about, in a great measure, through their unwise and wicked words and actions. Let the cause be what it may, it soon came "as fierce as the mountain torrent, and as terrible as the beating tempest."

We mourn when we think of these transactions, they were so different from the teachings of our blessed Lord and Master. But our heart-felt regrets will not undo the past, but a relation of these experiences may deter others from being drawn into such a snare.

In less than thirty-five days after that boastful and daring declaration was made what would be done if a mob should come upon us again, a mob commenced their wicked and outrageous treatment upon some of our brethren at the election at Gallatin, in Daviess County, as will be seen by the following quotation from the history of Joseph Smith, jr., as found on page 229, of the 16th vol. Mil. Star.
"Tuesday morning, August 7th, 1838. A report came to Far West this morning, by way of those not belonging to the Church, to the effect that at the election at Gallatin, yesterday, two or three of our brethren were killed by the Missourians, and left upon the ground, and not suffered to be inferred; that the brethren were prevented from voting, and a majority of the inhabitants of Daviess county were determined to drive the Saints from that county.

On hearing this report, I started for Gallatin, to assist the brethren, accompanied by President Rigdon, brother Hyrum Smith, and fifteen or twenty others, who were armed for their own protection; and the command of the company was given to George W. Robinson.

On our way we were joined by the brethren from different parts of the country, some of whom were attacked by the mob, but we all reached Colonel Wight's that night in safety, where we found some of the brethren who had been mobbed at Gallatin, with others, waiting for our council. Here we received the cheering intelligence that none of the brethren were killed, although several were badly wounded.

From the best information, about one hundred and fifty Missourians warred against from six to twelve of our brethren, who fought like lions. Several Missourians had their skulls cracked. Blessed be the memory of those few brethren who contended so strenuously for their constitutional rights and religious freedom, against such an overwhelming force of desperadoes!

Wednesday, 8th. After spending the night in counsel at Colonel Wight's, I rode out with some of the brethren to view the situation of affairs in that region, and among others, called on Adam Black, Justice of the Peace, and Judge elect for Davies county, who had some time previous sold his farm to Brother Vinson Knight, and received part pay according to agreement, and afterwards united himself with a band of mobbers to drive the Saints from, and prevent their settling in, Davies county. On interrogation, he confessed what he had done, and in consequence of this violation of his oath as magistrate, we asked him to give us some satisfaction so that we might know whether


he was our friend or enemy, whether or not he would administer the law in justice; and politely requested him to sign an agreement of peace, but being jealous he would not sign it, but said he would write one himself and sign it, which he did, as follows --

'I, Adam Black, a Justice of the Peace of Daviess county, do hereby Sertify to the people, coled Mormen, that he is bound to suport the Constitution of this State, and of the United State, and he is not attached to any mob, nor will not attach himself to any such people, and so long as they will not molest me, I will not molest them. This the 8th day of August, 1838.
                              ADAM BLACK, J. P.[']

Hoping he would abide his own decision, and support the law, we left him in peace, and returned to Colonel Wight's at Adam-ondi-Ahman.

In the evening some of the citizens from Mill Port called on us, and we agreed to meet some of the principal men of the county in council, at Adam-ondi-Ahman the next day at twelve o'clock.

The Committee assembled at Adam-ondi-Ahman at twelve, according to previous appointment, viz., on the part of citizens, Joseph Morin, Senator elect: John Williams, representative elect; James B. Turner, Clerk of the Circuit Court, and others: on the part of the Saints, Lyman Wight, Vinson Knight, John Smith, Reynolds Cahoon, and others. At this meeting both parties entered into a covenant of peace, to preserve each other's rights, and stand in their defence; that if men did wrong, neither party would uphold them or endeavor to screen them from justice, but deliver up all offenders to be dealt with according to law and justice. The assembly dispersed on these friendly terms, myself and friends returning to Far West, where we arrived about midnight and found all quiet."

We left our work in the printing office and went with the party to Davies county, thinking it to be our bounden duty to aid our brethren in time of distress, and was present at Adam Black's when he signed that paper given above. The party went with a determination to have him sign such a paper, but it proved to be an exceedingly unwise move.

The election took place on the 6th, Joseph Smith, jr., and party went to Davies County on the 7th, visited Mr. Black on the 8th, and on the 10th four prominent citizens of Davies County, viz. Wm. P. Peniston, Wm. Bowman, Wilson McKinney and John Netherton, went before Austin A. King, of Ray County, judge of the 5th judicial circuit, and made oath that "a body of armed men, to the number of one hundred and twenty, have committed violence against Adam Black, by surrounding his house, and taking him in a violent manner, and subjecting him to great indignities, by forcing him, under threats of instant death, to sign a paper writing of a very disgraceful character, and by threatening to do the same to all the old setlers and citizens of Daviess County." * * *

The result was, a committee from Ray county visited Far West the next day, and soon after a committee from Chariton county, and the whole upper Missouri country was aroused, as will be seen by the following extract from the history of Joseph Smith, jr., page 245, 16th vol. Mil. Star.
"Saturday, September 1, 1838.

There is great excitement at present among the Missourians, who are seeking if possible an occasion against us. They are continually chafing us, and provoking us to anger if possible, one sign of threatening after another, but we do not fear them, for the Lord God, the Eternal Father is our God, and Jesus the Mediator is our Savior, and in the great I AM is our strength and confidence.

We have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and


the world has proved us that we have no designs against any man or set of men, that we injure no man, that we are peaceable with all men, minding our own business, and our business only. we have suffered our rights and our liberties to be taken from us; we have not avenged ourselves of those wrongs; we have appealed to magistrates, to sheriffs, to judges, to Government and to the President of the United States, all in vain; yet we have yielded peaceably to all these things. We have not complained at the Great God, we murmured not, but peaceably left all; and retired into the back country, in the broad and wold prairie, in the barren and desolate plains, and there commenced anew; we made the desolate places to bud and blossom as the rose; and now the fiend-like race is disposed to give us no rest. Their father the Devil, is hourly calling upon them to be up and doing, and they, like willing and obedient children, need not the second admonition; but in the name of Jesus Christ the Son of the living God, we will endure it no longer, if the great God will arm us with courage, with strength and with power, to resist them in their persecutions. We will not act on the offensive, but always on the defensive; our rights and our liberties shall not be taken from us, and we peaceably submit to it, as we have done heretofore, but we will avenge ourselves of our enemies, inasmuch as they will not let us alone. * * *

Sunday, 2nd. The whole of upper Missouri is in an uproar and confusion.

This evening I sent for General Atchison, of Liberty, Clay county, who is the Major General of this division, to come and counsel with us, and to see if we could not put a stop to this collection of people, and to put a stop to hostilities in Davies County. I also sent a letter to Judge King containing a petition for him to assist in putting down and scattering the mob, which are collecting at Davies.

Monday, 3rd. Nothing of importance occurred today. Reports come in concerning the collection of a mob in Davies ounty, which has been collecting ever since the election in Davies County, on the sixth of August last. I was at home most of the day.

This evening General Atchison arrived in Far West.

Tuesday, 4th. This day I spent in Council with General Atchison. He says he will do all In his power to disperse the mob, &c. We employed him and Doniphan (his partner) as our Lawyers and Counsellors in Law. They are considered the first lawyers in Upper Missouri.

President Rigdon and myself commenced this day the study of law, under the instruction of Generals Atchison and Doniphan. They think, by diligent application, we can be admitted to the bar in twelve months."

This last movement of the First Presidents to become lawyers, and be admitted at the bar, was new to us as we had not noticed it until the other day, in examining the history.

It is marvelous to see how far they had strayed from the course marked out by the Lord, for them to walk in. In a revelation given to Joseph Smith, jr., in July, 1830, he had been told, "In temporal labors thou shalt not have strength, for this is not thy calling." -- D. C. 23:4.

Notwithstanding this positive declaration, how persistently they pursued temporal things, having tried merchandising, city lot speculation, searching after the hidden treasure in Salem, Mass. where Joseph Smith received a revelation, that all Salem should be given to them, "with its gold and silver," and then banking, all of which had so signally failed them, that they thought it best to get out of Kirtland, Ohio, in haste, as he informs in his history, that they left that place in the night time, on the 12th of Jan. 1838, riding on horseback 60 miles the first night. See page 114, 16th vol. Mil. Star.

It does seem that all these experiences should have taught them the truthfulness


of the above declaration, but they seemed to be ready to try a new turn of the wheel of fate, and soon proved the truthfulness of the saying, "man proposes, but God disposes," for, instead of being admitted to the bar, they were soon overcome by their enemies and incarcerated in prison, as will be seen in our next number.

(To be Continued.)


Some person has sent us a pamphlet with the abive title...

After reading that statement we write and sent him [Joseph Smith III] the following letter:
                       Pleasanton, Iowa, Dec. 30, 1873.
Bro. Joseph; I regret exceedingly the position taken in the "Herald" of the 1st inst., on the subject of polygamy, wherein you say, "Neither Joseph nor Hyrum, nor their compeers, ever built up polygamy."

Now, if teaching a doctrine and recommending others to embrace and practice it, is not building it up, then I do not understand the English language. This your Uncle Hyrum did. He came to our house in Nauvoo, Ill., in the fall, say. November and december, 1843, and taught the doctrine to myself and wife, more than once. He also gave me special instruction, how I could manage the matter so as not to have it known to the public; and seemed displeased with me when I declined entering into it.

Your father never taught me the doctrine, but I have good reasons, from what your Uncle Hyrum, and others told me, to believe that he did teach it.

This is an unpleasant subject to write upon, but I do feel that you ought to know the facts in the case, for an error, or false position, will not stand the test of the day of trial.

If you will recollect, I told you on one occasion when I was riding with you in your buggy to Sandwich, when you were talking upon this subject, "That your father never taught me that doctrine, but your Uncle


Hyrum did." You asked none of teh particulars, and I gave you none; so I presume you had forgotten the remark.

Hoping that all good things may work together for good to them who love the Lord, and are called according to his purpose.

I am Respectfully and Truly your Brother in the great work of the last days.
                        E. ROBINSON.

In addition to these testimonies, the writers of the above named pamphlet have seen copies of affidavits made by several parties who testify that Joseph Smith, jr., taught the doctrine...

Note 1: An affidavit dated Dec. 29, 1873, and signed by Ebenezer and Angeline Robinson, was published in the 1887 Biographical and Historical Record of Ringgold and Decatur Counties, Iowa, on page 543. It reads: "To Whom it may Concern:   We, Ebenezer Robinson and Angeline Robinson, husband and wife, hereby certify that in the fall of 1843 Hyrum Smith, brother of Joseph Smith, came to our house in Nauvoo, Illinois, and taught us the doctrine of polygamy. And I, the said Ebenezer Robinson, hereby further state that he gave me special instructions how I could manage the matter so as not to have it known to the public. He also told us that while he had heretofore opposed the doctrine, he was wrong and his brother Joseph was right; referring to his teaching it. EBENEZER ROBINSON.   ANGELINE E. ROBINSON.   Sworn to and subscribed before me this 29th day of December, 1873.   J. M. SALLEE, Notary Public."

Note 2: Hyrum Smith's reported instructions on how to "manage the matter," are given with some further details in a letter Evenezer Robinson wrote to RLDS Apostle Jason W. Briggs, on Jan. 28, 1880, where he says that Hyrum "instructed me in Nov or Dec 1843 to make a selection of some young woman and he would seal her to me, and I should take her home, and if she should have an offspring give out word that she had a husband, an Elder, who had gone on a foreign mission." Robinson also mentioned in that same letter that there was "a place appointed in Iowa, 12 or 18 miles from Nauvoo to send female victims to his [Joseph Smith's] polygamous births." (Copy in LDS Archives)

Note 3: In his Return of February, 1891, Robinson mentions that his certificate regarding Samith family polygamy (or polygamous teachings) had been already "published to the world." Presumably he was referring to the 1885 volume, Historical and Biographical Record of Ringgold and Decatur Counties, Iowa, wherein a second affidavit also appears under his signature: "To Whom it may Concern:   This is to certify that in the latter part of November, or in December, 1843, Hyrum Smith (brother of Joseph Smith, President of the Church of Jesus Christ of Latter Day Saints) came to my house in Nauvoo, Illinois, and taught me the doctrine of spiritual wives or polygamy. He said he heard the voice of the Lord give the revelation on spiritual wifery (polygamy) to his brother Joseph, and that while he had heretofore opposed the doctrine, he was wrong, and his brother Joseph was right all the time. He told me to make a selection of some young woman and he would send her to me, and take her to my home, and if she should have an heir, to give out the word that she had a husband who had gone on a mission to a foreign country. He seemed disappointed when I declined to do so.   E. ROBINSON.   DAVIS CITY, Iowa, October 23, 1885.   Subscribed and sworn to before me, a Notary Public in and for Decatur County, Iowa, this 24th day of October, A. D. 1885. Z. H. GURLEY. Notary Public." This Z. H. Gurley was the son-in-law of Ebenezer Robinson and the son of the RLDS Apostle. After the younge Gurley had obtained the Robinson affidavits he submitted them for publication along with Elder Robinson's biographical sketch in the 1887 "Historical and Biographical Record." See Charles W. Turner's 1985" PhD dissertation, "Joseph Smith III and the Mormons of Utah," pp. 378-84 for more on the subject. Turner there states: "Copies of the affidavit of Ebenezer and Angeline E. Robinson, dated December 29, 1873, are found in both the RLDS Archives and the LDS Archives. Robinson's views were well known to members of the RLDS hierarchy long before his break with the church. See Ebenezer Robinson to E. L. Kelley, November 24, 1879..."

Vol. 1. No. 12.                         Davis City,  Iowa,  December, 1889.                         Whole No. 12.



No. 8.



(Continued from Page 174.)

During the summer of 1838, a settlement was established by the church at De Witt, on the Missouri river, in the lower part of Carroll county, Mo. Two members of the High Council at Far West, viz: George M. Hinkle and John Murdock had moved there.

In the latter part of September a mob began to gather, and threatened to drive the members of the church from that place. The brethren armed themselves in self defense, and on the 2nd of October the mob commenced firing on them, which they repeated on the 3rd and 4th, when the brethren returned the fire.

On the 5th Joseph Smith, jr., left Far West and arrived in De Witt on the 6th, as we learn by the following quotation from his history; page 342, 16th vol. Millennial Star.
"Saturday, Oct. 6th. I arrived at De Witt, and found that the accounts of the situation of that place were correct; for it was with much difficulty, and by travelling unfrequented roads, that I was able to get there, all the principal roads being strongly guarded by the mob, who refused all ingress as well as egress. I found my brethren, who were only a handful in comparison to the mob by which they were surrounded, in this situation, and their provisions nearly exhausted, and no prospect of obtaining any more. We thought it necessary to send immediately to the Governor, to inform him of the circumstances, hoping, from the Executive, to raise the protection which we needed; and which was guaranteed to us in common with other citizens. Several gentlemen of standing and respectability, who lived in the immediate vicinity, who were not in any way connected with the Church of Latter-day Saints, who had witnessed the proceedings of our enemies, came forward and made affidavits to the treatment we had received, and concerning our perilous situation; and offered their services to go and present the case to the Governor themselves."

A messenger was dispatched to the Governor, who returned on the 9th, as seen by the following quotation from the history of Joseph Smith, jr., page 376, 16th vol. Mil. Star.
"The messenger, Mr. Caldwell, who had been dispatched to the Governor for his assistance, returned, but instead of receiving any aid or even sympathy from his Excellency, we were told that "the quarrel was between the Mormons and the mob," and that "we might fight it out." * * *

About this time a mob, commanded by Hyrum Standly, took Smith Humphrey's goods out of his house, and said Standly set fire to Humphrey's house and burned it before his eyes, and ordered him to leave the place forthwith, which he did by fleeing from De Witt to Caldwell county. The mob had sent to Jackson County and got a cannon, powder and balls, and bodies of armed men had gathered


in, to aid them, from Ray, Saline, Howard, Livingston, Clinton, Clay, Platte counties and other parts of the State, and a man by the name of Jackson, from Howard County, was appointed their leader.

The Saints were forbidd to go out of the town, under pain of death, and were shot at when they attempted to go out to get food, of which they were destitute. As fast as their cattle or horses got where the mob could get hold of it, it was taken as spoil. By these outrages the brethren were obliged, most of them, to live in wagons or tents.

Application had been made to the judge of the Circuit Court for protection, and he ordered out two companies of Militia, one commanded by Captain Samuel Bogart, a Methodist priest and mobocrat of the depest die; the whole under the command of General Parks, another mobber, if his letter speaks his feelings, and his actions do not belie him, for he never made the first attempt to disperse the mob, and when asked the reason of his conduct, he always replied that Bogart and his company were mutinous and mobocratic, that he dare not attempt a dispersion of the mob. Two other principal men of the mob were Major Ashly, Member of the Legislature, and Cercil (Sashiel) Woods, a Presbyterian Clergyman.

General Parks informed us that a greater part of his men under Captain Bogart had mutinied, and that he would be obliged to draw them off from the place, for fear they would join the mob; consequently he could offer us no assistance.

We had now no hopes whatever, of successfully resisting the mob, who kept constantly increasing; our provisions were entirely exhausted, and we were worn out by continually standing on guard, and watching the movements of our enemies, who, during the time I was there, fired at us a great many times. Some of the brethren died for the common necessaries of life, and perished from starvation; and for once in my life, I had the pain of beholding some of my fellow creatures fall victims to the spirit of persecution, which did then, and has since, prevailed to such an extent in Upper Missouri; men, too, who were virtuous, and against whom no legal process could for one moment be sustained, but who, in consequence of their love of God, attachment to His cause, and their determination to keep the faith, were thus brought to an untimely grave."
The following quotation can be found on page 395 16th vol. Mil. Star.
"seeing no prospect of relief, The Governor having turned a deaf ear to our entreaties, the Militia having mutinied, and the greater part of them being ready to join the mob; the brethren came to the conclusion to leave that place, and seek a shelter elsewhere; and gathering up as many wagons as could be got ready, which was about seventy, with a remnant of the property they had been able to save from their ruthless foes, they left De Witt and started for Caldwell on the afternoon of Thursday, October 11, 1838. They travelled that day about twelve miles, and encamped in a grove of timber near the road. * * *

No sooner had the brethren left De Witt than Sashiel Woods called the mob together, and made a speech to them, to the effect that they must hasten to assist their friends in Davies County. * * *

"On my arrival in Caldwell, I was informed by General Doniphan, of Clay County, that a company of mobbers, eight hundred strong, were marching toward a settlement of our people in Davies County. He ordered out one of the officers to raise a force and march immediately to what he called Wight's Town, and defend our people from the attack of the mob, until he should raise the Militia in his and the adjoining Counties to put them down. A small company of Militia, who were on their route to Davies County, and who had passed


through Far West, he ordered back again, stating that they were not to be depended upon, as many of them were disposed to join the mob, and to use his own expression, were "damned rotten hearted."

Sunday 14th. I preached to the brethren at Far West from the saying of the Savior: "Greater love hath no man than this, that he lay down his life for his brethren." At the close I called upon all that would stand by me to meet me on the Public Square the next day. * * *

Monday 15th. The brethren assembled on the Public Square of Far West and formed a company of about one hundred, who took up a line of march for Adam-ondi-ahman; and here let it be distinctly understood that this company were militia of the County of Caldwell, acting under Lieutenant Colonel George M. Hinkle, agreeable to the order of General Doniphan, and the brethren were very careful in all their movements to act in strict accordance with the constitutional laws of the land.

The special object of this march was to protect Adam-ondi-Ahman, and repel the attacks of the mob in Davies County. Having some property in that county, and having a house building there, I went up at the same time. While I was there a number of houses belonging to our people were burned by the mob, who committed many other depredations, such as driving off horses, sheep, cattle, hogs, &c. A number of those whose houses were burned down, as well as those who lived in scattered and lonely situations, fled into the town for safety, and for shelter from the inclemency of the weather, as a considerable snow storm took place on the 17th and 18th. Women and children, some in the most delicate condition, were thus obliged to leave their homes and travel several miles in order to effect their escape. My feelings were such as I cannot describe when I saw them flock into the village, almost entirely destitute of clothes, and only escaping with their lives.

From history of Joseph Smith, jr., p. 405, 16th vol. Mil. Star.
"During this state of affairs, General Parks arrived in Davies County, and was at the house of Colonel Lyman Wight on the 18th, when the intelligence was brought that the mob were burning houses; and also when women and children were fleeing for safety, among whom was Agnes M. Smith, wife of my brother, Don Carlos Smith, who was absent on a mission in Tennessee. Her house had been plundered and burned by the mob, she having travelled nearly three miles, carrying her two helpless babes, and having to wade Grand River.

Colonel Wight, who held a commission in the 59th regiment under his (General Park's) command, asked what was to be done. He told him that he must immediately call out his men and go and put the mob down. Accordingly a force was immediately raised for the purpose of quelling the mob, and in a short time was on its march, with a determination to disperse the mob, or die in the attempt; as the people could bear such treatment as was being inflicted upon them no longer.

The mob, having learned the orders of General Parks, and likewise being aware of the determination of the oppressed, broke up their encampment and fled."

When President Joseph Smith, jr., preached the sermon, on the 14th, as named in the foregoing quotation, and called for volunteers, there was a ready response. A company was organized on the 15th, and marched to Davies county, under the immediate command of David W. Patten, one of the Twelve Apostles, as captain, and Parley P. Pratt, another of the twelve Apostles, as first lieutenant, and the writer hereof in the double capacity as second lieutenant and also, as ensign, for, as we marched into Adam-ondi-Ahman, we served as standard bearer, floating the stars and stripes, in fulfillment, we suppose, of a declaration


previously made by Joseph Smith, jr., who had said, that when he went out to battle, we should be his "standard-bearer."

We looked for warm work, as there were large numbers of armed men gathering in Davies county, with avowed determination of driving the Mormons from the county, and we began to feel as determined that the Missourians should be expelled from the county.

We had pledged, on the 4th of July preceding, that if any mob should come upon us hereafter, it should "be between us and them a war of extermination, * * * for we will carry the seat of war to their own houses, and their own families, and one party or the other shall be utterly destroyed." S. Rigdon's oration.

The church having thus deliberately made their own declaration and threats, and the mob having commenced their work, it now remained to be seen how those threats would be carried out.

Unfortunately for the church, they now felt to act upon that declaration. A company of 60 were detailed to go to the East fork of Grand River, to bring and guard in some families of the church who had settled there, the writer being one of the number.

We made an early start, and by a forced march, reached the place of destination about 2 o'clock P. M. and hurriedly packed the families into wagons and detailed about 10 men to accompany the wagons as guard, the ballance of the company immediately started on our return march, with a determination to attack the camp of the mob that night, if we could find them. They had been encamped near Millport, in Grand River timber, some 6 or 8 miles from Adam-ondi-ahman.

We reached the neighborhood of their encampment about one or two o'clock in the morning, but failed to find them. After exploring in the timber some time, and not finding the camp, marched into Millport, thinking we would undoubtedly find some trace of the mob there, but failed to find them, when we returned to Adam-ondi-Ahman, where we arrived just after day light.

Not long after our arrival at our camp in the morning, one of the brethren, who had been detained by the mob through the night, having been released, came in and reported that the mob, anticipating an attack, had changed their location once or twice during the night, which accounted for our not finding them.

As stated in the history of Joseph Smith, jr., as herein quoted, the mob soon broke up and left, together with several Missourians, who now seemed to be aroused to the gravity of the situation. Some lingered, but soon after left in a hurry, for "prairie fires" (as they were termed) became frequent, and with them one, or more, of the Missourians' houses went up in flame and smoke, and settled down in a bed of embers and ashes, fired by the hands of some of those who had pledged to "carry the seat of war to their own houses," &c. A swift retribution, however, soon followed.

We further quote from the history of Joseph Smith, jr., page 406, 16th vol. Mil. Star.
"It was reported in Far West today, that Orson Hyde had left that place, the night previous, leaving a letter for one of the brethren, which would develop the secret.

Monday, 22nd. On the retreat of the mob from Davies county, I returned to Caldwell, with a company of the brethren, and arrived at Far West about seven in the evening, where I had hoped to enjoy some respite from our enemies, at least for a short time; but upon my arrival there, I was informed that a mob had commenced hostilities on the borders of that county, adjoining Ray county, and that they had taken some of our brethren prisoners, burned some houses, and had committed depredations on the peaceable inhabitants.

Tuesday, 23td. News came to Far West, this morning, that the brethren had found the cannon, which the mob brought from Independence, buried in the earth and had secured it by order of General Parks. * * *

Wednesday 24th. Austin A. King and Adam Black renewed their inflammatory


communications to the Governor, as did other citizens of Richmond. * * *

Thomas B. Marsh, formerly President of the Twelve, having apostatized, repaired to Richmond, and made affidavit before Henry Jacobs, Justice of the Peace, to all the vilest slanders, aspersions, lies and calumnies towards myself and the Church, that his wicked heart could invent. He had been lifted up in pride by his exaltation to office and the revelations of Heaven concerning him, until he was ready to be overthrown by the first adverse wind that should cross his track, and now he has fallen, lied and sworn to it, and is ready to take the lives of his best friends. Let all men take warning by him, and learn that he who exalteth himself, God will abase.

Orson Hyde was also at Richmond and testified to most of Marsh's statements.

The following letter, being a fair specimen of the "truth and honesty" of many others which I shall notice, I give it in full --

                                Carrolton, Mo, Oct. 24, 1838.

Sir -- We were informed, last night, by an express from Ray county, that Captain Bogart and all his company, amounting to between fifty and sixty men were massacred by the Mormons at Buncombe, twelve miles north of Richmond, except three. This statement you may rely on as being true, and last night they expected Richmond to be laid in ashes this morning. We could distinctly hear cannon, and we know the Mormons had one in their possession. Richmond is about twenty-five miles west of this place, on a straight line. We know not the hour or minute we will be laid in ashes -- our country is ruined -- for God's sake give us assistance as quick as possible.   Yours, &c.                                 SARSHAL WOODS,
                                JOSEPH DICKSON.

These mobbers must have had very accute ears to hear cannon, (a six pounder) thirty-seven miles. So much for the lies of a priest of this world. Now for the truth of the case. This day about noon, Captain Bogart, with some thirty or forty men called on Brother Thoret Parsons, where he was living, at the head of the east branch of Log Creek, and warned him to be gone before next day at ten in the morning, declaring also that he would give Far West thunder and lightning before next day at noon, if he had good luck in meeting Neil Gillum, who would camp about six miles west of Far West that night, and that he should camp on Crooked Creek, and departed towards Crooked Creek.

Brother Parsons despatched a messenger with this news to Far West, and followed after Bogart to watch his movements. Brothers Joseph Holbrook and [David] Judoth, who went out this morning to watch the movements of the enemy, saw eight armed mobbers call at the house of brother Pinkham, where they took three prisoners (Nathan Pinkham, brothers William Seely and Addison Green,) and four horses, arms, &c., and departed, threatening Father Pinkham that if he did not leave the State immediately they "would have his damned old scalp." Having learned of Bogart's movements the brethren returned to Far West near midnight, and reported their proceedings and those of the mob.

On hearing the report, Judge Elias Higbee, the first Judge of the county, ordered Lieutenant Colonel Hinkle, the highest officer in command in Far West, to send out a company to disperse the mob and retake their prisoners, whom, it was reported, they intended to murder that night. The trumpet sounded, and the brethren were assembled on the Public Square about midnight, when the facts were stated, and about seventy-five volunteered to obey the Judge's order, under command of Captain David W. Patten, who immediately commenced their march on horseback, hoping to


surprise and scatter the camp, retake the prisoners, and prevent the attack threatening Far West, without the loss of blood.

Thursday 25th. Fifteen of the company were detached from the main body, while sixty continued their march till they arrived near the ford of Crooked River, (or Creek) where they dismounted, tied their horses, and leaving four or five men to guard them, proceeded towards the ford, not knowing the location of the encampment. It was just at the dawning of light in the east, when they were marching quietly along the road, and near the top of the hill which descends to the river that the report of a gun was heard, and young O'Banion reeled out of the ranks and fell mortally wounded. Thus the work of death commenced, when Captain Patten ordered a charge and rushed down the hill on a fast trot, and when within about fifty yards of the camp formed a line. The mob formed a line under the bank of the river, below their tents. It was yet so dark that little could be seen by looking at the west, while the mob looking towards the dawning light, could see Patten and his men, when they fired a broadside, and three or four of the brethren fell. Captain Patten ordered the fire returned, which was instantly obeyed, to great disadvantage in the darkness which yet continued. The fire was repeated by the mob, and returned by Captain Patten's company, who gave the watchword "God and Liberty," when Captain Patten then ordered a charge, which was instantly obeyed. The parties immediately came in contact, with their swords, and the mob were soon put to flight, crossing the river at the ford and such places as they could get a chance. In the pursuit, one of the mob fled from behind a tree, wheeled, and shot Captain Patten, who instantly fell, mortally wounded, having received a large ball in his bowels.

The ground was soon cleared, and the brethren gathered up a wagon or two, and making beds therein of tents, &c, took their wounded and retreated towards Far West. Three brethren were wounded in the bowels, one in the neck, one in the shoulder, one through the hips, one through both thighs, one in the arms, all by musket shot. One had his arm broken by a sword. Brother Gideon Carter was shot in the head, and left dead on the ground so defaced that the brethren did not know him. Bogart reported that he had lost one man. The three prisoners were released and returned with the brethren to Far West. Captain Patten was carried some of the way in a litter, but it caused so much distress that he begged to be left by the way side. He was carried into Brother Winchester's, three miles from the city of Far West, where he died that night. O'Banion died soon after, and Brother Carter's body was also brought from Crooked river, when it was discovered who he was.

I went with my brother Hyrum and Lyman Wight to meet the brethren on their return, near Log Creek, where I saw Captain Patten in a most distressing condition. His wound was incurable.

Brother David Patten was a very worthy man, beloved by all good men who knew him. He was one of the Twelve Apostles, and died as he had lived, a man of God, and strong in the faith of a glorious resurrection, in a world where mobs will have no power or place. One of his last expressions to his wife was -- "Whatever you do else, do not deny the faith."

How different his fate to that of the apostate, Thomas B. Marsh, who this day vented all the lying spleen and malice of his heart towards the work of God, in a letter to Brother and Sister Abbot, to which was annexed an addenda by Orson Hyde."

The battle of Crooked River was the only one fought during these troubles. We may speak of it and also of the massacre at Haun's Mill, hereafter. -- ED.

(To be continued.)

Vol. 2. No. 1.                         Davis City,  Iowa,  January, 1890.                         Whole No. 13.



No. 9.



(Continued from Page 191.)

In our last we gave an account of a company of brethren volunteering at Far West, at the call of Joseph Smith, jr. and marching to Davies county, with David W. Patten as captain, who was one of the twelve Apostles of the church. We esteemed him very highly, as a good man, and loved him as such. He was brave to a fault. So much so, that he was styled and called, "Captain Fearnought." He seemed reckless of his life, as though it was scarce worth preserving. He had said to us, before there was any indication of a mob, or difficulty with the people of Missouri, "If I dare to do it, I could wish myself dead." We did not feel at liberty to ask him any reason for such a wish, but presume it was on account of those things transpiring in the church, as we did not know of his having any domestic or financial troubles.

An account of the battle at Crooked River, and of his death, we gave in the last number of THE RETURN, on page 191, as quoted from history of Joseph Smith, Jr. He was buried with the honors of war, and at his grave a solemn covenant was made to avenge his death.

The attack upon Bogart, and the mob under his command at Crooked River, added wonderfully to the excitement already existing in Upper Missouri, and created wide spread alarm, on account of the exaggerated statements made with regard to it.

The report went abroad, and circulated like wildfire, "that Bogart, and all his company, amounting to between fifty and sixty men, were massacred by the Mormons, except three," whereas only one of his men was killed.

The brethren lost three killed and several wounded, as heretofore stated. They took one prisoner, who was released


after the brethren from Far West met them. When he was released he was told to go in a certain direction lest young men seeing him might shoot him. He went in the direction told, but did not escape being shot, as someone shot and wounded him, not fatally however, as he recovered, and appeared as a witness afterwards against the brethren, when on trial in Richmond.

The writer of these papers did not accompany this expedition, therefore was not present to witness any of its scenes, as we declined to go when called upon the night before, consequently were at home, thirteen miles away from the scene of the engagement, when it took place.

After the Governor sent word to the brethren by their messenger, as stated in our last, that "if they had got into a difficulty with the citizens they must fight it out," they felt justified in pursuing the course they did in plundering the store in Gallatin, and burning the houses in Davies county; which action, together with the attack on Bogart's camp, completely aroused the whole upper country.

Rumors came to Far West of mobs gathering in large numbers, and committing terrible depredations against the brethren, the most brutal of which was


a brief account of which we extract from the history of Joseph Smith, jr., found on page 587, 16th vol. Mil. Star, as follows:
"About the time of the battle with Captain Bogart, a number of our people who were living near Haun's Mill, on Shoal Creek, about twenty miles below Far West, together with a number of emigrants who had been stopped there in consequence of the excitement, made an agreement with the mob which was about there, that neither party should molest the other, but dwell in peace. Shortly after this agreement was made, a mob party of from two to three hundred, many of whom are supposed to be from Chariton County, some from Davies, and also those who had agreed to dwell in peace, came upon our people there, whose number in men was about forty, at a time they little expected any such thing, and without any ceremony, notwithstanding they begged for quarter, shot them down as they would tigers or panthers. Some few made their escape by fleeing. Eighteen were killed, and a number more were severely wounded.

This tragedy was conducted in the most brutal and savage manner. An old man, after the massacre was partially over, threw himself into their hands and begged for quarter, when he was instantly shot down; that not killing him, they took an old corn cutter and literally mangled him to pieces. A lad of ten years of age, after being shot down, also begged to be spared, when one of them placed the muzzle of his gun to his head and blew out his brains. The slaughter of these not satisfying the mob, they then proceeded to rob and plunder. The scene that presented itself after the massacre, to the widows and orphans of the killed, is beyond description. It was truly a time of weeping, of mourning, and of lamentation."

This was a cold blooded butchery, and shows very clearly the terrible state of feeling existing in the country at the time. The perpetrators of this terrible crime were never called to an account by the authorities of Missouri. Some of them publicly boasted of the part they took in this barbarous transaction.

Eighteen of the victims were buried in one well. Thrown in promiscuously, without shroud or coffin.

A writer in the Missouri "Globe Democrat," over the signature of "Burr Joice," has given a detailed account of this terrible affair, which was published in the "Saints' Herald," of October 22, 1887.

While these were transpiring in Davies and Caldwell counties, messengers were being sent to the Governor with exciting and highly exaggerated statements which induced him to order out a large number of troops, and to issue, Nero like, his


exterminating order, in which he said, "The Mormons must be treated as enemies, and must be exterminated or driven from the state if necessary for the public good," a thing unheard of in a free republican government, such as ours. The innocent should never be punished with the guilty, more than is incidental in the just execution of the law.

We here insert some of the communications sent to the Governor, and his order calling out troops, and also his exterminating order, copies of which were obtained some time afterwards, but at the time, the brethren had no intimation of what was passing with the Governor.

The following letters and Governor's orders are copied from the history of Joseph Smith, jr., as found on pages 444 and 446, 16th vol. Mil. Star.
"The following letter will show the state of public feeling in the country at this time:

                                Lexington, six o'clock A. M.
                                Oct. 25, 1838.
To Messrs. Amos Rees and Wiley C. Williams.

Gentlemen -- This letter is sent on after you on express by Mr. Bryant, of Ray County, since you left this morning. Mr. C. R. Morehead came here on express for men to assist in repelling a threatened attack upon Richmond tonight. He brought news that the Mormon armed force had attacked Captain Bogart this morning at day-light, and had cut off his whole company of fifty men. Since Mr. Morehead left Richmond, one of the company (Bogart's) has come in and reported that there were ten of his comrades killed and the remainder were taken prisoners, after many of them had been severely wounded; he stated further that Richmond would be sacked and burned by the Mormon banditts tonight. Nothing can exceed the consternation which this news gave rise to. The women and children are flying from Richmond in every direction. A number of them have repaired to Lexington, amongst whom is Mrs. Rees. We will have sent from this county since one o'clock this evening, about one hundred well-armed and daring men, perhaps the most effective our county can boast of. They will certainly give them (the Mormons) a warm reception at Richmond tonight. You will see the necessity of hurrying on to the City of Jefferson, and also of imparting correct information to the public as you go along. My impression is, that you had better send one of your number to Howard, Cooper and Boone counties, in order that volunteers may be getting ready and flocking to the scene of trouble as fast as possible. They must make haste and put a stop to the devastation which is menaced by these infuriated fanatics, and they must go prepared and with the full determination to exterminate or expel them from the state en masse. Nothing but this can give tranquility to the public mind, and re-establish the supremacy of the laws. There must be no further delaying with this question any where. The Mormons must leave the state, or we will, one and all, and to this complexion it must come at last. We have great reliance upon your ability, discretion and fitness for the task you have undertaken, and we have only time to say, God speed you.
                                Yours truly,
                                E. M. RYLAND.

"The brethren had not thought of going to Richmond -- it was a lie out of whole cloth.


Friday, Head Quarters of the Militia,
City of Jefferson, Oct. 26, 1838.

General John B. Clark, 1st Division,
Missouri Militia.

Sir -- Application has been made to the Commander-in-Chief, by the citizens of Davies county, in this State, for protection, and to be restored to their homes and property, with intelligence that the Mormons, with an armed force, have expelled the inhabitants of that county from their homes, have pillaged and burnt their dwellings, driven off their stock,


and were destroying their crops; that they (the Mormons) have burnt to ashes the towns of Gallatin and Millport in said county; the former being the county seat of said county, and including the Clerk's Office and all the public records of the county, and that there is not now a civil officer within said county. The Commander-in-Chief therefore orders that there be raised, from the 1st, 4th, 5th, 6th and 12th Divisions of the Militia of this State, four hundred men each, to be mounted and armed as Infantry or Riflemen, each man to furnish himself with at least fifty rounds of ammunition, and at least fifteen days provisions. The troops from the 1st, 5th, 6th and 12th, will rendezvous at Fayette, in Howard county, on Saturday, the 3rd day of next month (November,) at Which point they will receive further instructions as to their line of march. You will therefore cause to be raised the quota of men required of your division (four hundred men,) without delay, either by volunteer or drafts, and rendezvous at Fayette, in Howard county, on Saturday, the third day of next month (November,) and there join the troops from the 5th, 6th and 12th Divisions. The troops from the 4th Division will join you at Richmond in Ray county. You will cause the troops raised in your Division, to be formed into companies according to law, and placed under officers already in commission. If volunteer companies are raised, they shall elect their own officers. The preference should always be given to volunteer companies already organized and commissioned. You will also detail the necessary field and staff officers. For the convenience of transporting the camp equipage, provisions and hospital stores for the troops under your command, you are authorized to employ two or three baggage wagons.

By order of the Commander-in-Chief,
      B. M LISLE, Adj.-General.

Governor Boggs' Exterminating Order was issued from --

      Head Quarters Militia,
      City of Jefferson, Oct. 27, 1838.

Sir -- Since the order of the morning to you, directing you to cause four hundred mounted men to be raised within your division, I have received by Amos Rees, Esq., and Wiley C. Williams, Esq., one of my aids, information of the most appalling character, which changes the whole face of things, and places the Mormons in the attitude of open and avowed defiance of the laws, and of having made open war upon the people of this State. Your orders are, therefore, to hasten your operations and endeavor to reach Richmond, in Ray county, with all possible speed. The Mormons must be treated as enemies and must be exterminated or driven from the State, if necessary for the public good. Their outrages are beyond all description. If you can increase your force, you are authorized to do so, to any extent you may think necessary. I have just issued orders to Major-General Wallock, of Marion county, to raise five hundred men, and to march them to the northern part of Daviess and there to unite with General Doniphan, of Clay, who has been ordered with five hundred men to proceed to the same point for the purpose of intercepting the retreat of the Mormons to the north. They have been directed to communicate with you by express; and you can also communicate with them if you find it necessary. Instead, therefore, of proceeding as at first directed, to reinstate the citizens of Davies in their homes, you will proceed immediately to Richmond, and there operate against the Mormons. Brigadier-General Parks, of Ray, has been ordered to have four hundred men of his brigade in readiness to join You at Richmond. The whole force will be placed under your command.
                        L. W. BOGGS,
Governor and Commander-in-Chief.
      To General Clark.


Great excitement now prevailed, and mobs were heard of in every direction, who seemed determined on our destruction. They burned the houses in the country, and took off all the cattle they could find. They destroyed corn fields, took many prisoners, and threatened death to all the Mormons.

            Head Quarters of the 3td and 4th Div. Missouri Militia,
            Richmond, Oct. 28, 1838.
To the Commander-in-Chief, Missouri Militia:

Sir -- From late outrages committed by the Mormons, civil war is inevitable. They have set the laws of the country at defiance, and are in open rebellion. We have about two thousand men under arms to keep them in check. The presence of the Commander-in-chief is deemed absolutely necessary, and we most respectfully urge that your Excellency be at the seat of war, as soon as possible.
            Your most obedient servants,
SAMUEL D. LUCAS, M. G. 4th Div.

In the afternoon of the 30th of October, 1838, a large body of armed men were seen approaching Far West, whom we supposed were mobbers coming to attack the city, as at that time we did not know of the governor's order calling out the Militia, consequently felt it our duty to make as successful a resistance as possible.

Our men were collected upon the public square, where President Joseph Smith, jr., delivered an address, in which he endeavoured to inspire the hearts of his hearers with courage, and deeds of valor, in defense of our families, our homes, and our firesides, in which he made this declaration that if the mob persisted in coming upon us, "We will play h--l with their apple cart."

At the conclusion of the address, our men formed into companies under their respective officers, and marched out of town, on to the open prairie on the south of town, as the army was coming in from the south, and formed in line of battle, in single column, stretched out as far as we could, by stationing the men several feet apart, so that, to an observer at a distance, we made a very formidable appearance.

Goose creek, a small stream running from the northwest to the southeast, passed nearly one mile south of town. The army that was coming, crossed over this stream and formed in line of battle, and marched towards the city. Their army being in the valley, and ours on the high prairie, with the brow of the descending ground and hazel brush intervening, could not see each other, but we could distinctly hear their officers give the word of command.

Their commanding officer, as he came out of the hazel brush, was in full view of our little army of about 300 men, but spread out as we were, appeared to him a host; he immediately ordered a "halt," and soon ordered his army to "right about face," and marched them back to Goose Creek, where they went into camp for the night.

Our men returned into the city, and went immediately at work throwing up a barricade on that side of the city, composed of fence rails, house logs, building material, wagons, or any and everything moveable we could get.

We stationed a guard around the city, and writer hereof officiated as sergeant of the guard for that night, until four o'clock the next morning. And to show the impression made upon that army by our little band of men spread out to such an extent upon the prairie, we learned afterwards, they estimated our force at two thousand strong, while they had only firteen hundred. With this impression upon their minds, they evidently expected an attack from our men during the night. Four different times during the night, while attending to our guard duties, we heard them give the alarm, and their officers called the men "to arms," which we could distinctly hear in the stillness of the night. We were told they were called "to arms" once after we laid down at four o'clock, making five times during the night.

The sound that came from the camp, after the call "to arms," resembled more


the buzzing of a large swarm of bees when the hive is disturbed, than anything else we can compare it to.

They evidently were very much excited, and we have no doubt, had we made an attack their army could easily have routed, but we had no such thought; our whole effort was directed in making preparation for self defense.

The next morning their army marched up towards the city, and we repaired to our breastwork, expecting an attack. They however, after a short time, withdrew to their camp, and we returned into the city, but to be ready at a moment's notice for any emergency.

Of the imprisonment of Joseph Smith, jr., and others, and of our surrender, we will speak hereafter.

(To be continued.)

Vol. 2. No. 2.                         Davis City,  Iowa,  February, 1890.                         Whole No. 14.



No. 10.



(Continued from Page 207.)

On the 31st of October, 1838, Col. Geo. M. Hinkle, W. W. Phelps, and, we believe, Captain Arthur Morrison, went out of the city, with a white flag, and had an interview with Gen. Samuel D. Lucas, who was then in command of the army. Gen. Lucas informed them that his army was the state militia ordered out by the Governor, and he demanded the presence of Joseph Smith, jr., Sidney Rigdon, Lyman Wight, Parley P. Pratt, and Geo. W. Robinson, as hostages, (as he states in his report to the Governor,) with the declaration that if they did not come by "one hour by sun in the evening, he would make an attack upon the town."

Col. Hinkle and companions returned to the city, and reported the result of their interview to Pres't. Joseph Smith, jr., and the other brethren named above, who, after a serious, deliberate consultation, concluded to go to the army, but instead of being treated as hostages were taken into custody, and treated as prisoners of war.

Parley P. Pratt, speaking of this transaction says:
"Col. Hinkle waited on Messrs. J. Smith, S. Rigdon, Hyrum Smith, L. Wight, G. W. Robinson and myself, with a polite request from Gen. Lucas, that we would surrender ourselves as prisoners and repair to his camp, and remain overnight, with assurance that as soon as peaceable arrangements could be entered into next morning, we should be released. With this request we readily complied, as soon as we were assured by the pledge of the honor of the principal officers, that our lives should be safe; we accordingly walked near a mile voluntarily, towards the camp of the enemy; who, when they saw us coming came out to meet us by the thousands, with Gen. Lucas at their head. When the haughty General rode up to us, and scarcely passing a compliment, gave orders to his troops to surround us, which they did very abruptly, and we were marched into camp and surrounded by thousands of savage looking beings, many of whom were painted like Indian warriors. These all set up a constant yell, like so many bloodhounds let loose on their prey, as if they had achieved one of the most miraculous victories which ever dignified the annals of the world. In camp we were placed under a strong guard, and before morning, A. Lyman and several others were added to our number. -- P. P. Pratt's history of the persecutions.

That night, about sixty of those who had been engaged in the Crooked River battle, made arrangements, and fled on horseback, north to the Indian country of Iowa, thus escaping the vengeance of the authorities of Missouri, which was about to be poured out upon all those who participated in that affair. They were advised to leave, being looked upon as men who had periled their lives in defence


of their brethren, and their friends wished them to escape the wrath of their persecutors.

The next morning, Thursday, Nov. 1, the brethren in the city were told that it was deemed advisable to lay down our arms and surrender to the army, which, instead of being a mob, were the Militia of the State, ordered out by the Governor, and acting under legally commissioned officers. And also, that it was the wish of President Joseph Smith, jr., that we should do so.

Accordingly, about 10 o'clock, A. M. we marched out on to the open prairie south of town, where the army was stationed, forming three sides of a hollow square, leaving the north side open, through which our little army marched, and formed a hollow square inside of the square of the army. They had their artillery stationed on the south side of the square, with their guns pointing to the north in such a manner that in case anything should occur, making it necessary to use them, they could rake us fore and aft, without endangering their own men.

Our men were stationed in our hollow square with our faces inward, and at the word of command laid down our guns, and taking off our powder horns or flasks, laid them down also; seeing this Major Seymour Bronson passed around the square, and speaking low to the men, told us to take up our powder and bullet accoutrements, as we were not required to give them up, whereupon we took them up, which caused a stir among the soldiers.

When the writer laid his gun upon the ground, and as it lay there, a spirit of much greater strength came upon us than we had enjoyed while carrying it, and we asked our Heavenly Father to witness the scene, and to give us grace and strength to keep his commandments the remainder of our days, when a spirit of resignation and calmness filled our souls, and we rejoiced in the Lord.

Our guns were gathered up and taken possession of by the soldiers, which is the last we ever saw of them.

A strong guard were placed around us and we were detained at the place of surrender until near night, while the main body of the army, now numbering 2500 men, went into the town. They placed a guard entirely around the city, so that persons inside could not go out, or those outside come in without a permit. Sometime before sunset, we were marched back into the city and disbanded, after being charged by their commanding officer, that whenever we heard the drumbeat on the public square, we must immediately repair to that place and await further orders.

President Joseph Smith, jr., and those brethren taken prisoners with him, were taken to Jackson county, Mo.

On Friday the 2nd, or on Saturday the 3rd, (we do not distinctly remember which day, but we remember the circumstance perfectly well,) the drumbeat, and we repaired to the public square, according to previous orders, where the soldiers were formed in a hollow square with a table standing inside, with a deed of trust and writing material thereon, and officers sitting by it, who required each one of us to sign the deed. In this act they informed us that we signed away all our property, both personal and real, to pay the expenses of the war.

Thus, within the short space of four months from the time the church made that threatening boast that if a mob should come upon us again, "we would carry the war to their own houses, and one party or the other should be utterly destroyed," we found ourselves prisoners of war, our property confiscated, our leaders in close confinement, and the entire church required to leave the state or be exterminated.

We admonish all christian people let this be a solemn warning to never suffer themselves to make a threatening boast of what they would do under certain circumstances, as we are not our own keepers, and we feel certain the Lord will not help us fight any such battles. But to return to our narrative.

On Sunday night, the 4th, our spiritual monitor notified us that, individually, we had not experienced the worst. So strong was this impression that when the drum beat on the public square on


Monday afternoon, the writer declined to go, hoping that possibly we might escape the coming sorrow. But our remaining at home did not avail us, for soon a soldier came and asked if Ebenezer Robinson lived here? We assured him that was our name, when he said: "Gen. Clark wants to see you on the public square." Putting on our cap, started with him, he going behind us with the muzzle of his gun close to our back. We soon met an officer on horseback, to whom our guard said, "I have got him," to this the officer replied, "Make him run, d--n him." At this we started out on a brisk trot.

On the public square the soldiers were formed in a hollow square as before, and Gen. Clark and other officers therein. Our guard, taking us inside the hollow square, addressed General Clark, and said: "Here is Mr. Robinson." The General commanded us to step five paces forward. This brought us in line with several brethren who had preceded us. Looking along the line we noticed Bishop E. Partridge, Isaac Morley, and several others considered some of the best brethren in the Church. This encouraged us, feeling assured they would prove good companions in tribulation. Several other brethren were brought and placed in our company, until they obtained near fifty. They marched us to a hotel, before the door of which two columns of soldiers were stationed, extending out about forty feet from the door, facing each other, with their guns poised so their muzzles were about breast high, between which we marched into the hotel.

After we had been taken to the hotel Gen. Clark made the following speech to the brethren on the public square:
"Gentlemen, you whose names are not attached to this list of names, will now have the privilege of going to your fields and providing corn, wood, etc., for your families. Those who are now taken will go from this to prison, be tried, and receive the due demerit of their crimes. But you (except such as charges may hereafter be preferred against) are now at liberty, as soon as the troops are removed that now guard the place, which I shall cause to be done immediately. It now devolves upon you to fulfill the treaty that you have entered into, the leading items of which I shall now lay before you --

The first requires that your leading men be given up to be tried according to law; this you have already complied with.

The second is, that you deliver up your arms; this has been attend to.

The third stipulation is, that you sign over your properties to defray the expenses of the war; this you have also done.

Another article yet remains for you to comply with, and that is, that you leave the state forthwith; and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me; General Lucas, who is equal in authority with me, has made this treaty with you -- I approve of it -- I should have done the same, had I been here -- I am therefore determined to see it fulfilled. The character of this State has suffered almost beyond redemption, from the character, conduct, and influence that you have exerted, and we deem it an act of justice to restore her character to its former standing among the States, by every proper means.

The orders of the Governor to me were, that you should be exterminated, and not allowed to remain in the State, and had your leaders not been given up, and the terms of the treaty complied with, before this, you and your families would have been destroyed and your houses in ashes.

There is a discretionary power vested in my hands, which I shall exercise in your favor for a session; for this lenity you are indebted to my clemency. I do not say that you shall go now, but you must not think of staying here another season, or of putting in crops, for the moment you do this the citizens will be upon you. If I am called here again, in case of a non-compliance of a treaty


made, do not think that I shall act any more as I have done -- you need not expect any mercy, but extermination, for I am determined the Governor's order shall be executed. As for your leaders, do not once think -- do not imagine for a moment -- do not let it enter your mind, that they will be delivered, or that you will see their faces again, for their fate is fixed -- THEIR DIE IS CAST -- THEIR DOOM IS SEALED.

I am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation that you are; and oh! that I could invoke that Great Spirit, THE UNKNOWN GOD, to rest upon you and make you sufficiently intelligent to break that chain of superstition, and liberate you from those fetters of fanaticism, with which you are bound -- that you no longer worship a man.

I would advise you to scatter abroad, and never again organize yourselves with Bishops, Presidents, etc., lest you excite the jealousies of the people, and subject yourselves to the same calamities that have now come upon you. You have always been the aggressors -- you have brought upon yourselves these difficulties by being disaffected and not being subject to rule -- and my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin."

After making the above speech on the public square, Gen. Clark came into the hotel and said to us, that we were charged with "treason, murder, burglary, arson, robbery and larceny, and that tomorrow you will be taken to Richmond to be tried for the above crimes." They then took us to a vacant store room that was to serve for our quarters during the night. They then permitted us to go to our homes under guard, to bid our families farewell, and to procure blankets for our bedding, and also have our families furnish our supper and breakfast, as no provision had been made for us by the officers of the army.

The soldier who accompanied the writer to his home, was a very humane man, as he would not enter to witness the parting scene. We soon returned to the store room where they detained us until near noon the next day, our families bringing us our supper and breakfast, but we made no further provision for food, expecting to be supplied from the Quarter-Master's stores of the army, but in this we were disappointed.

Tuesday Nov. 6, we started for Richmond, under a strong guard mounted; we, the prisoners, walked about thirteen miles, when they camped for the night. Having had no dinner, we felt the want of food. The officers of the army having made no preparation for us, our only resort was to get ears of corn, which had been provided for the horses, and roast them in the fire, and eat, which the writer and others did, and we confess it proved a sweet and delicious repast.

(To be continued.)

Vol. 2. No. 3.                         Davis City,  Iowa,  March, 1890.                         Whole No. 15.



No. 11.



(Continued from Page 212.)

At Richmond we were taken into the courthouse, which was a new unfinished brick building, with no inside work done except a floor laid across one end, some sixteen or twenty feet wide. There were two large fire places built in the wall where the floor was laid. A railing was built across the room at the edge of the floor, and we were quartered inside the railing as our prison, with a strong guard inside and outside and building.

Two 3 pail iron kettles for boiling our meat, and two or more iron bake kettles, or dutch ovens, for baking our corn bread in, were furnished us, together with sacks of corn meal and meat in the bulk. We did our own cooking. This arrangement suited us very well, and we enjoyed ourselves as well as men could under similar circumstances. We spread our blankets upon the floor at night for our beds, and before retiring, we sang an hymn and had prayers, and practiced the same each morning before breakfast.

The soldiers inside the building usually gave good attention during these devotions. Some of them were heard to tell other soldiers to come and hear these Mormons sing, for, said they: "They have composed some of the d--dst prettyest songs about Diahman you ever heard in your life."

Some of the guard however, at times, were very rude in speech and actions. One was heard to cry out to another: "Shoot your Mormon, I have shot mine." From this we concluded he helped compose the mob that committed that brutal, unhuman massacre at Haun's mill. The writer saw one of the guard perpetrate upon one of the prisoners an indignity too indecent to be named.

President Joseph Smith, jr., and his fellow prisoners viz: Hyrum Smith, Sidney Rigdon, Parley P. Pratt, Lyman Wight, Amasa Lyman and George W. Robinson, were brought from Independence to Richmond, and placed in another building, and chained together in a cruel and barbarous manner.

Tuesday, Nov. 13, A space on the south end of the floor in the courthouse was appropriated for the use of the court, which convened on that day, with Austin A. King on the bench, and Thomas C. Burch, state's attorney, when the prisoners named above, together with those confined in the court house, were arraigned for trial, viz:

Caleb Baldwin, Alanson Ripley, Washington Voorhees, Sidney Tanner, John Buchanan, Jacob Gates, Chandler Holbrook, George W. Harris, Jesse D. Hunter, Andrew Whitlock, Martin C. Alred, William Alred, George D. Grant, Darwin Chase, Elijah Newman, Alvin G. Tippets, Zedekiah Owens, Isaac Morley, Thomas Beck, Moses Clawson, John T. Tanner, Daniel Shearer, Daniel S. Thomas, Alexander McRea, Elisha Edwards, John S. Higbee, Ebenezer Page, Benjamin Covey, Ebenezer Robinson, Luman Gibbs, James M. Henderson, David Pettigrew, Edward Partridge, Francis Higbee, David Frampton, George Kimbell, Joseph W. Younger, Henry Zabriski, Allen J. Stout, Sheffield Daniels, Silas Maynard, Anthony Head, Benjamin Jones, Daniel Carn, John T. Earl, and Norman Shearer.

All the above named prisoners were severally charged with high treason against the state, murder, burglary, arson, robbery and larceny.

The charge of murder was made on account of the man that was killed in the Bogart battle, wherein one Missourian and three of our men were killed. Fortunately, most of our brethren who had participated in that battle had left the State, consequently only a few of our fellow prisoners had anything to do with that unfortunate affair.


After the trial had progressed a few days, we understood the judge to say that "nothing but hanging would answer the law," thinking perhaps, from the testimony, that we were all guilty of treason. On another occasion we understood him to say, speaking of the prisoners, that, "if they would deny the Book of Mormon they might go clear." These things were talked over among the prisoners, but not one of our number would accept of freedom upon such unholy terms, notwithstanding it might possibly save them from the gallows. In view of these things, when we were seriously contemplating the worst, judge of our happy surprise when, on Saturday, the 24th, the judge issued the following order:
"Defendants against whom nothing has been proven, viz: Amasa Lyman, John Buchanan, Andrew Whitlock, Alvah L. Tippets, Jedediah Owens, Isaac Morley, John T. Tanner, Daniel S. Thomas, Elisha Edwards, Benjamin Covey, David Frampton, Henry Zabriski, Allen J. Stout, Sheffield Daniels, Silas Maynard, Anthony Head, John T. Earl, Ebenezer Brown, James Newberry, Sylvester Hulet, Chandler Holbrook, Martin Alred, William Alred. The above defendants have been discharged by me, there being no evidence against them.
      Austin A. King, Judge, &c.
November 24, 1838."

As will be seen, the writer's name does not appear in the list of those discharged. The reason undoubtedly is because our name had been mentioned by W. W. Phelps, one of the witnesses for the state as having seen us with a burned gun barrel. The circumstance was this, during the burning in Davies county, the writer accompanied a party of our men who visited a farmhouse belonging to a Missourian, which was deserted by its owner. Some of the party set fire to the house and barn and the party left the place. After getting some half a mile away, we heard the report of a gun in the burning barn.

The next day a few of us rode out to the place, and in the ashes of the barn found a gun barrel, which the writer took back to camp and related the circumstance of finding it in the ashes, to those in camp, and this Mr. Phelps was present. Thus this, to us, worthless gun barrel became undoubtedly the principal cause of our being detained longer a prisoner.

The above was the only time we were present at any house burning during all the troubles.

It seemed to be the aim of the prosecuting attorney to implicate as many of the prisoners as possible, with the Bogart battle, so much so, that Brother Lumen Gibbs, one of the prisoners, a good, honest-hearted soul, thinking to exonerate himself, stepped up on to a bench, in open court, and said: "I wasn't there at all, I stayed back and took care of the horses." The writer pulled the skirt of his coat, and urged him to keep quiet, but it was too late, he had sealed his destiny.

The court continued in session a few days after the discharge of those named above, when some others were discharged, and the remainder remanded to prison.

The trial was a one-sided exparte affair, as our witnesses were treated so badly, and intimidated to such an extent it was considered useless to attempt to make an extended defense.

Joseph Smith, jr., in his history, as found on page 565, 16th vol. Millennial Star, says:
"Wednesday, 28. Daniel Ashly, a member of the State Senate, wrote General Clark that he was in the battle (mob at Haun's Mills [Mill], that thirty-one "Mormons" were killed, and seven of his party wounded.

The remaining prisoners were all released, or admitted to bail, except Lyman Wight, Caleb Baldwin, Hyrum Smith, Alexander McRae, Sidney Rigdon, and myself, who were sent to Liberty, Clay County, to jail to stand our trial for treason and murder -- the treason, for having whipped the mob out of Davies County, and taking their cannon from them; and the murder, for the


man killed in the Bogart battle; also Parley P. Pratt, Morris Phelps, Luman Gibbs, Darwin Chase, and Norman Shearer, who were put into Richmond Jail to stand their trial for the same `crimes.

During the investigation, we were mostly confined in chains and received much abuse.

The matter of driving away witnesses or casting them into prison, or chasing them out of the country, was carried to such a length, that our lawyers, General Doniphan and Amos Rees, told us not to bring our witnesses there at all; for if we did there would not be one of them left for final trial; for no sooner would Bogart and his men know who they were, than they would put them out of the country.

As to making any impression on King, if a cohort of angels were to come down, and declared we were clear, Doniphan said it would all be the same; for he (King) had determined from the beginning to cast us into prison.

We never got the privilege of introducing our witnesses at all; if we had, we could have disproved all they swore."

Joseph Smith, jr., Hyrum Smith, Sidney Rigdon, Lyman Wight, Caleb Baldwin, and Alexander M'Rae were taken to the Liberty, Clay county jail, and the remainder of the prisoners, eighteen in number, were removed from the court house to the Richmond jail, and put upstairs into the debtors' room, all of whom were subsequently released on bail except Parley P. Pratt, Luman Gibbs, Morris Phelps, Darwin Chase and Norman Shearer.

The first or second night they put us down into the dungeon, which was strongly built without light or ventilation. We spread our blankets down in a circle, which completely filled the place except a small space in the center occupied by an iron kettle.

The only entrance to this dark place, that we discovered, was through a trapdoor from the room above, and a light ladder put down when necessary for persons to enter or leave it, and then the ladder taken up and the trapdoor fastened, making it a dungeon in very deed.

In the morning they opened the trapdoor, and putting down the ladder we gladly made our way into the light of day, thanking the Lord for the privilege of seeing the beautiful sunlight, and breathing the sweet, pure air of heaven. This was the only experience we ever had in a dungeon. The remainder of the time the writer remained in prison we were permitted to sleep in the debtors' room. The jail was a two story hewed-log building, the upper story unfinished. The space between the logs was not plastered, and only indifferently chinked, consequently a cold uncomfortable place, but being so many of us, we made it as cheerful and comfortable as possible.

We were taken there on the 28th of November. Winter set in early that season. A considerable snow had fallen, and the weather became severely cold by the first of December. An amusing scene occurred one cold night. Brother Luman Gibbs, of whom we have heretofore spoken, lodged in the same bed with the writer, and after retiring for the night, he put his feet out of the bed and said: "Stay there and freeze, it serves you right; brng me here all the way from Vermont to be in prison for murder and never thought of killing anybody in all my life." The act was so unexpected and so ludicrous, it convulsed his fellow prisoners with laughter, except Parley P. Pratt, he seemed to get out of humor, and gave him a good scolding. We may have occasion to speak of Brother Gibbs hereafter.

After a few days confinement in jail we were released upon a light bail; James M. Henderson, one of our fellow prisoners, signed our bail bond, and we returned to our home in Far West, feeling thankful to our Heavenly Father for our freedom.

On the 13th of December, met with the High Council, as will be seen by the following quotation from the history of Joseph Smith, jr., as found on page 602,


Mil. Star. And also again, as seen on page 363, same paper.
        "Thursday, Dec. 13, 1838.

Agreeable to appointment, the standing High Council met, when it was found that several were absent, who, (some of them) have had to flee for their lives; therefore it being necessary that those vacancies be filled, the meeting was called for that purpose, and also to express each other's feelings respecting the word of the Lord; President Brigham Young presiding.

The council was opened by prayer by Elder Kimball. After prayer. President Young made a few remarks, saying he thought it all important to have the Council reorganized. and prepared to do business. He advised the councilors to be wise and judicious in all their movements, and not hasty in their transactions. As for his faith, it was the same as ever; and he fellowshiped all such as loved the Gospel of our Lord and Savior Jesus Christ, in act as well as word. * * *

Jared Carter, responded to President Brigham Young's feelings, and wished all to walk with the brethren.

Thomas Grover said he was firm in the faith, and he believed the time would come when Joseph would stand before kings, and speak marvelous words.

David Dort expressed his feelings in a similar manner.

Levi Jackman says his faith is the same as ever, and he has confidence in Brother Joseph, as ever.

Solomon Hancock says he is a firm believer in the Book of Mormon and Doctrine and Covenants, and that brother Joseph is not a fallen prophet, but will yet be exalted and become very high.

John Badger says his confidence in the work is the same as ever, and his faith, if possible, is stronger than ever. He believes that it was necessary that these scourges should come.

George W. Harris says that, as it respects the scourges which have come upon us, the hand of God was in it.

Samuel Bent says that his faith is as it ever was, and that he feels to praise God in prisons and in dungeons, and in all circumstances.

After some consultation it was thought expedient to nominate High Priests to fill the vacancies.

The Council was organized as follows: Simeon Carter. No. 1; Jared Carter, 2; Thomas Grover 3; David Dort, 4; Levi Jackman, 5; Solomon Hancock, 6; John Badger, 7; John Murdock, 8; John E. Page, 9; George W. Harris, 10; John Taylor, 11; Samuel Bent, 12.

Voted that John Murdock fill the vacancy of John P. Greene, No. 4, and David Dort the place of Elias Higbee, No. 11, and John Badger the place of George Morey, No. 7, and Lyman Sherman the place of Newel Knight, until he returns.

Council adjourned until Friday evening, six o'clock. Closed by prayer by President Brigham Young.
        E. ROBINSON, Clerk. * * *

The High council of Zion met in Far West, Wednesday, December 19, 1838.

The Council was organized as follows: Ebenezer Robinson, No. 1; Jared Carter, No. 2; Thomas Grover, 3; Reynolds Cahoon, 4; Theodore Turley, 5; Solomon Hancock, 6; John Badger, 7; John Murdock, 8; Harlow Redfield, 9; George W. Harris, 10; David Dort, 11; Samuel Bent 12. The Council was opened by prayer by President Brigham Young, who presided.

Harlow Redfield gave a statement of his feelings. He said his faith was as good as it ever was, notwithstanding he did not feel to fellowship all the proceedings of his brethren in Davies county; he thought they did not act as wisely as they might have done.

Voted by the Council that John E. Page and John Taylor be ordained to the Apostleship, to fill vacancies


in the quorum of the Twelve. They came forward and received their ordination under the hands of Brigham Young and Heber C. Kimball.

Voted that we send a petition to the General Government, and send it by mail.

Voted that Edward Partridge and John Taylor be a committee to draft the above mentioned petition; also it is their privilege to choose another person to assist them.

Council adjourned until next Wednesday at one o'clock, at same place.
        E. ROBINSON, Clerk.

(To be continuted.)

Vol. 2. No. 4.                         Davis City,  Iowa,  April, 1890.                         Whole No. 16.



No. 12.



As will be seen by the extracts published in our former article, that immediately on our return to Far West, from Richmond, we were called to take part in the affairs of the church...

On the 13th of December we officiated as clerk of the High Council. Again, on the 19th, officiated not only as clerk, but also as a member of the High Council, on which occasion Elders John Taylor and John E. Page were appointed and ordained Apostles to fill vacancies in the quorum of the twelve.

Early in January, 1839, at a local election the writer was elected Justice of the Peace, and duly commissioned as such and attended to the duties of that office during our stay in that state.

In consequence of the Governor's order, expelling the church from the state, preparations were being made to carry out said order within the time specified and as there were a large number of poor families requiring help to get away, a committee was appointed to see that all were cared for in the removal, as will be seen by the following quotation from the history of Joseph Smith, jr., as found on pages 711 and 712, 15th vol. Millennial Star.
Saturday, Jan. 26, 1839.    
A meeting of a respectable number of the citizens of Caldwell County, members of the Church of Jesus Christ of Latter-day Saints, was held in Far West, according to previous notice, to devise and take into consideration such measures as might be thought necessary in order to comply with the orders of the Executive to remove from the state of Missouri immediately, as made known by General Clark to the citizens of said county, in the month of November last.

The meeting was called to order by Don C. Smith; and on motion, John Smith was unanimously called to the chair, and Elias Smith appointed Secretary.

The object of the meeting was then stated by the chairman, who briefly adverted to the causes which had brought about the present state of affairs, and called for an expression of sentiment on the best course to be pursued in the present emergency.

Several gentlemen addressed the meeting on the subject of our removal from the state and the seeming impossibility of complying with the orders of the Governor of Missouri, in consequence of the extreme poverty of many, which had come upon them by being driven from place to place, deprived of their constitutional rights and privileges, as citizens of this, and the United States, and were of the opinion that an appeal to the citizens of Upper Missouri ought to be made, setting forth our condition, and claiming their assistance towards furnishing means for the removal of the poor of this county out of the state, as being our right and our due in the present case.

On motion, Resolved: That a


committee of seven be appointed to make a draft of a preamble and resolutions in accordance with the foregoing sentiments to be presented to a future meeting for their consideration.

The following were then appointed. viz., -- John Taylor, Alanson Ripley, Brigham Young, Theodore Turley, Heber C. Kimball, John Smith and Don C. Smith.

Resolved: That the committee be further instructed to ascertain the number of families who are actually destitute of means for their removal, and report at the next meeting.

Resolved: That it is the opinion of this meeting that an exertion should be made to ascertain how much can be obtained from individuals of the society [the Church], and that it is the duty of those who have, to assist those who have not, that thereby we may, as far as possible, within and of ourselves, comply with the demands of the Executive.

Adjourned to meet again on Tuesday, the 29th instant, at twelve o'clock, M.
          JOHN SMITH, Chairman.
          ELIAS SMITH, Secretary.

Tuesday, 28th. [sic - 29?] The brethren met again according to adjournment. John Smith was again called to the chair, and Elias Smith appointed secretary.

The committee appointed to draw up a preamble and resolutions to be presented to the meeting for consideration, presented by their chairman, John Taylor, a memorial of the transactions of the people of Missouri towards us since our first settlement in this state, in which was contained some of our sentiments and feelings on the subject of our persecutions by the authority of the State, and our deprivation of the rights of citizenship guaranteed to us by the Constitution. The document under preparation by the committee was yet in an unfinished state, owing to causes which were stated by the committee; and they further apologized for not drawing it up in the form of resolutions, agreeable to the vote of the former meeting.

The report was accepted as far as completed, and by a vote of the meeting, the same committee were directed to finish it, and prepare it for and send it to the press for publication, and they were instructed to dwell minutely on the subject relating to our arms, and the fiend-like conduct of the officers of the militia in sequestering all the best of them after their surrender on condition of being returned to us again, or suffering them to be exchanged for others, not worth half their value, in violation of their bond, and of the honor of the commander of the forces sent against us by the State.

On motion of President Brigham Young, it was resolved that we this day enter into a covenant to stand by and assist each other to the utmost of our abilities in removing from this state, and that we will never desert the poor who are worthy, till they shall be out of the reach of the exterminating order of General Clark, acting for and in the name of the State.

After an expression of sentiments by several who addressed the meeting on the propriety of taking efficient measures to remove the poor from the State, it was resolved, that a committee of seven be appointed to superintend the business of our removal, and to provide for those who have not the means of moving, till the work shall be completed.

The following were then appointed, viz., William Huntington, Charles Bird, Alanson Ripley, Theodore Turley, Daniel Shearer, Shadrach Roundy, and Jonathan H. Hale.

Resolved: That the secretary draft an instrument expressive of the sense of the covenant entered into this day, by those present, and that those who were willing to subscribe to the covenant should do it, that their names might be known, which would enable the committee more expeditiously to carry their business into effect.

The instrument was accordingly


drawn, and by vote of the meeting the secretary attached the names of those who were willing to subscribe to it.

Adjourned to meet again on Friday, the 1st of February next, at twelve o'clock, M.
              JOHN SMITH, Chairman."

We find 214 parties to the covenant, which was carried out to the letter.

It will be seen by the foregoing quotation, that it is no small matter for a whole church, or community, numbering, as it was estimated, some ten or twelve thousand, to be compelled to move out of a state in the dead of winter, as was required to be done. Of the heartless cruelty in issuing such an order by the Governor, we leave every one to judge.

Knowing there was no alternative but to leave, the writer began to make arrangements as well as he could to that end. In the latter part of January, in company with three other brethren, we walked from Far West, Missouri, to Quincy, Illinois, through the snow, where we arrived on the first day of February, having one dollar left, after paying our ferriage across the Mississippi river.

Some families of brethren had preceded us, among whom was Elder John P. Green and family, with whom we stopped a day or two.

Not knowing what to do, as Quincy was being overrun with laborers, and hearing there were some parties about forty miles north, in Hancock county, favorable to our people, we concluded to go there; and after leaving Bro. Green's to go north, the thought occurred to us that it would not be wise to leave the place without first visiting the printing offices there. Accordingly, we stepped into the "Quincy Whig" printing office, conducted by Messrs. Bartlett and Sullivan.

For some reason, we felt a little delicate about introducing our business, therefore asked them if they had any papers from western Missouri. They replied: "Yes," and gave us one to look at. One of them soon asked if we belonged to that people who were compelled to leave Missouri. We replied in the affirmative, and told them we wished to secure a situation in a printing office, as that was our occupation. They said they did not need any help, but if we understood job work and blank printing, they would give us a few days' work at one dollar per day, and we could share with them in board (as they kept "bach," neither of them being married,) by furnishing our share of the provisions, or giving one dollar and fifty cents per week.

We gladly accepted the proposition, and considered it a great favor, and felt to thank our Heavenly Father for having put it into their hearts to be thus kind to us.

We soon had means sufficient to engage a team and had our family brought to Quincy, where we rented a single room at $5 per month, and remained with Messrs. Bartlett and Sullivan until in the month of May, having constant employment.

The citizens of Quincy received our people with open arms, and held public meetings, and appointed a committee to solicit money and clothing and other necessaries for those who were destitute; and also adopted resolutions recommending the citizens to give employment to those willing to labor, and to be careful not to say anything calculated to wound the feelings of the strangers thrown in their midst, which caution was very thoughtful and timely.

During the winter and early spring, the prisoners at Liberty had been released except Joseph and Hyrum Smith. In April they were taken to Daviess County where bills of indictment were found against them. They took a change of venue to another county, and the sheriff detailed a guard to accompany him in their removal. The first night the guard were allowed to get intoxicated, when the prisoners mounted two fine horses and quietly rode to Quincy, Illinois. A few weeks later the writer saw the Sheriff at Quincy, making Joseph Smith, Jr., a friendly visit, and received pay for the horses.

The prisoners in Richmond had all been liberated except Parley P. Pratt,


Morris Phelps, Luman Gibbs and King Follett. These took a change of venue, and were removed to Boone County, where they remained until the 4th of July, when Elders Pratt and Phelps made their escape.

Believing it will be interesting to many of our readers, we give Elder [Parley P.] Pratt's account of their escape copied from his history of the persecutions as found in the history of Joseph Smith, jr., on page 342 of the 17th vol. Mil. Star, as follows:
Sister Phelps, Orson Pratt, and sister Phelps' brother came from Illinois on horseback and visited with us for several days. On the fourth of July we felt desirous as usual to celebrate the anniversary of American liberty; we accordingly manufactured a white flag, consisting of the half of a shirt, on which was inscribed the word "Liberty," is large letters, and also a large American eagle was put on in red; we then obtained a pole from our jailer, and on the morning of the fourth, this flag was suspended from the front window of our prison, overhanging the public square, and floating triumphantly in the air to the full view of the citizens who assembled by hundreds to celebrate the National Jubilee.

With this the citizens seemed highly pleased, and sent a portion of the public dinner to us and our friends, who partook with us in prison with merry hearts, as we intended to gain our liberties or be in paradise before the close of that eventful day.

While we were thus employed in prison, the town was alive with troops parading, guns firing, music Sounding, and shouts of joy resounding on every side. In the meantime we wrote the following toast, which was read at their public dinner, with many and long cheers --

"The patriotic and hospitable citizens of Boone county: opposed to tyranny and oppression, and firm to the original principles of republican liberty; may they, in common with every part of our wide spreading country, long enjoy the blessings which flow from the fountain of American Independence."

Our dinner being ended, our two brethren took leave of us and started for Illinois, (leaving Mrs. Phelps to still visit with her husband;) they had proceeded a mile or two on the road and then took into the woods, and finally placed their three horses in a thicket within one-third of a mile of the prison, and there they waited in anxious suspense until sundown. In the meantime we put on our coats and hats and waited for the setting sun.

With prayer and supplication for deliverance from this long and tedious bondage, and for a restoration to the society of our friends and families, we then sung the following lines --

Lord cause their foolish plans to fail,
    And let them faint or die;
Our souls would quit this loathsome jail,
    And fly to Illinois.

To join with the embodied Saints,
    Who are with freedom blessed --
That only bliss for which we pant --
    With them a while to rest.

Give joy for grief -- give ease for pain;
    Take all our foes away;
But let us find our friends again,
    In this eventful day.

Thus ended the celebration of our National Liberty; but the gaining of our own was the grand achievement now before us. In the meantime, the sun was setting; the moment arrived -- the footsteps of the jailer were heard on the stairs; every man flew to his feet, and stood near the door. The great door was opened, and our supper handed in through a small hole in the inner door, which still remained locked; but at length the key was turned in order to hand in the pot of coffee. No sooner was the key turned than the door was jerked open, and in a moment all three of us were out -- and rushing down the stairs, through the entry, and out into the door yard, when Phelps cleared himself without injuring


the jailor, and all of us leaped several fences, ran through the fields towards the thicket, where we expected to find our friends and horses.

In the meantime the town was alarmed; and many were seen rushing after us, some on horseback, and some on foot, prepared with dogs, guns, and whatever came to hand. Bat the fish of Liberty, with its eagle, still floated on high in the distance, and under that banner, our nerves seemed to strengthen at every step.

We gained the horses, mounted, and dashed into the wilderness, each his own way. After a few jumps of my horse, I was hailed by an armed man at pistol shot distance, crying, "d---- you, stop, or I'll shoot you!" I rushed onward deeper into the forest, while the cry was repeated in close pursuit, "d---- you, stop, or I'll shoot you," at every step, till at length it died away in the distance. I plunged a mile into the forest -- came to a halt -- tied my horse in a thicket -- went a distance and climbed a tree, to await the approaching darkness.

Being so little used to exercise, I fainted through over-exertion, and remained so faint for nearly an hour that I could not get down from the tree; but calling on the Lord, He strengthened me, and I came down from the tree. But my horse had got loose and gone. I then made my way on foot for several days and nights, principally without food, and scarcely suffering myself to be seen.

After five days of dreadful suffering with fatigue and hunger, I crossed the Mississippi and found myself once more in a land of freedom. Mr. Phelps made his escape also; but King Follet was retaken and carried back.

Lumen Gibbs sent for his wife who came and lived with him in the jail. He was a basket maker, and we were told the jailor let him go into the forest and cut and prepare the material, when he would return to the jail and make his baskets, and take them out and sell them. He remained until the state issued a nolle prosequi, and he was liberated according to law.

Joseph and Hyrum Smith made their escape on the 15th of April, and arrived at Quincy on the 22nd. On the 24th President Joseph Smith, Jr., Bishop Vincent Knights and Alanson Ripley were appointed a committee to select a location for the church, by a council of the official members of the church convened at Quincy, at which council a resolution passed advising the brethren "to move north to Commerce as soon as they possibly can."

On the 25th the committee left Quincy on their mission. After examining different localities in Lee County, Iowa, and Commerce, Hancock County, Illinois, they decided upon the latter place.

On the 1st day of May the committee purchased of Hugh White, a farm of 135 acres for five thousand dollars, and also of Isaac Galland, a farm adjoining the White farm, for nine thousand dollars.

Joseph Smith, Jr., moved to Commerce on the 10th of May, and settled on the White farm, and Sidney Rigdon and Geo. W. Robinson settled, about the same time, on the Galland farm, and other brethren commenced moving in. These farms were soon laid out into city lots.

The following is a description of the place by Joseph Smith, Jr., copied from page 276, 17th vol. Mil. Star.
                        "Tuesday, June 11th, 1839.
About this time Theodore Turley raised the first house built by the Saints in this place; it was built of logs, about twenty-five or thirty rods north northeast of my dwelling, on the northeast corner of lot 4, block 147 of the White purchase. When I made the purchase of White and Galland, there were one stone house, three frame houses, and two block houses, which constituted the whole of Commerce. Between Commerce and Mr. Davidson Hibbard's there was one stone and three log houses, including the one that I live in, and these were all the houses in this vicinity, and the place was literally a


wilderness. The land was mostly covered with trees and bushes, and much of it so wet that it was with the utmost difficulty a footman could get through, and totally impossible for teams. Commerce was so unhealthy, very few could live there, but believing that it might become a healthy place by the blessing of heaven to the Saints, and no more eligible place presenting itself, I considered it wisdom to make an attempt to build up a city."

(To be continued)




Notwithstanding the cloud of witnesses testifying that polygamy existed in Nauvoo in 1843 and 1844, yet the editors of the Saints' Herald persist in representing that polygamy, and its attendant evils, including the endowment house, robes, &c., were introduced by Brigham Young and his associates, and that Joseph and Hyrum Smith were innocent in the matter.

We here state a few facts which came under our personal observation. As early as 1843 a secret order was established in Nauvoo, called the HOLY ORDER, the members of which were of both sexes, in which, we were credibly informed, scenes were enacted representing the garden of Eden, and that the members of that order were provided with a peculiar under garment called a robe. "It was made in one piece. On the right breast is a square, on the left a compass, in the center a small hole, and on the knee a large hole." This was the description of that garment as given to the writer in Nauvoo, in Joseph Smith's life time. It was claimed that while they wore this "robe" no harm could befall them.

In confirmation of this idea, we quote the 2nd verse of the 113th section of the Doctrine and Covenants, Plano Edition, speaking of the Providential escape of Willard Richards, who was in the jail with Joseph and Hyrum Smith at the time they were murdered.
"John Taylor and William (Willard) Richards, two of the Twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered: the latter, through the promises of God escaped "without even a hole in his robe."

It was stated that Willard Richards was the only one of the four, who had on his "robe" at the time, therefore the statement that he escaped through the promise of God, "without a hole in his robe."

President Joseph Smith attended the meetings of that "Order," which were held in the large room in the second story of his brick store building. One day in June, 1844, the "Order" was in session from morning until evening. At the adjournment for dinner we saw Joseph Smith come from there, and again after dinner, he returned back to the same place, as in returning from dinner President Smith and the writer walked by ourselves, side by side in intimate conversation, but parted at the store.

Not long after parting with President Smith, wishing to speak with him we ran hastily up the stairs to call him out when to our amazement we encountered John Taylor, one of the twelve Apostles, in a long white garment, with a white turban on his head, and a drawn sword in his hand, evidently representing the "cherubims and flaming sword which was placed at the east of the garden of Eden, to guard the tree of life." He informed us Bro. Joseph was in the room.

Here, we understand, and firmly believe, the ceremony originated, as practiced in the endowment house in Utah, including the signs, tokens, grips, garments, girdles and key words used therein; and that the twelve in Utah conscientiously believe in this and other matters, they are carrying out the measures of Joseph Smith, and that he gave them their endowment, and rolled the burden of the church and kingdom upon their shoulders....


Orson Hyde, one of the twelve, as follows:
"Steam Boat North Bend,
       Sept. 19th, 1844.

BRO. E. ROBINSON, *   *   *
You probably may have received something by way of counsel from Nauvoo from Brother Young, if so, I trust you will regard it as coming from "the proper source." We have had a charge given us by our prophet, and that charge we intend to honor and magnify. It was given in March last. He said; "let no man take your crown, and though you should have to walk right into death, fear not, neither be dismayed." "You have to die but once." "To us were committed the Keys of the Kingdom, and every gift, key and power, that Joseph ever had," confirmed upon our heads by an anointing, which Bro. Rigdon never did receive.
*     *     *
We know the charge which the prophet gave us, and the responsibility which the Spirit of the living God laid on us through him, and we know that Elder Rigdon does not know what it was. We have counted the cost of the stand we have taken, and have firmly and unitedly, with prayer and with fasting --- with signs and with tokens, with garments and with girdle, decreed in the name of Jesus Christ, that we will honor our calling, and faithfully carry out the measures of the prophet so far as we have power, relying on the arm of God for strength in every time of need.
*     *     *
I know that the curse of God will fall upon every one that tries to give us trouble or to weaken our hands in the work in which we are engaged, for this promise we have obtained from the Lord in solemn convocation.
*     *     *
I want you to read this letter to the Saints in Pittsburg, not to the world.

My kind love to all the Saints, to yourself and family.
Yours truly,
          Orson Hyde."

Also we give the following extract from President Wilford Woodruff's testimony on this subject, as published in the Saints Herald of Nov. 5, 1887. Elder Woodruff was also one of the twelve. He states that Joseph charged them as follows:

"Brethren, I have had great sorrow of heart for fear that I might be taken from the earth with the keys of the Kingdom of God upon me, without sealing them upon the heads of other men. God has sealed upon my head all the keys of the Kingdom of God necessary for organizing and building up of the church, Zion, and Kingdom of God upon the earth, and to prepare the Saints for the coming of the Son of Man. Now, brethren, I thank God I have lived to see the day that I have been enabled to give you your endowments, and I have now sealed upon your heads all the powers of the Aaronic and Melchisidick Priesthoods and Apostleship, with all the keys and powers thereof, which God has sealed upon me; and I now roll off all the labor, burden and care of this church and Kingdom of God upon your shoulders, and I now command you in the name of the Lord Jesus Christ to round up your shoulders, and bear off this church and Kingdom of God before heaven and earth, and before God, angels and men. and if you don't do it you will be damned."

The testimony of Elders Hyde and Woodruff agree, in all essential points, and we most assuredly believe their statements.

Having received such a charge from Joseph Smith, unto whom they looked for the word of the Lord, and believing his word as from God, we verily believe they thought they were doing the will of God in carrying out the measures they knew he introduced with them in his life time.

We believe they were as consciencious in this matter as Saul of Taursus was when he held the garments of those who stoned Stephen to death. But we never...

Note: The above letter by Orson Hyde was apparently written while Hyde was journeying from St. Louis to Cincinnatti. Hyde must have hoped that Robinson would break away from Rigdon's followers at Pittsburgh and bring a substantial portion of that branch back under the control of the Twelve at Nauvoo. Robinson subsequently traveled to the Cincinnatti area to obtain printing equipment and had occasion to inform Hyde of his continuing loyalty to Sidney Rigdon.

Vol. 2. No. 5.                         Davis City,  Iowa,  May, 1890.                         Whole No. 17.



No. 13.


Continued  from  page 246.

In the month of May, 1839, the writer moved from Quincy to Commerce, Illinois, to which place our people were rapidly gathering. The only chance for a house was the body of a log house situated on the high ground in the woods near the river, about one mile north of Commerce. For the want of lumber, were under the necessity of going into the forest and splitting out oak clapboards, or shakes, three feet long, for the roof, floor and doors, which furnished a temporary shelter.

At a council of the First Presidency and other authorities of the church, early in June, it was decided to let Don Carlos Smith, and the writer, (as we were practical printers,) have the printing press and type which had been saved from the mob in Missouri, by having been buried in the ground and a haystack placed over it, and that we should publish a paper for the church, or a church paper, at our own expense and responsibility, and receive all the profits arising therefrom. The council named said paper Times and Seasons. Accordingly we undertook the task, and after purchasing fifty dollars worth of type on credit, from Dr. Isaac Galland, and cleaning the Missouri soil from the press and type that had been saved, and hiring from one of the brethren, fifty dollars in money, which we sent for paper, we issued the prospectus for the Times and Seasons, and sent it to brethren residing in different states.

(Heretofore, in "Items of personal history," when speaking of myself, have used the pronoun we, as is customary with editors, but having formed a copartnership with Don Carlos Smith, it seems necessary that a change be made in the manner of expression, therefore hereafter, when speaking of our company affairs, will use the term we, but when speaking of myself, individually, will use the pronoun I and my. The reader must not consider it egotism at the frequent appearance of these terms, as it cannot well be avoided.)

The only room that could be obtained for the printing office, was a basement room in a building formerly used as a warehouse, but now occupied as a dwelling, situated on the bank of the Mississippi River. The room used for the printing office had no floor, and the ground was kept damp by the water constantly trickling down from the bank side. Here we set the type for the first number of the paper, which we got ready for the press in July, and had struck off only some two hundred copies, when both Carlos and the writer were taken down with the chills and fever, and what added to our affliction, both our families were taken down with the same disease. My wife was taken sick the very next day after I was, which sickness continued ten months. This was a year of suffering for the citizens of the place, as it was estimated at one time, there was not one well person to nearly ten that were sick. Five adults died out of one family in one week.

Before our sickness we had wet down paper sufficient for two thousand copies


of the Times and Seasons, which paper mildewed and spoiled. Afterwards another batch of paper was wet down by Francis Higbee, who thought he could print the papers, but he failed and that paper was lost.

Subscriptions for the paper soon commenced coming in, in answer to the prospectus, and the two hundred copies sent out, which enabled us to provide for our families; and also to have a small, cheap frame building put up, one and a half stories high, the lower room to be used for the printing office, and our friends moved myself and wife into the upper room, or chamber, in the latter part of August. We were moved upon our bed, and a portion of the time in those days, neither of us was able to speak a loud word. This was a happy change for us, as it gave a clean sweet room to dwell in, and the benefit of near neighbors, it being in town.

In the month of November we secured the services of a young printer from Ohio, Lyman Gaylord, and resumed the publication of the paper. In the winter of 1839-40, Brother Carlos and myself had each of us a log house built on a lot donated to us by the Church, situated on a block next to the one on which the printing office was located, and moved into the same in early spring. The deed to our lot was signed by Joseph Smith, jr. and Emma Smith.

The persecutions in Missouri, and expelling the Church from the state, instead of having a tendency to destroy Mormonism, had the very opposite effect. An increased interest was manifest in the work, and calls were made for the Book of Mormon, but there were none on hand to supply the demand.

There had been two editions printed of that book; the first by E. B. Grandin, in Palmyra, New York, in 1830. The second edition was printed in the church printing office in Kirtland, Ohio, in the winter of 1836-7. The writer helped set the type for the second edition.

In the spring of 1840 consultation was held upon the subject of getting another edition of the Book of Mormon printed, to supply the demand, when, in view of our extreme poverty, consequent upon our so recently having been driven from our homes, the idea was abandoned, for want of the necessary funds to accomplish such a work.

My health had so far recovered that I was able to walk from my house to the printing office, when, early in May, 1840 as I was walking to the office, I received a manifestation from the Lord, such an one as I never received before or since. It seemed that a ball of fire came down from above and striking the top of my head passed down into my heart, and told me, in plain distinct language, what course to pursue and I could get the Book of Mormon stereotyped and printed. I went into the printing office, and in a few moments Brother Joseph Smith, jr., he who translated the Book of Mormon by the gift and power of God, as I verily know, stepped into the office, when I said to him, "Brother Joseph, if you will furnish $200, and give us the privilege of printing two thousand copies of the Book of Mormon, Carlos and I will get $200 more and we will get it stereotyped and give you the plates." He dropped his face into his hand for a minute or so, when he said, "I will do it." He asked how soon we would want the money. I replied in two weeks.

Brother Carlos and I made an effort immediately to obtain our $200. We found a brother in the Church who would let us have $120, until the next April at thirty-five percent interest, the interest to be incorporated in the note, and all to draw six percent interest, if not paid when due. We consented to the terms, and got the money. A few days after, the same brother brought us $25 more, on the same terms, making $145. I took the money and put it away. In a few days brother Joseph Smith came to the printing office and said, "Brother Robinson, if you and Carlos get the Book of Mormon stereotyped you will have to furnish the money, as I cannot get the $200." I replied, that if "he would give us the privilege


of printing four thousand copies we would do it." He said he "would do that." We then made a strenuous effort to raise more money, but signally failed, and did not succeed in raising another dollar for that purpose.

We were considerably in debt to different persons, and our creditors were repeatedly pressing us for money, so that after a little time we began to draw a few dollars from the $145. We knew that it would not do to be paying thirty-five percent interest for money to pay ordinary debts with, so Carlos said to me, one day in June, "Brother Robinson, you take that money and go to Cincinnati and buy some type and paper, which we must have." I said, "Yes, I will go, but I will not come home until the Book of Mormon is stereotyped," for it was as fire shut up in my bones, both day and night, that if I could only get to Cincinnati the work could be accomplished. He replied that "that was out of the question, as it could not be done with our limited means." Brother Hyrum Smith also said it could not be done, but brother Joseph Smith did not say it could not be done, when I told him, but he said, "God bless you."

Brother Joseph and I immediately went to work and compared a copy of the Kirtland edition with the first edition, by reading them entirely through, and I took one of the Kirtland edition as a copy for the stereotype edition.

On the 18th of June, 1840, I took passage on board the steam packet, "Brazil," which made regular trips from Cincinnati, Ohio, to Galena, Illinois, stopping at Nauvoo, as she passed each way. At St. Louis, while the steamer was waiting for passengers and freight, I foolishly stepped into a mock auction store, when the auctioneer had up a fancy box filled with valuable articles, (?) among which was a gold watch, or what the auctioneer claimed to be one. A young man present said he wanted an interest in the contents of the box, and if I would bid it off he would take half of it. I bid it up to $23, when of course I secured the prize, but just then I did not find my partner ready to take half. This took $23 from my already limited purse. I left that auction room, if not a better, I trust, a wiser man. Since writing the above sentence, the thought has occurred, to me that perhaps it was a good thing that it occurred, as it had a tendency to try my faith just that much more, and the sequel proved to me that the Lord is abundantly able and willing to provide means for the accomplishment of his purposes, when we follow his directions.

After arriving at Cincinnati, I purchased a quantity of paper and put on board the "Brazil" to take to Nauvoo on her return trip. After paying for the paper and paying my passage, I had $105.06 1/4 left. Now came the trial of my faith. I had not yet taken my trunk from the steamer. The adversary of all righteousness said to me, "Get more paper and some type and go home; it is folly to think of getting the Book of Mormon stereotyped, for you can not do it." I replied that "I came for that purpose, and did not propose to return until it was done," but I assure you he made the big drops of sweat roll from my face, but I did not give up to him for one instant, or swerve from my purpose, although I was there a stranger in a strange city, not knowing a single person there, except those who came with me on the steamer.

I took the Book of Mormon in my pocket and made inquiry for a stereotype foundry. I was informed there was one on Pearl Street. I found the place, and as I stepped into the office a feeling of horror came over me and it seemed as though I was in prison. A gentlemanly appearing man was there, and I asked him what they


charged for stereotyping a book, giving him the size as near as I could without naming or showing him the book. He told me what they charged for one thousand ems, a term which I understood. I then asked him if there was another stereotype foundry in the city. He said, "Yes, one in Bank Alley, off Third Street, owned by Gleason and Shepherd." I felt in an instant that that was the place for me to apply to, and bidding the gentleman "Good day," breathing freer when I stepped into the street. I soon found the other foundry, and as I entered the office, I saw three gentlemen standing by the desk, in conversation. I asked if Messrs. Gleason and Shepherd were in. A gentleman stepped forward and said, "My name is Gleason." I said, "I have come to get the Book of Mormon stereotyped." Mr. Shepherd stepped forward and said, "When that book is stereotyped I am the man to stereotype it." I then handed him the book and told him what size type I wanted it done in. He took the book and went to a case of type the size I had named, and set up one line and counted the ems in the line, then counted the number of lines in the page and multiplied the two numbers together, and then counted the number of pages in the book, and multiplied the number of pages by the number of ems in a page, when he said the stereotyping would amount to five hundred and fifty dollars. I told him that I had one hundred dollars to pay in hand, and would pay two hundred and fifty dollars more in three months, or while he was doing the work, and the remaining two hundred dollars within three months after the work was done. He said he would do that, and sat down and immediately wrote out a contract accordingly, which we both signed, which contract I have to this day.

I then told him I wished to see a bookbinder and contract for the binding of two thousand copies of the book. He said I will go with you to a good bookbinder around on Main Street, and taking me by the arm, we went directly to the bookbinder, who said he would bind two thousand copies in good leather for two hundred and fifty dollars; which was twelve and a half cents apiece. I told him I would give him eighty dollars while he would be doing the work, and the remainder within six weeks after the work was done. He agreed to that, and wrote out a contract to that effect, which we both signed. I told Mr. Shepherd I wanted to engage paper enough for the two thousand books, when we went from the bindery to the paper warehouse where I had just purchased the paper I sent to Nauvoo; but the paper dealer, the proprietor was not in, so we left word for him to come to Mr. Shepherd's the next morning, which he did, when I engaged the paper from him amounting to nearly two hundred and fifty dollars to be paid for in payments similar to the stereotyping and binding, but we did not write the contract. After we had concluded our bargain the paper dealer said, "Mr. Robinson, you are a stranger here, and it is customary to have city reference in such cases when we deal with strangers." Mr. Shepherd stepped forward and said, "I am Mr. Robinson's backer, sir." "All right," said the paper dealer, "you can have the paper, Mr. Robinson." This was the only place where any reference, or backing was required.

Mr. Shepherd purchased a font of new type the day we made the contract, and put three compositors (type setters) immediately at work on the book, and I was to remain and assist in reading the proof, so as to be sure it was done according to copy. I was to have twenty-five cents an hour for what time I would be engaged at that, or any other service


for Mr. Shepherd, to be applied on the contract.

I engaged board with Mr. S. W. A. Oliver, who was in Mr. Shepherd's employ as a moulder and finisher of his stereotype plates, and paid him the five dollars I had left, after paying Mr. Shepherd the one hundred on this contract, leaving me only 6 1/4 cents (an old-fashioned Spanish sixpence) on hand. The five dollars was soon boarded out, and there I was, a stranger in a strange city, with contracts on hand amounting to over one thousand dollars on which only one hundred had been paid, and board bill due and nothing to pay with. I confess that for a time, viewed from a worldly standpoint, it looked quite gloomy, but I never for a moment lost faith in the final success, or literal fulfillment of the previous promise of the Lord made to me in Nauvoo. In the meantime I had written to Brother Don Carlos Smith telling him what I had done, and also to several brethren in the eastern states requesting them to get subscribers for the book, offering them one hundred and twenty books for every one hundred dollars sent us in advance, in time to meet our engagements. It was several weeks before I received a response.

The first money I received, brother Don Carlos Smith sent me a twenty dollar bill on the state bank of Indiana, a specie-paying bank, the bills of which were at a premium of 13 percent, so that I realized $22.60 for the $20. This relieved me of present financial embarrassment. Not long after this, my brother, Joseph L. Robinson, who resided in Boonsville, Oneida County, New York, whom I had baptized into the Church, when on a mission to that state in the summer and fall of 1836, sent me a draft on the Leather Manufacturer's Bank of New York City, for $96. This was also at a premium of thirteen percent. Bro. John A Forgeus, of Chester County, Pennsylvania, who now resides at Little Sioux, Harrison County, Iowa, then a perfect stranger to me, whom I had never seen, sent me a draft on a Philadelphia bank for two hundred dollars, as a loan, which I afterwards paid him in Nauvoo. Several other brethren sent me money in advance for books, so that I paid Mr. Shepherd all his money before it became due, and gave the book-binder eighty dollars on his contract before he had done any work on it, and when I was ready for the paper to print them on, the paper dealer with whom I had contracted for the paper on time, did not have it on hand of the size and quality I wanted, when I went to another paper dealer who had the article I wanted, and paid him all cash-in-hand for the paper, and had the books printed on a power press, for which I paid the cash-in-hand as the work was done.

I had the printing progressing before the stereotyping was finished, so that by the time the last twenty-four pages of stereotype plates were finished, the printer had the book all printed, except the last form, of twenty-four pages, and the printed sheets were in the hands of the bookbinder being folded, so that soon after this last form was printed, the book-binder had several hundred copies bound, ready for me to deliver to those who had advanced their money for the books. This was strictly in accordance with the instruction I received in the first manifestation made to me in Nauvoo.

Thus the work was accomplished, and all paid for before the time specified in the contracts, and I had nearly one thousand copies left. The work was finished in October.

I then purchased from Mr. Shepherd and other parties several fonts of type, and material for a stereotype foundry and book-bindery, and winter's supply of news and book paper, and took to Nauvoo, a considerable portion of which I paid for down, and got credit for the balance.


Mr. Shepherd endorsed one note for me of four hundred dollars, payable in four months, which I sent him before it became due.

In June, 1841, I went to Cincinnati and settled all up with Mr. Shepherd, and paid him what was due him, (his bills altogether amounting to about $1,000,), when he arose and said, "Mr. Robinson, do you want to know what made me do as I did when you came here last summer, it was no business way, it was not what I saw in you, but what I felt here," putting his hand upon his heart.

This voluntary statement of Mr. Shepherd's afforded me great pleasure, as it was a practical illustration of the case with which the Lord can move upon the hearts of the children of men to assist in the accomplishment of his work and purposes; and to our Heavenly Father be all the praise and glory, now and ever, Amen.

From the foregoing experience, together with many other evidences which I have received of the truth of the divine origin of the Book of Mormon, I bear record that it is true, and that the promises and prophecies contained therein are being and will be fulfilled to the letter. May the Lord help us to walk according to its holy precepts, that we may be able to stand in the day of his visitation and power, which is coming as a whirlwind upon the nations, and that we may be worthy to enter into his rest, is my earnest desire.
                      E. ROBINSON

(To be Continued.)

Vol. 2. No. 6.                         Davis City,  Iowa,  June, 1890.                         Whole No. 18.



No. 14.


Spiritual wives privately spoken of in 1841.

Continued  from  page 262.

In the last number of Personal History I gave an extended account of the mission to Cincinnati, getting the Book of Mormon stereotyped, in 1840.

While there became personally acquainted with General Wm. H. Harrison, who was then Whig candidate for the presidency of the United States, and who was duly elected that fall.

He was a plain, affable gentleman, of the old school, sociable and friendly with all, being entirely devoid of any appearance of aristocracy; very courteous and easy in manner, making a stranger feel at home in his presence.

I gave him a detailed account of our persecutions in Missouri, to which he replied that, when he was governor of the Territory of Indiana, a persecution arose against the Quakers, and complaint was made to him, when he investigated the matter, and had no difficulty in bringing about a reconciliation. I believe him to have been a good man. He lived only about one month after he was inaugurated President.

Our present President is his grandson, and evidently inherits many of his excellent traits of character.

I had not been in Cincinnati but a few weeks until I learned there was a family that belonged to our church, by the name of Ware, that kept a boarding house on 5th Street Market Place. I changed my boarding place and voarded with them the remainder of the time I was in Cincinnati.

Early in August, Elders Orson Hyde and John E. Page, came to Cincinnati and commenced holding meetings, and in


a short time a number of persons were baptized and a branch of the church organized there.

These Elders had started on a mission to Jerusalem, in Palestine, and were preaching by the way. After a few weeks Elder Hyde proceded on his mission, but Elder Page remained preaching in Cincinnati and vicinity, and failed to go with Elder Hyde, who prosecuted the mission alone, of which we may speak hereafter.

On the 14th of September, 1840, Joseph Smith, Senior, father of President Joseph Smith, jr., died in Nauvoo, at an advanced age. He was Patriarch of the Church at the time of his death. Hyrum Smith was subsequently appointed Patriarch, to succeed him. I shall hereafter speak of President Joseph Smith without adding the junior, as heretofore.

This year, 1840, may be considered an eventful year to the church, as during the summer, Dr. John C. Bennett, a man of considerable note, being at the time Quarter Master General of the state of Illinois, came to Nauvoo, and joined the church.

He was a man of rather pleasing address, calculated to make a favorable impression upon the minds of most people. He soon gained the confidence of President Joseph Smith, but time developed the unpleasant truth that instead of his being a spiritually minded man, he was clearly a man of the world in more than one particular.

He immediately commenced taking an active part in the affairs of the church paper, the first of which appeared in the Sept. No. of the Times and Seasons, from which is taken the following extracts.

"For the Times & Seasons.

Lt. Col. Smith: --

I feel disposed to address you a few lines in relation to one of the darkest events that ever blackened the history of man in his most savage and barbarous state. The history of the Goths and Vandals, the cruel Arabs, or the Savage Indians, does not contain a parallel -- the heart sickens at the thought, and turns from the contemplation of it with loathing and disgust. * * *

Missouri has hewn down the innocent and defenceless; it is true, but she is entirely destitute of military knowledge or prowess. The Poet truly describes her citizens when he says --

"Their pow'r to hurt, each little creature feels,
Bulls aim their horns, and asses lift their heels;"

but the blood of the slain is crying from the ground for condign vengeance, and should she continue to pursue her present murderous policy, the day of righteous retribution and the avenging of blood will not be procrastinated -- for her plains shall be bleached with the bones of the slain, and her rivers flow with blood, before another massacre will be suffered. More anon.
              Yours, Respectfully,
             General in Israel."

In the latter part of Sept. I left Cincinnati for Nauvoo, arriving there about the 2nd day of October. On the morning of the 3rd the semi-annual general conference of the church convened in Nauvoo, on which occasion I saw, for the first time, Dr. J. C. Bennett as he came upon the stand. I confess a feeling of disappointment arose in my heart, for I could not feel that he was what he professed to be, a man of God.

The following is the record of the proceedings of said conference, had on Sunday, Oct. 4, as found on page 186 of the October No. of the Times and Seasons:
One o'clock P. M. Conference met pursuant to adjournment.

"Sunday morning. Conference met pursuant to adjournment, and was opened by prayer by Elder Babbit.

The clerk was then called upon to read the report of the presidency, in relation to the city plot, after which the president made some observations on the situation of the debts on


the city plot and advised that a committee be appointed to raise funds to liquidate the same.

On motion. Resolved, that William Marks and Hyrum Smith compose said committee.

On motion. Resolved, that a committee be appointed to draught a bill for the incorporating of the town of Nauvoo, and other purposes.

Resolved, that Joseph Smith Jr. Dr J. C. Bennett and R. B. Thompson, compose said committee.

Resolved that Dr. J. C. Bennett, be appointed delegate to Springfield, to urge the passage of said bill through the legislature.

President Hyrum Smith then rose and gave some general instructions to the church.

Conference adjourned for one hour.

One o'clock, P. M. Conference met pursuant to adjournment and was opened by prayer by Elder J. P. Green.

President Joseph Smith jr. then arose and delivered a discourse on the subject of baptism for the dead, which was listened to with considerable interest, by the vast multitude assembled.

Dr. Bennett, from the committee, to draught a charter for the city, and for other purposes, reported the outlines of the same.

On motion. Resolved that the same be adopted.

Dr. Bennett then, made some very appropriate remarks on the duty of the saints in regard to those, who had, under circumstances of affliction, held out the hand of friendship, and that it was their duty to uphold such men and give them their suffrages, and support.

Elder E. Robinson then arose, and gave an account of the printing of another edition of the book of Mormon, and stated, that it was now nearly completed and that arrangements had been made for the printing of the hymn book book of doctrine and covenants, &c.

Conference adjourned to Monday morning."

On this occasion was the first time I ever heard the subject of baptism for the dead mentioned in public.

In DEcember, 1840, our business had increased to such an extent we thought it advisable to divide it, which we did by Don Carlos taking the Times and Seasons and handbill job printing, and myself the book and fancy job printing, the stereotype foundry and book-bindery. We divided the material and dissolved partnership by mutual consent.

Dr. J. C. Bennett went to Sprinfgield and attended the legislature, where he exerted all the influence he could bring to bear, to secure passage of the Nauvoo City Charter, and other bills which he had prepared, and remained until they were all passed, viz:

A charter for "The City of Nauvoo," the "Nauvoo Legion," the "University of the City of Nauvoo," and the "Nauvoo Agricultural Association."

The city charter confered upon the Mayor and board of Aldermen extraordinary powers, including the authority to issue writs of habeas corpus, which privilege, it was claimed, no other city in the state enjoyed.

After these charters were granted the First Presidency of the church issued a "Proclamation to the saints scattered abroad," in which they set forth the favorable circumstances attending the church, and spoke very highly of the Legislature of the state, and also of many individuals who had extended acts of kindmess, from which is taken the following extract, as found on page 275 of the Times and Seasons for Jan. 15, 1841
"Not only has the Lord given us favor in the eyes of the community, who are happy to see us in the enjoyment of all the rights and privileges of free men, but we are happy to state that several of the principal men of Illinois who have listened to the doctrines we promulge, have become obedient to the faith and are rejoicing in the same; among whom is John C. Bennett, M. D., Quarter Master General of Illinois. We mention this gentleman first, because,


that during our persecutions in Missouri, he became acquainted with the violence we were suffering, while in that State, on account of our religion -- his sympathies for us were aroused, and his indignation kindled against our persecutors for the cruelties practised upon us, and their flagrant violation of both the law and the constitution. Amidst their heated zeal to put down the truth, he addressed us a letter, tendering to us his assistance in delivering us out of the hands of our enemies, and restoring us again to our privileges, and only required at our hands to point out the way, and he would be forthcoming, with all the forces he could raise for that purpose -- He has been one of the principal instruments, in effecting our safety and deliverance from the unjust persecutions and demands of the authorities of Missouri, and also in procuring the city charter -- He is a man of enterprize, extensive acquirements, and of independant mind, and is calculated to be a great blessing to our community."

Heretofore the church had strenuously opposed secret societies, such as Free-Masons, Knights of Pithias, and all that class of secret societies, not considering the "Order of Enoch" or "Danites" of that class; but after Dr. Bennett came into the church a great change of sentiment seemed to take place, and application was made to the Grand Lodge of Free Masons of the state of Illinois for a charter for a Lodge to be organized at Nauvoo, under dispensation, which was granted, and a Masonic Lodge was organized with Hyrum Smith, one of the First Presidents of the church as master. Large numbers of the brethren united with it, including Joseph Smith, Don Carlos Smith, and other prominent members of the church. After the Lodge had been in operation some months, the writer united with it. It increased in numbers until, in 1843, they built a large brick Masonic Hall, the lower story of which was fitted up for a theatre.

In the spring of 1841, the doctrine of "spiritual woves" began to be secretly talked about. In June, 1841, Don Carlos Smith and myself left Nauvoo for Cincinnati, to settle with Mr. Shepherd, and also to lay in a stock of paper and other printing material for our office in Nauvoo.

We went to Keokuk to take a larger class of steamboat than passed over the rapids in a low stage of water, and while there, waiting for a steamer, we conversed upon the subject of that new doctrine, when Don Carlos Smith said: "Any man who will teach and practice the doctrine of spiritual wifery will go to hell, I don't care if it is my brother Joseph." This was the light in which he viewed that matter at that early day.

(To be Continued.)

Vol. 2. No. 7.                         Davis City,  Iowa,  July, 1890.                         Whole No. 19.



No. 15.
Continued  from  page 287.

On the 19th of January, 1841, Joseph Smith received a lengthy revelation, from which is taken the following extract:
"And build an house to my name, for the Most High to dwell therein; for there is not place found on earth, that he may come and restore again that which was lost unto you, or, which he hath taken away, even the fulness of the priesthood; for a baptismal font there is not upon the earth; that they, my saints, may be baptized for those who are dead; for this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. But I command you, all ye may saints, to build a house unto me, and I grant unto you a sufficient time to build a house unto me; and during this time your baptisms shall be acceptable unto me.

But, behold, at the end of this appointment, your baptisms for your dead shall not be acceptable unto me, and if you do not these things, at the end of the appointment, ye shall be rejected as a church with your dead,


saith the Lord your God." -- D. & C. 107, part of 10 and 11.

I do not purpose here, to speak of the merits or demerits of the revelation, but to relate that, with such a wonderful incentive as the fear of being rejected with their dead, the brethren went to work with their mights, to accomplish the building of the temple within the time appointed. In the mean time large numbers were baptized in the Mississippi river for their dead friends. On one occasion it was reported that 400 were baptized in one day.

The excavation was made for the basement of the temple, and four suitable stones were prepared for the corner stones, to be laid on the sixth of April.

The officers of the Nauvoo legion procured beautiful and costly uniforms, and had the Legion drill preparatory to taking a prominent part in the ceremony of laying the corner stones, as will be seen by the following quotation from the 2nd vol. of Times and Seasons, commencing on page 380.
"For some days prior to the sixth, the accession of strangers to our city was great, and on the wide spread prairie, which bounds our city, might be seen various kinds of vehicles wending their way from different points of the compass to the city of Nauvoo, while the fery [ferry] boats on the Mississippi were constantly employed in wafting travellers across its rolling and extensive bosom.

Among the citizens, all was bustle and preparation, anxious to accomodate their friends who flocked in from distant parts, and who they expected to share with them the festivity of the day, and the pleasures of the scene.

At length, the long expected morn arrived, and before the king of day had tipped the eastern horizon with his rays, were preparations for the celebration of the day going on. Shortly after sun rise, the loud peals from the artilery were heard, calling the various companies of the legion to the field, who were appointed to take a conspicuous part in the days proceedings.

The citizens from the vicinity, now began to pour in from all quarters, a continuous train, for about three hours and continued to swell the vast assembly.

At eight o'clock A. M. Major General Bennett left his quarters to organize and prepare the Legion for the duties of the day, which consisted of about fourteen companies, several in uniform besides several companies from Iowa, and other parts of the county, which joined them on the occasion.

At half past nine Lieut. General Smith was informed that the Legion was organized and ready for review, and immediately accompanied by his staff, consisting of four Aids-de-camp, and twelve guards, nearly all in splendid uniforms, took his march to the parade ground. On their approach they were met by the Band, beautifully equipped, who received them with a flourish of trumpets and a regular salute, and then struck up a lively air, marching in front of the stand of the Lieut. General. On his approach to the parade ground the artillery was again fired, and the Legion gave an appropriate salute while passing. This was indeed a glorious sight, such as we never saw, nor did we ever expect to see such a one in the west. The several companies, presented a beautiful and interesting spectacle, several of them being uniformed and equipped, while the rich and costly dresses of the officers, would have become a Bonaparte or a Washington.

After the arrival of Lieut. General Smith, the ladies who had made a beautiful silk flag, drove up in a carriage to present it to the Legion. Maj. General Bennett, very politely attended on them, and conducted them in front of Lieut. General Smith, who immediately alighted from his charger, and walked up to the ladies, who presented the flag, making an appropriate address. Lieut. General Smith, acknowledged the honor conferred upon the Legion,


and stated that as long as he had the command, it should never be disgraced; and then politely bowing to the ladies gave it into the hands of Maj. General Bennett, who placed it in possession of Cornet Robinson, and it was soon seen gracefully waving in front of the Legion. During the time of presentation, the Band struck up a lively air, and another salute was fired from the artilery.

After the presentation of the flag, Lieut. General Smith, accompanied by his suit, reviewed the Legion, which presented a very imposing appearance, the different officers saluting as he passed. Lieut. General Smith then took his former stand and the whole Legion by companies passed before him in review.


Immediately after the review, Gen. Bennett organized the procession, to march to the foundation of the Temple, in the following order; to wit:

Lieut. Gen. Smith,
Brig. Generals Law & Smith,
Aids-de-Camp, & conspicuous strangers,
General Staff,
2nd Cohort, (foot troops,)
Ladies eight abreast, Gentlemen, eight abreast,
1st Cohort, (horse troops.)

Owing to the vast numbers who joined in the procession, it was a considerable length of time before the whole could be organized.

The procession then began to move forward in order, and on their arrival at the Temple block, the Generals with their staffs and the distinguished strangers present, took their position inside of the foundation, the ladies formed on the outside immediately next the walls, the gentlemen and infantry behind, and the cavalry in the rear.

The assembly being stationed, the choristers, under the superintendance of B. S. Wilber, sung an appropriate hymn.

Prest. Rigdon, then ascended the platform, which had been prepared for the purpose, and delivered a suitable


which was listened to with the most profound attention by the assembly. * * *

The first presidency superintended the laying of the


on the south east corner of the building, which done, Prest. J. Smith, arose and said, that the first corner stone of the Temple of Almighty God was laid, and prayed that the building might soon be completed, that the saints might have an habitation to worship the God of their fathers.

Prest. D. C. Smith and his counsellors, of the high priests quorum, then repaired to the south west corner, and laid the corner stone thereof.

The High Council, representing the Twelve laid the north west corner stone.

The Bishops with their counsellors laid the north east corner stone with due solemnities.

The ceremony of laying the corner stones being over, the Legion marched to the parade ground, and formed a hollow square for an address. Maj. General Bennett addressed the Legion at some length, applauding them for their soldier like appearance, and for the attention which both officers and men had given to the orders.

Lieutenant General Smith, likewise expressed his entire approbation of the conduct of the Legion and all present.

The assembly then separated with cheerful hearts, and thanking God for the great blessings of peace and prosperity by which they were surrounded, and hearts burning with affection for their favorite and adopted state."


Thus the corner stones of the house of the Lord, or what was claimed to be the house of the Lord, were laid amid the roar of cannon, and by the hands of men wearing the garments, and bearing the implements of war and blood.

Although I took part in the procession and ceremonies, yet I took no part in the military portion of it, as I never mustered a single day or time in the Legion, always believing the church of Christ had no use for such an organization, and really feeling that that part of the charter business was of the devil. The officers of the Legion threatened to court-martial and fine me. I told them to fine as often, and as much as they pleased, I never would train with them, neither would I pay one cent of fine. And I never did.

While upon the subject, will give a brief outline of the history of the temple. It was commenced to be built within two years from the time the church were driven from Missouri; and as such great and stupendous results depended upon its completion, according to the revelation, the members of the church strained every nerve to build it. We doubt if ever there were a people who more readily obeyed the counsel of their leaders, than did that people. They were ready to make every sacrifice to accomplish an object so dear to their heart, but the conduct of some of the members of the church was such, and the City Council, with Joseph Smith at their head as Mayor, ordered the City Marshall to destroy the Nauvoo Expositor printing press, type and material, which he did with his posse. These acts so exasperated the people of Illinois, who so recently were the friends of the church so that before the walls of the temple were much more than half way up, Joseph and Hyrum Smith were both brutally murdered in Carthage jail, on the 27th day of June, 1844, and threats were made to drive the church from the state.

Notwithstanding all this the work on the temple was pushed with all possible dispatch, until it was completed so they began to use it for the purpose it was intended, in which they gave what they called the keys of the Priesthood, and the endowments with the signs, grips, tokens and garments, such as were given in the Holy Order in Joseph Smith's life time.

But they were not permitted to enjoy the use of the temple long, as by some means it took fire and was partially burned, and besides, the church was compelled to leave the state. The first company, with Brigham Young and the twelve, at its head left Nauvoo for the Rocky Mountains in February, 1846, in less than five years from the time the corner stones were laid.

A brother who was living in Nauvoo at the time, and who received in the temple what was called his endowment, with the signs, grips, tokens and pass words, and peculiar garment or protection robe, informs me that two or three nights before Brigham and his party left for the west, they had a dancing party in the temple, and occupied nearly or quite the whole night long in music and dancing.

I speak of these things not because I take pleasure in dwelling upon them, but because I feel it my bounden duty to present these truths of history, so that those who come after may shun the shoals and rocks upon which that people made shipwreck; for know assuredly, that these things could not be of the Lord.

After the church had left, a French Icarian Society purchased and undertook to repair the building, and when engaged in that work one pleasant May day, there suddenly arose a whirlwind, as such stormes were then called, and blew down the north wall, and so shattered the remainder of the building that its further repair was abandoned. It has since been entirely torn down, and the foundation stones quarried out and burned into lime, and the place where it stood, levelled up, and set out to grape vines, this showing


clearly to my mind, the displeasure of the Almighty in its construction.

I am fully pursuaded, after these years of experience, that the church and military organizations, or church and state, cannot be united and enjoy spiritual prosperity. "Ye cannot serve God and mammon."

Let the history and downfall of Nauvoo be a solemn warning to the members of the church of Christ, and let us be content with the simple and plain teachings and gospel of the Lord Jesus Christ.

But to return to my narrative. In the spring of 1841, I had a building erected suitable for a printing office, stereotype foundry, book bindery and dwelling combined, where those different branches were successfully carried on under my personal supervision. Commenced stereotyping the book of Doctrine and Covenants and humn book.

On the 7th of August, 1841, Don Carlos Smith died, after only a few days illness. He was buried with military honors, greatly beloved and mourned by all who knew him. From a close and intimate acquaintance with him from May 1835 unto the day of his death, I do think he was one of the most perfect men I ever knew. He was a bitter opposer of the "spiritual wife" doctrine, which was being talked quite freely, in private circles, in his lifetime.

Elder Robert B. Thompson, who was assistant editor of the Times and Seasons, also died on the 27th day of August. He too, was a man greatly beloved by those who knew him. He was esteemed as an exceptionally good, christian man.

Brother Don Carlos Smith died in the 35th year of his age, and Bro. Thompson in his 30th year. Thus in the very prime of life those two noble men of God, as I have every assurance they were, laid down their armor, and passed into the beyond, where they "mast rest from their labors and their works do follow them."

After the death of Brother Smith, his widow, Sister Agnes M. Smith, wished to dispose of her entire interest in the Times and Seasons; and I purchased the entire establishment, and combined it with my other business.

(To be continued.)

Vol. 2. No. 8.                         Davis City,  Iowa,  August, 1890.                         Whole No. 20.



No. 16.
Continued  from  page 302.

In what is termed, the temple revelation, given on the 19th of Januaty, 1841, the commandment was given to build a boarding house, to be called the "Nauvoo House," as will be seen from the following extract from the revelation:
And now I say unto you, as pertaining to my boarding house, which I have commanded you to build, for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph and his house have place therein, from generation to generation; for this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him; and as I said unto Abraham, concerning the kindreds of the earth, even so I say unto my servant Joseph, In thee, and in thy seed, shall the kindred of the earth be blessed. Therefore, let my servant Joseph, and his seed after him, have place in that house, from generation to generation, for ever and ever, saith the Lord, and let the name of that house be called the Nauvoo House; and let it be a delightful habitation for man, and a resting place for the weary traveler, that he may contemplate the glory of Zion, and the glory of this the corner stone thereof; that he may receive also the counsel from those whom I have set to be as plants of renown, and as watchmen upon her walls.

Behold, verily I say unto you, Let my servant Geo. Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house. * * *

Verily I say unto you, Let my servant Joseph pay stock into their hands for the building of that house, as seemeth him good; but my servant Joseph can not pay over fifteen thousand dollars stock in that house, nor under fifty dollars; neither can any other man, saith the Lord." D. C. 107: 18, 19, 21.

The persons named in the revelation, as the building committee, organized according to the instruction therein given, and opened stock books, and commenced operations immediately. The foundation was prepared, and the ceremony of laying the corner stone was attended to on the 2nd day of October, 1841. One thing transpired on that occasion worthy of note.

After the brethren had assembled at the southeast corner of the foundation, where the corner stone was to be laid, President Joseph Smith said: ‘Wait, brethren, I have a document I wish to put in that stone,’ and started for his house, which was only a few rods away, across Main Street. I went with him to the house, and also one or two other brethren. He got a manuscript copy of


the Book of Mormon, and brought it into the room where we were standing, and said: "I will examine to see if it is all here," and as he did so I stood near him, at his left side, and saw distinctly the writing, as he turned up the pages until he hastily went through the book and satisfied himself that it was all there, when he said: "I have [had] trouble enough with this thing," which remark struck me with amasement, as I looked upon it as a sacred treasure.

It was written on foolscap paper, and formed a package, as the sheets lay flat, of about two or two and a half inches thick, I should judge. It was written mostly in Oliver Cowdery’s handwriting, with which I was intimately acquainted, having set many pages of type from his handwriting, in the church printing office at Kirtland, Ohio. Some parts of it were written in other handwriting.

He took the manuscript and deposited it in the corner stone of the Nauvoo House, together with other papers and things, including different pieces of United States' coin. I put in some copies of the Times and Seasons; all were carefully encased in sheet lead to protect the contents from moisture, and a stone had been cut to closely fit into the cavity which had been made in the corner stone to receive these things, which stone was fitted in its place and cemented, when it was thought the papers and other articles would be preserved without decay or injury for ages, if not disturbed.

From this circumstance we know there must have been at least two manuscript copies of the Book of Mormon, which ncesssarily must have been the case, as the printer who printed the first edition of the book had to have a copy, as they would not put the original copy into his hands for fear of it being altered. This accounts for David Whitmer having a copy and Joseph Smith having one. They were both mostly written in Oliver Cowdery's hand writing, as I have seen both. He was scribe for Joseph most of the time he was translating the Book of Mormon.

The Nauvoo House was never completed. It was in the shape of an L, with one wing facing west on Main Street, and the other wing facing south on the Mississippi river. It was located on the east side of, and at the foot of Main Street, directly on the bank of the river. The basement story was built of fine cut lime stone, and but one story of brick built up when the church were compelled to leave Nauvoo. It remained in this unfinished state for perhaps 20 years, or more, when Major Bideman, who had married Joseph Smith's widow, had a roof put upon the west wing, fronting on Main Street. While this work was being done, Alexander Hale Smith, one of Joseph Smith's sons met with a serious accident which greatly endangered his life. A new beam which had been placed for the joists to rest upon, suddenly broke, and striking him upon the head cut a gash said to be near four inches in length, as I was informed.

Knowing that the manuscript copy of the Book of Mormon was deposited in that corner stone, and supposing it to be the original copy written by Oliver Cowdery, and others, as dictated to them by Joseph Smith, as he translated from the plates, and not knowing that David Whitmer had a manuscript copy, and being satisfied that the Nauvoo House would never be completed, I had an intense desire to ultimately become possessor of that manuscript, as a sacred treasure; consequently, whenever being at Nauvoo in after years, would visit the Nauvoo House to see of the corner stone had been disturbed.

When there the last time, I staid all night with Major Bidemon, and occupied one of the rooms in the west wing of the Nauvoo House, that part of the building which had been prepared for occupancy, at which time I saw that a portion of the east wing had been taken down, and the hewen stone window caps and sills were being used in a fence near by, but the south-east portion of the wall, and the corner stone, were in place undisturbed.

Believing I was the only person in the country who had a knowledge of the contents of that stone, concluded not to make a request to open it out, but keep


the secret in my own breast until some future time, when the walls would be more nearly taken down.

A few years since, President Joseph Smith, of Lamoni, asked me if I knew "what was put into the corner stone of the Nauvoo House?" Still wishing to retain the secret, as I supposed, hesitated to reply, until allusion was made to the manuscript of the Book of Mormon, when I told him I had some recollection it was put in that corner stone. He then informed me Major Bidamon had taken down the wall and opened the stone, and found the manuscript ruined. It had gathered moisture, and much of it had become a mass of pulp, and only small portions of it were legible. That Mr. Bidamon had sent him portions of it.

Since being at Nauvoo, I learned David Whitmer had preserved a manuscript copy of that book: which he guarded with sacred fidelity. A cyclone passed through the city of Richmond, where he lived, and tore away a portion of his house, but the room where the manuscript was kept, was marvellously preserved uninjured.

Thus a manuscript copy of that sacred book has been preserved by David Whitmer, the faithful witness, who prized it far above gold, or the treasures of earth, as was clearly demonstrated when Orson Pratt and Joseph F. Smith came from Utah, to Richmond, Mo., and offered him a large sum of money for it. When he declined accepting their offer, Orson Pratt said to him: "Name your price, we have the money." His reply was: "Gentlemen, you have not got money enough to buy that manuscript." I am told that one of the Richmond bankers afterwords stated that he could have taken one hundred thousand dollars, or more, for that manuscript, to his knowledge. But no, he would not sell it. He prized the truth above rubies.

He was the only one to whom the angel of the Lord spoke, when he brought the gold plates from which the Book of Mormon was translated, and showed them to the three witnesses, whose testimony is published with the Book of Mormon.

The angel said: "David, Blessed are they Who Keep the Commandments." He kept the commandments, and lived to a ripe old age, and died in his home, with his family and friends around him, to whom he bore this testimony:

"Now, you must all be faithful in Christ, I want to say to you all that the Bible and the record of the Nephites are true; so you can say that you have heard me bear my testimony on my death bed. All be faithful in Christ and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end and Amen."

The next morning after giving this testimony, he had an open vision, in which, among other things, he said: "I see Jesus." Thus died this good and true man, an account of whose happy death was given in the first number of THE RETURN. May the Lord help us to so live that our end may be as his.

(To be continued.)

Vol. 2. No. 9.                         Davis City,  Iowa,  Sept., 1890.                         Whole No. 21.



No. 17.
Continued  from  page 316.

The question has frequently been asked, by virtue of what principle could Joseph Smith hold control over as many people as he did.?

The answer, as I understood it, is briefly this: He was the instrument in the hands of the Lord, or translating the Book of Mormon, and introducing the fullness of the gospel of our Lord and Savior, Jesus Christ, in its simplicity and purity, which all the colleges of the universe never could have done. And when he, and Oliver Cowdery, (who had been ordained to the same priesthood, and invested with the same power and authority to administer the ordinances of that gospel, in meekness and humility before the Lord, the persons so administered to, received the gift and power of the Holy Ghost, by which they were enabled to enjoy and exercise the gifts and blessings of the gospel, promised by our Savior in the last chapter of Mark. These gifts and blessings were enjoyed in the church in an early day, to my vertain knowledge. And, thanks be to our heavenly Father, they continue with the faithful, humble soul, to this day.

Persons receiving such precious heavenly blessings under the administration of Josdeph Smith, very naturally looked upon him as more than an ordinary man; and when with him, felt they were in the presence of a superior personage. This feeling, instead of being checked, was intensified, when, on the occasion of the church of Christ being legally organized according to the laws of the land, a revelation was received through him, commanding the church to receive his word as from the mouth of God, as will be seen by the following extract: "For his word shall ye receive, as if from mine own mouth, in all patience and faith; for by doing these things the gates of hell shall not prevail against you." Under these circumstances, the feeling prevailed that his word should be received as law.

The Lord, evidently forseeing this, had given him a solemn charge that whatever he should do should be done with an eye single to the glory of God, and not for any worldly gain or agrandizement. And that: "Although a man may have many revelations, and have power to do many mighty works, yet, if he boasts in his own strength, and sets at nought the counsels of God, and follows the dictates of his own will and carnel desires, he must fall and incur the vengeance of a just God upon him." -- Doc. and Cov. 2:2.

Nitwithstanding the strictness of the charges, and the wonderful admonition given above, the following quotations from his history partially show the manner in which he exercised the unbounded influence and control he had over the people, not only in spiritual but temporal matters.


"Sunday, Oct. 31st, 1841. Attended a Council with the Twelve Apostles * * *

I instructed the Council on many principles pertaining to the gathering


of the nations, the wickedness and downfall of this generation, &c.

After having received the following minutes -- "A conference was held at Kirtland, Ohio, Oct. 2, 1841. Almon W. Babbitt, president, and William W. Phelps, clerk. Resolved, that Thomas Burdick, Bishop of Kirtland, and his counselors, be constituted a company to establish a press in Kirtland, and publish a religious paper, entitled The Olive Leaf, and that the Saints adjacent be solicited to carry the above resolution into effect" -- my brother Hyrum wrote to the brethren in Kirtland, of which the following is an extract --

All the Saints that dwell in that land are commanded to come away, for this is "Thus saith the Lord;" therefore pay out no moneys, nor properties for houses, nor lands in that country, for if you do you will lose them, for the time shall come, that you shall not possess them in peace, but shall be scourged with a sore scourge; yet your children may possess them, but not until many years shall pass away; and as to the organization of that branch of the Church, it is not according to the Spirit and will of God; and as to the designs of the leading members of that branch relative to the printing press, and the ordaining of Elders, and sending out Elders to beg for the poor, are not according to the will of God; and in these things they shall not prosper, for they have neglected the House of the Lord, the baptismal font, in this place, wherein their dead may be redeemed, and the key of knowledge that unfolds the dispensation of the fullness of times may be turned, and the mysteries of God be unfolded, upon which their salvation, and the salvation of the world, and the redemption of their dead depends; for "thus saith the Lord," there shall not be a general assembly for a general conference assembled together until the House of the Lord and the baptismal font shall be finished; and if we are not diligent the Church shall be rejected, and their dead also, saith the Lord." Therefore, dear brethren, any proceedings of the Saints otherwise than to put forth their hands with their might to do this work, is not according to the will of God, and shall not prosper; therefore, tarry not in any place whatever, but come forth unto this place from all the world, until it is filled up, and polished, and sanctified according to my word, saith the Lord. Come ye forth from the ends of the earth, that I may hide you from mine indignation that shall scourge the wicked, and then I will send forth and build up Kirtland, and it shall be polished and refined according to my word; therefore your doings and your organizations and designs in printing, or any of your councils, are not of me, saith the Lord, even so. Amen.
                HYRUM SMITH,
     Patriarch for the whole Church.
-- Page 749, 18th Vol. Mil'n'l Star.

The church at Kirtland obeyed the orders given here, thus entirely changing their temporal affairs. Although the letter was in Hyrum's name, the revelation was Joseph's.

(One of the charges against Oliver Cowdery in Far West, Mo. was, that he refused to be dictated to in his temporal business.)

In the following discourse, taken from Jiseph Smith's history, are some most remarkable items of doctrine, which I never could endorse, but give them here that the reader may have a sample of the peculiar doctrine he began to introduce, and the dictatorial spirit manifested.


"Sunday, November 7th. Elder William O. Clark preached about two hours, reproving the Saints for a lack of sanctity, and a want of holy living, enjoining sanctity, solemnity, and temperance in the extreme, in the rigid sectarian style.

I reproved him as Pharisaical and hypocritical and not edifying the people; and showed the Saints what


temperance, faith, virtue, charity, and truth were. I charged the Saints motto follow the example of the adversary in accusing the brethren, and said, "If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours -- for charity covereth a multitude of sins. What many people call sin is not sin; I do many things to break down superstition, and I will break it down;" I referred to the curse of Ham for laughing at Noah, while in his wine, but doing no harm. Noah was a righteous man, and yet he drank wine and became intoxicated; the Lord did not forsake him in consequence thereof, for he retained all the power of his priesthood, and when he was accused by Canaan, he cursed him by the priesthood which he held, and the Lord had respect to his word, and the priesthood which he held, notwithstanding he was drunk, and the curse remains upon the posterity of Canaan until the present day." * * *

The foregoing, and kindred doctrine, coming from such a source, could not fail to bear evil fruit, as is evidenced by the subsequent course pursued by the church. It began to be frequently talked by the people, that what we formerly considered sin was not sin. This had a direct tendency to lower the standard of vital piety, which the masses of the people were endeavoring to maintain.

The temple revelation, and also Hyrum Smith's letter, speak of a baptismal font to be in the temple, in which to baptize for the dead. Therefore, before the temple was built, as soon as the basement walls were up, a baptismal font was made in the basement, and dedicated, as will be seen by the following quotation from the same history:


"Monday, 8th. At five o'clock p. m. I attended the dedication of the baptismal font in the Lord's House. President Brigham Young was spokesman.

The baptismal font is situated in the center of the basement room, under the main hall of the Temple; it is constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the moulding of the cap and base are formed of beautiful carved work in antique style. The sides are finished with panel work. A flight of stairs in the north and south sides lead up and down into the basin, guarded by side railing.

The font stands upon twelve oxen, four on each side, and two at each end, their heads, shoulders, and fore legs projecting out from under the font; they are carved out of pine plank, glued together, and copied after the most beautiful five-year-old steer that could be found in the country, and they are an excellent striking likeness of the original; the horns were formed after the most perfect horn that could be procured.

The oxen and ornamental mouldings of the font were carved by Elder Elijah Fordham, from the city of New York, which occupied eight months of time. The font was enclosed by a temporary frame building sided up with split oak clapboards, with a roof of the same material, and was so low that the timbers of the first story were laid above it. The water was supplied from a well thirty feet deep in the east end of the basement.

This font was built for the baptisms for the dead until the Temple shall be finished, when a more durable one will supply its place."

While these things were progressing in the church, I labored almost incessantly, day and night, to keep the work in


the printing office, stereotype foundery and book bindery, in successful operation. Took personal supervision of the Editorial, and each department of the business. Kept my own books. Knew from whence every shilling came, and where every dime was paid. Made up my own mail, and also attended a small stationery store, which I opened in the front room. To successfully accomplish all this labor, twelve and one o'clock at night often found me hard at work. The result was, success crowned my efforts.

I felt that the blessing of the Lord rested upon my labors, as I was endeavoring with all my heart, to try and help establish righteousness and truth in the earth, and at the same time build up a permanent business for myself and family, little dreaming what was in store for me.

It did not enter my mind for a single moment, that the brethren who were partaking freely of our hospitality, were becoming envious of my success, and coveting my business, but such seemed to be the case, as the sequel will show.

Brigham Young, President of the quorum of the twelve apostles, and Heber C. Kimball, also one of the twelve, used to come and spend a considerable time with me in the office. I enjoyed their visits, as I believed we were all laboring for the same great end, the building up of the kingdom of God for the last time. I looked upon them as zealous, spiritually minded men, who had endured much privation and suffering for the gospel's sake, and could not realize that they would do the least thing that would militate to our injury. But one day in December, President Joseph Smith came to me and said he wished to give me a word of "warning." He said: "The twelve are wanting to get the Times and Seasons from you, and I thought I would tell you, for I am sorry to see any feelings of difference arise between you brethren who have borne the burthen in the heat of the day."

I confess I was astonished, as no one of the twelve, or any one else, had ever intimated such a thing to me before, I therefore took it as an act of kindness on the part of brother Joseph to give me the timely warning. I pondered it in my heart, but said nothing about it.

I now allude to another subject.


On the second of December President Joseph Smith received the following revelation, which is copied from his history, as found on page 805 of the 18th vol. Millenial Star. The revelation explains itself.
"Thursday, Dec. 1. I received the following revelation to Nancy Marinda Hyde --

Verily thus saith the Lord unto you my servant Joseph, that inasmuch as you have called upon me to know my will concerning my handmaid Nancy Marinda Hyde -- behold it is my will that she should have a better place prepared for her, than that in which she now lives, in order that her life may be spared unto her; therefore go and say unto my servant, Ebenezer Robinson, and to my handmaid his wife -- Let them open their doors and take her and her children into their house and take care of them faithfully and kindly until my servant Orson Hyde returns from his mission, or until some other provision can be made for her welfare and safety. Let them do these things and spare not, and I the Lord will bless them and heal them if they do it not grudgingly, saith the Lord God; and she shall be a blessing unto them; and let my handmaid Nancy Marinda Hyde hearken to the counsel of my servant Joseph in all things whatsoever he shall teach unto her, and it shall be a blessing upon her and upon her children after her, unto her justification, saith the Lord."

On receiving the above revelation, President Smith came and delivered the message to me, which we readily and ungrudgingly obeyed. I immediately harnessed my horse to the buggy, and brought sister Hyde and her two little daughters to our home, where they remained until the twelve took possession of the printing office, which was brought to pass on this wise.


Friday, January 28th, 1842, being in President Smith's office, Brigham Young, Heber C. Kimball, Willard Richards, William Clayton and W. W. Phelps, being present, President Smith gave the following revelation, as found in his history on pages 28 and 39 col. 19, Mil. Star.
"I received the following revelation to the Twelve, concerning the Times and Seasons, given January 28, 1842 --

Verily thus saith the Lord unto you my servant Joseph, go and say unto the Twelve, that it is my will to have them take in hand the editorial department of the Times and Seasons, according to that manifestation which shall be given unto them by the power of my Holy Spirit in the midst of their council, saith the Lord.   Amen."

I was greatly surprised on hearing the foregoing revelation, after the warning he had given me, but knowing it was useless to demur, repleid that they could have the Times and Seasons, but they must take the whole establishment, including the stereotype foundery, book-bindery, and the whole book concern.

Brigham Young asked President Smith if they should take the whole establishment? President Smith droped his face in his hands for a short time, when he replied, "Yes;" whereupon W. W. Phelps said to me: "Go home and make out your invoice." Which I did.

To be Continued.

Vol. 2. No. 10.                         Davis City,  Iowa,  October, 1890.                         Whole No. 22.



No. 18.
Continued  from  page 325.

I took an invoice of the printing establishment, including the stereotype foundry, book bindery and building, which amounted to six thousand six hundred dollars, which they agreed to pay, and I made and executed a deed accordingly. But instead of the transaction being made with the Twelve alone, I find by reference to my account book, which I kept at the time, and which is now before me, that Joseph Smith's name stands as principal, as will appear by the following quotation from said account book:
"1842, Feb. 4 - Joseph Smith, per W. Richards.

To printing office, stereotype foundery, book bindery, house and lot 50 by 58 feet on corner of Water and Bain streets,         $6,600,00
                    Contra.                                                       Cr.
Feb. 4. By deed of three fourths of lot 4 on Main street, $1,000.00
  "     "     By this amount put to my credit on the book of the Law of the Lord, for the temple                                                     $800.00
  "     "     By cash,                                                               200.00
  "     "     By 2 shares stock in N. H.,                                   100.00
  "     "     By live stock delivered to Wm. Marks,                 296.00
  "    22   By this amount due him on settlement,                 1,055.91
  "    25   By cash per B. Young,                                            80.00
Ap'l. 6   By assumption of debt due D. G. Luse,                   330.00

Afterwards I find him credited with goods at his store to am't of 871.87.

The remainder was paid in small payments from time to time.

Joseph Smith in his history, on page 86 in the 19th vol. Millennial Star, speaking on this subject, says:
"Friday, Feb. 4, (1842.) Closed a contract with Ebenezer Robinson for the printing office, on the corner of Bain and Water streets, also the paper, fixtures, book bindery, and stereotype foundery, by proxy, namely Willard Richards, cost between 7 and 8000 dollars, and in the evening attended a debate."

As before stated, the actual price was $6,600. Perhaps his proxy might have reported between 7 and 8000 dollars.

Willard Richards, one of the Twelve, was to be the business manager, and Joseph Smith's name was published as editor of the Times and Seasons, notwithstanding the Twelve were instructed by revelation to "take in hand the editorial department" of that paper, which shows conclusively the light in which they held the divinity of that revelation. John Taylor and Willford Woodruff, both members of the quorum of the Twelve, assisted in the different departments.

The transfer was made in the dead of winter, and the day I gave the deed was required to give possession. My log cabin was occupied by my father-on-law, Asa Works, sen., and family, and was altogether too small for both our families. I made faithful search for a vacant house or room to move into, but could find none. Just before night I notified Willard Richards that they would need to give me a little more time to find a place to move into. He replied, "you must get out to-night or I will put you "in the street."

Bro. Aaron Johnson, who lived next door, in a two story brick house with four rooms, two below and two above, the two front rooms being occupied by Agnes M. Smith, Don. Carlos Smith's widow, and family, leaving but two rooms for the use of his own family, knowing the situation, let me move into the upper room in the back part of his house, which we moved into at sunset.

That evening Willard Richards nailed down the windows, and fired off his revolver in the street after dark, and commenced living with Mrs. Nancy Marinda Hyde, in the rooms we had vacated in the printing office building, where they lived


through the winter. His family was residing at the time in Massachusetts, and Elder Orson Hyde was absent on his mission to Palestine.

An unpleasant circumstance occurred in the first number of the paper they issued. One of the hands in the printing office having just been married, another hand in the office wrote, and put in type, a notice of the event, in which he incorporated several printer's phrases in such a way as to render it very inappropriate for a religious paper. Neither the Editor or his assistants being printers, it escaped their notice. Not seeing the proof sheet, I did not see the article until the papers were printed. The appearance of that article called forth from President Joseph Smith, the following notice:
"Times and Seasons. This paper commences my editorial career: I alone stand responsible for it, and shall do for all papers having my signature henceforward. I am not responsible for the publication or arrangement of the former paper; the matter did not come under my supervision.   JOSEPH SMITH."

Thus Joseph Smith was the purchaser, and editor. Soon after this he took the benefit of the bankrupt law.

I have heretofore stated that Joseph Smith united with the Free Masons, but did not give the date, not having it before me at the time, but will give it here as copied from his history.
"Tuesday, 15th of March, 1842.

I officiated as grand chaplain at the installation of the Nauvoo Lodge of Free Masons, at the Grove near the Temple. Grand Master Jonas, of Columbus, being present, a large number of people assembled on the occasion. The day was exceedingly fine; all things were done in order, and universal satisfaction was manifested. In the evening I received the first degree in Free Masonry in the Nauvoo Lodge, assembled in my general business office.

"Wednesday, 16th. I was with the Masonic Lodge and rose to the sublime degree." -- Mil. Star, page 152, also 211.

The doctrine of spiritual wives was talked of more freely in private circles, and Joseph Smith began to preach about signs and key words, as will be seen by the following quotation from his history:
Sunday, May 1st, 1842. I preached in the grove, on the keys of the Kingdom, Charity, &c. The keys are certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed. The rich can only get them in the Temple, the poor may get them on the mountain top as did Moses. The rich cannot be saved without charity, giving to feed the poor when and how God requires, as well as building. There are signs in heaven, earth and hell; the Elders must know them all, to be endowed with power, to finish their work and prevent imposition. The devil knows many signs, but does not know the sign of the Son of Man, or Jesus. No one can truly say he knows God until he has handled something and this can only be in the Holiest of Holies. -- Mil. Star, page 390.

This discourse was evidently given to help prepare the minds of the public for the introduction of the ceremony had in the secret chambers, where the signs and key words would be revealed to the Elders, although he said they "cannot be revealed till the temple is completed;" but we find he could not wait, for the very next Wednesday he commenced to reveal them to a chosen few, as will be seen by the following quotation from his history.
"Wednesday, 4th. 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 of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney, and and George Miller, and Presidents Brigham Young, Heber C. Kimball, and


Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments, and the communications 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." -- Mil. Star, page 391.

Here was instituted, undoubtedly the order of things which represented the scenes in the Garden of Eden, which was called in Nauvoo, the "Holy Order," a secret organization. The terrible oaths and covenants taken by those who entered there were known only to those who took them, as one of the members said to me, "I could tell you many things, but if I should, my life would pay the forfeiture."

In the spring built a small brick house on my own lot, into which we moved.

To be Continued.



Editor Return:

Dear Brother: I noticed in an issue of your paper the publication of the Salem Revelation, given Aug. 6, 1836.

It seems to me that anyone who reads that document carefully will notice the avarice and greed that inspired it, and unless the individual is steeped in bigotry and superstition, must also see that to prefix the name of the Lord God, to such a production, is bit a travesty on divine revelation, a sacrilege against God! Yet Joseph Smith the "Choice Seer" is the author of it. That revelation however is of a piece with the Kirtland Bank, which was gotten up contrary to the laws of the land, being refused the sanction of law by an act of the Legislature of Ohio. But not to be outdone by any state legislature on earth these men of God, "Choice Seer" included, come together and "annul the old constitution," and make a new one whereby the name of the institution is changed from "Kirtland Safety Society," to "Kierland Safety Society Anti Banking Company." Just so, the law of "enlargement" here appears so beautiful. But to make the matter binding upon the minds of the poor honest saints the "Choice Seer" writes, "It is wisdom, and according to the mind of the Holy Spirit, that you should call at Kirtland and receive counsel and instruction upon those princuples that are necessary to further the great work of the Lord etc; and further we invite the brethren from abroad, to call on us and take stock in our "Safety Society," and we would remind them also of the saying of Isaiah, contained in the 60th chapter, and more particularly the 9th and 17th verses, which are as follows: 'Surely the isles shall wait for me, and the ships of Tarshish first, and to bring thy sons from far, their silver and their gold (not their bank notes,) with them, unto the name of the Lord thy God and to the Holy one of Israel, because he hath glorified thee.[']"

A more contemptible perversion of scripture could scarcely be made. Here the "Choice Seer" injects the words ("not their bank notes") into the text, and by his willful perversion seeks to give life and beauty to an illegitimate child the "KIrtland Safety Society etc.," and seeks to make the faithful saints believe that it is the mind of the Holy Spirit that they should come with their "silver and their gold" and "take stock" in a bastard institution, one


that had been refused the sanction of the law, and to which the words of Isaiah no more apply than to the man in the moon. Joseph Smith was deceived (we put it mildly,) and he deceived the church, and if any other man under heaven had been guilty of such conduct, guilty of such revealments, Latter Day Saints everywhere would denounce him as an "impostor" and a religious fraud!" This "Safety Society," issued bank notes, received money on deposit and did a banking business, while in fact according to their iwn constitution they were an "anti Banking company," and yet Joseph Smith and Sidney Rigdon, two chief captains of the bank and ex-officios of the Kingdom, would prattle about "whoso keepeth the laws of God hath no need to break the laws of the land."

About June 30th, 1837, we find in Joseph's history the statement that, "sometime previous to this I resigned my office in the 'Kirtland Safety Society,' disposed of my interest therein, and withdrew from the institution; being fully aware, after so long an experiment, that no institution of the kind, established upon just and righteous principles, for a blessing not only to the Church, but the whole nation, would be suffered to continue its operations in such an age of darkness, speculation and wickedness." Well, this is delightful -- the "Choice Seer" running a bank, that is not a bank, but an "anti bank," and that too without a charter, therefore unlawful, yet claiming that he withdrew because his institution based upon "righteous principles" could not "continue its operations in such an age of darkness, speculation and wickedness!" And to add insult to injury, the "nation" whom this bankless bank without a charter or scarcely a dollar in cash, was intended to "bless" did not, and would not accept the "blessing" (?) Oh what ingratitude! that the state of Ohio refused to give it legal recognition. Oh! how the heart of the "Choice Seer" must have ached for Zion and burned with holy indignation when he saw his bastard bank go to the wall and he compelled to abandon it, oh dear! Or as Burns puts it, "he left the foul business for folks less divine."

Again, just prior to the Salem business, i. e. on Feb. 14, 1835, Joseph Smith called a meeting at Kirtland, Ohio, of those who had journeyed to Zion, and stated the meeting was called "because God had commanded it." Of those who had gone up to Zion &c. he said: "God had not designed all this for nothing, but he had it in remembrance yet; and those who went to Zion with a determination to lay down their lives, if necessary, it was the will of God that they should be ordained to the ministry, and go forth to prune the vineyard for the last time, [ere] the coming of the Lord, which was nigh -- even fifty-six years should wind up the scene."

From the foregoing it follows, 1st, that they who were willing to lay down their lives for Zion were the chosen. 2nd. They were to be ordained to the ministry of pruning the vineyard. 3rd. This "pruning the vineyard" was "for the last time" and the 'coming of the Lord' is here definitely fixed at fifty-six years, which brings it to Feb. 11, 1891. Less than a year remains for the fulfillment of this prediction, and many who read these lines will doubtless live to test the truth or falsity of the same. If Christ does not come at the time designated by the "Choice Seer," then he must go upon the record as a false prophet, like all others who have undertaken to tell the time of our Lord's coming.

Wm. Miller, et al., have tried it and failed; The Mother Shipton alleged prophecy fixed it thus -- "In 1881, the world unto its end will come." But according to Joseph Smith, she missed it just ten years, being too previous.


And yet, we are asked by L. D. Saints to accept the revealments through Joseph Smith, as co-equal with the revealments of God through Jesus Christ.

Dear Brother, I am glad to know that some L.D.S. are coming out from under the yoke of bondage and stand upon the Gospel of Christ alone, and now feel that liberty wherewith Christ has made them free. God speed the plow.


Bishop George A. Blakeslee.

"The facts about Bishop Blakeslee's death seem to be that on FRiday Sept. 19, he was as well as usual; on Saturday he was feeling a little indisposed and in consequence did not go to the mill. He lay in bed in the afternoon, received a call from fruends with whom he chatted cheerfully. About 4 o'clock his son came from the mill, and in answer to his father's questions reported everything all right. The young man stepped to the bedside and assisted in arranging the pillow, or performing some such service, when his father at once turned his head and passed away without a struggle. A very large concourse of admiring friends attended his funeral. The sermon was preached by Pres. Joseph Smith, on Wednesday, Sept. 24, Pres. W. W. Blair also making a few remarks." -- Lamoni Patriot.

Vol. 2. No. 11.                         Davis City,  Iowa,  November, 1890.                         Whole No. 23.



No. 19.
Continued  from  page 348.



President Joseph Smith in his history says a letter was received, soon after Dr. John C. Bennett came to Nauvoo, stating that he was a married man, and had a wife and children in Ohio, whereas he represented himself as a single man, but this letter was kept secret, Joseph says, thinking perhaps it was dictated by a spirit of persecution because Dr. Bennett had joined the church, therefore they kept the letter from him, but preserved it for future use if necessary. The public community did not know of its existance.

In the spring of 1841 Dr. Bennett had a small neat house built for Orson Pratt's family, and commenced boarding with them. Elder Pratt was absent on a mission to England.

Sometime after this, Presidents Hyrum Smith and William Law went on a mission to the eastern states. (William Law was one of the three first Presidents of the church.) When passing through Ohio, a gentleman told them Dr. Bennett had a wife and children living, but she left him because of his adulterous practices. They wrote a letter to Joseph Smith giving him this statement, which letter, Joseph says in his history, was shown to Dr. Bennett, when he confessed he had a wife and children living.

Soon after this Dr. Bennett made an attempt to commit suicide by taking poison. It required quite an effort on the part of the physicians to save his life, as he strenuously resisted their efforts to save him.


When Elder Pratt returned home from his mission, and learned of the secret teachings of the spiritual wife doctrine, and the true situation of things, it was too much for him, and his mind temporarily gave way, and he wandered away no one knew where. I remember well the excitement which existed at the time, as a large number of the citizens turned out to go in search for him, fearing lest he had committed suicide. He was found some 5 miles below Nauvoo, setting on a rock, on the bank of the Mississippi river, without a hat. He recovered from his insanity, but at the next conference, when the vote was called to sustain Joseph Smith as Presidemt of the church, he alone voted, No. He could not at that time conscienciously sustain him in that position.

In the spring of 1842, Dr. John C. Bennett having been detected in very immoral conduct, public sentiment and feeling bore down so heavily upon him, that on the 19th say of May he resigned the office of Mayor of Nauvoo, and on the 25th he was notified that "the First Presidency, Twelve, and Bishops, had withdrawn fellowship from him." Also on the 16th of June notice was given that he was expelled from the Masonic lodge of Nauvoo, and on the 30th cashieried by the Legion. Not long after this he left Nauvoo and commenced publishing against the church.

On the 7th of May there was a grand parade and sham battle fought by the Nauvoo Legion, which was witnessed by Judge Stephen A. Douglass with several prominent citizens. At the close of the parade, Lieutenant General Joseph Smith delivered an animating address, in which he remarked "that he was never better satisfied than on this occasion." He had a sumptious dinner prepared, of which the consolidated staff of the Legion, with their ladies, and the distinguished guests partook.

On the 14th of May, it was reported in Nauvoo, "that Ex-Gov. Boggs of Missouri had been shot." And on "the 15th the report was confirmed, and mentioned on the stand." See Joseph Smith's history, in 19th vol. Mil. Star, page 408.

Bennett's disaffection, and his desperate effort to create a feeling and excitement against the church, taken together with the Boggs affair, caused quite a feeling of apprehension with the citizens of Nauvoo.

On the 8th of August, Joseph Smith was arrested as accesory before the fact, and O. P. Rockwell as principal, in the Bogg's shooting affair, when the Municipal court of Nauvoo, issued a writ of Habeas Corpus, and the sheriff left them in charge of the city marshall, without leaving the original writ, without which they could not be legally held, therefore they went about their business. Bit as a re-arrest might be made, it was thought advisable for Joseph Smith to leave the city, or secrete himself fpr a season, which he did until the 29th day of August, when he came upon the stand and addressed the audience which had assembled as a special conference, because of the emergency of the occasion. From this address I take the following extract:


"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 done 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 all the city almost to go in search of him. Is it not enough to put down all the infernal influence 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.


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. * * *

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 last trouble began; but to the apostates and enemies, I will give a lashing every opportunity and I will curse them." -- Mil. Star, vol. 19, page 775.

This address speaks for itself.

The masses of the people did not know what was passing in the secret chambers. They were a faithful, industrious people, who gathered to Nauvoo, in obedience to the command of the Lord, as they believed, and came with the firm conviction they were "gathering home to Zion," as the elders taught them when they embraced the faith. If they had been told, at the time many things took place, spoken of in Joseph Smith's history, I am sure they would not have believed such a state of things existed. They looked upon him as the mouth piece of the Lord, and all persons who presumed to speak against him or his teachings were called apostates, and treated as such.

To be Continued.


Magnolia, Iowa, October 12, 1890.

Editor Return, Dear Sir: -- I enclose you some verses written by Mrs. Elmira M. Streeter, (an old time Latter Day Saint,) on the death of her sister Lucinda. She wished me to [write] them up a little and send them to the Herald or Return. As I wished to write you a few lines any way, I send them to you; but knowing that poor rhymes nearly amount to a nuisance some

times in a printing office, and knowing also that space in the Return is very limited, we shall not be disappointed if they go to the waste basket.

I enclose $1 to oay for the Return in advance for the year 1891.

Now about something else: -- I have a copy of two letters never in print, written by W. E. McLellen in 1877 from Independence, to my brother-in-law, Mr. Thomas Fuller, of Chester Center, Poweshiek Co., Ia. These letters give something of a history of his connection with Mormonism, and give some account of the driving from Jackson Co., and from Mo., also give some things of interest concerning the doings of the church leaders. For instance he says: -- "I found that Smith did not always tell the truth. He would drink to excess. He and others of the Presidency went to New York and run in debt Forty thousand dollars, (which was never paid.) The leading men went into pride, fine dress for themselves and their women. Took expensive rides, costing them hundreds of dollars, while the poor among them were suffering for the necessaries of life. He materially altered his own revelations before they were ever printed."

I also have a copy of an "Epistle" of Wm. Marks dated June 15, 1853, which, though it was printed in the July No. of Charles B. Thompson's "Zion's Harbinger and Baneemy's Organ" for that year, you may never have seen. This "Epistle" gives a more particular account of the same things touching Joseph and polygamy that he relates in his letter written six years later, and published in the first No. of the Saint's Herald. It also tells some of the questionable doings of the leaders. For instance he says: -- "I was also witness of the introduction (secretly) of a kingly


form of government, in which Joseph suffered himnself to be ordained a king, to reign over the house of Israel forever."

Since you started the Return, I have been thinking of placing copies of these letters in your hands, that perhaps they might be of use to you. But I have been led to use them and embody them in a long article of over a hundred pages of manuscript on the subject of "The Heresies in Mormonism -- Who is Responsible?" (The article being an enlargement of a long letter that I wrote some months ago to _____ _____. He requested that I would not send these things to any other publisher until he and I should have some correspondence in regard to them. Since then I have not heard from him, but have been employing some of my spare moments (which have been few) in rewriting and enlarging on the theme that I had taken in hand. The writing begins with Wm. Marks' Epistle and ends with the McLellin letters.

The tone and sporit in which the manuscript is written, is hardly in accord with the love and patience manifested in the Return, in dealing with the errors and misdeeds of others; for I have while writing, felt much indignation over the way the honest, faithful and too trusting and confiding saints, -- who believed they were divinely commanded to take and obey the words and commandments of Joseph Smith, and consequently of those on whom his mouth of authority was supposed to have fallen, as from God's own mouth, have been treated by their leaders; being led into the darkest and grossest errors and doctrines of any priest-ridden paganism that has ever cursed the earth since the first murderer, Cain, entered into Gadianton robber and Masonic-like league with the devil and slew the first (Irad) "For the oaths sake;" (Gen. 5:36 - Inspired translation,) and being ground down financially and held in poverty, to build costly temples, etc., wherein, by horrid and wicked oaths of secrecy, obedience and assistance right or wrong under death penalties (which are murder by the laws of God and the land, and all borrowed from masonry and its founder the devil -- "For he is the foundation of all these things." (2nd Nephi 11:14, Book of Mormon,) to bind the saints fast, body and soul, in the most abject and servile bondage, to a corrupt and depraved Priesthood, more ambitious for the material power and gain and pleasure of the present world than for the spiritual and eternal good of the laity or the honor and service of God.   Yours respectfully,
                    Chas. W. Lamb,
                               Magnolia, Iowa.

Vol. 2. No. 12.                         Davis City,  Iowa,  December, 1890.                         Whole No. 24.



Elsewhere in this number of The Return, will be found the firts of a series of letters written by Oliver Cowdery, in which letters he sets forth a brief outline of the history of the rise of the church of Christ in these last days.

Elder Cowdery had been acting as scribe for Joseph Smith when translating the Book of Mormon, and after they came to that part of the book which gives an account of the ministry of Jesus Christ to the Nephites on this land, after his crucifixion and resurrection from the dead, they found it necessary to be baptized in water for the remission of their sins, by having authority to administer that holy ordinance, before they could become members of the church of Christ.

They felt a deep anxiety for information upon the subject as they were anxious to become members of the true church of Christ, therefore they sought earnestly unto the Lord for the desired information. This was soon obtained, as Elder Cowdery states in his letter, when they were ordained under the hands of an holy angel from heaven, to the holy proesthood, and received authority to baptize each other, which they immediately attended to, and that moment the church of Christ commenced its rise in these last days. This was on the 15th day of May, 1829.

Joseph Smith in his history, speaking of their baptism, says:

"Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation." -- Mil. Star, vol. 14, p. 15.

Here we are told by Joseph Smith, that when Oliver Cowdery and himself were baptized the Holy Ghost fell upon them, and they began to prophesy many great and marvelous things pertaining to the work of the Lord in the last days.

Oliver Cowdery, in his letter, speaking of Joseph Smith, and of his baptism, says:

"Not only have I been graciously preserved from wicked and unreasonable men, with this our brother, but I have seen the fruit of perseverance in proclaiming the everlasting gospel, immediately after it was declared to the world in these last days, in a manner not to be forgotten while heaven gives my common intellect. And what serves to render the reflection past expression on this point is, that from his hand I received baptism, by the direction of the angel of God -- the first received into this church, in this day.-- Cowdery letters, page 2.

Acting under the authority they received at their ordination, they soon commenced to baptize others who applied to them for baptism.

Joseph Smith in his hostory, speaking of those days, says:

"Meantime we continued to translate, at intervals, when not necessitated to attend to the numerous enquirers, that now began to visit us -- some for the sake of finding the truth, others for the purpose of putting hard questions, and trying to confound us. Among the latter class were several learned priests who generally came for the purpose of disputation: however the Lord continued to pour out upon us his Holy Spirit, and as often as we had


need, he gave us in that moment what to say; so that although unlearned, and inexperienced in religious controversy, yet were we able to confound those learned Rabbies of the day; whilst at the same time, we were enabled to convince the honest in heart that we had obtained, through the mercy of God, to the true and everlasting Gospel of Jesus Christ; so that almost daily we administered the ordinance of baptism for the remission of sins to such as believed." - Mil. Star, vol. 14, p. 20.

Here Joseph Smith states that they baptized others.

This statement agrees with the testimony of Elder David Whitmer, which we find on pages 32 and 33 of his "Address to all believers in Christ" as follows:

"In this month )June, 1829,) I was baptized, confirmed, and ordained an Elder in the Church of Christ by Bro. Joseph Smith. Previous to this, Joseph Smith and Oliver Cowdery had baptized, confirmed and ordained each other to the office of an Elder in the Church of Christ. I was the third person baptized into the church. In August, 1829, we began to preach the gospel of Christ. The following six Elders had then been ordained: Joseph Smith, Oliver Cowdery, Peter Whitmer, Samuel H. Smith, Hyrum Smith, and myself. The Book of Mormon was still in the hands of the printer, but my brother, Christian Whitmer, had copied from the manuscript the teachings and doctrine of Christ, being the things which we were commanded to preach. We preached, baptized and confirmed members into the Church of Christ, from August, 1829, until April 6th, 1830, being eight months in which time we had proceeded rightly: the offices in the church being Elders, Priests and Teachers.

Now, when April 6, 1830, had come, we had then established three branches of the "Church of Christ," in which three branches were about seventy members: One branch was at Fayette, N.Y.; one at Manchester, N.Y., and one at Colesville, Pa. It is all a mistake about the church being organized on April 6, 1830, as I will show. We were as fully organized -- spiritually -- before April 6th as we were on that day. The reason why we met on that day was this; the world had been telling us that we were not a regularly organized church, and we had no right to officiate in the ordinance of marriage, hold church property, etc., and that we should organize according to the laws of the land. On this account we met at my father's house in Fayette, N.Y., on April 6, 1830, to attend to this matter of organizing according to the laws of the land; you can see this from Sec. 17 Doctrine and Covenants, the church was organized on April 6th "agreeable to the laws of our country." * * *

The Holy Ghost was with us in more power during the eight months previous to April 6, 1830, than ever at any time thereafter. Almost everyone who was baptized received the Holy Ghost in power, some prophesying, some speaking in tongues, the heavens were opened to some, and all the signs which Christ promised should follow the believers were with us abundantly. We were an humble happy people, and loved each other as brethren should love.

FRom the foregoing testimonies we learn the church commenced its rise on the 10th day of May, 1829, when Joseph Smith baptized Oliver Cowdery as the first member of that church, as Oliver testifies, and rejoices so greatly in remembrance of that fact.

The officers of the church consisted of elders, priests and teachers, according to the pattern given in the Book of Mormon, all of which were acting in their respective places in 1829, according to the foregoing statement. These historical truths conclusively settle the question that the church of Christ was established in 1829. -- Editor.

Vol. 3. No. 1.                         Davis City,  Iowa,  January, 1891.                         Whole No. 25.

Randolph, Iowa, Dec. 29th, 1890.

Bro. Robinson: Please find enclosed price of subscription for The Return. I would not be without it.

I judge from an article in the Herald of December 27th, by Jos. Flory, that there is much anxiety to keep the Saints from investigating and "Proving all Things." Is it possible that the Saints must be whipped into line, to follow a man-made priesthood, and accept whatever they may see fit to teach, without question, lest they be called wicked, asporing, self-conceited and unfaithful?

I know, to my cost, what it means to follow a man leader without question. Though, to be sure, I often to myself wondered why, if God commanded his people to do certain things, he did not sustain them when they tried so hard to obey every command given through his supposed revelator. And now, most of all, I wonder at the great efforts put forth by the present leaders to cover up the follies and failures of the early doings in the church.

It sounds very weak to me, when I read that polygamy was not known till 1852. Proclaimed by Brigham Young for the first time. And in the same article I read that one Hiram Brown was cut off by Hyrum and Joseph Smith, for teaching polygamy.

Of myself I know that polygamy and spiritual wifery was very much talked of, nor did it seem at that time to be any secret as to who were Joseph's spiritual wives. I was satisfied then that Joseph was in polygamy, but did not dare say much lest I might be found opposing a command of God. I think I should never have said anything about these things, if I had not seen so much in the Herald the past two years, calculated to mislead the reader.

I have wondered much of late years why we, in the early days of the church, should have been so blind to the teachings of the Bible and Book of Mormon, and so ready to be led by man. To be sure, there were a good many revelations that were to me rather inconsistent, but I thought I must keep still. And though I heard Joseph say in Kirtland, that he was not a prophet, but he meant to be one, still, I with others followed his counsel foolishly, thinking we were serving God.

Some months before his death, he said in public meeting, he should prophesy no more, Hyrum must prophesy now. I have since wondered why we could not have seen that if God had appointed Joseph to be a revelator, he had no right to transfer that appointment to another.

It has been said that the Saints of those days were in transgression, inasmuch as they did not obey counsel; so the Lord permitted their enemies to overcome them. Such a charge against the Saints of those trying days is just as false as it is cruel. There never has been a time when the Saints, (with the exception of a few of the wiser ones) refused to


obey counsel. It was through their obedience to their very unwise counsellors, and their blind trust in man, they were brought into much grief, and such trial as seldom falls upon a people striving to serve God.

I find there is much valuable time wasted trying to convince Herald readers that Joseph [III] is the legal successor of his father. In the name of common sense, does our soul's salvation depend on that fact being established. Would it not be as well to study the Law of God, as given in the Bible and Book of Mormon, and strive to come nearer to Christ through obedience to his law, instead of spending time in very foolish questioning as to who is the legal successor of Joseph Smith, jr.?

Of one thing I am sure, the present Joseph has done much valuable work in preaching the Gospel. I cannot for a moment think that he believes, or endorses one-half the useless things written in the Herald, but I do not think that he acts wisely in trying to uphold a man-made priesthood, when the Bible and Book of Mormon are so very plain as to who is our High Priest. Nor do I think he acts wisely in trying to fasten the origin of polygamy on Brigham Young.

I have found it to be quite common among Saints that they, (many of them I have known to be good and true, and yet quite ignorant of much that is the written law in the Bible or Book of Mormon,) take as guide, just what is told them by the priesthood through the Herald. To such I would say, read the books and compare them with the Doctrine and Covenants, and its so-called revelations. Of course, I am well aware that to-day, as in the early days of the priesthood, if you obey counsel you will read nothing that does not approve of all the sayings and doings of the High Priesthood.

If anything I can say of my own knowledge, given me by investigation, and a comparison of God's laws with the laws made by the man-made priesthood, shall cause even one honest soul to search the Scriptures for knowledge, I shall feel that I have, in a measure, atoned for the blindness that kept me for years looking for a man leader; forgetting as it would seem, the gentle, loving invitation of Christ, our High Priest, who has said, and still says, "Come unto me." Not once does he say, "follow the Priesthood, they are enough for you."

To every honest Saint I would say "Break off the yoke of bondage," and come up into the freedom of Christ's Gospel. God keep us all, Amen.   SIMON DYKE, Sen.



No. 20.
Continued  from  page 13.

As stated in my last No. of Personal History, the masses of the people in Nauvoo were honest, faithful and industrious; very zealous in their religious devotions, anxiously laboring for the up-building of the principles of truth and righteousness, in view of the permanent establishing of the Zion of our God; firmly believing that Nauvoo was to be the corner stone thereof, as set forth in what is called the "temple revelation," given by Joseph Smith on Jan. 19, 1841. Sec. 107, Doc. and Cov., Plano edition:

In addition to the regular Sunday meetings, prayer meetings were held on week day evenings, at which the gifts of the gospel were enjoyed and exercised by different members of the church. I attended these meetings.

Several of these prayer meetings were held at Brother Sessions, at one of which sister Sessions spake in tongues, in which she very feelingly warned the sisters to beware lest they be overtaken by sin, as a spirit of adultery would be piured out upon the people.

Soon after this the brethren and sisters who attended these meetings, were notified to desist speaking in tongues, for soon the sisters would get to commanding the elders. This had the desired effect, and the exercise of the gift of tongues ceased for a time.

The work on the temple was pushed forward as fast as possible, so as to have it finished within the appointed time according to the revelation heretofore referred to.

The brethren seemed to vie with each other in their dilligence in the labor upon it, as many of them felt it was more than a matter of life and death, for if they failed to have the work accomplished by the time appointed, they lost not only their own soul's salvation, but also that of their dead friends for whom they [had] been baptized; as it is positively stated


in the revelation that if the work was not completed within the time appointed, "the church should be rejected with their dead."

I confess that was too strong meat for me. I could not believe our heavenly Father would make our dead friends responsible for the performance, or non-performance of any duty assigned the living. If our being baptized for them did them any good whatever, that good was permanent as I believed. Neither could I believe he would reject the innocent for the acts of the guilty, therefore I came to the conclusion that the Lord did not give that revelation.

When speaking of that revelation on one occasion, since I united with the Reorganized church, in conversation with elder Zenas H. Gurley, Sen. I told him I did not believe it. His reply was: "Don't tell it." But I have repeatedly told it, as it was, and is the settled conviction of my mind.

Nothwithstanding Bishops had been appointed by revelation, whose duty it was to receive and handle all the church property, look after the poor, etc. And notwithstanding the Lord told Joseph in July, 1839, (D. C. 23:4,) that 'in temporal labors thou shalt not have strength, for this is not thy calling," yet he set at nought the counsel of the Lord, and in addition to his other temporal business had himself appointed "sole Trustee in Trust for the whole church," which placed in his hands, and gave him full and entire control for all the peoperties of the church, of which mention may be made more fully hereafter.

In addition to his office of Trustee in Trust, Editor of the Times and Seasons, and all the other varied business relations with which he was connected, on the 5th of March, 1842, he was appointed Registrar of Deeds for the city of Nauvoo, as will appear by the following quotations from his history:
"Friday, February 18th. I attended an adjourned City Council and spoke at considerable length in committee of the whole on the great privileges of the Nauvoo Charter, and especially on the registry of deeds for Nauvoo, and prophesied in the name of the Lord God, that Judge Douglas and no other judge of the Circuit Court will ever set aside a law of the city council, establishing a registry of deeds in the city of Nauvoo." -- Mil. Star, Vol. 18, page 87.

"Saturday, March 5. Attended the City Council, and spoke at considerable length on the powers and privileges of our City Charter; among other business of importance, the Office of Registrar of Deeds was established in the city of Nauvoo, and I was chosen Registrar by the City Council." -- Mil. Star, Vol. 18, page 135.

This office of Registrar of Deeds for the City of Nauvoo, proved a mistake, as I have been credibly informed the courts did not recognize those records, as the statute of Illinois provides only for a Registrar of Deeds for each county in the state, and not for cities. Thus that prophecy failed.

In addition to the small brick house which I had built for our residence, also had a brick row of eleven temements built, the rents from which helped liquidate my indebedness, and also assist in meeting current expenses.

In 1841 I was elected a justice of the peace; and also appointed and commissioned by Gov. Carlin, a Notary Public. The duties of said offices I endeavored to fill to the best of my ability.

To be continued.

Vol. 3. No. 2.                         Davis City,  Iowa,  February, 1891.                         Whole No. 26.



In the former article it was shown, according to the records, that the church of Christ was established in 18[29], but on the 6th of April, 1830, it was organized agreeable to the laws of our country, in order, as Elder David Whitmer testifies to comply with the laws of the land.

Some things transpired on that day which will bear a careful examination, as great, and in many respects, fearful results have been brought to pass therefrom.

It was on that day the revelation came through Joseph Smith, instructing the church as follows:

"Behold, there shall be a record kept among you, and in it thou, (Joseph Smith,) shalt be called a Seer, a translator, a Prophet, and Apostle of Jesus Christ, and Elder of the church through the will of God the Father, and the grace of our Lord Jesus Christ."

Also, in the same revelation the following direct and positive command was given to the church:

"Wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me; for his word ye shall receive as if from mine own mouth, in all patience and faith; for by doing these things the gates of hell shall not prevail against you;" -- D. & C. 19:1,2.

Here we find in this early stage of the history of the church, this remarkable doctrine was given by commandment that the church should give heed unto all his words and commandments," &c., with a promise that, "by doing these things the gates of hell shall not prevail against you."

Upon this foundation the church was built, after the sixth of April, 1830, as its history clearly shows. Thus early were the brethren taught to look to one man as their spiritual adviser, and that he was the head of the church, through whom they should learn the will of the Lord concerning themselves.

During the summer and fall of 1830, the Elders continued preaching and baptizing those who believed their testimony. The officers of the church being elders, priests and teachers. No mention being made of high priests or high counsellors, notwithstanding the church was led by direct revelation, through its prophet.

In September a revelation came through Joseph Smith, directed to Oliver Cowdery, from which the following extract is taken:

"Verily, Verily, I say unto thee, no one shall be appointed to receive commandments and revelations in this church, excepting Joseph Smith, Jr., for he receiveth them like Moses; and thou, (Oliver) shall be obedient unto the things which I shall give unto him, even as Aaron, to declare faithfully the commandments and the revelations with power and authority unto the church." -- D. and C. 27:2.

By this revelation we find that notwithstanding the angel had restored the everlasting gospel, and the church was under a gospel dispensation, yet, at one step the Mosaic order was introduced, and Oliver Cowdery commanded to be obedient thereto.

In the Book of Mormon, which had so recently been translated and printed, the statement is made that the Lamanites should be converted and build a city in this land, to be called the New Jerusalem, to be assisted in this work by the believing gentiles. This statement led the brethren to understand that a work was to be done among the Lamanites, and evidently believing the time had come for that work, four Elders were appointed by revelation to go on that mission, viz. Oliver Cowdery, Peter Whitmer, Parley P. Pratt and Ziba Peterson.

These Elders made preparation and started on their mission to the Lamanites, in October, 1830, preaching in the villages through which they passed, until they came to "Kirtland, Ohio, where they tarried some time, there being quite a number there who believed their testimony and obeyed the gospel. Among the number was Elder Sidney Rigdon, and a large portion of the church over which he presided."


Their visit was the first knowledge Elder Rigdon ever had of the Book of Mormon. The copy they took was the first he had ever seen of that sacred record.

Elder Rigdon was then living in Mentor, about two miles from Kirtland, (near the place General Garfield afterwards resided.) He had charge of an interesting congregation of disciples or Campbellites. He kindly let the brethren have the use of his church to hold meetings in, and informed them he "would read the book of Mormon, give it a full investigation, and then frankly tell them his mind and feelings on the subject."

After two weeks of careful prayerful examination of the book, "he was fully convinced of the truth of the work, by a revelation from Jesus Christ, which was made known to him in remarkable manner, so that he could exclaim, [']flesh and blood hath not revelaed it unto me, but my Father which is in heaven.[']"

The result was, himself and wife and about twenty others of his church embraced the faith.



No. 21.
Continued  from  page 13.

Inasmuch as we are not our own keepers, and our heavenly Father has so wisely hid from us the time of our departure, and my present feebleness of health admonishes me that it is wise to hasten with the personal history, noticing only some of the leading events, leaving many items to be noticed, should my life and health be spared, and feel it to be my duty to do so, hereafter.

From what has been stated heretofore it is to be seen that great effort was made to counteract the influence that was brought to bear against the church through the disaffection of Dr. J. C. Bennett.

In October, 1842, a statement was written out and signed by a large number of the brethren and sisters, including myself and wife, setting forth the fact that we knew of no other form of marriage ceremony in the church except the one published in the book of Doctrine and Covenants, which statement was true at that time, as we had no knowledge of such a ceremony, or that "spiritual wifery;" or "polygamy," was taught by the heads of the church, as they had not up to that time taught it to us.

We knew it was talked of in secret, and had been for more than a year, as I have heretofore statedm that Don Carlos Smith, in his life time, in June, 1841, had said to me, that "Any man who will teach and practice 'spiritual wifery' will go to hell, no matter if it is my brother Joseph."

These secret rumors could not constitute a knowledge that certain perosns taught such things when they had not taught them to us.

Dr. Bennett had published the statement that Joseph Smith taught the doctrine of "Spiritual wifery," and had instituted a certain marriage ceremony connected therewith of which we had no knowledge, and the certificate was given to counteract Bennett's statement.

Remember this was in October, 1842. In December, 1843, more than a year later, Hyrum Smith, one of the first Presidents, and also Patriarch of the church, came to my house in Nauvoo, and taught the doctrine of "spiritual wifery," (which I here say, is polygamy,) to myself and wife, which we both certified to in her life time, which certificate has already been published to the world. Therefore those who have made the statement that this last certificate of ours contradicts the first, make a great mistake, as the last certificate speaks of what Hyrum Smith taught us more than a year after the first certificate was given.

At a special conference held in Nauvoo on the 10th day of April, 1843, I was appointed to take a mission to preach the gospel in St. Lawrence Co., N. Y.

In those days the Elders, when appointed on a mission, were compelled to depend upon their own resources for means to travel with, or start out on foot without purse or script, as Jesus


sent out his disciples, in his day. They had no idea of calling on the Bishop for money to travel with, as it was not used for such a purpose.

During the fore part of the summer of 1843, continued tending my temporal affairs, and making arrangements to take the mission assigned me. In the mean time the spiritual wife doctrine was pressed so closely that I felt the time was at hand when I must determine whether to accept it or not. I knew I had not so learned Christ, and for about three days it seemed that I must almost go distracted, so great was the struggle.

I prayed almost constantly to my heavenly Father to know what I should do. I did not trouble myself about others, what they should do, but the burden of my soul, and the intense agony of my heart, was, to know what my individual duty was in this matter. I did not wish to embrace anything that was not of the Lord, nor reject anything that was from him. About ten o'clock, on the morning of the third day my heavenly Father, in his loving kindness, answered my prayer. As I was walking by myself, down Parley street, just before entering Main street, he spake to me, clear and distinct, and said: "I have not placed you to set in order the affairs of my church, stand still and see the result of all things, but keep yourself unspotted from the world.

'Amen, Father,' was my glad and earnest response. I knew from that day to this, that if others could have more wives than one, and have the spirit of the Lord, I could not, and there I let the matter rest. It troubled me no more.

Nauvoo was denominated a stake of Zion, with three Presidents and a High Council. Wm. Marks was President, with Austin Cowles and Amasa Lyman as his counsellors, which constituted the three Presidents over the stake and High Council.

Presidents Marks and Cowles were among the good and solid men of the age. Both were opposed to polygamy, but Brother Cowles was far more outspoken, and energetic in his opposition to that doctrine than almost any other man in Nauvoo. In fact, I think his opposition excelled all others.

Hyrum opposed it at first, but afterwards became its warmest advocate, to my certain knowledge.

One day, in July, before I got ready to start on my mission to New York state, I met Bro. Cowles on Main Street, when he said to me: "Brother Robinson, how can you go out on a mission under these circumstances, with things as they are?" I replied: "I can go readily, for I would preach the gospel of our Lord and Savior, Jesus Christ." "Yes" said he, "And when people have obeyed that, have them come here to this sink of iniquity." I replied, "that was no part of my mission," that when they obeyed the gospel I left them in the hands of their heavenly Father, before him they must stand or fall."

On the 12th of July it is claimed the revelation on polygamy was given through Joseph Smith. I did not see the revelation, but was told a few days after, and before leaving Nauvoo, that such a revelation had been given.

I started on that mission on the last day of July, 1843, accompanied by my wife, Gen. Wilson Law and wife, who were going to Pennsylvania, and my wife to stop in Ohio visiting relatives there, while I should prosecute the mission in the state of New York.

Gen. Law and myself employed President Wm. Marks to take us in his family carriage to Chicago, Ill., where we took a steamer for Ohio and Penn. On our way to Chicago the subject of spiritual wives, or polygamy, was freely discussed, when President Marks also told us that a revelation had been received on the subject, or, to use his own words, "They have got a revelation on the subject."

From Bro. Marks' testimony and what I had been told in Nauvoo, before leaving home, as firmly believed that Joseph Smith had given a revelation on polygamy as that he had ever given one on any subject in his life.

Notwithstanding the revelation every member of our party were opposed to the doctrine.


We returned home from that mission the latter part of November, 1843. Soon after our return, I was told that when we were gone, the revelation on polygamy was presented to, and read in the High Council in Nauvoo, three of the members which refused to accept it as from the Lord, viz. Presidents Marks and Cowles, and counsellor Leonard Soby. At that time and place, and on that occasion, President Austin Cowles resigned his position as one of the Presidents of the High Council, which necessarily included his presidency of the church at Nauvoo. After that he was looked upon as a seceder, and no longer held a prominent place in the church although morally and religiously speaking, he was one of the best men in the place.

My Missionary labor was mostly in St. Lawrence and Jefferson counties, New York, where I met with reasonable success, and baptized several persons.

With regard to the gospel, I had as heretofore stated, received a testimony which amounted to a certainty to me of its truth, and I rejoiced, and was greatly blest of my heavenly Father when presenting its glorious truths to my fellow men. I am certain that those who receive and obey it, and endure in faith to the end, will be lifted up at the last day, and inherit eternal life in the celestial Kingdom of our God.

I may have occasion to refer to some things connected with that mission hereafter.

To be Continued.

Note: Elder Robinson's thoughts concerning his "present feebleness of health" and it being "wise to hasten with the personal history" came too late to effect a speedy conclusion of his serialized autobiography. He died at Davis City, Iowa, on March 11, 1891 -- see obituary, Saints Herald, Vol. 38, p. 207 (April 4, 1891). It is not known whether any continuation of Elder Robinson's autobiography was published in the Davis City Advance, or preserved in manuscript form.

The Record of the Jews and the Record of the Nephites are one.   Truth is eternal.
Vol. 3. No. 3.                         Richmond,  Missouri,  October, 1892.                         Whole No. 27.


David  Whitmer  and  the  Church of Christ.
From Magazine of Western History.

Divine authenticity is a circle of mystery around which Christian people are warring. The rationalist makes it something never defined, except in denying the assertions of believers.

We, of the Church of Christ, believe in the Divine Present and individual responsibility. One of our Elders on being asked about the immaculate conception answered, "I know by the power of God that Jesus is the Son of God and that is sufficient."

A period of religious storm was central in the United States about 1829, and ramified the entire world, producing freedom to the Jews, freedom from priestcraft and religious hierarchy and developing a reason for the hope that the Record of the Nephites is divine.

Without detail these are the religious facts as to the Church of Christ, which we claim is composed of the same concomitants that are always with the truth. Just before 1829, a phenomenon appeared. Joseph Smith, an ignorant boy, "had visions." He was a born phenomenon, a genuine of the Almighty, the same stars that bowed in Jacob's dream bowed to him, the construction of the man was for a divine purpose, and the modern world has been compelled at last, to wonder at the work whose incipiency was a vision.

David Whitmer has always claimed that Joseph Smith was only infallible when performing the translation of the Record of the Nephites, that during this work in the house of the father of David Whitmer, there was entire pensiveness to God, in fact only when self was crucified could the work proceed. He was born, that in "man's extremity is found the opportunity of God."

That Joseph Smith possessed relics of material value, there have been many witnesses. My grandfather, David Whitmer, told me "that at one time before he was a believer, a couple of men had chased Smith and on his eluding them, they swore by ____ he had gold and a sword of value, and if he did not divide with them they would kill him."

A religious era was opened by phenomenon, and its attractive concomitant was the Book of Mormon, translated so mysterious and yet so simple that the most acute scientists have not given any rational hypothesis for its construction. The work was born of the earth and ots genius no ordinary one. Near the public highway, in a pasture cleared of trash, David Whitmer saw the vision that made him sign his name to the divine authenticity of the record of the Nephites. Within its leaves a set of fearless, self-sacrificing, conscientious men, found the design for the Church of Christ, unfettered by any creed, the same plans as the year one of the world and the era of the world and the era of Christ. Time smiled upon their efforts, and it seemed that every hope was to be fulfilled. But the crude pages of the Book of Mormon, "that rehash of the Old and New Testament["] was not enough. As in all ages, sudden ambition could not brook divine simplicity. "Coal Oil Johnie" had found a treasure and must amplify.

They had a prodigy and had to exhibit it. Like the violin outside the hands of a "master" it becomes a fiddle.

That the Church of Christ was the original name used by these first pioneers, and that it was changed on philosophical speculation, no intelligent logician can now deny.

That among different believers of the Book of Mormon doctrine and beliefs, are entertained that the record will support is also true, and from this cause its true position has not as yet been recognized. The simple ritual of the best life worth living is plain in the record of the Nephites, and from this confusion has followed the strange life of this peculiar people. There was one man among several whose integrity was above wonders and whose understanding has been proven clear, a man whose testimony has stood with the suns of his life with an individuality, powerful and true to the line; self-sacrificing and living the life of a Christian. He denounced all innovations and he suffered in many ways; but his brave voice was never stilled until death called him to his fathers. It was David Whitmer, the exponent of the Church of Christ, as it was in 1829.

Near 1838, there being much discord at Far West, John Whitmer, Oliver Cowdery and David Whitmer, because of their stand, became inimical to the hierarchy and were forced to leave the people, whether inclined to or not. Right here an incident happened. Lightning struck the flag pole of Far West and David Whitmer rising in the strrups of his saddle proclaimed these words: "As they sought to do unto me so shall it be done unto them." A striking coincidence followed when Far West surrendered to Atchison and Doniphan. After this time, David Whitmer came to Richmond, Missouri, where (after losing two good sized fortunes while with the church for those days), he started in and earned a livelihood by the hardest work, procuring a home and building a character that might be envied by the strictest moralist. His individuality, habits, and love of his fellow man, have procured for him the love of the people. For about forty years, during which time the original manuscript and historical records came into his possession, he made a "morale" for the Book of Mormon, and placed it before the world as one of the books that has come to stay. In September, 1875, John C. Whitmer, becoming convinced that he should be baptized, asked the same of David Whitmer, which was accomplished, and your correspondent was a witness to his ordination, January 28, 1876. Like a tree growing in its proper season arose the necessity to perpetuate the Church of Christ. Since this time membership has been slowly advancing, and here and there are small congregations. We prosecute no one for their belief; we don't think we are the only good people in the world, neither are we angels with wings or infallible. We are just as good in our estimation and no better than others. But we have a sure reason of the hope that it is in us, capable of being defended against insidious attacks, and are open at all times, to conviction.

As to the miracles that have been attributed to the church, they are individual, and cannot save or make any one good. In our opinion they are only evidences to occur on the account books of the Almighty, when all will be charged with their debits and credits. Some have assailed the work on account of its peculiar phrases. Why then is there so much literary ecstacy over Dan CHucer? In this Book of Mormon we have the only conclusive hypothesis of original America. It embodies a moral law, spotless, as high and as pure as the standard of the best races, language and ideas that have no taint of phalic law. Mormon's standard of liberty and declarations about this land are even more patriotic than the Declaration of Independence. Its ideas are sincere, elevating, without moral cowardice....

Notes: (forthcoming)

The Record of the Jews and the Record of the Nephites are one.   Truth is eternal.
Vol. 3. No. 4.                         Richmond,  Missouri,  November, 1892.                         Whole No. 28.


Mormons  Win  a  $2,000,000  Suit.

Salt Lake, Utah, Nov. 12. -- The territorial supreme court to-day decided the church's escheatment case, involving $2,000,000, and ordered that the money be handed over to the mormon church, to be used for the support of the poor, the parochial schools and the repair and building of mormon houses of worship. The master in chancery has decided that the money should go to the free public schools, holding that its transfer to the mromons would be that much in aid in polygamy. The court holds that belief in polygamy is an abstract, rather than a concrete principle, and beyond jurisdiction of the courts. An appeal was taken to the United States Supreme Court.

Notes: (forthcoming)

The Record of the Jews and the Record of the Nephites are one.   Truth is eternal.
Vol. 3. No. 5.                         Richmond,  Missouri,  December, 1892.                         Whole No. 29.


The  Solomon  Spalding  Story.

For many years and for want of truth the opponents to the Book of Mormon harped on this tale of fancy and assumed hypothesis pretty much as a conquerer or a brute that had his foot on his opponent's neck would do, and from material force would choke down to the world an argument that had no clear stand in reason or common sense. Now that the old truths retold in this Book have come to stay and the light and hope of the century has extended freedom of thought and individuality, this story has been allowed to enter the best histories and encyclopedias, should make the so-called authorities who are so technically minute as to truth, blush with shame. The finding of the original story is sufficient to confute the great researchers, a la Spalding, and gives the conge to brute force in impelling immorality and unrighteously such a monster on truth. Now of their ideas were truly moral and not temporal and worldly significant alone, why don't these same people like Paul, turn from persecution and maintain their errors instead of letting the story keep multiplying. No good people are ashamed to confess an error. If the opposition to the Book were trying to sustain truth and abolish any imagination or fancy, why don't they through their authorities publish the latest information on that account. The why to this will be taken up latter [sic] on.

Note 1: The Whitmerite editors of The Return may be excused for not having read the later statements of James H. Fairchild and his co-finder of the "Oberlin Spalding manuscript," L. L. Rice. Certainly there is no reason for any "researchers, a la Spalding" to assume that the Oberlin text was Mr. Spalding's only literary production. Nor are The Return's editors particularly justified in asserting that critics of the Book of Mormon's purported origins are immoral opponents to "truth." However, the Latter Day Saints of 1891 must have generally been happy in their conceit, that the "assumed hypothesis" of the "Spalding lie" had been forever put to rest with the publication of the Oberlin text.

Note 2: Dr. R. L. Bushman takes up the same 1892 argument against "researchers, a la Spalding," (albeit it dressed in a semblance modern scholarship and without The Return's moral judgments), when he says: "As long as thirty and forty years after the book [of Mormon]'s publication, new witnesses were discovered, linking Rigdon to the manuscript and verifying the resemblances between the two works. In the 1860s, accounts of Joseph Smith's early life began to make references to shadowy strangers in the neighborhood, presumably Rigdon smuggling in the manuscript, even though Rigdon, still alive at the time, vigorously denied it. The theory was elaborated year after year as witnesses remembered incriminating facts they had forgotten earlier. -- The downfall of the Spaulding theory began in 1884 when 'Manuscript Found' -- still never published and subsequently lost -- turned up in Hawaii and came into the hands of James Fairchild, president of Oberlin College. In an article on the Spaulding theory, Fairchild concluded that the manuscript Hurlbut found was the novel that the witnesses remembered and that the alleged second manuscript never existed. He said evidence for any Spaulding manuscript coming into the hands of Rigdon and thence to Smith was tenuous. Although conservative in his judgment, Fairchild concluded that the theory did not hold water. -- Around the turn of the nineteenth century, a few students of Mormonism -- Woodbridge Riley, Theodore Schroeder, and Walter Prince -- offered a new explanation of the Book of Mormon's composition. They did not so much refute Spaulding as supply an alternate theory in the spirit of Alexander Campbell. The book, these authors hypothesized, showed signs of Joseph Smith's psychology and culture, and so must be his work. In 1945, Fawn Brodie, whose biography was acknowledged by non-Mormon scholars as the premier study of Joseph Smith, explicitly rebutted the Spaulding theory, noting chronological inconsistencies, dubious testimonies, and the absence of evidence for a link to Rigdon. Brodie turned instead to the analysis of Riley and, before him, Campbell. The Book of Mormon was best explained, Brodie argued, by Joseph Smith's 'responsiveness to the provincial opinions of his time.' Interest in the Spaulding theory revived in 1977 when handwriting experts speculated that Spaulding's writing appeared in the original manuscript of the Book of Mormon, but on further consideration the experts backed off, and the theory assumed the status of an historiographical artifact without credibility among serious scholars."

Transcriber's Comments

copyrighted image (used pending permission)

Elder Ebenezer Robinson's The Return

The following tabulation is provided as an approximate list of all known issues of The Return   Vol. 1,   Vol. 2,   Vol. 3,   Vol. 4,   Vol. 5,   Vol. 6,   Vol. 7,   Vol. 8

Vol. I, No. Date Pages Place Editor
1 Jan. 1889 001-016 Davis City Robinson
2 Feb. 1889 017-032 Davis City Robinson
3 Mar. 1889 033-048 Davis City Robinson
4 Apr. 1889 049-064 Davis City Robinson
5 May 1889 065-080 Davis City Robinson
6 Jun. 1889 081-096 Davis City Robinson
7 Jul. 1889 097-112 Davis City Robinson
8 Aug. 1889 113-128 Davis City Robinson
9 Sep. 1889 129-144 Davis City Robinson
10 Oct. 1889 145-160 Davis City Robinson
11 Nov. 1889 161-176 Davis City Robinson
12 Dec. 1889 177-192 Davis City Robinson

Vol. II, No. Date Pages Place Editor
1   (13) Jan. 1890 193-208 Davis City Robinson
2   (14) Feb. 1890 209-224 Davis City Robinson
3   (15) Mar. 1890 225-240 Davis City Robinson
4   (16) Apr. 1890 241-256 Davis City Robinson
5   (17) May 1890 257-272 Davis City Robinson
6   (18) Jun. 1890 273-298 Davis City Robinson
7   (19) Jul. 1890 299-314 Davis City Robinson
8   (20) Aug. 1890 315-330 Davis City Robinson
9   (21) Sep. 1890 331-346 Davis City Robinson
10   (22) Oct. 1890 347-352 Davis City Robinson
11   (23) Nov. 1890 353-368 Davis City Robinson
12   (24) Dec. 1890 369-384 Davis City Robinson

Vol. III, No. Date Pages Place Editor
1   (25) Jan. 1891 001-016 Davis City Robinson
2   (26) Feb. 1891 017-032 Davis City Robinson
3   (27) Oct. 1892 001-016 Richmond Schweich
4   (28) Nov. 1892 001-008 Richmond Schweich
5   (29) Dec. 1892 001-008 Richmond Schweich
6   (30) Jan. 1893 001-008 Richmond Schweich
7   (31) Feb. 1893 001-008 Richmond Schweich
8   (32) Mar. 1893 001-008 Richmond Schweich
9   (33) Apr. 1893 001-008 Richmond Schweich
10   (34) May 1893 001-008 Richmond Schweich
11   (35) Jun. 1893 001-008 Richmond Schweich
12   (36) Aug. 1893 001-008 Richmond Schweich
13   (37) Sep. 1893 001-008 Richmond Schweich
14   (38) Oct. 1893 001-008 Richmond Schweich

Vol. IV, No. Date Pages Place Editor
3   (39) Mar. 01 1895 001-008 Davis City Wickes
4   (40) Mar. 15 1895 001-008 Davis City Wickes
5   (41) Apr. 01 1895 001-008 Davis City Wickes
6   (42) Apr. 15 1895 001-008 Davis City Wickes
7   (43) May 01 1895 001-008 Davis City Wickes
8   (44) May 15 1895 001-008 Davis City Wickes
9   (45) Jun. 01 1895 001-008 Davis City Wickes
10   (46) Jun. 15 1895 001-008 Davis City Wickes
11   (47) Jul. 01 1895 001-008 Davis City Wickes
12   (48) Jul. 15 1895 001-008 Davis City Wickes
13   (49) Aug. 01 1895 001-008 Davis City Wickes
14   (50) Aug. 15 1895 001-008 Davis City Wickes
15   (51) Sep. 01 1895 001-008 Davis City Wickes
16   (52) Sep. 15 1895 001-008 Davis City Wickes
17   (53) Oct. 01 1895 001-008 Davis City Wickes
18   (54) Oct. 15 1895 001-008 Davis City Wickes
19   (55) Nov. 01 1895 001-008 Davis City Wickes
20   (56) Nov. 15 1895 001-008 Davis City Wickes
21   (57) Dec. 01 1895 001-008 Davis City Wickes
22   (58) Dec. 15 1895 001-008 Davis City Wickes

Vol. V, No. Date Pages Place Editor
1   (59) Jan. 1896 001-016 Davis City Wickes
2   (60) Feb. 1896 001-008 Davis City Wickes
3   (61) Mar. 1896 001-008 Davis City Wickes
4   (62) Apr. 1896 001-008 Davis City Wickes
5   (63) May 1896 001-008 Davis City Wickes
6   (64) Jun. 1896 001-008 Davis City Wickes
7   (65) Jul. 1896 001-008 Davis City Wickes
8   (66) Aug. 1896 001-008 Davis City Wickes
9   (67) Sep. 1896 001-008 Davis City Wickes
10   (68) Oct. 1896 001-008 Davis City Wickes
11   (69) Nov. 1896 001-008 Davis City Wickes
12   (70) Dec. 1896 001-008 Davis City Wickes

Vol. VI, No. Date Pages Place Editor
1   (71) Dec. 1897? 001-016 Denver Wickes?
2   (72) Jan. 1898 001-016 Denver ?
3   (73) Feb. 1898 001-016 Denver ?
4   (74) Mar. 1898 001-016 Denver ?
5   (75) Apr. 1898 001-016 Denver ?
6   (76) May 1898 001-016 Denver ?
7   (77) Jun. 1898 001-016 Denver ?
8   (78) Jul. 1898 001-016 Denver ?
9   (79) Aug. 1898 001-016 Denver ?
10   (80) Sep. 1898 001-016 Denver ?
11   (81) Oct. 1898 001-016 Denver ?
12   (82) Nov. 1898? 001-016 Denver? ?

Vol. VII, No. Date Pages Place Editor
1   (83) Jan. 1899 001-016 Independence ?
2   (84) Feb. 1899 001-016 Independence ?
3   (85) Mar. 1899 001-016 Independence ?
4   (86) Apr. 1899 001-016 Independence ?
5   (87) May 1899 001-016 Independence ?
6   (88) Jun. 1899 001-016 Independence ?
7   (89) Jul. 1899 001-016 Independence ?
8   (90) Aug. 1899 001-016 Independence ?
9   (91) Sep. 1899? 001-016 Independence ?
10   (92) Oct. 1899? 001-016 Independence ?
11   (93) Nov. 1899? 001-016 Independence ?
12   (94) Dec. 1899? 001-016 Independence ?

Vol. VIII, No. Date Pages Place Editor
1   (95) Aug. 1900? 001-008 Independence? ?
2   (96) Sep. 1900 001-008 Independence? ?
3   (97) Oct. 1900 001-008 Independence? ?
4   (98) Nov. 1900? 001-008 Independence? ?
5   (99) Dec. 1900? 001-008 Independence? ?

Note 1: The above information courtesy of H. Michael Marquardt. He reports that most of the above listed issues are available in one format or another in the Community of Christ Library/Archives in Independence, Missouri. Some of the issues are available on microfilm at the BYU Lee Library and at the LDS Church History Library (on microfilm M 293.2 R 439).

Note 2: Some issues are misnumbered on their mastheads -- most notably Vol. III nos. 1-11, which were printed with "Vol. IV" under the title and the wrong whole number. The above tabulation may contain other dating errors, for issues not yet inspected. Corrections will be made after all issues have been located and inspected.

Elder Ebenezer Robinson's Obituary

The following death notice is taken from page 207 of the RLDS Saints' Herald for Mar. 21, 1891:

ROBINSON. -- At his residence in Davis City, Decatur County, Iowa, Elder Ebenezer Robinson. He was born in the town of Floyd, Oneida county, New York, May 25th, 1816. He learned the art of printing while a boy, and hearing the gospel while yet a young man, obeyed it and became identified with the church in Kirtland, Ohio. He was with the church in Missouri, and we believe took part in the attempted defense of the oppressed saints, and was in the Crooked River fight. He shared the common lot and was driven out with the church, removed to Nauvoo, and was connected with the first efforts at printing made by the church in that place. He was the publisher of the second [sic - third] edition of the Book of Mormon. At the death of Joseph and Hyrum Smith he went east, and for a time was with Pres. Sidney Rigdon; but soon tired of that and came to Iowa and settled near to where he was living at his death. He joined the Reorganization, at Hamilton Township, Decatur County, Iowa, being baptized by Pres. W. W. Blair, April 29th, 1863. He was ordained a high priest April 9th, 1866, at Plano, Illinois, by Elders J. W. Briggs and James H. Blakeslee. In 1888 he identified himself with the movement of Elder David Whitmer, and soon after started the paper called The Return; which he continued up to the time of his death. He died March 11th, and was buried buried from the Saints chapel in Davis City, March 13th at three p.m. The sermon was preached by his son-in-law, Elder Zenas H. Gurley; and the remains were deposited in the cemetary near the town. He sleeps in peace.

Elder Ebenezer Robinson's Autobiography

The following excerpt is taken from the 1887 Biographical and Historical Record of Ringgold and Decatur Counties, Iowa, beginning on page 539:

ZENAS H. GURLEY, of Pleasanton, Iowa, was born February 24, 1842, in Hancock County, Illinois.... Zenas H. [Sr. was] born at Bridgewater, Oneida County, New York, May 29, 1801, and died August 28, 1871. He married Margaret Hickey... in 1825... In 1837, with his wife, he became a convert to the faith of the Latter Day Saints, and shortly afterward moved to Missouri in the expectation of finding "Zion," where, after sharing with others the vicissitudes, perplexities, suffering and disappointment attendant upon such an ignis-fatuus, quitted the State in the spring of 1839, taking refuge in Illinois. After the death of the Smiths, in June, 1844, Mr. Gurley moved into Nauvoo, where he resided until the autumn of 1846, and was driven out with that portion of the church which could not get away in the spring previous with Brigham Young, with whom the great body of the church, together with church archives, etc., went into Utah. He was a prominent and successful minister in the church, and an over-ardent admirer of the prophet, Joseph Smith, and would have gone with Brigham Young and associates, believing them the truest exponents of the prophet's policies and measures (and his position enabled him to know), but the providential death of his team, a fine pair of horses, forbade his intended move, and instead of going West he, with his family, was barely enabled to get to Jo Daviess County, Illinois, having lost nearly all his earthly possessions at Nauvoo. At Jo Daviess County, he was materially helped by the Masonic fraternity, of which he was a member, and, considering his very straightened circumstances, this help was most opportune.

Mr. Gurley with family moved near Burlington, Wisconsin, in 1849 and in 1851 to Yellowstone, some ten miles east of Mineral Point, in the western portion of the State. Here at this point and vicinity he did preaching and baptized a number of converts, but becoming dissatisfied with the developments which were taking place under Young, Strang, Wm. Smith (the prophet's brother), and others (who were leaders of Mormon factions), believing now, that they were all gone astray, and fearing that the prophet, Joseph, had made some fatal errors before his death, and that these men were but continuing them, he determined, in company with Jason W. Briggs and a few others in 1852, upon a reformation or revolution, hence he renounced allegiance to or association with any and all of these leaders aforesaid, and he denounced polygamy which was then being openly taught in Utah, and which had been secretly taught for years in the church; he also rejected "marrying for eternity," called also "sealing for eternity," or "spiritual wifery," that is to say -- "if a man's wife die, he has a right to marry another and be sealed to both for eternity; to the living and the dead," thus establishing polygamy in heaven; and further of this doctrine and practice by way of explanation the prophet, Joseph, said in May, 1843 (as recorded in his history), that "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." Against these and other delusive doctrines Mr. Gurley and associates declared, and for the same were excommunicated from the church and branded as "apostates." They organized their movement in 1852, however, and commenced the publication of the Saints' Herald in January, 1860 (which sheet is being still continued at Lamoni, Iowa,) with Wm. Marks, Zenas H. Gurley and Wm. W. Blair as publishing committee, and Isaac Sheen, editor: and one fact well worthy of notice here is, that in their first issue, the leading editorial is devoted to the subject of polygamy, averring that the prophet, Joseph, did give the revelation, or commanded enjoining it, and that it was given as a curse, because of the idol which had been set up in the hearts of the church. Joseph Smith, the present president of the Reorganization came and united with them in April, 1860, since which time the policy and position of the church of the church as touching his father's complicity in polygamy has been changed from an averment of, to a flat denial.

Of Mr. Gurley's children... Zenas H., whose name appears at the head of this sketch, came to Decatur County in Novemeber, 1870; married Gracie Robinson in 1872, making his home here since that date. His time has been largely occupied as a traveling minister for the Reorganized Church of Latter Day Saints, having received from the church the same honor conferred upon his father, that of an Apostle, of the quorum of Twelve. In the year 1874 he was sent as a missionary in charge of Utah, where he battled with polygamy and its concomitants, remaining in Utah nearly one year, but continuing, whether in the Territory or out of it, to wage war against the "twin relic" -- returning to Utah again in 1878, at which time he was enabled to make a more careful and thorough study of the Mormon problem. Returning home he was sent, in company with Elder E. L. Kelley, to Washington, to urge the Forty-seventh Congress, the necessity of additional legislation for Utah. He took an active part with his colleague, working night and day for three months for the passage of the Edmunds Bill, and for labor performed there has received many flattering compliments, both from individuals and the press. In 1882, he was appointed with Joseph Smith. a committee, to wait upon the Secretary of State, of the United States, for the purpose of obtaining further recognition for the church, and making distinction between the Reorganization and the church in Utah. Was first introduced to that officer by Senator McDill and Hon. W. P. Hepburn, who expressed a wish that Mr. Gurley should appear in writing, which was readily agreed to, and in March, 1833, being joined by Mr. Smith, appeared before said officer, again being introduced in this interview by Senator Allison, and Hon. W. P. Hepburn. He returned East the succeeding fall, going as far as the isle of Grand Manan, in the Bay of Fundy, traveling as a missionary, and all these years supporting his own family, believing it "more blessed to give, than to receive," though, of course, he made no financial gain during that period, but steadily declined. In 1878, the church in General Conference adopted the "Inspired Translation of the Scriptures," by Joseph Smith, together with the Book of Mormon, "The revelations of God in the Book of Doctrine and Covenants," and the revelations this present Joseph Smith had received, or ever should receive, as a rule of faith and practice -- whereupon Mr. Gurley, being in Utah at the time, immediately returned home and sent in his resignation as an officer, being unwilling to serve a church who took such (to him) insane position. His resignation was accepted the following spring upon that issue, but in September, of 1879, a compromise position was reached, wherein it was agreed that the revelations of Joseph Smith should not be made a test of reception into or fellowship in the church (thus revoking the act which made them the law of God to the church), whereupon Mr. Gurley was reinstated, and went to Washington and the East, doing the work as referred to. During his labor at Washington, he was frequently questioned whether ir not, he and his people believed in gathering the church together in one or more localities, to which he responded in the negative, because of the act of the church in September, 1879, referred to above. This position could not fail, as it did not, to make prestige and friends for the church with the Government, for this gathering of the church together, concentrating its power for religious and political purposes, had from its inception down till to-day proven abortive of good, and highly detrimental to the Government. Mr. Gurley calls attention to the paper lodged with the Secretary of State, setting forth the only principles and doctrines held sacred and indorsed by the church in General Conference unanimously in April, 1883, as being in perfect accord with the position cited above.

But to his great surprise and disappointment in Heralds for 1885, he is charged with having denied the faith, by one of the presidents of the church, alleging as proof that he denied the gathering, and also the law of tithing which provides that the individual member of the church shall pay one-tenth of all his interest annaully -- and those refusing this shall not be worthy to abide in the church. See D. and C., Sec. 106), and citing as law against him, that the church was bound to "receive and respect Joseph Smith's words and commandments, the same as of from God's own mouth," -- to all of which Mr. Gurley plead "guilty," provided that be the faith of the church. He held, however, that it was not, but in April of that year the General Conference refused to sustain him as an officer, which was the result of the controversy in question, whereupon, after the elapse of another year, and seeing the disposition of the church, as expressed by leading authorities, was to reinstate and establish the revelations of Joseph Smith aforesaid, as the law to the church, -- the rule of faith and practice, and believing that to be a gross violation of the Acts of 1879 and 1883 (which last indorsed the paper presented to the Secretary of State) Mr. Gurley concluded to withdraw from the church entirely, so in April of the year 1886, together with his wife, and mother, aged seventy-eight years, his brother Edwin H. and wife, and Elder Jason W. Briggs, one of the founders and fathers of the church they withdrew, refusing to accept the revelations of Joseph Smith as a rule of faith and practice, believing that he proved himself an unsafe leader. They affirm the gospel as taught by the Saviour and the original witnesses, denying to Joseph Smith, or any man or angel the right to add a codicil to the last Will and Testament of Christ, but, believing this to have been done, and that it has proved the curse and bane of the Mormon church, and also of the Government, and the Reorganization now insisting that these revelations aforesaid are God's law to the church -- this is laid as sufficient cause for their act, holding that the Mormon problem can never be solved successifully by any process other than a thorough and critical examination of all of Joseph Smith's revelations, and their errors and evils exposed.

To illustrate more fully in the reader's mind the benighted and terrible condition of the leaders of the church, and that the devilish doctrine of polygamy was taught as easrly as 1843, and that, in teaching this, the leaders fulfilled the prophetic prediction of the Apostle Paul, as recorded in 1. Timpthy, iv:1-2, repeating also the predicted history of the past as seen in II. Peter, 11:1-2, Mr. Gurley submits the testimony of Ebenezer Robinson and wife, who are well known in Decatur County (and Mr. Robinson throughout the State). being perfectly reliable.

"To Whom it may Concern:

"We, Ebenezer Robinson and Angeline E. Robinson, husband and wife, hereby certify that in the fall of 1843, Hyrum Smith, brother of Joseph Smith, came to our house in Nauvoo, Illinois, and taught us the doctrine of polygamy. And I, the said Ebenezer Robinson, hereby further state that he gave me special instructions how I could manage the matter so as not to have it known to the public. He also told us that while he had heretofore opposed the doctrine, he was wrong and his brother Joseph was right; referring to his teaching it.
                EBENEZER ROBINSON,
                ANGELINE E. ROBINSON.
"Sworn to and subscribed before me this 29th day of December, 1873.
[ L. S. ]   "J. M. SALLEE, Notary Public."

Mrs. Robinson having died since the execution of the foregoing, and some question arising as to how and wherein the said Hyrum Smith (one of the first officers and leaders of the church) had given special instructions to Mr. Robinson, he was questioned in regard to the matter, whereupon he executed the following:

"To Whom it may Concern:

"This is to certify that in the latter part of November, or in December, 1843, Hyrum Smith (brother of Joseph Smith, President of the Church of Jesus Christ, of Latter-Day Saints) came to my house in Nauvoo, Illinois, and taught myself and wife the doctrine of spiritual wives or polygamy.

"He said he heard the voice of the Lord give the revelation on spiritual wifery (or polygamy) to his brother Joseph, and that while he had heretofore opposed the doctrine, he was wrong, and his brother Joseph was right all the time.

"He told me to make a selection of some young woman and he would send her to me, and take her to my home, and if she should have an heir to give out the word that she had a husband who had gone on a mission to a foreign country. He seemed displeased when I declined to do so.
                E. ROBINSON.
"Davis City, Iowa, Oct. 23, 1885.

"Subscribed and sworn to before me, a Notary Public in and for Decatur County, Iowa, this 24th day of October, A. D. 1885.
[L. S.] Z. H. GURLEY. Notary Public."

The Gurleys take to the ministry of the gospel and practice of the law naturally, one of the family having been Attorney-General of the State of Louisiana, and another, John A. Gurley, Universalist minister, and member of Congress, from Ohio. Z. H. himself, is noted as an able reasoner, and possessed of good oratorical powers, having, as a rule, full houses of attentive listeners whenever he speaks, and, notwithstanding the opprobrium of the name Mormon, has for years been permitted the use of various church-houses, assisted by ministers of various denominations, and all simply because he preaches the gospel, and abuses no sect nor people. He has very many firm friends in the county.

EBENEZER J. ROBINSON, of Lamoni, Iowa, has been a resident of Decatur County since the autumn of 1873, when he made his home on section 16, Fayette Township. He at that time bought two improved farms in that section, each containing 160 acres, and later added an additional eighty acres. He also owns 120 acres of land in Bloomington Township, and forty acres of timber land in Harrison County, Missouri. His parents, Joseph and Maria (Wood) Robinson, were natives of Vermont and New York respectively. They were married in Oneida County, New York, and there the subject of this sketch was born, October 19, 1835. In the spring of 1841 the family removed to Hancock County, Illinois, where they joined the Latter-Day Saints. The father was a man of large means, and the expulsion of the Saints from Nauvoo, Illinois, was disastrous to him financially, although he managed to save much of his property, and is quite wealthy. The family on their way to Salt Lake City, spent two winters where Omaha now stands. The subject of this sketch grew to to manhood at Farmington, Utah Territory. In 1848 he renounced Mormonism as taught by Brigham Young and his apostles and later joined the Reorganized Church of the Latter-Day Saints, of which he is still a member...

(under construction)

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