T H E

                                  T H E

                                W O M E N

OF

                            M O R M O N D O M.

                          By EDWARD W. TULLIDGE.

                                NEW YORK.

                                  1877.

         Entered according to Act of Congress, in the year 1877,

                         by TULLIDGE & CRANDALL,

        In the office of the Librarian of Congress, at Washington.

                              Table of Contents

                                 PREFACE.

        Long enough, O women of America, have your Mormon sisters been

blasphemed!

        From the day that they, in the name and fear of the Lord their God,

undertook to "build up Zion," they have been persecuted for righteousness

sake: "A people scattered and peeled from the beginning."

        The record of their lives is now sent unto you, that you may have an

opportunity to judge them in the spirit of righteousness. So shall you be

judged by Him whom they have honored, whose glory they have sought, and

whose name they have magnified.

                               Respectfully,

                                      EDWARD W. TULLIDGE.

Salt Lake City, March, 1877.

[iii]                           CONTENTS.

 PREFACE

 CHAPTER I.--A Strange Religious Epic An Israelitish Type of Woman in the

Age.

 CHAPTER II.--The Mother of the Prophet. The Gifts of Inspiration and

Working of Miracles Inherent in her Family. Fragments of her Narrative.

 CHAPTER III.--The Opening of a Spiritual Dispensation to America.

Woman's Exaltation. The Light of the Latter Days.

 CHAPTER IV.--Birth of the Church. Kirtland as the Bride, in the Chambers

of the Wilderness. The Early Gathering. "Mother Whitney," and Eliza R.

Snow.

 CHAPTER V.--The Voice, and the Messenger of the Covenant.

 CHAPTER VI.--An Angel from the Cloud is Heard in Kirtland. The "Daughter

of the Voice."

 CHAPTER VII.--An Israel Prepared by Visions, Dreams and Angels.

Interesting and Miraculous Story of Parley P. Pratt. A Mystic Sign of

Messiah in the Heavens. The Angel's Words Fulfilled.

 CHAPTER VIII.--War of the Invisible Powers. Their Master. Jehovah's

Medium.

 CHAPTER IX.--Eliza R. Snow's Experience. Glimpses of the Life and

Character of Joseph Smith. Gathering of the Saints.

 CHAPTER X.--The Latter-Day Iliad. Reproduction of the Great Hebraic

Drama The Meaning of the Mormon Movement in the Age.

 CHAPTER XI.--The Land of Temples. America the New Jerusalem. Daring

Conception of the Mormon Prophet. Fulfillment of the Abrahamic Programme.

Woman to be an Oracle of Jehovah.

 CHAPTER XII.--Eliza R. Snow's Graphic Description of the Temple and its

Dedication. Hosannas to God. His Glory Fills the House.

 CHAPTER XIII.--The Ancient Order of Blessings. The Prophet's Father. The

Patriarch's Mother. His Father. Kirtland High School Apostasy and

Persecution. Exodus of the Church.

[vi] CHAPTER XIV.--An Illustrious Mormon Woman. The First Wife of the

Immortal Heber C. Kimball. Opening Chapter of her Autobiography. Her

Wonderful Vision. An Army of Angels Seen in the Heavens.

 CHAPTER XV.--Haun's Mill. Joseph Young's Story of the Massacre. Sister

Amanda Smith's Story of that Terrible Tragedy. Her Wounded Boy's

Miraculous Cure. Her Final Escape from Missouri.

 CHAPTER XVI.--Mobs Drive the Settlers into Far West. Heroic Death of

Apostle Patten. Treachery of Col. Hinkle, and Fall of the Mormon Capital.

Famous Speech of Major-General Clarke.

 CHAPTER XVII.--Episodes of the Persecutions. Continuation of Eliza R.

Snow's Narrative. Bathsheba W. Smith's Story. Louisa F. Wells Introduced

to the Reader. Experience of Abigail Leonard. Margaret Foutz.

 CHAPTER XVIII.--Joseph Smith's Daring Answer to the Lord. Woman, through

Mormonism, Restored to her True Position. The Themes of Mormonism.

 CHAPTER XIX.--Eliza R. Snow's Invocation. The Eternal Father and Mother.

Origin of the Sublime Thought Popularly Attributed to Theodore Parker.

Basic Idea of the Mormon Theology.

 CHAPTER XX.--The Trinity of Motherhood. Eve, Sarah, and Zion. The Mormon

Theory Concerning our First Parents.

 CHAPTER XXI.--The Huntingtons. Zina D. Young, and Prescindia L. Kimball.

Their Testimony Concerning the Kirtland Manifestations. Unpublished Letter

of Joseph Smith. Death of Mother Huntington.

 CHAPTER XXII.--Woman's Work in Canada and Great Britain. Heber C.

Kimball's Prophesy. Parley P. Pratt's Successful Mission to Canada. A

Blind Woman Miraculously Healed. Distinguished Women of that Period.

 CHAPTER XXIII.--A Distinguished Canadian Convert. Mrs. M. I. Home. Her

Early History. Conversion to Mormonism. She Gathers with the Saints and

Shares their Persecutions. Incidents of her Early Connection with the

Church.

 CHAPTER XXIV.--Mormonism Carried to Great Britain. "Truth will Prevail."

The Rev. Mr. Fielding. First Baptism in England. First Woman Baptized.

Story of Miss Jeannetta Richards. First Branch of the Church in Foreign

Lands Organized at the House of Ann Dawson. First Child Born into the

Church in England. Romantic Sequel. Vilate Kimball Agam.

 CHAPTER XXV.--Sketch of the Sisters Mary and Mercy R. Fielding. The

Fieldings a Semi-Apostolic Family. Their Important Instrumentality in

Opening the British Mission. Mary Fielding Marries Hyrum Smith. Her Trials

and Sufferings while her Husband is in Prison. Testimony of her Sister

Mercy. Mary's Letter to her Brother in England.

[vii] CHAPTER XXVI.--The Quorum of the Apostles go on Mission to England.

Their Landing in Great Britain. They Hold a Conference. A Holiday

Festival. Mother Moon and Family. Summary of a Year's Labor. Crowning

Period of the British Mission.

 CHAPTER XXVII.--The Sisters as Missionaries. Evangelical Diplomacy.

Without Purse or Scrip. Picture of the Native Elders. A Specimen Meeting

The Secret of Success. Mormonism a Spiritual Gospel. The Sisters as Tract

Distributers. Woman a Potent Evangelist.

 CHAPTER XXVIII.--Mormonism and the Queen of England. Presentation of the

Book of Mormon to the Queen and Prince Albert. Eliza R. Snow's Poem on

that Event. "Zion's Nursing Mother." Heber C. Kimball Blesses Victoria.

 CHAPTER XXIX.--Literal Application of Christ's Command. The Saints Leave

Father and Mother, Home and Friends, to Gather to Zion. Mrs. William

Staines. Her Early Life and Experience. A Midnight Baptism in Midwinter.

Farewell to Home and Every Friend. Incidents of the Journey to Nauvoo.

 CHAPTER XXX.--Rise of Nauvoo. Introduction of Polygamy. Martyrdom of

Joseph and Hyrum. Continuation of Eliza R. Snow's Narrative. Her

Acceptance of Polygamy, and Marriage to the Prophet. Governor Carlin's

Treachery. Her Scathing Review of the Martyrdom. Mother Lucy's Story of

Her Murdered Sons.

 CHAPTER XXXI.--The Exodus To Your Tents, O Israel. Setting out from the

Borders of Civilization. Movements of the Camp of Israel. First Night at

Sugar Creek. Praising God in the Song and Dance. Death by the Wayside.

 CHAPTER XXXII--Continuation of Eliza R. Snow's Narrative. Advent of a

Little Stranger Under Adverse Circumstances. Dormitory, Sitting-Room,

Office, etc., in a Buggy. "The Camp." Interesting Episodes of the Journey.

Graphic Description of the Method of Procedure. Mount Pisgah. Winter

Quarters.

 CHAPTER XXXIII.--Bathsheba W. Smith's Story of the Last Days of Nauvoo.

She Receives Celestial Marriage and Gives Her Husband Five "Honorable

Young Women" as Wives. Her Description of the Exodus and Journey to Winter

Quarters. Death of One of the Wives. Sister Horne Again.

 CHAPTER XXXIV.--The Story of the Huntington Sisters Continued. Zina D.

Young's Pathetic Picture of the Martyrdom. Joseph's Mantle Falls Upon

Brigham. The Exodus. A Birth on the Banks of the Chariton. Death of Father

Huntington.

 CHAPTER XXXV.--The Pioneers. The Pioneer Companies that Followed. Method

of the March. Mrs. Horne on the Plains. The Emigrant's Post Office.

Pentecosts by the Way. Death as they Journeyed. A Feast in the Desert.

"Aunt Louisa" Again.

[viii] CHAPTER XXXVI.--Bathsheba W. Smith's Story Continued. The Pioneers

Return to Winter Quarters. A New Presidency Chosen. Oliver Cowdery Returns

to the Church. Gathering the Remnant from Winter Quarters. Description of

her House on Wheels.

 CHAPTER XXXVII--The Martyred Patriarch's Widow. A Woman's Strength and

Independence. The Captain "Leaves Her Out in the Cold." Her Prophesy and

Challenge to the Captain. A Pioneer Indeed. She is Led by Inspiration. The

Seeric Gift of the Smiths with Her Cattle. The Race. Fate Against the

Captain. The Widow's Prophesy Fulfilled.

 CHAPTER XXXVIII.--Utah in the Early Days. President Young's Primitive

Home. Raising the Stars and Stripes on Mexican Soil. The Historical Thread

up to the Period of the "Utah War."

 CHAPTER XXXIX.--The Women of Mormondom in the Period of the Utah War.

Their Heroic Resolve to Desolate the Land. The Second Exodus. Mrs.

Carrington. Governor Cumming's Wife. A Nation of Heroes.

 CHAPTER XL.--Miriam Works and Mary Ann Angell. Scenes of the Past.

Death-Bed of Miriam. Early Days of Mary. Her Marriage with Brigham. The

Good Step-mother. She Bears her Cross in the Persecutions. A Battle with

Death. Polygamy. Mary in the Exodus and at Winter Quarters. The Hut in the

Valley. Closing a Worthy Life.

 CHAPTER XLI.--The Revelation on Polygamy. Bishop Whitney Preserves a

Copy of the Original Document. Belinda M. Pratt's Famous Letter.

 CHAPTER XLII.--Revelation Supported by Biblical Examples. The

Israelitish Genius of the Mormons Shown in the Patriarchal Nature of their

Institutions. The Anti-Polygamic Crusade.

 CHAPTER XLIII.--Grand Mass-meeting of the Women of Utah on Polygamy and

the Cullom Bill. Their Noble Remonstrance. Speeches of Apostolic Women.

Their Resolutions. Woman's Rights or Woman's Revolution.

 CHAPTER XLIV.--Wives of the Apostles. Mrs. Orson Hyde. Incidents of the

Early Days. The Prophet. Mary Ann Pratt's Life Story. Wife of Gen. Charles

C. Rich. Mrs. Franklin D. Richards. Phoebe Woodruff. Leonora Taylor.

Marian Ross Pratt. The Wife of Delegate Cannon. Vilate Kimball Again.

 CHAPTER XLV.--Mormon Women of Martha Washington's Time. Aunt Rhoda

Richards. Wife of the First Mormon Bishop. Honorable Women of Zion.

 CHAPTER XLVI.--Mormon Women whose Ancestors were on board the

"Mayflower." A Bradford, and Descendant of the Second Governor of Plymouth

Colony. A Descendant of Rogers, the Martyr. The Three Women who came with

the Pioneers. The First Woman Born in Utah. Women of the Camp of Zion.

Women of the Mormon Battalion.

[ix] CHAPTER XLVII.--One of the Founders of California. A Woman

Missionary to the Society Islands. Her Life Among the Natives. The only

Mormon Woman Sent on Mission without Her Husband. A Mormon Woman in

Washington. A Sister from the East Indies. A Sister from Texas.

 CHAPTER XLVIII.--A Leader from England. Mrs. Hannah T. King. A Macdonald

from Scotland. The "Welsh Queen." A Representative Woman from Ireland.

Sister Howard. A Galaxy of the Sisterhood, from "Many Nations and

Tongues." Incidents and Testimonials.

 CHAPTER XLIX.--The Message to Jerusalem. The Ancient Tones of Mormonism.

The Mormon High Priestess in the Holy Land. On the Mount of Olives.

Officiating for the Royal House of Judah.

 CHAPTER L.--Woman's Position in the Mormon Church. Grand Female

Organization of Mormonism. The Relief Society. Its Inception at Nauvoo.

Its Present Status, Aims, and Methods. First Society Building. A Woman

Lays the Corner-stone. Distinguished Women of the Various Societies.

 CHAPTER LI.--The Sisters and the Marriage Question. The Women of Utah

Enfranchised. Passage of the Woman Suffrage Bill. A Political Contest. The

First Woman that Voted in Utah.

 CHAPTER LII.--The Lie of the Enemy Refuted. A View of the Women in

Council over Female Suffrage. The Sisters know their Political Power.

 CHAPTER LIII.--Members of Congress Seek to Disfranchise the Women of

Utah. Claggett's Assault. The Women of America Come to their Aid. Charles

Sumner About to Espouse their Cause. Death Prevents the Great Statesman's

Design.

 CHAPTER LIV.--Woman Expounds Her Own Subject. The Fall. Her Redemption

from the Curse. Returning into the Presence of Her Father. Her Exaltation.

 CHAPTER LV.--Woman's Voice in the Press of Utah. The Woman's Exponent.

Mrs. Emeline Wells. She Speaks for the Women of Utah. Literary and

Professional Women of the Church.

 CHAPTER LVI.--Retrospection. Apostolic Mission of the Mormon Women. How

they have Used the Suffrage. Their Petition to Mrs. Grant. Twenty-seven

Thousand Mormon Women Memorialize Congress.

 CHAPTER LVII.--Sarah the Mother of the Covenant. In Her the Expounding

of the Polygamic Relations of the Mormon Women. Fulfilment of God's

Promise to Her. The Mormon Parallel. Sarah and Hagar divide the Religious

Domination of the World.

 CHAPTER LVIII.--Womanhood the Regenerating Influence in the World. From

Eve, the First, to Mary, the Second Eve. God and Women the Hope of Man.

Woman's Apostleship. Joseph vs. Paul. The Woman Nature a Predicate of the

World's Future.

[x] CHAPTER LIX.--Zion, a Type of "The Woman's Age." The Culminating

Theme of the Poets of Israel. The Ideal Personification of the Church. The

Bride. The Coming Eve.

 CHAPTER LX.--Terrible as an Army with Banners. Fifty Thousand Women with

the Ballot. Their Grand Mission to the Nation. A Foreshadowing of the

Future of the Women of Mormondom.

[1]                             CHAPTER I.

              A STRANGE RELIGIOUS EPIC--AN ISRAELITISH TYPE

                           OF WOMAN IN THE AGE.

        AN epic of woman! Not in all the ages has there been one like unto

it.

        Fuller of romance than works of fiction are the lives of the Mormon

women. So strange and thrilling is their story,--so rare in its elements

of experience,--that neither history nor fable affords a perfect example;

yet is it a reality of our own times.

        Women with new types of character, antique rather than modern; themes

ancient, but transposed to our latter-day experience. Women with their

eyes open, and the prophecy of their work and mission in their own

utterances, who have dared to enter upon the path of religious

empire-founding with as much divine enthusiasm as had the apostles who

founded Christendom. Such are the Mormon women,--religious

empire-founders, in faith and fact. Never till now did woman essay such an

extraordinary character; never before did woman rise to the conception of

so supreme a mission in her own person and life.

        We can only understand the Mormon sisterhood by introducing them in

this cast at the very outset; only comprehend the wonderful story of their

lives [2] by viewing them as apostles, who have heard the voices of the

invisibles commanding them to build the temples of a new faith.

        Let us forget, then, thus early in their story, all reference to

polygamy or monogamy. Rather let us think of them as apostolic mediums of

a new revelation, who at first saw only a dispensation of divine

innovations and manifestations for the age. Let us view them purely as

prophetic women, who undertook to found their half of a new Christian

empire, and we have exactly the conception with which to start the epic

story of the Women of Mormondom.

        They had been educated by the Hebrew Bible, and their minds cast by

its influence, long before they saw the book of Mormon or heard the Mormon

prophet. The examples of the ancient apostles were familiar to them, and

they had yearned for the pentecosts of the early days. But most had they

been enchanted by the themes of the old Jewish prophets, whose writings

had inspired them with faith in the literal renewal of the covenant with

Israel, and the "restitution of all things" of Abrahamic promise. This was

the case with nearly all of the early disciples of Mormonism,--men and

women. They were not as sinners converted to Christianity, but as

disciples who had been waiting for the "fullness of the everlasting

gospel." Thus had they been prepared for the new revelation,--an Israel

born unto the promises,--an Israel afterwards claiming that in a

pre-existent state they were the elect of God. They had also inherited

their earnest religious characters from their fathers and mothers. [3] The

pre-natal influences of generations culminated in the bringing forth of

this Mormon Israel.

        And here we come to the remarkable fact that the women who, with its

apostles and elders, founded Mormondom, were the Puritan daughters of New

England, even as were their compeer brothers its sons.

        Sons and daughters of the sires and mothers who founded this great

nation; sons and daughters of the sires and mothers who fought and

inspired the war of the revolution, and gave to this continent a magna

charta of religious and political liberty! Their stalwart fathers also

wielded the "sword of the Lord" in old England, with Cromwell and his

Ironsides, and the self-sacrificing spirit of their pilgrim mothers

sustained New England in the heat and burden of the day, while its

primeval forests were being cleared, even as these pilgrim Mormons

pioneered our nation the farthest West, and converted the great American

desert into fruitful fields.

        That those who established the Mormon Church are of this illustrious

origin we shall abundantly see, in the record of these lives, confirmed by

direct genealogical links. Some of their sires were even governors of the

British colonies at their very rise: instance the ancestor of Daniel H.

Wells, one of the presidents of the Mormon Church, who was none other than

the illustrious Thomas Wells, fourth governor of Connecticut; instance the

pilgrim forefather of the apostles Orson and Parley Pratt, who came from

England to America in 1633, and with the Rev. Thomas Hooker and his

congregation pioneered through dense wildernesses, inhabited only by

savages and wild beasts, and [4] became the founders of the colony of

Hartford, Conn., in June, 1636; instance the Youngs, the Kimballs, the

Smiths, the Woodruffs, the Lymans, the Snows, the Carringtons, the Riches,

the Hunters, the Huntingtons, the Partridges, the Whitneys, and a host of

other early disciples of the Mormon Church. Their ancestors were among the

very earliest settlers of the English colonies. There is good reason,

indeed, to believe that on board the Mayflower was some of the blood that

has been infused into the Mormon Church.

        This genealogical record, upon which the Mormon people pride

themselves, has a vast meaning, not only in accounting for their

empire-founding genius and religious career, but also for their Hebraic

types of character and themes of faith. Their genius is in their very

blood. They are, as observed, a latter-day Israel,--born inheritors of the

promise,--predestined apostles, both men and women, of the greater mission

of this nation,--the elect of the new covenant of God, which America is

destined to unfold to "every nation, kindred, tongue and people." This is

not merely an author's fancy; it is an affirmation and a prophecy well

established in Mormon faith and themes.

        If we but truthfully trace the pre-natal expositions of this peculiar

people--and the sociologist will at once recognize in this method a very

book of revelation on the subject--we shall soon come to look upon these

strange Israelitish types and wonders as simply a hereditary culmination

in the nineteenth century.

        Mormonism, indeed, is not altogether a new faith nor a fresh

inspiration in the world. The facts dis-[5]close that its genius has come

down to the children, through generations, in the very blood which the

invisibles inspired in old England, in the seventeenth century, and which

wrought such wonders of God among the nations then. That blood has been

speaking in our day with prophet tongue; those wonderful works, wrought in

the name of the Lord of Hosts, by the saints of the commonwealth, to

establish faith in Israel's God and reverence for His name above all

earthly powers, are, in their consummation in America, wrought by these

latter-day saints in the same august name and for the same purpose. He

shall be honored among the nations; His will done among men; His name

praised to the ends of the earth! Such was the affirmation of the saints

of the commonwealth of England two hundred and thirty years ago; such the

affirmation of the saints raised up to establish the "Kingdom of God" in

the nineteenth century. Understand this fully, and the major theme of

Mormonism is comprehended. It will have a matchless exemplification in the

story of the lives of these single-hearted, simple-minded, but grand

women, opening to the reader's view the methods of that ancient genius,

even to the establishing of the patriarchal institution and covenant of

polygamy.

        That America should bring forth a peculiar people, like the Mormons,

is as natural as that a mother should bear children in the semblance of

the father who begat them. Monstrous, indeed, would it be if, as offspring

of the patriarchs and mothers of this nation, America brought forth naught

but godless politicians.

[6]                            CHAPTER II.

THE MOTHER OF THE PROPHET--THE GIFTS OF INSPIRATION AND WORKING OF

MIRACLES INHERENT IN HER FAMILY--FRAGMENTS OF HER NARRATIVE.

        First among the chosen women of the latter-day dispensation comes the

mother of the Prophet, to open this divine drama.

        It is one of our most beautiful and suggestive proverbs that "great

men have great mothers." This cannot but be peculiarly true of a great

prophet whose soul is conceptive of a new dispensation.

        Prophecy is of the woman. She endows her offspring with that

heaven-born gift.

        The father of Joseph was a grand patriarchal type. He was the Abraham

of the Church, holding the office of presiding patriarch. To this day he

is remembered and spoken of by the early disciples with the profoundest

veneration and filial love, and his patriarchal blessings, given to them,

are preserved and valued as much as are the patriarchal blessings of

Abraham, Isaac and Jacob valued by their own race.

        But it is the mother of the Prophet who properly leads in opening the

testament of the women of Mormondom. She was a prophetess and seeress

born. The gift of prophecy and the power to work [7] miracles also inhered

in the family of Lucy Mack, (her maiden name), and the martial spirit

which distinguished her son, making him a prophet-general, was quite

characteristic of her race. Of her brother, Major Mack, she says:

        "My brother was in the city of Detroit in 1812, the year in which

Hull surrendered the territory to the British crown. My brother, being

somewhat celebrated for his prowess, was selected by General Hull to take

the command of a company as captain. After a short service in this office

he was ordered to surrender. (Hull's surrender to the British). At this

his indignation was aroused to the highest pitch. He broke his sword

across his knee, and throwing it into the river, exclaimed that he would

never submit to such a disgraceful compromise while the blood of an

American continued to flow in his veins."

        Lucy Mack's father, Solomon Mack, was a soldier in the American

revolution. He entered the army at the age of twenty-one, in the year

1755, and in the glorious struggle of his country for independence he

enlisted among the patriots in 1776. With him were his two boys, Jason and

Stephen, the latter being the same who afterwards broke his sword and cast

it into the river rather than surrender it to the British.

        But that which is most interesting here is the seeric gift coupled

with the miracle-working power of "Mother Lucy's" race. Hers was a

"visionary" family, in the main, while her elder brother, Jason, was a

strange evangelist, who wandered about during his lifetime, by sea and

land, preaching the gospel [8] and working miracles. This Jason even

attempted to establish a body of Christian communists. Of him she says:

        "Jason, my oldest brother, was a studious and manly boy. Before he

had attained his sixteenth year he became what was then called a `seeker,'

and believing that by prayer and faith the gifts of the gospel, which were

enjoyed by the ancient disciples of Christ, might be attained, he labored

almost incessantly to convert others to the same faith. He was also of the

opinion that God would, at some subsequent period, manifest His power, as

He had anciently done, in signs and wonders. At the age of twenty he

became a preacher of the gospel."

        Then followed a love episode in Jason's life, in which the young man

was betrayed by his rival while absent in England on business with his

father. The rival gave out that Jason had died in Liverpool, (being

post-master, he had also intercepted their correspondence,) so that when

the latter returned home he found his betrothed married to his enemy. The

story runs:

        "As soon as Jason arrived he repaired immediately to her father's

house. When he got there she was gone to her brother's funeral; he went

in, and seated himself in the same room where he had once paid his

addresses to her. In a short time she came home; when she first saw him

she did not know him, but when she got a full view of his countenance she

recognized him, and instantly fainted. From this time forward she never

recovered her health but, lingering for two years, died the victim of

disappointment.

[9]     "Jason remained in the neighborhood a short time and then went to

sea, but he did not follow the sea a great while. He soon left the main,

and commenced preaching, which he continued until his death."

        Once or twice during his lifetime Jason visited his family; at last,

after a silence of twenty years, his brother Solomon received from him the

following very evangelistic epistle:

                       "South Branch of Ormucto,

                                Province of New Brunswick,

                                              June 30, 1835.

        MY DEAR BROTHER SOLOMON: You will, no doubt, be surprised to hear

that I am still alive, although in an absence of twenty years I have never

written to you before. But I trust you will forgive me when I tell you

that, for most of the twenty years, I have been so situated that I have

had little or no communication with the lines, and have been holding

meetings, day and night, from place to place; besides my mind has been so

taken up with the deplorable situation of the earth, the darkness in which

it lies, that, when my labors did call me near the lines, I did not

realize the opportunity which presented itself of letting you know where I

was. And, again, I have designed visiting you long since, and annually

have promised myself that the succeeding year I would certainly seek out

my relatives, and enjoy the privilege of one pleasing interview with them

before I passed into the valley and shadow of death. But last, though not

least, let me not startle you when I say, that, according to my early

adopted principles of the power of faith, the Lord has,in his exceeding

kindness, bestowed upon me the gift of healing by the prayer of faith, and

the use of such simple means as seem congenial to the [10] human system;

but my chief reliance is upon Him who organized us at the first, and can

restore at pleasure that which is disorganized.

        "The first of my peculiar success in this way was twelve years since,

and from nearly that date I have had little rest. In addition to the

incessant calls which I in a short time had, there was the most

overwhelming torrent of opposition poured down upon me that I ever

witnessed. But it pleased God to take the weak to confound the wisdom of

the wise. I have in the last twelve years seen the greatest manifestations

of the power of God in healing the sick, that, with all my sanguinity, I

ever hoped or imagined. And when the learned infidel has declared with

sober face, time and again, that disease had obtained such an ascendancy

that death could be resisted no longer, that the victim must wither

beneath his potent arm, I have seen the almost lifeless clay slowly but

surely resuscitated and revived, till the pallid monster fled so far that

the patient was left in the full bloom of vigorous health. But it is God

that hath done it, and to Him let all the praise be given.

        "I am now compelled to close this epistle, for I must start

immediately on a journey of more than one hundred miles, to attend a heavy

case of sickness; so God be with you all. Farewell!

                                                                            JASON MACK."

        "Mother Lucy," in the interesting accounts of her own and husband's

families, tells some charming stories of visions, dreams, and miracles

among them indicating the advent of the latter-day power; but the

remarkable visions and mission of her prophet son claim the ruling place.

She says:

        "There was a great revival of religion, which extended to all the

denominations of Christians in [11] the surrounding country in which we

resided. Many of the world's people, becoming concerned about the

salvation of their souls, came forward and presented themselves as seekers

after religion. Most of them were desirous of uniting with some church,

but were not decided as to the particular faith which they would adopt.

When the numerous meetings were about breaking up, and the candidates and

the various leading church members began to consult upon the subject of

adopting the candidates into some church or churches, as the case might

be, a dispute arose, and there was a great contention among them. While

these things were going forward, Joseph's mind became considerably

troubled with regard to religion, and the following extract from his

history will show, more clearly than I can express, the state of his

feelings, and the result of his reflections on this occasion:"

        "I was at this time in my fifteenth year. My father's family was

proselyted to the Presbyterian faith, and four of them joined that church,

namely, my mother Lucy, my brothers Hyrum and Samuel Harrison, and my

sister Sophronia.

        "During this time of great excitement my mind was called up to

serious reflection and great uneasiness. * * * * The Presbyterians were

most decided against the Baptists and Methodists, and used all their

powers of either reason or sophistry to prove their errors, or at least to

make the people think they were in error. On the other hand the Baptists

and Methodists, in their turn, were equally zealous to establish their own

tenets and disprove all others.

        "In the midst of this war of words, and tumult [12] of opinions, I

often said to myself, what is to be done? Who, of all these parties, are

right? or, are they all wrong together? If any one of them be right, which

is it? and how shall I know it?

        "While I was laboring under the extreme difficulties caused by the

contests of these parties of religionists, I was one day reading the

epistle of James, first chapter and fifth verse, which reads, `If any of

you lack wisdom, let him ask of God, that giveth unto all men liberally,

and upbraideth not, and it shall be given him.' Never did any passage of

scripture come with more power to the heart of man than this did at this

time to mine. It seemed to enter with great force into every feeling of my

heart. I reflected on it again and again, knowing that if any person

needed wisdom from God, I did, for how to act I did not know, and, unless

I could get more wisdom than I then had, would never know; for the

teachers of religion of the different sects understood the same passage so

differently, as to destroy all confidence in settling the question by an

appeal to the Bible. At length I came to the conclusion that I must either

remain in darkness and confusion, or else I must do as James directs--that

is, ask of God. I at last came to the determination to ask of God. So in

accordance with this determination I retired to the woods to make the

attempt. It was on the morning of a beautiful clear day, early in the

spring of 1820. It was the first time in my life that I had made such an

attempt; for amidst all my anxieties I had never as yet made the attempt

to pray vocally. After I had retired into the place where I had previously

designed to go, having looked around me, and finding myself alone, I knelt

down and began to offer up the desires of my heart to God. I had scarcely

done so, when immediately I was seized upon by some power which entirely

overcame me, and had such astonish-[13]ing influence over me as to bind my

tongue, so that I could not speak. Thick darkness gathered around me, and

it seemed to me for a time as if I were doomed to sudden destruction. But

exerting all my powers to call upon God to deliver me out of the power of

this enemy which had seized upon me, and at the very moment when I was

ready to sink into despair, and abandon myself to destruction--not to an

imaginary ruin, but to the power of some actual being from the unseen

world, who had such a marvelous power as I had never before felt in any

being--just at this moment of great alarm, I saw a pillar of light exactly

over my head, above the brightness of the sun, which descended gradually

until it fell upon me. It no sooner appeared than I found myself delivered

from the enemy which held me bound. When the light rested upon me I saw

two personages, whose brightness and glory defy all description, standing

above me in the air. One of them spake unto me, calling me by name, and

said, pointing to the other, `this is my beloved son, hear him:'

        "My object in going to inquire of the Lord, was to know which of all

these sects was right, that I might know which to join. No sooner,

therefore, did I get possession of myself, so as to be able to speak, than

I asked the personages who stood above me in the light, which of all the

sects was right--for at this time it had never entered into my heart that

all were wrong--and which I should join. I was answered that I should join

none of them, for they were all wrong; and the personage who addressed me

said that all their creeds were an abomination in His sight; that those

professors were all corrupt. `They draw near me with their lips, but their

hearts are far from me; they teach for doctrine the commandments of men,

having a form of godliness, but they deny the power thereof.' He again

forbade me to join any of them; and many other [14] things did he say unto

me which I cannot write at this time. When I came to myself again, I found

myself lying on my back, looking up into heaven."

        "From this time until the 21st of September, 1823, Joseph continued,

as usual, to labor with his father, and nothing during this interval

occurred of very great importance,--though he suffered, as one would

naturally suppose, every kind of opposition and persecution from the

different orders of religionists."

        "On the evening of the 21st of September, he retired to his bed in

quite a serious and contemplative state of mind. He shortly betook himself

to prayer and supplication to Almighty God, for a manifestation of his

standing before Him, and while thus engaged he received the following

vision:"

        "While I was thus in the act of calling upon God, I discovered a

light appearing in the room, which continued to increase until the room

was lighter than at noon-day, when immediately a personage appeared at my

bedside, standing in the air, for his feet did not touch the floor. He had

on a loose robe of most exquisite whiteness. It was a whiteness beyond

anything earthly I had ever seen, nor do I believe that any earthly thing

could be made to appear so exceedingly white and brilliant. His hands were

naked, and his arms also, a little above the wrist; so also were his feet

naked, as were his legs a little above the ankles. His head and neck were

also bare. I could discover that he had no other clothing on but his robe,

as it was open so that I could see into his bosom. Not only was his robe

exceedingly white, but his whole person was glorious beyond description,

and his countenance [15] truly like lightning. The room was exceedingly

light, but not so very bright as immediately around his person. When I

first looked upon him I was afraid, but the fear soon left me. He called

me by name, and said unto me that he was a messenger sent from the

presence of God to me, and that his name was Moroni; that God had a work

for me to do, and that my name should be had for good and evil among all

nations, kindreds and tongues; or that it should be both good and evil

spoken of among all people. He said there was a book deposited, written

upon gold plates, giving an account of the former inhabitants of this

continent, and the source from whence they sprung. He also said that the

fullness of the everlasting gospel was contained in it, as delivered by

the Saviour to the ancient inhabitants. Also, that there were two stones

in silver bows, and these stones, fastened to a breastplate, constituted

what is called the urim and thummim, deposited with the plates; and the

possession and use of these stones were what constituted seers in ancient

or former times; and that God had prepared them for the purpose of

translating the book. After telling me these things, he commenced quoting

the prophecies of the Old Testament. He first quoted a part of the third

chapter of Malachi; and he quoted also the fourth or last chapter of the

same prophecy, though with a little variation from the way it reads in our

Bible. Instead of quoting the first verse as it reads in our books, he

quoted it thus: `For behold the day cometh that shall burn as an oven; and

all the proud, yea, and all that do wickedly, shall burn as stubble, for

they that come shall burn them, saith the Lord of Hosts, that it shall

leave them neither root nor branch.' And again he quoted the fifth verse

thus: `Behold, I will reveal unto you the priesthood by the hand of Elijah

the prophet, before the coming of the great [16] and dreadful day of the

Lord.' He also quoted the next verse differently: And he shall plant in

the hearts of the children the promises made to the fathers, and the

hearts of the children shall turn to their fathers; if it were not so, the

whole earth would be utterly wasted at its coming.' In addition to these,

he quoted the eleventh chapter of Isaiah saying that it was about to be

fulfilled. He quoted also the third chapter of Acts, twenty-second and

twenty-third verses, precisely as they stand in our New Testament. He said

that that prophet was Christ, but the day had not yet come `when they who

would not hear His voice should be cut off from among the people,' but

soon would come. He also quoted the second chapter of Joel, from the

twenty-eighth verse to the last. He also said that this was not yet

fulfilled, but was soon to be. And he further stated the fullness of the

Gentiles was soon to come in. He quoted many other passages of scripture

and offered many explanations which cannot be mentioned here. Again, he

told me that when I got those plates of which he had spoken (for the time

that they should be obtained was not then fulfilled), I should not show

them to any person, neither the breast-plate, with the urim and thummim,

only to those to whom I should be commanded to show them; if I did I

should be destroyed. While he was conversing with me about the plates; the

vision was opened to my mind that I could see the place where the plates

were deposited, and that so clearly and distinctly that I knew the place

again when I visited it.

        "After this communication, I saw the light in the room begin to

gather immediately around the person of him who had been speaking to me,

and it continued to do so until the room was again left dark, except just

around him; when instantly I saw as it were, a conduit open right up into

Heaven, and [17] he ascended up until he entirely disappeared, and the

room was left as it had been before this heavenly light made its

appearance.

        "I lay musing on the singularity of the scene, and marveling greatly

at what had been told me by this extraordinary messenger, when, in the

midst of my meditation, I suddenly discovered that my room was again

beginning to get lighted, and, in an instant, as it were, the same

heavenly messenger was again by my bedside. He commenced, and again

related the very same things which he had done at his first visit, without

the least variation, which having done, he informed me of great judgments

which were coming upon the earth, with great desolations by famine, sword,

and pestilence; and that these grievous judgments would come on the earth

in this generation. Having related these things, he again ascended as he

had done before."

        "When the angel ascended the second time he left Joseph overwhelmed

with astonishment, yet gave him but a short time to contemplate the things

which he had told him before he made his reappearance and rehearsed the

same things over, adding a few words of caution and instruction, thus:

That he must beware of covetousness, and he must not suppose the record

was to be brought forth with the view of getting gain, for this was not

the case, but that it was to bring forth light and intelligence, which had

for a long time been lost to the world; and that when he went to get the

plates, he must be on his guard, or his mind would be filled with

darkness. The angel then told him to tell his father all which he had both

seen and heard.

        * * * * "From this time forth, Joseph con-[18]tinued to receive

instructions from the Lord, and we continued to get the children together

every evening, for the purpose of listening while he gave us a relation of

the same. I presume our family presented an aspect as singular as any that

ever lived upon the face of the earth--all seated in a circle, father,

mother, sons, and daughters, and giving the most profound attention to a

boy, eighteen years of age, who had never read the Bible through in his

life. He seemed much less inclined to the perusal of books than any of the

rest of our children, but far more given to meditation and deep study.

        "We were now confirmed in the opinion that God was about to bring to

light something upon which we could stay our minds, or that would give us

a more perfect knowledge of the plan of salvation and the redemption of

the human family. This caused us greatly to rejoice; the sweetest union

and happiness pervaded our house, and tranquillity reigned in our midst.

        "During our evening conversations, Joseph would occasionally give us

some of the most amusing recitals that could be imagined. He would

describe the ancient inhabitants of this continent, their dress, mode of

traveling, and the animals upon which they rode; their cities, their

buildings, with every particular; their mode of warfare; and also their

religious worship. This he would do with as much ease, seemingly, as if he

had spent his whole life with them." Thus continued the divine and

miraculous experience of the prophetic family until the golden plates [19]

were obtained, the book of Mormon published, and the "Church of Jesus

Christ of Latter-day Saints" was established on the 6th of April, 1830.

        But all this shall be written in the book of the prophet!

[20]                           CHAPTER III.

THE OPENING OF A SPIRITUAL DISPENSATION TO AMERICA--WOMAN'S

EXALTATION--THE LIGHT OF THE LATTER DAYS.

        Joseph Smith opened to America a great spiritual dispensation. It was

such the Mormon sisterhood received.

        A latter-day prophet! A gospel of miracles! Angels visiting the earth

again! Pentecosts in the nineteenth century! This was Mormonism.

        These themes were peculiarly fascinating to those earnest apostolic

women whom we shall introduce to the reader.

        Ever must such themes be potent with woman. She has a divine mission

always, both to manifest spiritual gifts and to perpetuate spiritual

dispensations.

        Woman is child of faith. Indeed she is faith. Man is reason. His mood

is skepticism. Left alone to his apostleship, spiritual missions die,

though revealed by a cohort of archangels. Men are too apt to lock again

the heavens which the angels have opened, and convert priesthood into

priestcraft. It is woman who is the chief architect of a spiritual church.

        Joseph Smith was a prophet and seer because his [21] mother was a

prophetess and seeress. Lucy Smith gave birth to the prophetic genius

which has wrought out its manifestations so marvelously in the age.

Brigham Young, who is a society-builder, also received his rare endowments

from his mother. Though differing from Joseph, Brigham has a potent

inspiration.

        Thus we trace the Mormon genius to these mothers. They gave birth to

the great spiritual dispensation which is destined to incarnate a new and

universal Christian church.

        Until the faith of Latter-day Saints invoked one, there was no Holy

Ghost in the world such as the saints of former days would have

recognized. Respectable divines, indeed, had long given out that

revelation was done away, because no longer needed. The canon of scripture

was said to be full. The voice of prophesy was no more to be heard to the

end of time.

        But the Mormon prophet invoked the Holy Ghost of the ancient Hebrews,

and burst the sealed heavens. The Holy Ghost came, and His apostles

published the news abroad.

        The initial text of Mormonism was precisely that which formed the

basis of Peter's colossal sermon on the day of Pentecost:

        "And it shall come to pass in the last days, saith God, I will pour

out my spirit upon all flesh; and your sons and your daughters shall

prophesy, and your young men shall dream dreams;

        And on my servants and on my handmaidens I will pour out in those

days of my spirit; and they shall prophesy."

[22]    Here was a magic gospel for the age! And how greatly was woman in its

divine programme!

        No sooner was the application made than the prophesy was discovered

to be pregnant with its own fulfillment. The experience of the former-day

saints became the experience of the "latter-day saints." It was claimed,

too, that the supreme fulfillment was reserved for this crowning

dispensation. These were emphatically the "last days." It was in the "last

days" that God would pour out His spirit upon "all flesh." The

manifestation of Pentecost was but the foreshadowing of the power of God,

to be universally displayed to his glory, and the regeneration of the

nations in the "dispensation of the fullness of times."

        This gospel of a new dispensation came to America by the

administration of angels. But let it not be thought that Joseph Smith

alone saw angels. Multitudes received angelic administrations in the early

days of the Church; thousands spoke in tongues and prophesied; and

visions, dreams and miracles were daily manifestations among the

disciples.

        The sisters were quite as familiar with angelic visitors as the

apostles. They were in fact the best "mediums" of this spiritual work.

They were the "cloud of witnesses." Their Pentecosts of spiritual gifts

were of frequent occurrence.

        The sisters were also apostolic in a priestly sense. They partook of

the priesthood equally with the men. They too "held the keys of the

administration of angels." Who can doubt it, when faith is the greatest of

all keys to unlock the gates of heaven? But the "Church" herself

acknowledged woman's [23] key. There was no Mormon St. Peter in this new

dispensation to arrogate supremacy over woman, on his solitary pontifical

throne. The "Order of Celestial Marriage," not of celestial celibacy, was

about to be revealed to the Church.

        Woman also soon became high priestess and prophetess. She was this

officially. The constitution of the Church acknowledged her divine mission

to administer for the regeneration of the race. The genius of a

patriarchal priesthood naturally made her the apostolic help-meet for man.

If you saw her not in the pulpit teaching the congregation, yet was she to

be found in the temple, administering for the living and the dead! Even in

the holy of holies she was met. As a high priestess she blessed with the

laying on of hands! As a prophetess she oracled in holy places! As an

endowment giver she was a Mason, of the Hebraic order, whose Grand Master

is the God of Israel and whose anointer is the Holy Ghost.

        She held the keys of the administration of angels and of the working

of miracles and of the, "sealings" pertaining to "the heavens and the

earth." Never before was woman so much as she is in this Mormon

dispensation!

        The supreme spiritual character of the "Church of Jesus Christ of

Latter-day Saints" (its proper name), is well typed in the hymn so often

sung by the saints at their "testimony meetings," and sometimes in their

temples. Here is its theme:

        "The spirit of God like a fire is burning,

               The latter-day glory begins to come forth,

        The visions and blessings of old are returning,

               The angels are coming to visit the earth.

[24]

Chorus--We'll sing and we'll shout with the armies of heaven

               Hosanna, hosanna to God and the Lamb!

        Let glory to them in the highest be given,

               Henceforth and forever--amen and amen.

        The Lord is extending the saints' understanding,

               Restoring their judges and all as at first

        The knowledge and power of God are expanding;

               The vail o'er the earth is beginning to burst.

Chorus"--We'll sing and we'll shout with the armies of heaven!" etc.

        What a strange theme this, forty-seven years ago, before the age of

our modern spiritual mediums, when the angels visited only the Latter-day

Saints! In that day it would seem the angels only dared to come by

stealth, so unpopular was their coming. But the way was opened for the

angels. What wonder that they have since come in hosts good and bad, and

made their advent popular? Millions testify to their advent now; and

"modern spiritualism," though of "another source," is a proof of Mormonism

more astonishing than prophecy herself.

        Yet is all this not more remarkable than the promise which Joseph

Smith made to the world in proclaiming his mission. It was the identical

promise of Christ: "These signs shall follow them that believe!" These

signs meant nothing short of all that extraordinary experience familiar to

the Hebrew people and the early-day saints. We have no record that ever

this sweeping promise was made before by any one but Jesus Christ. Yet

Joseph Smith, filled with a divine assurance, dared to re-affirm it and

apply the promise to all nations wherever the gospel of his mission should

be preached. The most wonderful of tests is this. [25] But the test was

fulfilled. The signs followed all, and everywhere. Even apostates witness

to this much.

        There is nothing in modern spiritualism nearly so marvelous as was

Mormonism in its rise and progress in America and Great Britain. It has

indeed made stir enough in the world. But it had to break the way for

coming ages. Revelation was at first a very new and strange theme after

the more than Egyptian darkness in which the Christian nations had been

for fifty generations. It was the light set upon the hill now; but the

darkness comprehended it not. Yet was a spiritual dispensation opened

again to the world. Once more was the lost key found. Mormonism was the

key; and it was Joseph and his God-fearing disciples who unlocked the

heavens. That fact the world will acknowledge in the coming times.

[26]                           CHAPTER IV.

BIRTH OF THE CHURCH--KIRTLAND AS THE BRIDE, IN THE CHAMBERS OF THE

WILDERNESS--THE EARLY GATHERING--"MOTHER WHITNEY," AND ELIZA R. SNOW.

        The birth-place of Mormonism was in the State of New York. There the

angels first administered to the youthful prophet; there in the "Hill

Cumorah," near the village of Palmyra, the plates of the book of Mormon

were revealed by Moroni; there, at Manchester, on the 6th of April, 1830,

the "Church of Jesus Christ of Latter-day Saints" was organized, with six

members.

        But the divine romance of the sisterhood best opens at Kirtland. It

is the place where this Israelitish drama of our times commenced its first

distinguishing scenes,--the place where the first Mormon temple was built.

        Ohio was the "Great West." Kirtland, the city of the saints, with its

temple, dedicated to the God of Israel, rose in Ohio.

        Not, however, as the New Jerusalem of America, was Kirtland founded;

but pioneer families, from [27] New England, had settled in Ohio, who

early received the gospel of the Latter-day Church.

        Thus Kirtland became an adopted Zion, selected by revelation as a

gathering place for the saints; and a little village grew into a city,

with a temple.

        Among these pioneers were the families of "Mother Whitney," and Eliza

R. Snow, and the families of "Father Morley," and Edward Partridge, who

became the "first Bishop" of Zion.

        Besides these, there were a host of men and women soon numbered among

the founders of Mormondom, who were also pioneers in Ohio, Missouri, and

Illinois.

        There is no feature of the Mormons more interesting than their

distinguishing mark as pioneers. In this both their Church and family

history have a national significance.

        Trace their family migrations from old England to New England in the

seventeenth century; from Europe to America in the nineteenth; then follow

them as a people in their empire-track from the State of New York, where

their Church was born, to Utah and California! It will thus be remarkably

illustrated that they and their parents have been pioneering not only

America but the world itself to the "Great West" for the last two hundred

and fifty years!

        As a community the Mormons have been emphatically the Church of

pioneers. The sisters have been this equally with the Brethren. Their very

religion is endowed with the genius of migrating peoples.

        So in 1830-31, almost as soon as the Church was [28] organized, the

prophet and the priesthood followed the disciples to the west, where the

star of Messiah was rising.

        As though the bride had been preparing for the coming! As though,

womanlike, intuitively, she had gone into the wilderness--the chambers of

a new civilization--to await the bridegroom.

        For the time being Kirtland became the Zion of the West; for the time

being Kirtland among cities was the bride.

        But the illustration is also personal. Woman herself had gone to the

West where the star of Messiah was looming. Daughters of the New Jerusalem

were already in the chamber awaiting the bridegroom.

        Early in the century, two had pioneered into the State of Ohio, who

have since been, for a good lifetime, high priestesses of the Mormon

temples. And the voice of prophesy has declared that these have the sacred

blood of Israel in their veins. In the divine mysticism of their order

they are at once of a kingly and priestly line.

        There is a rare consistency in the mysticism of the Mormon Church.

The daughters of the temple are so by right of blood and inheritance. They

are discovered by gift of revelation in Him who is the voice of the

Church; but they inherit from the fathers and mothers of the temple of the

Old Jerusalem.

        And so these two of the principal heroines of Mormondom--"Mother

Whitney" and "Sister Eliza R. Snow"--introduced first as the two earliest

of the Church who pioneered to the "Great West," [29] before the advent of

their prophet, as well as introduced for the divine part which they have

played in the marvelous history of their people.

        These are high priestesses! These are two rare prophetesses! These

have the gifts of revelation and "tongues!" These administer in "holy

places" for the living and the dead.

        It was about the year of our Lord 1806 that Oliver Snow, a native of

Massachusetts, and his wife, R. L. Pettibone Snow, of Connecticut, moved

with their children to that section of the State of Ohio bordering on Lake

Erie on the north and the State of Pennsylvania on the east, known then as

the "Connecticut Western Reserve." They purchased land and settled in

Mantua, Portage county.

        Eliza R. Snow, who was the second of seven children, four daughters

and three sons, one of whom is the accomplished apostle Lorenzo Snow, was

born in Becket, Berkshire county, Mass., January 21st, 1804. Her parents

were of English descent; their ancestors were among the earliest settlers

of New England.

        Although a farmer by occupation, Oliver Snow performed much public

business, officiating in several responsible positions. His daughter

Eliza, being ten years the senior of her eldest brother, so soon as she

was competent, was employed as secretary in her father's office.

        She was skilled in various kinds of needlework and home manufactures.

Two years in succession she drew the prize awarded by the committee on

manufactures, at the county fair, for the best manufactured leghorn.

[30]    When quite young she commenced writing for publication in various

journals, which she continued to do for several years, over assumed

signatures,--wishing to be useful as a writer, and yet unknown except by

intimate friends.

        "During the contest between Greece and Turkey," she says, "I watched

with deep interest the events of the war, and after the terrible

destruction of Missolonghi, by the Turks, I wrote an article entitled `The

Fall of Missolonghi.' Soon after its publication, the deaths of Adams and

Jefferson occurred on the same memorable fourth of July, and I was

requested through the press, to write their requiem, to which I responded,

and found myself ushered into conspicuity. Subsequently I was awarded

eight volumes of `Godey's Lady's Book,' for a first prize poem published

in one of the journals."

        The classical reader will remember how the struggle between Greece

and Turkey stirred the soul of Byron. That immortal poet was not a saint

but he was a great patriot and fled to the help of Greece.

        Precisely the same chord that was struck in the chivalrous mind of

Lord Byron was struck in the Hebraic soul of Eliza R. Snow. It was the

chord of the heroic and the antique.

        Our Hebraic heroine is even more sensitive to the heroic and

patriotic than to the poetic,--at least she has most self-gratification in

lofty and patriotic themes.

        "That men are born poets," she continues, "is a common adage. I was

born a patriot,--at least a warm feeling of patriotism inspired my

childish [31] heart, and mingled in my earliest thoughts, as evinced in

many of the earliest productions of my pen. I can even now recollect how,

with beating pulse and strong emotion I listened, when but a small child,

to the tales of the revolution."

        "My grandfather on my mother's side, when fighting for the freedom of

our country, was taken prisoner by British troops, and confined in a

dreary cell, and so scantily fed that when his fellow-prisoner by his side

died from exhaustion, he reported him to the jailer as sick in bed, in

order to obtain the amount of food for both,--keeping him covered in their

blankets as long as he dared to remain with a decaying body."

        "This, with many similar narratives of revolutionary sufferings

recounted by my grand-parents, so deeply impressed my mind, that as I grew

up to womanhood I fondly cherished a pride for the flag which so proudly

waved over the graves of my brave and valiant ancestors."

        It was the poet's soul of this illustrious Mormon woman that first

enchanted the Church with inspired song, and her Hebraic faith and life

have given something of their peculiar tone to the entire Mormon people,

and especially the sisterhood; just as Joseph Smith and Brigham Young gave

the types and institutions to our modern Israel.

        Sister Eliza R. Snow was born with more than the poet's soul. She was

a prophetess in her very nature,--endowed thus by her Creator, before her

birth. Her gifts are of race quality rather than of mere religious

training or growth. They have come down to her from the ages. From her

personal race [32] indications, as well as from the whole tenor and

mission of her life, she would readily be pronounced to be of Hebrew

origin. One might very well fancy her to be a descendant of David himself;

indeed the Prophet Joseph, in blessing her, pronounced her to be a

daughter of Judah's royal house. She understands, nearly to perfection,

all of the inner views of the system and faith which she represents. And

the celestial relations and action of the great Mormon drama, in other

worlds, and in the "eternities past and to come," have constituted her

most familiar studies and been in the rehearsals of her daily ministry.

        Mother Whitney says:

        "I was born the day after Christmas in the first year of the present

century, in the quiet, old-fashioned country town of Derby, New Haven

County, Conn. My parents' names were Gibson and Polly Smith. The Smiths

were among the earliest settlers there, and were widely known. I was the

oldest child, and grew up in an atmosphere of love and tenderness. My

parents were not professors of region, and according to puritanical ideas

were grossly in fault to have me taught dancing; but my father had his own

peculiar notions upon the subject, and wished me to possess and enjoy, in

connection with a sound education and strict morals, such accomplishments

as would fit me to fill, with credit to myself and my training, an

honorable position in society. He had no sympathy whatever with any of the

priests of that day, and was utterly at variance with their teachings and

ministry, notwithstanding he was strenuous on all points of honor, honesty

morality and uprightness.

        "There is nothing in my early life I remember [33] with more intense

satisfaction than the agreeable companionship of my father. My mother's

health was delicate, and with her household affairs, and two younger

children, she gave herself up to domestic life, allowing it to absorb her

entire interest, and consequently I was more particularly under my

father's jurisdiction and influence; our tastes were most congenial, and

this geniality and happiness surrounded me with its beneficial influence

until I reached my nineteenth year. Nothing in particular occurred to mar

the smoothness of my life's current and prosperity, and love beamed upon

our home.

        "About this time a new epoch in my life created a turning point which

unconsciously to us, who were the actors in the drama, caused all my

future to be entirely separate and distinct from those with whom I had

been reared and nurtured. My father's sister, a spinster, who had money at

her own disposal, and who was one of those strong-minded women of whom so

much is said in this our day, concluded to emigrate to the great West,--at

that time Ohio seemed a fabulous distance from civilization and

enlightenment, and going to Ohio then was as great an undertaking as going

to China or Japan is at the present day. She entreated my parents to allow

me to accompany her, and promised to be as faithful and devoted to me as

possible, until they should join us, and that they expected very shortly

to do; their confidence in aunt Sarah's ability and self-reliance was

unbounded, and so, after much persuasion, they consented to part with me

for a short interval of time; but circumstances, over which we mortals

have no control, were so overruled that I never saw my beloved mother

again. Our journey was a pleasant one; the beautiful scenery through which

our route lay had charms indescribable for me, who had never been farther

from home than New Haven, in which city I had passed a part of my time,

and to [34] me it was nearer a paradise than any other place on earth. The

magnificent lakes, rivers, mountains, and romantic forests were all

delineations of nature which delighted my imagination.

        "We settled a few miles inland from the picturesque Lake Erie, and

here in after years, were the saints of God gathered and the everlasting

gospel proclaimed. My beloved aunt Sarah was a true friend and instructor

to me, and had much influence in maturing my womanly character and

developing my home education. She hated the priests of the day, and

believed them all deceivers and hypocrites; her religion consisted in

visiting the widow and the fatherless and keeping herself unspotted from

the world."

        "Shortly after entering my twenty-first year I became acquainted with

a young man from Vermont, Newel K. Whitney, who, like myself, had left

home and relatives and was determined to carve out a fortune for himself.

He had been engaged in trading with the settlers and Indians at Green Bay

Mich., buying furs extensively for the eastern markets. In his travels to

and from New York he passed along the charming Lake Erie, and from some

unknown influence he concluded to settle and make a permanent home for

himself in this region of country; and then subsequently we met and became

acquainted; and being thoroughly convinced that we were suited to each

other, we were married by the Presbyterian minister of that place, the

Rev. J. Badger. We prospered in all our efforts to accumulate wealth, so

much so, that among our friends it came to be remarked that nothing of

Whitney's ever got lost on the lake, and no product of his exportation was

ever low in the market; always ready sales and fair prices. We had neither

of us ever made any profession of religion, but contrary to my early

education I was naturally religious, and I [35] expressed to my husband a

wish that we should unite ourselves to one of the churches, after

examining into their principles and deciding for ourselves. Accordingly we

united ourselves with the Campbellites, who were then making many

converts, and whose principles seemed most in accordance with the

scriptures. We continued in this church, which to us was the nearest

pattern to our Saviour's teachings, until Parley P. Pratt and another

elder preached the everlasting gospel In Kirtland."

[36]                            CHAPTER V.

THE VOICE, AND THE MESSENGER OF THE COVENANT.

        And there came one as a "voice crying in the wilderness, prepare ye

the way of the Lord!"

        Thus ever!

        A coming to Israel with "a new and everlasting covenant;" this was

the theme of the ancient prophets, now unfolded.

        There was the voice crying in the wilderness of Ohio, just before the

advent of the latter-day prophet.

        The voice was Sidney Rigdon. He was to Joseph Smith as a John the

Baptist.

        The forerunner made straight the way in the wilderness of the virgin

West. He raised up a church of disciples in and around Kirtland. He led

those who afterwards became latter-day saints to faith in the promises,

and baptized them in water for the remission of sins. But he had not power

to baptize them with the Holy Ghost and with fire from heaven. Yet he

taught the literal fulfillment of the prophesies concerning the last days,

and heralded the advent of the "one greater than I."

        "The same is he which baptizeth with the Holy Ghost."

[37]    That is ever the "one greater than I," be his name whatever it may.

        Joseph Smith baptized with the Holy Ghost. But Sidney knew not that

he was heralding Joseph.

        And the prophet himself was but as the voice crying in the wilderness

of the great dark world: "Prepare ye the way for the second advent of

earth's Lord." His mission was also to "make straight in the desert a

highway" for the God of Israel; for Israel was going up,--following the

angel of the covenant, to the chambers of the mountains.

        He came with a great lamp and a great light in those days, dazzling

to the eyes of the generation that "crucified" him in its blindness.

Joseph was the sign of Messiah's coming. He unlocked the sealed heavens by

faith and "election." He came in "the spirit and power of Elijah." The

mantle of Elijah was upon him.

        Be it always understood that the coming of Joseph Smith "to restore

the covenant to Israel" signifies the near advent of Messiah to reign as

King of Israel. Joseph was the Elijah of the last days.

        These are the first principles of Mormonism. And to witness of their

truth this testament of the sisters is given, with the signs and wonders

proceeding from the mission of Him who unlocked the heavens and preached

the gospel of new revelations to the world, whose light of revelation had

gone out.

        But first came the famous Alexander Campbell and his compeer, Sidney

Rigdon, to the West with the "lamp." Seekers after truth, whose hearts had

been strangely moved by some potent spirit, whose [38] influence they felt

pervading but understood not, saw the lamp and admired.

        Mr. Campbell, of Virginia, was a reformed Baptist. He with Sidney

Rigdon, a Mr. Walter Scott, and some other gifted men, had dissented from

the regular Baptists, from whom they differed much in doctrine. They

preached baptism for the remission of sins, promised the gift of the Holy

Ghost, and believed in the literal fulfillment of prophesy. They also had

some of the apostolic forms of organization in their church.

        In Ohio they raised up branches. In Kirtland and the regions round,

they made many disciples, who bore the style of "disciples," though the

popular sect-name was "Campbellites." Among them were Eliza R. Snow,

Elizabeth Ann Whitney, and many more, who afterwards embraced the

"fullness of the everlasting gospel" as restored by the angels to the

Mormon prophet.

        But these evangels of a John the Baptist mission brought not to the

West the light of new revelation in their lamp.

        These had not yet even heard of the opening of a new dispensation of

revelations. As they came by the way they had seen no angels with new

commissions for the Messiah age. No Moses nor Elijah had been with them on

a mount of transfiguration. Nor had they entered into the chamber with the

angel of the covenant, bringing a renewal of the covenant to Israel. This

was in the mission of the "one greater" than they who came after.

        They brought the lamp without the light---nothin--more. Better the

light without the evangelical [39] lamp--better a conscientious intellect

than the forms of sectarian godliness without the power.

        Without the power to unlock the heavens, and the Elijah faith to call

the angels down, there could be no new dispensation--no millennial

civilization for the world, to crown the civilization of the ages.

        Light came to Sidney Rigdon from the Mormon Elijah, and he

comprehended the light; but Alexander Campbell rejected the prophet when

his message came; he would have none of his angels. He had been preaching

the literal fulfillment of prophesy, but when the covenant was revealed he

was not ready. The lamp, not the light, was his admiration. Himself was

the lamp; Joseph had the light from the spirit world, and the darkness

comprehended it not.

        Alexander Campbell was a learned and an able man--the very form of

wisdom, but without the spirit.

        Joseph Smith was an unlettered youth. He came not in the polished

form of wisdom--either divine or human--but in the demonstration of the

Holy Ghost, and with signs following the believer.

        Mr. Campbell would receive no new revelation from such an one--no

everlasting covenant from the new Jerusalem which was waiting to come

down, to establish on earth a great spiritual empire, that the King might

appear to Zion in his glory, with all his angels and the ancients of days.

        The tattered and blood-stained commissions of old Rome were

sufficient for the polished divine,--Rome which had made all nations drunk

with her spiritual fornications,--Rome which put to death [40] the Son of

God when his Israel in blindness rejected him.

        Between Rome and Jerusalem there was now the great controversy of the

God of Israel. Not the old Jerusalem which had traveled from the east to

the west, led by the angel of the covenant, up out of the land of Egypt!

The new Jerusalem to the earth then, as she is to-day! Ever will she be

the new Jerusalem ever will "old things" be passing away when "the Lord

cometh!"

        And the angel of the west appeared by night to the youth, as he

watched in the chamber of his father's house, in a little village in the

State of New York. On that charmed night when the invisibles hovered about

the earth the angel that stood before him read to the messenger of Messiah

the mystic text of his mission:

        "Behold, I will send my messenger, and he shall prepare the way

before me, and the Lord, whom ye seek, shall suddenly come to his Temple,

even the messenger of the covenant, whom ye delight in; behold he shall

come, saith the Lord of Hosts."

[41]                           CHAPTER VI.

AN ANGEL FROM THE CLOUD IS HEARD IN KIRTLAND--THE "DAUGHTER OF THE VOICE."

        Now there dwelt in Kirtland in those days disciples who feared the

Lord.

        And they "spake often one to another; and the Lord hearkened and

heard it, and a book of remembrance was written before him for them that

feared the Lord, and that thought upon his name."

        "We had been praying," says mother Whitney, to know from the Lord how

we could obtain the gift of the Holy Ghost."

        "My husband, Newel K. Whitney, and myself, were Campbellites. We had

been baptized for the remission of our sins, and believed in the laying

"on of hands and the gifts of the spirit. But there was no one with

authority to confer the Holy Ghost upon us. We were seeking to know how to

obtain the spirit and the gifts bestowed upon the ancient saints.

        "Sister Eliza Snow was also a Campbellite. We were acquainted before

the restoration of the gospel to the earth. She, like myself, was seeking

for the fullness of the gospel. She lived at the time in Mantua.

        "One night--it was midnight--as my husband [42] and I, in our house

at Kirtland, were praying to the father to be shown the way, the spirit

rested upon us and a cloud overshadowed the house.

        "It was as though we were out of doors. The house passed away from

our vision. We were not conscious of anything but the presence of the

spirit and the cloud that was over us.

        "We were wrapped in the cloud. A solemn awe pervaded us. We saw the

cloud and we felt the spirit of the Lord.

        "Then we heard a voice out of the cloud saying:

        "`Prepare to receive the word of the Lord, for it is coming!'

        "At this we marveled greatly; but from that moment we knew that the

word of the Lord was coming to Kirtland."

        Now this is an Hebraic sign, well known to Israel after the glory of

Israel had departed, It was called by the sacred people who inherited the

covenant "the daughter of the voice."

        Blindness had happened to Israel. The prophets and the seers the Lord

had covered, but the "daughter of the voice" was still left to Israel.

From time to time a few with the magic blood of the prophets in them,

heard the voice speaking to them out of the cloud.

        Down through the ages the "daughter of the voice" followed the

children of Israel in their dispersions. Down through the ages, from time

to time, some of the children of the sacred seed have heard the voice.

This is the tradition of the sons and daughters of Judah.

        It was the "daughter of the voice" that Mother [43] Whitney and her

husband heard, at midnight, in Kirtland, speaking to them out of the

cloud. Mother Whitney and her husband were of the seed of Israel (so run

their patriarchal blessings); it was their right and privilege to hear the

"voice."

        He was coming now, whose right it is to reign. The throne of David

was about to be re-set up and given to the lion of the tribe of Judah. The

everlasting King of the new Jerusalem was coming down, with the tens of

thousands of his saints.

        The star of Messiah was traveling from the east to the west. The

prophet--the messenger of Messiah's covenant--was about to remove farther

westward, towards the place where his Lord in due time will commence his

reign, which shall extend over all the earth.

        This was the meaning of that vision of the "cloud" in Kirtland, at

midnight, overshadowing the house of Newel K. Whitney; this the

significance of the "voice" which spoke out of the cloud, saying: "Prepare

to receive the word of the Lord, for it is coming!"

        The Lord of Hosts was about to make up his jewels for the crown of

his appearing; and there were many of those jewels already in the West.

[44]                           CHAPTER VII.

AN ISRAEL PREPARED BY VISIONS, DREAMS AND ANGELS--INTERESTING AND

MIRACULOUS STORY OF PARLEY P. PRATT--A MYSTIC SIGN OF MESSIAH IN THE

HEAVENS--THE ANGEL'S WORDS FULFILLED.

        The divine narrative leads directly into the personal story of Parley

P. Pratt. He it was who first brought the Mormon mission west. He it was

who presented the Book of Mormon to Sidney Rigdon, and converted him to

the new covenant which Jehovah was making with a latter-day Israel.

        Parley P. Pratt was one of the earliest of the new apostles. By

nature he was both poet and prophet. The soul of prophesy was born in him.

In his lifetime he was the Mormon Isaiah. All his writings were Hebraic.

He may have been of Jewish blood. He certainly possessed the Jewish

genius, of the prophet order.

        It would seem that the spirit of this great latter-day work could not

throw its divine charms around the youthful prophet, who had been raised

up to open a crowning spiritual dispensation, without peculiarly affecting

the spiritual minded everywhere --both men and women.

        It is one of the remarkable facts connected with the rise of

Mormonism in the age that, at about the [45] time Joseph Smith was

receiving the administration of angels, thousands both in America and

Great Britain were favored with corresponding visions and intuitions.

Hence, indeed, its success, which was quite as astonishing as the

spiritual work of the early Christians.

        One of the first manifestations was that of earnest gospel-seekers

having visions of the elders before they came, and recognizing them when

they did come bearing the tidings. Many of the sisters, as well as the

brethren, can bear witness of this.

        This very peculiar experience gave special significance to one of the

earliest hymns, sung by the saints, of the angel who "came down from the

mansions of glory" with "the fullness of Jesus's gospel," and also the

"covenant to gather his people," the refrain of which was,

     "O! Israel! O! Israel! in all your abidings,

        Prepare for your Lord, when you hear these glad tidings."

        An Israel had been prepared in all their "abidings," by visions and

signs, like sister Whitney, who heard the voice of the angel, from the

cloud, bidding her prepare for the coming word of the Lord. Parley P.

Pratt was the elder who fulfilled her vision, and brought the word of the

Lord direct from Joseph to Kirtland.

        And Parley himself was one of an Israel who had been thus

mysteriously prepared for the great latter-day mission, of which he became

so marked an apostle.

        Before he reached the age of manhood, Parley had in his native State

(N.Y.) met with reverses [46] in fortune so serious as to change the

purposes of his life.

        "I resolved," he says, "to bid farewell to the civilized world, where

I had met with little else but "disappointment, sorrow and unrewarded

toil; and where sectarian divisions disgusted, and ignorance perplexed

me,--and to spend the remainder of my days in the solitudes of the great

West, among the natives of the forest." In October, 1826, he took leave of

his friends and started westward, coming at length to a small settlement

about thirty miles west of Cleveland, in the State of Ohio. The country

was covered with a dense forest, with only here and there a small opening

made by the settlers, and the surface of the earth was one vast scene of

mud and mire.

        Alone, in a land of strangers, without home or money, and not yet

twenty years of age, he became somewhat discouraged, but concluded to stop

for the winter.

        In the spring he resolved to return to his native State, for there

was one at home whom his heart had long loved and from whom he would not

have been separated, except by misfortune.

        But with her, as his wife, he returned to Ohio, the following year,

and made a home on the lands which he cleared with his own hands.*

        * She died in the early persecution of the church, and when

     Parley was in prison for the gospel's sake her spirit visited and

     comforted him.

        Eighteen months thereafter Sidney Rigdon came into the neighborhood,

as a preacher. With this reformer Parley associated himself in the

ministry, and organized a society of disciples.

[47]    But Parley was not satisfied with even the ancient gospel form

without the power.

        At the commencement of 1830, the very time the Mormon Church was

organized, he felt drawn out in an extraordinary manner to search the

prophets, and to pray for an understanding of the same. His prayers were

soon answered, even beyond his expectations. The prophesies were opened to

his view. He began to understand the things which were about to transpire.

The restoration of Israel, the coming of Messiah, and the glory that

should follow.

        Being now "moved upon by the Holy Ghost" to travel about preaching

the gospel "without purse or scrip," in August, 1830, he closed his

worldly business and bid adieu to his wilderness home, which he never saw

afterwards.

        "Arriving at Rochester," he says, "I informed my wife that,

notwithstanding our passage being paid through the whole distance, yet I

must leave the boat and her to pursue her passage to her friends, while I

would stop awhile in this region. Why, I did not know; but so it was

plainly manifest by the spirit to me.

        "I said to her, we part for a season; go and visit our friends in our

native place; I will come soon, but how soon I know not; for I have a work

to do in this region of country, and what it is, or how long it will take

to perform it, I know not; but I will come when it is performed.

        "My wife would have objected to this, but she had seen the hand of

God so plainly manifest in his dealings with me many times, that she dared

not oppose the things manifested to me by his spirit. [48] She, therefore,

consented; and I accompanied her as far as Newark, a small town upwards of

one hundred miles from Buffalo, and then took leave of her, and of the

boat.

        "It was early in the morning, just at the dawn of day; I walked ten

miles into the country, and stopped to breakfast with a Mr. Wells. I

proposed to preach in the evening. Mr. Wells readily accompanied me

through the neighborhood to visit the people, and circulate the

appointment.

        We visited an old Baptist deacon, by the name of Hamlin. After

hearing of our appointment for the evening, he began to tell of a book, a

strange book, a very strange book, in his possession, which had been just

published. This book, he said, purported to have been originally written

on plates, either of gold or brass, by a branch of the tribes of Israel;

and to have been discovered and translated by a young man near Palmyra, in

the State of New York, by the aid of visions, or the ministry of angels. I

inquired of him how or where the book was to be obtained. He promised me

the perusal of it, at his house the next day, if I would call. I felt a

strange interest in the book.

        Next morning I called at his house, where for the first time my eyes

beheld the Book of Mormon,--that book of books--that record which reveals

the antiquities of the `new world' back to the remotest ages, and which

unfolds the destiny of its people and the world, for all time to come.

        As he read, the spirit of the Lord was upon him, and he knew and

comprehended that the book was [49] true; whereupon he resolved to visit

the young man who was the instrument in bringing forth this "marvelous

work."

        Accordingly he visited the village of Palmyra, and inquired for the

residence of Mr. Joseph Smith, which he found some two or three miles from

the village. As he approached the house, at the close of the day, he

overtook a man driving some cows, and inquired of him for Mr. Joseph

Smith, the translator of the Book of Mormon. This man was none other than

Hyrum, Joseph's brother, who informed him that Joseph then resided in

Pennsylvania, some one hundred miles distant. That night Parley was

entertained by Hyrum, who explained to him much of the great Israelitish

mission just opening to the world.

        In the morning he was compelled to take leave of Hyrum, the brother,

who at parting presented him with a copy of the Book of Mormon. He had not

then completed its perusal, and so after traveling on a few miles he

stopped to rest and again commenced to read the book. To his great joy he

found that Jesus Christ, in his glorified resurrected body, had appeared

to the "remnant of Joseph" on the continent of America, soon after his

resurrection and ascension into heaven; and that he also administered, in

person, to the ten lost tribes; and that through his personal ministry in

these countries his gospel was revealed and written in countries and among

nations entirely unknown to the Jewish apostles.

        Having rested awhile and perused the sacred boor; by the roadside, he

again walked on.

[50]    After fulfilling his appointments, he resolved to preach no more

until he had duly received a "commission from on high." So he returned to

Hyrum, who journeyed with him some twenty-five miles to the residence of

Mr. Whitmer, in Seneca County, who was one of the "witnesses" of the Book

of Mormon, and in whose chamber much of the book was translated.

        He found the little branch of the church in that place "full of joy,

faith, humility and charity."

        They rested that night, and on the next day (the 1st of September,

1830), Parley was baptized by Oliver Cowdery, who, with the prophet

Joseph, had been ordained "under the hands" of the angel John the Baptist

to this ministry,--the same John who baptized Jesus Christ in the River

Jordan.

        A meeting of these primitive saints was held the same evening, when

Parley was confirmed with the gift of the Holy Ghost, and ordained an

elder of the church.

        Feeling now that he had the true authority to preach, he commenced

his new ministry under the authority and power which the angels had

conferred. "The Holy Ghost," he says, "came upon me mightily. I spoke the

word of God with power, reasoning out of the scriptures and the Book of

Mormon. The people were convinced, overwhelmed with tears, and came

forward expressing their faith, and were baptized."

        The mysterious object for which he took leave of his wife was

realized, and so he pursued his journey to the land of his fathers, and of

his boyhood.

        He now commenced his labors in good earnest, [51] daily addressing

crowded audiences; and soon he baptized his brother Orson, a youth of

nineteen, but to-day a venerable apostle--the Paul of Mormondom.

        It was during his labors in these parts, in the Autumn of 1830, that

he saw a very singular and extraordinary sign in the heavens.

        He had been on a visit to the people called Shakers, at New Lebanon,

and was returning on foot, on a beautiful evening of September. The sky

was without a cloud; the stars shone out beautifully, and all nature

seemed reposing in quiet, as he pursued his solitary way, wrapt in deep

meditations on the predictions of the holy prophets; the signs of the

times; the approaching advent of the Messiah to reign on the earth, and

the important revelations of the Book of Mormon, when his attention was

aroused by a sudden appearance of a brilliant light which shone around him

"above the brightness of the sun." He cast his eyes upwards to inquire

from whence the light came, when he perceived a long chain of light

extending in the heavens, very bright and of a deep fiery red. It at first

stood stationary in a horizontal position; at length bending in the

centre, the two ends approached each other with a rapid movement so as to

form an exact square. In this position it again remained stationary for

some time, perhaps a minute, and then again the ends approached each other

with the same rapidity, and again ceased to move, remaining stationary,

for perhaps a minute, in the form of a compass. It then commenced a third

movement in the same manner, and closed like the closing of a compass,

[52] the whole forming a straight line like a chain doubled. It again

remained stationary a minute, and then faded away.

        "I fell upon my knees in the street," he says, and thanked the Lord

for so marvelous a sign of the coming of the Son of Man. Some persons may

smile at this, and say that all these exact movements were by chance; but

for my part I could as soon believe that the alphabet would be formed by

chance and be placed so as to spell my name, as to believe that these

signs (known only to the wise) could be formed and shown forth by chance."

        Parley now made his second visit to the prophet, who had returned

from Pennsylvania to his father's residence in Manchester, near Palmyra,

and here had the pleasure of seeing him for the first time.

        It was now October, 1830. A revelation had been given through the

mouth of the prophet in which elders Oliver Cowdery, Peter Whitmer, Tiber

Peterson and Parley P. Pratt were appointed to go into the wilderness

through the Western States, and to the Indian Territory.

        These elders journeyed until they came to the spiritual pastorale of

Sydney Rigdon, in Ohio. He received the elders cordially, and Parley

presented his former friend and instructor with the Book of Mormon, and

related to him the history of the same.

        "The news of our coming," says Parley, "was soon noised abroad, and

the news of the discovery of the Book of Mormon and the marvelous events

connected with it. The interest and excitement now became general in

Kirtland, and in all the region round about. The people thronged us [53]

night and day, insomuch that we had no time for rest or retirement.

Meetings were convened in different neighborhoods, and multitudes came

together soliciting our attendance; while thousands flocked about us

daily, some to be taught, some for curiosity, some to obey the gospel, and

some to dispute or resist it.

        "In two or three weeks from our arrival in the neighborhood with the

news, we had baptized one hundred and twenty-seven souls; and this number

soon increased to one thousand. The disciples were filled with joy and

gladness; while rage and lying was abundantly manifested by gainsayers.

Faith was strong, joy was great, and persecution heavy.

        "We proceeded to ordain Sidney Rigdon, Isaac Morley, John Murdock,

Lyman Wight, Edward Partridge, and many others to the ministry; and

leaving them to take care of the churches, and to minister the gospel, we

took leave of the saints, and continued our journey."

        Thus was fulfilled the vision of "Mother Whitney." Kirtland had heard

the "word of the Lord." The angel that spoke from the cloud, at midnight,

in Kirtland, was endowed with the gift of prophesy. The "daughter of the

voice" which followed Israel down through the ages was potent still--was

still an oracle to the children of the covenant.

[54]                          CHAPTER VIII.

WAR OF THE INVISIBLE POWERS--THEIR MASTER-- JEHOVAH'S MEDIUM.

        "You have prayed me here! Now what do you want of me?"

        The Master had come!

        But who was he?

        Whence came he?

        Good or evil?

        Whose prayers had been answered?

        There was in Kirtland a controversy between the powers of good and

evil, for the mastery. Powers good and evil it would seem to an ordinary

discernment. Certainly powers representing two sources.

        This was the prime manifestation of the new dispensation. This

contention of the invisibles for a foothold among mortals.

        A Mormon iliad! for such it is! It is the epic of two worlds, in

which the invisibles, with mortals, take their respective parts.

        And now it is the dispensation of the fullness of times! Now all the

powers visible and invisible contend for the mastery of the earth in the

stupen-[55]dous drama of the last days. This is what Mormonism means.

        It is a war of the powers above and below to decide who shall give

the next civilization to earth; which power shall incarnate that supreme

civilization with its spirit and genius.

        Singular how exactly this has been repeated since Moses and the

magicians of Egypt, and Daniel and the magicians of Babylon, contended.

        One had risen up in the august name of Jehovah. Mormonism represents

the powers invisible of the Hebrew God.

        Shall Jehovah reign in the coming time? Shall he be the Lord God

omnipotent? This, in its entirety, is the Mormon problem.

        Joseph is the prophet of that stupendous question, to be decided in

this grand controversy of the two worlds--this controversy of mortals and

immortals!

        There are lords many and gods many, but to the prophet and his people

there is but one God--Jehovah is his name.

        A Mormon iliac, nothing else; and a war of the invisibles--a war of

spiritual empires.

        That war was once in Kirtland, when the first temple of a new

civilization rose, to proclaim the supreme name of the God of Israel.

        No sooner had the Church of Latter-day Saints been established in the

West than remarkable spiritual manifestations appeared. This was exactly

in accordance with the faith and expectations of the disciples; for the

promise to them was that these signs should follow the believer.

[56]    But there was a power that the saints could not understand. That it

was a power from the invisible world all readily discerned.

        An influence both strange and potent! The power which was not

comprehended was greater, for the time, in its manifestations, than the

spirit which the disciples better understood.

        These spiritual manifestations occurred remarkably at the house of

Elder Whitney, where the saints met often to speak one to the other, and

to pray for the power.

        The power had come!

        It was in the house which had been overshadowed by the magic cloud at

midnight, out of which the angel had prophesied of the coming of the word

of the Lord.

        The Lord had come!

        His word was given. But which Lord? and whose word? That was the

question in that hour of spiritual controversy.

        Similar manifestations were also had in other branches of the church;

and they were given at those meetings called "testimony meetings." At

these the saints testified one to the other of the "great work of God in

the last days," and magnified the gifts of the spirit. But there were two

kinds of gifts and two kinds of spirits.

        Some of these manifestations were very similar to those of "modern

spiritualism." Especially was this the case with what are styled physical

manifestations.

        Others read revelations from their hands; holding them up as a book

before them. From this book [57] they read passages of new scriptures.

Books of new revelations had been unsealed.

        In letters of light and letters of gold, writing appeared to their

vision, on the hands of these "mediums."

        What was singular and confounding to the elders was that many, who

could neither read nor write, while under "the influence," uttered

beautiful language extemporaneously. At this these "mediums" of the Mormon

Church (twenty years before our "modern mediums" were known), would

exclaim concerning the "power of God" manifested through them; challenging

the elders, after the spirit had gone out of them, with their own natural

inability to utter such wonderful sayings, and do such marvelous things.

        As might be expected the majority of these "mediums" were among the

sisters. In modern spiritual parlance, they were more "inspirational."

Indeed for the manifestation of both powers the sisters have always been

the "best mediums" (adopting the descriptive epithet now so popular and

suggestive).

        And this manifestation of the "two powers" in the church followed the

preaching of the Mormon gospel all over the world, especially in America

and Great Britain. It was God's spell and the spell of some other

spiritual genius.

        Where the one power was most manifested, there it was always found

that the power from the "other source" was about equally displayed.

        So abounding and counterbalancing were these two powers in nearly all

the branches of the church in the early rise of Mormonism, in America and

[58] Great Britain, that spiritual manifestations became regarded very

generally as fire that could burn as well as bless and build up the work

of God.

        An early hymn of the dispensation told that "the great prince of

darkness was mustering his forces;" that a battle was coming "between the

two kingdoms;" that the armies were "gathering round," and that they would

"soon in close battle be found."

        To this is to be attributed the decline of spiritual gifts in a later

period in the Mormon Church, for the "spirits" were poured out so

abundantly that the saints began to fear visions and angels, and prophesy.

and the "speaking in tongues."

        Thus the sisters, who ever are the "best mediums" of spiritual gifts

in the church, have, in latter years, been shorn of their glory. But the

gifts still remain with them: and the prophesy is that some day, when

there is sufficient wisdom combined with faith more than the primitive

power will be displayed, and the angels will daily walk and talk with the

people of God.

        But in Kirtland in that day there was the controversy of the

invisibles.

        It was in the beginning of the year 1831 that a sleigh drove into the

little town of Kirtland. There were in it a man and his wife with her

girl, and a man servant driving.

        They seemed to be travelers, and to have come a long distance rather

than from a neighboring village; indeed they had come from another State;

hundreds of miles from home now; far away in [59] those days for a man to

be thus traveling in midwinter with his wife. But they were not emigrants;

at least seemingly not such; certainly not emigrants of an ordinary kind.

        No caravan followed in their wake with merchandise for the western

market, nor a train of goods and servants to make a home in a neighboring

State.

        A solitary sleigh; a man with his wife and two servants; a solitary

sleigh, and far from home.

        That they were not fugitives was apparent in the manly boldness of

the chief personage and the somewhat imperial presence of the woman by his

side. This personal air of confidence, and a certain conscious importance,

were quite marked in both, especially in the man.

        They were two decided personages come West. Some event was in their

coming. This much the observer might at once have concluded.

        There was thus something of mystery about the solitary sleigh and its

occupants.

        A chariot with a destiny in it--a very primitive chariot of peace,

but a chariot with a charm about it. The driver might have felt akin to

the boatman who embarked with the imperial Roman: "Fear not--Caesar is in

thy boat!"

        The sleigh wended its course through the streets of Kirtland until it

came to the store of Messrs. Gilbert & Whitney, merchants. There it

stopped.

        Leaping from the primitive vehicle the personage shook himself

lightly, as a young lion rising from his restful attitude; for the man

possessed a royal strength and a magnificent physique. In age he [60] was

scarcely more than twenty-five; young, but with the stamp of one born to

command.

        Leaving his wife in the sleigh, he walked, with a royal bearing and a

wonderfully firm step, straight into the store of Gilbert & Whitney. His

bearing could not be other. He planted his foot as one who never turned

back--as one destined to make a mark in the great world at his every

footfall. He had come to Kirtland as though to possess it.

        Going up to the counter where stood the merchant Whitney, he tapped

him with hearty affection on the shoulder as he would have done to a long

separated brother or a companion of by-gone years. There was the magnetism

of love in his very touch. Love was the wondrous charm that the man

carried about him.

        "Well, Brother Whitney, how do you do?" was his greeting.

        "You have the advantage of me," replied Whitney, wondering who his

visitor could be. "I could not call you by name."

        "I am Joseph, the prophet!"

        It was like one of old making himself known to his brethren--"I am

Joseph, your brother!"

        "Well, what do you want of me?" Joseph asked with a smile; and then

with grave solicitude added:

        "You have prayed me here, now what do you want of me? The Lord would

not let me sleep at nights; but said, up and take your wife to Kirtland!"

        An archangel's coming would not have been a greater event to the

saints than the coming of Joseph the prophet.

[61]    Leaving his store and running across the road to his house, Elder

Whitney exclaimed:

        "Who do you think was in that sleigh at the store?"

        "Well, I don't know," replied Sister Whitney.

        "Why, it is Joseph and his wife. Where shall we put them?"

        Then came to the mind of Sister Whitney the vision of the cloud that

had overshadowed her house at midnight, and the words of the angel who had

spoken from the pavilion of his hidden glory. The vision had now to them a

meaning and fulfillment indeed. The sister and her husband who had heard

the "voice" felt that "the word of the Lord" was to be given to Kirtland

in their own dwelling and under the very roof thus hallowed.

        One-half of the house was immediately set apart for the prophet and

his wife. The sleigh drove up to the door and Joseph entered with

Emma--the "elect lady" of the church--and they took up their home in the

little city which, with his presence, was now Zion.

        It was the controversy of these two powers in the churches in the

West which had called Joseph to Kirtland in the opening of the year 1831.

The church in the State of New York--its birthplace--had been commanded by

revelation to move West, but Joseph hastened ahead with his wife, as we

have seen.

        He had been troubled at nights in his visions. He had seen Elder

Whitney and his wife and the good saints praying for his help. This is how

he had known "Brother Whitney" at sight; for Joseph [62] on such occasions

saw all things before him as by a map unfolded to his view.

        "Up and take your wife to Kirtland," "the Lord" had commanded. And he

had come. The church, from the State of New York, followed him the ensuing

May.

        The master spirit was in Kirtland now. All spirits were subject to

him. That was one ruling feature of his apostleship. He held the keys of

the dispensation. He commanded and the very invisibles obeyed. They also

recognized the master spirit. He was only subject to the God of Israel.

"Peace, be still!" the master commanded, and the troubled waters of

Kirtland were at peace.

        There in the chamber which Sister Whitney consecrated to the prophet

the great revelation was given concerning the tests of spirits. There also

many of the revelations were given, some of which form part of the book of

doctrine and covenants. The chamber was thereafter called the translating

room.

        Perchance the mystic cloud often overshadowed that house, but the

angel of the new covenant could now enter and speak face to face with

mortal; for Jehovah's prophet dwelt there. To him the heavens unveiled,

and the archangels of celestial spheres appeared in their glory and

administered to him.

        Wonderful, indeed, if this be true, of which there is a cloud of

witnesses; and more wonderful still if hosts of angels, good and bad, have

come to earth since that day, converting millions to an age of revelation,

unless one like unto Joseph has indeed unlocked the new dispensation with

an Elijah's keys of power!

[63]                           CHAPTER IX.

ELIZA R. SNOW'S EXPERIENCE--GLIMPSES OF THE LIFE AND CHARACTER OF JOSEPH

SMITH--GATHERING OF THE SAINTS.

        "In the autumn of 1820," says Eliza R. Snow, the high priestess, "the

tidings reached my ears that God had spoken from the heavens; that he had

raised up a prophet, and was about to restore the fullness of the gospel

with all its gifts and powers.

        "During my brief association with the Campbellite church, I was

deeply interested in the study of the ancient prophets, in which I was

assisted by the erudite Alexander Campbell himself, and Walter Scott,

whose acquaintance I made,--but more particularly by Sidney Rigdon, who

was a frequent visitor at my father's house.

        "But when I heard of the mission of the prophet Joseph I was afraid

it was not genuine. It was just what my soul had hungered for, but I

thought it was a hoax.

        "However, I improved the opportunity and attended the first meeting

within my reach. I listened to the testimonials of two of the witnesses of

the Book of Mormon. Such impressive testimonies I had never before heard.

To hear men [64] testify that they had seen a holy angel--that they had

listened to his voice, bearing testimony of the work that was ushering in

a new dispensation; that the fullness of the gospel was to be restored and

that they were commanded to go forth and declare it, thrilled my inmost

soul.

        "Yet it must be remembered that when Joseph Smith was called to his

great mission, more than human power was requisite to convince people that

communication with the invisible world was possible. He was scoffed at,

ridiculed and persecuted for asserting that he had received a revelation;

now the world is flooded with revelations.

        "Early in the spring of 1835, my eldest sister, who, with my mother

was baptized in 1831, by the prophet, returned home from a visit to the

saints in Kirtland, and reported of the faith and humility of those who

had received the gospel as taught by Joseph,--the progress of the work,

the order of the organization of the priesthood and the frequent

manifestations of the power of God.

        "The spirit bore witness to me of the truth. I felt that I had waited

already a little too long to see whether the work was going to `flash in

the pan' and go out. But my heart was now fixed; and I was baptized on the

5th of April, 1835. From that day to this I have not doubted the truth of

the work.

        "In December following I went to Kirtland and realized much happiness

in the enlarged views and rich intelligence that flowed from the fountain

of eternal truth, through the inspiration of the Most High.

[65]    "I was present on the memorable event of the dedication of the

temple, when the mighty power of God was displayed, and after its

dedication enjoyed many refreshing seasons in that holy sanctuary. Many

times have I witnessed manifestations of the power of God, in the precious

gifts of the gospel,--such as speaking in tongues, the interpretation of

tongues, prophesying, healing the sick, causing the lame to walk, the

blind to see, the deaf to hear, and the dumb to speak. Of such

manifestations in the church I might relate many circumstances.

        "In the spring I taught a select school for young ladies, boarding in

the family of the prophet, and at the close of the term returned to my

father's house, where my friends and acquaintances flocked around me to

inquire about the `strange people' with whom I was associated. I was

exceedingly happy in testifying of what I had both seen and heard, until

the 1st of January, 1837, when I bade a final adieu to the home of my

youth, to share the fortunes of the people of God.

        "On my return to Kirtland, by solicitation, I took up my residence in

the family of the prophet, and taught his family school.

        "Again I had ample opportunity of judging of his daily walk and

conversation, and the more I made his acquaintance, the more cause I found

to appreciate him in his divine calling. His lips ever flowed with

instruction and kindness; but, although very forgiving, indulgent and

affectionate in his nature, when his godlike intuition suggested that the

good of his brethren, or the interests of the [66] kingdom of God demanded

it, no fear of censure, no love of approbation, could prevent his severe

and cutting rebukes.

        "His expansive mind grasped the great plan of salvation, and solved

the mystic problem of man's destiny; he was in possession of keys that

unlocked the past and the future, with its successions of eternities: yet

in his devotions he was as humble as a little child. Three times a day he

had family worship: and these precious seasons of sacred household service

truly seemed a foretaste of celestial happiness."

        Thus commenced that peculiar and interesting relationship between the

prophet and the inspired heroine who became his celestial bride, and whose

beautiful ideals have so much glorified celestial marriage.

        There were also others of our Mormon heroines who had now gathered to

the West to build up Zion, that their King might appear in his glory."

Among them was that exalted woman--so beloved and honored in the Mormon

church--the life-long wife of Heber C. Kimball. There were also Mary

Angel, and many apostolic women from New England, who have since stood,

for a generation, as pillars in the latter-day kingdom. We shall meet them

hereafter.

        And the saints, as doves flocking to the window of the ark of the new

covenant, gathered to Zion. They came from the East and the West and the

North and the South.

        Soon the glad tidings were conveyed to other lands. Great Britain

heard the word of the Lord," [67] borne there by apostles Heber C.

Kimball, Orson Hyde and Willard Richards, and others.

        Soon also the saints began to gather from the four quarters of the

earth: and those gatherings have increased until more than a hundred

thousand disciples--the majority of them women--have come to America, as

their land of promise, to build up thereon the Zion of the last days.

[68]                            CHAPTER X.

THE LATTER-DAY ILIAD--REPRODUCTION OF THE GREAT HEBRAIC DRAMA--THE MEANING

OF THE MORMON MOVEMENT IN THE AGE.

        It was "a gathering dispensation." A strange religion indeed, that

meant something more than faith and prayers and creeds.

        An empire-founding religion, as we have said,--this religion of a

latter-day Israel. A religion, in fact, that meant all that the name of

"Latter-day Israel" implies.

        The women who did their full half in founding Mormondom,

comprehended, as much as did their prototypes who came up out of Egypt,

the significance of the name of Israel.

        Out of Egypt the seed of promise, to become a peculiar people, a holy

nation, with a distinctive God and a distinctive destiny. Out of modern

Babylon, to repeat the same Hebraic drama in the latter age.

        A Mormon iliac in every view; and the sisters understanding it fully.

Indeed perhaps they have best understood it. Their very experience

quickened their comprehension.

        The cross and the crown of thorns quicken the conception of a

crucifixion. The Mormon women [69] have borne the cross and worn the crown

of thorns for a full lifetime; not in their religion, but in their

experience. Their strange destiny and the divine warfare incarnated in

their lives, gave them an experience matchless in its character and

unparalleled in its sacrifices.

        The sisters understood their religion, and they counted the cost of

their divine ambitions.

        What that cost has been to these more than Spartan women, we shall

find in tragic stories of their lives, fast unfolding in the coming

narrative of their gatherings and exterminations.

        For the first twenty years of their history the tragedy of the

Latter-day Israel was woeful enough to make their guardian angels weep,

and black enough in its scenes to satisfy the angriest demons.

        This part of the Mormon drama began in 1831 with the removal of the

church from the State of New York to Kirtland, Ohio, and to Jackson, and

other counties in Missouri; and it culminated in the martyrdom of the

prophet and his brother at Nauvoo, and the exodus to the Rocky Mountains.

In all these scenes the sisters have shown themselves matchless heroines.

        The following, from an early poem, written by the prophetess, Eliza

R. Snow, will finely illustrate the Hebraic character of the Mormon work,

and the heroic spirit in which these women entered into the divine action

of their lives:

        My heart is fix'd--I know in whom I trust.

        'Twas not for wealth--'twas not to gather heaps

        Of perishable things--'twas not to twine

        Around my brow a transitory wreath,

        A garland decked with gems of mortal praise,

[70]    That I forsook the home of childhood; that

        I left the lap of ease--the halo rife

        With friendship's richest, soft, and mellow tones;

        Affection's fond caresses, and the cup

        O'erflowing with the sweets of social life,

        With high refinement's golden pearls enrich'd.

        Ah, no! A holier purpose fir'd my soul;

        A nobler object prompted my pursuit.

        Eternal prospects open'd to my view,

        And hope celestial in my bosom glow'd.

        God, who commanded Abraham to leave

        His native country, and to offer up

        On the lone altar, where no eye beheld

        But that which never sleeps, an only son,

        Is still the same; and thousands who have made

        A covenant with him by sacrifice,

        Are bearing witness to the sacred truth--

        Jehovah speaking has reveal'd his will.

        The proclamation sounded in my ear--

        It reached my heart--I listen'd to the sound--

        Counted the cost, and laid my earthly all

        Upon the altar, and with purpose fix'd

        Unalterably, while the spirit of

        Elijah's God within my bosom reigns,

        Embrac'd the everlasting covenant,

        And am determined now to be a saint

        And number with the tried and faithful ones,

        W hose race is measured with their life; whose prize

        Is everlasting, and whose happiness

        Is God's approval; and to whom 'tis more

        Than meat and drink to do his righteous will.

     Although to be a saint requires

        A noble sacrifice--an arduous toil--

        A persevering aim; the great reward

        Awaiting the grand consummation will

        Repay the price, however costly; and

        The pathway of the saint the safest path

        Will prove; though perilous--for 'tis foretold,

        All things that can be shaken, God will shake;

        Kingdoms and governments, and institutes,

        Both civil and religious, must be tried--

        Tried to the core, and sounded to the depth.

        Then let me be a saint, and be prepar'd

        For the approaching day, which like a snare

[71]    Will soon surprise the hypocrite--expose

        The rottenness of human schemes shake off

        Oppressive fetters--break the gorgeous reins

        Usurpers hold, and lay the pace of man--

        The pride of nations, low in dust!

        And there was in these gatherings of our latter-day Israel, like as

in this poem, a tremendous meaning. It is of the Hebrew significance and

genius rather than of the Christian; for Christ is now Messiah, King of

Israel, and not the Babe of Bethlehem. Mormondom is no Christian sect, but

an Israelitish nationality, and even woman, the natural prophetess of the

reign of peace, is prophesying of the shaking of "kingdoms and governments

and all human institutions."

        The Mormons from the beginning well digested the text to the great

Hebrew drama, and none better than the sisters; here it is:

        "Now the Lord had said unto Abram, get thee out of thy country, and

from thy kindred, and from thy father's house, unto a land that I will

shew thee;

        "And I will make of thee a great nation, and I will bless thee, and

make thy name great; and thou shalt be a blessing;

        And I will bless them that bless thee, and curse him that curseth

thee; and in thee shall all families of the earth be blessed."

        And so, for now nearly fifty years, this Mormon Israel have been

getting out of their native countries and from their kindred, and from

their father's house unto the gathering places that their God has shown

them.

        But they have been driven from those gathering [72] places from time

to time; yes, driven farther west. There was the land which God was

showing them. At first it was too distant to be seen even by the eye of

faith. Too many thousands of miles even for the Spartan heroism of the

sisters; too dark a tragedy of expulsions and martyrdoms; and too many

years of exoduses and probations. The wrath of the Gentiles drove them

where their destiny led them--to the land which God was showing them.

        And for the exact reason that the patriarchal Abraham and Sarah were

commanded to get out of their country and from their kindred and their

father's house, so were the Abrahams and Sarahs of our time commanded by

the same God and for the same purpose.

        "I will make of thee a great nation." "And I will make my covenant

between me and thee, and I will multiply thee exceedingly." "And thou

shalt be a father of many nations." "And I will establish my covenant

between me and thee and thy seed after thee in their generations, for an

everlasting covenant, to be a God unto thee and thy seed after thee."

        To fulfill this in the lives of these spiritual sons and daughters of

Abraham and Sarah, the gathering dispensation was brought in. These

Mormons have gathered from the beginning that they might became the

fathers and mothers of a nation, and that through them the promises made

to the Abrahamic fathers and mothers might be greatly fulfilled.

        This is most literal, and was well understood in the early rise of

the church, long before polygamy was known. Yet who cannot now see that in

such [73] patriarchal covenant was the very overture of patriarchal

marriage--or polygamy.

        So in the early days quite a host of the daughters of New England

earnest and purest of women--many of them unmarried, and most of them in

the bloom of womanhood--gathered to the virgin West to become the mothers

of a nation, and to build temples to the name of a patriarchal God!

[74]                           CHAPTER XI.

THE LAND OF TEMPLES--AMERICA THE NEW JERUSALEM--DARING CONCEPTION OF THE

MORMON PROPHET--FULFILLMENT OF THE ABRAHAMIC PROGRAMME--WOMAN TO BE AN

ORACLE OF JEHOVAH.

        Two thousand years had nearly passed since the destruction of the

temple of Solomon; three thousand years, nearly, since that temple of the

old Jerusalem was built.

        Yet here in America in the nineteenth century, among the Gentiles, a

modern Israel began to rear temples to the name of the God of Israel!

Temples to be reared to his august name in every State on this vast

continent! Thus runs the Mormon prophesy.

        All America, the New Jerusalem of the last days! All America for the

God of Israel! What a conception! Yet these daughters of Zion perfectly

understood it nearly fifty years ago.

        Joseph was indeed a sublime and daring oracle. Such a conception

grasped even before he laid the foundation stone of a Zion--that all

America is to be the New Jerusalem of the world and of the future--was

worthy to make him the prophet of America.

[75]    Zion was not a county in Missouri, a city in Ohio or Illinois; nor is

she now a mere embryo State in the Rocky Mountains.

        Kirtland was but a "stake of Zion" where the first temple arose.

Jackson county is the enchanted spot where the "centre stake" of Zion is

to be planted, and the grand temple reared, by-and-by. Nauvoo with its

temple was another stake. Utah also is but a stake. Here we have already

the temple of St. George, and in Salt Lake City a temple is being built

which will be a Masonic unique to this continent.

        Perchance it will stand in the coming time scarcely less a monument

to the name of its builder--Brigham Young--than the temple of Old

Jerusalem has been to the name of Solomon.

        But all America is the world's New Jerusalem!

        With this cardinal conception crowding the soul of the Mormon

prophet, inspired by the very archangels of Israel, what a vast Abrahamic

drama opened to the view of the saints in Kirtland when the first temple

lifted its sacred tower to the skies!

        The archangels of Israel had come down to fulfill on earth the grand

Abrahamic programme. The two worlds--the visible and the invisible--were

quickly engaging in the divine action, to consummate in this "dispensation

of the fullness of times," the promises made unto the fathers.

        And all America for the God of Israel.

        There is method in Mormonism--method infinite. Mormonism is Masonic.

The God of Israel is a covenant maker; the crown of the covenant is the

temple.

[76]    But woman must not be lost to view in our admiration of the prophet's

conceptions.

        How stands woman in the grand temple economy, as she loomed up in her

mission, from the house of the Lord in Kirtland?

        The apostles and elders laid the foundations, raised the arches, and

put on the cap stone; but it was woman that did the "inner work of the

temple."

        George A. Smith hauled the first load of rock; Heber C. Kimball

worked as an operative mason, and Brigham Young as a painter and glazier

in the house; but the sisters wrought on the "veils of the temple."

        Sister Polly Angel, wife of Truman O. Angel, the church architect,

relates that she and a band of sisters were working on the "veils," one

day, when the prophet and Sidney Rigdon came in.

        Well, sisters," observed Joseph, "you are always on hand. The sisters

are always first and foremost in all good works. Mary was first at the

resurrection; and the sisters now are the first to work; on the inside of

the temple."

        'Tis but a simple incident, but full of significance. It showed

Joseph's instinctive appreciation of woman and her mission. Her place was

inside the temple, and he was about to put her there,--a high priestess of

Jehovah, to whose name he was building temples. And wonderfully suggestive

was his prompting, that woman was the first witness of the resurrection.

        Once again woman had become an oracle of a new dispensation and a new

civilization. She can only properly be this when a temple economy comes

[77] round in the unfolding of the ages. She can only be a legitimate

oracle in the temple.

        When she dares to play the oracle, without her divine mission and

anointing, she is accounted in society as a witch, a fortune-teller, a

medium, who divines for hire and sells the gift of the invisibles for

money. But in the temple woman is a sacred and sublime oracle. She is a

prophetess and a high priestess. Inside the temple she cannot but be as

near the invisibles as man--nearer indeed, from her finer nature, inside

the mystic veil, the emblems of which she has worked upon with her own

hands.

        Of old the oracle had a priestly royalty. The story of Alexander the

Great and the oracle of Delphi is famous. The conqueror demanded speech

from the oracle concerning his destiny. The oracle was a woman; and

womanlike she refused to utter the voice of destiny at the imperious

bidding, of a mortal. But Alexander knew that woman was inspired--that he

held in his grip the incarnated spirit of the temple, and he essayed to

drag her to the holy ground where speech was given.

        "He is invincible!" exclaimed the oracle, in wrath.

        "The oracle speaks!" cried Alexander, in exultation.

        The prophetess was provoked to an utterance; woman forced to obey the

stronger will of man; but it was woman's inspired voice that sent

Alexander through the world a conquering destiny.

        And the prophet of Mormondom knew that woman is, by the gifts of God

and nature, an inspired being. If she was this in the temples of [78]

Egypt and Greece, more abundantly is she this in the temples of Israel. In

them woman is the medium of Jehovah. This is what the divine scheme of the

Mormon prophet has made her to this age; and she began her great mission

to the world in the temple at Kirtland.

        But this temple-building of the Mormons has a vaster meaning than the

temples of Egypt, the oracles of Greece, or the cathedrals of the Romish

Church.

        It is the vast Hebrew iliac, begun with Abraham and brought down

through the ages, in a race still preserved with more than its original

quality and fibre; and in a God who is raising up unto Abraham a mystical

seed of promise, a latter-day Israel.

        Jehovah is a covenant maker. "And I will make with Israel a new and

everlasting covenant," is the text that Joseph and Brigham have been

working upon. Hence this temple building in America, to fulfill and

glorify the new covenant of Israel.

        The first covenant was made with Abraham and the patriarchs in the

East. The greater and the everlasting covenant will restore the kingdom to

Israel. That covenant has been made in the West, with these veritable

children of Abraham. God has raised up children unto Abraham to fulfill

the promises made to him. This is Mormonism.

        The West is the future world. Yet how shall there be the new

civilization without its distinctive temples? Certainly there shall be no

Abrahamic dispensation and covenant unless symbolized by temples raised to

the name of the God of Israel!

        All America, then, is Zion!

[79]    A hundred temples lifting their towers to the skies in the world's

New Jerusalem. Temples built to the name of the God of Israel.

        Mark this august wonder of the age; the Mormons build not temples to

the name of Jesus, but to the name of Jehovah--not to the Son, but to the

Father.

        The Hebrew symbol is not the cross, but the sceptre. The Hebrews know

nothing of the cross. It is the symbol of heathenism, whence Rome received

her signs and her worship. Rome adopted the cross and she has borne it as

her mark. She never reared her cathedrals to the name of the God of

Israel, nor has she taught the nations to fear his name. Nor has she

prophesied of the New Jerusalem of the last days, which must supersede

Rome and give the millennial civilization to the world.

        The reign of Messiah! Temples to the Most High God! The sceptre, not

the cross!

        There is a grand Masonic consistency in the divine scheme of the

Mormon prophet, and the sisters began to comprehend the infinite themes of

their religion when they worked in the temple at Kirtland, and beheld in

the service the glory of Israel's God.

[80]                           CHAPTER XII.

ELIZA R. SNOW'S GRAPHIC DESCRIPTION OF THE TEMPLE AND ITS

DEDICATION--HOSANNAS TO GOD--HIS GLORY FILLS THE HOUSE.

        The erection of the Kirtland temple was a leading characteristic of

the work of the last dispensation.

        It was commenced in June, 1833, under the immediate direction of the

Almighty, through his servant, Joseph Smith, whom he had called in his

boyhood, like Samuel of old, to introduce the fullness of the everlasting

gospel.

        At that time the saints were few in number, and most of them very

poor; and, had it not been for the assurance that God had spoken, and had

commanded that a house should be built to his name, of which he not only

revealed the form, but also designated the dimensions, an attempt towards

building that temple, under the then existing circumstances, would have

been, by all concerned, pronounced preposterous.

        Although many sections of the world abounded with mosques, churches,

synagogues and cathedrals, built professedly for worship, this was the

first instance, for the lapse of many centuries, of God having given a

pattern, from the heavens, and man-[81]ifested by direct revelation how

the edifice should be constructed, in order that he might accept and

acknowledge it as his own. This knowledge inspired the saints to almost

superhuman efforts, while through faith and union they acquired strength.

In comparison with eastern churches and cathedrals, this temple is not

large, but in view of the amount of available means possessed, a

calculation of the cost, at the lowest possible figures, would have

staggered the faith of any but Latter-day saints; and it now stands as a

monumental pillar.

        Its dimensions are eighty by fifty-nine feet; the walls fifty feet

high, and the tower one hundred and ten feet. The two main halls are

fifty-five by sixty-five feet, in the inner court. The building has four

vestries in front, and five rooms in the attic, which were devoted to

literature, and for meetings of the various quorums of the priesthood.

        There was a peculiarity in the arrangement of the inner court which

made it more than ordinarily impressive--so much so that a sense of sacred

awe seemed to rest upon all who entered; not only the saints, but

strangers also manifested a high degree of reverential feeling. Four

pulpits stood, one above another, in the centre of the building, from

north to south, both on the east and west ends; those on the west for the

presiding officers of the Melchisidec priesthood, and those on the east

for the Aaronic; and each of these pulpits was separated by curtains of

white painted canvas, which were let down and drawn up at pleasure. In

front of each of these two rows of pulpits, was a sacrament table, for the

administration of that sacred ordi-[82]nance. In each corner of the court

was an elevated pew for the singers--the choir being distributed into four

compartments. In addition to the pulpit curtains, were others,

intersecting at right angles, which divided the main ground-floor hall

into four equal sections--giving to each one-half of one set of pulpits.

        From the day the ground was broken for laying the foundation for the

temple, until its dedication on the 27th of March, 1836, the work was

vigorously prosecuted.

        With very little capital except brain, bone and sinew, combined with

unwavering trust in God, men, women, and even children, worked with their

might; while the brethren labored in their departments, the sisters were

actively engaged in boarding and clothing workmen not otherwise provided

for--all living as abstemiously as possible so that every cent might be

appropriated to the grand object, while their energies were stimulated by

the prospect of participating in the blessing of a house built by the

direction of the Most High and accepted by him.

        The dedication was looked forward to with intense interest; and when

the day arrived (Sunday, March 27th, 1836), a dense multitude

assembled--the temple was filled to its utmost, and when the ushers were

compelled to close the doors, the outside congregation was nearly if not

quite as large as that within.

        Four hundred and sixteen elders, including prophets and apostles,

with the first great prophets of the last dispensation at their head, were

present--men who had been "called of God as was Aaron," [83] and clothed

with the holy priesthood; many of them having just returned from missions,

on which they had gone forth like the ancient disciples, "without purse or

scrip," now to feast for a little season on the sweet spirit of love and

union, in the midst of those who had "tasted of the powers of the world to

come."

        At the hour appointed, the assembly was seated, the Melchisidec and

Aaronic priesthoods being arranged as follows: West end of the house,

Presidents Frederick G. Williams, Joseph Smith, Sr., and William W.

Phelps, occupied the first pulpit for the Melchisidec priesthood;

Presidents Joseph Smith, Jr., Hyrum Smith and Sidney Rigdon, the second;

President David Whitmer, Oliver Cowdery and John Whitmer, the third; the

fourth pulpit was occupied by the president of the high-priest's quorum

and his councilors, and two choristers. The twelve apostles were on the

right, in the highest three seats; the president of the elders, his two

councilors and clerk in the seat directly below the twelve. The High

Council of Kirtland, consisting of twelve, were on the left, on the first

three seats. The fourth seat, and next below the High Council, was

occupied by Warren A. Cowdry and Warren Parrish, who officiated as

scribes.

        In the east end of the house, the Bishop of Kirtland--Newel K.

Whitney--and his councilors occupied the first pulpit for the Aaronic

priesthood; the Bishop of Zion--Edward Partridge--and his councilors, the

second; the President of the priests and his councilors, the third; the

President of the teachers, and his councilors, and one chorister, the

fourth; [84] the High Council of Zion, consisting of twelve councilors, on

the right; the President of the deacons, and his councilors, in the next

seat below them, and the seven presidents of the seventies, on the left.

        At nine o'clock, President Sidney Rigdon commenced the services of

that great and memorable day, by reading the ninety-sixth and

twenty-fourth Psalms; "Ere long the vail will be rent in twain," etc., was

sung by the choir, and after President Rigdon had addressed the throne of

grace in fervent prayer, "O happy souls who pray," etc., was sung.

President Rigdon then read the eighteenth, nineteenth, and twentieth

verses of the eighteenth chapter of Matthew, and spoke more particularly

from the last-named verse, continuing his eloquent, logical and sublime

discourse for two and a half hours. At one point, as he reviewed the toils

and privations of those who had labored in rearing the walls of that

sacred edifice, he drew tears from many eyes, saying, there were those who

had wet those walls with their tears, when, in the silent shades of the

night, they were praying to the God of heaven to protect them, and stay

the unhallowed hands of ruthless spoilers, who had uttered a prophesy,

when the foundation was laid, that the walls should never be erected.

        In reference to his main subject, the speaker assumed that in the

days of the Saviour there were synagogues where the Jews worshipped God;

and in addition to those, the splendid temple in Jerusalem; yet when, on a

certain occasion, one proposed to follow him, withersoever he went, though

heir of [85] all things, he cried out in bitterness of soul, "The foxes

have holes, and the birds of the air have nests, but the Son of Man hath

not where to lay his "head." From this the speaker drew the conclusion

that the Most High did not put his name there, neither did he accept the

worship of those who paid their vows and adorations there. This was

evident from the fact that they did not receive the Saviour, but thrust

him from them, saying, "Away with him! Crucify him! Crucify him!" It was

therefore evident that his spirit did not dwell in them. They were the

degenerate sons of noble sires, but they had long since slain the prophets

and seers, through whom the Lord had revealed himself to the children of

men. They were not led by revelation. This, said the speaker, was the

grand difficulty--their unbelief in present revelation. He then clearly

demonstrated the fact that diversity of, and contradictory opinions did,

and would prevail among people not led by present revelation; which

forcibly applies to the various religious sects of our own day; and

inasmuch as they manifest the same spirit, they must be under the same

condemnation with those who were coeval with the Saviour.

        He admitted there were many houses--many sufficiently large, built

for the worship of God, but not one, except this, on the face of the whole

earth, that was built by divine revelation; and were it not for this, the

dear Redeemer might in this day of science, intelligence and religion, say

to those who would follow him, "The foxes have holes, the birds of the air

have nests, but the Son of Man hath not where to lay his head."

[86]    After the close of his discourse, President Rigdon presented for an

expression of their faith and confidence, Joseph Smith, Jr., as prophet,

seer and revelator, to the various quorums, and the whole congregation of

saints, and a simultaneous rising up followed, in token of unanimous

confidence, and covenant to uphold him as such, by their faith and

prayers.

        The morning services were concluded by the choir singing, "Now let us

rejoice in the day of salvation," etc. During an intermission of twenty

minutes, the congregation remained seated, and the afternoon services

opened by singing, "This earth was once a garden place," etc. President

Joseph Smith, Jr., addressed the assembly for a few moments, and then

presented the first presidency of the church as prophets, seers, and

revelators, and called upon all who felt to acknowledge them as such, to

manifest it by rising up. All arose. He then presented the twelve apostles

who were present, as prophets, seers, and revelators, and special

witnesses to all the earth, holding the keys of the kingdom of God, to

unlock it, or cause it to be done among them; to which all assented by

rising to their feet. He then presented the other quorums in their order,

and the vote was unanimous in every instance.

        He then 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, the

blessings of heaven shall be yours; and when the Lord's anointed shall go

forth to proclaim the word, bearing testimony to this gen-[87]eration, if

they receive it they shall be blest; but if not, the judgments of God will

follow close upon them, until that city or that house which rejects them,

shall be left desolate."

        The hymn commencing with "How pleased and blest was I," was sung, and

the following dedicatory prayer offered by the prophet, Joseph Smith:

        "Thanks be to thy name, O Lord God of Israel, who keepest covenant

and showest mercy unto thy servants who walk uprightly before thee, with

all their hearts; thou who hast commanded thy servants to build a house to

thy name in this place. And now thou beholdest, O Lord, that thy servants

have done according to thy commandment. And now we ask thee, Holy Father,

In the name of Jesus Christ, the son of thy bosom, in whose name alone

salvation can be administered to the children of men, we ask thee, O Lord,

to accept of this house, the workmanship of the hands of us, thy servants,

which thou didst command us to build; for thou knowest that we have done

this work through great tribulation; and out of our poverty we have given

of our substance, to build a house to thy name, that the Son of Man might

have a place to manifest himself to his people. And as thou hast said in a

revelation, given to us, calling us thy friends, saying, Call your solemn

assembly, as I have commanded you; and as all have not faith, seek; ye

diligently, and teach one another words of wisdom; yea, seek ye out of the

best books, words of wisdom; seek learning even by study, and also by

faith. Organize yourselves; prepare every needful thing, and establish a

house, even a house of prayer, a house of fasting, a house of faith, a

house of learning, a house of glory, a house of order, a house of God.

That your incomings may be in the name of the Lord, that your outgoings

may be in the name of the Lord, [88] that all your salutations may be in

the name of the Lord, with uplifted hands to the Most High.'

        "And now, Holy Father, we ask thee to assist us, thy people, with thy

grace, in calling our solemn assembly, that it may be done to thy honor,

and to thy divine acceptance. And in a manner that we may be found worthy

in thy sight, to secure a fulfillment of the promises which thou hast made

unto us, thy people, in the revelations given unto us; that thy glory may

rest down upon thy people, and upon this thy house, which we now dedicate

to thee, that it may be sanctified and consecrated to be holy, and that

thy holy presence may be continually in this house, and that all people

who shall enter upon the threshold of the Lord's house may feel thy power,

and feel constrained to acknowledge that thou hast sanctified it, and that

it is thy house, a place of thy holiness. And do thou grant, Holy Father,

that all those who shall worship in this house, may be taught words of

wisdom out of the best books, and that they may seek learning even by

study, and also by faith, as thou hast said; and that they may grow up in

thee, and receive a fullness of the Holy Ghost and be organized according

to thy laws, and be prepared to obtain every needful thing; and that this

house may be a house of prayer, a house of fasting, a house of faith, a

house of glory and of God, even thy house; that all the incomings of thy

people, into this house, may be in the name of the Lord; that all the

outgoings from this house may be in the name of the Lord; and that all

their salutations may be in the name of the Lord, with holy hands,

uplifted to the Most High; and that no unclean thing shall be permitted to

come into thy, house to pollute it: and when thy people transgress, any of

them, they may speedily repent, and return unto thee, and find favor in

thy sight, and be restored to the blessings which thou hast ordained to be

poured out upon those who shall reverence thee in thy [89] house. And we

ask thee, Holy Father, that thy servants may go forth from this house,

armed with thy power, and thy name may be upon them, and thy glory be

round about them, and thine angels have charge over them; and from this

place they may bear exceedingly great and glorious tidings, in truth, unto

the ends of the earth, that they may know that this is thy work, and that

thou hast put forth thy hand, to fulfill that which thou hast spoken by

the mouths of the prophets, concerning the last days. We ask thee, Holy

Father, to establish the people that shall worship and honorably hold a

name and standing in this thy house, to all generations, and for eternity,

that no weapon formed against them shall prosper; that he who diggeth a

pit for them shall fall into the same himself; that no combination of

wickedness shall have power to rise up and prevail over thy people upon

whom thy name shall be put in this house; and if any people shall rise

against this people, that thy anger be kindled against them, and if they

shall smite this people thou wilt smite them, thou wilt fight for thy

people as thou didst in the day of battle, that they may be delivered from

the hands of all their enemies.

        "We ask thee, Holy Father, to confound, and astonish, and to bring to

shame and confusion, all those who have spread lying reports abroad, over

the world, against thy servant, or servants, if they will not repent when

the everlasting gospel shall be proclaimed in their ears, and that all

their works may be brought to naught, and be swept away by the hail, and

by the judgments which thou wilt send upon them in thy anger, that there

may be an end to lyings and slanders against thy people; for thou knowest,

O Lord, that thy servants have been innocent before thee in bearing record

of thy name, for which they have suffered these things; therefore we plead

before thee a full and complete deliverance from under this yoke; break;

it off, O Lord; break [90] it off from the necks of thy servants, by thy

power, that we may rise up in the midst of this generation and do thy

work.

        "O Jehovah, have mercy on this people, and as all men sin, forgive

the transgressions of thy people, and let them be blotted out forever. Let

the anointing of thy ministers be sealed upon them with power from on

high; let it be fulfilled upon them as upon those on the day of Pentecost;

let the gift of tongues be poured out upon thy people, even cloven tongues

as of fire, and the interpretation thereof, and let thy house be filled,

as with a rushing mighty wind, with thy glory. Put upon thy servants the

testimony of the covenant, that when they go out and proclaim thy word,

they may seal up the law, and prepare the hearts of thy saints for all

those judgments thou art about to send, in thy wrath, upon the inhabitants

of the earth, because of their transgressions; that thy people may not

faint in the day of trouble. And whatsoever city thy servants shall enter,

and the people of that city receive their testimony, let thy peace and thy

salvation be upon that city, that they may gather out of that city the

righteous, that they may come forth to Zion, or to her stakes, the places

of thy appointment, with songs of everlasting joy; and until this be

accomplished, let not thy judgments fall upon this city. And whatsoever

city thy servants shall enter, and the people of that city receive not the

testimony of thy servants, and thy servants warn them to save themselves

from this untoward generation, let it be upon that city according to that

which thou hast spoken by the mouths of thy prophets; but deliver thou, O

Jehovah, we beseech thee, thy servants from their hands, and cleanse them

from their blood. O Lord, we delight not in the destruction of our fellow

men! Their souls are precious before thee; but thy word must be fulfilled;

help thy servants to say, with thy grace assisting them, thy will be done,

O Lord, and not [91] ours. We know that thou hast spoken by the mouth of

thy prophets terrible things concerning the wicked, in the last days--that

thou wilt pour out thy judgments without measure; therefore, O Lord,

deliver thy people from the calamity of the wicked; enable thy servants to

seal up the law, and bind up the testimony, that they may be prepared

against the day of burning. We ask thee, Holy Father, to remember those

who have been driven (by the inhabitants of Jackson county, Missouri),

from the lands of their inheritance, and break off, O Lord, this yoke of

affliction that has been put upon them. Thou knowest, O Lord, that they

have been greatly oppressed and afflicted by wicked men, and our hearts

flow out with sorrow, because of their grievous burdens. O Lord, how long

wilt thou suffer this people to bear this affliction, and the cries of

their innocent ones to ascend up in thine ears, and their blood come up in

testimony before thee, and not make a display of thy testimony in their

behalf? Have mercy, O Lord, upon that wicked mob, who have driven thy

people, that they may cease to spoil, that they may repent of their sins,

if repentance is to be found; but if they will not, make bare thine arm, O

Lord, and redeem that which thou didst appoint a Zion unto thy people.

        "And if it cannot be otherwise, that the cause of thy people may not

fail before thee, may thine anger be kindled, and thine indignation fall

upon them, that they may be wasted away, both root and branch, from under

heaven; but inasmuch as they will repent, thou art gracious and merciful,

and wilt turn away thy wrath, when thou lookest upon the face of thine

anointed. Have mercy, O Lord, upon all the nations of the earth; have

mercy upon the rulers of our land; may those principles which were so

honorably and nobly defended, viz.: the constitution of our land, by our

fathers, be established forever. Remember the kings, the princes, the

nobles, and [92] the great ones of the earth, and all people, and the

churches, all the poor, the needy and afflicted of the earth, that their

hearts may be softened, when thy servants shall go out from thy house, O

Jehovah, to bear testimony of thy name, that their prejudices may give way

before the truth, and thy people may obtain favor in the sight of all,

that all the ends of the earth may know that we thy servants have heard

thy voice, and that thou hast sent us; that from all these, thy servants,

the sons of Jacob, may gather out the righteous to build a holy city to

thy name, as thou hast commanded them. We ask thee to appoint unto Zion

other stakes, besides this one which thou hast appointed, that the

gathering of thy people may roll on in great power and majesty, that thy

work may be cut short in righteousness. Now these words, O Lord, we have

spoken before thee, concerning the revelations and commandments which thou

hast given unto us, who are identified with the Gentiles; but thou knowest

that thou hast a great love for the children of Jacob, who have been

scattered upon the mountains, for a long time, in a cloudy and dark day;

we therefore ask thee to have mercy upon the children of Jacob, that

Jerusalem, from this hour, may begin to be redeemed, and the yoke of

bondage begin to be broken off from the house of David, and the children

of Judah may begin to return to the lands which thou didst give to

Abraham, their father; and cause that the remnants of Jacob, who have been

cursed and smitten, because of their transgressions, be converted from

their wild and savage condition, to the fullness of the everlasting

gospel, that they may lay down their weapons of bloodshed, and cease their

rebellions; and may all the scattered remnants of Israel, who have been

driven to the ends of the earth, come to a knowledge of the truth, believe

in the Messiah and be redeemed from oppression, and rejoice before thee. O

Lord, remember thy servant, [93] Joseph Smith, Jr., and all his

afflictions and persecutions, how he has covenanted with Jehovah, and

vowed to thee, O mighty God of Jacob, and the commandments which thou hast

given unto him, and that he hath sincerely striven to do thy will. Have

mercy, O Lord, upon his wife and children, that they may be exalted in thy

presence, and preserved by thy fostering hand; have mercy upon all their

immediate connections, that their prejudices may be broken up, and swept

away as with a flood, that they may be converted and redeemed with Israel,

and know that thou art God. Remember, O Lord, the presidents, even all the

presidents of thy church, that thy right hand may exalt them, with all

their families, and their immediate connections, that their names may be

perpetuated, and had in everlasting remembrance, from generation to

generation. Remember all thy church, O Lord, with all their families, and

all their immediate connections, with all their sick and afflicted ones,

with all the poor and meek of the earth, that the kingdom which thou hast

set up without hands, may become a great mountain, and fill the whole

earth; that thy church may come forth out of the wilderness of darkness,

and shine forth fair as the moon, clear as the sun, and terrible as an

army with banners, and be adorned as a bride for that day when thou shalt

unveil the heavens, and cause the mountains to flow down at thy presence,

and the valleys to be exalted, the rough places made smooth; that thy

glory may kill the earth, that when the trump shall sound for the dead, we

shall be caught up in the cloud to meet thee, that we may ever be with the

Lord, that our garments may be pure, that we may be clothed upon with

robes of righteousness, with palms in our hands, and crowns of glory upon

our heads, and reap eternal joy for all our sufferings.

        "O Lord God Almighty, hear us in these peti-[94]tions, and answer us

from heaven, thy holy habitation, where thou sittest enthroned, with

glory, honor, power, majesty, might, dominion, truth, justice, judgment,

mercy, and an infinity of fullness, from everlasting to everlasting. O

hear, O hear, O hear us, O Lord, and answer these petitions, and accept

the dedication of this house unto thee, the work of our hands, which we

have built unto thy name! And also this church, to put upon it thy name;

and help us by the power of thy spirit, that we may mingle our voices with

those bright shining seraphs around thy throne, with acclamations of

praise, singing hosanna to God and the Lamb; and let these thine anointed

ones be clothed with salvation, and thy saints shout aloud for joy. Amen,

and amen."

        The choir then sang, "The spirit of God like a fire is burning,"

etc., after which the Lord's supper was administered to the whole

assembly. Then President Joseph Smith bore testimony of his mission and of

the ministration of angels, and, after testimonials and exhortations by

other elders, he blest the congregation in the name of the Lord.

        Thus ended the ceremonies of the dedication of the first temple built

by special command of the Most High, in this dispensation.

        One striking feature of the ceremonies, was the grand shout of

hosanna, which was given by the whole assembly, in standing position, with

uplifted hands. The form of the shout is as follows:

"Hosanna--hosanna--hosanna--to God and the Lamb--amen--amen, and amen."

The foregoing was deliberately and emphatically pronounced, and three

times repeated, and with such power as seemed almost sufficient to raise

the roof from the building.

        A singular incident in connection with this shout [95] may be

discredited by some, but it is verily true. A notice had been circulated

that children in arms would not be admitted at the dedication of the

temple. A sister who had come a long distance with her babe, six weeks

old, having, on her arrival, heard of the above requisition, went to the

patriarch Joseph Smith, Sr., in great distress, saying that she knew no

one with whom she could leave her infant; and to be deprived of the

privilege of attending the dedication seemed more than she could endure.

The ever generous and kind-hearted father volunteered to take the

responsibility on himself, and told her to take her child, at the same

time giving the mother a promise that her babe should make no disturbance;

and the promise was verified. But when the congregation shouted hosanna,

that babe joined in the shout. As marvelous as that incident may appear to

many, it is not more so than other occurrences on that occasion.

        The ceremonies of that dedication may be rehearsed, but no mortal

language can describe the heavenly manifestations of that memorable day.

Angels appeared to some, while a sense of divine presence was realized by

all present, and each heart was filled with "joy inexpressible and full of

glory."

[96]                          CHAPTER XIII.

THE ANCIENT ORDER OF BLESSINGS--THE PROPHET'S FATHER--THE PATRIARCH'S

MOTHER--HIS FATHER--KIRTLAND HIGH SCHOOL--APOSTASY AND PERSECUTION--EXODUS

OF THE CHURCH

        Concerning affairs at Kirtland subsequent to the dedication of the

temple, and people and incidents of those times, Eliza R. Snow continues:

With the restoration of the fullness of the gospel came also the ancient

order of patriarchal blessings. Each father, holding the priesthood,

stands as a patriarch at the head of his family, with invested right and

power to bless his household, and to predict concerning the future, on the

heads of his children, as did Jacob of old.

        Inasmuch as many fathers have died without having conferred those

blessings, God, in the order of his kingdom, has made provisions to supply

the deficiency, by choosing men to officiate as patriarchs, whose province

it is to bless the fatherless. Joseph Smith, Sr., was ordained to this

office, and held the position of first patriarch in the church. He was

also, by appointment, president of the Kirtland stake of Zion,

consequently the first presiding officer in all general meetings for

worship.

        A few words descriptive of this noble man may [97] not be deemed

amiss in this connection. Of a fine physique, he was more than ordinarily

prepossessing in personal appearance. His kind, affable, dignified and

unassuming manner naturally inspired strangers with feelings of love and

reverence. To me he was the veritable personification of my idea of the

ancient Father Abraham.

        In his decisions he was strictly just; what can be said of very few,

may be truly said of him, in judging between man and man: his judgment

could not be biased by either personal advantage, sympathy, or affection.

Such a man was worthy of being the father of the first prophet of the last

dispensation; while his amiable and affectionate consort, Mother Lucy

Smith, was as worthy of being the mother. Of her faith, faithfulness and

untiring efforts in labors of love and duty, until she was broken down by

the weight of years and sorrow, too much cannot be said.

        I was present, on the 17th of May, when a messenger arrived and

informed the prophet Joseph that his grandmother, Mary Duty Smith, had

arrived at Fairport, on her way to Kirtland, and wished him to come for

her. The messenger stated that she said she had asked the Lord that she

might live to see her children and grandchildren once more. The prophet

responded with earnestness, "I wish she had set the time longer." I

pondered in silence over this remark, thinking there might be more meaning

in the expression than the words indicated, which was proven by the

result, for she only lived a few days after her arrival. She was in the

ninety-fourth year of her age--in appearance not over [98] seventy-five.

She had not been baptized, on account of the opposition of her oldest son,

Jesse, who was a bitter enemy to the work. She said to Mother Lucy Smith,

"I am going to have your Joseph baptize me, and my Joseph (the patriarch)

bless me."

        Her husband, Israel Smith, died in St. Lawrence county, New York,

after having received the Book of Mormon, and read it nearly through. He

had, long before, predicted that a prophet would be raised up in his

family, and was satisfied that his grandson was that prophet. The

venerable widow was also well assured of the fact.

        The next day after her arrival at the house of the prophet, where she

was welcomed with every manifestation of kindness and affection, her

children, grandchildren and great-grandchildren--all who were residents of

Kirtland, and two of her sons, who arrived with her--came together to

enjoy with her a social family meeting; and a happy one it was--a season

of pure reciprocal conviviality, in which her buoyancy of spirit greatly

augmented the general joy. Let the reader imagine for a moment this aged

matron, surrounded by her four sons, Joseph, Asael, Silas and John, all of

them, as well as several of her grandsons, upwards of six feet in height,

with a score of great-grandchildren of various sizes intermixed; surely

the sight was not an uninteresting one. To her it was very exciting--too

much so for her years. Feverish symptoms, which were apparent on the

following day, indicated that her nervous system had been overtaxed. She

took her bed, and survived but a few days. I was with her, and saw her

calmly fall asleep. About ten [99] minutes before she expired, she saw a

group of angels in the room; and pointing towards them she exclaimed, "O,

how beautiful! but they do not speak." It would seem that they were

waiting to escort her spirit to its bright abode.

        But to return to the temple. After its dedication, the "Kirtland High

School" was taught in the attic story, by H. M. Hawes, professor of Greek

and Latin. The school numbered from one hundred and thirty to one hundred

and forty students, divided into three departments--the classics, where

only languages were taught; the English department, where mathematics,

common arithmetic, geography, English grammar, reading and writing were

taught; and the juvenile department. The two last were under assistant

instructors. The school was commenced in November, 1836, and the progress

of the several classes, on examinations before trustees of the school,

parents and guardians, was found to be of the highest order.

        Not only did the Almighty manifest his acceptance of that house, at

its dedication, but an abiding holy heavenly influence was realized; and

many extraordinary manifestations of his power were experienced on

subsequent occasions. Not only were angels often seen within, but a pillar

of light was several times seen resting down upon the roof.

        Besides being devoted to general meetings for worship and the

celebration of the Lord's Supper every first day of the week, the temple

was occupied by crowded assemblies on the first Thursday in each month,

that day being observed strictly, by the [100] Latter-day Saints, as a day

of fasting and prayer. These, called fast-meetings, were hallowed and

interesting beyond the power of language to describe. Many, many were the

Pentecostal seasons of the outpouring of the spirit of God on those days,

manifesting the gifts of the gospel and the power of healing, prophesying,

speaking in tongues, the interpretation of tongues, etc. I have there seen

the lame man, on being administered to, throw aside his crutches and walk

home perfectly healed; and not only were the lame made to walk, but the

blind to see, the deaf to hear, the dumb to speak, and evil spirits to

depart.

        On those fast days, the curtains, or veils, mentioned in a preceding

chapter, which intersected at right angles, were dropped, dividing the

house into four equal parts. Each of these sections had a presiding

officer, and the meeting in each section was conducted as though no other

were in the building, which afforded opportunity for four persons to

occupy the same time. These meetings commenced early in the day and

continued without intermission till four P. M. One hour previous to

dismissal, the veils were drawn up and the four congregations brought

together, and the people who, in the forepart of the day were instructed

to spend much of the time in prayer, and to speak, sing and pray, mostly

in our own language, lest a spirit of enthusiasm should creep in, were

permitted, after the curtains were drawn, to speak or sing in tongues,

prophesy, pray, interpret tongues, exhort or preach, however they might

feel moved upon to do. Then the united faith of the saints brought them

into [101] close fellowship with the spirits of the just, and earth and

heaven seemed in close proximity.

        On fast days, Father Smith's constant practice was to repair to the

temple very early, and offer up his prayers before sunrise, and there

await the coming of the people; and so strictly disciplined himself in the

observance of fasting, as not even to wet his lips with water until after

the dismissal of the meeting at four P. M. One morning, when he opened

meeting, he prayed fervently that the spirit of the Most High might be

poured out as it was at Jerusalem, on the day of Pentecost--that it might

come "like a mighty rushing wind." It was not long before it did come, to

the astonishment of all, and filled the house. It appeared as though the

old gentleman had forgotten what he had prayed for. When it came, he was

greatly surprised, and exclaimed, "What! is the house on fire?"

        While the faithful saints were enjoying those supernal privileges,

"the accuser of the brethren" did not sleep. Apostasy, with its poisonous

fangs, crept into the hearts of some who but a few months before were in

quorum meetings, when heavenly hosts appeared; and where, in all humility

of soul, they united with their brethren in sublime shouts of hosanna to

God and the Lamb. And now, full of pride and self-conceit, they join hands

with our enemies and take the lead in mobocracy against the work which

they had advocated with all the energies of their souls.

        What a strange and fearful metamorphosis! How suddenly people become

debased when, having, grieved away the spirit of God, the opposite takes

[102] possession of their hearts! We read that angels have fallen, and

that one of our Saviour's chosen twelve was Judas, the traitor. Inasmuch

as the same causes produce the same effects in all ages, it is no wonder

that Joseph Smith, in introducing the same principles, should have to

suffer what was to the philosophic Paul the greatest of all trials--that

among false brethren.

        Illegal, vexatious lawsuits, one after another, were successively

instituted, and the leading officers of the church dragged into court,

creating great annoyance and expenditure. This not being sufficient to

satisfy the greed of persecution, the lives of some of the brethren were

sought, and they left Kirtland, and sought safety in the West.

        At this time my father was residing one mile south of the temple.

About twelve o'clock one bitter cold night he was startled by a knock at

the door, and who should enter but Father Smith, the patriarch! A State's

warrant had been served on him for an alleged crime, and the officer in

whose custody he was placed, although an enemy to the church, knowing the

old gentleman to be innocent, had preconcerted a stratagem by which he had

been let down from a window in the room to which he had taken him,

ostensibly for private consultation, but purposely to set him at liberty,

having previously prepared a way by which he could reach the ground

uninjured. He also told him where to go for safety, directing him to my

father's house. The officer returned to the court-room as though Father

Smith followed in the rear, when, on a sudden, he looked back, and not

seeing his prisoner, he hurried [103] back to the private room, examining

every point, and returned in great apparent amazement and confusion,

declaring that the prisoner had gone in an unaccountable manner, saying,

ludicrously, "This, gentlemen, is another Mormon miracle." No vigorous

search was made--all must have been convinced that the proceedings were as

unjust as illegal. To return to my father's house: We were proud of our

guest, and all of the family took pleasure in anticipating and supplying

his wants. He remained with us two weeks, and in the meantime settled up

all his business matters, and, having been joined by his youngest son, Don

Carlos, and five other brethren, whose lives had been threatened, he bade

a final adieu to Kirtland, at one hour past midnight, on the 21st of

December, 1837. The night was intensely cold, but, as they had no

conveyance except one horse, they had sufficient walking exercise to

prevent freezing. They found a few Latter-day Saints in a southern county

of Ohio, where they stayed till spring, when they left for Missouri.

        The pressure of opposition increased, and before spring the prophet

and his brother Hyrum had to leave; and, in the spring and summer of 1838,

the most of the church followed; leaving our homes, and our sacred,

beautiful temple, the sanctuary of the Lord God of Hosts.

[104]                          CHAPTER XIV.

AN ILLUSTRIOUS MORMON WOMAN--THE FIRST WIFE OF THE IMMORTAL HEBER C.

KIMBALL--OPENING CHAPTER OF HER AUTOBIOGRAPHY--HER WONDERFUL VISION--AN

ARMY OF ANGELS SEEN IN THE HEAVENS.

        One of the very queens of Mormondom, and a woman beloved by the whole

church, during her long eventful lifetime, was the late Vilate Kimball.

To-day she sleeps by the side of her great husband for Heber C. Kimball

was one of the world's remarkable men. He soon followed her to the grave;

a beautiful example she of the true love existing between two kindred

souls notwithstanding polygamy. Her sainted memory is enshrined in the

hearts of her people, and ever will be as long as the record of the

sisters endures.

        "My maiden name," she says, in her autobiography, "was Vilate Murray.

I am the youngest daughter of Roswell and Susannah Murray. I was born in

Florida, Montgomery county, New York, June 1st, 1806 I was married to

Heber Chase Kimball November 7, 1822 having lived until that time with my

parents in Victor, Ontario county.

[105]"After marriage my husband settled in Mendon, Monroe county. Here we

resided until we gathered in Kirtland in the fall of 1833.

        "About three weeks before we heard of the latter-day work we were

baptized into the Baptist Church.

        "Five elders of the Church of Latter-day Saints came to the town of

Victor, which was five miles from Mendon, and stopped at the house of

Phineas Young, the brother of Brigham. Their names were Eleazer Miller,

Elial Strong, Alpheus Gifford, Enos Curtis and Daniel Bowen.

        "Hearing of these men, curiosity prompted Mr. Kimball to go and see

them. Then for the first time he heard the fullness of the everlasting

gospel and was convinced of its truth. Brigham Young was with him.

        "At their meetings Brigham and Heber saw the manifestations of the

spirit and heard the gift of speaking and singing in tongues. They were

constrained by the spirit to bear testimony to the truth, and when they

did this the power of God rested upon them.

        "Desiring to hear more of the saints, in January, 1832, Heber took

his horses and sleigh and started for Columbia, Bradford county, Penn., a

distance of one hundred and twenty-five miles. Brigham and Phineas Young

and their wives went with him.

        "They stayed with the church about six days, saw the power of God

manifested and heard the gift of tongues, and then returned rejoicing,

bearing testimony to the people by the way. They were not baptized,

however, until the following spring. [106] Brigham was baptized on Sunday,

April 14th, 1832, by Eleazer Miller, and Heber C. Kimball was baptized the

next day.

        "Just two weeks from that time I was baptized by Joseph Young, with

several others.

        "The Holy Ghost fell upon Heber so greatly, that he said it was like

a consuming fire. He felt as though he was clothed in his right mind and

sat at the feet of Jesus; but the people called him crazy. He continued

thus for months, till it seemed his flesh would consume away. The

Scriptures were unfolded to his mind in such a wonderful manner by the

spirit of revelation that he said it seemed he had formerly been familiar

with them.

        "Brigham Young and his wife Miriam, with their two little girls,

Elizabeth and Vilate, were at the time living at our house; but soon after

her baptism Miriam died. In her expiring moments, she clapped her hands

and praised the Lord, and called on all around to help her praise him; and

when her voice was too weak to be heard, her lips and hands were seen

moving until she expired.

        "This was another testimony to them of the powerful effect of the

everlasting gospel, showing that we shall not die, but will sleep and come

forth in the resurrection and rejoice with her in the flesh.

        "Her little girls sister Miriam left to my care, and I did all I

could to be a mother to her little ones to the period of our gathering to

Kirtland, and the marriage of Brigham to Miss Mary Ann Angell.

        "The glorious death of sister Miriam caused us to rejoice in the

midst of affliction. But enemies [107] exulted over our loss and threw

many obstacles in the way of our gathering with the saints.

        "To my husband's great surprise some of the neighbors issued

attachments against his goods; yet he was not indebted to any of them to

the value of five cents, while there were some hundreds of dollars due to

him. However, he left his own debts uncollected, settled their unjust

claims, and gathered to Kirtland with the saints about the last of

September, 1832, in company with Brigham Young.

        "Here I will relate a marvelous incident, of date previous to our

entering the church.

        "On the night of the 22d of September, 1827, while living in the town

of Mendon, after we retired to bed, John P. Green, who was then a

traveling Reformed Methodist preacher, living within one hundred steps of

our house, came and called my husband to come out and see the sight in the

heavens. Heber awoke me, and Sister Fanny Young (sister of Brigham), who

was living with us, and we all went out of doors.

        "It was one of the most beautiful starlight nights, so clear we could

see to pick up a pin. We looked to the eastern horizon, and beheld a white

smoke arise towards the heavens. As it ascended, it formed into a belt,

and made a noise like the rushing wind, and continued southwest, forming a

regular bow, dipping in the western horizon.

        "After the bow had formed, it began to widen out, growing

transparent, of a bluish cast. It grew wide enough to contain twelve men

abreast. In this bow an army moved, commencing from the [108] east and

marching to the west. They continued moving until they reached the western

horizon. They moved in platoons, and walked so close the rear ranks trod

in the steps of their file leaders, until the whole bow was literally

crowded with soldiers.

        "We could distinctly see the muskets, bayonets and knapsacks of the

men, who wore caps and feathers like those used by the American soldiers

in the last war with Great Britain. We also saw their officers with their

swords and equipage, and heard the clashing and jingling of their

instruments of war, and could discern the form and features of the men.

The most profound order existed throughout the entire army. When the

foremost man stepped, every man stepped at the same time. We could hear

their steps.

        "When the front rank reached the western horizon, a battle ensued, as

we could hear the report of the arms, and the rush.

        "None can judge of our feelings as we beheld this army of spirits as

plainly as ever armies of men were seen in the flesh. Every hair of our

heads seemed alive.

        "We gazed upon this scenery for hours, until it began to disappear.

        "After we became acquainted with Mormonism, we learned that this took

place the same evening that Joseph Smith received the records of the Book

of Mormon from the angel Moroni, who had held those records in his

possession.

        "Father Young, and John P. Green's wife (Brigham's sister Rhoda),

were also witnesses of this marvelous scene.

[109] "Frightened at what we saw, I said, Father Young, what does all this

mean? He answered, Why it is one of the signs of the coming of the Son of

Man.

        "The next night a similar scene was beheld in the west, by the

neighbors, representing armies of men engaged in battle.

        "After our gathering to Kirtland the church was in a state of poverty

and distress. It appeared almost impossible that the commandment to build

the temple could be fulfilled, the revelation requiring it to be erected

by a certain period.

        "The enemies were raging, threatening destruction upon the saints;

the brethren were under guard night and day to preserve the prophet's

life, and the mobs in Missouri were driving our people from Jackson

county.

        "In this crisis the `Camp of Zion' was organized to go to the defence

of the saints in Jackson, Heber being one of the little army. On the 5th

of May 1834, they started. It was truly a solemn morning on which my

husband parted from his wife, children and friends, not knowing that we

should ever meet again in the flesh. On the 26th of July, however, the

brethren returned from their expedition.

        "The saints now labored night and day to build the house of the Lord,

the sisters knitting and spinning to clothe those who labored upon it.

        "When the quorum of the twelve apostles was called, my husband was

chosen one of them, and soon he was out with the rest of the apostles

preaching the gospel of the last days; but they returned on the 27th of

the following September [110] and found their families and friends

enjoying good health and prosperity.

        "The temple was finished and dedicated on the 27th of March, 1836. It

was a season of great rejoicing, indeed, to the saints, and great and

marvelous were the manifestations and power in the Lord's house. Here I

will relate a vision of the prophet concerning the twelve apostles of this

dispensation, for whose welfare his anxiety had been very great.

        "He saw the twelve going forth, and they appeared to be in a far

distant land; after some time they unexpectedly met together, apparently

in great tribulation, their clothes all ragged, and their knees and feet

sore. They formed into a circle, and all stood with their eyes fixed on

the ground. The Saviour appeared and stood in their midst and wept over

them, and wanted to show himself to them, but they did not discover him.

        "He saw until they had accomplished their work and arrived at the

gate of the celestial city. There Father Adam stood and opened the gate to

them, and as they entered he embraced them one by one, and kissed them. He

then led them to the throne of God, and then the Saviour embraced each of

them in the presence of God. He saw that they all had beautiful heads of

hair and all looked alike. The impression this vision left on Brother

Joseph's mind was of so acute a nature, that he never could refrain from

weeping while rehearsing it.

        On the 10th of May, 1836, my husband again went East on a mission,

and I made a visit to my friends in Victor, where Heber and I met, and

after [111] spending a few days, returned to Ohio, journeying to Buffalo,

where a magistrate came forward and paid five dollars for our passage to

Fairport.

        "The passengers were chiefly Swiss emigrants. After sitting and

hearing them some time, the spirit of the Lord came upon my husband so

that he was enabled to preach to them in their own language, though of

himself he knew not a word of their language. They seemed much pleased,

and treated him with great kindness.

        "We returned to Kirtland to find a spirit of speculation in the

church, and apostacy growing among some of the apostles and leading

elders. These were perilous times indeed.

        "In the midst of this my husband was called on his mission to Great

Britain, this being the first foreign mission.

        "One day while Heber was seated in the front stand in the Kirtland

temple, the prophet Joseph opened the door and came and whispered in his

ear, `Brother Heber, the spirit of the Lord has whispered to me, let my

servant Heber go to England and proclaim the gospel, and open the door of

salvation.'"

        Here we may digress a moment from Sister Vilate's story, to

illustrate the view of the apostles "opening the door of salvation to the

nations," and preaching the gospel in foreign lands without purse or

scrip.

        At a later period the Mormon apostles and elders have deemed it as

nothing to take missions to foreign lands, but in 1837, before the age of

railroads and steamships had fairly come, going to Great [112] Britain on

mission was very like embarking for another world; and the apostolic

proposition to gather a people from foreign lands and many nations to form

a latter-day Israel, and with these disciples to build up a Zion on this

continent was in seeming the maddest undertaking possible in human events.

This marvelous scheme of the Mormon prophet, with many others equally bold

and strangely uncommon for modern times, shall be fully treated in the

book of his own life, but it is proper to throw into prominence the

wondrous apostolic picture of Heber C. Kimball "opening the door of

salvation to the nations that sat in darkness;" and for the gathering of

an Israel from every people and from every tongue. Relative to this, by

far the greatest event in his life, Heber says, in his family journals:

        "The idea of being appointed to such an important; mission was almost

more than I could bear up under. I felt my weakness and was nearly ready

to sink under it, but the moment I understood the will of my heavenly

Father, I felt a determination to go at all hazards, believing that he

would support me by his almighty power, and although my family were dear

to me, and I should have to leave them almost destitute, I felt that the

cause of truth, the gospel of Christ, outweighed every other

consideration. At this time many faltered in their faith, some of the

twelve were in rebellion against the prophet of God. John Boynton said to

me, if you are such a d--d fool as to go at the call of the fallen

prophet, I will not help you a dime, and if you are cast on Van Dieman's

Land I will not make an effort to help you. [113] Lyman E. Johnson said he

did not want me to go on my mission, but if I was determined to go, he

would help me all he could; he took his cloak from off his back and put it

on mine. Brother Sidney Rigdon, Joseph Smith, Sr., Brigham Young, Newel K.

Whitney and others said go and do as the prophet has told you and you

shall prosper and be blessed with power to do a glorious work. Hyrum,

seeing the condition of the church, when he talked about my mission wept

like a little child; he was continually blessing and encouraging me, and

pouring out his soul in prophesies upon my head; he said go and you shall

prosper as not many have prospered."

        "A short time previous to my husband's starting," continues Sister

Vilate, "he was prostrated on his bed from a stitch in his back, which

suddenly seized him while chopping and drawing wood for his family, so

that he could not stir a limb without exclaiming, from the severeness of

the pain. Joseph Smith hearing of it came to see him, bringing Oliver

Cowdery and Bishop Partridge with him. They prayed for and blessed him,

Joseph being mouth, beseeching God to raise him up, &c. He then took him

by the right hand and said, `Brother Heber, I take you by your right hand,

in the name of Jesus Christ of Nazareth, and by virtue of the holy

priesthood vested in me, I command you, in the name of Jesus Christ, to

rise, and be thou made whole.' He arose from his bed, put on his clothes,

and started with them, and went up to the temple, and felt no more of the

pain afterwards.

        "At length the day for the departure of my husband arrived. It was

June 13th, 1837. He was [114] in the midst of his family, blessing them,

when Brother R. B. Thompson, who was to accompany him two or three hundred

miles, came in to ascertain when Heber would start. Brother Thompson, in

after years, writing an account in Heber's journal of his first mission to

Great Britain, in its preface thus describes that solemn family scene:

"The door being partly open I entered and felt struck with sight which

presented itself to my view. I would have retired, thinking I was

intruding, but I felt riveted to the spot. The father was pouring out his

soul to

        That God who rules on high,

               Who all the earth surveys;

        That rides upon the stormy sky,

               And calms the roaring seas.

that he would grant unto him a prosperous voyage across the mighty ocean,

and make him useful wherever his lot should be cast, and that he who

careth for the sparrows, and feedeth the young ravens when they cry, would

supply the wants of his wife and little ones in his absence. He then, like

the patriarchs, and by virtue of his office, laid his hands upon their

heads individually, leaving a father's blessing upon them, and commending

them to the care and protection of God, while he should be engaged

preaching the gospel in foreign lands. While thus engaged his voice was

almost lost in the sobs of those around, who tried in vain to suppress

them. The idea of being separated from their protector and father for so

long a time, was indeed painful. He proceeded, but his heart was too much

affected to do so regularly; his emotions [115] were great, and he was

obliged to stop at intervals, while the big tears rolled down his cheeks,

an index to the feelings which reigned in his bosom. My heart was not

stout enough to refrain; in spite of myself I wept and mingled my tears

with theirs at the same time. I felt thankful that I had the privilege of

contemplating such a scene. I realized that nothing could induce that man

to tear himself from so affectionate a family group--from his partner and

children who were so dear to him--but a sense of duty and love to God and

attachment to his cause.'

        "At nine o'clock in the morning of this never-to-be-forgotten-day,"

continues Sister Vilate, "Heber bade adieu to his brethren and friends and

started without purse or scrip to preach the gospel in a foreign land. He

was accompanied by myself and children, and some of the brethren and

sisters, to Fairport. Sister Mary Fielding, who became afterwards the wife

of Hyrum Smith, gave him five dollars, with which Heber paid the passage

of himself and Brother Hyde to Buffalo. They were also accompanied by her

and Brother Thompson and his wife (Mary Fielding's sister), who were going

on a mission to Canada. Heber himself was accompanied to Great Britain by

Elders Orson Hyde, Willard Richards, J. Goodson and J. Russell, and Priest

Joseph Fielding."

        Here, for the present, we must leave Brother Heber to prosecute his

important mission, and this illustrious woman to act her part alone as an

apostle's wife, while we introduce others of the sisters, and follow the

church through its scenes of persecution and removal from Missouri to

Illinois.

[116]                          CHAPTER XV.

HAUN'S MILL--JOSEPH YOUNG'S STORY OF THE MASSACRE--SISTER AMANDA SMITH'S

STORY OF THAT TERRIBLE TRAGEDY--HER WOUNDED BOY'S MIRACULOUS CURE--HER

FINAL ESCAPE FROM MISSOURI.

        Towards the close of October, 1838, several small detachments of

migrants from Ohio entered the State of Missouri. They were of the

refugees from Kirtland. Their destinations were the counties of Caldwell

and Davies, where the saints had located in that State.

        Haun's Mill, in Caldwell county, was soon to become the scene of one

of the darkest tragedies on record.

        The mill was owned by a Mormon brother whose name it bore, and in the

neighborhood some Mormon families had settled.

        To Haun's Mill came the doomed refugees.

        They had been met on their entrance into the State of Missouri by

armed mobs. Governor Boggs had just issued his order to exterminate the

entire Mormon community.

        The coming of the refugees into the inhospitable State could not have

been more ill-timed, though when they left Kirtland they expected to find

a brotherhood in Far West.

[117] "Halt!" commanded the leader of a band of well-mounted and

well-armed mobocrats, who charged down upon them as they journeyed on

their way.

        "If you proceed any farther west," said the captain, "you will be

instantly shot."

        "Wherefore?" inquired the pilgrims.

        "You are d--d Mormons!"

        "We are law-abiding Americans, and have given no cause of offense."

        "You are d--d Mormons. That's offense enough. Within ten days every

Mormon must be out of Missouri, or men, women and children will be shot

down indiscriminately. No mercy will be shown. It is the order of the

Governor that you should all be exterminated; and by G--d you will be."

        In consternation the refugees retreated, and gathered at Haun's Mill.

        It was Sunday, October 26. The Mormons were holding a council and

deliberating upon the best course to pursue to defend themselves against

the mob that was collecting in the neighborhood, under the command of a

Colonel Jennings, or Livingston, and threatening them with house-burning

and killing.

        Joseph Young, the brother of Brigham, was in the council. He had

arrived at the mill that day, with his family, retreating from the mob.

The decision of the council was that the neighborhood of Haun's Mill

should put itself in an attitude of defence. Accordingly about

twenty-eight of the brethren armed themselves and prepared to resist an

attack.

        But the same evening the mob sent one of their [118] number to enter

into a treaty with the Mormons at the mill. The treaty was accepted on the

condition of mutual forbearance, and that each party should exert its

influence to prevent any further hostilities.

        At this time, however, there was another mob collecting at William

Mann's, on Grand River, so that the brethren remained under arms over

Monday, the 29th, which passed without attack from any quarter.

        "On Tuesday, the 30th," says Joseph Young, "that bloody tragedy was

enacted, the scenes of which I shall never forget.

        "More than three-fourths of the day had passed in tranquillity, as

smiling as the preceding one. I think there was no individual of our

company that was apprised of the sudden and awful fate which hung over our

heads like an overwhelming torrent, and which was to change the prospects,

the feelings and sympathies of about thirty families.

        "The banks of Shoal Creek, on either side, teemed with children

sporting and playing while their mothers were engaged in domestic

employments. Fathers or husbands were either on guard about the mills or

other property, or employed in gathering crops for winter consumption. The

weather was very pleasant, the sun shone clearly, and all was tranquil,

and no one expressed any apprehension of the awful crisis that was near

us--even at our doors.

        "It was about four o'clock P. M., while sitting in my cabin, with my

babe in my arms, and my wife standing by my side, the door being open, I

cast my eyes on the opposite bank of Shoal Creek, and [119] saw a large

body of armed men on horses directing their course towards the mills with

all possible speed. As they advanced through the scattering trees that

bordered the prairie, they seemed to form themselves into a three-square

position, forming a vanguard in front. At this moment David Evans, seeing

the superiority of their numbers (there being two hundred and forty of

them, according to their own account), gave a signal and cried for peace.

This not being heeded, they continued to advance, and their leader, a man

named Comstock, fired a gun, which was followed by a solemn pause of about

ten or twelve seconds, when all at once they discharged about one hundred

rifles, aiming at a blacksmith's shop, into which our friends had fled for

safety. They then charged up to the shop, the crevices of which, between

the logs, were sufficiently large to enable them to aim directly at the

bodies of those who had there fled for refuge from the fire of their

murderers. There were several families tented in the rear of the shop,

whose lives were exposed, and amid showers of bullets these fled to the

woods in different directions.

        "After standing and gazing at this bloody scene for a few minutes,

and finding myself in the uttermost danger, the bullets having reached the

house where I was living, I committed my family to the protection of

heaven; and leaving the house on the opposite side, I took a path which

led up the hill, following in the trail of three of my brethren that had

fled from the shop.

        "While ascending the hill we were discovered by [120] the mob, who

fired at us, and continued so to do till we reached the summit. In

descending the hill I secreted myself in a thicket of bushes, where I lay

till 8 o'clock; in the evening. At this time I heard a voice calling my

name in an undertone. I immediately left the thicket and went to the house

of Benjamin Lewis, where I found my family--who had fled there in

safety--and two of my friends, mortally wounded, one of whom died before

morning. Here we passed the painful night in deep and awful reflections

upon the scenes of the preceding evening.

        "After daylight appeared some four or five men, with myself, who had

escaped with our lives from this horrid massacre, repaired as soon as

possible to the mills to learn the condition of our friends whose fate we

had but too truly anticipated.

        "When we arrived at the house of Mr. Haun, we found Mr. Merrick's

body lying in the rear of the house, and Mr. McBride's in front, literally

mangled from head to foot. We were informed by Miss Rebecca Judd, who was

an eye-witness, that he was shot with his own gun after he had given it

up, and then cut to pieces with a corn-cutter by a man named Rogers, of

Davies county, who kept a ferry on Grand River, and who afterwards

repeatedly boasted of this same barbarity. Mr. York's body we found in the

house. After viewing these corpses we immediately went to the blacksmith's

shop where we found nine of our friends, eight of whom were already

dead--the other, Mr. Cox, of Indiana, in the agonies of death, who soon

expired."

[121] But to sister Amanda Smith must be given the principal thread of

this tragedy, for around her centres the terrible interest of the Haun's

Mill massacre, which even to-day rises before her in all the horrors of an

occurring scene. She says:

        "We sold our beautiful home in Kirtland for a song, and traveled all

summer to Missouri--our teams poor, and with hardly enough to keep body

and soul together.

        "We arrived in Caldwell county, near Haun's Mill, nine wagons of us

in company. Two days before we arrived we were taken prisoners by an armed

mob that had demanded every bit of ammunition and every weapon we had. We

surrendered all. They knew it, for they searched our wagons.

        "A few miles more brought us to Haun's Mill, where that awful scene

of murder was enacted. My husband pitched his tent by a blacksmith's shop.

        "Brother David Evans made a treaty with the mob that they would not

molest us. He came just before the massacre and called the company

together and they knelt in prayer.

        "I sat in my tent. Looking up I suddenly saw the mob coming--the same

that took away our weapons. They came like so many demons or wild Indians.

        "Before I could get to the blacksmith's shop door to alarm the

brethren, who were at prayers, the bullets were whistling amongst them.

        "I seized my two little girls and escaped across the mill-pond on a

slab-walk. Another sister fled [122] with me. Yet though we were women,

with tender children, in flight for our lives, the demons poured volley

after volley to kill us.

        "A number of bullets entered my clothes, but I was not wounded. The

sister, however, who was with me, cried out that she was hit. We had just

reached the trunk of a fallen tree, over which I urged her, bidding her to

shelter there where the bullets could not reach her, while I continued my

flight to some bottom land.

        "When the firing had ceased I went back to the scene of the massacre,

for there were my husband and three sons, of whose fate I as yet knew

nothing.

        "As I returned I found the sister in a pool of blood where she had

fainted, but she was only shot through the hand. Farther on was lying dead

Brother McBride, an aged white-haired revolutionary soldier. His murderer

had literally cut him to pieces with an old corn-cutter. His hands had

been split down when he raised them in supplication for mercy. Then the

monster cleft open his head with the same weapon, and the veteran who had

fought for his country, in the glorious days of the past, was numbered

with the martyrs. "Passing on I came to a scene more terrible still to the

mother and wife. Emerging from the blacksmith shop was my eldest son,

bearing on his shoulders his little brother Alma.

        "Oh! my Alma is dead!" I cried, in anguish.

        "No, mother; I think Alma is not dead. But father and brother Sardius

are killed!"

        "What an answer was this to appal me! My [123] husband and son

murdered; another little son seemingly mortally wounded; and perhaps

before the dreadful night should pass the murderers would return and

complete their work!

        "But I could not weep then. The fountain of tears was dry; the heart

overburdened with its calamity, and all the mother's sense absorbed in its

anxiety for the precious boy which God alone could save by his miraculous

aid.

        "The entire hip joint of my wounded boy had been shot away. Flesh,

hip bone, joint and all had been ploughed out from the muzzle of the gun

which the ruffian placed to the child's hip through the logs of the shop

and deliberately fired.

        "We laid little Alma on a bed in our tent and I examined the wound.

It was a ghastly sight. I knew not what to do. It was night now.

        "There were none left from that terrible scene, throughout that long,

dark night, but about half a dozen bereaved and lamenting women, and the

children. Eighteen or nineteen, all grown men excepting my murdered boy

and another about the same age, were dead or dying; several more of the

men were wounded, hiding away, whose groans through the night too well

disclosed their hiding places, while the rest of the men had fled, at the

moment of the massacre, to save their lives.

        "The women were sobbing, in the greatest anguish of spirit; the

children were crying loudly with fear and grief at the loss of fathers and

brothers; the dogs howled over their dead masters and the cattle were

terrified with the scent of the blood of the murdered.

[124] "Yet was I there, all that long, dreadful night, with my dead and my

wounded, and none but God as our physician and help.

        "Oh my Heavenly Father, I cried, what shall I do? Thou seest my poor

wounded boy and knowest my inexperience. Oh Heavenly Father direct me what

to do!

        "And then I was directed as by a voice speaking to me.

        "The ashes of our fire was still smouldering. We had been burning the

bark of the shag-bark hickory. I was directed to take those ashes and make

a lye and put a cloth saturated with it right into the wound. It hurt, but

little Alma was too near dead to heed it much. Again and again I saturated

the cloth and put it into the hole from which the hip joint had been

ploughed, and each time mashed flesh and splinters of bone came away with

the cloth; and the wound became as white as chicken's flesh.

        "Having done as directed I again prayed to the Lord and was again

instructed as distinctly as though a physician had been standing by

speaking to me.

        "Near by was a slippery-elm tree. From this I was told to make a

slippery-elm poultice and fill the wound with it.

        "My eldest boy was sent to get the slippery-elm from the roots, the

poultice was made, and the wound, which took fully a quarter of a yard of

linen to cover, so large was it, was properly dressed.

        "It was then I found vent to my feelings in tears, and resigned

myself to the anguish of the hour. [125] And all that night we, a few

poor, stricken women, were thus left there with our dead and wounded. All

through the night we heard the groans of the dying. Once in the dark we

crawled over the heap of dead in the blacksmith's shop to try to help or

soothe the sufferers' wants; once we followed the cries of a wounded

brother who hid in some bushes from the murderers, and relieved him all we

could. "It has passed from my memory whether he was dead in the morning or

whether he recovered.

        "Next morning brother Joseph Young came to the scene of the massacre.

        "What shall be done with the dead?" he inquired, in horror and deep

trouble.

        "There was not time to bury them, for the mob was coming on us.

Neither were there left men to dig the graves. All the men excepting the

two or three who had so narrowly escaped were dead or wounded. It had been

no battle, but a massacre indeed.

        "`Do anything, Brother Joseph,' I said, `rather than leave their

bodies to the fiends who have killed them.'

        "There was a deep dry well close by. Into this the bodies had to be

hurried, eighteen or nineteen in number.

        "No funeral service could he performer, nor could they be buried with

customary decency The lives of those who in terror performed the last duty

to the dead were in jeopardy. Every moment we expected to be fired upon by

the fiends who we supposed were lying in ambush waiting, the first

opportunity to dispatch the remaining few who [126] had escaped the

slaughter of the preceding day. So in the hurry and terror of the moment

some were thrown into the well head downwards and some feet downwards.

        "But when it came to the burial of my murdered boy Sardius, Brother

Joseph Young, who was assisting to carry him on a board to the well, laid

down the corpse and declared that he could not throw that boy into this

horrible grave.

        "All the way on the journey, that summer, Joseph had played with the

interesting lad who had been so cruelly murdered. It was too much for one

whose nature was so tender as Uncle Joseph's, and whose sympathies by this

time were quite overwrought. He could not perform that last office. My

murdered son was left unburied.

        "`Oh! they have left my Sardius unburied in the sun,' I cried, and

ran and got a sheet and covered his body.

        "There he lay until the next day, and then I, his mother, assisted by

his elder brother, had to throw him into the well. Straw and earth were

thrown into this rude vault to cover the dead.

        "Among the wounded who recovered were Isaac Laney, Nathaniel K.

Knight, Mr. Yokum, two brothers by the name of Myers, Tarlton Lewis, Mr.

Haun and several others, besides Miss Mary Stedwell, who was shot through

the hand while fleeing with me, and who fainting, fell over the log into

which the mob shot upwards of twenty balls. "The crawling, of my boys

under the bellows in the blacksmith's shop where the tragedy occurred, is

an incident familiar to all our people. Alma's [127] hip was shot away

while thus hiding. Sardius was discovered after the massacre by the

monsters who came in to despoil the bodies. The eldest, Willard, was not

discovered. In cold blood, one Glaze, of Carroll county, presented a rifle

near the head of Sardius and literally blew off the upper part of it,

leaving the skull empty and dry while the brains and hair of the murdered

boy were scattered around and on the walls.

        At this one of the men, more merciful than the rest, observed:

        "`It was a d--d shame to kill those little boys.'

        "`D--n the difference!' retorted the other; `nits make lice!'

        "My son who escaped, also says that the mobocrat William Mann took

from my husband's feet, before he was dead, a pair of new boots. From his

hiding place, the boy saw the ruffian drag his father across the shop in

the act of pulling off his boot.

        "`Oh! you hurt me!' groaned my husband. But the murderer dragged him

back again, pulling off the other boot; `and there,' says the boy, `my

father fell over dead.'

        "Afterwards this William Mann showed the boots on his own feet, in

Far West, saying: Here is a pair of boots that I pulled off before the

d--d Mormon was done kicking!'

        "The murderer Glaze also boasted over the country, as a heroic deed,

the blowing off the head of my young son.

        "But to return to Alma, and how the Lord helped me to save his life.

[128] I removed the wounded boy to a house, some distance off the next

day, and dressed his hip; the Lord directing me as before. I was reminded

that in my husband's trunk there was a bottle of balsam. This I poured

into the wound, greatly soothing Alma's pain.

        "`Alma, my child,' I said, `you believe that the Lord made your hip?'

        "`Yes, mother.'

        "'Well, the Lord can make something there in the place of your hip,

don't you believe he can, Alma?'

        "`Do you think that the Lord can, mother?' inquired the child, in his

simplicity.

        "`Yes, my son,' I replied, he has shown it all to `me in a vision.'

        "Then I laid him comfortably on his face, and said: `Now you lay like

that, and don't move, and the Lord will make you another hip.'

        "So Alma laid on his face for five weeks, until he was entirely

recovered--a flexible gristle having grown in place of the missing joint

and socket, which remains to this day a marvel to physicians. On the day

that he walked again I was out of the house fetching a bucket of water,

when I heard screams from the children. Running back, in affright, I

entered, and there was Alma on the floor, dancing around, and the children

screaming in astonishment and joy.

        "It is now nearly forty years ago, but Alma has never been the least

crippled during his life, and he has traveled quite a long period of the

time as a missionary of the gospel and a living miracle of the power of

God.

[129] "I cannot leave the tragic story without relating some incidents of

those five weeks when I was a prisoner with my wounded boy in Missouri,

near the scene of the massacre, unable to obey the order of extermination.

        "All the Mormons in the neighborhood had fled out of the State,

excepting a few families of the bereaved women and children who had

gathered at the house of Brother David Evans, two miles from the scene of

the massacre. To this house Alma had been carried after that fatal night.

        "In our utter desolation, what could we women do but pray? Prayer was

our only source of comfort; our Heavenly Father our only helper. None but

he could save and deliver us.

        "One day a mobber came from the mill with the captain's fiat:

        "`The captain says if you women don't stop your d--d praying he will

send down a posse and kill every d--d one of you!'

        "And he might as well have done it, as to stop us poor women praying

in that hour of our great calamity.

        "Our prayers were hushed in terror. We dared not let our voices be

heard in the house in supplication. I could pray in my bed or in silence,

but I could not live thus long. This godless silence was more intolerable

than had been that night of the massacre.

        "I could bear it no longer. I pined to hear once more my own voice in

petition to my Heavenly Father.

        "I stole down into a corn-field, and crawled into [130] a `stout of

corn.' It was as the temple of the Lord to me at that moment. I prayed

aloud and most fervently.

        "When I emerged from the corn a voice spoke to me. It was a voice as

plain as I ever heard one. It was no silent, strong impression of the

spirit, but a voice, repeating a verse of the saint's hymn:

        "That soul who on Jesus hath leaned for repose,

        I cannot, I will not desert to its foes;

        That soul, though all hell should endeavor to shake,

        I'll never, no never, no never forsake!

        "From that moment I had no more fear. I felt that nothing could hurt

me. Soon after this the mob sent us word that unless we were all out of

the State by a certain day we should be killed.

        "The day came, and at evening came fifty armed men to execute the

sentence.

        "I met them at the door. They demanded of me why I was not gone? I

bade them enter and see their own work. They crowded into my room and I

showed them my wounded boy. They came, party after party, until all had

seen my excuse. Then they quarreled among themselves and came near

fighting.

        "At last they went away, all but two. These I thought were detailed

to kill us. Then the two returned.

        "`Madam,' said one, `have you any meat in the house?'

        "`No,' was my reply.

        `"Could you dress a fat hog if one was laid at your door?'

        "`I think we could!' was my answer

[131] "And then they went and caught a fat hog from a herd which had

belonged to a now exiled brother, killed it and dragged it to my door, and

departed."

        "These men, who had come to murder us, left on the threshold of our

door a meat offering to atone for their repented intention.

        "Yet even when my son was well I could not leave the State, now

accursed indeed to the saints.

        "The mob had taken my horses, as they had the drove of horses, and

the beeves, and the hogs, and wagons, and the tents, of the murdered and

exiled.

        "So I went down into Davies county (ten miles) to Captain Comstock,

and demanded of him my horses. There was one of them in his yard. He said

I could have it if I paid five dollars for its keep. I told him I had no

money.

        "I did not fear the captain of the mob, for I had the Lord's promise

that nothing should hurt me. But his wife swore that the mobbers were

fools for not killing the women and children as well as the men--declaring

that we would `breed up a pack ten times worse than the first.'

        "I left without the captain's permission to take my horse, or giving

pay for its keep; but I went into his yard and took it, and returned to

our refuge unmolested.

        "Learning that my other horse was at the mill, I next yoked up a pair

of steers to a sled and went and demanded it also.

        "Comstock was there at the mill. He gave me the horse, and then asked

if I had any flour.

        "No we have had none for weeks."

[132] "He then gave me about fifty pounds of flour and some beef, and

filled a can with honey.

        "But the mill, and the slaughtered beeves which hung plentifully on

its walls, and the stock of flour and honey, and abundant spoil besides,

had all belonged to the murdered or exiled saints.

        "Yet was I thus providentially, by the very murderers and mobocrats

themselves, helped out of the State of Missouri.

        "The Lord had kept his word. The soul who on Jesus had leaned for

succor had not been forsaken even in this terrible hour of massacre, and

in that infamous extermination of the Mormons from Missouri in the years

1838-39.

        "One incident more, as a fitting close.

        "Over that rude grave--that well--where the nineteen martyrs slept,

where my murdered husband and boy were entombed, the mobbers of Missouri,

with an exquisite fiendishness, which no savages could have conceived, had

constructed a rude privy. This they constantly used, with a delight which

demons might have envied, if demons are more wicked and horribly beastly

than were they.

        "Thus ends my chapter of the Haun's Mill massacre, to rise in

judgment against them!"

[133]                          CHAPTER XVI.

MOBS DRIVE THE SETTLERS INTO FAR WEST--HEROIC DEATH OF APOSTLE

PATTEN--TREACHERY OF COL. HINKLE, AND FALL OF THE MORMON CAPITAL--FAMOUS

SPEECH OF MAJOR-GENERAL CLARK.

        But the iliad of Mormondom was now in Far West.

        Haun's Mill massacre was merely a tragic episode; a huge tragedy in

itself, it is true, such as civilized times scarcely ever present, yet

merely an episode of this strange religious iliac of America and the

nineteenth century.

        The capital of Mormondom was now the city of Far West, in Missouri.

        There was Joseph the prophet. There was Brigham Young--his St.

Peter--who by this time fairly held the keys of the latter-day kingdom.

There were the apostles. There were two armies marshaled--the army of the

Lord and the army of Satan. And these were veritable hosts, of flesh and

blood, equipped and marshaled in a religious crusade--not merely spiritual

powers contending.

        "On the 4th of July, 1838," writes Apostle Parley Pratt, "thousands

of the citizens who belonged to the church of the saints assembled at the

city of [134] Far West, the county seat of Caldwell, in order to celebrate

our nation's birth.

        "We erected a tall standard, on which was hoisted our national

colors, the stars and stripes, and the bold eagle of American liberty.

Under its waving folds we laid the corner-stone of a temple of God, and

dedicated the land and ourselves and families to him who had preserved us

in all our troubles.

        "An address was then delivered by Sidney Rigdon, in which was

portrayed in lively colors the oppression which we had suffered at the

hands of our enemies.

        "We then and there declared our constitutional rights as American

citizens, and manifested our determination to resist, with our utmost

endeavors, from that time forth, all oppression, and to maintain our

rights and freedom, according to the holy principles of liberty as

guaranteed to every person by the constitution and laws of our country.

        "This declaration was received with shouts of hosanna to God and the

Lamb, and with many long cheers by the assembled thousands, who were

determined to yield their rights no more unless compelled by superior

power."

        Very proper, too were such resolutions of these sons and daughters of

sires and mothers who were among the pilgrim founders of this nation, and

among the heroes and heroines of the Revolution.

        But Missouri could not endure this temple-building to the God of

Israel, nor these mighty shouts of hosanna to his name; while the

all-prevailing faith of the sisters brought more of the angels down from

the New Jerusalem than earth just then was [135] prepared to receive. In

popular words, this formidable gathering of a modern Israel and this city

building within its borders loomed up to Missouri as the rising of a

Mormon empire.

        Soon the State was alive with mobs determined on the extermination of

the saints; soon those mobs numbered ten thousand armed men; soon also

were they converted into a State army, officered by generals and

major-generals, with the governor as the commander-in-chief of a boldly

avowed religious crusade, with rival priests as its "inspiring demons."

        One feature, all worthy of note, in this Hebraic drama of Mormondom,

is that while modern Israel was ever in the action inspired by archangels

of the new covenant, the anti-Mormon crusade was as constantly inspired by

sectarian priests at war with a dispensation of angels.

        Even the mobber, Captain Comstock, who was bold enough to perpetrate

a Haun's Mill massacre, was in consternation over the magic prayers of a

few stricken women who honored the God of Israel in the hour of direst

calamity.

        Thus throughout Missouri. And so the exterminating order of Governor

Boggs prevailed like the edict of a second Nebuchadnezzar.

        There was a Mormon war in the State. So it was styled.

        Mobs were abroad, painted like Indian warriors, committing murder,

robbery, burning the homesteads of the saints, and spreading desolation.

        Next, one thousand men were ordered into service by the Governor,

under the command of Major-[136]General Atchison and Brigadier-Generals

Park and Doniphan.

        This force marched against the saints in several counties. A

Presbyterian priest, Rev. Sashel Woods, was its chaplain. He said prayers

in the camp, morning and evening. `Twas a godly service in an ungodly

crusade, but the Rev. Sashel Woods was equal to it. The Philistines drove

modern Israel before them, and their priest prayed Jehovah out of

countenance.

        In Far West a thousand men of our Mormon Israel flew to arms, and in

Davies county several hundred men assembled for defence. Colonel David

Patten, an apostle, with his company put to flight some of the mob; but

the crusaders in general drove the saints from settlement after

settlement.

        Hundreds of men, women and children fled from their homes to the

cities and strongholds of their people. From Davies county and the

frontiers of Caldwell the refugees daily poured into the city of Far West.

Lands and crops were abandoned to the enemy. The citizens in the capital

of the saints were constantly under arms. Men slept in their clothes, with

arms by their side, ready to muster at a given signal at any hour of the

night.

        A company under Colonel Patten went out to meet the enemy across the

prairies, a distance of twelve miles, to stop the murder and spoliation of

a settlement of their people. Parley Pratt was one of the posse.

        "The night was dark," he says; "the distant plains far and wide were

illuminated by blazing fires; immense columns of smoke were seen rising in

[137] awful majesty, as if the world was on fire. This scene, added to the

silence of midnight, the rumbling sound of the tramping steeds over the

hard and dried surface of the plain, the clanking of swords in their

scabbards, the occasional gleam of bright armor in the flickering

firelight, the gloom of surrounding darkness, and the unknown destiny of

the expedition, or even of the people who sent it forth, all combined to

impress the mind with deep and solemn thoughts."

        At dawn of day they met the enemy in ambush in the wilderness. The

enemy opened fire, mortally wounding a brother named O'Banyon. Soon the

brethren charged the enemy in his camp; several fell upon both sides,

among whom was the brave apostle, David Patten; but the foemen flung

themselves into a stream and escaped on the opposite shore, while the

wilderness resounded with the watchword of the heroes, "God and Liberty."

        Six of the brethren were wounded, and one left dead on the ground.

        The heroes returned to Far West. Among those who came out to meet

them was the wife of the dying apostle, Patten.

        "O God! O my husband!" she exclaimed, bursting into tears.

        The wounds were dressed. David was still able to speak, but he died

that evening in the triumphs of faith.

        "I had rather die," he said, "than live to see it thus in my

country!"

        The young O'Banyon also died about the same [138] time. They were

buried together under military honors; a whole people in tears followed

them to their grave.

        David Patten was the first of the modern apostles who found a

martyr's grave. He is said to have been a great and good man, who chose to

lay down his life for the cause of truth and right.

        Not long now ere Governor Boggs found the opportunity for the grand

expulsion of the entire Mormon community--from twelve to fifteen thousand

souls. He issued an order for some ten thousand troops to be mustered into

service and marched to the field against the Mormons, giving the command

to General Clark. His order was expressly to exterminate the Mormons, or

drive them from the State.

        The army of extermination marched upon the city of Far West.

        The little Mormon host, about five hundred strong, marched out upon

the plains on the south of the city, and formed in order of battle. Its

line of infantry extended near half a mile; a small company of horse was

posted on the right wing on a commanding eminence, and another in the rear

of the main body extended as a reserve.

        The army of extermination halted and formed along the borders of a

stream called Goose Creek; and both sides sent out white flags, which met

between the armies.

        "We want three persons out of the city before we massacre the rest!"

was the voice of the white flag from the governor's army.

        Small need this, for the flag of mercy! But it was [139] as good as

the mercy of Haun's Mill, which was given on the very same day.

        That night Major-General Lucas encamped near the city. The brethren

continued under arms, and spent the night throwing up temporary

breastworks. They were determined to defend their homes, wives and

children to the last. Both armies were considerably reinforced during the

night; the army of extermination being reinforced with the monsters from

the Haun's Mill massacre.

        But the prophet and brethren were on the next day betrayed by the

traitor Colonel George M. Hinkle, who was in command of the defence of Far

West. Joseph was now a prisoner of war; Parley and others were prisoners

also; Brigham was at Far West, but even he could not save the prophet and

the saints from this formidable army, nor lessen the blow which a traitor

had dealt. The treachery of Colonel Hinkle had, however, perhaps saved the

lives of hundreds of women and children, and prevented brave men from

fighting in a just cause.

        It was November, now, and Major-General Clark was also at Far West

with his army of extermination. No book of the persecutions could be

properly written without his speech to the Mormons, especially a book of

the sisters, whom it so much concerned:

        "GENTLEMEN: You, whose names are not on this list, will now have the

privilege of going to your fields to obtain grain for your families--wood,

etc. Those that compose the list will go hence to prison, to be tried, and

receive the due demerits of their [140] crimes. But you are now at

liberty, all but such as charges may hereafter be preferred against. It

now devolves upon you to fulfill the treaty that you have entered

into--the leading items of which I now lay before you.

        "The first of these items you have already complied with--which is,

that you deliver up your leading men to be tried according to law. Second,

that you deliver up your arms--this has been attended to. The third is,

that you sign over your property to defray the expenses of the war; this

you have also done. Another thing yet remains for you to comply with; that

is: that you leave the State forthwith; and, whatever your feeling

concerning this affair, whatever your innocence, it is nothing to me.

General Lucas, who is equal in authority with me, has made this treaty

with you. I am determined to see it executed.

        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 treaty complied with, before this you and your

families would have been destroyed and your houses in ashes.

        "There is a discretionary power resting in my hands, which I shall

try to exercise for a season. I did not say that you must go now, but you

must not think of stopping here another season, or of putting in crops;

for the moment you do, the citizens will be upon you. I am determined to

see the Governor's orders fulfilled, but shall not come upon you

immediately. Do not think that I shall act as I have done any more; but if

I have to come again because the treaty which you have made is not

complied with, you need not expect any mercy, but extermination; for I am

determined that the Governor's order shall be executed.

        As for your leaders, do not think, do not imagine for a moment, do

not let it enter your minds that [141] 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 the spirit of the unknown God to rest upon you, and deliver you

from that awful chain of superstition and liberate you from those fetters

of fanaticism with which you are bound. I would advise you to scatter

abroad and never again organize 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 inevitable ruin."

[142]                         CHAPTER XVII.

EPISODES OF THE PERSECUTIONS--CONTINUATION OF ELIZA R. SNOW'S

NARRATIVE--BATHSHEBA W. SMITH'S STORY--LOUISA F. WELLS INTRODUCED TO THE

READER--EXPERIENCE OF ABIGAIL LEONARD--MARGARET FOUTZ.

        The prophet and his brother Hyrum were in prison and in chains in

Missouri; Sidney Rigdon, Parley Pratt and others were also in prison and

in chains, for the gospel's sake.

        The St. Peter of Mormondom was engaged in removing the saints from

Missouri to Illinois. He had made a covenant with them that none of the

faithful should be left. Faithfully he kept that covenant. It was then, in

fact, that Brigham rose as a great leader of a people, giving promise of

what he has been since the martyrdom of the prophet.

        While Joseph is in chains, and Brigham is accomplishing the exodus

from Missouri, the sisters shall relate some episodes of those days.

        Sister Snow, continuing the thread of her narrative already given,

says:

        In Kirtland the persecution increased until many had to flee for

their lives, and in the spring of 1838, [143] in company with my father,

mother, three brothers, one sister and her two daughters, I left Kirtland,

and arrived in Far West, Caldwell county, Mo., on the 16th of July, where

I stopped at the house of Sidney Rigdon, with my brother Lorenzo, who was

very sick, while the rest of the family went farther, and settled in

Adam-Ondi-Ahman, in Davies county. In two weeks, my brother being

sufficiently recovered, my father sent for us and we joined the family

group. My father purchased the premises of two of the "old settlers," and

paid their demands in full. I mention this, because subsequent events

proved that, at the time of the purchase, although those men ostensibly

were our warm friends, they had, in connection with others of the same

stripe, concocted plans to mob and drive us from our newly acquired homes,

and repossess them. In this brief biographical sketch, I shall not attempt

a review of the scenes that followed. Sufficient to say, while we were

busy in making preparations for the approaching winter, to our great

surprise, those neighbors fled from the place, as if driven by a mob,

leaving their clocks ticking, dishes spread for their meal, coffee-pots

boiling, etc. etc., and, as they went, spread the report in every

direction that the "Mormons" had driven them from their homes, arousing

the inhabitants of the surrounding country, which resulted in the

disgraceful, notorious "exterminating order" from the Governor of the

State; in accordance therewith, we left Davies county for that of

Caldwell, preparatory to fulfilling the injunction of leaving, the State

"before grass grows" in the spring.

        The clemency of our law-abiding, citizen-expelling [144] Governor

allowed us ten days to leave our county, and, till the expiration of that

term, a posse of militia was to guard us against mobs; but it would be

very difficult to tell which was better, the militia or the mob--nothing

was too mean for the militia to perform--no property was safe within the

reach of those men.

        One morning, while we were hard at work, preparing for our exit, the

former occupant of our house entered, and in an impudent and arrogant

manner inquired how soon we should be out of it. My American blood warmed

to the temperature of an insulted, free-born citizen, as I looked at him,

and thought, poor man, you little think with whom you have to deal--God

lives! He certainly overruled in that instance, for those wicked men never

got possession of that property, although my father sacrificed it to

American mobocracy.

        In assisting widows and others who required help, my father's time

was so occupied that we did not start until the morning of the 10th, and

last day of the allotted grace. The weather was very cold and the ground

covered with snow. After assisting in the arrangements for the journey,

and shivering with cold, in order to warm my aching feet, I walked until

the teams overtook me. In the mean time, I met one of the so-called

militia, who accosted me with, "Well, I think this will cure you of your

faith!" Looking him steadily in the eye, I replied, "No, sir; it will take

more than this to cure me of my faith." His countenance suddenly fell, and

he responded, "I must confess, you are a better soldier than I am." I

passed on, thinking that, unless he [145] was above the average of his

fellows in that section, I was not highly complimented by his confession.

It is true our hardships and privations were sufficient to have

disheartened any but the saints of the living God--those who were prompted

by higher than earthly motives, and trusting in the arm Jehovah.

        We were two days on our way to Far west, and stopped over night at

what was called the Half-way House, a log building perhaps twenty feet

square, with the chinkings between the logs, minus--they probably having

been burned for firewood--the owner of the house, Brother Littlefield,

having left with his family to escape being robbed; and the north wind had

free ingress through the openings, wide enough for cats to crawl through.

This had been the lodging place of the hundreds who had preceded us, and

on the present occasion proved the almost shelterless shelter of

seventy-five or eighty souls. To say lodging, would be a hoax, although

places were allotted to a few aged and feeble, to lie down, while the rest

of us either sat or stood, or both, all night. My sister and I managed so

that mother lay down, and we sat by (on the floor, of course), to prevent

her being trampled on, for the crowd was such that people were hardly

responsible for their movements.

        It was past the middle of December, and the cold was so intense that,

in spite of well packing, our food was frozen hard, bread and all, and

although a blazing fire was burning on one side of the room, we could not

get to it to thaw our suppers, and had to resort to the next expediency,

which was this: [146] The boys milked, and while one strained the milk,

another held the pan (for there was no chance for putting anything down,);

then, while one held a bowl of the warm milk, another would, as

expeditiously as possible, thinly slice the frozen bread into it, and thus

we managed for supper. In the morning, we were less crowded, as some

started very early, and we toasted our bread and thawed our meat before

the fire. But, withal, that was a very merry night. None but saints can be

happy under every circumstance. About twenty feet from the house was a

shed, in the centre of which the brethren built a roaring fire, around

which some of them stood and sang songs and hymns all night, while others

parched corn and roasted frosted potatoes, etc. Not a complaint was

heard--all were cheerful, and judging from appearances, strangers would

have taken us to be pleasure excursionists rather than a band of

gubernatorial exiles.

        After the mobbing commenced, although my father had purchased, and

had on hand, plenty of wheat, he could get none ground, and we were under

the necessity of grating corn for our bread on graters made of tin-pails

and stove-pipe. I will here insert a few extracts from a long poem I wrote

while in Davies county. as follows:

        'Twas autumn--Summer's melting breath was gone,

        And winter's gelid blast was stealing on;

        To meet its dread approach, with anxious care

        The houseless saints were struggling to prepare;

        When round about a desperate mob arose,

        Like tigers waking from a night's repose;

        They came like hordes from nether shades let loose--

        Men without hearts, just fit for Satan's use!

        With wild, demoniac rage they sallied forth,

[147]

        Resolved to drive the saints of God from earth.

        Hemm'd in by foes--deprived the use of mill,

        Necessity inspires their patient skill;

        Tin-pails and stove-pipe, from their service torn,

        Are changed to graters to prepare the corn,

        That Nature's wants may barely be supplied--

        They ask no treat, no luxury beside.

        But, where their shelter? Winter hastens fast;

        Can tents and wagons stem this northern blast?

        The scene presented in the city of Far West, as we stopped over night

on our way to our temporary location, was too important to be omitted, and

too sad to narrate. Joseph Smith, and many other prominent men, had been

dragged to prison. Their families, having been plundered, were nearly or

quite destitute--some living on parched corn, others on boiled wheat; and

desolation seemed inscribed on everything but the hearts of the faithful

saints. In the midst of affliction, they trusted in God.

        After spending the remainder of the winter in the vicinity of Far

West, on the 5th of March, 1839, leaving much of our property behind, we

started for Illinois.

        From the commencement of hostilities against us, in the State of

Missouri, till our expulsion, no sympathy in our behalf was ever, to my

knowledge, expressed by any of the former citizens, with one single

exception, and that was so strikingly in contrast with the morbid state of

feeling generally manifested that it made a deep impression on my mind,

and I think it worthy of record. I will here relate the circumstance. It

occurred on our outward journey.

        After a night of rain which turned to snow and covered the ground in

the morning, we thawed our [148] tent, which was stiffly frozen, by

holding and turning it alternately before a blazing fire until it could be

folded for packing; and, all things put in order, while we all shook with

the cold, we started on. As the sun mounted upwards, the snow melted, and

increased the depth of the mud with which the road before us had been

amply stocked, and rendered travel almost impossible. The teams were

puffing, and the wagons dragging so heavily that we were all on foot,

tugging along as best we could, when an elderly gentleman, on horseback,

overtook us, and, after riding alongside for some time, apparently

absorbed in deep thought, as he (after inquiring who we were) watched the

women and girls, men and boys, teams and wagons, slowly wending our way up

a long hill, en route from our only earthly homes, and, not knowing where

we should find one, he said emphatically, "If I were in your places, I

should want the Governor of the State hitched at the head of my teams." I

afterwards remarked to my father that I had not heard as sensible a speech

from a stranger since entering the State. I never saw that gentleman

afterwards, but have from that time cherished a filial respect for him,

and fancy I see his resemblance in the portrait of Sir Von Humboldt, now

hanging on the wall before me.

        We arrived in Quincy, III., where many of the exiled saints had

preceded us, and all were received with generous hospitality.

        My father moved to one of the northern counties. I stopped in Quincy,

and, while there, wrote for the press, "An Appeal to the Citizens of the

United States," "An Address to the Citizens of Quincy," and [149] several

other articles, for which I received some very flattering encomiums, with

solicitations for effusions, which, probably, were elicited by the fact

that they were from the pen of a "Mormon girl."

        From Quincy, my sister, her two daughters and I, went to Lima,

Hancock county, where we found a temporary home under the roof of an old

veteran of the Revolution, who, with his family, treated us with much

kindness, although, through ignorance of the character of the saints,

their feelings were like gall towards them as a people, which we knew to

be the result of misrepresentation. It was very annoying to our feelings

to hear bitter aspersions against those whom we knew to be the best people

on earth; but, occupying, as we did, an upper room with a slight flooring

between us and those below, we were obliged to hear. Frequently, after our

host had traduced our people, of whom he knew nothing, he would suddenly

change his tone and boast of the "noble women" he had in his house; "no

better women ever lived," etc., which he would have said of the Mormon

people generally, had he known them as well. We were pilgrims, and for the

time being had to submit to circumstances. Almost anything is preferable

to dependence--with these people we would earn our support at the

tailoring business, thanks to my mother's industrial training, for which I

even now bless her dear memory.

        In May the saints commenced gathering in Commerce (afterwards

Nauvoo), and on the 16th of July I left our kind host and hostess, much to

their regret, Elder Rigdon having sent for me to teach his family school

in Commerce, and, although I regretted to [150] part with my sister, I was

truly thankful to be again associated with the body of the church, with

those whose minds. freed from the fetters of sectarian creeds. and

man-made theology. launch forth in the divine path of investigation into

the glorious fields of celestial knowledge and intelligence.

        Concerning these times, Sister Bathsheba W. Smith says: "When I was

in my sixteenth year, some Latter-day Saint elders visited our

neighborhood. I heard them preach and believed what they taught; I

believed the Book of Mormon to be a divine record, and that Joseph Smith

was a prophet of God. I knew by the spirit of the Lord, which I received

in answer to prayer, that these things were true. On the 21st of August,

1837, I was baptized into the Church of Jesus Christ of Latter-day Saints,

by Elder Samuel James, in Jones' Run, on the farm and near the residence

of Augustus Burgess, and was confirmed by Elder Francis G. Bishop. The

spirit of the Lord rested upon me, and I knew that he accepted of me as a

member in his kingdom. My mother was baptized this same day. My sister

Sarah, next older than me, was baptized three days previously. My father,

and my two oldest sisters, Matilda and Nancy, together with their

husbands, Col. John S. Martin and Josiah W. Fleming, were baptized into

the same church soon afterwards. My uncle, Jacob Bigler, and his family

had been baptized a few weeks before. A part of my first experience as a

[151] member of the church was, that most of my young acquaintances and

companions began to ridicule us. The spirit of gathering with the saints

in Missouri came upon me, and I became very anxious indeed to go there

that fall with my sister Nancy and family, as they had sold out and were

getting ready to go. I was told I could not go. This caused me to retire

to bed one night feeling very sorrowful. While pondering upon what had

been said to me about not going, a voice said to me, `Weep not, you will

go this fall.' I was satisfied and comforted. The next morning I felt

contented and happy, on observing which my sister Sarah said, `You have

got over feeling badly about not going to Zion this fall, have you?' I

quietly, but firmly, replied, `I am going--you will see.'

        "My brother, Jacob G. Bigler, having gone to Far West, Mo., joined

the church there and bought a farm for my father, and then returned. About

this time my father sold his farm in West Virginia, and fitted out my

mother, my brother, and my sister Sarah, Melissa and myself, and we

started for Far West, in company with my two brothers-in-law and my uncle

and their families. Father stayed to settle up his business, intending to

join us at Far West in the spring, bringing with him, by water, farming

implements, house furniture, etc. On our journey the young folks of our

party had much enjoyment; it seemed so novel and romantic to travel in

wagons over hill and dale, through dense forests and over extensive

prairies, and occasionally passing through towns and cities, and camping

in tents at night. On arriving in Missouri [152] we found the State

preparing to wage war against the Latter-day Saints. The nearer we got to

our destination, the more hostile the people were. As we were traveling

along, numbers of men would sometimes gather around our wagons and stop

us. They would inquire who we were, where we were from, and where we were

going to. On receiving answers to their questions, they would debate among

themselves whether to let us go or not; their debate would result

generally in a statement to the effect of, `As you are Virginians, we will

let you go on, but we believe you will soon return, for you will quickly

become convinced of your folly.' Just before we crossed Grand River, we

camped over night with a company of Eastern saints. We had a meeting, and

rejoiced together. In the morning it was thought best for the companies to

separate and cross the river by two different ferries, as this arrangement

would enable all to cross in less time. Our company arrived at Far West in

safety. But not so with the other company; they were overtaken at Haun's

Mill by an armed mob--nineteen were killed, many others were wounded, and

some of them maimed for life.

        "Three nights after we had arrived at the farm which my brother had

bought, and which was four miles south of the city of Far West; word came

that a mob was gathering on Crooked River, and a call was made for men to

go out in command of Captain David W. Patten, for the purpose of trying to

stop the depredations of the men, who were whipping and otherwise

maltreating our brethren, and who were destroying and burning property.

[153] Captain Patten's company went, and a battle ensued. Some of the

Latter-day Saints were killed, and several were wounded. I saw Brother

James Hendrix, one of the wounded, as he was being carried home; he was

entirely helpless and nearly speechless. Soon afterwards Captain David W.

Patten, who was one of the twelve apostles, was brought wounded into the

house where we were. I heard him bear testimony to the truth of Mormonism.

He exhorted his wife and all present to abide in the faith. His wife asked

him if he had anything against any one. He answered, `No.' Elder Heber C.

Kimball asked him if he would remember him when he got home. He said he

would. Soon after this he died, without a struggle.

        "In this State I saw thousands of mobbers arrayed against the saints,

and I heard their shouts and savage yells when our prophet Joseph and his

brethren were taken into their camp. I saw much, very much, of the

sufferings that were brought upon our people by those lawless men. The

saints were forced to sign away their property, and to agree to leave the

State before it was time to put in spring crops. In these distressing

times, the spirit of the Lord was with us to comfort and sustain us, and

we had a sure testimony that we were being persecuted for the gospel's

sake, and that the Lord was angry with none save those who acknowledged

not his hand in all things.

        "My father had to lose what he had paid on his farm; and in February,

1839, in the depth of winter, our family, and thousands of the saints,

were on the way to the State of Illinois. On this jour-[154]ney I walked

many a mile, to let some poor sick or weary soul ride. At night we would

meet around the camp-fire and take pleasure in singing the songs of Zion,

trusting in the Lord that all would yet be well, and that Zion would

eventually be redeemed.

        "In the spring, father joined us at Quincy, Ill. We also had the joy

of having our prophet, Joseph Smith, and his brethren, restored to us from

their imprisonment in Missouri. Many, however, had died from want and

exposure during our journey. I was sick for a long time with ague and

fever, during which time my father was taken severely sick, and died after

suffering seven weeks. It was the first sickness that either of us ever

had.

        "In the spring of 1840 our family moved to Nauvoo, in Illinois. Here

I continued my punctuality in attending meetings, had many opportunities

of hearing Joseph Smith preach, and tried to profit by his instructions,

and received many testimonials to the truth of the doctrines he taught.

Meetings were held out of doors in pleasant weather, and in private houses

when it was unfavorable. I was present at the laying of the cornerstones

of the foundation of the Nauvoo temple, and had become acquainted with the

prophet Joseph and his family.

        "On the 25th of July, 1841, I was united in holy marriage to George

Albert Smith, the then youngest member of the quorum of the twelve

Apostles, and first cousin of the prophet (Elder Don Carlos Smith

officiating at our marriage). My husband was born June 26th, 1817, at

Potsdam, [155] St. Lawrence county, N. Y. When I became acquainted with

him in Virginia, in 1837, he was the junior member of the first quorum of

seventy. On the 26th day of June, 1838, he was ordained a member of the

High Council of Adam-Ondi-Ahman, Davies county, Missouri. Just about the

break of day, on the 26th of April, 1839, while kneeling on the

corner-stone of the foundation of the Lord's house in the city of Far

West, Caldwell county, Missouri, he was ordained one of the twelve

apostles. Two days after we were married, we started, carpet bag in hand,

to go to his father's, who lived at Zarahemla, Iowa Territory, about a

mile from the Mississippi. There we found a feast prepared for us, in

partaking of which my husband's father, John Smith, drank our health,

pronouncing the blessings of Abraham, Isaac and Jacob upon us. I did not

understand the import of this blessing as well then as I do now."

                                * * * * *

        Here we meet another of these Spartan women of Mormondom in the

person of Louisa F. Wells, the senior wife of Lieutenant-General Daniel H.

Wells.

        In July, 1837, her father, Absalom Free, who had embraced Mormonism

in Fayetteville, St. Clair county, III., in the year 1835, emigrated with

his family to Caldwell county, Mo.

        In Caldwell, Brother Free purchased a farm and built a good house. He

was of the well-to-do farmer class. With his ample means he soon collected

a [156] fine farming outfit, and before him was the promise of great

prosperity.

        The saints had been driven out of Jackson county, and mobs were

ravaging in Davies county, but there was peace in Caldwell until the

Fourth of July, in 1838, when the anti-Mormons, who were waiting and

watching for a pretext, took occasion, from some remarks made by Elder

Sidney Rigdon, in a commemorative speech at the celebration, to commence a

crusade against the city of Far West.

        When the father of Louisa joined the organization for defence of the

city of Far West, he left a sick son at home, with the women folks of his

own and five other families, who had gathered there. These were left to

defend their homes.

        Louisa and her sister Emeline, with their cousin, Eliza Free, stood

guard, on a ridge near the house, for three weeks, night and day, to warn

the families of the approach of the mob. This sister Emeline is the same

who was afterwards so well known in Utah as the wife of Brigham Young.

        While thus standing guard, one day, the girls saw a troop of horsemen

near, marching with a red flag and the beating of drums. They had with

them a prisoner, on foot, whom they were thus triumphantly marching to

their camp. They were a troop of the mob. The prisoner was grandfather

Andrew Free, though at the time the sisters knew it not.

        It was almost night. The horsemen made direct for their camp with

their "prisoner of war," whom they had taken, not in arms, for he was

aged, yet was he a soldier of the cross, ready to die for his faith.

[157] Already had the veteran disciple been doomed by his captors. He was

to be shot; one escape only had they reserved for him.

        Before the mob tribunal stood the old man, calm and upright in his

integrity, and resolved in his faith. No one was near to succor him. He

stood alone, face to face with death, with those stern, cruel men, whose

class had shown so little mercy in Missouri, massacring men, women and

children, at Haun's Mill, and elsewhere about the same time.

        Then the captain and his band demanded of the old man that he should

swear there and then to renounce Jo. Smith and his d--d religion, or they

would shoot him on the spot.

        Drawing himself up with a lofty mien, and the invincible courage that

the Mormons have always shown in their persecutions, the veteran answered:

        "I have not long to live. At the worst you cannot deprive me of many

days. I will never betray or deny my faith which I know to be of God. Here

is my breast, shoot away, I am ready to die for my religion!"

        At this he bared his bosom and calmly waited for the mob to fire.

But the band was abashed at his fearless bearing and answer. For a time

the captain and his men consulted, and then they told their prisoner that

they had decided to give him till the morning to reconsider whether he

would retract his faith or die.

        Morning came. Again the old man was before the tribunal, fearless in

the cause of his religion as he had been the previous night. Again came

from [158] him a similar answer, and then he looked for death, indeed, the

next moment.

        But he had conquered his captors, and the leader declared, with an

oath: "Any man who can be so d--d true to any d--d religion, deserves to

live!"

        Thereupon the mob released the heroic disciple of Mormonism, and he

returned to his home in safety.

        During the three weeks the girls stood on guard, their father, who

was desirous to get tidings of his sick son, came frequently to a thicket

of underbrush, where the girls would bring his food and communicate with

him concerning affairs at the house.

        One evening during this season of guard duty, the girls discovered

five armed men approaching. Running to the house, they gave the alarm. In

a few moments every woman and child of the six families were hiding in the

neighboring corn-field, excepting Louisa, her mother and her sick brother.

        "Mother," said the boy, "you and Louisa run and hide. The mob will be

sure to kill me. They will see how tall I am by the bed-clothes, and will

think I am a man. You and sister Louisa escape or they will kill you too."

        But the mother resolved to share the fate of her son, unless she

could protect him by her presence, and soften the hearts of savage

mobocrats by a mother's prayers for mercy; but she bade her daughter fly

with the baby. Louisa, however, also determined to stay to defend both her

brother and her mother. So they armed themselves--the mother with an axe,

and Louisa with a formidable pair of old-fashioned fire-tongs, and

stationed themselves at either door.

[159] But it turned out that the men were a squad of friends, whom the

father had sent to inquire after his family; yet the incident illustrates

those days of universal terror for the Mormons in the State of Missouri.

Worse, even, than the horrors of ordinary war must it have been, when thus

women, children and the sick, when not a Mormon man was present to provoke

the mob to bloodshed, looked for massacre upon massacre as daily scenes

which all in turn might expect to overtake them.

        After the fall of the city of Far West, it being decided that the

Mormons should make a grand exodus from Missouri in the spring, Mr. Free

determined to anticipate it. Gathering up what property he could save from

the sacrifice, he started with his family for Illinois, abandoning the

beautiful farm he had purchased and paid for, along with the improvements

he had made.

        In their flight to Illinois they were frequently overtaken and

threatened by mobs, but fortunately escaped personal violence, as it was

evident they were hastening from the inhospitable State. But the

inhumanity of the Missourians in those times is well illustrated in the

following incident:

        Along with Brother Free's party were William Duncan and Solomon

Allen, whose feet were so badly frozen one day that they were unable to

proceed. At every house on the route the exiles called, soliciting

permission to shelter and care for the disabled men; but at every place

they were turned away, until at last, at eleven o'clock at night, they

were graciously permitted to occupy some negro quarters. The grace,

however, of Missouri was [160] redeemed by a codicil that "No d--d Mormon

should stop among white folks!"

        This was mercy, indeed, for Missouri, and it is written in the book

of remembrance.

        The party stopped and occupied the negro quarters, nursing the men

during the night, and so far restored them that they were enabled to go on

the next day.

        Arriving at the Mississippi river, above St. Charles, it was found

that the ice was running so fiercely that it was well-nigh impossible to

cross, but the mobbers insisted that they should cross at once.

        The crossing was made on a scow ferry-boat, common in those times;

and as the boat was near being swamped in the current, to add to the

horror of the incident, it was seriously proposed by the boatmen to throw

some of the "d--d Mormons overboard," to lighten the load! The

proposition, however, was abandoned, and the party landed safely on the

opposite shore.

        Having escaped all the perils of that flight from Missouri, Father

Free and his family made their home in the more hospitable State of

Illinois, where the Mormons for a season found their "second Zion."

        Here we leave "Sister Louisa" for awhile, to meet her again in the

grand exodus of her people from "civilization."

                              --------------

        The following experience of Abigail Leonard, a venerable and

respected lady, now in her eighty-second year of life, will also be of

interest in this connection. She says:

[161] "In 1829 Eleazer Miller came to my house, for the purpose of holding

up to us the light of the gospel, and to teach us the necessity of a

change of heart. He did not teach creedism, for he did not believe

therein. That night was a sleepless one to me, for all night long I saw

before me our Saviour nailed to the cross. I had not yet received

remission of my sins, and, in consequence thereof, was much distressed.

These feelings continued for several days, till one day, while walking

alone in the street, I received the light of the spirit.

        "Not long after this, several associated Methodists stopped at our

house, and in the morning, while I was preparing breakfast, they were

conversing upon the subject of church matters, and the best places for

church organization. From the jottings of their conversation, which I

caught from time to time, I saw that they cared more for the fleece than

the flock. The Bible lay on the table near by, and as I passed I

occasionally read a few words until I was impressed with the question:

`What is it that separates two Christians ?'

        "For two or three weeks this question was constantly on my mind, and

I read the Bible and prayed that this question might be answered to me.

        "One morning I took my Bible and went to the woods, when I fell upon

my knees, and exclaimed: `Now, Lord, I pray for the answer of this

question, and I shall never rise till you reveal to me what it is that

separates two Christians.' Immediately a vision passed before my eyes, and

the different sects passed one after another by me, and a voice [162]

called to me, saying: `These are built up for gain.' Then, beyond, I could

see a great light, and a voice from above called out: `I shall raise up a

people, whom I shall delight to own and bless.' I was then fully

satisfied, and returned to the house.

        "Not long after this a meeting was held at our house, during which

every one was invited to speak; and when opportunity presented, I arose

and said: `To-day I come out from all names, sects and parties, and take

upon myself the name of Christ, resolved to wear it to the end of my

days.'

        "For several days afterward, many people came from different

denominations and endeavored to persuade me to join their respective

churches. At length the associated Methodists sent their presiding elder

to our house to preach, in the hope that I might be converted. While the

elder was discoursing I beheld a vision in which I saw a great multitude

of people in the distance, and over their heads hung a thick, dark cloud.

Now and then one of the multitude would struggle, and rise up through the

gloomy cloud; but the moment his head rose into the light above, the

minister would strike him a blow, which would compel him to retire; and I

said in my heart, They will never; serve me so.'

        "Not long after this, I heard of the `Book of Mormon,' and when a few

of us were gathered at a neighbor's we asked that we might have

manifestations in proof of the truth and divine origin of this book,

although we had not yet seen it. Our neighbor, a lady, was quite sick and

in much distress. It was asked that she be healed, and imme-[163]diately

her pain ceased, and health was restored. Brother Bowen defiantly asked

that he might be slain, and in an instant he was prostrated upon the

floor. I requested that I might know of the truth of this book, by the

gift and power of the Holy Ghost, and I immediately felt its presence.

Then, when the Book of Mormon came, we were ready to receive it and its

truths. The brethren gathered at our house to read it, and such days of

rejoicing and thanksgiving I never saw before nor since. We were now ready

for baptism, and on or about the 20th of August, 1831, were baptized.

        "When we heard of the `gathering,' we were ready for that also, and

began preparations for the journey. On the 3d of July, 1832, we started

for Jackson county, Mo., where we arrived some time in the latter part of

December of the same year.

        "Here we lived in peace, and enjoyed the blessings of our religion

till the spring of 1833, when the mob came upon us, and shed its terror in

our midst. The first attack was made upon Independence, about twelve miles

from our place. The printing press was destroyed, and the type scattered

in the streets. Other buildings, and their furniture, were destroyed; and

Bishop Partridge was tarred and feathered. Next, we heard that the enemy

had attacked our brethren in the woods about six miles distant. Then my

husband was called upon to go and assist his brethren. He arrived on the

field in the heat of the battle, and received fourteen bullet-holes in his

garments, but received no wounds, save two very slight marks, one on the

hip, the other on the arm.

[164] "The mob was defeated, and my husband returned home for food. I gave

it him, and bade him secrete himself immediately. He did so, and none too

soon; for scarcely was he hidden, when the mob appeared. As soon as my

husband was secreted I took my children and went to a neighbor's house,

where the sisters were gathering for safety. About this time Sister Parley

Pratt was being helped from a sick bed to this place of security, and the

mob, seeing the sisters laboring to carry her, gave their assistance and

carried her in. The mob then searched for fire-arms, but could find none.

        "The brethren and the mob formed a treaty about this time, in which

we agreed to abandon the country by a specified time. Immediately our

people commenced moving across the Missouri river, into Clay county. The

people of Clay county becoming alarmed at our numbers, and incited to

malice by the people of Jackson county, cut away the boat before all our

people had crossed, and thus compelled our family with some others to

remain in Jackson county. There were nine families in all. And the mob

came and drove us out into the prairie before the bayonet. It was in the

cold, cheerless month of November, and our first night's camp was made the

thirteenth of that month, so wide-famed as the night of falling stars. The

next day we continued our journey, over cold, frozen, barren prairie

ground, many of our party barefoot and stockingless, feet and legs

bleeding. Mine was the only family whose feet were clothed, and that day,

while alone, I asked [165] the Lord what I should do, and his answer was:

`Divide among the sufferers, and thou shalt be repaid four-fold!' I then

gave till I had given more than fifteen pairs of stockings. In three and a

half days from the time of starting, we arrived at a grove of timber, near

a small stream, where we encamped for the winter. From the time of our

arrival till the following February we lived like saints.

        "For awhile our men were permitted to return to the settlements in

Jackson county, and haul away the provisions which they had left behind;

but at last they would neither sell to us nor allow us any longer to

return for our own provisions left behind.

        "A meeting was held, and it was decided that but one thing was left

to do, which was to return to Jackson county, to the place we had recently

left from compulsion. This we did, and on the evening of February 20,

1834, soon after our arrival in the old deserted place, we had been to

meeting and returned. It was about eleven o'clock at night, while we were

comfortably seated around a blazing fire, built in an old-fashioned Dutch

fireplace, when some one on going out discovered a crowd of men at a

little distance from the house, on the hill. This alarmed the children,

who ran out, leaving the door open. In a moment or two five armed men

pushed their way into the house and presented their guns to my husband's

breast, and demanded, `Are you a Mormon ?' My husband replied: `I profess

to belong to the Church of Christ.' They then asked if he had any arms,

and [166] on being told that he had not, one of them said: Now, d--n you,

walk out doors!' My husband was standing up, and did not move.

        "Seeing that he would not go, one of them laid down his gun, clutched

a chair, and dealt a fierce blow at my husband's head; but fortunately the

chair struck a beam overhead, which turned and partially stopped the force

of the blow, and it fell upon the side of his head and shoulder with too

little force to bring him down, yet enough to smash the chair in pieces

upon the hearth. The fiend then caught another chair, with which he

succeeded in knocking my husband down beneath the stairway. They then

struck him several blows with a chair-post, upon the head, cutting four

long gashes in the scalp. The infuriated men then took him by the feet and

dragged him from the room. They raised him to his feet, and one of them,

grasping a large boulder, hurled it with full force at his head; but he

dropped his head enough to let the stone pass over, and it went against

the house like a cannon ball. Several of them threw him into the air, and

brought him, with all their might, at full length upon the ground. When he

fell, one of them sprang upon his breast, and stamping with all his might,

broke two of his ribs.

        "They then turned him upon his side, and with a chair-post dealt him

many severe blows upon the thigh, which were heard at a distance of one

hundred and twenty rods. Next they tore off his coat and shirt, and

proceeded to whip him with their gun-sticks. I had been by my husband

during this whole affray, and one of the mob seeing me, cried [167] out:

`Take that woman in the house, or she will overpower every devil of you!'

Four of them presented their guns to my breast, and jumping off the ground

with rage, uttering the most tremendous oaths, they commanded me to go

into the house. This order I did not obey, but hastened to my husband's

assistance, taking stick after stick; from them, till I must have thrown

away twenty.

        "By this time my husband felt that he could hold out no longer, and

raising his hands toward heaven, asking the Lord to receive his spirit, he

fell to the ground, helpless. Every hand was stayed, and I asked a sister

who was in the house to assist me to carry him in doors.

        "We carried him in, and after washing his face and making him as

comfortable as possible, I went forth into the mob, and reasoned with

them, telling them that my husband had never harmed one of them, nor

raised his arm in defence against them. They then went calmly away, but

next day circulated a report that they had killed one Mormon.

        "After the mob had gone, I sent for the elder, and he, with two or

three of the brethren, came and administered to my husband, and he was

instantly healed. The gashes on his head grew together without leaving a

scar, and he went to bed comfortable. In the morning I combed the

coagulated blood out of his hair, and he was so well that he went with me

to meeting that same day.

        "The mob immediately held a meeting and informed us that we were to

have only three days to [168] leave in, and if we were not off by that

time the whole party would be massacred. We accordingly prepared to leave,

and by the time appointed were on our way to Clay county. Soon after our

arrival in Clay county, the `Camp of Zion' came, and located about twenty

miles from us. The cholera broke out in the camp, and many died. Three of

the party started to where we lived, but two died on the way, leaving Mr.

Martin Harris to accomplish the journey alone. The first thing, when he

saw me, he exclaimed: `Sister Leonard, I came to your house to save my

life.' For eight days my husband and I worked with him before he began to

show signs of recovery, scarcely lying down to take our rest. While Mr.

Harris was lying sick, the prophet Joseph Smith came, with eleven others,

to visit him. This was the first time I had ever seen the prophet.

        "The prophet advised us to scatter out over the county, and not

congregate too much together, so that the people would have no cause for

alarm.

        "While we were yet living in this place, the ague came upon my

family, and my husband lay sick for five months, and the children for

three. During the whole time I procured my own wood, and never asked any

one for assistance. On the recovery of my husband he bought a beautiful

little farm near by, where we lived long enough to raise one crop, when

the mob again came against us, and we were compelled to move into Caldwell

county.

        "When we arrived there we moved into a log cabin, without door,

window, or fireplace, where [169] my husband left the children and me, and

returned to Clay county, for some of the brethren who were left behind.

During his absence a heavy snowstorm came, and we were without wood or

fire. My little boy and I, by turns, cut wood enough to keep us warm till

my husband resumed.

        "Here my husband entered eighty acres of land, and subsequently

bought an additional twenty acres. Here, too, we stayed long enough to

raise one crop, and then moved to Nauvoo, Hancock county, Illinois.

        "As soon as we were located, we were all seized with sickness, and

scarcely had I recovered, when there came into our midst some brethren

from England, who were homeless, and our people took; them in with their

own families. One of the families we took to live with us. The woman was

sick, and we sent for the elders to heal her, but their endeavors were not

successful, and I told the husband of the sick woman that but one thing

was left to be done, which was to send for the sisters. The sisters came,

washed, anointed, and administered to her. The patient's extremities were

cold, her eyes set, a spot in the back apparently mortified, and every

indication that death was upon her. But before the sisters had ceased to

administer, the blood went coursing through her system, and to her

extremities, and she was sensibly better. Before night her appetite

returned, and became almost insatiable, so much so at least that, after I

had given her to eat all I dared, she became quite angry because I would

not give her more. In three days she sat up and had her hair combed, and

soon recovered."

[170] The following portion of Margaret Foutz's narrative will also be of

interest in this connection. She says:

        "I am the daughter of David and Mary Munn, and was born December

11th, 1801, in Franklin county, Pa I was married to Jacob Foutz, July 22d,

1822. In the year 1827 we emigrated to Richland county, Ohio. After living

here a few years, an elder by the name of David Evans came into the

neighborhood, preaching the gospel of Jesus Christ, commonly called

Mormonism. We united ourselves with the church, being baptized by Brother

Evans, in the year 1834. Subsequently we took our departure for Missouri,

to gather with the saints. We purchased some land, to make a permanent

home, on Crooked River, where a small branch of the church was organized,

David Evans being the president. We enjoyed ourselves exceedingly well,

and everything seemed to prosper; but the spirit of persecution soon began

to make itself manifest. Falsehoods were circulated about the Mormon

population that were settling about that region, and there soon began to

be signs of trouble. The brethren, in order to protect their families,

organized themselves together.

        "Threats being made by the mob to destroy a mill belonging to Brother

Haun, it was considered best to have a few men continually at the mill to

protect it. One day Brother Evans went and had an interview with a Mr.

Comstock, said to be the head man of the mob. All things were amicably

adjusted. Brother Evans then went to inform the brethren (my husband being

among them) that all [171] was well. This was about the middle of the

afternoon, when Brother Evans returned from Mr. Comstock's. On a sudden,

without any warning whatever, sixty or seventy men, with blackened faces,

came riding their horses at full speed. The brethren ran, for protection,

into an old blacksmith shop, they being without arms. The mob rode up to

the shop, and without any explanation or apparent cause, began a wholesale

butchery, by firing round after round through the cracks between the logs

of the shop. I was at home with my family of five little children, and

could hear the firing. In a moment I knew the mob was upon us. Soon a

runner came, telling the women and children to hasten into the timber and

secrete themselves, which we did, without taking anything to keep us warm;

and had we been fleeing from the scalping knife of the Indian we would not

have made greater haste. And as we ran from house to house, gathering as

we went, we finally numbered about forty or fifty women and children. We

ran about three miles into the woods, and there huddled together,

spreading what few blankets or shawls we chanced to have on the ground for

the children; and here we remained until two o'clock; the next morning,

before we heard anything of the result of the firing at the mill. Who can

imagine our feelings during this dreadful suspense? And when the news did

come, oh! what terrible news! Fathers, brothers and sons, inhumanly

butchered! We now took up the line of march for home. Alas! what a home!

Who would we find there? And now, with our minds full of the most fearful

fore-[172]bodings, we retraced those three long, dreary miles. As we were

returning I saw a brother, Myers, who had been shot through his body. In

that dreadful state he crawled on his hands and knees, about two miles, to

his home.

        "After I arrived at my house with my children, I hastily made a fire

to warm them, and then started for the mill, about one mile distant. My

children would not remain at home, saying, `If father and mother are going

to be killed, we want to be with them.' It was about seven o'clock in the

morning when we arrived at the mill. In the first house I came to there

were three dead men. One, a Brother McBride, I was told was a survivor of

the Revolution. He was a terrible sight to behold, having been cut and

chopped, and horribly mangled, with a corn-cutter.

        "I hurried on, looking for my husband. I found him in an old house,

covered with some rubbish. (The mob had taken the bedding and clothing

from all the houses near the mill). My husband had been shot in the thigh.

I rendered him all the assistance I could, but it was evening before I

could get him home. I saw thirteen more dead bodies at the shop, and

witnessed the beginning of the burial, which consisted in throwing the

bodies into an old, dry well. So great was the fear of the men that the

mob would return and kill what few of them there were left, that they

threw the bodies in, head first or feet first, as the case might be. When

they had thrown in three, my heart sickened and I turned fainting away.

        "At the moment of the massacre, my husband [173] and another brother

drew some of the dead bodies on themselves, and pretended to be dead also,

by so doing saving their lives. While in this situation they heard what

the ruffians said after the firing was over. Two little boys, who had not

been hit, begged for their lives; but with horrible oaths they put the

muzzles of their guns to the children's heads, and blew their brains out.

        "Oh! what a change one short day had brought! Here were my friends,

dead and dying; one in particular asked me to give him relief by taking a

hammer and knocking his brains out, so great was his agony. And we knew

not what moment our enemies would be upon us again. And all this, not

because we had broken any law--on the contrary, it was a part of our

religion to keep the laws of the land. In the evening Brother Evans got a

team and conveyed my husband to his house, carried him in, and placed him

on a bed. I then had to attend him, alone, without any doctor or any one

to tell me what to do. Six days afterwards I, with my husband's

assistance, extracted the bullet, it being buried deep in the thick part

of the thigh, and flattened like a knife. During the first ten days,

mobbers, with blackened faces, came every day, cursing and swearing like

demons from the pit, and declaring that they would kill that d--d `old

Mormon preacher.' At times like these, when human nature quailed, I felt

the power of God upon me to that degree that I could stand before them

fearless; and although a woman, and alone, those demons in human shape had

to succumb; for there was a power with me that they knew not [174] of.

During these days of mobocratic violence I would sometimes hide my husband

in the house, and sometimes in the woods, covering him with leaves. And

thus was I constantly harassed, until the mob finally left us, with the

understanding that we should leave in the spring. About the middle of

February we started for Quincy, III. Arriving there, we tarried for a

short time, and thence moved to Nauvoo."

[175]                         CHAPTER XVIII.

JOSEPH SMITH'S DARING ANSWER TO THE LORD--WOMAN, THROUGH MORMONISM,

RESTORED TO HER TRUE POSITION--THE THEMES OF MORMONISM.

        What potent faith had come into the world that a people should thus

live and die by it?

        Show us this new temple of theology in which the sisters had

worshipped.

        Open the book of themes which constitute the grand system of

Mormonism.

                               ------------

        The disciples of the prophet believed in the Book of Mormon; but

nearly all their themes, and that vast system of theology which Joseph

conceived, as the crowning religion for a world, were derived from the

Hebrew Bible, the New Testament of Christ, and modern revelation.

        New revelation is the signature of Mormonism.

        The themes begin with Abraham, rather than with Christ; but they go

back to Adam, and to the long "eternities" ere this world was.

        Before Adam, was Mormonism!

        There are the generations of worlds. The Genesis of the Gods was

before the Genesis of Man.

[176] The Genesis of the Gods is the first book of the Mormon iliad.

        "Then the Lord answered Job out of the whirlwind, and said, `Who is

this that darkeneth counsel by words without knowledge? Gird up now thy

loins like a man; for I will demand of thee, and answer thou me.

        "`Where wast thou when I laid the foundations of the earth? Declare

if thou hast understanding.

        "`Who hath laid the measures thereof, if thou knowest? Or who hath

stretched the line upon it?

        "`Whereupon are the foundations thereof fastened? Or who laid the

corner-stone thereof:

        "`When the morning stars sang together, and all the sons of God

shouted for joy?'

        Brother Job, where wast thou? Joseph answered the Lord when the

Masonic question of the Gods was put to him:

        "Father, I was with thee; one of the `morning stars' then; one of the

archangels of thy presence."

        'Twas a divinely bold answer. But Joseph was divinely daring.

        The genius of Mormonism had come down from the empyrean; it hesitated

not to assert its origin among the Gods.

        This is no fanciful treatment--no mere flight to the realm of ideals.

The Mormons have literally answered the Lord, their Father, the question

which he put to their brother, Job, and have made that answer a part of

their theology.

        But where was woman "when the morning stars sang together, and the

sons of God shouted for joy?"

        Where was Zion? Where the bride? Where was woman?

[177] "Not yet created; taken afterwards from the rib of Adam; of the

earth, not of heaven; created for Adam's glory, that he might rule over

her."

        So said not Joseph.

        It was the young East who thus declared. The aged West had kept the

book of remembrance.

        Joseph was gifted with wonderful memories of the "eternities past."

He had not forgotten woman. He knew Eve, and he remembered Zion. He

restored woman to her place among the Gods, where her primeval Genesis is

written.

        Woman was among the morning stars, when they sang together for joy,

at the laying of the foundations of the earth.

        When the sons of God thrice gave their Masonic shouts of hosanna, the

daughters of God lifted up their voices with their brothers; and the

hallelujahs to the Lord God Omnipotent, were rendered sweeter and diviner

by woman leading the theme.

        In the temples, both of the heavens and the earth, woman is found.

She is there in her character of Eve, and in her character of Zion. The

one is the type of earth, the other the type of heaven: the one the

mystical name of the mortal, the other of the celestial woman.

        The Mormon prophet rectified the divine drama. Man is nowhere where

woman is not. Mormonism has restored woman to her pinnacle.

        Presently woman herself shall sing of her divine origin. A high

priestess of the faith shall interpret the themes of herself and of her

Father-and-Mother God!

        At the very moment when the learned divines of [178] Christendom were

glorying that this little earth was the "be-all and the end-all" of

creation, the prophet of Mormondom was teaching the sisters in the temple

at Kirtland that there has been an eternal chain of creations coming down

from the generations of the Gods--worlds and systems and universes. At the

time these lights of the Gentiles were pointing to the star-fretted vault

of immensity as so many illuminations--lamps hung out by the Creator, six

thousand years ago, to light this little earth through her probation--the

prophet of Israel was teaching his people that the starry hosts were

worlds and suns and universes, some of which had being millions of ages

before this earth had physical form.

        Moreover, so vast is the divine scheme, and stupendous the works of

creations, that the prophet introduced the expressive word eternities. The

eternities are the times of creations.

        This earth is but an atom in the immensities of creations.

Innumerable worlds have been peopled with "living souls" of the order of

mankind; innumerable worlds have passed through their probations;

innumerable worlds have been redeemed, resurrected, and celestialized.

        Hell-loving apostles of the sects were sending ninety-nine hundredths

of this poor, young, forlorn earth to the bottomless pit. The Mormon

prophet was finding out grand old universes, in exaltation with scarcely

the necessity of losing a soul.

        The spirit of Mormonism is universal salvation. Those who are not

saved in one glory, may be saved in another.

[179] There are the "glory of the sun," and the "glory of the moon," and

the "glory of the stars."

        The children of Israel belong to the glory of the sun. They kept

their first estate. They are nobly trying to keep their second estate on

probation. Let the devotion, the faith, the divine heroism of the Mormon

sisters, witness this.

        "Adam is our Father and God. He is the God of the earth."

        So says Brigham Young.

        Adam is the great archangel of this creation. He is Michael. He is

the Ancient of Days. He is the father of our elder brother. Jesus

Christ--the father of him who shall also come as Messiah to reign. He is

the father of the spirits as well as the tabernacles of the sons and

daughters of man. Adam!

        Michael is one of the grand mystical names in the works of creations,

redemptions, and resurrections. Jehovah is the second and the higher name

Eloheim signifying the Gods--is the first name of the Celestial trinity.

        Michael was a celestial, resurrected being, of another world.

        "In the beginning" the Gods created the heavens and the earths.

        In their councils they said, let us make man in our own image. So, in

the likeness of the Fathers, and the Mothers--the Gods--created they

man--male and female.

        When this earth was prepared for mankind, Michael, as Adam. came

down. He brought with him one of his wives, and he called her name Eve.

[180] Adam and Eve are the names of the fathers and mothers of worlds.

        Adam was not made out of a lump of clay, as we make a brick, nor was

Eve taken as a rib--a bone--from his side. They came by generation. But

woman, as the wife or mate of man, was a rib of man. She was taken from

his side, in their glorified world, and brought by him to earth to be the

mother of a race.

        These were father and mother of a world of spirits who had been born

to them in heaven. These spirits had been waiting for the grand period of

their probation, when they should have bodies or tabernacles, so that they

might become, in the resurrection, like Gods.

        When this earth had become an abode for mankind, with its Garden of

Eden, then it was that the morning stars sang together, and the sons and

daughters of God shouted for joy. They were coming down to earth.

        The children of the sun, at least, knew what the grand scheme of the

everlasting Fathers and the everlasting Mothers meant, and they, both sons

and daughters, shouted for joy. The temple of the eternities shook with

their hosannas, and trembled with divine emotions.

        The father and mother were at length in their Garden of Eden. They

came on purpose to fall. They fell "that man might be; and man is, that he

might have joy." They ate of the tree of mortal life partook of the

elements of this earth that they might again become mortal for their

children's sake. They fell that another world might have a probation,

redemption and resurrection.

[181] The grand patriarchal economy, with Adam, as a resurrected being,

who brought his wife Eve from another world, has been very finely

elaborated by Brigham, from the patriarchal genesis which Joseph

conceived.

        Perchance the scientist might hesitate to accept the Mormon ideals of

the genesis of mortals and immortals, but Joseph and Brigham have very

much improved on the Mosaic genesis of man. It is certainly not scientific

to make Adam as a model adobe; the race has come by generation. The

genesis of a hundred worlds of his family, since his day, does not suggest

brickyards of mortality. The patriarchal economy of Mormonism is at least

an improvement, and is decidedly epic in all its constructions and ideals.

        A grand patriarchal line, then, down from the "eternities;"

generations of worlds and generations of Gods; all one universal family.

        The Gods are the fathers and the mothers, and the brothers and the

sisters, of the saints.

        Divine ambitions here; a daring genius to thus conceive; a lifting up

of man and woman to the very plane of the celestials, while yet on earth.

        Now for the father and the children of the covenant.

        With Abraham begins the covenant of Israel. The Mormons are a

Latter-day Israel.

        God made a covenant with Abraham, for Abraham was worthy to be the

grand patriarch of a world, under Adam. Like Jesus, he had a

pre-existence.

        He was "in the beginning" with God; an archangel in the Father's

presence; one not less noble [182] than his elder brother and captain of

salvation; the patriarch, through whose line Messiah was ordained to come

into the world.

        Abraham was the elect of God before the foundation of this earth. In

him and his seed were all the promises--all the covenants--and all the

divine empires. In them was the kingdom of Messiah to consummate the

object and vast purposes of earth's creation.

        He is the father of the faithful and the friend of God. In him and

his seed all the nations of the earth shall be blessed. He shall become

the father of many nations. His seed shall be as the sand on the

sea-shore.

        In Abraham many nations have already been blessed. He and his seed

have given Bible and civilization to Christendom. From his loins came

Jesus--from him will come Messiah.

        Abraham and his seed have done much for the world, but they will do a

hundred fold more. Their genius, their prophets, and their covenants, will

leaven and circumscribe all civilization.

        Jehovah is the God of Israel--the covenant people. There is none like

him in all the earth. There are Lords many, and Gods many, but unto Israel

there is but one God.

        Between Jehovah and Abraham there are the everlasting covenants. The

divine epic is between Abraham and his God.

        Mormonism is now that divine epic.

        This grand patriarch may be said to be a grand Mormon; or, better

told, the Mormons are a very proper Israel, whom the patriarch

acknowledges as [183] his children, chosen to fulfill the covenants in

connection with the Jews.

        Jehovah never made any covenants outside of Israel. The Gentiles are

made partakers, by adoption into the Abrahamic family.

        All is of election and predestination. There is but very little

free-grace; just enough grace to give the Gentiles room to enter into the

family of Israel, that the promise may be fulfilled that in Israel all the

nations of the earth shall be blessed.

        In ancient times Jehovah made his people a nation, that his name

might be glorified. He established his throne in David, by an everlasting

covenant; but the throne and sceptre were taken from Israel, no more to

be, until he comes whose right it is to reign. Messiah is that one. He is

coming to restore the kingdom to Israel.

        The earth and mankind were created that they might have a probation;

and a probation, that a millennial reign of peace and righteousness may

consummate the divine plan and purposes.

        Righteousness and justice must be established upon the earth in the

last days, or nations must perish utterly.

        In the last days God shall set up a kingdom upon the earth, which

shall never be destroyed. It will break into pieces all other kingdoms and

empires, and stand forever. It will be given to the saints of the Most

High, and they will possess it. The Mormons are the saints of the Most

High.

        That kingdom has already been set up, by the administration of angels

to Joseph Smith. This is the burden of Mormonism. It was for that the

[184] saints were driven from Missouri and Illinois; that for which they

made their exodus to the Rocky Mountains; that for which the sisters have

borne the cross for half a century.

        Now also in the present age is to be fulfilled the vision of Daniel;

here it is:

        "I beheld till thrones were cast down, and the Ancient of Days (Adam)

did sit, whose garments were white as snow, and the hair of his head like

the pure wool; his throne was like the fiery flame, and his wheels as

burning fire.

        "A fiery stream issued and came forth from before him; thousands

ministered unto him, and ten thousand times ten thousand stood before him;

the judgment was set, and the books were opened.

                               ------------

        "I saw in the night visions, and, behold, one like the Son of Man

came with the clouds of heaven, and came to the Ancient of Days, and they

brought him near before him.

        "And there was given him dominion and glory, and a kingdom, that all

people, nations and languages, should serve him; his dominion is an

everlasting dominion, which shall not pass away, and his kingdom that

which shall not be destroyed.

                              -------------

        "But the saints of the Most High shall take the kingdom, and possess

the kingdom forever, even forever and ever. * * * *

        "I beheld, and the same horn made war with the saints, and prevailed

against them.

        "Until the Ancient of Days came, and judgment was given to the saints

of the Most High; and the time came that the saints possessed the kingdom.

                               ------------

        "And the kingdom and dominion, and the greatness of the kingdom under

the whole heaven, shall [185] be given to the saints of the Most High,

whose kingdom is an everlasting kingdom, and all dominions shall serve and

obey him."

        Here is the imperial drama of Mormonism which the saints have applied

most literally, and sought to work out in America; or, rather the God of

Israel has purposed to fulfill his wondrous scheme, in them, and multiply

them until they shall be an empire of God-fearing men and women--ten

thousand times ten thousand saints.

        No wonder that Missouri drove the saints--no wonder that the sisters,

with such views, have risen to such sublime heroism and been inspired with

such exalted faith. Scarcely to be wondered at even that they have been

strong enough to bear their crosses throughout eventful lives, which have

no parallel in history. With a matchless might of spirit, and divine

ambitions, inspired by such a theology, literally applied in the action of

their lives, they have risen to the superhuman.

        Comprehend this Hebraic religion of the sisters, and it can thus be

comprehended somewhat how they have borne the cross of polygamy, with more

than the courage of martyrs at the stake.

        We are coming to polygamy, by-and-by, to let these braver than

Spartan women speak; for themselves, upon their own special subject; but

polygamy was not established until years after the saints were driven from

Missouri.

        We are but opening these views of Hebraic faith and religion. The

themes will return frequently in their proper places. But let the sisters

most reveal [186] themselves in their expositions, episodes, and

testimonies.

        Thus, here, the high priestess of Mormondom, with her beautiful

themes of our God-Father and our God-Mother!

[187]                          CHAPTER XIX.

ELIZA R. SNOW S INVOCATION--THE ETERNAL FATHER AND MOTHER--ORIGIN OF THE

SUBLIME THOUGHT POPULARLY ATTRIBUTED TO THEODORE PARKER--BASIC IDEA OF THE

MORMON THEOLOGY.

        Joseph endowed the church with the genesis of a grand theology, and

Brigham has reared the colossal fabric of a new civilization; but woman

herself must sing of her celestial origin, and her relationship to the

majesty of creation.

        Inspired by the mystic memories of the past, Eliza R. Snow has made

popular in the worship of the saints a knowledge of the grand family, in

our primeval spirit-home. The following gem which opens the first volume

of her poems, will give at once a rare view of the spiritual type of the

high priestess of the Mormon Church, and of the divine drama of Mormonism

itself. It is entitled, "Invocation; or, the Eternal Father and Mother:

        O! my Father, thou that dwellest

               In the high and holy place;

        When shall I regain thy presence,

               And again behold thy face?

        In thy glorious habitation,

               Did my spirit once reside?

        In my first primeval childhood,

               Was I nurtured by thy side?

[188]

        For a wise and glorious purpose,

               Thou hast places me here on earth;

        And withheld the recollection

               Of my former friends and birth.

        Yet oft-times a secret something,

               Whisper'd, "You're a stranger here;"

        And I felt that I had wandered

               From a more exalted sphere.

        I had learned to call thee Father,

               Through thy spirit from on high;

        But until the key of knowledge

               Was restored, I knew not why.

        In the heavens are parents single?

               No; the thought makes reason stare;

        Truth is reason; truth eternal,

               Tells me I've a Mother there.

        When I leave this frail existence--

               When I lay this mortal by,

        Father, Mother, may I meet you

               In your royal court on high?

        Then at length, when I've completed

               All you sent me forth to do,

        With your mutual approbation,

                Let me come and dwell with you.

        A divine drama set to song. And as it is but a choral dramatization,

in the simple hymn form, of the celestial themes revealed through Joseph

Smith, it will strikingly illustrate the vast system of Mormon theology,

which links the heavens and the earths.

        It is well remembered what an ecstacy filled the minds of the

transcendental Christians of America, when the voice of Theodore Parker,

bursting into the fervor of a new revelation, addressed, in prayer, our

Father and Mother in heaven!

[189] An archangel proclamation that! Henceforth shall the mother half of

creation be worshipped with that of the God-Father; and in that worship

woman, by the very association of ideas, shall be exalted in the coming

civilization.

        Wonderful revelation, Brother Theodore; worthy thy glorious

intellect! Quite as wonderful that it was not universal long before thy

day!

        But it will be strange news to many that years before Theodore Parker

breathed that theme in public prayer, the Mormon people sang their hymn of

invocation to the Father and Mother in heaven, given them by the Hebraic

pen of Eliza R. Snow.

        And in this connection it will be proper to relate the [act that a

Mormon woman once lived as a servant in the house of Theodore Parker. With

a disciple's pardonable cunning she was in the habit of leaving Mormon

books in the way of her master. It is not unlikely that the great

transcendentalist had read the Mormon poetess' hymn to "Our

Father-and-Mother God!"

        And perhaps it will appear still more strange to the reader, who may

have been told that woman in the Mormon scheme ranked low--almost to the

barbarian scale--to learn that the revelation of the Father and Mother of

creation, given through the Mormon prophet, and set to song by a kindred

spirit, is the basic idea of the whole Mormon theology.

        The hymn of invocation not only treats our God parents in this grand

primeval sense, but the poetess weaves around their parental centre the

divine drama of the pre-existence of worlds.

[190] This celestial theme was early revealed to the church by the

prophet, and for now nearly forty years the hymn of invocation has been

familiar in the meetings of the saints.

        A marvel indeed is this, that at the time modern Christians, and even

"philosophers," were treating this little earth, with its six thousand

years of mortal history, as the sum of the intelligent universe--to which

was added this life's sequel, with the gloom of hell prevailing--the

Mormon people, in their very household talk, conversed and sang of an

endless succession of worlds.

        They talked of their own pre-existing lives. They came into the

divine action ages ago, played their parts in a primeval state, and played

them well. Hence were they the first fruits of the gospel. They scarcely

limited their pre-existing lives to a beginning, or compassed their

events, recorded in other worlds, in a finite story. Down through the

cycles of all eternity they had come, and they were now entabernacled

spirits passing through a mortal probation.

        It was of such a theme that "Sister Eliza" sang; and with such a

theme her hymn of invocation to our Father and Mother in heaven soon made

the saints familiar in every land.

        Let us somewhat further expound the theme of this hymn, which our

poetess could not fully embody in the simple form of verse.

        God the Father and God the Mother stand, in the grand pre-existing

view, as the origin and centre of the spirits of all the generations of

mortals who had been entabernacled on this earth.

[191] First and noblest of this great family was Jesus Christ, who was the

elder brother, in spirit, of the whole human race. These constituted a

world-family of pre-existing souls.

        Brightest among these spirits, and nearest in the circle to our

Father and Mother in heaven (the Father being Adam), were Seth, Enoch,

Noah and Abraham, Moses, David, and Jesus Christ--indeed that glorious

cohort of men and women, whose lives have left immortal records in the

world's history. Among these the Mormon faith would rank Joseph Smith,

Brigham Young, and their compeers.

        In that primeval spirit-state, these were also associated with a

divine sisterhood. One can easily imagine the inspired authoress of the

hymn on preexistence, to have been a bright angel among this sister

throng. Her hymn is as a memory of that primeval life, and her invocation

is as the soul's yearning for the Father and Mother in whose courts she

was reared, and near whose side her spirit was nurtured.

        These are the sons and daughters of Adam--the Ancient of Days--the

Father and God of the whole human family. These are the sons and daughters

of Michael, who is Adam, the father of the spirits of all our race.

        These are the sons and daughters of Eve, the Mother of a world.

        What a practical Unitarianism is this! The Christ is not dragged from

his heavenly estate, to be mere mortal, but mortals are lifted up to his

celestial plane. He is still the God-Man; but he is one among many

brethren who are also God-Men.

[192] Moreover, Jesus is one of a grand order of Saviours. Every world has

its distinctive Saviour, and every dispensation its Christ.

        There is a glorious Masonic scheme among the Gods. The everlasting

orders come down to us with their mystic and official names. The heavens

and the earths have a grand leveling; not by pulling down celestial

spheres, but by the lifting up of mortal spheres.

        Perchance the skeptic and the strict scientist who measures by the

cold logic of facts, but rises not to the logic of ideas, might not accept

this literal preexisting view, yet it must be confessed that it is a

lifting up of the idealities of man's origin. Man is the offspring of the

Gods. This is the supreme conception which gives to religion its very

soul. Unless man's divinity comes in somewhere, religion is the

wretchedest humbug that ever deluded mortals.

        Priestcraft, indeed, then, from the beginning to the end--from the

Alpha to the Omega of theologic craft, there is nothing divine.

        But the sublime and most primitive conception of Mormonism is, that

man in his essential being is divine, that he is the offspring of

God--that God is indeed his Father.

        And woman? for she is the theme now.

        Woman is heiress of the Gods. She is joint heir with her elder

brother, Jesus the Christ; but she inherits from her God-Father and her

God-Mother. Jesus is the beloved "of that Father and Mother--their

well-tried Son, chosen to work out the salvation and exaltation of the

whole human family.

[193] And shall it not be said then that the subject rises from the

God-Father to the God-Mother? Surely it is a rising in the sense of the

culmination of the divine idea. The God-Father is not robbed of his

everlasting glory by this maternal completion of himself. It is an

expansion both of deity and humanity.

        They twain are one God!

        The supreme Unitarian conception is here; the God-Father and the

God-Mother! The grand unity of God is in them--in the divine Fatherhood

and the divine Motherhood--the very beginning and consummation of

creation. Not in the God-Father and the God-Son can the unity of the

heavens and the earths be worked out; neither with any logic of facts nor

of idealities. In them the Masonic trinities; in the everlasting Fathers

and the everlasting Mothers the unities of creations.

        Our Mother in heaven is decidedly a new revelation, as beautiful and

delicate to the masculine sense of the race as it is just and exalting to

the feminine. It is the woman's own revelation. Not even did Jesus

proclaim to the world the revelation of our Mother in heaven--co-existent

and co-equal with the eternal Father. This was left, among the unrevealed

truths, to the present age, when it would seem the woman is destined by

Providence to become very much the oracle of a new and peculiar

civilization.

        The oracle of this last grand truth of woman's divinity and of her

eternal Mother as the partner with the Father in the creation of worlds,

is none other than the Mormon Church. It was revealed in the glorious

theology of Joseph, and established [194] by Brigham in the vast

patriarchal system which he has made firm as the foundations of the earth,

by proclaiming Adam as our Father and God. The Father is first in name and

order, but the Mother with him--these twain, one from the beginning.

        Then came our Hebraic poetess with her hymn of invocation, and woman

herself brought the perfected idea of deity into the forms of praise and

worship. Is not this exalting woman to her sphere beyond all precedent?

        Let it be marked that the Roman Catholic idea of the Mother of God is

wonderfully lower than the Mormon idea. The Church of Rome only brings the

maternal conception, linked with deity, in Christ, and that too in quite

the inferior sense. It is not primitive it is the exception; it begins and

ends with the Virgin Mary. A question indeed whether it elevates womanhood

and motherhood. The ordinary idea is rather the more exalted; for that

always, in a sense, makes the mother superior to the son. The proverb that

great mothers conceive great sons has really more poetry in it than the

Roman Catholic doctrine that Mary was the Mother of God.

        The Mormon Church is the oracle of the grandest conception of

womanhood and motherhood. And from her we have it as a revelation to the

world, and not a mere thought of a transcendental preacher--a glorious

Theodore Parker flashing a celestial ray upon the best intellects of the

age.

        Excepting the Lord's prayer, there is not in the English language the

peer of this Mormon invocation; and strange to say the invocation is this

time given to the Church through woman--the prophetess and high priestess

of the faith.

[195]                          CHAPTER XX.

THE TRINITY OF MOTHERHOOD--EVE, SARAH, AND ZION--THE MORMON THEORY

CONCERNING OUR FIRST PARENTS.

        A trinity of Mothers!

        The celestial Masonry of Womanhood!

        The other half of the grand patriarchal economy of the heavens and

the earths!

        The book of patriarchal theology is full of new conceptions. Like the

star-bespangled heavens--like the eternities which it mantles--is that

wondrous theology!

        New to the world, but old as the universe. 'Tis the everlasting book

of immortals, unsealed to mortal view, by these Mormon prophets.

        A trinity of Mothers--Eve the Mother of a world; Sarah the Mother of

the covenant; Zion the Mother of celestial sons and daughters--the Mother

of the new creation of Messiah's reign, which shall give to earth the

crown of her glory and the cup of joy all her ages of travail.

        Still tracing down the divine themes of Joseph; still faithfully

following the methods of that vast patriarchal economy which shall be the

base of a new order of society and of the temple of a new civilization.

[196] When Brigham Young proclaimed to the nations that Adam was our

Father and God, and Eve, his partner, the Mother of a world--both in a

mortal and a celestial sense--he made the most important revelation ever

oracled to the race since the days of Adam himself.

        This grand patriarchal revelation is the very keystone of the "new

creation" of the heavens and the earth. It gives new meaning to the whole

system of theology--as much new meaning to the economy of salvation as to

the economy of creation. By the understanding of the works of the Father,

the works of the Son are illumined.

        The revelation was the "Let there be light" again pronounced. "And

there was light!"

        "And God created man in his own image; in the image of God created he

him; male and female created he them.

        "And God blessed them; and God said unto them, be fruitful, and

multiply, and replenish the earth, and subdue it."

        Here is the very object of man and woman's creation exposed in the

primitive command. The first words of their genesis are, "Be fruitful and

multiply."

        So far, it is of but trifling moment how our "first parents" were

created; whether like a brick, with the spittle of the Creator and the

dust of the earth, or by the more intelligible method of generation. The

prime object of man and woman's creation was for the purposes of creation.

        "Be fruitful, and multiply and replenish the earth, and subdue it,"

by countless millions of your offspring.

[197] Thus opened creation, and the womb of everlasting motherhood

throbbed with divine ecstacy.

        It is the divine command still. All other maybe dark as a fable, of

the genesis of the race, but this is not dark. Motherhood to this hour

leaps for joy at this word of God, "Be fruitful;" and motherhood is

sanctified as by the holiest sacrament of nature.

        We shall prefer Brigham's expounding of the dark passages of Genesis.

        Our first parents were not made up like mortal bricks. They came to

be the Mother and the Father of a new creation of souls.

        We say Mother now, first, for we are tracing this everlasting theme

of motherhood, in the Mormon economy, without which nothing of the woman

part of the divine scheme can be known--next to nothing of patriarchal

marriage, to which we are traveling, be expounded.

        Eve--immortal Eve--came down to earth to become the Mother of a race.

        How become the Mother of a world of mortals except by herself again

becoming mortal? How become mortal only by transgressing the laws of

immortality? How only by "eating of the forbidden fruit"--by partaking of

the elements of a mortal earth, in which the seed of death was everywhere

scattered?

        All orthodox theologians believe Adam and Eve to have been at first

immortal, and all acknowledge the great command, "Be fruitful and

multiply."

        That they were not about to become the parents of a world of

immortals is evident, for they were on a mortal earth. That the earth was

mortal all [198] nature here to-day shows. The earth was to be subdued by

teeming millions of mankind--the dying earth actually eaten, in a sense, a

score of times, by the children of these grand parents.

        The fall is simple. Our immortal parents came down to fall; came down

to transgress the laws of immortality; came down to give birth to mortal

tabernacles for a world of spirits.

        The "forbidden tree," says Brigham, contained in its fruit the

elements of death, or the elements of mortality, By eating of it, blood

was again infused into the tabernacles of beings who had become immortal.

The basis of mortal generation is blood. Without blood no mortal can be

born. Even could immortals have been conceived on earth, the trees of life

had made but the paradise of a few; but a mortal world was the object of

creation then.

        Eve, then, came down to be the Mother of a world.

        Glorious Mother, capable of dying at the very beginning to give life

to her offspring, that through mortality the eternal life of the Gods

might be given to her sons and daughters.

        Motherhood the same from the beginning even to the end! The love of

motherhood passing all understanding! Thus read our Mormon sisters the

fall of their Mother.

        And the serpent tempted the woman with the forbidden fruit.

        Did woman hesitate a moment then? Did motherhood refuse the cup for

her own sake, or did she, with infinite love, take it and drink for her

children's sake? The Mother had plunged down, from the [199] pinnacle of

her celestial throne, to earth, to taste of death that her children might

have everlasting, life.

        What! should Eve ask Adam to partake of the elements of death first,

in such a sacrament! 'Twould have outraged motherhood!

        Eve partook of that supper of the Lord's death first. She ate of that

body and drank of that blood.

        Be it to Adam's eternal credit that he stood by and let our

Mother--our ever blessed Mother Eve--partake of the sacrifice before

himself Adam followed the Mother's example, for he was great and grand--a

Father worthy indeed of a world. He was wise, too: for the blood of life

is the stream of mortality.

        What a psalm of everlasting praise to woman, that Eve fell first!

        A Goddess came down from her mansions of glory to bring the spirits

of her children down after her, in their myriads of branches and their

hundreds of generations!

        She was again a mortal Mother now. The first person in the trinity of

Mothers.

        The Mormon sisterhood take up their themes of religion with their

Mother Eve, and consent with her, at the very threshold of the temple, to

bear the cross. Eve is ever with her daughters in the temple of the Lord

their God.

        The Mormon daughters of Eve have also in this eleventh hour come down

to earth, like her, to magnify the divine office of motherhood. She came

down from her resurrected, they from their spirit, estate. Here, with her,

in the divine providence of [200] maternity, they begin to ascend the

ladder to heaven, and to their exaltation in the courts of their Father

and Mother God.

        Who shall number the blasphemies of the sectarian churches against

our first grand parents? Ten thousand priests of the serpent have

thundered anathemas upon the head of "accursed Adam." Appalling,

oftentimes, their pious rage. And Eve--the holiest, grandest of

Mothers--has been made a very by-word to offset the frailties of the most

wicked and abandoned.

        Very different is Mormon theology! The Mormons exalt the grand

parents of our race. Not even is the name of Christ more sacred to them

than the names of Adam and Eve. It was to them the poetess and high

priestess addressed her hymn of invocation; and Brigham's proclamation

that Adam is our Father and God is like a hallelujah chorus to their

everlasting names. The very earth shall yet take it up; all the sons and

daughters of Adam and Eve shall yet shout it for joy, to the ends of the

earth, in every tongue!

        Eve stands, then, first--the God-Mother in the maternal trinity of

this earth. Soon we shall meet Sarah, the Mother of the covenant, and in

her daughters comprehend something of patriarchal marriage--"Mormon

polygamy." But leave we awhile these themes of woman, and return to the

personal thread of the sisters' lives.

[201]                          CHAPTER XXI.

THE HUNTINGTONS--ZINA D. YOUNG, AND PRESCINDIA L. KIMBALL--THEIR TESTIMONY

CONCERNING THE KIRTLAND MANIFESTATIONS--UNPUBLISHED LETTER OF JOSEPH

SMITH--DEATH OF MOTHER HUNTINGTON.

        Who are these thus pursued as by the demons that ever haunt a great

destiny?

        As observed in the opening chapter, they are the sons and daughters

of the Pilgrim sires and mothers who founded this nation; sons and

daughters of the patriots who fought the battles of independence and won

for these United States a transcendent destiny.

        Here meet we two of the grand-nieces of Samuel Huntington, one of the

signers of the Declaration of Independence, Governor of Connecticut, and

President of Congress.

        Zina Diantha Huntington has long been known and honored as one of the

most illustrious women of the Church. She was not only sealed to the

prophet Joseph in their sacred covenant of celestial marriage, but after

his martyrdom she was sealed to Brigham Young as one of Joseph's wives.

For over a quarter of a century she has been known as [202] Zina D.

Young--being mother to one of Brigham's daughters. In her mission of

usefulness she has stood side by side with Sister Eliza R. Snow, and her

life has been that of one of the most noble and saintly of women. Thus is

she introduced to mark her honored standing among the sisterhood. Of her

ancestral record she says:

        "My father's family is directly descended from Simon Huntington, the

`Puritan immigrant,' who sailed for America in 1633. He died on the sea,

but left three sons and his widow, Margaret. The church records of

Roxbury, Mass., contain the earliest record of the Huntington name known

in New England, and is in the handwriting of Rev. John Elliot himself, the

pastor of that ancient church. This is the record: Margaret Huntington,

widow, came in 1633. Her husband died by the way, of the small-pox. She

brought--children with her.'

        "Tradition says that Simon, the Puritan emigrant, sailed for this

country to escape the persecutions to which non-conformists were

subjected, during the high-handed administrations of Laud and the first

Charles. Tradition also declares him to have been beyond doubt an

Englishman. The Rev. E. B. Huntington, in his genealogical memoir of the

Huntington family in this country, observes: The character of his

immediate descendants is perhaps in proof of both statements; they were

thoroughly English in their feelings, affinities, and language; and that

they were as thoroughly religions, their names and official connection

with the early churches in this country abundantly attest.

[203] Of one of my great-grandfathers the Huntington family memoir records

thus: `John, born in Norwich, March 15th, 1666, married December 8th,

1686, Abigail, daughter of Samuel Lathrop, who was born in May, 1667. Her

father moved to Norwich from New London, to which place he had gone from

Scituate, Mass., in 1648. He was the son of the Rev. John Lathrop, who,

for nonconformity, being a preacher in the First Congregational Church

organized in London, was imprisoned for two years, and who, on being

released in 1634, came to this country, and became the first minister of

Scituate.'

        "The Lathrops, from which my branch of the family was direct, also

married with the other branches of the Huntingtons, making us kin of both

sides, and my sister, Prescindia Lathrop Huntington, bears the family name

of generations.

        "My grandfather, Wm. Huntington, was born September 19th, 1757;

married, February 13th, 1783, Prescindia Lathrop, and was one of the first

settlers in the Black River Valley, in Northern New York. He resided at

Watertown. He married for his second wife his first wife's sister, Alvira

Lathrop Dresser. He died May 11th, 1842. The following is an obituary

notice found in one of the Watertown papers:

        "`At his residence, on the 11th inst., Wm. Huntington, in the

eighty-fifth year of his age. Mr. Huntington was one of our oldest and

most respected inhabitants. He was a native of Tolland, Conn., and for

three or four years served in the army of the Revolution. In the year 1784

he emigrated to New Hampshire, where he resided till the [204] year 1804,

when he removed to Watertown. He was for many years a member and an

officer of the Presbyterian Church.'

        "Before his death, however, my grandfather was baptized into the

Church of Jesus Christ of Latter-day Saints. He always spoke of Samuel

Huntington, the signer of the Declaration of Independence, as his Uncle

Samuel."

        This genealogical record is given to illustrate the numerous Puritan

and Revolutionary relations of the leading families of the Mormon people,

and to emphasize the unparalleled outrage of the repeated exile of such

descendants--exiles at last from American civilization. How exact has been

the resemblance of their history to that of their Pilgrim fathers and

mothers!

        But the decided connection of the Huntingtons with the Mormon people

was in William Huntington, the father of sisters Zina and Prescindia, who

for many years was a presiding High Priest of the Church, being a member

of the High Council.

        This Wm. Huntington was also a patriot, and served in the war with

Great Britain, in 1812.

        The sisters Zina and Prescindia, with their brothers, were raised

fourteen miles east of Sackett's Harbor, where the last battle was fought

between the British and Americans, in that war; so that the Revolutionary

history of their country formed a peculiarly interesting theme to the

"young folks" of the Huntington family. Indeed their brother, Dimock, at

the period of the exodus of the Mormons from Nauvoo, had so much of the

blood of the patriots in his veins that he at once enlisted in [205] the

service of his country in the war with Mexico-- being a soldier in the

famous Mormon battalion.

        Prescindia Lathrop Huntington, the eldest of these two illustrious

sisters, was born in Watertown, Jefferson county, N. Y., September 7th,

1810, and was her mother's fourth child; Zina Diantha was born at the same

place, January 31st, 1821.

        Prescindia is a woman of very strong character; and her life has been

marked with great decision and self-reliance, both in thought and purpose.

She was also endowed with a large, inspired mind--the gifts of prophesy,

speaking in tongues, and the power to heal and comfort the sick, being

quite preeminent in her apostolic life. In appearance she is the very

counterpart of the Eliza Huntington whose likeness is published in the

book of the Huntington family. A mother in Israel is Sister Prescindia,

and the type of one of the Puritan mothers in the olden time. She was

sealed to Joseph Smith, and for many years was one of the wives of the

famous Heber C. Kimball.

        Mother Huntington was also an exemplary saint. She died a victim of

the persecutions, when the saints were driven from Missouri, and deserves

to be enshrined as a martyr among her people. Her name was Zina Baker,

born May 2d, 1786, in Plainfield, Cheshire county, N. H., and married to

Wm. Huntington, December 28, 1806. Her father was one of the first

physicians in New Hampshire, and her mother, Diantha Dimock, was descended

from the noble family of Dymocks, whose representatives held the

hereditary knight-championship of England--instance Sir Edward Dymock,

Queen Elizabeth's champion.

[206] Mother Huntington was a woman of great faith. She believed that God

would hear and answer prayer in behalf of the sick. The gift of healing

was with her before the gospel was restored in its fullness."

        Thus testify her daughters of their mother, whose spirit of faith was

also instilled into their own hearts, preparing them to receive the gospel

of a great spiritual dispensation, and for that apostolic calling among

the sick, which their useful lives have been greatly devoted.

        Father and Mother Huntington had both been strict Presbyterians; but

about the time of the organization of the Latter-day Church he withdrew

from the congregation, which had become divided over church forms, and

commenced an earnest examination of the Scriptures for himself. To his

astonishment he discovered that there was no church extant, to his

knowledge, according to the ancient pattern, with apostles and prophets,

nor any possessing the gifts and powers of the ancient gospel. For the

next three years he was as a watcher for the coming of an apostolic

mission, when one day Elder Joseph Wakefield brought to his house the Book

of Mormon. Soon his family embraced the Latter-day faith, rejoicing in the

Lord. Himself and wife, and his son Dimock and his wife, with "Zina D.,"

then only a maiden, were the first of the family baptized. Zina was

baptized by Hyrum Smith, in Watertown, August 1st, 1835.

        Prescindia at that time was living with her husband at Loraine, a

little village eighteen miles from her native place, when her mother, in

the summer [207] of 1835, brought to her the Book of Mormon and her first

intelligence of the Mormon prophet. She gathered to Kirtland in May, 1836,

and was baptized on the 6th of the following June, and was confirmed by

Oliver Cowdry. In Kirtland," she says, " we enjoyed many very great

blessings, and often saw the power of God manifested. On one occasion I

saw angels clothed in white walking upon the temple. It was during one of

our monthly fast meetings, when the saints were in the temple worshipping.

A little girl; came to my door and in wonder called me out, exclaiming,

The meeting is on the top of the meeting house!' I went to the door, and

there I saw on the temple angels clothed in white covering the roof from

end to end. They seemed to be walking to and fro; they appeared and

disappeared. The third time they appeared and disappeared before I

realized that they were not mortal men. Each time in a moment they

vanished, and their reappearance was the same. This was in broad daylight,

in the afternoon. A number of the children in Kirtland saw the same.

        "When the brethren and sisters came home in the evening, they told of

the power of God manifested in the temple that day, and of the prophesying

and speaking in tongues. It was also said, in the interpretation of

tongues, `That the angels were resting down upon the house.'

        "At another fast meeting I was in the temple with my sister Zina. The

whole of the congregation were on their knees, praying vocally, for such

was the custom at the close of these meetings [208] when Father Smith

presided; yet there was no confusion; the voices of the congregation

mingled softly together. While the congregation was thus praying, we both

heard, from one corner of the room above our heads, a choir of angels

singing most beautifully. They were invisible to us, but myriads of

angelic voices seemed to be united in singing some song of Zion, and their

sweet harmony filled the temple of God.

        "We were also in the temple at the Pentecost. In the morning Father

Smith prayed for a pentecost, in opening the meeting. That day the power

of God rested mightily upon the saints. There was poured out upon us

abundantly the spirit of revelation, prophesy and tongues. The Holy Ghost

filled the house; and along in the afternoon a noise was heard. It was the

sound of a mighty rushing wind. But at first the congregation was

startled, not knowing what it was. To many it seemed as though the roof

was all in flames. Father Smith exclaimed, `Is the house on fire!'

        "`Do you not remember your prayer this morning, Father Smith?'

inquired a brother.

        "Then the patriarch, clasping his hands, exclaimed, `The spirit of

God, like a mighty rushing wind!

        "At another time a cousin of ours came to visit us at Kirtland. She

wanted to go to one of the saints' fast meetings, to hear some one sing or

speak in tongues, but she said she expected to have a hearty laugh.

        Accordingly we went with our cousin to the meeting, during which a

Brother McCarter rose [209] and sang a song of Zion in tongues; I arose

and sang simultaneously with him the same tune and words, beginning and

ending each verse in perfect unison, without varying a word. It was just

as though we had sung it together a thousand times.

        "After we came out of meeting, our cousin observed, `Instead of

laughing, I never felt so solemn in my life.'"

        The family of Huntingtons removed with the saints from Kirtland to

Far West, and passed through the scenes of the expulsion from Missouri. In

this their experience was very similar to the narratives of the other

sisters already given; but Sister Prescindia's visit to the prophet, in

Liberty jail, must have special notice. She says:

        In the month of February, 1839, my father, with Heber C. Kimball, and

Alanson Ripley, came and stayed over night with us, on their way to visit

the prophet and brethren in Liberty jail. I was invited to go with them.

        When we arrived at the jail we found a heavy guard outside and inside

the door. We were watched very closely, lest we should leave tools to help

the prisoners escape.

        "I took dinner with the brethren in prison; they were much pleased to

see the faces of true friends; but I cannot describe my feelings on seeing

that man of God there confined in such a trying time for the saints, when

his counsel was so much needed. And we were obliged to leave them in that

horrid prison, surrounded by a wicked mob.

        While in prison, the brethren were presented with human flesh to eat.

My brother Wm. Hunt-[210]ington, tasted before the word could be passed

from Joseph to him. It was the flesh of a colored man.

        "After my second visit to the prison, with Frederick G. Williams, the

prophet addressed to me the following letter:

                               "`LIBERTY JAIL, March 15th, 1839.

DEAR SISTER:

        "`My heart rejoiced at the friendship you manifested in requesting to

have conversation with us; but the jailer is a very jealous man, for fear

some one will have tools for us to get out with. He is under the eye of

the mob continually, and his life is at stake if he grants us any

privilege. He will not let us converse with any one alone.

        "`O what a joy it would be for us to see our friends. It would have

gladdened my heart to have had the privilege of conversing with you; but

the hand of tyranny is upon us; but thanks be to God, it cannot last

always; and he that sitteth in the heavens will laugh at their calamity

end mock; when their fear cometh.

        "`We feel, dear sister, that our bondage is not of long, duration. I

trust that I shall have the chance to give such instructions as have been

communicated to us, before long; and as you wanted some instruction from

us, and also to give us some information, and administer consolation to

us, and to find out what is best for you to do, I think that many of the

brethren, if they will be pretty still, can stay in this country until the

indignation is over and passed. But I think it will be better for Brother

Buell to leave and go with the rest of the brethren, if he keeps the

faith, and at any rate, for thus speaketh the spirit concerning him. I

want him and you to know that I am your true friend.

        "`I was glad to see you. No tongue can tell what [211] inexpressible

joy it gives a man to see the face of one who has been a friend, after

having been inclosed in the walls of a prison for five months. It seems to

me my heart will always be more tender after this, than ever it was

before.

        "`My heart bleeds continually when I contemplate the distress of the

Church. O that I could be with them; I would not shrink at toil and

hardship to render them comfort and consolation. I want the blessing once

more to lift my voice in the midst of the saints. I would pour out my soul

to God for their instruction. It has been the plan of the devil to hamper

and distress me from the beginning to keep me from explaining myself to

them, and I never have had opportunity to give them; the plan that God has

revealed to me. Many have run without being sent, crying, `Tidings, my

Lord,' and have caused injury to the Church, giving the adversary more

power over them that walk by sight and not by faith. Our trouble will only

give us that knowledge to understand the mind of the ancients. For my part

I think I never could have felt as I now do if I had not suffered the

wrongs which I have suffered. All things shall work together for good to

them that love God.

        "`Beloved sister, we see that perilous times have truly come, and the

things which we have so long expected have at last begun to usher in; but

when you see the fig tree begin to put forth its leaves you may know that

the summer is nigh at hand. There will be a short work on the earth; it

has now commenced. I suppose there will soon be perplexity all over the

earth. Do not let our hearts faint when these things come upon us, for

they must come or the word cannot be fulfilled. I know that something will

soon take place: to stir up this generation to see what they have been

doing, and that their fathers have inherited lies, [212] and they have

been led captive by the devil to no profit. But they know not what they

do. Do not have any feeling of enmity towards any son or daughter of Adam.

I believe I shall be let out of their hands some way or other, and shall

see good days. We cannot do anything, only stand still and see the

salvation of God. He must do his own work or it must fall to the ground.

We must not take it in our hands to avenge our wrongs.

        "`Vengeance is mine, saith the Lord; I will repay.' I have no fears;

I shall stand unto death, God being my helper.

        "`I wanted to communicate something, and I wrote this. Write to us if

you can.

                                                             &c.,

                                                                            "`J. SMITH, JR'"

        This letter to Sister Prescindia, which has never before been

published, gives an excellent example of the spirit and style of the

prophet. It will be read with interest, even by the anti-Mormon. Himself

in prison, and his people even at that moment passing through their

expulsion, what passages for admiration are these:

        "Do not have any feelings of enmity towards any son or daughter of

Adam." "They know not what they do!" "We must not take it in our hands to

avenge our wrongs. Vengeance is mine, saith the Lord; I will repay." I

have no fears; I shall stand unto death, God being my helper!"

        Like his divine Master this; "Father, forgive them: they know not

what they do!" A great heart, indeed, had Joseph, and a spirit exalted

with noble aims and purposes.

        When Sister Prescindia returned to Far West, [213] her father and

mother, with her sister Zina, had started in the exodus of the saints from

Missouri to Illinois. She says:

        "I never saw my mother again. I felt alone on the earth, with no one

to comfort me, excepting my little son, George, for my husband had become

a bitter apostate, and I could not speak in favor of the Church in his

presence. There was by this time not one true saint in the State of

Missouri, to my knowledge."

        Sister Zina says: "On the 18th of April, 1839, I left Far West, with

my father, mother, and two younger brothers, and arrived at Quincy, Ill.,

on the 25th of April, and from thence to Commerce, afterwards called

Nauvoo, which we reached on the 14th of May.

        "Joseph, the prophet, had just escaped from prison in Missouri, and

the saints were gathering to Nauvoo. My brother Dimock was also in

Illinois, living at Judge Cleveland's.

        "On the 24th of June my dear mother was taken sick with a congestive

chill. About three hours afterwards she called me to her bedside and said:

        "`Zina, my time has come to die. You will live many years; but O, how

lonesome father will be. I am not afraid to die. All I dread is the mortal

suffering. I shall come forth triumphant when the Saviour comes with the

just to meet the saints on the earth.'

        "The next morning I was taken sick; and in a few days my father and

brother Oliver were also prostrate. My youngest brother, John, twelve

years of age, was the only one left that could give [214] us a drink of

water; but the prophet sent his adopted daughter to assist us in our

affliction, and saw to our being taken care of, as well as circumstances

would permit--for there were hundreds, lying in tents and wagons, who

needed care as much as we. Once Joseph came himself and made us tea with

his own hands, and comforted the sick and dying.

        "Early in the morning of the 8th of July, 1839, just before the sun

had risen, the spirit of my blessed mother took its flight, without her

moving a muscle, or even the quiver of the lip.

        "Only two of the family could follow the remains to their resting

place. O, who can tell the anguish of the hearts of the survivors, who

knew not whose turn it would be to follow next?

        "Thus died my martyred mother! The prophet Joseph often said that the

saints who died in the persecutions were as much martyrs of the Church as

was the apostle David Patten, who was killed in the defence of the saints

or those who were massacred at Haun's Mill. And my beloved mother was one

of the many bright martyrs of the Church in those dark and terrible days

of persecution.

[215]                         CHAPTER XXII.

WOMAN'S WORK IN CANADA AND GREAT BRITAIN--HEBER C. KIMBALL'S

PROPHESY--PARLEY P. PRATT'S SUCCESSFUL MISSION TO CANADA--A BLIND WOMAN

MIRACULOUSLY HEALED--DISTINGUISHED WOMEN OF THAT PERIOD.

        By this time (1840, the period of the founding of Nauvoo), the Church

has had a remarkable history in Canada and Great Britain. To these

missions we must now go for some of our representative women, and also to

extend our view of Mormonism throughout the world.

        Brigham Young was the first of the elders who took Mormonism into

Canada, soon after his entrance into the Church. There he raised up

several branches, and gathered a few families to Kirtland; but it was not

until the apostle Parley P. Pratt took his successful and almost romantic

mission to Canada, that Mormonism flourished in the British Province, and

from there spread over to Great Britain, like an apostolic wave.

        Presently we shall see that the romance of Mormonism has centred

around the sisters abroad as well as at home. Frequently we shall see them

the characters which first come to view; the first pre-[216]pared for the

great spiritual work of the age; the first to receive the elders with

their tidings of the advent of a prophet and the administration of angels,

after the long night of spiritual darkness, and centuries of angelic

silence; and were it possible to trace their every footstep in the

wonderful work abroad, we should find that the sisters have been effective

missionaries of the Church, and that, in some sections, they have been

instrumental in making more disciples than even the elders.

        Here is the opening of the story of Parley P. Pratt's mission to

Canada, in which a woman immediately comes to the foreground in a famous

prophesy:

        "It was now April" (1836). "I had retired to rest," says he, "one

evening, at an early hour, and I was pondering my future course, when

there came a knock at the door. I arose and opened it, when Heber C.

Kimball and others entered my house, and being filled with the spirit of

prophesy, they blessed me and my wife, and prophesied as follows:

        "Brother Parley, thy wife shall be healed from this hour, and shall

bear a son, and his name shall be Parley; and he shall be a chosen

instrument in the hands of the Lord to inherit the priesthood and to walk

in the steps of his father. He shall do a great work in the earth in

ministering the word and teaching the children of men. Arise, therefore,

and go forth in the ministry, nothing doubting. Take no thought for your

debts, nor the necessaries of life, for the Lord will supply you with

abundant means for all things.

        "Thou shalt go to Upper Canada, even to the [217] city of Toronto,

the capital, and there thou shalt find a people prepared for the fullness

of the gospel, and they shall receive thee, and thou shalt organize the

Church among them, and it shall spread thence into the regions round

about, and many shall be brought to the knowledge of the truth, and shall

be filled with joy; and from the things growing out of this mission, shall

the fullness of the gospel spread into England, and cause a great work to

be done in that land.'

        "This prophesy was the more marvelous, because being married near ten

years we had never had any children; and for near six years my wife had

been consumptive, and had been considered incurable. However, we called to

mind the faith of Abraham of old, and judging Him faithful who had

promised, we took courage.

        "I now began in earnest to prepare for the mission, and in a few days

all was ready. Taking an affectionate leave of my wife, mother and

friends, I started for Canada, in company with a Brother Nickerson, who

kindly offered to bear expenses."

        Away to Canada with Parley. We halt with him in the neighborhood of

Hamilton. He is an entire stranger in the British Province, and without

money. He knows not what to do. His narrative thus continues:

        "The spirit seemed to whisper to me to try the Lord, and see if

anything was too hard for him, that I might know and trust him under all

circumstances. I retired to a secret place in a forest, and prayed to the

Lord for money to enable me to cross the lake. I then entered Hamilton,

and [218] commenced to chat with some of the people. I had not tarried

many minutes before I was accosted by a stranger, who inquired my name and

where I was going. He also asked me if I did not want some money. I said

yes. He then gave me ten dollars, and a letter of introduction to John

Taylor, of Toronto, where I arrived the same evening.

        "Mrs. Taylor received me kindly, and went for her husband, who was

busy in his mechanic shop. To them I made known my errand to the city, but

received little direct encouragement. I took tea with them, and then

sought lodgings at a public house."

        Already had he met in Canada a woman destined to bear a

representative name in the history of her people, for she is none other

than the wife of the afterwards famous apostle John Taylor. She is the

first to receive him into her house; and the apostolic story still

continues the woman in the foreground:

        "In the morning," he says, "I commenced a regular visit to each of

the clergy of the place, introducing myself and my errand. I was

absolutely refused hospitality, and denied the opportunity of preaching in

any of their houses or congregations. Rather an unpromising beginning,

thought I, considering the prophesies on my head concerning Toronto.

However, nothing daunted, I applied to the sheriff for the use of the

court-house, and then to the authorities for a public room in the

market-place; but with no better success. What could I do more? I had

exhausted my influence and power without effect. I now repaired to a [219]

pine grove just out of the town, and, kneeling down, called on the Lord,

bearing testimony of my unsuccessful exertions; my inability to open the

way; at the same time asking him in the name of Jesus to open an effectual

door for his servant to fulfill his mission in that place.

        "I then arose and again entered the town, and going to the house of

John Taylor, had placed my hand on my baggage to depart from a place where

I could do no good, when a few inquiries on the part of Mr. Taylor,

inspired by a degree of curiosity or of anxiety, caused a few moments'

delay, during which a lady by the name of Walton entered the house, and,

being an acquaintance of Mrs. Taylor, was soon engaged in conversation

with her in an adjoining room. I overheard the following:

        "Mrs. Walton, I am glad to see you; there is a gentleman here from

the United States who says the Lord sent him to this city to preach the

gospel. He has applied in vain to the clergy and to the various

authorities for opportunity to fulfill his mission, and is now about to

leave the place. He may be a man of God; I am sorry to have him depart.'

        "`Indeed!' said the lady; `well, I now understand the feelings and

spirit which brought me to your house at this time. I have been busy over

the wash-tub and too weary to take a walk; but I felt impressed to walk

out. I then thought I would make a call on my sister, the other side of

town; but passing your door, the spirit bade me go in; but I said to

myself, I will go in when I return; but the spirit said, go in now. I

accordingly came in, [220] and I am thankful that I did so. Tell the

stranger he is welcome to my house. I am a widow; but I have a spare room

and bed, and food in plenty. He shall have a home at my house, and two

large rooms to preach in just when he pleases. Tell him I will send my son

John over to pilot him to my house, while I go and gather my relatives and

friends to come in this very evening and hear him talk; for I feel by the

spirit that he is a man sent by the Lord with a message which will do us

good.'

        "The evening found me quietly seated at her house," says Parley, "in

the midst of a number of listeners, who were seated around a large work

table in her parlor, and deeply interested in conversation like the

following:

        "`Mr. Pratt, we have for some years been anxiously looking for some

providential event which would gather the sheep into one fold; build up

the true Church as in days of old, and prepare the humble followers of the

Lamb, now scattered and divided, to receive their coming Lord when he

shall descend to reign on the earth. As soon as Mrs. Taylor spoke of you I

felt assured, as by a strange and unaccountable presentiment, that you

were a messenger, with important tidings on these subjects; and I was

constrained to invite you here; and now we are all here anxiously waiting

to hear your words.'

        "`Well, Mrs. Walton, I will frankly relate to you and your friends

the particulars of my message and the nature of my commission. A young man

in the State of New York, whose name is Joseph [221] Smith, was visited by

an angel of God, and, after several visions and much instruction, was

enabled to obtain an ancient record, written by men of old on the American

continent, and containing the history, prophesies and gospel in plainness

as revealed to them by Jesus and his messengers. This same Joseph Smith

and others, were also commissioned by the angels in these visions, and

ordained to the apostleship, with authority to organize a church, to

administer the ordinances, and to ordain others, and thus cause the full,

plain gospel in its purity, to be preached in all the world.

        "`By these apostles thus commissioned, I have been ordained as an

apostle, and sent forth by the word of prophesy to minister the baptism of

repentance for remission of sins, in the name of Jesus Christ; and to

administer the gift of the Holy Ghost, to heal the sick, to comfort the

mourner, bind up the broken in heart, and proclaim the acceptable year of

the Lord.

        "`I was also directed to this city by the spirit of the Lord, with a

promise that I should find a people here prepared to receive the gospel,

and should organize them in the same. But when I came and was rejected by

all parties, I was about to leave the city; but the Lord sent you, a

widow, to receive me, as I was about to depart: and thus I was provided

for like Elijah of old. And now I bless your house, and all your family

and kindred, in his name. Your sins shall be forgiven you; you shall

understand and obey the gospel, and be filled with the Holy Ghost; for so

great faith have I never seen in any of my country.'

[222] "`Well, Mr. Pratt, this is precisely the message we were waiting

for; we believe your words and are desirous to be baptized.'

        "`It is your duty and privilege,' said I; `but wait yet a little

while till I have an opportunity to teach others, with whom you are

religiously connected, and invite them to partake with you of the same

blessings.'"

        Next comes a great miracle--the opening of the eyes of the

blind--which seems to have created quite a sensation in Canada; and still

the woman is the subject. The apostle continues:

        "After conversing with these interesting persons till a late hour, we

retired to rest. Next day Mrs. Walton requested me to call on a friend of

hers, who was also a widow in deep affliction, being totally blind with

inflammation in the eyes; she had suffered extreme pain for several

months, and had also been reduced to want, having four little children to

support. She had lost her husband, of cholera, two years before, and had

sustained herself and family by teaching school until deprived of sight,

since which, she had been dependent on the Methodist society; herself and

children being then a public charge. Mrs. Walton sent her little daughter

of twelve years old to show me the way. I called on the poor blind widow

and helpless orphans, and found them in a dark and gloomy apartment

rendered more so by having every ray of light obscured to prevent its

painful effects on her eyes. I related to her the circumstances of my

mission and she believed the same. I laid my hands upon her in the name of

Jesus Christ, and [223] said unto her, Your eyes shall be well from this

very hour.' She threw off her bandages--opened her house to the

light--dressed herself, and walking with open eyes, came to the meeting

that same evening at Sister Walton's, with eyes as well and as bright as

any other persons.

        "`The Methodist society were now relieved of their burthen in the

person of this widow and four orphans. This remarkable miracle was soon

noised abroad, and the poor woman's house was thronged from all parts of

the city and country with visitors; all curious to witness for themselves,

and to inquire of her how her eyes were healed.

        "`How did the man heal your eyes? What did he do ?--tell us,' were

questions so oft repeated that the woman, wearied of replying, came to me

for advice to know whet she should do. I advised her to tell them that the

Lord had healed her, and to give him the glory, and let that suffice. But

still they teased her for particulars. `What did this man do?' `How were

your eyes opened and made well?'

        "`He laid his hands upon my head in the name of Jesus Christ, and

rebuked the inflammation, and commanded them to be made whole and restored

to sight; and it was instantly done.'

        "`Well, give God the glory; for, as to this man, it is well known

that he is an impostor, a follower of Joseph Smith, the false prophet.'

        "`Whether he be an impostor or not, I know not; but this much I know,

whereas I was blind, now I see! Can an impostor open the eyes of the

blind?'"

[224] The widow Walton was baptized, with all her household; John Taylor

and his wife, also; and John soon became an able assistant in the

ministry.

        And here we meet two more representative women--sisters--whose family

were destined to figure historically in the church. The narrative of

Parley continues:

        "The work soon spread into the country and enlarged its operations in

all that region; many were gathered into the Church, and were filled with

faith and love, and with the holy spirit, and the Lord confirmed the word

with signs following. My first visit to the country was about nine miles

from Toronto, among a settlement of farmers, by one of whom I had sent an

appointment beforehand. John Taylor accompanied me. We called at a Mr.

Joseph Fielding's, an acquaintance and friend of Mr. Taylor's. This man

had two sisters, young ladies, who seeing us coming ran from their house

to one of the neighboring houses, lest they should give welcome, or give

countenance to Mormonism.' Mr. Fielding stayed, and as we entered the

house he said he was sorry we had come; he had opposed our holding meeting

in the neighborhood; and, so great was the prejudice, that the Methodist

meeting house was closed against us, and the minister refused, on Sunday,

to give out the appointment sent by the farmer.

        "`Ah !' said I, `why do they oppose Mormonism?' `I don't know,' said

he, `but the name has such a contemptible sound; and, another thing, we do

not want a new revelation, or a new religion contrary to the Bible.' `Oh,'

said I, `if that is all we shall [225] soon remove your prejudices. Come,

call home your sisters, and let's have some supper. Did you say the

appointment was not given out?' `I said, sir, that it was not given out in

the meeting house, nor by the minister; but the farmer by whom you sent it

agreed to have it at his house.' `Come, then, send for your sisters, we

will take supper with you, and all go over to meeting together. If you and

your sisters will agree to this, I will agree to preach the old Bible

gospel, and leave out all new revelations which are opposed to it.'

        "The honest man consented. The young ladies came home, got us a good

supper, and all went to meeting. The house was crowded; I preached, and

the people wished to hear more. The meeting house was opened for further

meetings, and in a few days we baptized Brother Joseph Fielding and his

two amiable and intelligent sisters, for such they proved to be in an

eminent degree. We also baptized many others in that neighborhood, and

organized a branch of the church, for the people there drank in truth as

water, and loved it as they loved life."

        Arriving at home the apostle Parley met continued examples of the

fulfillment of prophesy. Sister Pratt is now the interesting character who

take the foreground. He says:

        "I found my wife had been healed of her seven years illness from the

time Brother Kimball had ministered unto her, and I began to realize more

fully that every word of his blessing and prophesy upon my head would

surely come to pass."

        "After a pleasant visit with the saints," he con-[226]tinues, "I took

my wife with me and returned again to Toronto, in June, 1836. The work I

had commenced was still spreading its influence, and the saints were still

increasing in faith and love, in joy and in good works. There were

visions, prophesyings, speaking in tongues and healings, as well as the

casting out of devils and unclean spirits."

        The work inaugurated by Parley P. Pratt seemed to have achieved a

signal triumph almost from the very beginning. Indeed all had come to pass

according to the prophesy of Heber C. Kimball, even not excepting the

promised son and heir, who was born March 25th, 1837. But with this event

came the mortal end of Parley's estimable wife. She lived just long enough

to accomplish her destiny; and when the child was dressed, and she had

looked upon it and embraced it, she passed away.

        The following personal description and tribute of the poet apostle to

the memory of his mate is too full of dove and distinctively Mormon

ideality to be lost:

        "She was tall, of a slender frame, her face of an oval form, eyes

large and of a dark color, her fore head lofty, clear complexion, hair

black, smooth and glossy. She was of a mild and affectionate disposition

and full of energy, perseverance, industry and cheerfulness, when not

borne down with sickness. In order, neatness and refinement of taste and

habit she might be said to excel. She was an affectionate and dutiful

wife, an exemplary saint, and, through much tribulation, she has gone to

the world of spirits to meet a glorious resurrection and an immortal crown

and kingdom.

[227] "Farewell, my dear Thankful, thou wife of my youth, and mother of my

first born; the beginning of my strength--farewell. Yet a few more

lingering years of sorrow, pain and toil, and I shall be with thee, and

clasp thee to my bosom, and thou shalt sit down on my throne, as a queen

and priestess unto thy Lord, arrayed in white robes of dazzling splendor,

and decked with precious stones and gold, while thy queen sisters shall

minister before thee and bless thee, and thy sons and daughters

innumerable shall call thee blessed, and hold thy name in everlasting

remembrance."

        The interesting story which Parley tells of the visit of the spirit

of his wife to him, while he was lying, a prisoner for the gospel's sake,

in a dark, cold and filthy dungeon in Richmond, Ray county, Missouri, will

be to the foregoing a charming sequel. While tortured with the gloom and

discomforts of his prison, and most of all with the inactivity of his life

of constraint, and earnestly wondering, and praying to know, if he should

ever be free again to enjoy the society of friends and to preach the

gospel, the following was shown to him, which we will tell in his own

language:

        "After some days of prayer and fasting," says he, "and seeking the

Lord on the subject, I one evening retired to my bed in my lonely chamber

at an early hour, and while the other prisoners and the guard; were

chatting and beguiling the lonesome hours in the upper part of the prison,

I day in silence, seeking and expecting an answer to my prayer, when

suddenly I seemed carried away in the spirit, and no longer sensible to

outward objects with [228] which I was surrounded. A heaven of peace and

calmness pervaded my bosom; a personage from the world of spirits stood

before me with a smile of compassion in every look, and pity mingled with

the tenderest love and sympathy in every expression of the countenance. A

soft hand seemed placed within my own and a glowing cheek was laid in

tenderness and warmth upon mine. A well-known voice saluted me, which I

readily recognized as that of the wife of my youth, who had then for

nearly two years been sweetly sleeping where the wicked cease from

troubling and the weary are at rest. I was made to realize that she was

sent to commune with me, and to answer my question.

        "Knowing this, I said to her, in a most earnest and inquiring tone:

`Shall I ever be at liberty again in this life, and enjoy the society of

my family and the saints, and preach the gospel, as I have done?' She

answered definitely and unhesitatingly: `Yes!' I then recollected that I

had agreed to be satisfied with the knowledge of that one fact, but now

wanted more.

        "Said I: `Can you tell me how, or by what means, or when, I shall

escape?' She replied: `That thing is not made known to me yet.' I

instantly felt that I had gone beyond my agreement and my faith in asking

this last question, and that I must be contented at present with the

answer to the first.

        "Her gentle spirit then saluted me and withdrew. I came to myself.

The noise of the guards again grated on my ears, but heaven and hope were

in my soul.

[229] "Next morning I related the whole circumstance of my vision to my

two fellow-prisoners, who rejoiced exceedingly. This may seem to some like

an idle dream, or a romance of the imagination; but to me it was, and

always will be, a reality, both as it regards what I then experienced and

the fulfillment afterwards."

        The famous escape from Richmond jail forms one of the romantic

chapters of Mormon history, but it belongs rather to the acts of the

apostles than to the lives of the sisters.

[230]                         CHAPTER XXIII.

A DISTINGUISHED CANADIAN CONVERT-- MRS. M. L HORNE--HER EARLY

HISTORY--CONVERSION TO MORMONISM--SHE GATHERS WITH THE SAINTS AND SHARES

THEIR PERSECUTIONS--INCIDENTS OF HER EARLY CONNECTION WITH THE CHURCH.

        Among the early fruits of the Canadian mission, perhaps the name of

no other lady stands more conspicuous for good works and faithful

ministrations, than that of Mrs. Mary I. Horne. It will, therefore, be

eminently proper to introduce her at this time to the reader, and give a

brief sketch of her early career. From her own journals we quote as

follows:

        "I was born on the 20th of November, 1818, in the town of Rainham,

county of Kent, England. I am the daughter of Stephen and Mary Ann Hales,

and am the eldest daughter of a large family. My parents were honest,

industrious people; and when very young I was taught to pray, to be honest

and truthful, to be kind to my associates, and to do good to all around

me. My father was of the Methodist faith, but my mother attended the

Church of England. As I was religiously inclined, I attended the Methodist

Church with my father, [231] who was faithful in the performance of his

religious duties, although he never became a very enthusiastic Methodist.

        "In the year 1832, when I was in my thirteenth year, there was great

excitement in the town where I lived, over the favorable reports that were

sent from Van Dieman's Land, and the great inducements held out to those

who would go to that country. My father and mother caught the spirit of

going, and began to make preparations for leaving England. Before

arrangements had been completed for us to go, however, letters were

received from Upper Canada, picturing, in glowing terms, the advantages of

that country. My father changed his mind immediately and made arrangements

to emigrate to the town of York, afterwards called Toronto. Accordingly,

on the 16th day of April, 1832, our family, consisting of my parents, five

sons, myself and a younger sister, bade adieu to England. We had a tedious

voyage of six weeks across the ocean, and my mother was sick during the

entire voyage. During the passage across there were three deaths on

board--one of the three being my brother Elias, whom we sorrowfully

consigned to a watery grave.

        "Our ship anchored at Quebec in May, and after a tedious passage up

the St. Lawrence by steamer, we landed in safety at the town of York, June

16th, thankful that we were at our journey's end. Here we were in a

strange land, and to our dismay we found that the cholera was raging

fearfully in that region; but through a]] of those trying scenes the Lord

preserved us in health.

[232] "In the spring of 1833 we removed into the country about eight

miles, to a place located in the township of York, and in the spring of

1834 I attended a Methodist camp-meeting in that neighborhood, where I

formed the acquaintance of Mr. Joseph Horne, who is now my husband.

        "The most of the time for the next two years I lived in service in

the city of Toronto, going once in three months to visit my parents.

        "On the 9th day of May, 1836, I was married to Mr. Horne. He owned a

farm about one mile from my father's house, and I removed to his residence

soon after our marriage. I now felt that I was settled in life; and,

although I had not been used to farm work, I milked cows, fed pigs and

chickens, and made myself at home in my new situation, seeking to make my

home pleasant for my husband, and working to advance his interests.

        "About the first of June, of that year, report came to us that a man

professing to be sent of God to preach to the people would hold a meeting

about a mile from our house. My husband decided that we should go and hear

him. We accordingly went, and there first heard Elder Orson Pratt. We were

very much pleased with his sermon. Another meeting was appointed for the

following week, and Elder Pratt told us that business called him away, but

his brother, Parley P. Pratt, would be with us and preach in his stead. I

invited my father to go with us to hear him, and the appointed evening

found all of his family at the `Mormon' meeting. Elder Pratt told us that

God was an unchangeable being--the same yesterday, to-day, and [233]

forever--and taught us the gospel in its purity; then showed from the

Bible that the gospel was the same in all ages of the world; but man had

wandered from God and the true gospel, and that the Lord had sent an angel

to Joseph Smith, restoring to him the pure gospel with its gifts and

blessings. My father was so delighted with the sermon that he left the

Methodist Church and attended the `Mormon meetings' altogether; and in a

short time every member of his family had received and obeyed the gospel.

This made quite a stir among the Methodists. One of the class-leaders came

to converse with us, and used every argument he could to convince us that

Mormonism was false, but without avail. `Well,' said he, finally, `there

are none but children and fools who join them,' and left us to our fate.

In July (1836) I was baptized by Orson Hyde, and ever after that our house

was open for meetings, and became a home for many of the elders.

        "The following from Brother Parley P. Pratt's autobiography, is a

truthful statement of a circumstance which occurred in the fall of that

year, and to which I can bear witness, as it was of my own personal

observation, the lady in question being a neighbor of ours. He says:

        "Now, there was living in that neighborhood a young man and his wife,

named Whitney; he was a blacksmith by trade; their residence was perhaps a

mile or more from Mr. Lamphere's, where I held my semi-monthly meetings.

His wife was taken down very suddenly about that time with a strange

affliction. She would be prostrated by some power [234] invisible to those

about her, and suffer an agony of distress indescribable. She often cried

out that she could see two devils in human form, who were thus operating

upon her, and that she could hear them talk; but, as the bystanders could

not see them, but only see the effects, they did not know what to think or

how to understand.

        "`She would have one of these spells once in about twenty-four hours,

and when it had passed she would lie in bed so lame, bruised, sore, and

helpless that she could not rise alone, or even sit up, for some weeks.

All this time she had to have watchers both night and day, and sometimes

four and five at a time, insomuch that the neighbors were worn out and

weary with watching. Mr. Whitney sent word for me two or three times, or

left word for me to call next time I visited the neighborhood. This,

however, I had neglected to do, owing to the extreme pressure of labors

upon me in so large a circuit of meetings--indeed I had not a moment to

spare. At last, as I came round on the circuit again, the woman, who had

often requested to see the man of God, that he might minister to her

relief, declared she would see him anyhow, for she knew she could be

healed if she could but get sight of him. In her agony she sprang from her

bed, cleared herself from her frightened husband and others, who were

trying to hold her, and ran for Mr. Lamphere's, where I was then holding

meeting. At first, to use her own words, she felt very weak, and nearly

fainted, but her strength came to her, and increased at every step till

she reached the meeting. Her friends were all [235] astonished, and in

alarm, lest she should die in the attempt, tried to pursue her, and they

several times laid hold of her and tried to force or persuade her back.

`No,' said she, `let me see the man of God; I can but die, and I cannot

endure such affliction any longer.' On she came, until at last they gave

up, and said, `Let her go, perhaps it will be according to her faith.' So

she came, and when the thing was explained the eyes of the whole multitude

were upon her. I ceased to preach, and, stepping to her in the presence of

the whole meeting, I laid my hands upon her and said, `Sister, be of good

cheer, thy sins are forgiven, thy faith hath made thee whole; and, in the

name of Jesus Christ, I rebuke the devils and unclean spirits, and command

them to trouble thee no more.' She returned home well, went about her

housekeeping, and remained well from that time forth.'

        "In the latter part of the summer of 1837," continues Mrs. Horne, "I

had the great pleasure of being introduced to, and entertaining, the

beloved prophet, Joseph Smith, with Sidney Rigdon and T. B. Marsh. I said

to myself, `O Lord, I thank thee for granting the desire of my girlish

heart, in permitting me to associate with prophets and apostles.' On

shaking hands with Joseph Smith, I received the holy spirit in such great

abundance that I felt it thrill my whole system, from the crown of my head

to the soles of my feet. I thought I had never beheld so lovely a

countenance. Nobility and goodness were in every feature.

        "The saints in Kirtland removed in the following [236] spring to

Missouri. We started from Canada in March, 1838, with a small company of

saints. The roads were very bad, as the frost was coming out of the

ground, consequently I had to drive the team during a great portion of the

journey, while my husband walked.

        "On arriving at Huntsville, one hundred miles from Far West, we found

several families of saints, and tarried a short time with them. There I

was introduced to the parents of the prophet, and also to his cousin,

George A. Smith. At a meeting held in that place I received a patriarchal

blessing from Joseph Smith, Sr. He told me that that had to pass through a

great deal of sickness, sorrow and tribulation, but `the Lord will bring

you through six troubles, and in the seventh he will not leave you;' all

of which has verily been fulfilled."

        Mrs. Horne, with her husband and family, reached Far West in August

of that year, and received their full share of the privations incident to

the settlement of that city, and also a full share of exposure, sickness

and peril incident to the expulsion of the saints from Missouri. Finally

thereafter they gathered to Nauvoo; and there for the present let us leave

them--promising the reader that Mrs. Horne shall again come to the front

when we treat of the wonderful missionary efforts of the Mormon women in

Utah.

[237]                         CHAPTER XXIV.

MORMONISM CARRIED TO GREAT BRITAIN--"TRUTH WILL PREVAIL"--THE REV. MR.

FIELDING--FIRST BAPTISM IN ENGLAND--FIRST WOMAN BAPTIZED--STORY OF MISS

JEANNETTA RICHARDS--FIRST BRANCH OF THE CHURCH IN FOREIGN LANDS ORGANIZED

AT THE HOUSE OF ANN DAWSON--FIRST CHILD BORN INTO THE CHURCH IN

ENGLAND--ROMANTIC SEQUEL--VILATE KIMBALL AGAIN.

        The voice of prophesy was no longer hushed; the heavens were no

longer sealed; the Almighty really spoke to these prophets and apostles of

the latter days; their words were strangely, sometimes romantically,

fulfilled; the genius of Mormonism was alike potent at home and abroad.

        "Thou shalt go to Upper Canada, even to the city of Toronto, and

there thou shalt find a people prepared for the fullness of the gospel,

and they shall receive thee;" the prophet Heber had oracled over the head

of a fellow laborer, "and from the things growing out of this mission

shall the fullness of the gospel spread into England and cause a great

work to be done in that land."

        One part of this prophesy the reader has seen [238] exactly fulfilled

the mission of Parley P. Pratt to Canada, enlivened with some very

interesting episodes. It falls upon Heber himself--the father of the

British mission--to fulfill, with the brethren who accompany him, the

supreme part of the prophesy referring to Great Britain.

        It will be remembered from the sketch of Vilate Kimball, that Mary

Fielding gave to Heber five dollars to help him on his journey, and that

she with her sister and her sister's husband, Elder R. B. Thompson, were

on their way to Canada to engage in the second mission to that Province,

while Heber, Orson Hyde, Willard Richards, and Joseph Fielding, with

several other brethren from Canada, pursued their course to England.

        It was July 1st, 1837, when these elders embarked on board the ship

Garrick, bound for Liverpool, which they reached on the 20th of the same

month.

        On their arrival in that foreign land the three principal

elders--Heber, Orson and Willard--had not as much as one farthing in their

possession, yet were they destined to accomplish marvelous results ere

their return to America.

        Having remained two days in Liverpool, these elders were directed by

the spirit to go to Preston, a flourishing English town in Lancashire, to

plant the standard of their Church.

        It generally came to pass that some singular incident occurred in all

of the initial movements of these elders, opening their way before them,

or omening their success. So now, the people of Preston were celebrating a

grand national occasion. Queen Victoria, a few days previously (July

17th), [239] had ascended the throne. A fitting event this to notice in a

woman's book. The "Woman's Age" dawned, not only upon England, but, it

would seem, upon all of the civilized world.

        A general election was being held throughout the realm in consequence

of the ascension of the Queen. The populace were parading the streets of

Preston, bands were playing, and flags flying.

        In the midst of this universal joy the elders alighted from the

coach, and just at that moment a flag was unfurled over their heads, from

the hotel, bearing this motto in gold letters: "Truth is mighty and will

prevail!" It was as a prophesy to these elders, as if to welcome their

coming, and they lifted up their voices and shouted, "Glory be to God,

truth will prevail!" By the way, this flag the rise of the temperance

movement in England.

        That night Heber and his compeers were entertained by the Rev. James

Fielding, the brother of the sisters Fielding. Already was the other half

of the prophesy uttered over the head of Parley being fulfilled--that the

gospel should spread from Canada into England, and cause a great work to

be done "in that land."

        Previously to this the Rev. James Fielding had received letters from

his brother Joseph, and his sisters, who had, as we have seen, embraced

Mormonism in Canada; and these letters, burdened with the tidings of the

advent of the prophet of America and the administration of angels in our

own times, he read to his congregation. He also exhorted his flock to pray

fervently that the Lord would send over to [240] England his apostles, and

solemnly adjured them to receive their message when they should come

bearing their glad tidings. Thus in England, as in Canada, a people were

"prepared" according to the prophesy.

        On Sunday morning, the day after their arrival in Preston, the elders

went to Vauxhall Chapel to hear the Rev. James Fielding preach. At the

close of his discourse he gave out that in the afternoon and evening

meetings ministers from America would preach in his chapel.

        The news spread rapidly in the town, and in a few hours quite a

sensation was abroad among the inhabitants, who flocked to the chapel at

the appointed times, some out of curiosity, others from a genuine

interest. Both in the afternoon and evening the chapel was crowded, and

the apostles preached their opening sermons, Heber C. Kimball being the

first of them who bore his testimony to "Mormonism" in foreign lands.

        On the following Wednesday Vauxhall Chapel was again crowded, when

Elder Orson Hyde preached, and Willard Richards bore testimony; and the

Holy Ghost, we are told, powerfully accompanied the word on the occasion.

        Only a few days had passed since the elders arrived on the shores of

Great Britain, yet "a" number believed and began to praise God and

"rejoice exceedingly."

        The Rev. Mr. Fielding, however, saw now the consequence of all this.

He was in danger of losing his entire flock. Many were resolving to be

baptized into the Church of Latter-day Saints. A [241] continuation of

this result for a few weeks signified the entire dissolution of his own

church. He was in consternation at the prospect. Trembling, it is said, as

if suddenly stricken with the palsy, he presented himself before the

elders on the morning appointed for the baptism of a number of his former

disciples, and forbade the baptism. Of course this was in vain. He had met

the inevitable.

        On Sunday, July 30th, just one month from the time the elders

embarked at New York, the eventful scene occurred in Preston, of the

baptism in the River Ribble of the nine first converts to Mormonism in

foreign lands. They were

        George D. Watt,                Ann Elizabeth Walmesley,

        Thomas Walmesley,              George Wate,

        Miles Hodgen,          Mary Ann Brown,

        Henry Bilisburg,       __________Miller,

                               Ann Dawson.

        A public ceremony of baptism in the open air was such a novel event

in England at that time, when religious innovations were so rare, that

seven or eight thousand persons assembled on the banks of the river to

witness the scene. It is said that this was the first time baptism by

immersion was ever thus administered in England, though at a later period

several sects of Baptists arose who immersed openly in the rivers and for

the remission of sins. Such scenes were picturesque, and some of the "new

lights" seem to have delighted in them for their religious sensation, just

as the Methodists did in their camp meetings.

        The first woman whose name is recorded in the list of the baptized of

the Mormon Church in [242] England is Sister Ann Elizabeth Walmesley; and

her case presents the first miracle of the Church in foreign lands. Here

is the incident as related by Heber C. Kimball:

        "I had visited Thomas Walmesley, whose wife was sick of the

consumption, and had been so for several years. She was reduced to skin

and bone--a mere skeleton--and was given up by the doctors to die. I

preached the gospel to her, and promised her in the name of the Lord Jesus

Christ that if she would believe, repent and be baptized, she should be

healed of her sickness. She was carried to the water, and after her

baptism began to mend, and at her confirmation she was blessed and her

disease rebuked, when she immediately recovered, and in less than one week

after, she was attending to her household duties."

        This incident will be the more interesting to the reader from the

fact that to-day (forty years after the miracle) Sister Walmesley is

living at Bloomington, Bear Lake valley, Oneida county, Idaho.

        Next came quite an evangelical episode, introducing, with a touch of

romance, Miss Jennetta Richards.

        This young lady was the daughter of a minister, of the independent

order, who resided at Walkerfold about fifteen miles from Preston. She was

not only personally interesting and intelligent but, from the influence

she possessed over her father and his congregation coupled with the fact

that the most classical of the apostles "fell in love" with her, she

appears to have been a maiden of considerable character. She was a proper

person to be the [243] heroine of the British mission, and her conversion

was very important in its results, as will be seen in the following

incidents, related by Heber:

        It was several days after the public baptism in Preston. "Miss

Jennetta Richards," says the apostle, "came to the house of Thomas

Walmesley, with whom she was acquainted. Calling in to see them at the

time she was there, I was introduced to her, and we immediately entered

into conversation on the subject of the gospel I found her very

intelligent. She seemed very desirous to hear the things I had to teach

and to understand the doctrines of the gospel. I informed her of my

appointment to preach that evening, and invited her to attend. She did so;

and likewise the evening following. After attending these two services she

was fully convinced of the truth.

        "Friday morning, 4th, she sent for me, desiring to be baptized, which

request I cheerfully complied with, in the River Ribble, and confirmed her

at the water side, Elder Hyde assisting. This was the first confirmation

in England. The following day she started for home, and wept as she was

about to leave us. I said to her, `Sister, be of good cheer, for the Lord

will soften the heart of thy father, that I will yet have the privilege of

preaching in his chapel, and it shall result in a great opening to preach

the gospel in that region.' I exhorted her to pray and be humble. She

requested me to pray for her, and gave me some encouragement to expect

that her father would open his chapel for me to preach in. I then hastened

to my brethren, told them of the circum-[244]stances and the result of my

visit with the young lady, and called upon them to unite with me in prayer

that the Lord would soften the heart of her father, that he might be

induced to open his chapel for us to preach in."

        On the third Sabbath after the arrival of the eiders in England, they

met at the house of Sister Ann Dawson, when twenty-seven members were

confirmed and the first branch of the Church was organized in foreign

lands. In the forepart of the ensuing week Heber received a letter from

Miss Jennetta Richards, and an invitation from her father to come to

Walkerfold and preach in his chapel. The invitation was accepted, and

Heber met with great success in laying the gospel before the congregation

of Mr. Richards; so successful was he indeed that the reverend gentleman

was forced to shut his chapel doors in order to prevent a complete

stampede of his flock.

        This evangelical success is crowned with an interesting incident

between Jennetta and Elder Willard Richards. Willard, who had been on a

mission to Bedford early in January, 1838, visited his brethren at

Preston; and then, he says:

        "I took a tour through the branches, and preached. While walking in

Thornly I plucked a snowdrop, far through the hedge, and carried it to

James Mercer's and hung it up in his kitchen. Soon after Jennetta Richards

came into the room, and I walked with her and Alice Parker to Ribchester,

and attended meeting with Brothers Kimball and Hyde, at Brother Clark's.

        "While walking with these sisters, I remarked, [245] Richards is a

good name; I never want to change it; do you, Jennetta?' `No; I do not,'

was her reply, `and I think I never will.'"

        The following note in his diary of the same year, furnishes the

sequel:

        "September 24, 1839, I married Jennetta Richards, daughter of the

Rev. John Richards, independent minister at Walkerfold, Chaidgley,

Lancashire. Most truly do I praise my Heavenly Father for his great

kindness in providing me a partner according to his promise. I receive her

from the Lord, and hold her at his disposal. I pray that he may bless us

forever. Amen!"

        Passing from Sister Jennetta Richards, we now introduce the first

child born in the British mission. It is a female child. She is also the

first infant blessed in England; and the incidents of her birth and

blessing are both pretty and novel, especially when coupled with the

sequel of her womanhood. Heber thus tells the initial part of her story:

        She was the daughter of James and Nancy Smithies, formerly Nancy

Knowles. After she was born her parents wanted to take her to the church

to be sprinkled, or christened, as they called it. I used every kind of

persuasion to convince them of their folly--it being contrary to the

Scriptures and the will of God; the parents wept bitterly, and it seemed

as though I could not prevail on them to omit it. I wanted to know of them

why they were so tenacious. The answer was, `If she dies she cannot have a

burial in the churchyard.' I said to them, `Brother and Sister Smithies, I

say unto you in the name of Israel's God, she [246] shall die on this

land, for she shall live until she becomes a mother in Israel, and I say

it in the name of Jesus Christ, and by virtue of the holy priesthood

vested in me.' That silenced them, and when she was two weeks old they

presented the child to me; I took it in my arms and blessed it, that it

should live to become a mother in Israel. She was the first child blessed

in that country, and the first born unto them."

        The child lived, and fulfilled the prophesy that she should become a

"mother in Israel." Her birth was destined to glorify Heber's own kingdom,

for she, twenty years afterwards, became his last wife, and is now the

mother of four of his children.

        The gospel spread rapidly during the first mission of the elders in

England. In eight months two thousand were baptized, and the "signs

followed the believers." We shall meet some of the British converts

hereafter, and read the testimonies of the sisters concerning the great

spiritual work of Mormonism in their native land.

        Heber, and Orson Hyde, returned to America, leaving the British

mission in charge of Joseph Fielding, with Willard Richards and William

Clayton as councilors. Here the apostolic thread connects with the wife

and family of Heber, who have been left to the care of Providence and the

brotherly and sisterly love of the saints during this immortal mission to

Great Britain. His daughter Helen, in her journal, says:

        "In the absence of my father the Lord was true to his promise. My

father's prayer, that he had made upon the heads of his wife and little

ones [247] whom he had left poor and destitute, was answered. Kind friends

came forward to cheer and comfort them, and administer to their wants.

        "Soon after my father's return to Kirtland he commenced making

preparations to move his family to Missouri, where Brother Joseph Smith

and a majority of the church authorities and nearly all of the members had

gone. About the first of July he commenced the journey with his family,

accompanied by Brother Orson Hyde and others, and arrived in Far West on

the 25th of July, when he had a happy meeting with Joseph, Hyrum, Sidney,

and others of the twelve, and numbers of his friends and brethren, some of

whom were affected to tears when they took him by the hand. During our

journey from Kirtland, the weather being very warm, we suffered very much,

and were much reduced by sickness. Father continued quite feeble for a

considerable length of time. Joseph requested him to preach to the saints,

saying, `It will revive their spirits and do them good if you will give

them a history of your mission;' which he did, although he was scarcely

able to stand. It cheered their hearts and many of the elders were stirred

up to diligence.

        "Soon after our arrival Bishop Partridge gave father a lot, and also

sufficient timber to build a house. While it was being erected we lived in

a place eight by eleven feet and four feet high at the eaves, which had

been built for a cow. The brethren were remarkably kind, and contributed

to our necessities. Brother Charles Hubbard made my father a present of

forty acres of land; another [248] brother gave him a cow. But about the

last of August, after he had labored hard and nearly finished his house,

he was obliged to abandon it to the mob, who again commenced to persecute

the saints."

        The history of those persecutions, and the exodus of the saints, is

already sufficiently told. Suffice it to say that Sister Vilate nobly bore

her part in those trying scenes, while Heber, with Brigham and the rest of

the twelve, kept their covenant--never to rest a moment until the last

faithful saint was delivered from that State, and the feet of the whole

people planted firmly, in peace and safety, in a new gathering place.

[249]                          CHAPTER XXV.

SKETCH OF THE SISTERS MARY AND MERCY R. FIELDING--THE FIELDINGS A

SEMI-APOSTOLIC FAMILY--THEIR IMPORTANT INSTRUMENTALITY IN OPENING THE

BRITISH MISSION--MARY FIELDING MARRIES HYRUM SMITH--HER TRIALS AND

SUFFERINGS WHILE HER HUSBAND IS IN PRISON--TESTIMONY OF HER SISTER

MERCY--MARY'S LETTER TO HER BROTHER IN ENGLAND.

        Already has the name of Mary Fielding become quite historical to the

reader, but she is now to be introduced in her still more representative

character as wife of the patriarch and martyr Hyrum, and as mother of the

apostle Joseph F. Smith.

        This much-respected lady was born July 21st, 1801, at Honidon,

Bedfordshire, England. She was the daughter of John and Rachel Fielding,

and was the eldest of the sisters whom the reader has met somewhat

prominently in an apostolic incident in Canada, out of which much of the

early history of the British mission very directly grew.

        Mary was of good family, well educated, and piously raised, being

originally a Methodist, and a devoted admirer of the character of John

Wesley. Indeed the family of the Fieldings and their con-[250]nections

were semi-apostolic even before their identification with the Church of

Latter-day Saints.

        In 1834 Mary emigrated to Canada. Here she joined her youngest

brother, Joseph, and her sister, Mercy Rachel (born in England in 1807),

who had preceded her to America in 1832. As we have seen, this brother and

his two sisters were living near Toronto, Upper Canada, at the time when

Parley P. Pratt arrived there on his mission, and they immediately

embraced the faith. This was in May, 1836.

        In the following spring the Fieldings gathered to Kirtland. Soon the

youngest of the sisters, Mercy Rachel, was married by the prophet to Elder

Robert B. Thompson, one of the literati of the Church, who was appointed

on a mission to Canada with his wife. At the same time Joseph Fielding was

appointed on mission to England, to assist the apostles in that land. But

Mary remained in Kirtland, and on the 24th of December, 1837, she was

married to Hyrum Smith.

        Here something deserves to be told of the Fielding family in

amplification of the incidental mentionings already made.

        The Rev. James Fielding (of Preston, England), Mary's brother, was

quite a religious reformer, and of sufficient ministerial reputation and

force to become the founder and head of a Congregational Methodist Church.

Originally he was a minister of the regular body of that powerful sect,

but becoming convinced that modern Methodists had departed from their

primitive faith, and that their church no longer enjoyed the Holy Ghost

and its gifts, which measurably attended their illustrious founder and

[251] his early disciples, the Rev. Mr. Fielding inaugurated a religious

reform in the direction intimated. It was an attempt to revive in his

ministerial sphere the spiritual power of the Wesleyan movement; nor did

he stop at this, but sought to convince his disciples of the necessity of

"contending earnestly for the faith once delivered to the saints."

        Other branches of the family also became prominent in the religious

reforms of England that arose about the time of the establishing of the

Church of Latter-day Saints in America. One of the Fielding sisters

married no less a personage than the Rev. Timothy R. Matthews, who figured

nearly as conspicuously as the Rev. James Fielding in the early history of

the British mission. This Rev. Timothy Matthews was at first minister of

the Church of England, and is said to have been a very able and learned

man. With the famous Robert Aitken, whom he called his "son," he attempted

reformation even in the established Church; or rather, these innovative

divines denounced the "apostasy" of that Church, and prosecuted a

semi-apostolic mission. It was eminently successful, Robert Aitken and

himself raising up large congregations of disciples in Preston, Liverpool,

Bedford, Northampton and London. These disciples were popularly called

Aitkenites and Matthewites. Quite relevant is all this to the history of

the Latter-day Saints in England, for the congregations of the Rev. James

Fielding, Rev. Timothy R. Matthews, and Rev. John Richards (father of

Jennetta), gave to the apostles their first disciples abroad, and these

ministers themselves were their instruments in establishing the British

mission.

[252] But the name of Fielding, after those of the apostles, was principal

in accomplishing these results. The sisters Mary and Mercy, with Joseph,

half converted by their letters, the congregation of their reverend

brother in Preston, before the advent there of the apostles. In their

Brother James' chapel the first apostolic sermon in foreign lands was

preached by Heber C. Kimball, and it was one of the Fielding sisters (Mrs.

Watson), who gave to the elders the first money for the "gospel's sake"

donated to the church abroad.

        But to return to Kirtland. Hyrum Smith was a widower at the date of

Mary Fielding's arrival there from Canada. And this means that his only

wife was dead; for polygamy was unknown in the Church at that time. It

will therefore, be seen how pertinent is the often-repeated remark of the

sisters that the saints were not driven and persecuted because of

polygamy, but because of their belief in "new and continued revelation."

In becoming Hyrum's wife, Mary assumed the responsible situation of

step-mother to his five children, the task of which she performed with

unwavering fidelity, taking care of them for years after the martyrdom of

her husband, and taking the place of both father and mother to them in the

exodus of the Church to the Rocky Mountains. And Mary was well trained for

this latter task during her husband's lifetime, besides being matured in

years and character before her marriage.

        From Kirtland, with her husband and family, she removed to Far West,

Mo., where, on the first day of November, 1838, her husband and his

brother, [253] the prophet, with others, were betrayed by the Mormon

colonel Hinkle into the hands of the armed mob under General Clark, in the

execution of Gov. Boggs' exterminating order. On the following day Hyrum

was marched, at the point of the bayonet, to his house, by a strong guard,

who with hideous oaths and threats commanded Mary to take her last

farewell of her husband, for, "His die was cast, and his doom was sealed,"

and she need never think she would see him again; allowing her only a

moment, as it were, for that terrible parting, and to provide a change of

clot