Selected Biographies (from Vols. 1 - 4)
A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints
by Andrew Jenson, Assistant Church Historian Published from 1901-1936 (c) 1993 by Infobases Incorporated
Level 1 headings indicate letters of the alphabet containing the names of those who are included in this Encyclopedia.
Level 2 headings indicate those whose names begin with a given letter of the alphabet.
Babbitt, Almon W., president of the Kirtland Stake of Zion, from 1841 to 1843, was the son of Ira and Nancy Babbitt, and was born Oct. 1, 1813, in Berkshire county, Mass. He joined the Church at an early day, and is first mentioned in the history of Joseph Smith as a member of Zion's Camp in 1834. At the organization of the first quorum of Seventy, Feb. 28, 1835, he was ordained a Seventy under the hands of Joseph Smith and others. For traducing the character of the Prophet he had a hearing before the High Council in Kirtland, Dec. 28, 1835; he confessed his faults and was forgiven. Subsequently he filled a mission to Canada, from which he returned in 1838, leading a company of emigrating Saints to Missouri. After passing through the Missouri persecutions he fled to Illinois, and at a conference of the Church held at Quincy, Ill., May 4, 1839, "Almon W. Babbitt, Erastus Snow and Robert B. Thompson were appointed a traveling committee to gather up and obtain all the libelous reports and publications which had been circulated against the Church." In 1840 he was called to task by the Prophet Joseph on account of the strange conduct pursued by him in Kirtland, Ohio. His proceedings were considered by the brethren at Nauvoo and fellowship withdrawn from him; but he was subsequently restored to fellowship. At a general conference held at Commerce Oct. 3, 1840, he was appointed a member of a committee to "organize Stakes" between Commerce and Kirtland. He was also appointed to preside over the Church in Kirtland with the privilege of choosing his own counselors. In the revelation given through the Prophet Joseph Jan. 19, 1841, the Lord says: "And with my servant Almon W. Babbitt there are many things with which I am not well pleased; behold, he aspireth to establish his council instead of the council which I have ordained, even the presidency of my Church, and he setteth up a golden calf for the worship of my people." Doc. and Cov., 124: 359.) At a conference held at Kirtland, May 22, 1841, Elder Babbitt was elected president of "that Stake," with Lester Brooks and Zebedee Coltrin as his counselors. For teaching "doctrine contrary to the revelations of God and detrimental to the interest of the Church" he was again disfellowshipped until he should make satisfaction. This was done at a conference held at Nauvoo Oct. 2, 1841. A month later the Prophet Joseph also rejected him, as Church agent at Kirtland. Having removed to Illinois, and located at Ramus, Hancock county, he was appointed the presiding Elder at that place, in March, 1843. He visited the Prophet Joseph in Carthage jail on the day of the martyrdom and remained with the Twelve as against the claims of Sidney Rigdon and others. He rendered efficient legal service to the Church during the persecutions and mobbings in Illinois, and when the Illinois legislature, in January, 1845, was discussing the unconditioned surrender of the Nauvoo city charter, Elder Babbitt was at Springfield laboring diligently as a lawyer in defending the rights of his people, but to no purpose; the charter was repealed.
As a member of a committee appointed to formulate a petition to the Federal Government, in behalf of the Saints, we find Almon W. Babbitt's name attached to the historical document addressed to Pres. James K. Polk, dated April 24, 1845. The petition, which was unheeded by the chief executive asked for redress on behalf of a "disfranchised and long afflicted people," and asked the president to assist the Saints to obtain a home where they could enjoy their "rights of conscience and religion unmolested." After the departure of the Apostles into the wilderness, in February, 1846, the affairs of the Church at Nauvoo were left in charge of a committee, consisting of Almon W. Babbitt, Joseph L. Heywood and John S. Fullmer; and after the famous battle of Nauvoo, in September, 1846, these three men signed the treaty, by which the Saints agreed to surrender the city to the mob. Elder Babbitt came to the Valley in 1848, and when a memorial praying for Statehood had been prepared by the Saints, he was, by a joint vote of the "General Assembly of the State of Deseret," elected a delegate to Congress to convey the memorial to Washington. He left for that city in the fall of 1849, and arriving at the capital he "sought the earliest opportunity to present to Congress the public documents of which he was the bearer, as well as his own credentials as delegate from the Provisional State of Deseret;" but Congress would not permit Col. Babbitt to take a seat, and instead of granting Statehood, as prayed for, the Territory of Utah was created in 1850. Elder Babbitt returned to the Valley, and in 1853 he was appointed secretary of the Territory, which position he filled until his death. Oct. 24, 1856, the report reached Salt Lake City that some of the Cheyenne Indians had killed some white people on the plains, among whom was Almon W. Babbitt; also that Mrs. Margetts and child were taken prisoners by the Indians. "The savages on the plains," writes Orson F. Whitney, "became hostile, attacking and robbing trains and killing travelers. Among the slain were several citizens of Utah, namely: Col. Almon W. Babbitt (secretary of the Territory), Thomas Margetts, James Cowdy and others. In April (1856) Secretary Babbitt left Salt Lake City for Washington on business connected with his office. He was accompanied across the plains by U.S. Marshal Heywood, Chief Justice Kenney and wife, Apostles Orson Pratt, Geo. A. Smith, Ezra T. Benson, Erastus Snow and others. * * * The Margetts-Cowdy party left Utah some time later. They were on their way back to England. In August Secretary Babbitt's train, loaded with government property for Utah, was attacked and plundered by Cheyenne Indians, near Wood river, now in Nebraska. Of the four teamsters in charge, two were killed and one wounded. A Mrs. Wilson was wounded and carried away by the savages, who also killed her child. * * * Col. Babbitt was not with his train at the time, but was killed by the Cheyennes east of Fort Laramie, a few weeks later.
For some time his fate was enshrouded in mystery, but it finally transpired that after leaving the frontier for the west he and his party were attacked and slain by some of the same tribe that had plundered his train and killed his teamsters." (See Whitney's History of Utah, Vol. 1, p. 553.)
Benson, Ezra Taft, a member of the Council of Twelve Apostles from 1846 to 1869, was the first son of John and Chloe Benson, and was born Feb. 22, 1811, in Mendon, Worcester county, Mass. His father was a farmer and a very industrious man--a quality which his son inherited--and Ezra T. lived with him on the farm until he was sixteen years old. He then went to live with his sister and her husband, who were keeping a hotel in the center of the town of Uxbridge. With them he remained three years. His grandfather Benson was also a farmer, and while engaged at work in the field he fell and suddenly died. At the death of his grandfather, by the request of the grandmother, young Ezra T. took charge of the farm, and when twenty years old he married Pamelia, the daughter of Jonathan H. and Lucinda Andrus, of Northbridge, Worcester county, Mass. In 1832 he moved from the farm and bought out his brother-in-law, the hotel-keeper, and kept the house about two years. In this business he made considerable money, which he invested in hiring a cotton-mill and commencing, with his wife's borther, the manufacture of cotton in the town of Holland, Mass. Through a combination of causes, over which he had no control, he lost money in this business, and retiring from it took a hotel in the same town. He was also appointed postmaster. Though he made money in this business he could not be content; he had a desire to visit the West. In the spring of 1837 he had his family started. While in Philadelphia he made the acquaintance of a gentleman who spoke discouragingly about the West, and persuaded him to go to the town of Salem, and he would assist him to go into business. He remained in this place one year, and though his neighbors offered to render him any assistance he might need to establish himself in business, he still yearned for the West, and he started in that direction. He touched at St. Louis, obtained a small stock of goods, and then went up the Illinois river, not knowing where he should land. But while on the river he made the acquaintance of a man, who proved to be his father's cousin. He was living at Griggsville, Ill., and at that town he concluded to stop. But he did not remain long there. He moved to Lexington, in the same State, and afterwards to the mouth of the Little Blue, where he and a man by the name of Isaac Hill laid out a town and called it Pike. Here he built himself a dwelling-house and a warehouse. But the place was sickly, and he was restless. In relation to these days, he afterwards said that he felt the Lord was preparing him for the future which awaited him, and later he could understand why he could not feel contented in the various places whre he visited, and where, so far as worldly prospects were concerned, he had every opportunity of doing well. Early in 1839 he heard of Quincy, Ill., and he was led to go there in search of a home. There he met with the Latter-day Saints, who had just been driven out of Missouri by mob violence.
He heard they were a very peculiar people; yet, in listening to the preaching of their Elders, and in conversation with themselves, he found them very agreeable. He boarded, during the winter, with a family of Latter-day Saints, and formed a high opinion of them. In the spring of 1840 he secured two acres of land in the town, fenced it in, and built a house upon it. During this time he still associated with the Latter-day Saints, and his sympathies were much moved towards them, and he held conversations with them about their principles. A debate was held in Quincy between the Latter-day Saints and Dr. Nelson, who was opposed to them, at which the Prophet Joseph was present. From this debate he became convinced that the Latter-day Saints were believers in and observers of the truths of the Bible. Though pleased that the Saints had come off victorious, he had no idea at that time that he would ever become one himself, yet their principles were the chief topic of conversation with himself and family and neighbors, and he and his wife attended their meetings. His wife was the first to avow her beliefs in the doctrines, and when the word went out that they were believers in what was called "Mormonism" a strong effort was made to get him to join a sectarian church. Elders Orson Hyde and John E. Page visited Quincy about this time, having started on their mission to Jerusalem, to which they had been appointed. Their preaching seemed to have the effect to remove whatever doubts there were remaining, and he and his wife were baptized by the president of the Quincy branch, July 19, 1840. In the fall he went to the conference of Nauvoo, and was ordained an Elder. After his return to Quincy, he was visited by President Hyrum Smith, who ordained him a High Priest, Oct. 25, 1840, and appointed him to be second counselor to the president of the Stake, which he had organized there. About the first of April, 1841, he moved to Nauvoo. He bought a lot, fenced and improved it, and built a log house upon it. June 1, 1842, he started on a mission to the Eastern States, where he remained until the fall of 1843. He returned and remained until May, 1844, when he again started east in company with Elder John Pack. When the news of the death of Joseph, the Prophet, reached them, they returned. That fall he was called to be a member of the High Council in Nauvoo, and in December of that year was again sent east on a mission. He presided over the Boston conference until the beginning of May, 1845, when he was counseled to gather up all the Saints who could go and move them out to Nauvoo. The remainder of that summer and fall he worked on the Temple, and at night frequently stood guard to keep off the mob. He moved out of Nauvoo with his family in the first company in 1846. At Mount Pisgah he was appointed a counselor to Father William Huntington. While at this place he received a letter from President Young informing him of his appointment to the Quorum of the Twelve, instead of John E. Page.
He moved up to the main camp at Council Bluffs, where he was ordained to the Apostleship, July 16, 1846, by Brigham Young. Shortly afterwards he was sent east on a mission, from which he returned Nov. 27, 1846. The next spring he accompanied President Young as one of the Pioneers to Great Salt Lake valley, and after their arrival there he was sent back to meet the companies which were coming on, to inform them that a place of settlement had been found. After he met the companies he returned to the valley, and then started back to Winter Quarters with the Pioneers. Another mission east had to be performed, and he left the camp about the last day of 1847, and was absent several months. Upon his return he was appointed to preside in Pottawattamie county, Iowa, being associated with President Orson Hyde and George A. Smith. In 1849, in company with Geo. A. Smith, he moved to the valley. He was dangerously sick on the road, and was not expected to live; but the camp fasted and prayed for him, and he recovered. In 1851 he left the valley on a mission to Pottawattamie county, to gather up the Saints, and returned in August, 1852. In 1856 he was appointed a mission to Europe, and, with Elder Orson Pratt, presided over the British misison until the fall of 1857, when he returned home. In 1860 he was appointed to preside in Cache valley, at which point he continued to reside until his death. With Apostle Lorenzo Snow, and accompanied by Elders Joseph F. Smith, he went on a mission to the Sandwich Islands in 1864, and the boat in which they were landing on one of the islands capsized. Brothers Benson and Snow were almost miraculously saved from drowning. Having successfully performed their mission, they returned to Utah, this being the last time Ezra T. Benson left Utah. Besides performing these missions, Elder Benson filled many important missions at home. He was also a member of the Provisional State of Deseret, previous to the organization of the Territory; was a member of the Territorial house of representatives for several sessions, and during the last ten years of his life he was elected to the Territorial council every term. In 1869 he associated himself with Brothers Lorin Farr and Chauncey W. West in taking a large grading contract on the Central Pacific Railway. The fact that he was not able to obtain a settlement with the railway company caused him considerable anxiety. On Sept. 3, 1869, just as he had arrived at Ogden from his home in Logan, he died suddenly while doctoring a sick horse. His body was conveyed to Logan, where the funeral took place the following Sunday (Sept. 5th).
BENSON, Ezra T., president of the Hawaiian Mission pro tem. in 1864, died Sept. 3, 1869, in Ogden, Utah. (See Bio. Ency., Vol. 1, p. 99.)
BENSON, Ezra Taft, one of the original pioneers of Utah, and a member of the Quorum of Twelve Apostles at the time, was born Feb. 23, 1811, in Mendon, Worcester County, Mass., a son of John Benson and Chloe Taft. After arriving in Great Salt Lake City with the pioneer company in July, 1847, he returned to Winter Quarters in the fall of 1847, with Pres. Brigham Young, and was appointed to preside over the saints in Pottawattamie County, Iowa, with Orson Hyde and George A. Smith. He returned to Great Salt Lake Valley in 1849 and served as a member of the Provisional Government of the State of Deseret previous to the organization of the Territory of Utah and served several terms as a member of the Utah Territorial Legislature. He died suddenly in Ogden, Utah, Sept. 3, 1869 leaving a large family. (See Bio. Ency., Vol. 1, p. 99.)
BENT, Samuel, presiding Elder at Garden, Grove, Iowa, in 1846, was the son of Joel and Mary Bent, and was born July 19, 1778, at Barre, Worcester county, Mass. He joined the Congregationalists when quite young, was a deacon in that church, and a professor of religion for twenty-seven years previous to receiving the Latter-day work. He was a colonel in the Massachusetts militia; resided a few years in St. Lawrence county, New York, and was a distinguished member of the Presbyterian church in Hopkinton. His first knowledge of the latter-day work was obtained through a Book of Mormon, which was brought to Michigan by Elmira Scoble while visiting her mother. During a fit of sickness he saw a vision, in which he was shown that the fullness of the gospel would be revealed in connection with that book, and that he would be an instrument in proclaiming the same. He was baptized in Pontiac, Oakland county, Michigan, by Jared Carter, in January, 1833, ordianed an Elder on the day of his baptism, and started on a mission the next day. He raised up the Huron branch and was increasing in his labors in spreading the gospel. He visited Kirtland in the fall of 1833, and in 1834 went up to Missouri in Zion's camp. In 1835 he went up to Kirtland and attended the school of the Prophets; he also attended the solemn assembly in 1836, and the same year removed with his family to Liberty, Clay county, Missouri. When twenty-seven years of age, he married Mary Hilbourne, daughter of the Rev. Joseph Hilbourne, by whom he had three sons, namely, William C., Joseph K., and Hoation G., and one daughter, Mary. He was tied to a tree and whipped by the mob, near Liberty, July 5, 1836. His wife, mary, died, and he immediately removed to Far West and assisted in establishing that location. In September, 1837, he married Lettuce Palmer, relict of Elder Ambrose Palmer. In 1838, he was taken a prisoner to Richmond jail by Gen. Lucas, and confined about three weeks, when he was released on bail and returned to Goose creek, about one mile from Far West, where he resided. He was warned by a vision to leave, which he did before morning, and went through the woods, and by the wilderness, on foot, to the Missouri river. He had been gone about two hours, when his persecutors came to his house after him. He went to Illinois and aided in establishing Nauvoo. Here he acted as colonel of a regiment in the Nauvoo Legion, a member of the High Council, and senior member of the council of fifty. In 1844 he performed a mission through Illinois, Michigan and Indiana; and he was captain of a hundred in the exodus from Nauvoo. While the Saints were on their journey westward, the council deemed it prudent to make a settlement and station at Garden Grove, Iowa, where Elder Bent was appointed to preside with Daniel Fullmer and Aaron Johnson for his counselors. Here he died Aug. 16, 1846. After his decease Elders Fullmer and Johnson wrote to the council of the Twelve; the following is extracted from their letter:--"Garden Grove is left without a president, and a large circle of relatives and friends are bereft of an affectionate companion and friend, and the Church has sustained the loss of an undeviating friend of truth and righteousness.
The glory of his death is, that he died in the full triumphs of faith and knowledge of the truth of our holy religion, exhorting his friends to be faithful; having three days previous received intimations of his approaching end by three holy messengers from on high."
BILLINGS, Titus, second counselor to Bishop Edward Partridge from 1837 to 1840, was born March 25, 1793, at Greenfield, Franklin county, Mass. He was the second person baptized in Kirtland, Ohio, in November, 1830, and in the spring of 1832 he left Kirtland, adn moved to Jackson county, Mo., where he passed through the terrible persecutions of 1833. On the night "the stars fell" (Nov. 13, 1838), he was engaged in helping the Saints to move, and the following day he moved his family across the Missouri river to Clay county. He was ordained a High Priest and counselor to Bishop Edward Partridge Aug. 1, 1837, under the hands of Edward Partridge and Isaac Morley. He particpated in the Crooked river battle and afterwards laid down his arms in Far West after taking an active part in its defense. In company with other brethren, whose lives were sought by the mobbers, he left Far West in the night to escape mob violence. In traveling northward through the wilderness, he was three days without food but finally reached Quincy, Ill. Subsequently he located at Lima, Adams county, Ill., and at the time of the "house burnings" in 1845 removed to Nauvoo. In common with the Saints generally he was forced into exile, and after passing through untold sufferings on the journey, he reached Great Salt Lake valley in 1848, crossing the plains as captain of the first fifty in Heber C. Kimball's company. In the fall of 1849, together with others, he was called by the presidency of the Church to settle Sanpete valley; in compliance with which he became one of the first settlers of Manti. Subsequently he located in Provo, Utah county, where he resided until his death, which occurred at that place Feb. 6, 1866.
BRUNSON, Seymour, one of the first Elders of the Church, was born Sept. 18, 1799, in Virginia, the son of Reuben Brunson and Salley Clark. He served in the war of 1812, became a convert to "Mormonism" and was baptized in January, 1831, by Solomon Hancock at Strongsville, Cayahoga county, Ohio; ws ordained an Elder by John Whitmer Jan. 21, 1831, and labored as a missionary in Ohio, Virginia and other States, raising up several branches of the Church. He moved to Bloomfield, Ohio, in 1834, thence to the town of Tompkins, Illinois, and moved to Missouri in the spring of 1837. He located near Far West, Caldwell county, and passed through the persecutions to which the Saints in that part of Missouri were exposed. Being expelled from Missouri, he settled temporarily in Quincy, Illinois, and a few months later moved to Commerce (afterwards Nauvoo). When the Nauvoo Stake of Zion was organized in October, 1839, Seymour Brunson was chosen as a member of the High Council and served in that capacity until the time of his death which occurred Aug. 10, 1840.
BUTTERFIELD, Josiah, one of the First Seven Presidents of Seventies from 1837 to 1844, was a native of the State of Maine. He is first mentioned in the history of Joseph Smith in connection with a meeting held at Kirtland, Ohio, March 8, 1835, when he was blessed for having assisted in the building of the Kirtland Temple. He was ordained and set apart as one of the First Seven Presidents of Seventies, April 6, 1837, under the hands of Sidney Rigdon and Hyrum Smith; and he was appointed one of the commissioners to lead the Kirtland Camp, which journeyed from Ohio to Missouri in 1838. As they traveled through the country, Elder Butterfield, together with others, was arrested by a county sheriff near Mansfield, Ohio, on a charge connected with "Kirtland Safety Society Money," and committed to jail. The brethren, who were thus deprived of their liberty, were discharged the next day by the court sitting in Mansfield, as no bill was found against them. When the Saints were expelled from Missouri, Elder Butterfield enrolled his name among those brethren who covenanted to assist the poor to remove from that State. At Nauvoo, Ill., he appeared to be an active man, and he was called on a mission to the State of Maine in April, 1844. He was finally excommunicated from the Church for neglect of duty and for other causes, at the general conference held at Nauvoo Oct. 7, 1844. The vacancy caused thereby in the First Council of Seventies was filled by the appointment of Jedediah M. Grant, to be one of the First Seven Presidents of Seventies. Some years later, on his way to California with a herd of stock, he visited Fort Herriman, Salt Lake county, Utah, where his nephew, Thomas Butterfield, resided. At that time he explained to his relatives that his faith in "Mormonism" was as strong as ever. He continued his journey to California, where he, according to the statement of Pres. Joseph Young, died in Monterey county, in April, 1871.
CARTER, Gideon Haden, one of the martyrs of the Church, was born in 1798 in the town of Benson, Rutledge county, Vermont. Becoming a convert to "Mormonism," he was baptized Oct. 25, 1831, at Orange, Cuyahoga county, Ohio, by Joseph Smith and confirmed by Sidney Rigdon. After being ordained a Priest by Oliver Cowdery, he performed missionary labor in Amherst, Brownham, Florence and New London. He attended the conference held Jan. 25, 1832, at Amherst, Ohio, where he was ordained an Elder and was commanded by revelation (Doc. and Cov. 75:34) to labor in the ministry, together with Brother Sylvester Smith. They started from Kirtland on their mission April 5, 1832. In going through the northeastern corner of Pennsylvania, near Lake Erie, they held four meetings and administered to a sick sister, who recovered immediately. Continuing their journey through western New York, they preached in Westfield and other places and baptized several persons. They extended their fields of labor into Vermont and returned to Kirtland Aug. 24, 1832. During this year Elder Carter's wife (Hila Burwell) died, strong in the faith, and subsequently (in 1833) he married Charlotte Woods, who survived him and afterwards became the wife of Isaac Higbee. In 1838 Bro. Carter was a resident of Far West, Caldwell county, Missouri. Late in the evening of Oct. 24, 1838, news reached Far West that the Rev. Samuel Bogart, with a mob of about seventy-five men, were committing depredations on Log Creek, destroying property and taking prisoners. The trumpet sounded and the brethren assembled on the public square in Far West about midnight, when Capt. David W. Patten, Parley P. Pratt, Charels C. Rich and many others started for the south to rescue their brethren who had been taken prisoners. It came to a pitched battle with Bogart's mobocrats early in the morning of Oct. 25, 1838, in which Gideon H. Carter and Patterson O'Banion were killed outright and David W. Patten mortally wounded; a number of others, who were wounded, afterwards recovered. After the battle Gideon H. Carter, who had been shot in the head, was found dead on the ground, so defaced that his comrades did not know him, but as soon as it was discovered who he was, his body was brought away and buried.
COLTRIN, Zebedee, one of the First Seven Presidents of Seventies from 1835 to 1837, was a son of John and Sarah Coltrin and was born Sept. 7, 1804, at Ovid, Seneca county, N.Y. He was baptized soon after the organization of the Church, and is mentioned as an Elder as early as June, 1831; subsequently he was ordained to the office of a High Priest, in which capacity he served occasionally as an alternate member of the High Council at Kirtland. He enjoyed the spiritual gifts of the gospel in a great degree, and as early as Jan. 24, 1834, he is mentioned in Church history as one of those who spoke in tongues at Kirtland, Ohio. Later in that year he went to Missouri as a member of Zion's Camp, but returned to Kirtland in the fall. At the organization of the first quorum of Seventy, Feb. 28, 1835, he was ordained a Seventy under the hands of Joseph the Prophet and others, and when the quorum was more fully organized he was chosen as one of its seven presidents. At a meeting held at Kirtland, Ohio, Jan. 28, 1836, he had a vision of "the Savior extended before him, as upon a cross, and a little after, crowned with glory upon his head, above the brightness of the sun." A few days later he saw the "Lord's hosts" in another glorious vision. Having been ordained a High Priest prior to his identification with the Seventies, he was advised to join the High Priests' quorum, which he did; and the vacancy caused thereby in the Council of Seventies was filled April 6, 1837, when Daniel S. Miles was chosen to succeed him. After passing through the Missouri persecutions Elder Coltrin located in Illinois; but subsequently returned to Kirtland, where he was chosen second counselor to Almon W. Babbitt in the presidency of that Stake, May 22, 1841; but later he is found among the Saints in Illinois. When an attempt was made to kidnap Joseph the Prophet in 1843, Elder Coltrin rendered efficient service to save his beloved leader, and he afterwards traveled in the State of Illinois to allay the excitement caused by Joseph's arrest and deliverance. In 1844 he was called on a mission to Michigan. After suffering during the persecutions in Illinois, we find Bro. Coltrin a Pioneer of 1847, traveling to Great Salt Lake valley under the leadership of Pres. Brigham Young. He returned to the East, but came back to the Valley at an early day, and was for many years a resident of Spanish Fork, Utah county, where he died July 21, 1887. At the time of his death the "Deseret News" said editorially: "This respected venerable man was one of the oldest members of the Church and was identified with many of its earliest incidents in the days of Kirtland. He was closely associated with the Prophet Joseph and has often testified to having been a witness of and participant in many marvelous spiritual manifestations. Father Coltrin has for many years past officiated as a Patriarch, and has left an excellent record for faithfulness."
CORRILL, John, second counselor to Bishop Edward Partridge from 1831 to 1837, was born Sept. 17, 1794, in Worcester county, Mass. He resided in Ashtabula, Ohio, in the fall of 1830, when Oliver Cowdery and fellow-missionaries passed through that part of the country on their way to Missouri. Mr. Corrill became a convert a little later, being baptized Jan. 10, 1831. A few days later, he was ordained an Elder, and soon afterwards called on a mission, with Solomon Hancock as his missionary companion. They went to New London, about one hundred miles from Kirtland, where they built up a branch of the Church of thirty-six members, in the face of bitter opposition. June 3, 1831, after his return to Kirtland, he was ordained a High Priest, and at the same time blessed and set apart as second counselor to Bishop Edward Partridge, under the hands of Lyman Wight. Soon afterwards he was called by revelation to go to Missouri and preach the gospel by the way (Doc. and Cov., 52: 7). After his arrival in Missouri he became an important factor in the affairs of the Church in that land, and he was one of the High Priests who were appointed to watch over the several branches of the Church in Jackson county. In the famous agreement, signed by Jackson county mob leaders and some of the brethren, in July, 1833, John Corrill and Sidney Gilbert were allowed to remain awhile at Independence to wind up the business of the Saints. During the persecutions which took place early in November, 1833, John Corrill and other brethren were imprisoned in the Jackson county jail; but were soon after liberated. After the expulsion of the Saints from Jackson county, Elder Corrill, as one of the leading men of the Church in Missouri, took an active part in public affairs, and his name is attached to nearly all the correspondence which passed between the Saints, Governor Daniel Dunklin and other officials, as well as the leaders of the mob. When Joseph the Prophet with Zion's Camp visited Missouri in 1834, John Corrill (together with others), was chosen to go to Kirtland to receive his blessings in the Temple, which at that time was in course of construction at that place. After his arrival in Ohio, he was appointed to take charge of the finishing of the Kirtland Temple and was subsequently present at its dedication in March, 1836. Not long after this event, he returned to Missouri, where he became one of the founders of Far West, in Caldwell county, and was trusted with many responsibilities both of a spiritual and a temporal nature. At a meeting held at Far West Aug. 1, 1837, Titus Billings was appointed to succeed John Corrill as a counselor to Bishop Partridge. At a conference held at Far West Nov. 7, 1837, "John Corrill was chosen to be keeper of the Lord's Store House," and at a meeting held at the same place April 6, 1838, John Corrill and Elias Higbee were appointed Church historians, "to write and keep the Church history;" but as Bro. Corrill soon afterwards apostatized, he is not known to have magnified his calling as a historian.
Joseph the Prophet, in his history of Aug. 31, 1838, writes as follows: "I spent considerable time this day in conversation with Bro. John Corrill, in consequence of some expressions made by him, in presence of several brethren who had not been long in the place (Far West). Bro. Corrill's conduct for some time had been very unbecoming, especially in a man in whom so much confidence had been placed. He said he would not yield his judgment to anything proposed by the Church, or any individuals of the Church, or even the Great I Am given through the appointed organ, but would always act upon his own judgment, let him believe in whatever religion he might." At the trial of prominent Elders of the Church at Richmond, Mo., in November, 1838, John Corrill testified with much bitterness against his former friends and associates in the Priesthood. He was finally excommunicated from the Church at a conference held at Quincy, Ill., March 17, 1839. In that year (1839) John Corrill served as a member of the Missouri legislature, and published a pamphlet of fifty pages, entitled "A brief history of the Church of Latter-day Saints (commonly called Mormons), including an account of their doctrine and discipline, with the reasons of the author for leaving the Church."
COWDERY, Oliver, one of the Three Witnesses to the Book of Mormon and the first General Church Recorder, was born Oct. 3, 1806, in the town of Wells, Rutland county, Vermont. He was principally raised in the town of Poultney, Rutland county, whence his father removed when Oliver was only three years old. About the year 1825, Oliver removed to the State of New York, where his elder brothers were married and settled, and about two years later his father also moved to that State. Oliver was employed as clerk in a store until the winter of 1828-29, when he taught the district school in the town of Manchester, Ontario county, N.Y., nine miles from his father's house. There he first became acquainted with the family of Joseph Smith, sen. (father of the Prophet), who was one of those who sent children to the school, and Oliver went to board awhile at his house. During that time the family related to him the circumstances of young Joseph having received the plates of the Book of Mormon. Oliver became deeply interested and determined to find out the particulars about this wonderful event. He also prayed to the Lord to enlighten his mind, and one night, after he had retired to rest, the Lord manifested to him, that he had been told the truth in relation to the finding of the plates. He then concluded to pay Joseph Smith a visit, in order to learn more about it, which he did, and on April, 5, 1829, he first met the Prophet at his temporary home in Harmony, Penn., whither he had removed because of the persecutions to which he had been subjected in the State of New York. This meeting of Joseph and Oliver was not only providential for the latter, but also for the Prophet himself, who had already been the custodian of the plates of the Book of Mormon for some time, but had been unable to proceed with the translation for the want of a scribe. In Oliver he saw the proper person to assist him in his work, and two days after his arrival, Joseph Smith "commenced to translate the Book of Mormon," with Oliver Cowdery as scribe. A few days later a revelation was given to Oliver Cowdery through Joseph Smith. (Doc. and Cov., Sec. 6.) While engaged in the work of translating, Oliver became exceedingly anxious to have the power to translate bestowed upon him, and in relation to his desire two revelations were given to him through the Prophet Joseph (Doc. and Cov., Sec. 8 and 9). On various other occasions he was favored with the words of the Almighty direct through the Prophet, with whom he for a number of years afterwards was very closely connected in his administrations in the Priesthood and official duties generally. (See Doc. and Cov., Sec. 7, 13, 17, 18, 23, 110, etc.) May 15, 1829, Joseph Smith and Oliver Cowdery went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, which they found mentioned in the record. While engaged in prayer, a messenger from heaven descended in a cloud of light, and laying his hands upon them, he ordained them, saying: "Upon you, my fellow-servants, in the name of the Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." This heavenly messenger said that this Aaronic Priesthood had not the power of laying on of hands for the gift of the Holy Ghost.
He also told them that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchisedek, which Priesthood he said would in due time be conferred on them, when Joseph should be the first and Oliver the second Elder in the Church. The messenger also commanded them to go and be baptized and ordain each other, and directed that Joseph should first baptize Oliver, and then Oliver baptize Joseph. This they did, after which Joseph laid his hands on Oliver's head and ordained him to the Aaronic Priesthood. Oliver then laid his hands on Joseph and ordained him to the same Priesthood. Early in June Joseph Smith and wife and Oliver Cowdery removed to Fayette, Seneca county, N.Y., where the translation of the Book of Mormon was continued and finished. John Whitmer, one of the sons of Peter Whitmer, sen., assisted considerably in the writing. It was some time during the month of June of this year (1829) that the plates were shown to the three witnesses; and not long afterwards Joseph Smith and Oliver Cowdery were ordained to the Melchisedek Priesthood by Peter, James and John. A revelation directed principally to Oliver Cowdery was also given, making known the calling of Twelve Apostles in the last days. (Doc. and Cov., Sec. 18.) When the Church was organized in Fayette, April 6, 1830, Oliver Cowdery was one of the original six members, and was on that occasion ordained by Joseph Smith to be the second Elder in the Church. April 11th, Oliver preached the first public discourse delivered by any Elder in this dispensation. The meeting in which this took place was held in Mr. Whitmer's house, in Fayette. In the following June, Oliver accompanied the Prophet to Colesville, Broome county, where a large branch of the Church subsequently was raised up, amidst considerable persecution. In October, 1830, Oliver Cowdery, Parley P. Pratt, Peter Whitmer, jun., and Ziba Peterson were called to go on a mission to the Lamanites in the wilderness. These missionaries took leave of their friends late in October of the same year, and started on foot. After traveling for some days, they stopped and preached to an Indian nation near Buffalo, N.Y., and subsequently raised up a large branch of the Church in Kirtland, Ohio. Among the converts at the latter place was the famous Sidney Rigdon, who afterwards became so prominent in the Church. In the beginning of 1831, after a very hard and toilsome journey in the dead of winter, the missionaries finally arrived in Independence, Jackson county, Missouri, about fifteen hundred miles from where they started. This was the first mission performed by the Elders of the Church in any of the States west of New York. Oliver Cowdery and Parley P. Pratt commenced a prosperous mission among the Delaware Indians across the frontier line, but they were finally ordered out by the Indian agents, accused of being disturbers of the peace.
Being thus compelled to cease their work among the Lamanites for the time being, the Elders commenced preaching to the whites in Jackson county, with considerable success. In February, 1831, Elder Pratt was sent back to the East, while Elder Cowdery and his other companions remained in Missouri until the arrival of the Prophet Joseph and many other Elders from the East, in July following, when Jackson county was designated as a gathering place of the Saints and dedicated for that purpose. When the Temple site was dedicated, Aug. 3, 1831, Elder Cowdery was one of the eight men present. He subsequently returned to Kirtland, Ohio, with the Prophet, where they arrived Aug. 27th. The next day (Aug. 28, 1831) he was ordained a High Priest by Sidney Rigdon. In the following November he and John Whitmer were sent back to Missouri with the revelations, which were to be printed there by Wm. W. Phelps. Jan. 22, 1832, in Kaw township, Jackson county, Mo., Oliver Cowdery married Elizabeth Ann Whitmer, a daughter of Peter Whitmer, sen.; she was born in Fayette, Seneca county, N.Y., Jan. 22, 1815. On the Prophet's second visit to Missouri, in 1832, Oliver Cowdery was appointed one of a committee of three to review and prepare such revelations as were deemed necessary for publication. He was also one of the High Priests appointed to stand at the head of the affairs relating to the Church in Missouri. After the destruction of the printing press and the troubles in Jackson county, in July, 1833, Oliver Cowdery was sent as a special messenger from the Saints to Kirtland, Ohio, to confer with the First Presidency. He arrived there in the latter part of August. At a council held in Kirtland, Sept. 11, 1833, he was appointed to take charge of the printing office to be established at that place, and there he subsequently recommenced the publication of the "Evening and Morning Star." When the press was dedicated, Dec. 18, 1833, the Prophet records the following concerning Elder Cowdery: "Blessed of the Lord is Brother Oliver; nevertheless there are two evils in him that he must needs forsake, or he cannot altogether forsake the buffetings of the adversary. If he forsake these evils, he shall be forgiven, and he shall be made like unto the bow which the Lord hath set in the heavens; he shall be a sign and an ensign unto the nations. Behold, he is blessed of the Lord for his constancy and steadfastness in the work of the Lord; wherefore, he shall be blessed in his generation, and they shall never be cut off, and he shall be helped out of many troubles; and if he keeps the commandments, and hearkens unto the counsel of the Lord, his rest shall be glorious." At the organization of the first High Council in the Church, at Kirtland, Feb. 17, 1834, Elder Cowdery was elected a member. He acted as clerk of the Council for a number of years, and subsequently acted as president of the Council. When the Prophet, with Zion's Camp, started for Missouri in May following, Oliver, together with Sidney Rigdon, was left in charge of the Church in Kirtland.
In the evening of Nov. 29, 1834, Joseph Smith and Oliver Cowdery united in solemn prayer and made a covenant with the Lord, that if he would prosper them in certain things, they would give a "tenth to be bestowed upon the poor of his Church, or as he shall command." This was the first introduction of the paying of tithing among the Latter-day Saints. In February, 1835, the Three Witnesses, Oliver Cowdery, David Whitmer and Martin Harris, chose twelve men from the Elders of the Church, to officiate as the Twelve Apostles. In blessing them and giving them instructions Oliver Cowdery took a prominent part. He was also one of the trustees of the school in Kirtland, where he studied Hebrew and other languages, in connection with the Prophet and other Elders. Sept. 14, 1835, he was appointed to act as Church Recorder. He had previously acted in the same capacity from April, 1830, to June, 1831. Elder Cowdery was present at the dedication of the Temple in Kirtland, and took an active part in giving the assembled Elders their washings and anointings. April 3, 1836, together with the Prophet Joseph, he saw and heard the Savior, and also Moses, Elias and Elijah the Prophet, who committed unto them the keys necessary for the furtherance of the work of the great latter-day dispensation. (Doc. and Cov., Sec. 110.) Sept. 3, 1837, at a conference held in Kirtland, Elder Cowdery was appointed assistant counselor to the First Presidency. Some time during that year he removed to Far West, Caldwell county, Mo., where he acted as clerk of the High Council and Church Recorder. He was also a member of a committee appointed to select locations for the gathering of the Saints. April 11, 1838, Elder Seymour Brunson preferred the following charges against Oliver Cowdery before the High Council of Far West: "1st. For persecuting the brethren by urging on vexatious lawsuits against them, and thus distressing the innocent. 2nd. For seeking to destroy the character of President Joseph Smith jun., by falsely insinuating that he was guilty of adultery, etc. 3rd. For treating the Church with contempt by not attending meeting. 4th. For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelations whatever, in his temporal affairs. 5th. For selling his lands in Jackson county, contrary to the revelations. 6th. For writing and sending an insulting letter to President Thomas B. Marsh, while on the High Council, attending to the duties of his office as president of the Council, and by insulting the High Council with the contents of said letter. 7th. For leaving his calling, in which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. 8th. For disgracing the Church by being connected in the bogus business, as common report says. 9th. For dishonestly retaining notes, after they have been paid; and, finally, for leaving or forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession." The following day (April 12th) the Bishop of Far West and High Council examined his case. "The 1st, 2nd, 3rd, 7th, 8th and 9th charges were sustained.
The 4th and 5th charges were rejected, and the 6th was withdrawn. Consequently he (Oliver Cowdery) was considered no longer a member of the Church of Jesus Christ of Latter-day Saints. After his excommunication, Oliver Cowdery engaged in law business and practiced for some years as a lawyer in Michigan, but he never denied the truth of the Book of Mormon. On the contrary he seems to have used every opportunity to bear testimony of its divine origin. While practicing law in Michigan, a gentleman, on a certain occasion, addressed him as follows: "Mr. Cowdery, I see your name attached to this book (Book of Mormon). If you believe it to be true, why are you in Michigan?" The gentleman then read the names of the Three Witnesses and asked, "Mr. Cowdery, do you believe this book?" "No, sir," was the reply. "Very well," continued the gentleman, "but your name is attached to it, and you declare here (pointing to the book) that you saw an angel, and also the plates, from which the book purports to be translated; and now you say you don't believe it. Which time did you tell the truth?" Oliver Cowdery replied with emphasis, "My name is attached to that book, and what I there have said is true. I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work knowing, as I do, that it is true." At a special conference held at Kanesville, Iowa, Oct. 21, 1848, and presided over by Apostle Orson Hyde, Oliver Cowdery was present and made the following remarks: "Friends and Brethren,--My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfill the purposes of God. He called me to a high and holy calling. I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.' I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it; Mr. Spaulding did not write it; I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting gospel, and came forth to the children of men in fulfillment of the revelations of John, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars.
This is true. The channel is here. The holy Priesthood is here. I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. I was also present with Joseph when the higher or Melchisedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person. I laid my hands upon that man--yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him this Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an Apostle of the Lord Jesus Christ." In the early part of November following Elder Hyde called a High Council in the Log Tabernacle, to consider the case of Oliver Cowdery. Having been cut off by the voice of a High Council, it was thought that, if he was restored, he should be restored by the voice of a similar body. Before this body Brother Cowdery said: "Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst. I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence. I come humbly and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed." Brother George W. Harris, president of the Council, moved that Brother Cowdery be received. Considerable discussion took place in relation to a certain letter which, it was alleged, Brother Cowdery had written to David Whitmer. Brother Cowdery again rose and said: "If there be any person that has aught against me, let him declare it. My coming back and humbly asking to become a member through the door, covers the whole ground. I acknowledge this authority." Brother Hyde moved that Brother Oliver Cowdery be recieved into the Church by baptism, and that all old things be dropped and forgotten, which was seconded and carried unanimously. Soon afterwards he was re-baptized. Elder Samuel W. Richards relates the following: "The arrival of Oliver Cowdery and his family at Council Bluffs from the east in the winter of 1848-49 was an interesting event in the history of the Church. With his family, he was on his way to the body of the Church located in Utah, but as some time must elapse before emigrant trains could venture upon the plains, he determined to visit his wife's friends, the Whitmers, in Missouri. While making that journey, a severe snow storm made it convenient for his family to spend several days with Elder Samuel W. Richards and family, who were temporarily residing in upper Missouri, awaiting the opening of the emigration season.
That favorable opportunity was made the most of to discuss all matters of interest connected with the early history of the Church, with which Elder Cowdery was personally acquainted and Elder Richards was not. His relation of events was of no ordinary character, maintaining unequivocally all those written testimonies he had furnished to the Church and world in earlier days. Moroni, Peter, James and John, and other heavenly messengers, who had ministered to him in connection with the Prophet Joseph Smith, were familiarly but sacredly spoken of, and all seemed fresh upon the memory as though but events of yesterday. His language was considerate, precise and forcible--entirely free from lightness or frivolity--such as might be expected from one who had been schooled with angels and taught by Prophets; more of the heavenly than the earthly. His only ambition seemed to be to give himself and the remainder of his life to the Church; declared he was ready and willing, if desired, to go to the nations of the earth and bear his testimony of that which God and angels had revealed--a testimony in his personal experience of many things which no other living person could bear. His hopes were buoyant that such might be his future lot as cast with the Church, in the body of which he declared the Priesthood and its authority were and must continue to be. An overruling Providence saw fit to order otherwise. Soon after arriving among his relatives in Missouri, he was taken sick and died, in full faith and fellowship of the latter-day work, desiring the world might know that his testimony was of God." ("Contributor, Vol. 5, page 446.) Oliver Cowdery died March 3, 1850, at Richmond, Ray county, Mo. Elder Phineas H. Young, who was present at his death, says: "His last moments were spent in bearing testimony of the truth of the gospel revealed through Joseph Smith, and the power of the holy Priesthood which he had received through his administrations." Oliver Cowdery's half-sister, Lucy P. Young a widow of the late Phineas H. Young, relates that Oliver Cowdery just before breathing his last, asked his attendants to raise him up in bed, that he might talk to the family and his friends, who were present. He then told them to live according to the teachings contained in the Book of Mormon, and promised them, if they would do this, that they would meet him in heaven. He then said, "Lay me down and let me fall asleep." A few moments later he died without a struggle. David Whitmer testified to Apostles Orson Pratt and Joseph F. Smith in 1878, as follows: "Oliver died the happiest man I ever saw. After shaking hands with the family and kissing his wife and daughter, he said, 'Now I lay me down for the last time: I am going to my Savior;' and he died immediately, with a smile on his face." ("Millenial Star," Vol. 40, p. 774.) In an article published in the "Millennial Star," Vol. 48, page 420, Elder Edward Stevenson gives the following testimony in relation to Oliver Cowdery: "I have often heard him bear a faithful testimony to the restoration of the gospel by the visitation of an angel, in whose presence he stood in company with the Prophet Joseph Smith and David Whitmer.
He testified that he beheld the plates, the leaves being turned over by the angel, whose voice he heard, and that they were commanded as witnesses to bear a faithful testimony to the world of the vision that they were favored to behold, and that the translation from the plates in the Book of Mormon was accepted of the Lord, and that it should go forth to the world, and no power on earth should stop its progress. Although for a time Oliver Cowdery absented himself from the body of the Church, I never have known a time when he faltered or was recreant to the trust so sacredly entrusted to him by an angel from heaven."
FOSTER, James, one of the First Seven Presidents of Seventies from 1837 to 1844, was born April 1, 1775. He is first mentioned in the history of Joseph Smith under date of Aug. 17, 1835, when he was blessed at a meeting held at Kirtland. Having previously been ordained to the Priesthood, he was set apart as one of the First Seven Presidents of Seventies, April 6, 1837, under the hands of Sidney Rigdon and Hyrum Smith, to fill a vacancy caused by Leonard Rich joining the High Priests' quorum. When the Seventies and others organized at Kirtland for traveling to Missouri in the famous Kirtland Camp in 1838, James Foster was chosen as one of the leaders of that organization. At a general conference held at Nauvoo in April, 1841, he answered to some charges that had been made against him, "after which it was resolved that Elder James Foster continue his standing in the Church." It appears that Elder Foster, instead of gathering with the Saints at Nauvoo, settled at Jacksonville, Morgan county, Ill., and had no direct communication with his brethren. It was also reported at Nauvoo that he took sick and died Dec. 21, 1841, in the 66th year of his age, and was buried in Morgan county, Ill., near the Illinois river. Albert P. Rockwood was subsequently called to fill the vacancy caused by Bro. Foster's deth in the council of the Seventies.
FULLMER, David, president pro tem. of the Salt Lake Stake of Zion from 1852 to 1856, was the son of Peter Fullmer and Susannah Zerfoss, and was born July 7, 1803, at Chillisquaque, Northumberland county, Pennsylvania. He was brought up on a farm and received a common school education. He left the farm and for a while taught school, after which he went to merchandising. In September, 1831, he married Miss Rhoda Ann Marvin, daughter of Zera Marvin and Rhoda Williams. In the year 1835 he moved to Richmond county, Ohio. While here he heard that the Lord had revealed his gospel again unto man on earth. He believed and was baptized Sept. 16, 1836, by Elder Henry G. Sherwood. The following winter he went to Kirtland, where, for the first time, he had the pleasure of meeting the Prophet Joseph Smith. Shortly afterward he was ordained an Elder under the hands of Reuben Hedlock, in the Kirtland Temple; he also received a patriarchal blessing under the hands of Patriarch Joseph Smith, sen. In September, 1837, he removed to Caldwell county, Missouri, that he might be near the principal gathering place of the Saints, and in the spring of 1838 he removed to Daviess county in the same State. The following summer he had a severe attack of sickness which threatened his life, but through the healing power of God he was restored to health. At this time great persecution raged against the Saints, and after Governor Lilburn W. Boggs had issued an order of extermination against them, they were compelled to leave their homes and possessions in Missouri. Elder Fullmer and his family were among the number forced to leave all and flee for their lives. He removed to the State of Illinois, where he left his family while he continued the journey to Ohio, and assisted in moving his father to Illinois. Settling in Nauvoo, Hancock county, Ill., Elder Fullmer was ordained to the office of a High Priest in 1839 and appointed one of the High Council for that Stake of Zion. In 1844 he was appointed one of the electioneering missionaries in behalf of the Prophet Joseph Smith, and was engaged in this labor and in preaching the gospel in the State of Michigan, when the news was received of the martyrdom of the Prophet Joseph and Patriarch Hyrum Smith. Elder Fullmer immediately returned to his home in Nauvoo and attended the general meeting of the Church, at which the claims of Sidney Rigdon, as guardian of the Church, were rejected, and the Twelve Apostles, with Brigham Young at the head, were sustained as the rightful leaders of the Church. Elder Fullmer was appointed as a member of "The Living Constitution" committee, the business of which was to settle all difficulties which might arise among the different mechanical associations. He was also a member of the Nauvoo City Council; and when the State legislature repealed the charter of the city of Nauvoo, he was elected to the town council of Nauvoo. He was also chosen a member of the Council of Fifty.
When the Nauvoo Temple was opened for work, Elder Fullmer, with companions, received all the ordinances and blessings which were given to the Saints at that time. In the winter of 1846, when the Saints were expelled from their homes, and the presiding authorities of the Church decided to journey into the wilderness to seek a new home and a gathering place in the Rocky Mountains, Elder Fullmer was appointed a captain of hundred, and started west with the first company of the Camp of Israel, to find a home in a land that the Lord should show unto them. In 1846, when it was decided to make a temporary settlement or resting place they called Garden Grove, in the State of Iowa, Brother Samuel Bent was appointed to preside at this place, and Elder Fullmer was appointed as his first counselor. Here the exiled Saints made a large farm and worked together to raise grain. There were many poor among them who were almost destitute both of food and clothing. Soon after Pres. Bent died and the presidency of the place devolved upon Elder Fullmer, who sent missionaries out along the great rivers to solicit aid for the relief of the poor, and by this means help was afforded. From this place the company removed to another temporary settlement called Winter Quarters, on the Missouri river, where Elder Fullmer acted as a member of a committee of vigilance by appointment of Pres. Young. Elder Fullmer traveled from this place in the company of Pres. Willard Richards, and arrived in due time in Great Salt Lake valley. He served as a member of the legislature of the Provisional State of Deseret, and was appointed first counselor to Daniel Spencer, president of the Salt Lake Stake of Zion, in 1849. When a company of brethren were appointed to travel southward on an exploring expedition, Elder Fullmer was appointed counselor to Apostle Parley P. Pratt and for five months he traveled with this company in the dead of winter. As captain of a relief company, Elder Fullmer traveled east to Independence Rock to assist a company of Saints who were journeying westward. During Pres. Spencer's absence on a mission to England, from 1852 to 1856, Counselor Fullmer presided over the Salt Lake Stake. When the Territory of Utah was created, Elder Fullmer was elected a member of the legislature for Salt Lake county, and at various times was called to important duties, such as treasurer of the University, treasurer pro tem of Salt Lake county; treasurer of Salt Lake City; delegate to one of the early Territorial conventions; director of the Agricultural Society, and home missionary. Elder Fullmer served as first counselor to Pres. Spencer until April, 1866, when he was released at his own request, because of failing health. He died in Salt Lake City Oct. 21, 1879. Several years before his death he was ordained a Patriarch. At the time of his decease he was in full fellowship, beloved and respected by all his associates.
GOULD, John, one of the First Seven Presidents of Seventies for a short period of time in 1837, joined the Church at an early day and was numbered among its first Elders. In the fall of 1833, together with Orson Hyde, he was sent as a special messenger from Kirtland to the Saints in Missouri. From this important mission they returned to Kirtland Nov. 25, 1833, bringing the "melancholy intelligence of the riot in Zion" the previous July. He was ordained and set apart as one of the First Seven Presidents of Seventies April 6, 1837, under the hands of Sidney Rigdon and Hyrum Smith. At a conference held at Kirtland, Sept. 3, 1837, he was objected to as a president of Seventies. Six brethren, instead of five, had been selected to fill vacancies in the council of Seventies in April, 1837, it being supposed at the time that Levi W. Hancock, who was absent from Kirtland, had also been ordained a High Priest. This being a mistake the Prophet requested Bro. Joseph Young to see John Gould and signify to him the desire of the Prophet to have him placed in the High Priests' quorum. Bro. Gould complied with the wishes of the Prophet, and he was consequently ordained a High Priest. The last mention made of John Gould in the history of Joseph Smith is his call to perform missionary labor in Illinois in April, 1844.
GROVER, Thomas, one of the original pioneers of Utah, was born in Whitehall, Washington Co., New York, July 22, 1807, the son of Thomas Grover and Polly Spalding. As the father, Thomas, had died during the previous February, the rearing and teaching of the infant, as well as that of his brothers and sisters was left to his widowed mother.
When the boy was twelve years old he entered a boat on the Erie Canal as a cabin boy and twelve years later he became captain of the boat "Shamrock."
In 1828 he married Caroline Whiting, the daughter of Nathaniel Whiting and Mercey Young, and while they were still living at Whitehall, their oldest daughter Jane was born. A little later he moved to Freedom, New York, where three other daughters were born. It was at this point that he first heard the Gospel and became a member of the L.D.S. Church in 1834.
From a letter written March 2, 1886 by Caroline Nickerson Hubbard to her daughter Persia Grover Bunnell, the following is taken: "It was in Freedom, Cattaraugus County, New York, where he and his wife first heard and embraced the Gospel. In 1834 the Prophet Joseph and Sidney Rigdon were the ones that bore the message to them and baptized Brother Grover and some others. He removed to Kirtland and helped to build the Temple there.
Shortly after his arrival in Kirtland, Brother Grover called on the Prophet. As he knocked at the door the Prophet opened it and said, putting out his hand: 'How do you do, Brother Grover. If God ever sent a man he sent you. I want to borrow every dollar you can spare for immediate use.' Brother Grover entered the house and conversed with the Prophet about the situation, offering to let Joseph have what money he needed. Brother Joseph accepted the offer and told Brother Grover to look around and find a location that suited him for a home and then return, when the money he had advanced would be returned to him. In a short time the place was selected, but Brother Grover refused to receive back his money, saying, 'I have sufficient for my needs without it.' From that day the devotion of Thomas Grover to Joseph Smith never wavered."
On Feb. 4, 1841, when the Nauvoo Legion was organized with Joseph Smith as lieutenant-general, Thomas Grover was chosen as an aide-de-camp on the general's staff and on Jan. 28, 1842, he was appointed one of his body guards.
When Joseph was kidnapped by Wilson and Reynolds, Brother Grover was one of the number who rescued him, also when Joseph was imprisoned at Rock Island his release was effected by Thomas Grover and Stephen Markam. During his lifetime the Prophet gave him a sword which has been a precious heirloom in the family and which is now in the hall of relics at the State Capital of Utah.
During the years from 1840 to June, 1844, Brother Grover was sent on three missions through the states of Michigan, New York and southern Canada. In June, 1844, while doing missionary service near Kalamazoo, Michigan, he was warned in a dream to return to Nauvoo. He hesitated about the matter until the warning was repeated the third time. Then he awoke his companion, a Brother Wilson, and they got up, made it a matter of prayer and were told to go at once to Nauvoo. They did so, taking the shortest route possible, and arrived at Carthage just after the martyrdom of the Prophet Joseph and his brother Hyrum. Hurrying forward, they overtook the company with the bodies and accompanied them to Nauvoo, where Brother Thomas was requested to assist in the preparation of the bodies for burial. During that service, at the request of Emma Smith, he cut a lock from the Prophet's hair which she divided with him.
In October, 1840, Brother Grover's wife, Caroline Whiting, died leaving six little girls, Jane, Emmeline, Mary, Adeline, Caroline and Eliza Ann; the baby, Emma, died.
On Feb. 20, 1841, he married Caroline Eliza Nickerson Hubbard, widow of Marshall Hubbard. She was the mother of Persia Grover, born Dec. 27, 1841, and Marshall Grover, born Sept. 27, 1846. This wife Caroline wrote in her journal "that the principle of plural marriage was taught by the Prophet Joseph Smith, that her husband, Thomas Grover, believed and accepted that law, and that on Dec. 17, 1844, he married Hannah Tupper, daughter of Silas Tupper, and Hannah Ladd, as a plural wife. The first child of that union, Thomas, Jr., was born Nov. 17, 1845, in Nauvoo, Ill."
In December, 1845, they had their endowments in the Nauvoo Temple and their sealings on Jan. 20, 1846. Just before they were driven out of Nauvoo, Brother Grover also married Laduska Tupper, a sister of Hannah.
Feb. 8, 1846, this family along with many others, left their comfortable homes and started the long trek across Iowa on the way toward the Rocky Moutains.
When they were crossing the Mississippi River on a flatboat, the boat commenced to sink because of a plank being stamped off by oxen that were being led behind the wagons. In trying to loosen the oxen, Brother Grover had got off the boat and was down the stream some little distance when he saw that only the covers of the wagons were above the water. Being an expert swimmer he soon reached the boat and tearing the covers loose he told the folks "not to move an inch and that not a hair of their heads should be harmed." Hannah held her ten-weeks-old baby on her shoulder to keep his head above the water and the little three-year-old Persia cried, "Lord, save my little heart." For four months they traveled before they reached Council Bluffs, July 23, 1846. Brother Grover at once began to prepare for winter. he went down into Missouri and bought a load of fresh pork which he sold for enough cornmeal to last the family all winter. Later he was appointed butcher for the entire camp and "in that capacity he killed and cut up, without any help except that of his own family, one or two beeves every day besides many hogs."
When the plan came up to organize the first company of Pioneers, Thomas Grover was one of the first to join with Pres. Brigham Young and help to effect that organization. Leaving his family at Winter Quarters to follow with the season's emigration, he himself set out with the Pioneer company.
When the company reached the north fork of the Platte River, it was necessary to build a ferry to carry the wagons across. Brother Grover was appointed to supervise the construction of such a ferry and to take charge of operating the same. He selected ten men to go for timbers with him and they got out two large trees, hewed them out canoe fashion and lashed them together to make the raft. After ferrying the pioneer company across, they also took over a large company of Oregon emigrants, for which they were paid in provisions and foodstuff, which was a great blessing to the weary travelers. Sufficient food was received to last the entire company twenty days.
After this crossing had been successfully made, Pres. Young and his counselors appointed Thomas Grover and eight other ferrymen and one blacksmith to remain at the ferry and attend to the crossing of the on-coming emigrants as well as the later companies of the Mormon Pioneers. They remained at the Platte until the water went down and then started back along the trail to meet their families. They ran out of provisions at one time and for three days had only one skunk for food, then coming to an Indian camp, they were given an abundance of buffalo meat. They met the company with whom their families were traveling and, joining with them, they arrived in the Salt Lake Valley, Oct. 2, 1847, with Charles C. Rich's company.
The first winter was spent in Salt Lake City, but the following spring they moved to Duel creek, or what is now known as Centerville. One year later they moved to Farmington. That season Brother Grover raised three hundred bushels of wheat, in spite of the ravages of the crickets, which the family fought desperately to keep them from eating all the crop. This they did by digging a ditch around the field and filling it with water and then walking along the banks and killing the crickets with switches as they attempted to jump across.
In the fall of 1848, as he and about thirty other men were starting for California, he was asked to use his influence with this company (himself included) to pay for five hundred head of Texas cattle which had been bargained for and brought to Utah to help keep the Mormons from starvation. This they did, by paying four dollars a head for them after the men had earned it in California. At this time Pres. Young also appointed Brother Grover to settle up the accounts and business connected with the Saints who had come around Cape Horn with the ship "Brooklyn." This responsibility he also accomplished successfully.
He worked in the gold mines for a year and during that time he collected about $20,000 in gold dust from the California members of the Church and turned it into the tithing fund of the Church. In addition to this, on the return home, he was chosen captain of a rich company of Mormons returning to Utah, when by his influence and example the company put into the hands of the Church leaders in tithing and loans such a generous contribution of gold dust that Pres. Young putting his hands on Brother Grover's shoulders, said, "Brother Grover, if every latter-day Saint would do as you have done there would be no need of a tithing among this people." (From the Journal of his wife, Hannah.)
In the spring of 1850 Brother Grover took his family and went back across the plains to Iowa to buy cattle. On the way he met Aunt Lydia Knight. She was very destitute and had no team to take her to Utah. Brother Grover gave her a yoke of cattle, clothing and food to last her until a crop could be raised. When the Grover family arrived in Iowa they settled on Mosquito Creek, and Brother Grover went into Missouri and bought 150 cows, ten yoke of oxen and some young cattle. They decided to stay there for the winter so that made it possible for his wife Hannah to go back to New Hampshire to get her mother. During the winter Pres. Jedediah M. Grant came to see them and because of ill health he remained with them most of the winter. When he was ready to return to the Valley, Brother Grover gave him a team of horses and a light spring wagon that he had bought for the purpose of bringing Grandmother Tupper in to join the body of the saints. In the spring of 1853 Brother Grover and his family returned to the Salt Lake Valley bringing 150 cows with him. This entire journey to and from Iowa was made by the family traveling alone and without accident. Brother Grover was a splendid marksman and so was able to provide his family with buffalo meat and wild game.
After his return he again settled in Farmington. The year of the grasshopper depredation he had plowed his land in the fall and during a warm spell in February he planted his wheat. It came on eary and was ready for harvesting before the grasshoppers got so bad, while the late grain was nearly all eaten by them.
That season he harvested seven hundred bushels of wheat which would have brought five dollars a bushel on the public market, but Brother Grover loaned and sold every bushel of it, except enough for his own family, for the tithing office price of two dollars a bushel.
At this time Sister Brown, a widow, sent her boy to ask Brother Grover to sell her a little flour, jsut a few pounds. Brother sent his son to fill a grain sack full of flour and put in on the boy's wagon. The flustered youth asked how much a whole sack of flour would cost, adding that he had only a little money. To which Brother Grover replied, "I do not sell flour to widows and fatherless children." As the sack was placed upon the wagon the happy boy drove away in tears. In 1856 two girls from England, Emma and Elizabeth Walker, arrived in the Valley with one of the handcart companies. Later these girls became wives of Thomas Grover and both of them reared large families.
The "Big House" as the family home was called was built in 1856 and is still standing in a good state of repair, on the main street in Farmington.
Brother Grover served three terms in the Utah Legislature, part of the time being during its session in Fillmore. He was also Probate Judge of Davis County.
During the construction of the Cottonwood Canyon canal he contributed twenty-five young cows for the purpose of transporting the granite blocks for the erection of the Salt Lake Temple.
In 1861 he sent a driver, wagon and a yoke of oxen to the Missouri River to help bring in the poor emigrating saints. He continued this practice each year as long as teams were being sent back. In 1863 his son Thomas was driver of the team.
When the Indians fell upon the Mormon colony near Salmon River, Idaho, he fitted out and sent a man with riding horse, pack animal and provisions to those left helpless and in distress. He contributed half the ground for the Farmington meeting house and boarded the men free of charge during its construction.
Brother Grover was ordained a High Councilman in Kirtland, Jan. 13, 1836, under the hands of Joseph and Hyrum Smith and Sidney Rigdon, Brother Rigdon being the spokesman. Shortly afterward he moved to Far West, Missouri, and served in the same capacity there and also on the banks of the Missouri river among the scattered saints. He was called by revelation to be a member of the High Council in Nauvoo. (Doctrine Covenants Section 24, page 445). This calling did not cease at Nauvoo, but continued on into Utah at the request of Pres. Young. He served as a missionary in the Eastern States during 1874-1875, and visited his old home and kindred on that occasion.
Brother Grover's word was as good as his bond. A common saying with him was, "A debt can never be outlawed; a dollar is due until it is paid. If I were going to be hanged I should go on time."
During the crusade of the early 80s, as he was returning home from Nephi, U.S. Marshal Dyer boarded the train. With a sporting twinkle in his eye, his son Joel came up to him and said: "Father, marshal Dyer is on the train, shall I introduce you to him? You might arrange a compromise with him." "What," said the father, "compromise with the devil? Never!"
Another time a deputy marshal came to his home to serve a writ on him for polygamy. When the man appeared at the door and announced that he had a writ to serve, Brother Grover shouted in his sonorous voice, "Read it. Read it." The officer fumbled in his pocket for the paper, but in his excitement could not find it. At the repeated command, "Read it," he turned and fled from the house in terror. That warrant was never served.
At the time of his death there were less than $200 in obligations standing against him, and not a dollar's worth of his property had ever been mortaged.
At a reunion of the family held in Parker, Idaho, July 22, 1902, his daughter Emmeline Grover Rich said, "My father was loved by all who knew him. He never spoke evil of anyone; he did not boast, and he did not take honor unto himself. Many times he has divided his last meal with a sufferer. His word was as good as his bond. He could neither be bought nor sold. He was incapable of a little mean or treacherous trick. Not one of his children has apostatized"
At the death of his wife Caroline, in 1840, the kindred of Brother Grover wrote to him from New York to bring his six little children home to them. the distracted father decided to do it and so told the Prophet Joseph of his intentions. Brother Joseph was at the time making preparations for a somewhat extended absence from home himself, and so said to Brother Grover, "You are not to do anything of the kind. I want you to stay here and take care of my family while I am away." Brother Grover granted his request and his children often related how they had seen their father load up his wagon with food and provisions and take it to Emma Smith and her family.
About the last Sunday in the life of Thomas Grover he attended the sacrament meeting in Farmington Ward. As the amen was spoken and the people were about to move, Brother Thomas suddenly raised his hand and said, "Wait a minute, Bishop." Then he added, that he could not go home until he had borne testimony that the Gospel was true and that Joseph Smith was a true Prophet of God. All during his late years he seemed to feel that his special mission was to testify to the divine mission of Joseph Smith.
On Thursday, Feb. 20, 1886, Thomas Grover passed to the Great Beyond, leaving four wives and 26 living children to continue his work.
GROVER, Thomas, one of the original pioneers of Utah, was born July 22, 1807, in Whitehall, Washington Co., N.Y., a son of Thomas Grover and Polly Spaulding. (See Bio. Ency., Vol. 4, p. 137.)
HANCOCK, Levi Ward, one of the First Seven Presidents of Seventies from 1835 to 1882, was the youngest son and seventh child of Thomas Hancock and Amy Ward, and was born April 7, 1803, in the town of Old Springfield, Hampden county, Mass. In 1805 his father removed with his family, consisting of his wife, seven children and his widowed mother, to New York State and settled in Bristol, Ontario county. Later, they removed to Chagrin, Cayohoga county, Ohio. As a boy and a young man Levi exhibited noble characteristics and industrious habits, and was able to render his father efficient help from his early youth. His education was limited, as he was raised on the frontier; and through force of circumstances he was compelled to work for others for a living. He also learned the trade of a cabinet maker. About the year 1827 he purchased some land and built a house at Rome, Ashtabula county, Ohio, where he lived, though yet unmarried, when Parley P. Pratt and fellow missionaries passed through that part of the country on their journey to the west. They held meetings at Chagrin, where the senior Hancock still lived, and among the first baptized at that place were Levi's father and his sister Clarissa. Levi followed the missionaries to Kirtland, where he was baptized by Elder Pratt Nov. 16, 1830, and soon afterwards he was ordained an Elder by Oliver Cowdery. He then commenced to preach the gospel successfully in the surrounding country. In June, 1831, he was called by revelation, together with other Elders, to travel to Missouri and preach the gospel "by the way," with Zebedee Coltrin as a traveling companion. They performed successful missionary labors in Ohio, Indiana and Illinois, and after their arrival in Missouri, Levi participated in the preparatory work done for the building of Zion. After his return to Ohio, he became a zealous and faithful worker for the cause, and contributed liberally toward the erection of the Lord's House at Kirtland. In 1834 he marched to Missouri as a member of Zion's Camp, and, having returned to Ohio, was chosen and ordained one of the first Seventies of the Church Feb. 28, 1835, under the hands of Joseph Smith and others; soon afterwards he was chosen one of the First Seven Presidents of Seventies, which position he occupied with honor and faithfulness for forty-seven years, or until the day of his death. In 1838 he removed to Missouri, where he passed through the persecutions which the Saints were called upon to endure, and when the Church was expelled from that State in 1838, Bro. Hancock was among those who covenanted to place their means at the disposal of the committee whch had been appointed for the removal of the poor Saints, to the State of Illinois. After the founding of Nauvoo he became a prominent and energetic citizen of that place, where he also acted as a police officer. Early in 1844 he was called on a mission to Vermont. He had previously filled a mission to Indiana.
In common with the rest of the Saints he suffered persecutions and consequent hardships in Illinois and became an exile for conscience sake in 1846. Arriving with the camps of Israel on the Missouri river, he enlisted in the famous Mormon Battalion and marched with that military body to California, being the only man of the general authorities of the Church who thus enlisted. On the long and tedious march his wise counsel and exemplary course did much to mould the character of the soldiers. He acted as chaplain of the Battalion. As an illustration of his susceptibility to the spirit of inspiration the following is related: A non-Mormon by the consent of the Battalion joined the company and soon after required baptism. Brother Hancock, in company with others of the brethren, took him down to the Missouri river and performed the ceremony. On raising him from the water he said, as if wrought upon by the spirit, "If I have baptized a murderer, it will do him no good." His words had such an effect upon the stranger that he soon afterwards confessed that he was a murderer, having killed his own brother. As many of the men of the Battalion were members of the Seventies' quorums, Seventies' meetings were held occasionally in the camp, when circumstances would permit, under the presidency of Bro. Hancock, who did his best to influence the men to live as their religion taught under every circumstance. On account of his zeal in this regard, some of the officers wrongfully accused him of being officious. After the discharge of the Battalion in California, in 1847, Bro. Hancock marched to Great Salt Lake valley with the main body of the soldiers, arriving there in October. From that time until his demise he labored assidiously for the upbuilding of the kingdom of God and for making the wilderness a fit place for the habitation of man. He traveled extensively throughout the Territory in the interest of the Seventies and the Church generally. He was also one of the Pioneer settlers of Manti, Sanpete county, from whence he was sent thrice as a representative to the Utah legislature. Subsequently he moved to Payson, Utah county, and still later located in Salt Lake City. About 1866 he removed to southern Utah and settled in Harrisburg; afterwards he became a resident of Leeds, and still later of Washington. About ten years before his death he was ordained a Patriarch in which capacity he blessed thousands of the Saints. He died at his home in Washington, Washington county, Utah, June 10, 1882. Elder Hancock was a sparsely built man, quick and active. He was a natural minute man and a good musician.
HARRIS, Martin, one of the Three Witnesses to the Book of Mormon, was born May 18, 1783, in Easttown, Saratoga county, New York, and moved with his father's family in his ninth year to the town of Palmyra, Wayne county. In the fall of 1827 he made the acquaintance of the Prophet Joseph Smith, who at that time was severely persecuted by his enemies, he having received from the angel Moroni the holy plates, from which the Book of Mormon afterwards was translated. Martin Harris made Joseph a present of fifty dollars, which enabled the latter to remove from Manchester, N.Y., to Pennsylvania. In February, 1828, Martin Harris visited Joseph Smith at his temporary home in Harmony, Penn. The latter had copied some of the ancient characters from the plates and translated them, which he gave to Martin Harris, who made a visit to New York city and showed the characters with their translation to the celebrated Professor Charles Anthon, skilled in ancient and modern languages. The learned professor, after examination, spoke favorably of the characters and of the translation and proffered his assistance; but on learning from Mr. Harris that the book was given to Joseph Smith by an angel and that a part of the book was sealed, etc., he sarcastically remarked that "he could not read a sealed book," and then demanded back a certificate, which he had given to Mr. Harris, testifying to the correctness of the translation. After getting it back he tore it to pieces. Mr. Harris then went to Dr. Mitchell, another man of learning, who sanctioned what Professor Anthon had said respecting both the characters and the translation. Martin Harris having returned from his tour to New York city and reported the incidents of his journey to the Prophet, went home to Palmyra, arranged his affairs and returned again to Joseph in Pennsylvania about the 12th of April, 1828. Immediately after his arrival he commenced to write for the Prophet, thus becoming his first scribe. Joseph translated from the plates and Martin Harris wrote after his dictation, which work they continued until the 14th of June following, by which time 116 pages of manuscript were written on foolscap paper. The Prophet writes: "Some time after Mr. Harris had begun to write for me, he began to tease me to give him liberty to carry the writings home and show them; and desired of me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired that I should inquire again. I did so, and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions, which were, that he show them only to his brother Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife.
In accordance with this last answer, I required of him that he should bind himself in a covenant to me in the most solemn manner, that he would not do otherwise than he had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did shew them to others, and by strategem they got them away from him, and they never have been recovered nor obtained back again unto this day." For these doings Martin Harris was severely censured and called a "wicked man" in a revelation given through the Prophet shortly afterwards (Doc. and Cov., Sec. 3); and the Lord would not permit Joseph Smith to translate that part of the record again, because of the cunning and evil designs of wicked men. (Doc. and Cov., Sec. 10.) After the Prophet's removal to Fayette in the summer of 1829, Martin Harris again visited him and was permitted to be one of the Three Witnesses. Subsequently, he furnished $3,000 toward the expenses of printing the first edition of the book. He was baptized shortly after the organization of the Church, and is mentioned as a Priest in the Church records as early as June, 1830. He was ordained a High Priest by Lyman Wight, June 3, 1831, at Kirtland, Ohio, whence he had removed from the State of New York. In that same month (June, 1831) he was called by revelation to accompany the Prophet Joseph and other Elders to Missouri. (Doc. and Cov., Sec. 52.) He started on this journey on the 19th of June, and when Jackson county, Mo., two months later, was designated by the mouth of the Lord as a gathering place for the Saints--as the land upon which the new Jerusalem should be built, and where a full consecration of all properties should be required and the holy United Order of God established--Martin Harris was the first one called of God by name to set an example before the Church in laying his money before the Bishop. (Doc. and Cov., Sec. 58, Verse 35.) He was a member of the first High Council of the Church, which was organized in Kirtland, Ohio, Feb. 17, 1834, and in 1835 he assisted in electing, ordaining and instructing the twelve Elders, who were called to constitute the first quorum of Twelve Apostles in this dispensation. As long as the Saints remained in Kirtland, Martin Harris continued active and assisted in the public labors of the Church, but when the Saints vacated that place and removed to Missouri, Martin Harris remained in Ohio. This gave rise to many conjectures that he had apostatized. But notwithstanding his long absence from the head-quarters of the Church, he never faltered nor swerved in the least degree from the great testimony given in the Book of Mormon. It is true that he went to England in 1846, while under the influence of the apostate James J. Strang, ostensibly for the purpose of opposing the Elders laboring there, but he returned to America without doing any harm to anybody, except, perhaps, to himself. ("Millennial Star," Vol. 8, pages 124 and 128.) After residing for many years in Kirtland, Ohio, he emigrated to Utah, arriving in Salt Lake City Aug. 30, 1870, in care of Elder Edward Stevenson, who gives the following account: "While I was living in Michigan, then a Territory, in 1833, near the town of Pontiac, Oakland county, Martin Harris came there, and in a meeting, where I was present, bore testimony of the appearance of an angel exhibiting the golden plates, and commanding him to bear a testimony of these things to all people whenever opportunity was afforded him to do so; and I can say that his testimony had great effect in that vicinity.
Martin had a sister living in our neighborhood. About this time, Oliver Cowdery, another of the Three Witnesses, also, in company with Joseph Smith, the Prophet, bore the same testimony, and further, Joseph the Prophet promised those who with honest hearts obeyed the gospel should receive the Holy Ghost, and signs would follow them. As a proof of their testimony, several of that branch of the Church enjoyed various gifts; one, Elijah Fordham, who recently died in this Territory, spoke in tongues, and as two French travelers were passing they heard him speaking and said to a boy outside the house, where they were, that he was speaking in French, bearing testimony to the gospel, he having no knowledge of that language. Martin often bore his testimony while in that neighborhood. In the year 1869 I was appointed on a mission to the United States. Having visited several of the Eastern States, I called at Kirtland, Ohio, to see the first Temple that was built by our people in this generation. While there, I again met Martin Harris, soon after coming out of the Temple. He took from under his arm a copy of the Book of Mormon, the first edition, I believe, and bore a faithful testimony, just the same as that I heard him bear thirty-six years previous. He said that it was his duty to continue to lift up his voice as he had been commanded to do in defense of the book that he held in his hand, and offered to prove from the Bible that just such a book was to come forth out of the ground, and that, too, in a day there were no Prophets on the earth, and that he was daily bearing testimony to many who visited the Temple. After patiently hearing him, and in turn bore my testimony to him, as I had received it through obedience to the gospel, and that the work was still onward, and the words of Isaiah, 2nd chapter, that 'the house of the Lord' was in the tops of the mountains, and that under the leadership of Pres. Young all nations were gathering to Zion to learn of God's ways and to walk in His paths, and that the worst wish that we had, was for him to also prepare himself and go up and be a partaker of the blessings of the House of the Lord. My testimony impressed him. A Mr. Bond, who held the keys of the Temple, and who had been present at the dedication, and then a faithful Latter-day Saint, said to me he felt as though he would have been far better off if he had kept with the Latter-day Saints, and that if I would preach in the Temple he would open the doors to me. I promised to do so at some future time. After my arrival in Utah in 1870, I was inspired to write to Martin Harris, and soon received a reply that the Spirit of God, for the first time prompted him to go to Utah. Several letters were afterwards exchanged. Pres. Brigham Young, having read the letters, through Pres. Geo. A. Smith requested me to get up a subscription and emigrate Martin to Utah, he subscribing twenty-five dollars for that purpose. Having raised the subscription to about two hundred dollars, I took the railroad cars for Ohio, July 19, 1870, and on the 10th of August, filled my appointment, preaching twice in the Kirtland Temple, finding Martin Harris elated with his prospective journey.
A very singular incident occurred at this time. While Martin was visiting friends, bidding them farewell, his pathway crossed a large pasture, in which he became bewildered. Dizzy, faint and staggering through the blackberry vines that are so abundant in that vicinity, his clothes torn, bloody and faint, he lay down under a tree to die. After a time he revived, called on the Lord, and finally at 12 o'clock midnight found his friend, and in his fearful condition was cared for and soon regained his strength. He related this incident as a snare of the adversary to hinder him from going to Salt Lake City. Although in his 88th year he possessed remarkable vigor and health, having recently worked in the garden, and dug potatoes by the day for some of his neighbors. After visiting New York and calling to visit the sacred spot from where the plates of the Book of Mormon were taken, I found there an aged gentleman, 74 years old, who knew Martin Harris, and said that he was known in that neighborhood as an honest farmer, having owned a good farm three miles from that place. He further said he well remembered the time when the 'Mormons' used to gather at Mormon Hill, as he termed it, where it was said the plates came from. Aug. 19, 1870, in company with Martin Harris, I left Kirtland for Utah, and on the 21st he was with me in Chicago, and at the American Hotel bore testimony to a large number of people of the visitation of the angel, etc. * * * While in Des Moines, the capital of Iowa, Brother Harris had opportunity of bearing testimony to many, and at a special meeting held in a branch of our Church (Brother Jas. M. Ballinger, president) Martin Harris bore testimony as to viewing the plates, the angel's visit, and visiting Professor Anthon. On the following day I baptized a sister to Pres. Ballinger, in the Des Moines river. The branch here contributed a new suit of clothes to Brother Harris, for which he felt to bless them. On the 29th of August we arrived in Ogden, and the following day in Salt Lake City. Two members of the Des Moines branch of the Church accompanied us to Utah." ("Mill. Star," Vol. 44, p. 78.) In another article Elder Stevenson gives the following additional particulars: "Many interesting incidents were related by Martin on our journey (from Ohio to Utah in 1870), one of which I will relate. He said that on one occasion several of his old acquaintances made an effort to get him tipsy by treating him to some wine. When they thought he was in a good mood for talk, they put the following question very carefully to him: 'Well, now, Martin, we want you to be frank and candid with us in regard to this story of your seeing an angel and the golden plates of the Book of Mormon that is so much talked about. We have always taken you to be an honest, good farmer and neighbor of ours, but could not believe that you ever did see an angel. Now, Martin, do you really believe that you did see an angel when you were awake?' 'No,' said Martin, 'I do not believe it.' The anticipation of the delighted crowd at this exclamation may be imagined.
But soon a different feeling prevailed, when Martin Harris, true to his trust, said, 'Gentlemen, what I have said is true, from the fact that my belief is swallowed up in knowledge; for I want to say to you that as the Lord lives I do know that I stood with the Prophet Joseph Smith in the presence of the angel, and it was in the brightness of day.' Martin Harris related this circumstance to me substantially as I give it, adding that, although he drank wine with them as friends, he always believed in temperance and sobriety. While on our journey, and more particularly at the Des Moines river, at the baptism of the woman spoken of, I took occasion to teach Brother Martin the necessity of his being rebaptized. At first he did not seem to agree with the idea, but I referred him to the scriptural words, 'Repent and do the first works, having lost the first love, etc., (Rev., 2:5.) Finally, he said if it was right, the Lord would manifest it to him by His Spirit, and He did so, for Martin, soon after his arrival in Salt Lake City, came to my house and said the Spirit of the Lord had made it manifest to him, not only for himself personally, but also that he should be baptized for his dead, for he had seen his father seeking his aid. He saw his father at the foot of a ladder, striving to get up to him, and he went down to him taking him by the hand and helped him up. The baptismal font was prepared, and by arrangement I led Martin Harris down into the water and rebaptized him. Five of the Apostles were present, viz., John Taylor, Wilford Woodruff, Orson Pratt, Geo. A. Smith and Joseph F. Smith; also John D.T. McAllister and others. After baptism, Orson Pratt confirmed him, being joined with the rest of the brethren, by the laying on of hands; after which he was baptized for some of his dead friends, and to add to the interest of the occasion, Martin's sister also was baptized for their female friends. * * * I wish to add that Brother Harris having been away from the Church so many years did not understand more than the first principles taught in the infantile days of the Church, which accounts for his not being posted in the doctrine of the gospel being preached to the spirits who are departed, which was afterwards taught by Joseph Smith, the Prophet. * * * The economy of Martin Harris was particularly illustrated on the occasion of our visit to the Fifteenth Ward of Salt Lake City. The meeting was crowded, as usual, with those anxious to see him and to hear his constant, undeviating testimony. Sister Sarah M. Kimball, of the Fifteenth Ward, eminent in the Relief Societies, on their behalf offered to have a new set of artificial teeth made for Brother Harris, to which he replied, 'No, sisters, I thank you for your kindness, but I shall not live long. Take the money and give it to the poor.' This calls to my mind a little incident or two that he related to me while we were on our journey from Ohio to Utah. He said that Joseph Smith, the Prophet, was very poor, and had to work by the day for his support, and he (Harris) often gave him work on his farm, and that they had hoed corn together many a day, Brother Harris paying him fifty cents per day.
Joseph, he said, was good to work and jovial and they often wrestled together in sport, but the Prophet was devoted and attentive to his prayers. Brother Martin Harris gave Joseph $50 on one occasion to help translate the Book of Mormon. This action on the part of Martin Harris so displeased his wife that she threatened to leave him. Martin said that he knew this to be the work of God, and that he should keep the commandments of the Lord, whatever the results might be. His wife subsequently, partially separated from him, which he patiently endured for the gospel's sake. * * * At an evening visit of some of my friends at my residence in Salt Lake City, to see and hear Brother Harris relate his experience (which always delighted him), Brother James T. Woods, who is now present while I am writing this article, reminds me that himself and G.D. Keaton were present on that occasion, and asked him to explain the manner in which the plates, containing the characters of the Book of Mormon, were exhibited to the witnesses. Brother Harris said that the angel stood on the opposite side of the table on which were the plates, the interpreters, etc., and took the plates in his hand and turned them over. To more fully illustrate this to them, Brother Martin took up a book and turned the leaves over one by one. The angel declared that the Book of Mormon was correctly translated by the power of God and not of man, and that it contained the fullness of the gospel of Jesus Christ to the Nephites, who were a branch of the lost sheep of the House of Israel, and had come from the land of Jerusalem to America. The witnesses were required to bear their testimony of these things, and of this open vision to all people, and he (Harris) testified, not only to those present, but to all the world, that these things were true, and before God whom he expected to meet in the day of Judgment he lied not. Brother Woods testifies that he was present at the time above mentioned, and to him it was marvelous to see the zeal that was manifested by Martin Harris, and the spirit of the Lord that accompanied his words. That Martin Harris was very zealous, somewhat enthusiastic, and what some would term egotistical, is no doubt the case; but the Lord has shown this generation that he can carry on His work independently of all men, only as they live closely and humbly before Him. I will give one or two instances of Martin's enthusiasm. When Pres. Geo. A. Smith and others of us were being driven by John Henry Smith in a carriage to take a bath in the Warm Springs, near Salt Lake City, while passing over a high hill Pres. Smith directed the curtains of the carriage be raised, giving a magnificent view of the city below. The immense Tabernacle and the Temple--and in fact the beautiful city in full view--looked wonderful to Brother Harris, who seemed wrapped in admiration and exclaimed, 'Who would have thought that the Book of Mormon would have done all this?' On one occasion, while celebrating a baptism, several persons being in attendance, Brother Harris with joyful feelings said, 'Just see how the Book of Mormon is spreading.' Having been absent so long from the body of the Church and considering his great age, much charity was necessarily exercised in his behalf.
His abiding testimony, and his assistance with his property to publish the Book of Mormon, have earned a name for him that will endure while time shall last. Soon after he had received his endowments and performed some work for his dead, he retired to live with his son, Martin Harris, jun., at Smithfield, Cache valley, where he was comfortably cared for in his declining old age. On the afternoon of his death he was bolstered up in his bed, where, with the Book of Mormon in his hand, he bore his last testimony to those who were present." ("Mill. Star," Vol. 48, p. 367.) Soon after his arrival in Utah Martin Harris located in Smithfield, and later in Clarkston, Cache county, where he died July 10, 1875, nearly ninety-three years old. A few hours before his death, when prostrated with great weakness, Bishop Simon Smith came into his room; Martin Harris stretched forth his hands to salute him and said, "Bishop, I am going." The Bishop told him that he had something of importance to tell him in relation to the Book of Mormon, which was to be published in the Spanish language, by the request of Indians in Central America. Upon hearing this, Martin Harris brightened up, his pulsation improved, and, although very weak, he began to talk as he formerly had done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life into him. His son Martin Harris, jun., in a letter addressed to Pres. Geo. A. Smith and dated Clarkston, July 9, 1875, says: "He (Martin Harris) was taken sick a week ago yesterday, with some kind of stroke, or life became so weak and exhausted, that he has no use in his limbs. He cannot move, only by our aid. * * * He has continued to talk about and testify to the truth of the Book of Mormon, and was in his happiest mood when he could get somebody to listen to his testimony; if he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man for a little while. We begin to think that he has borne his last testimony. The last audible words he has spoken were something about the Three Witnesses of the Book of Mormon, but we could not understand what it was." At his funeral every respect that could be paid to him was manifested by the people. In dressing him, a Book of Mormon was put in his right hand and the book of Doctrine and Covenants in his left hand. On the head board of his grave was placed his name, date and place of his birth and death, with the words, "One of the witnesses of the Book of Mormon." Also, their testimony.
HIGBEE, Elias, Church Recorder from 1838 to 1843, was the son of Isaac and Sophie Higbee and was born Oct. 23, 1795, in Galloway, Gloucester county, New Jersey. In 1803 he removed with his parents to Clermont county, Ohio. At the age of twenty-two, he married Sarah Ward, and removed to Cincinnati. He received the gospel in the spring of 1832, and in the summer of the same year went to Jackson county, Missouri, where he was baptized and then returned to Cincinnati. He was ordained an Elder under the hands of his brother, Isaac Higbee, Feb. 20, 1833, and arrived in Jackson county with his family in March. In the fall of 1833 he was driven by the mob to Clay county. He was ordained a High Priest by Orson Pratt, Aug. 7, 1834, by order of the High Council in Clay county. March 26, 1835, he started on a mission, preaching the gospel through the States of Missouri, Illinois, Indiana and Ohio. Arriving at Kirtland, he labored on the Temple until it was finished, and received his endowments therein. In the spring of 1836, he returned to his family in Missouri and removed them to Caldwell county, where he was appointed county judge. At a general conference held at Far West, Mo., April 6, 1838, he and John Corrill were appointed Church Historians, "to write and keep Church history." In 1839 he was driven out of Missouri by the mob, and subsequently settled at Commerce, Ill. Oct. 6, 1840, he was appointed one of the committe to build the Nauvoo Temple, which edifice he maintained until his death, which occurred at Nauvoo June 8, 1843. He endured much persecution for the gospel's sake, both in Missouri and other places. In his official capacites he was always just and trustworthy and manifested great zeal for the prosperity of the latter-day work. He left a large family.
HUMPHREY, Solomon, a member of Zion's Camp, was born Sept. 23, 1775, a descendant of the Connecticut family of Humphreys. His son, Luther Humphrey, was born in Glover, Vermont, in 1808. Bro. Solomon Humphrey, converted by Don Carlos Smith, was ordained an Elder as early as June, 1831. Being called on a mission by revelation June 7, 1831, we find him baptizing people the following year. He was a member of Zion's Camp in 1834, and when volunteer missionaries were called for in August, 1834, he proffered his services to preach. In the "History of Joseph Smith" under date of May 27, 1834, the following is recorded: "This afternoon, Elder Solomon Humphrey, an aged brother of the camp (Zion's Camp) having become exceedingly weary, lay down on the prairie to rest himself and fell asleep. When he awoke, he saw, coiled up, within one foot of his head, a rattlesnake lying between him and his hat, which he had in his hand when he fell asleep. The brethren gathered around him saying: 'It is a rattlesnake, let us kill it;' but Bro. Humphrey said 'No, I will protect him, you cannot hurt him, for he and I have had a good nap together.'" He died in Clay County, Missouri, in September, 1834.
HUNTINGTON, William, presiding Elder at Mount Pisgah, Iowa, in 1846, was the son of William Huntington and Prescindia Lathrop, and was born March 28, 1784, in Grantham, Cheshire county, New Hampshire. In 1804 he moved with his parents to Watertown, Jefferson county, New York, being among the first settlers of that county. In 1806, he returned to New Hampshire and married Zina Baker, daughter of Dr. Oliver Baker, Dec. 28, 1806. Soon after his marriage he moved to Watertown, N.Y., where he lived and prospered in temporal blessings until 1811, when he sold out, and the following year war was declared with Great Britain, which proved fatal to his prospects, and coupled with much sickness in the family reduced them very low in pecuniary circumstances. His services in the army were done with the fife. He was in one battle, that of Sacketts' Harbour. In 1816, Providence smiled on him again, and about the same time he experienced religion, having an honest heart before God and earnestly enquiring of the Lord as to the truth and reality of the history and doctrine of the Bible. And from that time the spirit of the Lord began to show him the right way to live and what was coming upon the earth. First, he was shown that intoxicating drinks were not pleasing to God and were conducive of evil, temporally and spiritually. He left them off and joined the Presbyterian church. God next showed him that tobacco was not good for him and he left off its use. Then his mind began to be clear and his views of the world were changed by faithful and sincere prayer to know who and what was right. He received an answer that none were right but that he would live to see the true Church of Christ, having the gifts and graces as did the Church in the Savior's day. He left the Presbyterians and proclaimed boldly what God had shown him, namely, that all had gone astray, that darkness covered the people, and that whenever the true Church of Christ came, it would be adorned with the gifts of healing, prophecy, etc. From this time he became an outcast in society. In all these prayers, principles and faith, his wife was one with him. In the winter of 1832-33 he first heard of "Mormonism," read the Book of Mormon, believed it with all his heart and preached it almost every day, to his neighbors and everybody he could see, or had the privilege to chat with, until 1835, when he and wife with two of their children were baptized by Elder_________Dutcher. After that his house was a meeting house and a home for all Saints. May 18, 1836, he sent two of his children and their families, Dimick and Prescindia, to Kirtland, waiting himself only to sell out. Oct. 1, 1836, he started and moved to Kirtland with quite a number of Saints under the direction of Apostles Orson Pratt and Luke S. Johnson, being ordained an Elder previous to starting. He arrived in Kirtland on the 11th, bought a farm from Jacob Bump and paid him three thousand dollars.
Of this amount he was defrauded, so that in a little over one year he was compelled to labor by the day for a living. In the breaking up of Kirtland the apostates harrassed him with law suits until he saw his children often go to bed crying for bread. For nearly two weeks he lived on greens. His house was a hiding place for Father Joseph Smith, Hyrum, Samuel and Don Carlos, while they were trying to escape from the persecutions in Kirtland. The Egyptian mummies were also hid in his house for a long time, and many of the pursued and persecuted Saints found a retreat there and a hiding place from apostates' persecution. In Kirtland he received his washings and anointings in the Temple, and was ordained a High Priest and High Counselor, in which office he acted until the Church left Kirtland. He lost five hundred dollars in the Kirtland bank. May 21, 1838, he started for Far West, Mo., where he arrived about two months later, and, by counsel, moved to Adam-ondi-Ahman, where he was chosen commissary for the brethren who armed for defence; and after the mob had driven and hemmed in the scattering brethren, he was commissary for all the people of that place and had charge of all the provisions of the town. After the surrender of the Church in Far West, Missouri, he was foreman of the committee chosen to confer with the committee chosen by the mob. These two committees were representatives of and authorized to transact all business for their respective committees. He was also one of a committee chosen to see to the poor and get them moved out of the State of Missouri, which they did to the complete satisfaction of the whole Church, though with no ordinary exertion, and remained himself until about the last man and family. His was one of the first families that moved to Commerce (afterwards Nauvoo) where he arrived May 14, 1839. About the 1st of July his whole family was taken sick, and on the 8th his wife died of sickness, caused by hardships and exposure. At this time he suffered for the comforts of life. At a conference held in October, 1839, he was again chosen to the office of High Counselor. Aug. 28, 1840, he married Lydia Partridge, whose maiden name was Lydia Clisbee. As a member of the High Council he helped to lay one of the corner stones of the Nauvoo Temple April 6, 1841. He commenced immediately upon the walls of the Temple and worked until the basement was done; then he cut stone until the top stone was laid; and by particular request the stones which he cut were laid in a column from the basement to the top of the chimney of the southwest corner. As soon as the Temple was ready for giving endowments he administered therein until the building was closed. He continued a member of the High Council until the expulsion from Nauvoo. In the move from Nauvoo he was appointed captain of a company of fifty wagons which he helped to make, and to fit up for the company, but which was subsequently disorganized. He was then appointed a captain of ten in Amasa M. Lyman's company, until the settlement of Mt. Pisgah was located, where he was left to preside over that Stake of Zion, or branch, with Charles C. Rich and Ezra T. Benson for his counselors.
In this place his labors were extreme and unremitting for the good and welfare of the people, and the comfort of the sick of which there were a great many. Aug. 9, 1846, he was taken sick with the chills and fever, of which he died Aug. 19, 1846. he died without a struggle or a groan. Wm. Huntington was the father of six sons and four daughters, and at the time of his death two daughters and four sons were in the Church. In life he was beloved by all the Saints. His love and zeal for the cause of God were unsurpassed by any. His judgment was respected and his conduct never questioned; he never had a trial or difficulty with any person in the Church.
HYDE, Orson, a member of the Council of Twelve Apostles from 1835 to 1878, and president of the quorum from 1847 to 1875, was born Jan. 8, 1805, in Oxford, New Haven county, Conn. His father, who was an athletic, witty and talented man, fought, and was several times wounded in the U.S. Army, serving in Canada, under Gen. Brown, and on the frontier in the war of 1812. His mother having died when he was seven years old, Orson and his eight brothers and three sisters were scattered, and he was placed under the care of a gentleman named Nathan Wheeler, with whom he stayed till eighteen years of age. Mr. Wheeler moving from Derby, Conn., to Kirtland, Ohio, when Orson was fourteen years old, the boy had to walk the whole distance, six hundred miles, carrying his knapsack. On striking out into the world for himself he worked at several occupations, and part of the time served as clerk in the store of Gilbert & Whitney, in Kirtland. In 1827 a religious revival made quite a stir in the neighborhood of Kirtland, and he became converted to the Methodist faith, and was appointed as class leader. Subsequently, under the preaching of Sidney Rigdon, he embraced the doctrine of the Campbellites and was baptized by immersion. He then took up his abode in the town of Mentor, Ohio, and commenced to study under the care of Sidney Rigdon and others, becoming proficient in several branches of education. He then began to preach, assisting in the formation of several Campbellite branches in Lorain and Huron counties, Ohio, over which he was appointed pastor in 1830. In the fall of the year several "Mormons" visited that neighborhood, bringing the so-called "golden Bible," of which he read a portion, and by request he preached against it. But feeling that he had done wrong, he determined to oppose it no more until he had made further investigation. He accordingly went to Kirtland to see the Prophet Joseph, and there found that Sidney Rigdon and others of his former friends had embraced the "new gospel." After diligent inquiry he became himself convinced of its truth, and was baptized by Sidney Rigdon, in the fall of 1831, and was confirmed on the same day under the hands of Joseph Smith the Prophet. He soon received the witness of the Spirit in a powerful manner, and began to bear testimony to his former friends. He was ordained a High Priest by Oliver Cowdery, Oct. 25, 1831, at a conference held at Orange, Cuyahoga county, Ohio, and took a mission with Elder Hyrum Smith among the Campbellites of Ohio, when several branches were organized and many sick people were healed by the laying on of hands. In the spring of 1832, in company with Elder Samuel H. Smith, he performed an arduous mission in New York, Massachusetts, Maine and Rhode Island, traveling two thousand miles, on foot, without purse or scrip. Early in 1833, with Elder Hyrum Smith, he took a mission to Pennsylvania and Ohio, baptizing many persons into the Church.
In the summer of this year he was appointed, with Elder John Gould, to carry instructions to the Saints in Jackson county, Missouri, and went on foot a distance of a thousand miles, traveling forty miles a day and swimming the rivers. They performed their mission and returned to Kirtland in November. He subsequently performed another mission to Pennsylvania, in company with Elder Orson Pratt. In May, 1834, he started with the company which went to Missouri, calling on the way, with Elder Parley P. Pratt, to see Gov. Daniel Dunklin, to intercede for the restoration to the Missouri Saints of the lands from which they had been driven. Their labor was in vain. Sept. 4, 1834, he married Marinda N. Johnson, daughter of John and Elsa Johnson, and sister to Luke S. and Lyman E. Johnson. In the following winter he was chosen as one of the Twelve Apostles, and was ordained to that high and holy calling in Kirtland, Ohio, Feb. 15, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris. Soon afterwards he traveled with his quorum through Vermont and New Hampshire. In 1836 he was sent to the State of New York, and afterwards to Canada, where, in company with Elder Parley P. Pratt, he helped to raise up several branches of the Church. In the spring of 1837 he went with others to England, where about fifteen hundred persons were baptized by their united labors. He returned to Kirtland May 22, 1838, and in the summer moved to Far West, Missouri. Upon the settlement of the Saints in Commerce, afterwards called Nauvoo, he moved there, and at the April conference, in 1840, was sent on a mission to Jerusalem. Elder John E. Page was appointed to accompany him, but failed to fill the appointment, and Elder Hyde proceeded alone. He crossed the ocean to England, passed over to Germany, staying in Bavaria to learn the German language, went to Constantinople, also to Cairo and Alexandria, and, after encountering many hardships, reached the Holy City. On the morning of Sunday, Oct. 24, 1841, he went up on the Mount of Olives, and dedicated and consecrated the land for the gathering of Judah's scattered remnants. He also erected a pile of stones there, as a witness, and one upon Mount Zion, according to a vision given to him previous to leaving Nauvoo, and the predictions of the Prophet Joseph upon his head. He returned home in December, 1842. Elder Hyde accompanied the Saints in the expulsion from Nauvoo, and in 1846, was appointed, with Elders John Taylor and Parley P. Pratt, to go to England and set in order the Churches there. They left their families on the frontier. Elder Hyde took charge of the "Millennial Star," while Elders Taylor and Pratt traveled through the conferences. He returned in 1847, and when the pioneers left for the mountains he remained in charge of the Saints at Winter Quarters, together with Apostles Geo. A. Smith and Ezra T. Benson, until the spring of 1850. At Kanesville (now Council Bluffs), Iowa, he published the "Frontier Guardian" in the interest of the Church, the first number bearing the date of Feb. 7, 1849.
It was the only newspaper published at that time within a radius of 150 miles. In 1850 Elder Hyde made his first visit to Utah, returning to Kanesville in the fall. In 1851 he made his second visit to Utah. On this trip he and company were attacked by about three hundred Pawnee Indians and robbed of considerable property. This occurred on a route never traveled until that season. The change of travel was due to unusual heavy rains. The Elkhorn river being four miles wide in May, wagons were unable to cross the river until late in June. Early emigration came by this new route and after traveling in a northwesterly direction for about four hundred miles, came to the old traveled road near old Fort Kearney, on the north side of the Platte. He returned to Kanesville in the fall. In 1852 he disposed of his printing establishment in Kanesville, and removed to Utah with his family. In 1853 he was called to take charge of a company of settlers who located Fort Supply in the Green river country. In 1855 he went in charge of several missionaries to Carson valley, and organized the county, which was then in Utah, but subsequently was included in Nevada. Elder Hyde was afterwards sent to take charge of affairs in Sanpete county. He took up his residence in Spring City, and was the leading spirit in that region until his decease. He was for many years an active member of the legislative assembly. At the time of his death, which occurred at his residence in Spring City, Sanpete county, Utah, Nov. 28, 1878, he was a member of the committee for the construction of the Manti Temple. Elder Hyde was a man of great natural ability, and by industrious application had acquired a good education, which, with his great and varied experience and extended travels, rendered him a powerful instrument in the hands of God for the defense and dissemination of the gospel and the building up of the Latter-day Work. He left a numerous family and a host of friends. (For a more detailed life sketch, see "Millennial Star," Vol. 26, p. 742.)
HYDE, Orson, president of the British Mission from 1846 to 1847, died Nov. 28, 1878. (See Bion. Ency., Vo., 1, p. 80.)
JOHNSON, Aaron, Bishop of the Springville Ward, Kolob Stake, Utah, from 1851 to 1870, was born June 22, 1806, in Haddam, Middlesex Co., Connecticut, a son of Didymus Johnson and Ruhama Stevens. He was ordained a High Priest in Nauvoo in 1847, arrived in Utah in 1850 and was one of the founders of Springville, and the first Bishop in the new settlement. He died May 10, 1877.
JOHNSON, Luke S., a member of the Council of Twelve Apostles from 1835 to 1838, was the son of John Johnson and was born Nov. 3, 1807, in Pomfret, Windsor county, Vermont. In early life he assisted his father in farming, and remained with him until he received the gospel and was baptized by Joseph Smith May 10, 1831. In the meantime the family had removed from Pomfret, Vermont, to Hiram, Portage county, Ohio. Soon after his baptism Luke S. Johnson was ordained a Priest by Christian Whitmer and performed a mission to southern Ohio, in company with Robert Rathburn, where they baptized several and organized a branch in Chippewa. Shortly after, together with Sidney Rigdon, he baptized fifty or sixty in New Portage, Ohio, and organized a branch. From there they went to Pittsburg, Penn., where Johnson baptized Rigdon's mother and eldest brother and several others; they also organized a branch. At a conference held in Orange, Cuyahoga county, Ohio, Oct. 25, 1831, Bro. Johnson was ordained a High Priest by Joseph Smith, and in 1832-33, in company with Seymour Brunson and Hazen Aldrich, traveled as a missionary through Ohio, Virginia and Kentucky. They baptized over a hundred persons and organized branches of the Church in Lawrence county, Ohio, and Cabell county, Virginia. Nov. 1, 1833, Elder Johnson married Susan H. Poteet, in Cabell county, Virginia. At the organization of the first High Council of the Church, Feb. 17, 1834, he was chosen one of its members. In the following summer he went as a member of Zion's Camp to Missouri and back. Feb. 14, 1835, he was chosen, and on the 15th ordained one of the Twelve Apostles under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at Kirtland, Ohio; and during the summer of 1835 he traveled through the Eastern States, holding conferences, preaching the gospel and regulating the branches. He returned to Kirtland in September. The following winter he attended the Hebrew school, and received his blessings in the House of the Lord in the spring of 1836, after which he performed a mission to the State of New York and Canada. After having baptized quite a number and organized a branch in Canada, he returned to Kirtland in the fall, where he upon two different occasions rendered the Prophet Joseph efficient aid in protecting him from his enemies. On another occasion he heard that a vexatious writ had been sworn out against Joseph Smith, sen., it being supposed that he was liable to a prosecution in consequence of his manner of solemnizing marriages. Bro. Johnson got the privilege of serving the writ, and after arresting Smith, he took him to the magistrate's office. The court not being ready to attend to the case, Elder Johnson put the prisoner in a small room adjoining the entrance from the office and allowed his son Hyrum to accompany him. He then took a nail out from over the window-sash, left the room, locked the door and commenced telling stories in the court room, to raise a laugh.
When finally the court called for the prisoner, Elder Johnson walked into the room in the dark, put the nail into its place in the window, and went back and told the court that the prisoner had escaped. The officers rushed to the door and examined the fastenings which they found all secure. This created much surprise, and they swore that it was another "Mormon" miracle. Elder Johnson had arranged with John F. Boynton to help Bro. Smith out of the window. Having partaken of the spirit of speculation, which at that time was possessed by many of the Elders and Saints in Kirtland, Elder Johnson's mind became darkened, and he neglected his duties as an Apostle and Saint. At a conference held at Kirtland, Sept. 3, 1837, he was disfellowshipped together with his brother Lyman and John F. Boynton. On the following Sunday, however, he confessed his faults, and was received back into fellowship, but was finally cut off for apostasy in Far West, Mo., April 13, 1838. After this he taught school in Cabell county, Virginia, for about a year, devoting his liesure time in studying medicine. He then returned to Kirtland, where he practiced as a physician and also engaged in various other occupations in order to obtain a living. He continued friendly to the Church and his former associates in the Priesthood, and in 1846 he was rebaptized in Nauvoo and came to Great Salt Lake valley in 1847 as one of the 143 Pioneers. In the year 1858 he settled St. John, Tooele county, Utah, and was appointed Bishop when that Ward was first organized. On the 9th of December, 1861, he died in the house of his brother-in-law, Orson Hyde, in Salt Lake City. Since his return to the Church he lived to the truth to the best of his ability and died in the faith. (See also "Millennial Star," Vol. 26, p. 834.)
JOHNSON, Luke S., one of the original pioneers of Utah, was born Nov. 2, 1807, in Pomfret, Windsor Co., Vermont. He was baptized by the Prophet Joseph Smith May 10, 1831. He was a member of Zion's Camp, and on Feb. 15, 1835, was ordained one of the Twelve Apostles. After a while he indulged in speculation and devoted more of his attention to his financial interests than to his duty in the Church and was excommunicated from the Church for apostasy at Far West, Mo., April 13, 1838. He continued friendly relations with the saints, however, and was baptized in Nauvoo and came to the "Valley" as one of the pioneers in July, 1847. In 1858 he settled at St. John, Tooele County, Utah, and was appointed Bishop when that ward was organized. On Dec. 9, 1861, he died at the home of his brother-in-law, Orson Hyde, in Salt Lake City.
JOHNSON, Lyman Eugene, a member of the Council of Twelve Apostles from 1835 to 1838, was the son of John Johnson. He was born Oct. 24, 1811, in Pomfret, Windsor county, Vermont, and baptized in February, 1831, by Sidney Rigdon. He was ordained an Elder Oct. 25, 1831, by Oliver Cowdery, and a High Priest Nov. 1, 1831, by Sidney Rigdon, called to the ministry in Nov. 1831, by revelation, and performed missionary labor in Ohio, the Eastern States and Nova Scotia. In 1834 he went to Missouri as a member of Zion's Camp, and was ordained an Apostle Feb. 14, 1835, in Kirtland, Ohio, under the hands of Oliver Cowdery, David Whitmer and Martin Harris. Soon afterward he performed a mission to the Eastern States. He studied the Hebrew language in the winter of 1835-36, and after returning from another mission to the East in the fall of 1836 he entered into merchandising and soon after apostatized. At a conference held in Kirtland Sept. 3, 1837, he was disfellowshipped, but as he made confessions he was restored to his former standing, a few days later. His repentance, however, not being genuine, he was excommunicated from the Church at Far West, Mo., April 13, 1838. Until his death he remained friendly to his former associates, making frequent visits to Nauvoo, after the Saints had located there. He relinquished his business of merchandising and commenced to practice law, locating himself at Davenport, Iowa. A few years later he removed to Keokuk, where he continued his practice, and was finally drowned in the Mississippi river at Prairie du Chien, Wis., Dec. 20, 1856. (See also "Millennial Star," Vol. 27, p. 102.)
KIMBALL, Heber Chase, first counselor to President Brigham Young from 1847 to 1868, was born June 14, 1801, at Sheldon, Franklin county, Vermont. He was the son of Solomon F. Kimball (born 1771), who was the son of James Kimball (born 1736), who was the son of Jeremiah Kimball (born 1707), who was the son of David Kimball (born 1671), who was the son of Benjamin Kimball (born 1637), who was the son of Richard Kimball (or Kemball), who was born at Rattlesden, county of Suffolk, England, in 1595, and who emigrated to America in 1634, crossing the Atlantic in the ship "Elizabeth," and settled in Massachusetts. Heber C. Kimball removed with the rest of his father's family from Sheldon, Vermont, to West Bloomfield, Ontario county, N.Y., in 1811. His father was a blacksmith and farmer. In 1806, Heber first went to school, continuing most of the time until he was 14 years of age, when he began to learn blacksmithing with his father. During the war of 1812, his father lost his property, and when Heber arrived at the age of nineteen, he found himself dependent on his own resources, and frequently suffering for the necessaries of life. His elder brother Charles, hearing of his destitute condition, offered to teach him the potter's trade. The offer was accepted, and he continued with his brother until he was twenty-one years old. In this interim they moved to Mendon, Monroe county, where they pursued the pottery business. After having learned his trade, Heber worked six months for his brother for wages. In November, 1822, he married Vilate Murray, daughter of Roswell and Susannah Murray, who was born, in Florida, New York, June 1, 1806, and immediately afterwards he purchased the premises from his brother Charles, and went into business for himself as a potter, which trade he followed for upwards of ten years. Sometime in 1823 he received the three first degrees of masonry, and in 1824, with five others, he petitioned the Chapter at Canandaigua, asking to receive all the degrees up to that of Royal Arch Mason. The petition was granted, but just previous to the time they were to receive those degrees, the anti-Masons burned the chapter buildings. In his early life Heber C. Kimball received many pressing invitations to unite himself with the different religious sects of the day, but did not see fit to comply until a revival occurred in his neighborhood, shortly after which he and his wife were baptized, and they joined the Baptists. About three weeks after this occurrence, some Elders of the Church of Jesus Christ of Latter-day Saints came from Pennsylvania to the residence of Phineas H. Young, in Victor, and learning of their arrival, curiosity prompted Heber to see them, and he then heard for the first time the everlasting gospel. He desired much to learn more, and in company with Brigham and Phineas H. Young and their wives, he started for Pennsylvania, where they stayed with the Church six days, regularly attending the meetings.
In April, 1832, Alpheus Gifford called at Heber C. Kimball's shop; after a few moments' conversation, he expressed his readiness to be baptized, and he went with Elder Gifford to a small stream in the woods, about one mile distant, where the holy ordinance was administered to him. About two weeks later, his wife Vilate was baptized by Joseph Young. Brother Kimball was ordained an Elder by Joseph Young, and in company with him and Brigham Young, he preached in Genesee, Avon and Lyonstown where they baptized many and built up branches. In September, 1832, with Brigham and Joseph Young, he went to Kirtland, Ohio, and visited the Prophet Joseph Smith. In the fall of 1833, having sold his possessions, he started for Kirtland, accompanied by Brigham Young, arriving there about the 1st of November. May 5, 1834, he left Kirtland, in company with President Joseph Smith and about a hundred others, and arrived in New Portage, where Zion's Camp was organized. He was appointed captain of the third company. At the reorganization of the Camp at Salt river, Mo., he was selected as one of President Smith's life guards. While on Fishing river, and after assisting to inter a number of the brethren who fell by the cholera, he himself was very severely attacked. Shortly after he received an honorable discharge in writing, and (in accordance with the instructions of President Joseph Smith) on the 30th he started for home, reaching Kirtland July 26th. About two weeks after his return, he established a pottery and continued to work at his business until cold weather set in. In the winter of 1834-5 he attended the theological schools--established in Kirtland. He was chosen and ordained one of the Twelve Apostles, Feb. 14, 1835. In May following, he started, in company with his fellow Apostles, on a mission to the Eastern churches, and visited, among other places, Sheldon, where he was born, preaching to his friends and relatives. He crossed the Green Mountains on foot and alone, and attended a conference in St. Johnsbury with the Twelve. Returning home he met others of the Twelve at Buffalo. They arrived at Kirtland Sept. 25th. Elder Kimball attended the dedication of the House of the Lord at Kirtland, March 27, 1836, and received his washings and anointings with the Twelve Apostles. From May to October he was engaged on a mission in the northern part of the United States. Having been called on a mission to England by the Prophet Joseph, he left Kirtland in June, 1837, accompanied by other missionaries, and landed in Liverpool on the 29th. Two days later they went to Preston and on the following Sunday, they preached in the church of the Rev. James Fielding to a large congregation. A number of people believed and rejoiced in the message they had heard. Mr. Fielding, however, shut his doors against the Elders and would not suffer them to preach again in his church; but Elder Kimball and his companions continued to preach in private houses, on street corners and in market places, and by Christmas there were about one thousand members of the Church in England.
The history of Apostle Kimball's first mission in England would make an interesting little volume of itself, as thrilling and accompanied by the power of God as thoroughly as was the travels of the Apostle Paul in Southern Europe more than eighteen centuries before. Elder Kimball returned to Kirtland May 22, 1838, being absent eleven months, and with his associates was instrumental in baptizing nearly fifteen hundred persons, and organizing large branches in various parts of England, thus opening and establishing the European mission from which has come to the Church of Christ in the last days more than one hundred thousand people. Joseph Smith and other leading men having removed to Missouri, Elder Kimball removed with his family to Far West. They journeyed chiefly by water, on the Ohio, Mississippi and Missouri rivers, reaching Far West July 25, 1838, and enjoyed a happy meeting with the Prophet and other leading men. Elder Kimball immediately set to work building a small house for his family. During its erection the family lived in a small shanty about eleven feet square--so low that Elder Kimball could scarcely stand upright in it. During the summer he went with the Prophet Joseph and others to Daviess county to afford the Saints protection against mob violence. At the invasion of Far West by the mob militia, Elder Kimball was present to offer his life or undergo any ordeal that might come upon the Saints. He visited, in company with President Young, the Prophet in prison and did all he could to secure his release, and was also active in providing for the comfort of the wounded and helpless who had suffered from the outrages of their enemies. He attended the secret conference on the Temple grounds, April 26, 1839, at which Wilford Woodruff and George A. Smith were ordained Apostles and afterwards went with the Twelve to Quincy, Ill., where his family awaited him. From thence he moved to Nauvoo, where he built him a residence. In September, 1839, together with President Brigham Young, he started for England on his second mission. He was hailed with delight by his former acquaintances throughout the mission. He labored with great diligence for over one year. They reached Liverpool April 6, 1840, and returned to Nauvoo July 1, 1841. He was elected a member of the Nauvoo city council Oct. 23, 1841, and labored in various capacities to promote the growth and development of the city and the Church. From September to November, 1842, he, with Brigham Young, George A. Smith and Amasa M. Lyman, labored diligently in Illinois to allay excitement, remove prejudice and correct false doctrines. In July, 1843, he went on a preaching mission to the Eastern States, returning to Nauvoo, Oct. 22nd of the same year. In May, 1844, he started for Washington, D.C., to petition the authorities of the nation to redress the grievances heaped upon the Saints by their enemies in Missouri and Illinois. On his return trip he heard the sad news of the martyrdom of Joseph and Hyrum Smith.
Apostle Kimball was active in sustaining the Saints in the great affliction by his encouraging councils, and united with his brethren to finish the Nauvoo Temple, and in every way nobly met under trying circumstances the responsibilities of his high calling as an Apostle of the Lord. What the people suffered he suffered, and the labors which they performed were his also. After the trying experiences of the exodus from Nauvoo, and the journey to Winter Quarters, he became one of the historic one hundred and forty-eight who constituted the Pioneer company that entered Salt Lake in July, 1847. Elder Kimball was one of the foremost men in all the important labors incidental to founding a great commonwealth in a desert land. In December, 1847, when President Young was sustained as President of the Church, Apostle Kimball was chosen as his first counselor, and sustained this position with credit and ability until his death in 1868. He was also lieutenant-governor in the Provisional State of Deseret until his decease. For a number of years he was a member of the legislative council, the last three years being president of that body. He was ever constant in his devotion to the Church, the State and the nation. He was a typical American, like his ancestors for many generations. He officiated in the House of the Lord. He visited every settlement in Utah, most of them many times, preached the gospel, uttered many prophecies which have received literal fulfillment, and gave counsel, spiritual and temporal, to advance the work of God upon the earth. In May, 1868, he recieved a severe fall at Provo, which brought on sickness and resulted in his death June 22, 1868, at his home in Salt Lake City. He died as he had lived, true, full of faith and in the hope of a glorious resurrection. President Kimball was a man of dignified bearing, standing about six feet in height and well proportioned. His complexion was dark and his hair thin. His piercing dark eyes semed to penetrate one's very soul and read the very thoughts of the human heart. He was broad and magnanimous in his ways, kind to the widow and the fatherless, beloved by his associates in the Apostleship and by all the Saints. He fulfilled the characteristics of an honest man, "the noblest work of God." Many times he told men what they had done, and what would befall them, not by any human knowledge, but by the spirit of discernment and revelation. He had many odd sayings, which, said by him, left a lasting impression upon his hearers in public and private. With all his frank and fearless manner of telling the men what many would shrink from telling, he was a loving, peaceful man, and was designated as the "Herald of Peace." During the hard times in Salt Lake City, Pesident Kimball was so blessed with temporal subsistence, breadstuff chiefly, that he was able to feed his own numerous family and loan to men considered much better financiers than himself. His special gift of the Spirit was that of prophecy. His predictions and their fulfillment would make a long chapter of themselves, and full of thrilling interest.
When the Saints were about to settle in Commerce, Ill., and though received with open arms by the good people of Illinois, Apostle Kimball looked upon the beautiful site and said sorrowfully, "This is a beautiful place, but not a long resting place for the Saints." Sidney Rigdon was vexed at the prediction, but its fulfillment is too well known to need repeating here. When hard times pressed the Saints in Salt Lake City, and a thousand miles separated them from commercial points, President Kimball stood up in the Tabernacle and prophesied that in less than six months clothing and other goods would be sold in the streets of Great Salt Lake City cheaper than they could be bought in New York. This astonished the people. One of his brethren said to him after meeting that he did not believe it. "Neither did I," said Brother Kimball, "but I said it. It will have to go." No one saw the possibility of its verification. Six months, however, had not passed away when large companies of emigrants, burning with the gold fever from the East, came into the city, and becoming eager to reach the glittering gold fields of California, they sold their merchandise on the streets for a less price than the New York prices. They sold their large animals for pack animals, and thus more than literally fulfilled the remarkable prophecy of President Heber C. Kimball. These are but examples of many like predictions uttered by this great Apostle of the Lord. (For further information, see Life of Heber C. Kimball by Orson F. Whitney; "Contributor," Vol. 8; "Historical Record," Vol. 5, p. 33; "Southern Star," Vol. 2, p. 345; Faith-Promoting Series, Book 7, etc.)
KIMBALL, Heber Chase, president of the British Mission from 1837 to 1838. (See Bio. Ency., Vol. 1, p. 34.)
KIMBALL, Heber C., one of the original pioneers of Utah, was born June 14, 1801, at Sheldon, Franklin Co., Vermont, a son of Solomon Farnham Kimball and Anna Spaulding. He was baptized in April, 1832, by Alpheus Gifford and ordained an Elder in 1832, by Joseph Young. He was ordained an Apostle Feb. 14, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris. After helping to establish the headquarters of the Church in Great Salt Lake Valley, he returned with Pres. Brigham Young to Winter Quarters, and when the presidency of the Church was reorganized on Dec. 24, 1847, Bro. Kimball was selected and set apart as first counselor to Pres. Brigham Young, which position he held until his death which occurred in Salt Lake City June 22, 1868. (See Bio. Ency., Vol. 1, p. 34.)
KIMBALL, Spencer Woolley, second counselor in the St. Joseph Stake presidency, Arizona, from 1924 to 1930+, was born March 28, 1895, in Salt Lake City, Utah, a son of Andrew Kimball and Olive Woolley. He was baptized when eight years old, filled a mission to the Central States in 1914-1917, was ordained a High Priest and set apart as second counselor Sept. 8, 1924, by Pres. Heber J. Grant.
KNIGHT, Joseph, one of the earliest members of the Church, was an American by birth, though the exact place and date of birth is not known. He was well advanced in years when the work of the Lord in these last days began to come forth. From the journal of his son, Newel Knight, it is learned that Joseph Knight, sen., married Polly Peck; that he moved into the State of New York in 1809, and settled on the Susquehanna river, near the Great Bend, in the township of Bainbridge, Chenango county. Two years later he moved to Colesville, Broome county, N.Y., where he remained nineteen years. "My father," says Newel Knight in his journal, "owned a farm, a grist mill and carding machine. He was not rich, yet he possessed enough of this world's goods to secure to himself and family, not only the necessities, but also the comforts of life. His family, consisting of my mother, three sons, and four daughters, he reared in a genteel and respectable manner and gave his children a good common school education. My father was a sober, honest man, generally respected and beloved by his neighbors and acquaintances. He did not belong to any religious sect, but was a believer in the Universalian doctrine." The business in which Joseph Knight, sen., engaged made it necessary at times for him to hire men, and the Prophet Joseph was occasionally employed by him. To the Knight family, who were greatly attached to him, the young Prophet related many of the things God had revealed respecting the Book of Mormon, then as yet to come forth. So far at least was the elder Knight taken into the Prophet's confidence that he purposely so arranged his affairs as to be at the Smith family residence near Manchester, at the time the plates of the Book of Mormon were given into Joseph's possession. Mr. Knight had driven to the Smith residence with a horse and carriage, and in this conveyance, according to the statement of both Lucy Smith, mother of the Prophet (see Lucy Smith's History of the Prophet Joseph Smith, Chapter 23), and Joseph Knight, sen., Joseph in company with his wife Emma drove away very early--before daylight--on the morning of Sept. 22nd, 1827--it is presumed, of course, the Prophet drove to the hill Cumorah and there received from Moroni the plates of the Book of Mormon, etc. Mr. Knight remained at the Smith residence at Manchester, several days and was there the day Joseph brought home the plates, and in company with Joseph Smith, sen., and Mr. Stoal--who was also present at the Smith residence in company with Mr. Knight--went in search of those men who had assailed the Prophet while on his way home with the plates, but they did not find them. Joseph Smith in his history of Aug. 22, 1842, refers to Joseph Knight in the following endearing terms: "I am now recording in the Book of the Law of the Lord, of such as have stood by me every hour of peril, for these fifteen long years past--say, for instance, my aged and beloved brother, Joseph Knight, sen., who was among the number of the first to administer to my necessities, while I was laboring in the commencement of the bringing forth of the work of the Lord and of laying the foundation of the Church of Jesus Christ of Latter-day Saints.
For fifteen years he has been faithful and true, and even-handed, and exemplary, and virtuous, and kind, never deviating to the right hand or to the left. Behold he is a righteous man; may God Almighty lengthen out the old man's days; and may his trembling, tortured and broken body be renewed and the vigor of health turn upon him, if it can be Thy will, consistently, O God; and it shall be said of him by the sons of Zion, while there is one of them remaining, that this man was a faithful man in Israel, therefore his name shall never be forgotten. There are his sons, Newel Knight and Joseph Knight, jun., whose names I record in the Book of the Law of the Lord with unspeakable delight, for they are my friends." ("Mill. Star" 19: 756.)
KNIGHT, Newel, one of the earliest Elders in the Church, was born Sept. 13, 1800, in Marlborough, Windham county, Vermont, the son of Joseph Knight and Polly Peck. Together with his parents he moved into the State of New York when he was nine years old, and lived first in Bainbridge township and later in Colesville, Broome county, N.Y. He continued to live with his father until he was twenty-five years old, and in 1825 (June 7th) he married Sally Coburn, a woman of rather delicate health, who held an honorable position in the choir of one of the most respectable churches in the vicinity. After his marriage Newel went a few miles distant and put in operation a carding machine, which he soon sold, and afterwards engaged in running a grist mill. During this time his wife gave birth to child which did not live and his wife's sufferings were very great. Newel's own health gradually declined, and being told by a physician that he had consumption, he quit the mill business and moved back to Colesville, settling near his father's place. In settling up his mill business he suffered a heavy financial loss. During this time the Knight family was frequently visited by Joseph Smith, the young Prophet, in whose divine mission Newel became a firm believer. While investigating the principles of "Mormonism" he was attacked by an evil influence which threatened him with destruction, but by the miraculous manifestation of the power of God under the hands of Joseph Smith the Prophet he was relieved. This occurrence is referred to as the first miracle which took place in the Church. Soon afterwards Newel Knight and others were baptized and from that time on Newel was a faithful and staunch member of the Church, continuing thus until the time of his death. He was with the Prophet during his arrest and trial in South Bainbridge, Chenango county, and Colesville, Broome county. In August, 1830, Newel and his wife visited the Prophet in Harmony, Pa., which gave occasion for the appearance of a Heavenly messenger and the revelation on the Sacrament. Soon afterwards Newel moved Joseph and his family to Fayette, New York. Later Newel was ordained to the Priesthood and appointed to do missionary labors. Early in 1831 he and his wife accompanied the Colesville branch on their journey to Kirtland and afterwards to Missouri, where Newel was present at the dedication of the Temple spot Aug. 3, 1831, and afterwards became a participant in all the important council meetings held at Independence during the visit of the Prophet Joseph and other prominent Elders in the Church. While the Prophet Joseph and others returned to Kirtland, Newel Knight and family remained in Missouri, and when the Prophet visited them the next year (1832) he blessed an infant son, which had been born to Newel Knight and wife Oct. 4, 1831. Bro. Knight was present when the Church met together at the ferry at the Big Blue river, Missouri, April 6, 1833, to celebrate the birthday of the Church for the first time.
Afterwards he became subject to the terrible persecutions which befell the Saints in Jackson county, and was finally expelled, together with his co-religionists, from said county, in 1833. The Colesville branch, of which Newel Knight and family remained a member, kept together during the persecutions and formed a small settlement on the Missouri bottoms, building themselves temporary houses. While exposed to persecutions and hardships in Clay county, Newel Knight's wife took sick and died Sept. 15, 1834, and Bro. Newel's own health also being poor, he decided to go East, making the best arrangements he could for the care of his little son Samuel and an aged aunt. In company with a number of brethren, he boarded some canoes and floated down the Missouri river. They traveled on said river by day and camped at night on its shore. Newel was hardly able to walk when he started on this journey, but his strength gradually increased and when he arrived in Kirtland, Ohio, in the spring of 1835, he could commence to labor on the Temple, which work he continued until the Temple was finished and dedicated. Nov. 24, 1835, he married Lydia Goldthwait, Joseph Smith the Prophet performing the marriage ceremony. After receiving his anointings in the Kirtland Temple, and having witnessed great manifestations of God's power in that sacred edifice, he left Kirtland April 7, 1836, with his wife Lydia, for Clay county, Mo., where they arrived May 6, 1836. Soon after his arrival in Missouri the spirit of mobocracy again manifested itself, and, under the threats made by mobs, the Saints were compelled to leave their possessions in Clay county, and move out upon the prairies of what afterward became Caldwell county. There Newel Knight made a new home for himself and family, but was driven out during the general exodus of the Saints from the State of Missouri in 1839. In Illinois, where Newel Knight and family cast their lot with the Saints, they again passed through many hardships and persecutions and were finally driven into exile once more in 1846. Newel and his family traveled westward in Bishop George Miller's company and wintered among the Ponca Indians on the Running Water in what is now northern Nebraska. Here Newel Knight, exposed to the hardships of the winter, took sick and died Jan. 11, 1847. His wife Lydia describes the end of her husband as follows: "On Monday morning, Jan. 4, 1847, Bro. Knight, whose health had been failing for some time, did not arise as usual, and on going to him, he said, "Lydia, I believe I shall go to rest this winter." The next night he awoke with a severe pain in his right side, a fever had also set in, and he expressed himself to me that he did not expect to recover. From this time until the 10th of the month, the Elders came frequently and prayed for my husband. After each administration he would rally and be at ease for a short time and then relapse again into suffering. I felt at last as if I could not endure his sufferings any longer and that I ought not to hold him here.
I knelt by his bedside, and with my hand upon his pale forehead asked my Heavenly Father to forgive my sins, and that the sufferings of my companion might cease, and if he was appointed unto death, and could not remain with us that he might be quickly eased from pain and fall asleep in peace. Almost immediately all pain left him and in a short time he sweetly fell asleep in death, without a struggle or a groan, at half past six on the morning of the 11th of January, 1847. His remains were interred at sunset on the evening of the day he died." (Scraps of Biography.)
LAW, William, second counselor to President Joseph Smith, from 1841-44, was born Sept. 8, 1809. In the early days of the Church, when Elders John Taylor and Almon W. Babbitt labored in Canada as missionaries, William Law, who lived twenty-five miles from Toronto, became a convert to "Mormonism," and it is stated in the history of Joseph Smith that he arrived at Nauvoo Ill., in the latter part of 1839, "with a company of Saints, traveling in seven wagons from Canada." He soon became a prominent man in Nauvoo, where he served as a member of the municipal council, a captain in the Nauvoo Legion, etc. He also kept a store, owned several mills and was considered wealthy. In the revelation given through Joseph the Prophet, at Nauvoo, Jan. 19, 1841, he was called to the office of second counselor to President Joseph Smith, succeeding Hyrum Smith, who was called to the position of presiding Patriarch. Soon afterwards he filled a short mission to the East, and was for a season considered a good and faithful man. He was among the chosen few who on May 26, 1843, received their endowments under the administration of Joseph the Prophet, and who were instructed in the Priesthood and on the new and everlasting covenant. Towards the close of 1843 he began to show symptoms of apostasy and associated himself with the enemies of Joseph and the Saints generally. This led to his excommunication from the Church April 18, 1844, in a council meeting held at Nauvoo and attended by the leading authorities of the Church. After this occurrence Wm. Law came out openly as an enemy and was one of the promoters and owners of the libel sheet called the "Nauvoo Expositor," published at Nauvoo. His name is classed in history with those of his brother Wilson Law, Robert D. Foster, Charles A. Foster, Francis M. Higbee, Chauncey L. Higbee, Joseph H. Jackson, Sylvester Emmons and others, who were the instigators and abettors of the murder of Joseph and Hyrum Smith. In 1887 he was interviewed by a newspaper reporter at Shullsburg, Lafayette county, Wisconsin, where he then resided with his son, Judge Thomas Law. On that occasion he still exhibited great animosity towards Joseph the Prophet and the "Mormon" people, and related some extraordinary stories concerning his experience with the Saints at Nauvoo. The interview is published in full as a part of an appendix to an anti-Mormon work, entitled "The Prophet of Palmyra," written by Thomas Griggs, of Hamilton, Ill. Wm. Law died at Shullsburg, Wis., Jan. 19, 1892, in the 83rd year of his age.
LYMAN, Amasa Mason, a member of the Council of Twelve Apostles from 1842 to 1867, was the third son of Boswell Lyman and Martha Mason, and was born March 30, 1813, in Lyman township, Grafton county, New Hampshire. When about two years old, his father left home for the western country, from which he never returned, as he is supposed to have died some six years afterward in New Orleans. Amasa, with his younger brother Elias and his sister Ruth, remained with their mother until her second marriage, after which Amasa lived with his grandfather until he was eleven years old, and with Parley Mason, a relative, seven years longer. During the year 1831 he became somewhat thoughtful on the subject of religion, but did not unite himself with any of the religious denominations until the spring of 1832, when the neighborhood in which he resided was visited by Elders Lyman E. Johnson and Orson Pratt. Amasa believed the gospel when he first heard it preached by those Elders, and was baptized by Lyman E. Johnson April 27, 1832. The following day he was confirmed by Orson Pratt. On account of ill feelings that arose in his uncle's family because of his baptism, Bro. Lyman resolved to go west, and accordingly started on a journey of some seven hundred miles May 7, 1832. His earthly wealth at that time consisted of some sixteen pounds of half-worn clothing and $11.35 in money. The weariness consequent upon the first day's walking admonished him to travel by stage and canal to Lyons, Wayne county, N.Y. Arriving there, his funds were all gone, and he hired out to Mr. Thomas Lacky, the man who bought Martin Harris' farm when he sold it to raise money for printing the Book of Mormon. Bro. Lyman worked for this man two weeks and earned money to take him to Buffalo, whence he took steamer to Cleveland, Ohio, and from there he walked 45 miles to the residence of John Johnson, at Hiram, Portage county, Ohio. This was the place where Joseph Smith had been tarred and feathered a short time previous. Father Johnson and family received young Lyman kindly, and he remained with them until the following July, when the Prophet returned from Missouri. "This," writes Elder Lyman, "afforded me an opportunity to see the man of God. Of the impressions produced I will here say, although there was nothing strange or different from other men in his personal appearance, yet, when he grasped my hand in that cordial way (known to those who have met him in the honest simplicity of truth), I felt as one of old in the presence of the Lord; my strength seemed to be gone, so that it required an effort on my part to stand on my feet; but in all this there was no fear, but the serenity and peace of heaven pervaded my soul, and the still small voice of the spirit whispered its living testimony in the depths of my soul, where it has ever remained, that he was the Man of God." Bro. Lyman continued laboring for Father Johnson until some time in the month of August, when one Sabbath evening, after a social prayer meeting with the few members in Hiram, the Prophet, in his own familiar way, said to him: "Brother Amasa, the Lord requires your labors in the vineyard." Without thought Bro. Lyman replied, "I will go," and on August 23, 1832, he and Zerubbabel Snow were ordained to the office of Elders in the Church, under the hands of Joseph Smith and Frederick G. Williams.
On the following day they started on their first mission to proclaim the gospel of salvation. About the time of their starting an application came to Pres. Smith to visit an old gentleman by the name of Harrington, who was afflicted with a severe pain in his head. From a press of business, Joseph could not go, but instructed Bros. Lyman and Snow to call upon the old man, which they did, and as they came near the house, before they entered, they heard his groans extorted from him by pain, which seemed intolerable. The missionaries entered and introduced themselves, being strangers. They then prayed for and laid hands upon him, in the name of Jesus, and rebuked his pain, which was instantly removed, and the sufferer rejoiced and praised God, who had so signally blessed him. From this place the missionaries continued their journey, and the following Sabbath evening they met in prayer meeting with a few Saints in Chippewa township. A few non-members also attended, among whom was a Miss Smith, who reclined on a bed in the corner of the room. The brethren sang a hymn and prayed, and Elder Snow proceeded to make some remarks, when, in an instant, a cry of alarm from the bed attracted the attention of all. On stepping to the bedside the Elders discovered that Miss Smith's face and her entire form were distorted in the most shocking manner, her eyes were glaring wildly, but apparently sightless, her respiration was very difficult and her limbs were rigid as iron. The common restoratives were used without effect. The Elders laid their hands upon her and rebuked the devil, when she was instantly relieved, but in another moment she was bound as before; they now kneeled down by her bed and prayed, when she was again released, and asked for baptism, stating that she had been acting against her convictions of right in some conversations the missionaries had held with her during the day. They repaired to the water and there under the mantle of night introduced the first soul into the Church as the fruits of their labors. During the following winter Elders Lyman and Snow labored in southern Ohio and Cabell county, Virginia. Some forty souls were added to the Church by their administrations. Early in the spring they returned to Kirtland. March 12, 1833, with Wm. F. Cahoon as companion, Elder Lyman started on his second mission. He continued his labors for eight months, during which time he traveled as far east as Chautauqua and Cattaraugus counties, N.Y. He held 150 meetings and saw about one hundred souls added to the Church. In December following he attended a conference in Erie county, Penn., where he was ordained to the High Priesthood under the hands of Lyman E. Johnson and Orson Pratt. In the winter he continued his missionary labors in the States of New York and New Hampshire.
While in the latter State the call to go to Missouri reached him through Elder Lyman E. Johnson. Responding to this call, he changed his plan of operations and went direct to Kirtland, Ohio, taking in charge as a contribution some money and teams, and two sons of John Tanner (John J. and Nathan). They arrived at Kirtland May 1, 1834, and a few days later Elder Lyman joined Zion's camp at New Portage and traveled with this organization to Missouri. After waiting upon his brethren who were attacked by the cholera, he suffered considerably with the ague and fever. Having been discharged from his duties in the camp, he returned to Kirtland, preaching by the way. Soon after his return he married Miss Louisa Tanner, daughter of Elder John Tanner. On a subsequent six months' mission to the State of New York, his labors were rewarded by liberal additions to the Church. He traveled over two thousand miles and preached nearly two hundred sermons. In the spring of 1836, he attended the dedicatory services of the Kirtland Temple, after which he, in company with Elder Nathan Tanner, filled another mission to the State of New York. In 1837 he removed to Missouri, where he became subject to the persecutions which befell the Saints there, and took also an active part in their defense until he, together with Joseph Smith and others, was betrayed by Col. Geo. M. Hinkle into the hands of the mob militia. Escaping the execution which the court martial had contemplated, Elder Lyman shared the fate of his fellow prisoners until Nov. 24, 1838, when he was discharged at the mock trial held at Richmond, Ray county. He immediately returned to Far West, where he was elected justice of the peace. While suffering under a severe attack of sickness his family was enabled to remove to Illinois, through the kindness of friends; and after aiding the brethren in the matter of disposing of their land in Missouri, Elder Lyman joined his family in Quincy, Ill., in March, 1839. During that year he made two dangerous trips back to Missouri for the purpose of assisting Elder Parley P. Pratt and fellow prisoners and to attend to unsettled business. Early in the spring of 1840, he went to Iowa, on the half-breed tract, in Lee county, where he built a cabin, to which he moved his family. A portion of this summer he spent on the Mississippi river, boating wood to St. Louis. From this work he returned in the fall, sick. In the spring of 1841 he moved his family to Nauvoo, and occupied part of a house belonging to Brother Osmyn M. Duel, and worked with Brother Theodore Turley in his shop at repairing guns, and other work. He had been thus engaged a short time, when Brother Charles Shumway, from northern Illinois, called on Brother Joseph for Elders to go home with him to preach in that country. the Prophet sent him to Elder Lyman, with directions that he should go. The steamer on which they were to go up the river was in sight when he received the word in the shop. He went to his home, one mile distant, took leave of his family, and was at the landing as the boat rounded to.
He preached in the region of Galena, and in Wisconsin, until October, when he returned to Nauvoo, where he arrived on the last day of the conference, in the afternoon. During the conference he was appointed a mission to the city of New York. This was countermanded by the Prophet; and during the winter he went, in company with Peter Haws, on a mission to secure means to build the Temple and Nauvoo House. They went as far east as Indiana. In the spring of 1842, Elder Lyman went on a mission to the State of Tennessee, accompanied by Horace K. Whitney and Adam Lightner and also William Camp, from whom they had the promise of some help on the public buildings. In this they were disappointed. Elder Lyman was joined in this mission by Elder Lyman Wight, one of the Twelve. After their failure to accomplish what they expected to with Brother Camp, they returned to Nauvoo. While on this mission Elder Lyman held one public discussion with Thomas Smith, a Methodist presiding elder, and baptized some of his church. Subsequent to his return to Nauvoo, Elder Lyman was ordained to the Apostleship Aug. 20, 1842, and on September 10th he started on a mission to southern Illinois, in company with George A. Smith. Some portion of their time, on this mission, they were in the company of Brigham Young and Heber C. Kimball. From this mission Elder Lyman returned Oct. 4th. The following winter he was engaged by the Prophet to move his family to Shockoquon, in Henderson county, where he had bought some property. Bro. Lyman repaired to the place where he superintended the surveying of the town site and commenced building. He remained here until the following summer (1843). When the Prophet was kidnapped, he participated in the efforts that resulted in his rescue. On his return from this expedition Elder Lyman was taken ill and became helpless, in which condition he was taken to Nauvoo, from where (when he had partially recovered from his sickness) he was sent on a mission to the State of Indiana, taking with him his family. He went to the small inland town of Alquina, Fayette county, where his family resided, while he traveled through the surrounding counties, preaching as opportunity offered. In this manner he passed the time until the spring of 1844, when he repaired to Nauvoo to attend the April conference, at which it was determined that he should go to the city of Boston. A few days after the conference, he had an interview with the Prophet, in which he taught him some principles on celestial marriage. Elder Lyman returned to Alquina, and prosecuted his labor of preaching in the country, until the 1st of June, when he repaired to Cincinnati, where he remained until July, when he received the news of the murder of the Prophet and Patriarch, Joseph and Hyrum Smith. A few days later Brother Adams arrived, and confirmed the news of the murder. He was also the bearer of a call to Elder Lyman, to return immediately to Nauvoo, and in response to this call he repaired to Nauvoo, where he arrived July 31, 1844.
Having attended the special meeting at Nauvoo, Aug. 8, 1844, in which the Twelve Apostles were acknowledged as the presiding quorum of the Church, Apostle Lyman, as a member of that quorum, continued to take an active part in all the affairs of the Church. He rendered efficient aid during the exodus of the Saints from Illinois in 1846 and was one of the Pioneers of 1847, returning to Winter Quarters in the fall of the same year. The following year he led a large company of emigrants to Great Salt Lake valley. After this he was appointed on a mission to California, from which he returned Sept. 30, 1850. In 1851 he and Apostle Charles C. Rich were called to lead a company of settlers to California, which started from Payson, Utah county, March 24, 1851, and arrived at San Bernardino, Cal., in the following June. A few months later (September) the rancho of San Bernardino was purchased, and a settlement located, which was continued until 1857, when, on account of the hostilities between Utah and the United States, it was broken up; the inhabitants removed to Utah. In 1860 Elder Lyman was sent on a mission to Great Britain, arriving in Liverpool, England, July 27th. In connection with Apostle Charles C. Rich he presided over the European Mission until May 14, 1862, when he embarked to return home. While on this mission he delivered a remarkable sermon at Dundee, Scotland, March 16, 1862, in which he denied the atonement of the Savior. Some years later he was summoned to meet before the First Presidency of the Church to answer to the charge of having preached false doctrines. He acknowledged his error and signed a document, dated Jan. 23, 1867, in which he also asked the forgiveness of the Saints. But soon afterwards he again preached in the same strain, and was finally excommunicated from the Church, May 12, 1870. He died at Fillmore, Millard county, Utah, Feb. 4, 1877. (For further details see "Millennial Star," Vol. 27, p. 472; "Historical Record," Vol. 6, p. 122.)
LYMAN, Amasa M., assisted by Charles C. Rich, president of the British Mission from 1860 to 1862. (See Bio. Ency., Vol. 1, p. 96.) Amasa Lyman was born March 30, 1913, in Lyman Township, Grafton Co., New Hampshire, and died at Fillmore, Utah Feb. 4, 1877.
LYMAN, Amasa M., et al., president of the California Mission from 1853 to 1854, died Feb. 4, 1877. (See Bio. Ency., Vol. 1, p. 96.)
LYMAN, Amasa M., one of the original pioneers of Utah, was born March 30, 1815, in Lyman township, Grafton Co., New Hampshire. He was baptized April 27, 1832, by Lyman E. Johnson and ordained an Apostle Aug. 20, 1842. In the exodus from Nauvoo in 1846, he rendered efficient service and as one of the pioneer company arrived in Great Salt Lake Valley in July, 1847. In 1850 he assisted in the establishment of San Bernardino, California, but while on a mission to Great Britain in 1861, he advocated false doctrines and was excommunicated from the Church May 12, 1870. He died in Millard County, Utah, Feb. 4, 1877. (Bio. Ency., Vol. 1, p. 96.)
MARKS, William, president of the Nauvoo Stake of Zion from 1839 to 1844, was born Nov. 15, 1792, in Rutland, Rutland county, Vermont. His name occurs for the first time in the history of Joseph Smith under date of May, 1837, when "the 'Messenger and Advocate' office and contents were transferred to William Marks, of Portage, Allegany county, New York; and Smith and Rigdon continued the office, by power of attorney from said Marks." At a conference held at Kirtland, Ohio, Sept. 3, 1837, Wm. Marks was chosen as a member of the High Council at that place, and on the 17th of the same month he was "elected agent" to Bishop Newel K. Whitney. Under date of March 29, 1838, the Prophet Joseph records that he saw Bro. Marks in a vision while on the road, and that he was closely pursued by an innumerable concourse of enemies, who pressed upon him hard; and when they were about to devour him, and had seemingly obtained some degree of advantage over him, "a chariot of fire came, and near the place, even the angel of the Lord, put forth his hand upon Bro. Marks and said unto him: "Thou art my son, come here.' And immediately he was caught up in the chariot and rode away triumphantly out of their midst. And again the Lord said, 'I will raise thee up for a blessing unto many people.'" In a revelation given through the Prophet Joseph, Wm. Marks was commanded to settle up his business in Kirtland speedily and remove to Missouri." where he should reside over the Saints in Far West. (Doc. and Cov., 117: 1, 10.) He obeyed this command, but before he could identify himself with the Saints in Missouri, these were expelled from that State; and we next hear of Wm. Marks in Quincy, Ill., where he sat in council with his brethren. At a conference held at Quincy, May 6, 1839, he was appointed to preside over the Church at Commerce, Ill., where the Saints were then locating; and at the general conference held at Commerce, Oct. 5, 1839, he was appointed to preside over the Stake of Zion, which was then organized at Commerce (afterwards Nauvoo). This high and responsible position he occupied till October, 1844. When the first election of municipal officers took place in Nauvoo, Feb. 1, 1841, Wm. Marks was elected alderman. Two days later he was chosen one of the regents of the University of the City of Nauvoo. He was also one of the incorporators of the Nauvoo Agricultural and Manufacturing Association, and assisted in the laying of the corner stones of the Nauvoo Temple in April, 1841. He took an active part in all public affairs, both ecclesiastical and secular, being constantly in counsel with the general authorities of the Church. He also acted as associate justice of the municipal court, served on the grand jury and filled numerous other positions of honor and responsibility. After the Prophet Joseph's death he sympathized with Sidney Rigdon, and for this reason and because he did not acknowledge the authority of the Twelve Apostles he was "dropped" by the High Council, and at the general conference held at Nauvoo Oct. 7, 1844, he was rejected as president of the Nauvoo Stake of Zion, Patriarch John Smith being chosen as his successor.
This ended Wm. Mark's services for the Church, and when the Saints went into the wilderness, he remained in the East, though he left Nauvoo for other parts of the country. Becoming convinced that Sidney Rigdon's claims were untenantable, Wm. Marks commenced to affiliate with James J. Strang, and attended a Strangite conference held at Voree, Wisconsin, in April, 1847. Prior to this he had been chosen as a counselor to Mr. Strang, and he acted in that capacity for several years. But he finally withdrew from the Strangite movement, and in 1855 associated himself for a short time with John E. Page and others. In 1859 he joined the promoters of the "Reorganized Church," and became one of the leading men of that organization, with which he continued until his death. At the time of his demise, which occurred May 22, 1872, at Plano, Ill., he was first counselor to Pres. Joseph Smith, of the "Reorganized Church."
MARSH, Thomas B., a member of the Council of Twelve Apostles from 1835 to 1838, and the first president of the Twelve, was born Nov. 1, 1799, in Acton, Middlesex county, Mass. He spent his early boyhood on a farm at Westmoreland, New Hampshire, and when fourteen years of age, he left home and went to Vermont. After working on a farm in that State three months, he went to Albany, M.Y., and engaged in a public house as a waiter, where he remained eighteen months. After this he spent four years in a New York City hotel, and then removed to Long Island, where he engaged as groom to Edward Griswald, in whose service he remained one and a half years, during which time he married Elizabeth Godkin, Nov. 1, 1820. Immediately after marrying, he commenced a grocery business in New York, in which however, he did not succeed. He was then employed in a type foundry in Boston for seven years, and during this period he joined the Methodist Church; but he did not succeed in becoming a genuine Methodist, as he could not make the creed of that denomination correspond with the Bible. He subsequently withdrew from all sects, but by the spirit of prophecy, which rested upon him in some degree, he was led to anticipate the rise of a new church, which would have the truth in its purity. Finally he was, as he believed, led by the Spirit of God to make a journey westward, in company with Benjamin Hall. Having arrived in Lyonstown, N.Y., he heard for the first time of the golden book, that had been found by a youth named Joseph Smith. He immediately changed the course of his journey and went to Palmyra, where he found Martin Harris in Egbert B. Grandin's printing office. The first sixteen pages of the Book of Mormon had just been struck off, and he obtained a sheet from the printer to take with him. As soon as Martin Harris found out his intentions, he took him to the house of Joseph Smith, sen., where he found Oliver Cowdery, who gave him all the information he wanted at that time. After staying there two days, he started for Charleston, Mass., highly pleased with the information he had obtained. After arriving home, and showing his wife the sixteen pages of the Book of Mormon, which he had brought with him, she also believed it to be the work of God. During the following year Marsh corresponded with Oliver Cowdery and Joseph Smith the Prophet, and made preparations to move west. Learning by letter that the Church of Jesus of Christ had been organized on April 6, 1830, he moved to Palmyra, Ontario county, N.Y., in the following September, and was baptized by David Whitmer, in Cayuga lake, in that same month. A few days later he was ordained an Elder, and by revelation appointed a physician to the Church. He remained in the State of New York during the fall and winter, and in the spring of 1831 he removed with the main body of the Church to Kirtland, Ohio. At the conference held at Kirtland, June 6, 1831, he was ordained a High Priest by Lyman Wight, and also received an appointment to go to Missouri and preach on the way, which he did in company with Selah J. Griffin.
In the beginning of 1832, Bishop E. Partridge having furnished him with an Indian pony, he returned to Kirtland, accompanied by Cyrus Daniels. After laboring and preaching through the country around Kirtland until the summer opened, he, in company with Ezra Thayre, performed a mission to the State of New York, returning home early in the fall, and shortly after he removed to Jackson county, Missouri, as leader of a small company of Saints. He arrived in Jackson county Nov. 10, 1832, and located with the brethren from Colesville, N.Y., receiving his inheritance--about thirty acres of land, set off by Bishop Partridge--on the Big Blue river, where he, during the winter, erected a comfortable log house, into which he moved his family in the spring, and commenced clearing land to raise some corn and potatoes. In the latter part of that year, he, in connection with the rest of the Saints in Jackson county, was driven from his home by the mob. While the majority of the exiles found temporary shelter in Clay county, he and others wintered in Lafayette county, where he taught school. In the spring of 1834, having learned that Joseph Smith and a company of men were coming to relieve the Saints in Missouri, Bro. Marsh moved to Clay county, where he lived when Zion's Camp arrived. In the course of the summer he cultivated a small piece of land and succeeded in raising some corn. He was chosen as a member of the High Council. In January, 1825, in company with Bishop Partridge, and agreeable to revelation, he returned to Kirtland, where he was ordained one of the Twelve Apostles under the hands of Oliver Cowdery, David Whitmer and Martin Harris, April 26, 1835. During the summer, in connection with other members of the quorum of the Twelve, he performed a mission to the Eastern States. In the winter of 1835-36 he attended school in Kirtland, and studied Hebrew under Professor Seixas, a Jew by birth. In the spring he returned to his place on Fishing river, in Clay county, Mo., where he arrived in April. When, shortly after, difficulties arose between the Saints and the citizens of Clay county, Bro. Marsh was appointed a delegate from Fishing river for the purpose of amicably arranging matters. He was also elected a member of a committee to present resolutions in a meeting, held in Liberty. On that occasion he was enabled to speak so feelingly in relation to the former persecutions of the Saints, that Gen. Atchison, who was present, could not refrain from shedding tears. This meeting passed resolutions to assist the Saints in seeking a new location, and appointed committees to collect means to aid the poor. The Church also appointed Bro. Marsh and Elisha H. Groves to visit the branches in Illinois, Kentucky and Tennessee, for the purpose of borrowing money to enter lands in the new settlement, at the land office, for the convenience of the immigrating Saints. The two started on this mission in July and succeeded in borrowing upwards of $1,400, principally from the brethren in Kentucky and Tennessee, at 10 per cent. interest.
Sept. 19, 1836, they parted with Wilford Woodruff and the Saints in Kentucky, and, accompanied by David W. Patten and his wife, returned to Missouri. Bro. Marsh proceeded immediately to the new city, which, during his absence, had been laid out and called Far West, procured a lot, built a house and spent the following winter in making improvements and preaching to the Saints. In June, 1837, he started for Kirtland, in company with David W. Patten and Wm. Smith, and there tried to reconcile some of the Twelve and others of high standing, who had come out in opposition to the Prophet. In July and August he accompanied Joseph Smith and Sidney Rigdon on a mission to Canada, after which he again proceeded to Missouri, where he arrived in October. Elder Marsh and David W. Patten were appointed presidents pro tem. of the Church in Missouri, Feb. 10, 1838, the former presidency having been rejected. After the arrival of Joseph Smith, he assisted in exploring the country northward on Grand river, where Adam-ondi-Ahman was located at that time. About the time when the persecutions against the Saints in Caldwell county, Mo., commenced, in August, 1838, Elder Marsh became disaffected and turned a traitor against his brethren. Shortly after he moved away from Far West and located in Clay county. Later he settled in Richmond, Ray county. He was finally excommunicated from the Church at a conference, held at Quincy, Ill., March 17, 1839. In July, 1857, Thos. B. Marsh was rebaptized in Florence, Nebraska, and came to Utah that same year. A few years afterwards he died at Ogden as a pauper and invalid. A little insignificant mound, covered with rock, and an old weather-beaten board, upon which the letters T.B.M. were faintly seen, was all that marked the last resting place on the Ogden cemetery of this once distinguished Apostle until quite recently.
McLELLIN, William E., a member of the Council of Twelve Apostles from 1835 to 1838, was born in Tennessee, probably in the year 1806. He heard the gospel preached by Elders Samuel H. Smith and Reynolds Cahoon, while they were on their mission to Jackson county, Missouri, in the summer of 1831; he wound up his business and followed them to Jackson county. While on the way, he was baptized, and ordained an Elder. He visited Kirtland, Ohio, in the fall. At his request, Joseph Smith inquired of the Lord concerning him, and received a revelation. (See Doc. & Cov., Sec. 66.) Soon after he and other members began to criticise the language used in some of the revelations, "and Wm. E. McLellin," writes Joseph Smith, "as the wisest man in his own estimation, having more learning than sense, endeavored to write a commandment like unto one of the least of the Lord's, but failed; it was an awful responsibility to write in the name of the Lord. The Elders and all present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the fulness of the gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality; and the Elders signified a willingness to bear testimony of their truth to all the world." In the winter of 1832-33, Elder McLellin performed a mission, in company with Elder Parley P. Pratt, through Missouri and into Green county Illinois, where they preached with much success. In a revelation given March 8, 1833, the Lord said, "I am not well pleased with my servant William E. McLellin." He was one of the corresponding committee in behalf of the Saints, to confer with the Jackson and Clay county committee, in trying to settle the Missouri difficulties. He was chosen one of the High Council in Clay county, Mo., July 3, 1834, and on the 9th started in company with the Prophet Joseph from Missouri to Kirtland, Ohio. He was chosen an assistant teacher in the school of the Elders in Kirtland during the winter of 1834-35. He was chosen one of the Twelve Apostles, at the organization of that quorum, and ordained Feb. 15, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris. With the quorum of the Twelve, in the spring and summer of 1835, he went on a mission to the East, and baptized five. While upon this mission, he wrote a letter to Kirtland, casting censure upon the presidency, for which he was suspended from fellowship, but meeting with the council of the First Presidency after his return to Kirtland, Sept. 25th, he confessed, was forgiven and restored to fellowship. He attended the Hebrew school in Kirtland during the winter of 1835-36, and officiated as clerk for the Twelve. On Friday, May 11, 1838, he came before a Bishop's court, in Far West, Mo., where he said he had no confidence in the presidency of the Church; consequently, he had quit praying and keeping the commandments of the Lord, and indulged himself in his sinful lusts.
It was from what he had heard, that he believed the presidency had got out of the way, and not from anything that he had seen himself. He was cut off from the Church for unbelief and apostasy. After his excommunication he tried to establish a church of his own, that he might be the head thereof, but without success. He took an active part with the mob in Missouri, in robbing and driving the Saints. At the time Joseph Smith was in prison, he and others robbed Joseph's house and stable of considerable property. While Joseph was in prison at Richmond, Mo., Mr. McLellin, who was a large and active man, went to the sheriff and asked for the privilege of flogging the Prophet; permission was granted, on condition that Joseph would fight. The sheriff made McLellin's earnest request known to Joseph, who consented to fight, if his irons were taken off. McLellin then refused to fight, unless he could have a club, to which Joseph was perfectly willing; but the sheriff would not allow them to fight on such unequal terms. Bro. McLellin was a man of superficial education, though he had a good flow of language. He adopted the profession of medicine. He finally died in obscurity at Independence, Jackson county, Mo., April 24, 1883. (See also "Millennial Star," Vol. 26, p. 807.)
MILES, Daniel S., one of the First Seven Presidents of Seventies from 1837 to 1845, was baptized at an early day and is first mentioned in the history of Joseph Smith in connection with a Priesthood meeting held in the Kirtland Temple Feb. 24, 1836, at which "Daniel Miles was considered worthy to be ordained to the Priesthood." He was ordained a Seventy April 6, 1837, by Hazen Aldrich and set apart as one of the First Seven Presidents of Seventies on the same day, under the hands of Sidney Rigdon and Hyrum Smith. In the latter capacity he was duly sustained at a conference held at Kirtland, Ohio, Sept. 3, 1837. Early in 1838 he removed to Missouri, arriving at Far West March 14, 1838. Here he represented the Seventies at a solemn meeting held April 6, 1838, and subsequently passed through the persecutions which terminated in the expulsion of the Saints from Missouri. He was among the first "Mormon" settlers at Commerce (afterwards Nauvoo), Ill.; and is mentioned in a revelation given through the Prophet Joseph Jan. 19, 1841. (Doc. and Cov. 124: 138.) Elder Miles died as a faithful member of the Church in the early part of 1845, in Hancock county, Ill., and the vacancy occasioned by his death was filled by Benjamin L. Clapp in April, 1845. Pres. Joseph Young describes Elder Miles as "a man of good faith, constant in his attendance at meetings of the council, until the time of his death, which occurred at quite an advanced stage of his life."
MORLEY, Isaac, first counselor to Bishop Edward Partridge from 1831 to 1840, was the son of Thos. E. Morley, and was born March 11, 1786, at Montague, Hampshire county, Mass. He was an early settler in the so-called Western Reserve, being one of the men that cut down the woods and introduced agriculture in northern Ohio. He served his country in the war with Great Britain in 1812-15, and also held the position of captain in the Ohio militia. In June, 1812, he married Lucy Gunn in Massachusetts. When Oliver Cowdery and missionary companions passed through Ohio in the latter part of 1830, Isaac Morley was among the first converts. At that time he was the owner of a good farm and considerable property, which he devoted to the establishment of the latter-day work. He was ordained a High Priest June 3, 1831, by Lyman Wight, and on the same day set apart as a counselor to Bishop Edward Partridge. This office he filled until the demise of Bishop Partridge in 1840. In June, 1831, he was also appointed by revelation to travel to Missouri in company with Ezra Booth, preaching by the way. (Doc. and Cov., 52: 23.) During the month of July, 1833, and while in their heated frenzy, the Jackson county mob had demolished or razed to the ground the printing office and dwelling house of Wm. W. Phelps & Co., at Independence, and tarred and feathered Bishop Edward Partridge, Isaac Morley and five others stepped forward and offered themselves as a ransom for their brethren, willing to be scourged or die, if that would appease the anger of the mobocrats, who on that occasion were gathered together to the number of five hundred men, armed with rifles, dirks, pistols, clubs and whips. In 1835, Elder Morley visited the Eastern States on a mission, in company with Bishop Partridge. On their return to Kirtland, in November, Joseph the Prophet wrote: The word of the Lord came to me, saying: "Behold I am well pleased with my servant Isaac Morley and my servant Edward Partridge, because of the integrity of their hearts in laboring in my vineyard, for the salvation of the souls of men." He attended the dedication of the Kirtland Temple in March, 1836, and received his blessings in the same, after which he returned to Missouri and helped to locate the city of Far West, where he settled his family. At a general assembly of the Church held Nov. 7, 1837, he was chosen Patriarch of Far West, and ordained to that office under the hands of Joseph Smith, Sidney Rigdon and Hyrum Smith. He remained at Far West until the arrival of General John Clark and army with the exterminating order of Governor Lilburn W. Boggs, and was one of the fifty-six citizens taken by the military and marched to Richmond, Ray county, to await trial; he was turned over to the civil authorities at that place, where he, after the famous mock-trial, together with others, was discharged by Judge Austin A. King, Nov. 24, 1838. Upon the final expulsion of the Saints from Missouri, he located in Illinois, near Lima, Hancock county; the settlement made by him and others was named Yelrome.
Here he began to gather round him the comforts of life by his industry, being engaged principally in the coopering business. In the fall of 1845 his houses, cooper's shop, property and grain were burned by a mob, and he was driven from the ashes by his hard-earned home to Nauvoo, where he remained until the expulsion of the Saints from Illinois. He removed to Winter Quarters, where he buried his wife, and emigrated to Great Salt Lake valley in 1848. In the fall of 1849 he took charge of the company which settled Sanpete valley. The winter which followed was very severe, and notwithstanding the supplies of the settlers were barely sufficient to subsist upon, the Indians were not allowed to starve; some of the settlers had to shovel the snow from the grass that their animals might have something to eat. These things nearly disheartened most of the settlers, yet "Father Morley," as he was familiarly called, was never discouraged, but exhorted his brethren to diligence, faithfulness and good works, and encouraged them by telling them that it would be one of the best settlements in the mountains. He lived to see Sanpete valley dotted with thriving villages and termed the granary of Utah. Elder Morley served as a senator in the general assembly of the provisional State of Deseret. In 1851 he held a seat in the legislative council of Utah Territory, as a councilor from Sanpete county, to which office he was re-elected in 1853 and 1855. During the last ten years of his life he devoted himself exclusively to the duties of his calling as a Patriarch, conferring blessings upon thousands of the Saints. He died at Fairview, Sanpete county, Utah, June 24, 1865. Isaac Morley was of a kind and gentle disposition, unassuming in his manner; and his public preaching and that of his fellow-laborer, Bishop Partridge, was spoken of by the Prophet Joseph, in the following characteristic terms: "Their discourses were all adapted to the times in which we live and the circumstances under which we are placed. Their words are words of wisdom, like apples of gold in pictures of silver, spoken in the simple accents of a child, yet sublime as the voice of an angel." (See also "Deseret News" (weekly), Vol. 14, p. 313.)
MORLEY, Isaac. (Continued from Vol. 1, page 236.) Bishop Morley was the son of Thos. G. Morley and Edith Marsh. His first wife died Jan. 3, 1848, in Omaha, Neb., and shortly after his arrival in G.S.L. Valley he married another wife (Hannah). By these two wives he became the father of ten children. Bro. Morley supervised the building of the first school house and the first grist mill in Sanpete Valley. He also made the first table and ploughed the first furrow in Sanpete county.
MURDOCK, John, the first Bishop of the 14th Ward, Salt Lake City, Utah, was born July 15, 1792, at Kortright, Delaware county, New York, being the third son of John and Eleanor Murdock. His father was the son of Samuel who with his father and two brothers (Wm. and Eliphalet) emigrated from Scotland to America about the middle of the 18th century. John Murdock came west when 27 years old and settled in Orange township, Cuyahoga county, Ohio, married Julia Clapp when 31 years old, was baptized by Parley P. Pratt Nov. 5, 1830, at Kirtland, Geauga county, Ohio, and was confirmed and ordained an Elder the Sunday evening following by Oliver Cowdery at Mayfield, Cuyahoga co. He preached and organized a branch of the Church of some seventy or eighty members at Orange and Warrensville in about three or four months. His wife Julia was baptized Nov. 14, 1830, and died in Warrensville April 30, 1831, leaving him with five small children, two of them but six hours old. The Prophet Joseph and wife received the two infant twins to raise in their family. Bro. Murdock was ordained a High Priest at Kirtland, June 6, 1831, by Joseph the Prophet. In company with Hyrum Smith he filled a mission to Missouri, where he was sick for five months and returned to Kirtland in June, 1832, in company with Elder Parley P. Pratt. In 1832 he sent his three oldest children to Bishop Partridge in Missouri with some means for their support. Joseph kept Julia, whose twin brother (Joseph) died in the Hiram persecutions in March, 1832. Bro. Murdock sold his property, and sent some of the money obtained thereby to Bishop Partridge in Missouri for the support of his children, and also gave some to Brother Joseph. Thus he was prepared to preach the gospel. He preached, baptized, and built up a branch of the Church that fall and winter in the east part of Geauga county, received instructions and the washing of feet in Kirtland, and beheld the face of the Lord, according to the promise and prayer of the Prophet. In April, 1833, he started into the Eastern country on a preaching mission, on which he built up a small branch of the Church in Delaware county, N.Y., the place of his birth; he returned west in December, 1833, and after visiting Livingston county, N.Y., he arrived at Kirtland early in 1834. He went to Missouri as a member of Zions Camp in 1834, suffered with sickness, saw his children and returned to Ohio in February, 1835. He started on another mission March 5, 1835, to the East, visiting New York and Vermont, and returned to Ohio early in 1836. He married Amoranda Turner Feb. 4, 1836, and went on foot to Kirtland, where he arrived Feb. 24th. He received his washings and anointings in the Kirtland Temple, March 3, 1836. His wife arrived at Kirtland May 28, 1836, and they soon afterwards started for Missouri, where they passed through the persecutions at De Witt, Far West, etc. Bro. Murdock was the oldest member of the High Council at Far West.
His wife Amoranda died of fever Aug. 16, 1837, and Bro. Murdock left Missouri in 1839. After stopping temporarily at Quincy he settled at Nauvoo, Ill. Here he was ordained and set apart as Bishop Aug. 21, 1842, and he presided over the Fifth Ward at Nauvoo till Nov. 29, 1844, when he was called to travel, visit and set in order branches of the Church abroad. He continued in this calling till March, 1845. In October, 1845, his wife Electa Allen, whom he had married May 3, 1838, died. She left one son, Gideon, A. Murdock, who acted for many years as Bishop at Joseph, Sevier co., Utah, and is now (1914) a resident of Minersville, Beaver county, Utah. He married the fourth time March 13, 1846; this time he took Sarah Zufelt to wife and left Nauvoo soon afterwards for the West; two of his sons, Orice and John, were called into the Mormon Battalion. He emigrated to Salt Lake Valley in 1847, arriving on the site of Salt Lake City Sept. 24, 1847. Here he acted as a High Councilor and he was set apart as Bishop of the 14th Ward Feb. 14, 1849. In December, 1849, he took his seat in the legislative body for the State of Deseret and acted as such and as Bishop til Feb. 6, 1851, when he resigned to go on a mission to the Pacific Islands. He traveled with Parley P. Pratt to the Pacific coast, starting on this mission from Salt Lake City March 12, 1851, with others and traveled to San Francisco; he was then called by Apostle Parley P. Pratt to open up a mission in Australia. Together with Charles W. Wandell he landed at Sydney, Australia Oct. 30, 1851, as the first Latter-day Saint missionaries to that land and Bro. Murdock labored in Australia till June 2, 1852, when he left for home, leaving Elder Wandell to preside. On his return to Utah he found his family at Lehi, Utah county, and at the April conference, 1854, the Saints voted for his ordination to the office a Patriarch. At Lehi he presided over the High Priests and filled other important positions. In his last days he was feeble and lived with his children. He received his second anointings June 7, 1867, and died Dec. 23, 1871, at Beaver, Utah.
MURDOCK, John, president of the Australasian Mission from 1851 to 1852, died Dec. 23, 1871, in Beaver, Utah. (See Bio. Ency., Vol. 2, p. 362.)
PACKARD, Noah, one of the early Elders of the Church, was born May 7, 1796, at Plainfield, Hampshire co., Mass. He married Sophia Bundy June 29, 1820, and migrated to Ohio, where he became a convert to "Mormonism" and was baptized June 1, 1832, in Parkman, Geauga co., Ohio. Soon afterward he was ordained a Priest and was called on a short mission in Ohio; to fill the same he left home Jan. 3, 1833. A few months later (April 22, 1833) he started on a mission east. He was ordained an Elder May 6, 1833. After his return from this mission he presided over a branch of the Church in Parkman, and in course of time he sold his possessions in Parkman and gathered with the saints at Kirtland, Ohio, where he was set apart as a High Councilor Jan. 30, 1836. From Kirtland he started to gather with the saints in Missouri, but failed to get there previous to their expulsion from the State. Subsequently he met the exiled saints at Quincy, Ill. April 7, 1840, he was chosen as a counselor to Dan Carlos Smith, president of the High Priest's quorum, in Commerce and gathered with the saints there in May following. In the years 1841, 1842 and 1845, he performed missions in different States, where he preached the gospel and transacted business for the Church. He started on his several missions without purse or scrip, traveling in all about 15,000 miles on foot, and preached 480 discourses; he was successful in baptizing fifty-three persons and suffered much persecution for the gospel's sake, as well as many privations and much bodily inconvenience. In 1850 he migrated to Utah and early in the spring of 1851 located at Springville, Utah co., where he was chosen a counselor to Asahel Perry, president of the Springville branch, March 20, 1851. Here also he buried his companion, the wife of his youth, a son and son's wife, and lastly laid down his own body to await the resurrection of the just. His death took place Feb. 17, 1860, at Springville. He died as he had lived firm and unshaken in the gospel of Christ, being in fellowship with his brethren and leaving many friends to lament his loss.
PAGE, Hiram, one of the Eight Witnesses to the Book of Mormon, was born in the State of Vermont in the year 1800. He commenced to study medicine when quite young, and traveled considerably in the State of New York and Canada as a physician. Finally he located in Seneca county, N.Y., where he became acquainted with the Whitmer family, and finally married Catherine Whitmer, a daughter of Peter Whitmer and Mary Musselman, Nov. 10, 1825, with whom he had nine children. Having become a firm believer in the fulness of the gospel as revealed through the Prophet Joseph, he was baptized by Oliver Cowdery, in Seneca lake, April 11, 1830. His wife was baptized at the same time. Soon afterwards he came in possession of a stone by which he obtained certain revelations concerning the order of the Church and other matters, which were entirely at variance with the New Testament and the revelations received by Joseph Smith. This happened at a time when Joseph was absent, and when he heard of it, it caused him much uneasiness, as a number of the Saints, including Oliver Cowdery and the Whitmer family, believed in the things revealed by Hiram Page. At a conference held in September, 1830, when Joseph presided, this matter was given close attention, and after considerable investigation Hiram Page, as well as all the other members who were present, renounced everything connected with the stone. The Lord also said in a revelation that the things which Hiram Page had written from the stone were not from him. (Doc. and Cov., Sec. 28.) In 1831 Hiram page removed to Kirtland, Ohio, where he remained until the following year, when he settled in Jackson county, Missouri, near the town of Independence. During the persecutions of the Saints in Jackson county in 1833, he was selected, together with three others, to go to Lexington to see the circuit judge and obtain a peace warrant. Upon their affidavits, Judge John F. Ryland issued writs against some of the ringleaders of the mob, to be placed in the hands of the Jackson county sheriff, but these writs never accomplished any good. After the expulsion from Jackson county, Bro. Page took an active part with the Saints in Clay county, and in 1836 became one of the founders of Far West, Caldwell county. In 1838 he severed his connection with the Saints and subsequently removed to Ray county, where he remained until the end of his earthly career. He died Aug. 12, 1852, on his farm, near the present site of Exelsior Springs, about fourteen miles northwest of Richmond, Ray county, Mo., and near the boundary line between Ray and Clay counties. Of his nine children only four were alive in 1888. His eldest living son, Philander Page, resided at that time two and a half miles south of Richmond. Another son lived near by, and a daughter resided in Carroll county, Missouri. Philander Page testified to Elder Andrew Jenson in September, 1888 as follows: "I knew my father to be true and faithful to his testimony of the divinity of the Book of Mormon until the very last.
Whenever he had an opportunity to bear his testimony to this effect, he would always do so, and seemed to rejoice exceedingly in having been privileged to see the plates and thus become one of the Eight Witnesses. I can also testify that Jacob, John and David Whitmer and Oliver Cowdery died in full faith in the divinity of the Book of Mormon. I was with all these witnesses on their deathbeds and heard each of them bear his last testimony." John C. Whitmer, a nephew of Hiram Page by marriage, testified in the presence of Elder Jenson: "I was closely connected with Hiram Page in business transactions and other matters, he being married to my aunt. I knew him at all times and under all circumstances to be true to his testimony concerning the divinity of the Book of Mormon."
PAGE, John E., a member of the Council of Twelve Apostles from 1838 to 1849, was the son of Ebenezer and Rachel Page, and was born Feb. 25, 1799, in Trenton Township, Oneida county, New York. He was baptized by Emer Harris (brother to Martin Harris) Aug. 18, 1833, in Ohio; ordained an Elder by Nelson Higgins in Sept., 1833, and moved to Kirtland in the fall of 1835. In May, 1836, he was called to go on a mission to Canada, to which he objected for the reason that he was destitute of clothing. The Prophet Joseph took off his coat and gave it to him, telling him to go, and the Lord would bless him. He started May 31, 1836, for Leeds county, Canada West, and returned after seven months and twenty days' absence. Feb. 16, 1837, he again left Kirtland, taking with him his family consisting of wife and two children, and continued his mission in Canada. During his two years' labor there he baptized upwards of six hundred persons, and traveled more than five thousand miles, principally on foot. In May, 1838, he started for Missouri with a company of Saints, occupying thirty wagons, and arrived at De Witt, Carroll county, Mo., in the beginning of October, while that place was being attacked by a ruthless mob, which a few days later succeeded in driving all the Saints away. The exiles, including Bro. Page and his company, sought protection in Far West, Caldwell county, where they shared in all the grievous persecutions which the Saints there had to endure. Elder Page buried his wife and two children, who died as martyrs for their religion, through extreme suffering, for the want of the common comforts of life. Having been called by revelation to the Apostleship, Elder Page was ordained one of the Twelve Apostles Dec. 19, 1838, at Far West, under the hands of Brigham Young and Heber C. Kimball. He filled the vacancy caused by the apostasy of Luke S. Johnson. Early in 1839 he started with his family for Illinois, but on the way he met Pres. Brigham Young and others of the Twelve, who persuaded Bro. Page to return to Far West to attend the secret conference held in the morning of April 26, 1839. Soon after he located below Warsaw, Hancock county, Ill., and neglected to go to England with his brethren of the Twelve, according to the word of the Lord. In April, 1840, he was appointed by a general conference at Nauvoo to accompany Orson Hyde on a mission to Jerusalem, and although he started on this mission, he never left the shores of America. He traveled through Indiana and Ohio, and spent the winter of 1840-41 preaching occasionally in Cincinnati and vicinity. In June, 1841, he arrived in Philadelphia, where Geo. A. Smith on his return from England met him, and knowing the Saints were willing to raise ample means to carry Elder Page on his journey, Elder Smith urged him to proceed on his mission to Jerusalem, but he did not go. Soon after he became involved in difficulty with the branch in Philadelphia, and in the fall Pres. Hyrum Smith wrote to him to come home.
He did not return to Nauvoo until the spring of 1842; on his way he delivered several discourses at Pittsburg, and formulated a petition which was signed by the Saints and others, to Pres. Joseph Smith, praying that he might be sent to Pittsburg. At the conference held at Nauvoo in April, 1843, he was sent to Pittsburg, where he organized a branch of the Church composed of those baptized by himself and other Elders, and some who emigrated thither. In organizing this branch he drew up a constitution, requiring their president to be elected every four months. At the first election he was chosen president; at the second election Elder Small was chosen president, having received the most votes. Elder Page moved his family to Pittsburg, where he continued to preach. During the summer of 1843, the quorum of the Twelve went eastward from Nauvoo on a mission. Elders Heber C. Kimball, Orson Pratt and John E. Page met at Cincinnati and there reorganized the branch. Elders Kimball and Pratt proceeded on their mission, and as soon as they were gone, Elder Page called the members of the branch together and annulled the organization, re-establishing the old one. A few days later Brigham Young, Wilford Woodruff and Geo. A. Smith visited Cincinnati, and disapproved of Elder Page's proceedings, for the reason that it was not right for one of the Twelve to undo what three had done. Elder Page, in company with his brethren of the Twelve, went to Philadelphia, New Jersey, New York and Boston; in the latter city he remained for some time. Pres. Joseph Smith, disapproving of his course in Boston, directed him to proceed to Washington and build up a branch there. He went to Washington, remained a short time, and baptized several, then returned to Pittsburg. Soon after Pres. Smith's death, an advertisement appeared in the Beaver (Penn.) "Argus," that Elder John E. Page was out of employment and would preach for anybody that would sustain his family. In a council of the Twelve held at Nauvoo Feb. 9, 1846, Elder Page was disfellowshipped from that quorum, after which he became very bitter against his former associates and advised the Saints to accept the apostate James J. Strang as their leader. He soon afterwards left Nauvoo, and after traveling about one hundred and twenty miles he met a company of Saints coming from Canada. He told them that he was one of the Twelve sent by council to inform them that they must turn about and go to Woree, Wisconsin, Mr. Strang's place of gathering. He deceived some, but most of the Saints would not believe him and sent a messenger to Nauvoo to find out the truth of the matter. Elder Page was excommunicated from the Church, June 26, 1846. Soon afterwards he dwindled into obscurity and died near Sycamore, De Kalb county, Ill., in the fall of 1867. (See also "Millennial Star," Vol. 27, p. 103.)
PARTRIDGE, Edward, the first Presiding Bishop of the Church, was a son of William and Jemima Partridge and was born Aug. 27, 1793, at Pittsfield, Berkshire county, Mass. His father's ancestor was Scotch, having emigrated from Berwick, Scotland, during the seventeenth century, and settled at Hadley, Mass., on the banks of the Connecticut river. His early life, so far as the meagre record of it informs us, was uneventful; though, to use the words of the Prophet Joseph Smith--who gives in his own history a brief biographical sketch of Bishop Partridge--"he remembers that the Spirit of the Lord strove with him a number of times, insomuch that his heart was made tender and he went and wept; and that sometimes he went silently and poured the effusions of his soul to God in prayer." At the age of sixteen he was apprenticed to a hatter, and served about four years in acquiring a knowledge of that trade. During this time his mind was not idle upon the subject of religion, for "at the age of twenty he had become disgusted with the religious world," and "saw no beauty, comeliness or loveliness in the character of the God that was preached up by the sects." Still, he did not, as many have done under like circumstances, discard the Bible and lose faith in the Supreme Being, because of the shortcomings of those who professed to worship Him, and their "private interpretations" of His word and character. He was satisfied that God lived, that the Scriptures were of divine origin, and he evidently made them the touchstone, so far as he was able in the absence of a better, to try the teachings of the ministers and professors with whom he came in contact. Once he heard "a Universal Restorationer" preach upon the love of God. This sermon gave him exalted opinions of the Deity, and he "concluded that universal restoration was right according to the Bible." He held to this belief until 1828, and was living in Painesville, Ohio, when he became a convert to the Campbellite faith; both he and his wife being baptized at Mentor, by Sidney Rigdon, one of the leading lights of that religious sect. But though converted, as the term goes, to this belief--which was probably nearer right than any other he had heard of--he was not without doubt, at times, of its being the true one, but continued one of the "disciples" (as the Campbellites called themselves) until the fall of 1830, when an event occurred that changed the whole current of his life and caused him to again investigate with anxious mind the subject of his soul's salvation. The event referred to was the arrival at Kirtland, Ohio, of Parley P. Pratt, Oliver Cowdery, Peter Whitmer, jun., and Ziba Peterson, Elders of the lately organized Church of Jesus Christ of Latter-day Saints. They had come from Fayette, Seneca county, New York, where the Church had been organized on the 6th of the preceding April; having been called by revelation through Joseph Smith, the Prophet, to take their journey into the western wilderness, carrying with them the Book of Mormon, to preach to the remnants of the land, the Lamanites, and inasmuch as they received their teachings to establish the Church of God among them. (Doc. and Cov., Sec. 28 and 32.) They tarried some time at Kirtland and the vicinity, where many of the "Disciples" dwelt, of which sect Parley P. Pratt had once been a member.
Among those who received their testimony and embraced the gospel was Sidney Rigdon, the Campbellite preacher, and a portion of the flock over which he presided. Edward Partridge, one of his congregation, also became interested in the "new religion," but was not baptized until the 11th of December, following, when, having gone with Elder Rigdon to Fayette, on a visit to the Prophet, he was immersed by Joseph in the Seneca river. Of this visit the latter writes in his history: "It was in December that Elder Sidney Rigdon came to inquire of the Lord, and with him came that man (of whom I hereafter will speak more fully) Edward Partridge; he was a pattern of piety, and one of the Lord's great men, known by his steadfastness and patient endurance to the end." Elder Sidney Rigdon having received what he came for (Doc. and Cov., Sec. 35), the word of the Lord came also to his companion, Edward Partridge, who was commanded to preach the gospel. (Doc. and Cov., Sec. 36.) A few days after his baptism Edward Partridge was ordained an Elder by Sidney Rigdon. Elders Partridge and Rigdon remained in the East until the latter part of January, 1831, when they started back to Kirtland, the Prophet and his wife Emma accompanying them. They reached there about the first of February. Three days after their arrival in that region--to which the Saints were now commanded to gather--a revelation was given to the Church (Doc. and Cov., Sec. 41), in which the following passage occurs: "And again, I have called my servant Edward Partridge, and give a commandment that he should be appointed by the voice of the Church, and ordained a Bishop unto the Church, to leave his merchandise and spend all his time in the labors of the Church; to see to all things as it shall be appointed unto him, in my laws in the day that I shall give them. And this because his heart is pure before me, for he is like unto Nathaniel of old, in whom there is no guile." Thus was Edward Partridge, in the thirty-eighth year of his age, "called of God as was Aaron," to the Bishopric--a similar calling in the same Priesthood held by and named after the illustrious brother of Moses. He was ordained a High Priest, June 3, 1831, by Lyman Wight, at a conference held at Kirtland. Soon afterwards the Prophet, with Sidney Rigdon, Edward Partridge, Martin Harris and other Elders, was directed by the Lord to journey to the land of Missouri. They were told that the next conference should be held there, upon the land which the Lord would consecrate unto His people, it being the land of their inheritance, where the city of Zion should be built, but it was then in the hands of their enemies. (Doc. and Cov., Sec. 52.) They left Kirtland on the 19th of June, and arrived at Independence, Jackson county, Missouri, about the middle of July. Here, in the ensuing August, in a revelation from the Lord, Bishop Partridge and his counselors, with others, were told that this was the "land of their residence," and they were instructed to bring their families there and settle.
On the third of that month Bishop Partridge, with seven others, including the Prophet, were present at the dedication of the site of the future Temple, a spot a little west of the court house in Independence. Two days afterward he wrote a letter to his wife in Painesville, Ohio, in which he says: "I have a strong desire to return to Painesville this fall, but must not; you know I stand in an important station, and as I am occasionally chastened I sometimes feel as though I must fall; not to give up the cause, but to fear my station is above what I can perform to the acceptance of my heavenly Father. I hope that you and I may so conduct ourselves as to at last land our souls in the haven of eternal rest. Pray for me that I may not fall. I might write more, but will not. Farewell for the present." Here, then, he continued to reside--after moving his family from Ohio--officiating as Bishop of Zion, and up to December, 1831, was the only Bishop in the Church. The next time the name of Bishop Partridge appears in the Prophet's record, is at a general council of the Church, held at Independence, April 26, 1832, soon after the Prophet's arrival there on his second visit to Missouri. At this meeting Joseph was acknowledged as President of the High Priesthood--according to a previous ordination at a conference in Amherst, Ohio--and Bishop Partridge in behalf of the Church, gave to President Smith the right hand of fellowship. The scene is described as "solemn, impressive and delightful. During the intermission a difficulty or hardness which had existed between Bishop Partridge and Elder Rigdon was amicably settled." "July 20, 1833," writes Bishop Partridge, "George Simpson and two other mobbers entered my house (while I was sitting with my wife, who was quite feeble, my youngest child being then about three weeks old) and compelled me to go with him. Soon after leaving my house, I was surrounded by about fifty mobbers, who escorted me about half a mile to the public square, where I was surrounded by about two or three hundred more. Russel Hicks, Esq., appeared to be the head man of the mob; he told me that his word was the law of the county, and that I must agree to leave the county or suffer the consequences. I answered that if I must suffer for my religion it was no more than others had done before me; that I was not conscious of having injured any one in the county, therefore I would not consent to leave it. Mr. Hicks then proceeded to strip off my clothes and was disposed to strip them all off. I strongly protested against being stripped naked in the street, when some, more humane than the rest, interfered, and I was permitted to wear my shirt and pantaloons. Tar and feathers were then brought, and a man by the name of Davies, with the help of another, daubed me with tar from the crown of my head to my feet, after which feathers were thrown over me." This dastardly outrage, with others of still greater enormity, committed under the broad sunlight of American liberty, with the executive of the State looking on and in secret league with these mobocratic wretches, was but the "beginning of sorrows," for the persecuted Saints of Jackson county.
Their cruel expulsion from their homes and their flight to Clay county was the next act in the tragedy. There, in November, 1833, we next find the subject of our sketch--still the Bishop and acknowledged head of the Church in Zion--faithfully but fruitlessly endeavoring to obtain for his people a redress of grievances. He resided in Clay county until the fall of 1836, but some time during the three years went on a mission to the Eastern States, whence returning he visited Kirtland in the latter part of October, 1835. While there, on Saturday, Nov. 7th, the word of the Lord came to the Prophet, saying: "Behold, I am well pleased with my servant Isaac Morley, and my servant Edward Partridge, because of the integrity of their hearts in laboring in my vineyard for the salvation of the souls of men. Verily, I say unto you, their sins are forgiven them; therefore say unto them, in my name, that it is my will that they should tarry for a little season, and attend the school and also the solemn assembly for a wise purpose in me. Even so. Amen." Pursuant to the divine instruction, Bishop Partridge remained, and was present at the dedication of the Kirtland Temple, March 27, 1836, and at subsequent ceremonies in that sacred edifice. On the 4th of May, following, he started back to Clay county, where he arrived in due season. The mobocratic spirit, while not so rampant as before, was by no means extinct. Threatenings and annoyances were frequent, in spite of the kindness and hospitality of many to the "Mormon" refugees, and in the fall of 1836, the main body of them, at the suggestion of the people of Clay county, who agreed to buy their lands, moved eastward into a region afterwards named Caldwell county, where the city of Far West, laid out and populated by the Saints, became temporarily, their central gathering point. Here they were permitted for a season to have peace. But as they increased in numbers and made settlements in the adjacent counties of Daviess and Carroll, the old jealousy was revived and the mob spirit once more began to rage. The Daviess county election riot, the battle of Crooked river, the siege, surrender and sacking of Far West, with all the attendant horrors of rapine and redhanded cruelty perpetrated by the ruthless mob and soldiery--which finally culminated in the driving of thousands of people from their homes in the fall and winter of 1838--are matters familiar to the reader of Church history. Bishop Partridge was a participant in many of the heartrending trials then visited upon a peaceable and unoffending community. He thus relates one of the highhanded acts of wholesale robbery committed by the mob militia of Missouri: "While I was a prisoner confined to the town of Far West, I was, with the rest of the inhabitants, collected within a circle on the public square, and there, surrounded by a strong guard, we were compelled to sign a deed of trust, which deed was designed to put our property into the hands of a committee, to be disposed of by them to pay all the debts which had been contracted by any and all who belong to the Church--also to pay all damages which might be claimed by the people of Daviess county, for any damages they might have sustained from any person whatever.
I would remark that all those who did deny the faith were exonerated from signing this deed of trust." He also tells how himself and scores of his brethren, in the bleak autumn of that year, were driven off like dumb cattle to Richmond, Ray county, a distance of thirty miles, and there kept as prisoners for three or four weeks, without cause, and upon no civil process whatsoever. Says he, "We were confined in a large open room, where the cold northern blast penetrated freely. Our fires were small and our allowance for wood and food was scanty; they gave us not even a blanket to lie upon; our beds were the cold floors. * * * The vilest of the vile did guard us and treat us like dogs; yet we bore our oppressions without murmuring; but our souls were vexed night and day with their filthy conversation, for they constantly blasphemed God's holy name." During the winter of 1838-39, in conformity with Governor Bogg's exterminating order--to massacre the "Mormons" or drive them from the State--and fearing the threats of General Clark to carry into effect that wicked and unheard of act of tyranny, the family of Bishop Partridge moved to Quincy, Ill., where, after his release from prison, he rejoined them, and continued to dwell until the ensuing summer or fall. After the purchase of lands and the settlement of the Saints at Commerce, Hancock county (afterwards Nauvoo), a general conference of the Church was held there on Saturday, Oct. 5, 1839. At this meeting it was unanimously agreed that that should be "a Stake and a place of gathering for the Saints," and Bishop Partridge was appointed to preside as Bishop of the Upper Ward, while Bishop Newel K. Whitney and Bishop Vinson Knight were assigned in like capacity to the Middle and Lower Wards, respectively. But the career of Edward Partridge was drawing to a close. His health was broken and for many months he had been unfitted for heavy or manual labor. The persecutions he had passed through, added to the sickly climate in which the Saints were now settling, finally overcome what was left of a healthy, but by no means robust constitution. About ten days prior to his decease, he was taken with pleurisy in his side, as the result of overlifting, and prostrated upon the bed from which he never again rose. He expired on Wednesday, May 27, 1840, at his home in Nauvoo, in the forty-seventh year of his age. The Prophet Joseph writes in his journal, under the same date, this closing comment on the death of his friend: "He lost his life in consequence of the Missouri persecutions, and he is one of that number whose blood will be required at their hands."--Orson F. Whitney. (See also "Contributor," Vol. 6, p. 3.)
PATTEN, David Wyman, a member of the Council of Twelve Apostles from 1835 to 1838, and one of the early martyrs of the Church, was the son of Benenio Patten and Abigail Cole, and was born about the year 1800, at Theresa, near Indian River Falls, New York. He left home when a boy and went to Michigan, where he married Phoebe Ann Babcock in 1828. From his early youth he exhibited religious characteristics, and when twenty-one years old, the Holy Spirit called upon him to repent of his sins, which he did. During the three succeeding years many future events were made known unto him, by dreams and visions. He also looked for the Church of Christ to arise in its purity and expected to live to see it. In the year 1830 he first heard of and saw the Book of Mormon, and from that time he began to cry to God for more faith. In May, 1832, he received a letter from his brother in Indiana, telling him of the rise of the Church of Christ, the reception of the Holy Ghost and its gifts, etc. Soon after he was convinced that the work was true and was baptized by his brother John Patten, in Green county, Indiana, June 15, 1832. He was ordained an Elder on the 17th by Elisha H. Groves and appointed with a Bro. Wood to preach in the Territory of Michigan. During this his first mission, many remarkable cases of healing occurred under his administration. In many instances he went to the sick, who said they had faith and promised to obey the gospel when they got better, and commanded them in the name of the Lord to arise and be made whole, and they were instantly restored. Sixteen persons were baptized by him and his companion near the Maumee river. In October he went to Kirtland, Ohio, where he spent two or three weeks, after which he started out on his second mission, this time going east into Pennsylvania. He traveled sometimes in company with John Murdock and sometimes with Reynolds Cahoon, baptizing several on the way. When he found any sick, he preached to them faith in the ordinances of the gospel, and where the truth found a place in their hearts, he commanded them in the name of Jesus Christ to arise from their beds of sickness and be made whole. In many instances the people came to him from afar to have him lay hands on their sick, because of this gift, which the Lord had bestowed upon him, and almost daily the sick were healed under his administration. Among others a woman who had suffered from an infirmity for nearly twenty years was instantly healed. From this mission he returned to Kirtland Feb. 25, 1833. In the following March the Elders were sent out from Kirtland to preach the gospel and counsel the Saints to gather to Ohio. Elder Patten started with Reynolds Cahoon east, and on reaching Avon he preached at father Bosley's, where a man was present who had disturbed several meetings and would not be civil or quiet. He had defied any man to put him out of the house, or make him be still.
Bro. Patten felt stirred up in spirit and told the man to be quiet, or he certainly would put him out. The fellow said: "You can't do it." Elder Patten replied: "In the name of the Lord I will do it," after which he walked up to him, and, seizing him with both hands, carried him to the door and threw him out about ten feet on to a pile of wood, which quieted him for the time being. From this circumstance the saying went out that David Patten had cast out one devil, soul and body. In Orleans, Jefferson county, N.Y., Elder Patten raised up a branch of eighteen members, through much persecution and affliction and all manner of evil speaking. Also in Henderson he found a noble people who received his testimony, and he baptized eight persons. When hands were laid upon them, the Holy Ghost fell on them, and they spake with tongues and prophesied. During the summer Elder Patten raised up several other branches, containing in all eighty members. He writes: "The Lord did work with me wonderfully, in signs and wonders following them that believed in the fulness of the gospel of Jesus Christ; insomuch that the deaf were made to hear, the blind to see, and the lame were made whole. Fevers, palsies, crooked and withered limbs, and in fact all manner of diseases, common to the country, were healed by the power of God, that was manifested through his servants." In the fall of 1833 Elder Patten returned to Kirtland, Ohio, where he worked on the House of the Lord one month. He then made a trip to Michigan Territory to his former place of residence, after which he moved to Florence, Ohio. After remaining there about seven weeks, being sick most of the time, he commended himself into the hands of God and went out to preach again until the Spirit of the Lord came upon him, saying: "Depart from your field of labor and go unto Kirtland, for behold I will send thee up to the land of Zion, and thou shalt serve thy brethren there." He obeyed the word of the Lord, and was sent in company with Wm. D. Pratt to bear dispatches to the brethren in Missouri, arriving in Clay county March 4, 1834, after much suffering from cold and fatigue. Much good, however, was accomplished by his mission. He tarried in Missouri until the arrival of Zion's Camp in June, 1834, when the people of Clay county pleaded with the Saints not to go over to Jackson county, as they would use their utmost endeavors to give them their rights, according to the laws of the land. A violent persecutor stepped up to Elder Patten and, drawing his bowie knife, said, "You, damned Mormon, I will cut your damned throat." Bro. Patten looked him full in the face, at the same time putting his hand in his left breast pocket, and said, "My friend, do nothing rashly." "For God's sake, don't shoot," exclaimed the mobocrat, and put up his knife and left Patten, who, by the way, was unarmed. In company with Warren Parish, Elder Patten started on another preaching mission Sept. 12, 1834. They went to Paris, Henry county, Tenn., where they remained about three months, preaching the gospel in that vicinity and the regions round about.
Twenty were baptized, and several instances of the healing power of God were made manifest. Among these the wife of Mr. Johnston F. Lane deserves special mention. She had been sick for eight years, and for the last year was unable to walk. Hearing of the Elders and the faith they preached, she prevailed on her husband to send for them. Elder Patten went with him immediately and taught him the gospel, showing what power was exercised by the Lord upon those who had faith. The woman believed the testimony of Bro. Patten, who laid his hands upon her, saying, "In the name of Jesus Christ I rebuke the disorder, and command it to be depart." He then took her by the hand and commanded her to rise in the name of Jesus Christ, and be made whole. She arose and was perfectly healed. He then commanded her to go to the water and be baptized, which she did the same hour. After he had baptized and confirmed her, he told her that she should amend and gain strength, and in less than one year she should have a son. Although she had been married some twelve years and had no children, this prophecy was fulfilled. She bore a child, whom the parents called David Patten, and she afterwards had several children. Elder Patten returned from Tennessee to Kirtland some time during the following winter, and on Feb. 15, 1835, he was ordained one of the Twelve Apostles under the hands of Oliver Cowdery, David Whitmer and Martin Harris. Shortly after, when the Twelve left Kirtland on their first mission, he traveled eastward, through New York, Canada, Vermont, Maine and other States, holding meetings, attending conferences and setting the branches in order, returning to Kirtland in September. After receiving his blessings and endowments in the Temple, Elder Patten took his wife and started on another mission to Tennessee. There he met Wilford Woodruff April 15, 1835, in whose company he then traveled and preached for some time. May 17, 1835, Elders Patten and Woodruff laid hands on a woman by the name of Margaret Tittle, who was laying at the point of death, and she was instantly healed through the power of God. Bro. Patten had preached faith, repentance and baptism to her, and she covenanted to be baptized. But after she was healed, she refused to attend to that ordinance. Elder Patten told her that she was acting a dangerous part, and she would again be afflicted, if she did not repent. The brethren pursued their journey, and on their return found her very low with the same fever. She begged them to lay hands upon her and heal her, and she would obey the gospel. They complied with her request, and she was healed, after which Wilford Woodruff baptized her. Elder Patten preached three times at the house of father Fry in Benton county, Tenn., May 22, 1835. Many hardened their hearts, and a Mr. Rose, who rejected his testimony, asked him to raise the dead. Bro. Patten rebuked him for his wickedness, when he and others came with arms and threatened to mob the brethren. At the close of the meeting Elder Patten walked out into the door yard and told the mob to shoot him, if they wished.
He had nothing but a walking stick in his hand, but the mob fled and left him. a few days later Warren Parrish arrived from Kirtland and joined Elders Patten and Woodruff. These three brethren then traveled together from town to town, through Kentucky and Tennessee, preaching the gospel, and healing the sick. The Spirit of God was with them and attended their administrations. While Elders Patten and Parrish were staying at Seth Utley's house in Benton county, Tenn., on June 19, 1835, about forty men, armed with deadly weapons, led by Sheriff Robert C. Petty, a colonel, a major and other officers, besides a Methodist priest with a gun on his shoulder, surrounded the house. The sheriff informed the brethren that he had a States' warrant for David W. Patten, Warren Parrish and Wilford Woodruff, issued on complaint of Matthew Williams, the Methodist priest, who swore that those brethren had put forth the following false and pretended prophecy: "That Christ would come the second time, before this generation passed away, and that four individuals should receive the Holy Ghost within twenty-four hours." After examination Elders Patten and Parrish were bound over to appear on June 22nd, under $2,000 bonds. "Early on the 22nd," writes Wilford Woodruff, Patten and Parrish had their trial. The mob gathered to the number of one hundred, all fully armed. They took from Elder Patten his walking stick and a penknife, and went through with a mock trial; but would not let the defendants produce any witnesses; and without suffering them to say a word in defense, the judge pronounced them guilty of the charge preferred. Brother Patten, being filled with the Holy Ghost, arose to his feet, and by the power of God bound them fast to their seats while he addressed them. He rebuked them sharply for their wicked and unjust proceedings. Bro. Parrish afterwards said, 'My hair stood up straight on my head, for I expected to be killed.' When Patten closed, the Judge addressed him, saying, 'You must be armed with concealed weapons, or you would not treat an armed court as you have this.' Patten replied, 'I am armed with weapons you know not of, and my weapons are the Holy Priesthood and the power of God. God is my friend, and he permits you to exercise all the power you have, and he bestows on me all the power I have.' The court finally concluded to let the brethren go, if they would pay the cost of court and leave the country in ten days. The sheriff advised the brethren to accept these propositions, as it was the only means of escaping the violence of the mob. The Saints in that vicinity paid the cost. Elders Patten and Parrish left and went to Bro. Seth Utley's. They had not been gone long when the mob began to quarrel among themselves and were mad because they had let the prisoners go. They soon mounted their horses and started after them with all possible speed. The news of this movement reached the brethren and they immediately mounted their mules and went into the woods.
By a circuitous route they reached the house of Albert Petty, put up their mules, went to bed and slept. They had not been long asleep when some heavenly messenger came to Bro. Patten and told him to arise and leave that place, for the mob was after them and would soon be at that house. Elder Patten awoke Parrish and told him to arise and dress himself, as the mob would soon be upon them. They arose, saddled their animals and started for Henry county in the night. They had not been gone long before the house was surrounded by a mob, who demanded Patten and Parrish. Bro. Petty informed them that they were not there, but the mob searched the house and remained till daybreak, when the found the tracks of the brethren's animals, which they followed to the line of the next county, when they gave up the chase." After attending a conference on Damon's creek, Calloway county, Kentucky, Sept. 2, 1836, Thos. B. Marsh presiding, Elder Patten left the Saints in Kentucky and Tennessee, accompanied by his wife, and started for Far West, Mo., where they arrived in peace and safety. Elder Patten remained in Missouri until the spring of 1837, when he performed a mission through several States, preaching by the way until he arrived in Kirtland. It was a time of great apostasy in the Church. Warren Parrish, his brother-in-law and fond associate, apostatized and labored diligently to draw away Elder Patten from the Church. Those things troubled Bro. Patten very much and caused him great sorrow. He soon afterwards returned to Missouri, where he (Feb. 10, 1838), together with Thos. B. Marsh, was appointed to take the presidency in Far West until Pres. Joseph Smith arrived. Elder Patten wrote an epistle and delivered what proved to be his last testimony to the world and Church, which was published in the "Elders' Journal," No. 3. He continued to labor in the Church in Missouri through the summer of 1838, and when the persecution and mobbing commenced, he was foremost in defending the Saints. News came to Far West Oct. 24, 1838, that Rev. Samuel Bogart, with a mob of seventy-five men, were committing depredations on Log creek, destroying property and taking prisoners. Elder Patten with about seventy-five others were sent out to meet the mobbers, with whom they had an encounter early the next morning (Oct. 25th), when Bro. Patten was mortally wounded, receiving a large ball in the bowels. When the battle was over, the brethren started towards Far West with their dead and wounded. After traveling a few miles in a wagon the sufferings of Apostle Patten became so great that he begged to be left. He and Bro. Seeley, another of the wounded, were then placed upon litters and carried by the brethren. When they arrived near Log creek, they were met by the Prophet Joseph Smith, Hyrum Smith, Heber C. Kimball and others. At this place Bro. Patten became so ill that he could not stand to be borne any further. He was therefore conveyed into the house of Bro. Stephen Winchester, about three miles from Far West.
During his removal his sufferings were so excruciating, that he frequently asked the brethren to lay him down that he might die. He lived about an hour after his arrival at Winchester's house and was perfectly sensible and collected until he breathed his last at ten o'clock at night. Although he had medical assistance, his wound was such that there was no hope entertained of his recovery; of this he was fully aware. "In this situation," writes Heber C. Kimball, "when the shades of time were lowering, and eternity with all its realities were opening to his view, he bore a strong testimony to the truth of the work of the Lord, and the religion he had espoused. The principles of the gospel, which were so precious to him before, were honorably maintained in nature's final hour, and afforded him that support and consolation at the time of his departure, which deprived death of its sting and horror. Speaking of those who had apostatized, he exclaimed, 'O, that they were in my situation; for I feel I have kept the faith; I have finished my course; henceforth there is laid up for me a crown, which the Lord, the righteous Judge, shall give to me.' Speaking to his beloved wife, who was present and who attended him in his dying moments, he said, 'Whatever you do else, do not deny the faith!'" The brethren, who felt very much attached to their beloved brother, beseeched the Lord to spare his life, and endeavored to exercise faith for his recovery. Being aware of this he expressed a desire that they should let him go, as he wished to be with Christ, which was far better. A few minutes before he died, he prayed as follows: "Father, I ask thee in the name of Jesus Christ that thou wouldst release my spirit and receive it unto thyself." He then said to those who surrounded his dying bed, "Brethren, you have held me by your faith, but do give me up and let me go, I beseech you." The brethren then committed him to God, and he soon breathed his last without a groan. Elder Patten was buried at Far West Saturday Oct. 27, 1838. In pointing to the lifeless body the Prophet Joseph said, "There lies a man who has done just as he said he would: he has laid down his life for his friends." "Brother David W. Patten," writes Joseph Smith, "was a very worthy man, beloved by all good men who knew him. He . . . . died as he had lived, a man of God, and strong in the faith of a glorious resurrection, in a world where mobs will have no power or place." (For further details see Life of David W. Patten, by Lycurgus A. Wilson; "Millennial Star," Vol. 26, p. 406; "Historical Record," Vol. 5, p. 54.)
PHELPS, William Wines, a prominent Elder in the early days of the Church, was born Feb. 17, 1792, at Hanover, Morris county, New Jersey. He received a good education for those days and in 1815, (April 28th) he married Sally Waterman, at Smyrna, Chenango county, New York; she bore her husband several children. Early in life Mr. Phelps was somewhat active in politics. While a resident of the State of New York he was the editor of a partisan newspaper and aspired to be a candidate for the office of lieutenant-governor of New York. Wm. W. Phelps is first mentioned in Church history in connection with a letter which he, under date of Jan. 15, 1831, wrote at Canandaigua, New York, to E.D. Howe, in which he says that he had read the "Book of Mormon," which he "could not detect as being an imposition," and he had had a ten hours' conversation with Sidney Rigdon, who declared that he knew by the power of the Holy Ghost that the book was true. Wm. W. Phelps appeared in Kirtland Ohio, about the middle of June 1831, just as the Prophet Joseph was preparing for his journey to Missouri. Brother Phelps came, as he said "to do the will of the Lord," hence Joseph inquired of the Lord concerning him and received a revelation which constitutes the 55th section of the Doctrine and Covenants. That revelation reads in part as follows: "Behold, thus saith the Lord unto you, my servant William, yea even the Lord of the whole earth, thou art called and chosen, and after thou hast been baptized by water, which if you do with an eye single to my glory, you shall have a remission of your sins and a reception of the Holy Ghost by the laying on of hands, and then thou shalt be ordained by the hand of my servant Joseph Smith jun., to be an Elder unto this Church, to preach repentance and remission of sins by way of baptism in the name of Jesus Christ, the son of the living God, and on whomsoever thou shalt lay your hands, if they are contrite before me, you shall have power to give the Holy Ghost. And again you shall be ordained to assist my servant Oliver Cowdery to do the work of printing and of selecting and writing books for schools in this Church, that little children also may receive instruction before me as is pleasing unto me. And again, verily I say unto you, for this cause you shall take your journey with my servants Joseph Smith jun. and Sidney Rigdon, that you may be planted in the land of your inheritance to do this work." Soon after that W.W. Phelps was baptized and traveled as he had been commanded to the western country, where he arrived in July, 1831. In the History of Joseph Smith, the following is recorded: "The first Sabbath after our arrival in Jackson county, Bro. William W. Phelps preached to a western audience over the boundary of the United States, wherein were present specimens of all the families of the earth, Shem, Ham and Japheth. Several of the Lamanites or Indians (representatives of Shem), quite a respectable number of negroes (descendants of Ham, and the balance was made up of citizens of the surrounding country and fully represented themselves as pioneers of the West." In a revelation given in July, 1831, Brother Phelps was commanded to locate as a printer for the Church in Jackson county (Doc. & Cov. 57:11), and was present when Joseph the Prophet dedicated the Temple lot at Independence, October 3, 1831; he also attended the first conference held in the land of Zion Aug. 4, 1831, left Independence Aug. 9, 1831, and arrived in Kirtland, Ohio, Sept. 1, 1831.
At a conference held in Kirtland Sept. 12, 1831, he was instructed to stop at Cincinnati, Ohio, on his way to Missouri, and purchase a press and type for the purpose of establishing and publishing a monthly paper for the Church at Independence, Jackson county, Missouri, to be called the "Evening and Morning Star," and he attended several special conferences held at Kirtland and Hiram, Ohio, in August. In November, 1831, Wm. W. Phelps and others were appointed custodians of the revelations to be printed in Missouri. In June, 1831, he was ordained an Elder by Joseph Smith, and later the same year he was ordained a High Priest. We find Wm. W. Phelps back in Missouri as early as January, 1832, attending a conference in Jackson county. At a session of a conference held Jan. 24, 1832, he, together with Oliver Cowdery and John Correll, were appointed to superintend schools in the branches of the Church in Jackson county. Soon Brother Phelps issued a prospectus for a monthly paper, "The Evening and Morning Star," the first number of which appeared in June, 1832. He took an active part in a special conference held in Independence April 26, 1832, where the Prophet Joseph, then on his second visit to Missouri, was present. At a council held May 1, 1832, it was decided that two thousand copies of the Book of Commandments should be printed, and Wm. W. Phelps, Oliver Cowdery and John Whitmer were appointed to revise and prepare such revelations for the press as should be deemed proper for publication, and print them as soon as possible at Independence. Bro. Phelps was attending to the duties connected with the printing office in Jackson county, when the mob on July 20, 1833, attacked his house, which contained the printing establishment; the house was partly pulled down, the printing materials taken possession of by the mob, many papers destroyed and the family and furniture thrown out of doors. When the mob renewed their depredations July 23, 1833, Wm. W. Phelps and other of the brethren offered themselves as a ransom for the saints, being willing to be scourged, or to die, if that would appease the anger of the mob against the saints. The mob would not accept the sacrifice of the brethren, however, but renewed their threats of violence against the whole Church. In September, 1833, Wm. W. Phelps and Orson Hyde were dispatched as messengers to Jefferson City, with a petition to Gov. Daniel Dunklin, in which the saints prayed for protection against the mob. They presented the petition Oct. 8, 1833, and the governor in answer said that the attorney general of the State was absent, but that on his return he would inform them of his conclusions by mail. The brethren then returned to Independence. Under date of Oct. 19, 1833, the governor wrote an encouraging letter to Wm. W. Phelps, in which he gave the saints hope of redress and future protection, whereupon the saints resumed their usual labors in Jackson county and engaged lawyers to defend them in the courts. This led to renewed hostilities on the part of the mobbers, who in November, 1833, drove the saints away from their homes in Jackson county.
On that occasion the mob leaders advised Brother Phelps and others to flee for their lives, or they would be killed. Under date of Dec. 6, 1833, Wm. W. Phelps with others signed another petition to Governor Daniel Dunklin, asking for protection against mob violence--a prayer which practically went unheeded. Brother Phelps, as one of the leaders of the Church in Missouri, continued to take a most active part in pleading with the authorities in that State for the rights of the saints, but without the desired result; the governor's answers were favorable, yet evasive. In April, 1834, Bro. Phelps, with 114 others, signed a petition of the President of the United States, asking for protection against mob violence in Missouri, but no such protection was ever given. Brother Phelps and the brethren associated with him in Missouri kept the Prophet Joseph and others in Kirtland, Ohio, posted in regard to what took place in Missouri. After the arrival of Joseph the Prophet, with Zion's Camp, in Clay county, Missouri, a special meeting of High Priests was held July 3, 1834, on which occasion the saints in Missouri were organized into a Stake of Zion, with David Whitmer as president and Wm. W. Phelps and John Whitmer as assistants or counselors. After that Bro. Phelps took a prominent part in the meetings where matters of importance were discussed pertaining to the welfare of the saints in Missouri. In the early part of 1835 Wm. W. Phelps and his son, Waterman, made their home with the family of Joseph the Prophet in Kirtland and assisted a committee which had been appointed for compiling the "Book of Doctrine and Covenant." About this time Brother Phelps subscribed $500 toward the erection of the Kirtland Temple. When the Church in 1835 purchased the Egyptian mummies and papyrus from Michael Chandler, Joseph employed Wm. W. Phelps as one of his scribes in translating the Book of Abraham. At the general assembly of the Church held in Kirtland Aug. 17, 1835, Presidents Wm. W. Phelps and John Whitmer arranged the Missouri High Council of the Church, in order to vote for the acceptance of the "Doctrine and Covenants." On this occasion Brother Phelps bore record that the book presented to the assembly was true. When Emma Smith, the Prophet's wife, in September, 1835, was appointed to make a selection of sacred hymns, for the use of the members of the Church, Bro. Phelps was appointed to revise and arrange these hymns for printing. During 1836 Elder Phelps met frequently with the heads of the Church in Kirtland, taking an active part as a representative of the saints in Missouri in all matters pertaining to the Church. At the time of the dedication of the Kirtland Temple he occupied a prominent seat in the building and took part in the proceedings. He received the ordinance of the washing of feet March 29, 1836, in the Kirtland Temple. In April, 1836, Brother Phelps left Kirtland on his return to Missouri. On his arrival in that State he resumed his duties as one of the presidents of the Stake, wrote a number of letters and directed the affairs of the Church in Missouri, together with his brethren who were associated with him.
He also formulated and signed petitions and letters to Gov. Daniel Dunklin of Missouri, pleading continually for the rights of the saints, who had been driven from their homes in Jackson county and were about to be expelled from their possessions in Clay county. In the latter part of 1836 the majority of the saints, including Brother Phelps, left Clay county and located on the prairies in what soon afterwards became Caldwell county, Missouri. When steps were taken to build a Temple in Far West in 1837, he subscribed $1000 towards its erection. On Saturday, May 27, 1837, Brother Phelps was appointed postmaster at Far West. He acted as postmaster until Aug. 6, 1838, when he resigned. When the excavation for the Temple in Far West was commenced July 3, 1837, Bro. Phelps was present and took a prominent part in the proceedings. In a revelation given to the Prophet Joseph Sept. 4, 1837, W.W. Phelps and John Whitmer were chastised for having done things which were not pleasing in the sight of the Lord. At a meeting held in Far West, Missouri, Feb. 6, 1838, Wm. W. Phelps and his co-laborers in the presidency were rejected by the saints in the Carter settlement, Missouri. Other branches of the Church subsequently voted the same way. During the sessions of the court of inquiry held at Richmond, Mo., in November, 1838, Wm. W. Phelps, who had become bitter in his feelings, was among those who testified against the Church leaders. He was finally excommunicated from the Church at a conference held at Quincy, Illinois, March 17, 1839, but early in 1841 he was received back into fellowship in the Church and was sent on a mission to visit the branches in the Eastern States. After that he again took an active part in the affairs of the Church, and he wrote a number of poetical compositions during his residence in Nauvoo, and was frequently used by the Prophet as a special messenger to carry important communications to the governor of Illinois and other State officials. Brother Phelps also served on committees, drafting resolutions, etc. The history of the Church shows that he frequently drafted and signed important documents. When Joseph the Prophet issued his "Views of the Powers and Policy of the General Government," Bro. Phelps was active in presenting the document to the public. In a letter written Feb. 23, 1844, Willard Richards explains that Wm. W. Phelps owned no property in Nauvoo, but that he labored diligently for the Church and, like all other righteous men, scarcely received enough compensation to make a comfortable living. In the difficulties leading up to the martyrdom of the Prophet Joseph and his brother Hyrum, Bro. Phelps was active in his defense of the rights of his people. He was also elected a member of the Nauvoo city council, and as a member of that body he became mixed up in the destruction of the Nauvoo "Expositor," for which he was arrested, tried and acquitted. After the death of the Prophet, Bro. Phelps remained loyal to the Twelve Apostles and expressed his views to that effect in the memorable meeting held in Nauvoo Aug. 8, 1844, when Brigham Young was acknowledged as the head of the Church.
When the case of Sidney Rigdon was brought before the meeting Oct. 8, 1844, Wm. W. Phelps moved that Elder Sidney Rigdon be excommunicated from the Church. The motion was carried and Sidney Rigdon rejected. At the general conference held in Nauvoo Oct. 7, 1844, Brother Phelps moved that the saints "uphold Brigham Young as the president of the quorum of the Twelve, as one of the Twelve and first presidency of the Church," which motion was also carried. In the latter part of 1844 we find Wm. W. Phelps assisting Willard Richards in gathering material for the history of the Church. At a special conference held at Nauvoo April 7, 1845, Wm. W. Phelps moved that "we accept the labors of Joseph Smith as Prophet, Seer and Revelator to the nineteenth century and that the conference accept the Twelve as the First Presidency and leaders of the Church," which votes were carried unanimously. In September, 1845, Brother Phelps and others of the brethren were summoned to Carthage to be tried for treason. They were promptly discharged. At a council meeting held at Nauvoo Oct. 4, 1845, Wm. W. Phelps and others were appointed a committee to write a pointed document relating to the treatment the saints had received from the government. Brother Phelps and his wife were among the first to receive their endowments in the Nauvoo Temple, in December, 1845, and afterwards Brother Phelps became an ordinance worker in that sacred edifice. He was ever active during the exodus of the saints from Nauvoo in 1846 and suffered much persecution together with his co-religionists. Traveling west with the saints, he spent the winter of 1846-1847 at Winter Quarters. In April, 1847, he was sent on a special mission to the saints in the East, carrying an important letter of recommendation from the Twelve Apostles. Part of his business on that occasion was to procure a printing press and type to be used by the saints in their exodus. We find Wm. W. Phelps in the early part of 1848 petitioning the legislature of Iowa for a county organization in the Pottawattamie lands. He took an active part in the meetings held in the log tabernacle at Council Bluffs, and was among the petitioners for a post office in the Pottawattamie country. He crossed the plains to Salt Lake Valley in 1848, and on the journey he composed a song entitled "The Saints Upon the Prairie." After his arrival in the Valley he became as active as he had been in the East. When the Provisional Government of the State of Deseret was organized March 4, 1849, Wm. W. Phelps was appointed to serve on a number of important committees, and was also one of a committee appointed to draft and report to the convention a constitution under which the inhabitants might organize and govern themselves until the Congress of the United States should otherwise provide by law. He also served on a number of canal committees and was appointed surveyor-general and chief engineer of the Provisional State of Deseret, April 5, 1849. At the celebration held in Salt Lake City July 24, 1849, Brother Phelps read twenty-four toasts, given by the twenty-four Bishops in the Valley.
When Parley P. Pratt's exploring company was organized in November, 1849, to explore what is now southern Utah, Wm. W. Phelps was chosen as first counselor to Parley P. Pratt, and on the journey he rendered efficient aid to the expedition, taking a most active part in every important matter. Thus, together with Dan Jones, he made astronomical observations in regard to latitude, longitude, etc. When the expedition was overtaken by snow storms, Bro. Phelps was among those who were frequently sent ahead to break the road. When the University of Deseret was organized in Salt Lake City, Wm. W. Phelps was chosen one of the regents in that institution of learning, and when the Parents School opened on Monday, Feb. 17, 1851, Bro. Phelps announced that forty scholars were enrolled at the opening. After that Bro. Phelps took great interest in the school and was one of the most active members on the board of regents. In 1851 he was elected a representative of the Utah legislature. He also practiced law and on several occasions defended the brethren in their legal rights. When the blessings of the endowments were first administered to some of the faithful saints in the Valley as early as January, 1852, we find Wm. W. Phelps taking part as an ordinance worker. He frequently addressed the assemblies of the saints in the old tabernacle in Salt Lake City and was with the presidency of the Church in many of their important conferences and council meetings. In August, 1852, he was again elected to the Utah Legislature as a representative from Salt Lake county. On that occasion he served on the committee on education and election. One of the enterprises which made the name of Wm. W. Phelps famous in the early days of Utah was the publication by him of the so-called "Deseret Almanac," the first of which was issued in 1851. This meritorious publication gave astronomical observations suitable for the latitude and longitude of the Territory of Utah and much other valuable information. Brother Phelps continued the issuance of this almanac until about 1865. In 1853, 1854, 1855, 1856 and 1857 Wm. W. Phelps was again elected a member of the Utah Legislature. He was present when the Endowment House in Salt Lake City was dedicated, May 5, 1855, and afterwards worked for many years as an ordinance worker in that edifice. He was a prominent member of the Deseret Theological Institute, which was organized in Salt Lake City in 1855. He also became prominently associated with the Deseret Horticultural Society organized in 1855. In the Utah legislature of 1859 and 1864 he served as chaplain in the lower house, and for several years he acted as a notary public in Salt Lake City. Elder Phelps was a prominent member of the High Priests quorum, and died March 7, 1872, at his home in Salt Lake City, Utah.
PRATT, Orson, a member of the Council of Twelve Apostles from 1835 to 1881, was born Sept. 19, 1811, in Hartford, Washington county, New York. He was the son of Jared Pratt and Charity Dickinson and a younger brother of Apostle Parley P. Pratt. His parents were hardworking and poor people, and he was accustomed to labor from his boyhood, during which time the family removed to New Lebanon, Columbia county, where he attended school part of the time each year until 1825, acquiring a common school education, and becoming familiar with arithmetic and bookkeeping. He also studied the Bible. From the time he was eleven years old, he worked at farming in different places, attending school in the winter, going to Lorain county, Ohio, in the fall of 1827, and in the fall of 1828 performed a journey of nearly seven hundred miles to Connecticut; went thence to Long Island, and in the winter of 1829-30 studied geography, grammar and surveying, at a boarding academy. He was a prayerful as well as studious youth, although neither he nor his parents connected themselves with any of the religious denominations. In September, 1830, his brother Parley P. Pratt, who had embraced the gospel as taught by Joseph Smith the Prophet, came with another Elder to Canaan, Columbia county, N.Y., where Orson was residing. He then received their testimony and was baptized Sept. 19, 1830, his birthday, being then nineteen years old. In the following month he traveled two hundred miles to see Joseph Smith in Fayette, Seneca county, N.Y., and on the 4th of November received through the Prophet the revelation found in the Doctrine and Covenants, Section 34, in which he was called of God to preach the gospel, to lift up his voice both long and loud, to cry repentance, and prepare the way before the coming of the Lord. He was confirmed and ordained an Elder Dec. 1, 1830, by Joseph Smith, and went on his first mission to Colesville, Broome county, N.Y., and in the early part of 1831, went on foot to Kirtland, Ohio, where the Prophet had removed, a distance of about three hundred miles. He then performed several missions in Ohio, Illinois and Missouri, baptizing many converts. At a conference held at Amherst, Ohio, June 25, 1832, he was set apart to preside over the Elders, and was sent on a mission to the Eastern States. Feb. 2, 1832, he was ordained a High Priest by Sidney Rigdon, after which he traveled and preached without purse or scrip, through Ohio, Pennsylvania, New Jersey and New York City to Long Island, thence northeast through part of Vermont into New Hampshire, preaching and baptizing by the way and making many converts in Bath, N.H., and Charleston, Vt. Next he proceeded to the southern part of Connecticut, and had continued success. After laboring in these parts till the fall of 1832, he started west, traveling some three or four hundred miles, preaching, baptizing, ordaining men to the ministry, and laboring in many parts of New York.
He returned to Kirtland, Ohio, Feb. 17, 1833, having traveled on foot about four thousand miles, baptized 104 persons and organized several new branches. In Kirtland he attended the School of the Prophets during the winter, boarding with the Prophet Joseph, and in the following spring he again went East, performing another successful mission, traveling 2,000 miles in six months, and baptizing over fifty persons. After this he remained in Kirtland about two months, laboring on the House of the Lord, and on Nov. 27th started on another mission to the eastern branches. He returned to Kirtland Feb. 13, 1834, having traveled about one thousand miles. Thirteen days later he was started out again, with Elder Orson Hyde, on a special mission, on which he was absent about two months, traveling 800 miles. He next traveled with Zion's Camp to Missouri, being captain of a company. July 7, 1834, he was ordained one of the standing High Council in Missouri, where he also visited the scattered branches in Clay county, and in August was sent eastward, traveling through Illinois and Indiana to Ohio, suffering severely through fatigue and ague, arriving in Kirtland April 26, 1835, on which day he was ordained one of the Twelve Apostles, under the hands of David Whitmer and Oliver Cowdery. May 4, 1835, he went on another mission to the Eastern States, and was absent a little over six months. During the winter and early spring he taught a grammar school in Kirtland, and also studied Hebrew, and then received his endowments in the Kirtland Temple. His next mission was to Canada West, on which he left April 6, 1836. While absent he baptized many persons and raised up several branches of the Church. July 4, 1836, he was married to Sarah M. Bates, whom he had baptized in Sackett's harbor, June 18, 1835. In the fall, having returned to Kirtland, he studied algebra, and after providing a home for his wife, went to the State of New York and labored in the ministry during the winter of 1837-38. In April, 1839, the Saints having been driven from Far West, he went there to fulfill a revelation, and with several of the Twelve, met at the corner stone of the Temple, whence they parted to preach the gospel to foreign nations. He was the means of delivering his brother Parley from prison in Columbia, Mo., July 4, 1839. In the fall of 1839 he preached through the eastern branches, and in the spring of 1840 embarked for England. He preached nine months in Edinburgh, Scotland, raised up a branch of over 200 persons, and in the spring of 1841 returned to America. After this mission he took charge of a mathematical school at Nauvoo, then took a mission through the Eastern States in the summer of 1843, and on his return in the fall was elected a member of the city council, helped to draw up a memorial to Congress and went to Washington, D.C., to present it in the spring of 1844. He labored among the churches east till the news of the martyrdom of the Prophet was received, when he returned to Nauvoo.
During the difficulties that succeeded the death of the Prophet and Patriarch, he labored with the Twelve, which was the presiding quorum of the Church, in the management of its affairs, shared in the expulsion from Nauvoo, crossed the plains with the Pioneers in 1847, and on the way, when weather would permit, took astronomical and other scientific observations, determining, by the aid of the sextant and circle of reflection, the latitude and longitude of the most prominent places, the changes of elevation above sea level, etc., in anticipation of the great highway which even then it was expected by the Saints would span this vast continent. He was the first man of the Pioneers to enter Salt Lake valley, having preceded the main body of the company three days. In 1848 he was appointed president over all the branches of the Church in England, Scotland, Wales, Ireland and adjacent countries, starting from Winter Quarters on the 11th of May. The number of Church members in Great Britain then were about eighteen thousand, which during his presidency of two years were increased to about thirty-one thousand. In this short period he chartered and fitted out about twenty ships loaded with Saints for Utah. In the midst of this press of business, he wrote some fifteen pamphlets, and published and circulated several hundred thousand of them in different languages. At the same time he edited the "Millennial Star," and increased its circulation from less than four thousand to nearly twenty-three thousand. He lectured, at different times, to large audiences in the principal cities of England and Scotland. In 1851 he returned to Great Salt Lake valley, and in the winter of 1851-52 delivered a series of twelve astronomical lectures to crowded audiences in the old Tabernacle, which were published in the "Deseret News." He was elected a member of the legislative assembly during its first session, and at each successive session when he was in the Territory, and seven times was chosen speaker of the House. In 1852, he was appointed on a mission to Washington, D.C., to take the presidential charge of all the branches in the United States and British provinces east of the Rocky Mountains, and there published "The Seer." In the spring and summer of 1853 he again went on a mission to Europe, returning the following year. April 22, 1856, he again started for England and presided over the European Mission, publishing more pamphlets, and returned by way of California, while the army was en route to Utah, arriving home in January, 1858. Sept. 23, 1860, he was called on another mission to the United States, being gone about one year. April 24, 1864, he was set apart for a mission to Austria. He went to that land in 1865, accompanied by Elder Wm. W. Riter; but in consequence of the stringent laws he was unable to open the gospel door to that nation. He bore his testimony to the authorities and left, going over to England, where he visited the conferences and labored assiduously, returning Aug. 4, 1867.
In 1869 he went to New York City and transcribed and published the Book of Mormon in phonetic characters called the Deseret Alphabet. In August, 1870, he held the famous three days' discussion with Dr. John P. Newman on the subject of polygamy, totally routing that debater, for which he never forgave the "Mormons." At the adjourned general conference in 1874, he was appointed and sustained as Historian and General Church Recorder, which position he retained till his decease. July 18, 1876, he once more left his home to cross the ocean, this time to transcribe and publish an edition of the Book of Mormon in the Pitman phonetic characters. He was, however, soon called home and returned Sept. 27th. In September, 1878, he started east with Apostle Joseph F. Smith, visiting the Whitmers in Missouri, the Hill Cumorah and other places figuring in the history of the Church, and returned in October. Dec. 3rd, of the same year, he started again for England to stereotype the Book of Mormon and Doctrine and Covenants, which he arranged in verses, with foot notes and references. From this important and laborious mission he returned Sept. 2, 1879. After his arrival home he attended a number of Stake conferences, and was again elected a member of the legislature, acting in his usual capacity as speaker of the House. After this his health was poor, and finally he finished his long and useful career, Oct. 3, 1881, when he died at his residence in Salt Lake City. For a little over a year he had suffered severely from diabetes, and was much of the time unable to leave his room. On Sunday Sept. 18, 1881, he delivered his last public address in a clear and forcible manner, speaking to a large congregation in the Tabernacle about twenty minutes. Orson Pratt was the last of the original Council of the Twelve Apostles of the Church. He crossed the Atlantic ocean sixteen times on missions of salvation. He found time to study the higher mathematics, and in addition to his published scientific books left an elaborate work in manuscript on the Differential Calculus, containing original principles. He was the father of forty-five children, of whom sixteen sons and sixteen daughters, and forty-three grandchildren were alive at the time of his death. Following is a list of some of the works which he has published: Divine Authority; Kingdom of God, in four parts; Remarkable Visions; Divine Authenticity of the Book of Mormon, in six parts; Reply to "Remarks on Mormonism;" Great First Cause; New Jerusalem; Absurdities of Immaterialism; "The Seer," in eighteen numbers; eight Tracts on the first principles of the gospel; Cubic and Biquadratic Equations; Key to the Universe, or a New Theory of its Mechanism; etc., etc. By way of finishing his obituary, the editor of the "Deseret News" wrote at the time of his death: "Orson Pratt was truly an Apostle of the Lord. Full of integrity, firm as a rock to his convictions, true to his brethren and to his God, earnest and zealous in defense and proclamation of the truth, ever ready to bear testimony to the latter-day work, he had a mind stored with scripture, ancient and modern, was an eloquent speaker, a powerful minister, a logical and convincing writer, an honest man and a great soul who reached out after eternal things, grasped them with the gift of inspiration, and brought them down to the level and comprehension of the common mind.
Thousands have been brought into the Church through his preaching in many lands, thousands more by his writings. He set but little store on the wealth of this world, but he has laid up treasures in heaven which will make him eternally rich." (See also "Millennial Star," Vol. 2, p. 297.)
PRATT, Orson, president of the British Mission from 1848 to 1851 and from 1856 to 1857. (See Bio. Ency., Vol. 1, p. 87.)
PRATT, Orson, president of the Eastern States Mission from 1845 to 1845. (See Bio. Ency., Vol., 1, p. 87.)
PRATT, Orson, one of the original pioneers of Utah and one of the Twelve Apostles at that time, was born Sept. 19, 1811, at Hartford, Washington Co., New York, a son of Jared Pratt and Charity Dickenson. Bro. Pratt was sent by Brigham Young in charge of a group of men to act as an advance company to look out and prepare a road for the main body to enter Salt Lake Valley. On July 21, 1847, he and Erastus Snow, with only one horse between them, came down Emigration canyon ahead of their companies and beheld in the distance the blue waters of the Great Salt Lake. Elder Snow wrote later: "We simultaneously swung our hats and shouted, 'Hosannah.'" (See Bio. Ency., Vol. 1, p. 87.)
PRATT, Parley Parker, a member of the Council of Twelve Apostles from 1835 to 1857, was born April 12, 1807, in Burlington, Otsego county, New York. He was the third son of Jared and Charity Pratt; Jared was the son of Obadiah and Jemima Pratt, Obadiah was the son of Christopher and Sarah Pratt; Christopher was the son of William and Hannah Pratt; William was the son of Joseph Pratt; Joseph was the son of Lieutenant William and Elizabeth Pratt, who were found among the first settlers of Hartford, Conn., in the year 1639. They are supposed to have accompanied the Rev. Thomas Hooker and his congregation, about one hundred in number, from Newton, now called Cambridge, Mass., through a dense wilderness, inhabited only by savages and wild beasts, and became the first founders of the colony at Hartford, in June, 1636. This ancient pilgrim, William Pratt, was a member of the legislature for some twenty-five or thirty sessions; and the general court gave him one hundred acres of land in Saybrook, Conn., for service performed as lieutenant in the Pequot war; he was one of the judges of the first court in New London county. Parley P. Pratt was a lineal descendant, of the seventh generation, from that distinguished pilgrim and humble pioneer of the new world. The youthful days of Parley P. Pratt were characterized by the soberness and thoughtfulness of manhood. Though from adverse circumstances his education was extremely limited, yet he displayed, even in youth, an originality of mind seldom exhibited. In September, 1830, he, being led by the Spirit of the Lord from his home in the State of Ohio, came several hundred miles eastward, where he fortunately obtained a copy of one of the most remarkable works of modern times--the Book of Mormon. He read the same, was convinced of its divine authenticity, and traveled in search of the highly favored men of God who had seen angels and heard the voice of the Almighty. He soon succeeded in finding some of them, from whom he learned that about five months previous the Church of Jesus Christ of Latter-day Saints had been organized. He requested baptism, and was immediately after ordained an Elder. The same month he visited Canaan, Columbia county, N.Y.--the county where he had spent many of his youthful days--and after preaching a few times in different neighborhoods, and baptizing Orson Pratt, his brother, he returned to Seneca county. Receiving a revelation through Joseph the Prophet, he, in company with three or four others, performed a mission, some fifteen hundred miles, to the western boundaries of the State of Missouri, and was among the first of the Saints to stand upon that choice land where the city of Zion is hereafter to be built, preparatory to the second advent of our Savior. In the spring of 1831 he returned to the northern part of Ohio, where he met Joseph the Prophet, by whom he was ordained a High Priest June 6, 1831.
In the summer he again performed a mission through Ohio, Indiana, Illinois and Missouri, preaching, baptizing and building up the Church. In the autumn of 1833 he and about twelve hundred men, women and children were driven by a murderous, furious mob from their own houses and lands in Jackson county, Missouri. Two hundred houses were burned, cattle shot, hay stacks and grain burned, many whipped until their bowels gushed out; others killed; and the afflicted remnant driven across the river into Clay county. Soon after this Elder Pratt performed a long journey of about fifteen hundred miles east, preaching repentance and strengthening the Saints. In 1834 he again returned to Clay county, Missouri, officiating in his holy calling wherever he went. Having returned to the northern part of Ohio, he was chosen and ordained one of the Twelve Apostles of this last dispensation, Feb. 21, 1835, by Joseph Smith. The same year he performed a lengthy missionary journey through Pennsylvania, New York, and several of the New England States, and returned again to Ohio. In 1836 he visited Canada, and established a large branch of the Church in Toronto, and other branches in adjoining towns. In 1837 he visited New York city, where he founded a large branch of the Church. In 1838 he removed to Caldwell county--near the western boundaries of Missouri, and in the same year another dreadful persecution commenced against the Saints, and they were again driven from their own houses and inheritances, and their property to the amount of millions was destroyed; some scores of defenseless men, women and children were murdered; scores of others incarcerated in dungeons, among whom was Parley P. Pratt; the balance, about fifteen thousand, were exterminated from the State, and found refuge in Illinois. Elder Pratt was kept in prison, without trial, about eight months, when, by the kind providence of God, he made his escape on July 4, 1839. Immediately after gaining his liberty he published a history of the Missouri persecutions, written while in prison. The first edition appeared in Detroit in 1839. In company with others of the Twelve he went to England in 1840, and in the city of Manchester commenced the publication of a periodical entitled the "Millennial Star," which has continued until the present time--the current volume being the sixty-third. In 1841 he was appointed the president over all the British conferences, and remained in this high and honorable station until the autumn of 1842, during which he edited the "Millennial Star," superintended the Saints' emigration, and published several small but interesting works. The following winter he returned to Illinois, where he continued laboring in the ministry for one or two years. About the beginning of the year 1845 he was appointed president over all the branches in the New England and Middle States, his headquarters being at New York City, where he published a periodical entitled "The Prophet." In the summer he returned to Nauvoo.
In February, 1846, he was again driven from his home by a ruthless mob. Some fifteen or twenty thousand Saints were also driven from the United States about the same time, with the loss of houses and lands, and an immense amount of property, which the mob are in the unmolested possession of until the present day. After wading through unparalleled sufferings with his family, he and the persecuted Saints succeeded in reaching the Indian country at Council Bluffs, and being called by the Holy Ghost, through the Prophet Brigham Young, to go to England, he left his family upon the broad prairies, without house or scarcely any food, to comply with the word of the Lord. He arrived in England, assisting in setting the Church in order, and in strengthening the Saints throughout the British Isles. In the spring of 1847 he returned to his family and brethren; and in the summer and autumn of that year he removed to Great Salt Lake valley, and suffered incredible hardships until the harvest of 1848. He assisted in forming a constitution for the provisional government of Deseret, and was elected to the legislative council when Utah became a Territory of the United States. In 1851 he was sent on a mission to the Pacific Islands and to South America. In the summer of 1855 he returned over the Sierra Nevada Mountains to his home, and occupied a part of his time in preaching in the various settlements of Utah, and at other times laboring with his own hands in the cultivation of his farm. The following winter he officiated as chaplin in the legislative council at the State House in Fillmore City. In the autumn of 1856 he accompanied about twenty missionaries across the plains to the States. During the winter and part of the following spring he visited the Saints at St. Louis, Philadelphia, New York and other places, preaching, writing and publishing the glad tidings of the kingdom of God. And finally, on the 13th of May, 1857, he fell a noble martyr for the cause of the truth, which he had advocated with such untiring perseverance for nearly twenty-seven years. He was assassinated near the boundary line between Arkansas and Indian Territory while on a mission to the States; his body was buried near the place where he was killed. Among the numerous writings of this martyred Apostle may be mentioned first, the "Voice of Warning," printed in New York in 1838, and which has since passed through many editions, and then translated into several foreign languages; second, his "History of the Missouri Persecutions;" third, his "Poems;" fourth, his "Key to Theology," a masterly production. The history of his life, up to near the time of his martyrdom, was written by himself, and was published in the year 1874 by his son, the late Parley P. Pratt. To this work the "Autobiography of Parley Parker Pratt," the reader is referred for a full history of the life of this great and illustrious Apostle.
PRATT, Parley P., president of the British Mission from 1841 to 1842. (See Bio. Ency., Vol. 1, p. 83.) Parley P. Pratt was murdered May 13, 1857, near Van Buren, Arkansas.
PRATT, Parley P., president of the California mission from 1851 to 1852, and from 1854 to 1855, was assassinated in Arkansas May 13, 1857. (See Bio. Ency., Vol. 1, p. 83.)
PRATT, Parley P., was the first president of the Canadian Mission, who practically opened the mission for permanent missionary work in 1836. There have been Saints in Canada since 1832, but the small branches raised up in the Dominion of Canada belonged to missions in the United States until 1920. (See Bio. Ency., Vol. 1, p. 83.)
PRATT, Parley P., president of the Eastern States Mission from 1844 to 1845. (See Bio. Ency., Vol. 1, p. 83.)
PULSIPHER, Zera, one of the First Seven Presidents of Seventies from 1838 to 1862, was born June 24, 1789, in Rockingham, Windham county, Vermont. In his youth he served in the wars of his country and heard the fulness of the gospel preached in the State of New York. He was baptized and ordained to the ministry in January, 1832, after which he traveled and preached extensively through the Eastern States and Canada. Among those baptized by him was the late Pres. Wilford Woodruff. He removed to Kirtland, Ohio, in 1835. When the bulk of the Saints removed from Ohio, to Missouri in the famous Kirtland Camp, in 1838, Elder Pulsipher was one of the commissioners appointed to lead said camp, having previously (March 6, 1838) been ordained and set apart as one of the First Seven Presidents of Seventies, under the hands of Joseph Young and James Foster. After passing through the Missouri persecutions, he became a resident of Nauvoo, and is mentioned in the famous revelation given through the Prophet Joseph Jan. 19, 1841. After the exodus of the Saints from Illinois, he shared in all the hardships endured by his people on the plains and mountains and arrived in Great Salt Lake valley in 1847 or 1848. For twenty-four years after that he was a resident of the valleys of Utah, and thoroughly learned the hardship of pioneer life. He transcended the bounds of the Priesthood in the ordinance of sealing, for which he was cited to appear before the First Presidency of the Church April 12, 1862. It was there voted, that he be rebaptized, reconfirmed and ordained to the office of a High Priest, or go into the ranks of the Seventies. Subsequently he was ordained a Patriarch. Elder John Van Cott was chosen as his successor in the First Council of Seventies. Elder Pulsipher was the father of seventeen children, eight of whom came to the mountains with him. At the time of his death, which occurred at Hebron, Washington county, Utah, Jan. 1, 1872, his posterity included 65 grandchildren and 37 great-grandchildren. He died as a member in full fellowship in the Church.
RICH, Charles Coulson, a member of the Council of Twelve Apostles from 1849 to 1883, was the son of Joseph Rich and Nancy O. Neal, and was born Aug. 21, 1809, in Campbell county, Kentucky. He was baptized by Ira M. Hinkley in Tazewell county, Ill,. April 1, 1832, and ordained an Elder in Fountain county, Indiana, by Zebedee Coltrin, while en route to Kirtland to see the Prophet Joseph. He received his endowments in the Kirtland Temple, and was ordained a High Priest under the hands of Patriarch Hyrum Smith, at Kirtland. He moved, with his father, to Far West, Mo., in 1836, and was married to Sarah D. Pea, Feb. 11, 1837, near Caldwell county, Missouri, by George M. Hinkle. Brother Rich took a prominent part with the Saints in all the persecutions in Missouri. While carrying a flag of truce between the camp of the Saints and mobocrats, at Far West, he was shot at, about ten yards distant, by Samuel Bogart, a Methodist preacher and a mob officer. At the battle of Crooked river, when David W. Patten fell mortally wounded, and while bullets were flying thick and fast, he laid down his sword in the heat of the battle and administered the ordinance of laying on hands to the dying hero; after which he resumed the sword, assumed command, and the battle of Crooked river was won by the Saints. Because of the prominent part he took in the Missouri troubles, he was forced to flee for his life through the wilderness into Illinois. He was ordained a member of the High Council in Nauvoo, and was also a member of the city council. He left Nauvoo Feb. 13, 1846, and presided over Mount Pisgah branch the following winter; left Pisgah March 20, 1847, for Winter Quarters, starting for Great Salt Lake valley June 14, 1847, in charge of a company of moving Saints. He arrived in Great Salt Lake valley Oct. 3, 1847. During the absence of the Twelve, on their return to Winter Quarters, he acted in the valley as counselor to Father John Smith, who was left to preside over the colony. Elder Rich was ordained a member of the Quorum of the Twelve Apostles by Brigham Young, Feb. 12, 1849, and started on a mission to California on the 9th of the following October, returning home Nov. 4, 1850. He again started for California, March 6, 1841, with a portion of his family and a company of Saints by the southern route, to purchase a place for the location of the Saints that might be gathered from the islands of the Pacific. With Elder Amasa M. Lyman, in September, 1851, he purchased the rancho of San Bernardino, containing about one hundred thousand acres of land, for the sum of $77,500, to which place the company removed and began the foundation and settlement of what is now one of the richest and finest countries in southern California. When the Buchanan war broke out, the rancho of San Bernardino was sold, and the Saints returned to Utah. Brother Rich leaving there April 16, 1857, arrived in Salt Lake City in June of the same year.
He accompanied Gen. Daniel H. Wells to Echo canyon and Fort Bridger during the Buchanan war, rendering valuable counsel and aid. In 1860 he was called on a mission to England, and for a time was associated with Elder Amasa M. Lyman in the presidency of the European Mission. He returned home in 1862. In the autumn of 1863 he explored Bear Lake valley and moved his family there the following spring. He was a natural pioneer and was the leader of the original settlers of that valley, where he resided until his death, continuing to be the main director in the establishment of towns and settlements in that region. Rich county, the extreme northern county of Utah, was named in honor of him. During the early years of the Bear Lake settlements, the only means by which the residents could get their mails from, or have any communication with the valleys farther south, when the snow was deep in the mountains, was by crossing on snow-shoes. When others would shrink from the dangerous undertaking of traversing the mountains at such seasons, when terrific storms prevailed, Brother Rich would set out. His wonderful strength and great powers of endurance, of which he never seemed to know the limit, and his almost intuitive knowledge of the country, always enabled him to go through, though in doing so he sometimes bore fatigue enough to kill an ordinary man. He made many of these hazardous journeys over the mountains; indeed for a number of years that was his usual mode of traveling when going to Salt Lake City to attend the session of the legislature, or returning from the same. In the early days of the Church Elder Rich figured conspicuously as a military man and was distinguished for his coolness and bravery. He held the office of major-general in the Nauvoo Legion, and was by many familiarly called General Rich up to the day of his death. When an attempt was made to kidnap the Prophet Joseph Smith in 1843 and take him to Missouri, Brother Rich, at the head of twenty-five men, started out from Nauvoo to render him assistance, and returned after having traveled about five hundred miles on horseback in seven days. In the political affairs of Utah he served several terms as a member of the council and house in the Territorial legislature. Throughout his lifetime he was less noted for his brilliant talents than for his real goodness. He was a man of generous impulses, and seemed to live for the happiness of others rather than his own. Cheerful, honest, industrious, benevolent, extending substantial sympathy to those in need, and giving fatherly counsel to and setting a worthy example before all around him, he moved on through life, honored and beloved by all who knew him. He was stricken with paralysis Oct. 24, 1880, and died at his home in Paris, Bear Lake county, Idaho, Nov. 17, 1883. During all these three years of affliction he was never heard to complain or in any manner evince anything but a spirit of the utmost contentment and resignation. (See also "Southern Star," Vol. 2, p. 385.)
RICH, Charles, C., president of the California Mission from 1849 to 1851. (See Bio. Ency., Vol. 1, p. 102.)
RICHARDS, Willard, second counselor to President Brigham Young, from 1847 to 1854, was the son of Joseph and Rhoda Richards, and was born June 24, 1804, at Hopkinton, Middlesex county, Mass.; and from the religious teachings of his parents, he was the subject of religious impressions from his early childhood, although careless and indifferent in his external deportment. At the age of ten years he removed with his father's family to Richmond, Mass., where he witnessed several sectarian "revivals" and offered himself to the Congregational church at that place at the age of seventeen, having previously passed the painful ordeal of conviction and conversion, even to the belief that he had committed the unpardonable sin. But the total disregard of that church to his request for admission led him to a more thorough investigation of the principles of religion, when he became convinced that the sects were all wrong and that God had no church on the earth, but that He would soon have a church whose creed would be the truth, the whole truth, and nothing but the truth. From that time he kept himself aloof from sectarian influence, boldly declaring his belief, to all who wished to learn his views, until the summer of 1835, when, while in the practice of medicine, near Boston, the Book of Mormon, which President Brigham Young had left with his cousin Lucius Parker, at Southborough, accidentally or providentially fell in his way. This was the first he had seen or heard of the Latter-day Saints, except the scurrilous records of the public prints which amounted to nothing more than that "a boy named Jo Smith, some where out west, had found a Gold Bible." He opened the book, without regard to place, and totally ignorant of its design or contents, and before reading half a page, declared that, "God or the devil has had a hand in that book, for man never wrote it." He read it twice through in about ten days; and so firm was his conviction of the truth, that he immediately commenced settling his accounts, selling his medicine, and freeing himself from every incumbrance, that he might go to Kirtland, Ohio, seven hundred miles west, the nearest point he could hear of a Saint, and give the work a thorough investigation; firmly believing, that if the doctrine was true, God had some greater work for him to do than peddle pills. But no sooner did he commence a settlement, than he was smitten with the palsy, from which he suffered exceedingly, and was prevented executing his design, until October, 1836, when he arrived at Kirtland, in company with his brother (Doctor Levi Richards, who attended him as physician), where he was most cordially and hospitably received and entertained by his cousin, Brigham Young with whom he tarried, and gave the work an unceasing and untiring investigation, until Dec. 31, 1836, when he was baptized by Brigham Young, at Kirtland. He was ordained an Elder by Alva Beeman March 6, 1837.
A few days later he left Kirtland on a mission to the Eastern States, from which he returned June 11th. On the day following he was blessed and set apart by the Prophet Joseph to accompany Heber C. Kimball, Orson Hyde and others on a mission to England. They started on the 13th. Having arrived safely in England, and the gospel door having been successfully opened in Preston, Doctor Richards was sent to Bedford, and surrounding country, where he labored with much success, notwithstanding bitter opposition. He returned to Preston in February, 1838, and on April 1st attended a general conference, where he was ordained a High Priest and appointed first counselor to Joseph Fielding, who was appointed to preside over the mission after Elders Kimball and Hyde returned to America. Elder Richards married Jennetta Richards, daughter of the Rev. John Richards, Sept. 24, 1838. During the following year he continued his missionary labors in Manchester, Bolton, Salford, Burslem, Preston and other places. After the arrival of the Apostles from America, Doctor Richards was ordained one of the Twelve Apostles April 14, 1840, to which high and holy position he had been called by direct revelation, and after the publication of the "Millennial Star" was commenced, he assisted Parley P. Pratt in its editorial department, and also performed the general duties of presiding over the mission. In February, 1841, he removed his family from Preston to Manchester, and in the following April left England with others of the Twelve to return to Nauvoo, where he arrived Aug. 16th. Agreeable to the council of the Twelve, he located at Warsaw, Hancock county, Ill., for a short time. He was elected a member of the city council of Nauvoo Oct. 30, 1841, and removed to that city in December following. Two days later (Dec. 13th) he was appointed recorder for the Temple, private secretary to Joseph Smith and general Church clerk. He commenced his labors in Joseph's new office, in the brick store. From the time he entered Joseph's office, with the exception of a short mission to the East after his family, he was with Joseph until the Prophet's death, continually at work with his pen, while he was able to sit up. He was recorder of the city council and clerk of the municipal court, and kept Joseph Smith's private journals, making an entry only a few minutes previous to the awful tragedy at Carthage. And in the face of a hundred muskets, in the hands of infuriated mobbers, he thrust his head out of the window to catch a glimpse of his dying president, and there remained gazing intently upon the mangled body until he was satisfied that the innocent spirit had fled. His "Two Minutes in Jail" is one of the most thrilling documents ever written, and his parrying muskets with a walking stick is one of the most unequal contests on record. God preserved him with the loss of a drop of blood, and without a "hole in his robe." During the catastrophe of Joseph and Hyrum's death, and the emergency into which the Church was suddenly thrown, Doctor Richards felt the burden of giving directions to the affairs of the Church in Hancock county, in consequence of the absence of the Twelve Apostles.
Though standing in the midst of the murderous mob at Carthage, with the mangled bodies of his martyred friends, and that of Elder Taylor, under his charge, his letters and counsels at that time indicated great self-command and judgment. His ability was happily commensurate with such an occasion. At the time of the expulsion from Nauvoo, he acted as Church Historian, having been appointed to that position as early as December, 1842. In the spring of 1847 he was enrolled in the memorable band of Pioneers, under President Young, that first marked out a highway for the immigrating Saints to Great Salt Lake valley. After his return to Winter Quarters he was elected second counselor to President Young, in which capacity he continued to act until his death. In the fall of 1848 he arrived in the Valley a second time, as captain of a large company of Saints. As a civil officer, he served as secretary to the government of the State of Deseret, and did the greatest share of the business of the secretary of the Territory of Utah, after its organization as a Territory, and presided over the council of the legislative assembly for about the same period. He was also postmaster of Great Salt Lake City up to the time of his death, and enjoyed the full confidence of the Postmaster-General, who respected his judgment touching postal arrangements throughout the mountain Territories. He was an efficient member of the Perpetual Emigrating Fund company, whose duties affected the interest and gathering of tens of thousands. In the quorum of the First Presidency, he magnified his high calling to the day of his death, ever shedding light and consolation, in his sphere, upon the minds of thousands and tens of thousands to whom he ministered. He was the editor and proprietor of the "Desert News;" also general Historian of the whole Church, and Church recorder, for which offices he was eminently gifted. He chronicled events, dates, circumstances, and incidents, with rare accuracy of judgment and great tenacity of memory. The number of offices which he held at the time of his death indicate the confidence which the Church reposed in his great integrity and varied abilities. That ardent love of truth, and intuitive perception, of the same, which impelled him to investigate the claims of the everlasting gospel in the beginning, grew with his passing years, and became more and more manifest, by his unwavering and unflinching adherence to it, in the most perilous and troublesome times of the Church history in after life. He possessed a calm and even mind, and yet was rather reserved, and naturally diffident of his own superior ability. This diffidency may have caused the early part of his ministry to be under-valued. From being familiar with the minutiae of the medical profession and a careful observer of clerical deportment, and a handsome proficient in science generally, the change that swept over his past attainments and brought him down to the altar of revelation by the Holy Ghost, showed forth the reality of a new birth personified in all his subsequent life.
On great and rare occasions, his masterly energies came forth like a well disciplined and invincible troop, that knew their place and prerogative to act in defense of truth. Beloved and respected by all who knew him, Dr. Willard Richards died in Salt Lake City, March 11, 1854, from palsy, which disease had prayed upon his system ever since he began to investigate the Book of Mormon. (For further details see "Millennial Star," Vol. 27, p. 118, "Southern Star," Vol. 2, p. 353, etc.)
RICHARDS, Willard, one of the original pioneers of Utah, was born June 24, 1804, in Hopkinton, Middlesex Co., Mass., a son of Joseph Richards and Rhoda Howe. He was baptized by Brigham Young (his cousin) at Kirtland, Ohio, Dec. 31, 1836. He was a physician by profession, and in 1841 was appointed to act as secretary to the Prophet Joseph Smith, and was with him in Carthage Jail at the time of the martyrdom of the Prophet and his brother Hyrum, June 27, 1844. Dr. Richards was selected as second counselor to Pres. Brigham Young at the reorganization of the First Presidency Dec. 27, 1847, and after the establishment of a local government in the Great Basin, he served as secretary of the Provisional Government of the State of Deseret, and of the Territory of Utah. He was also postmaster of Great Salt Lake City and historian and recorder for the Church. He died in Salt Lake City March 11, 1854, survived by several children. (See Bio. Ency., Vol. 1, p. 53.)
RIGDON, Sidney, first counselor to President Joseph Smith, from 1833 to 1844, was born Feb. 19, 1793, in St. Clair township, Alleghany county, Pa.; he was the youngest son of William and Nancy Rigdon. Sidney's father was a farmer and had three sons, Carvil, Loami and Sidney, and a daughter Lucy. When Sidney was seventeen years old, his father died, and when he was twenty-six years of age his mother also passed away. In his twenty-fifth year he became a member of the society of "Regular Baptists," and the next year he left the farm and went to live with Andrew Clark, a Baptist preacher. While there, Sidney received a license and commenced to preach, and after March, 1819, he gave up farming altogether. In May, 1819, he went to Trumbull county, Ohio, and while living with Adamson Bentley, another Baptist preacher, he became acquainted with Phebe Brook, a native of Bridgetown, Cumberland county, New Jersey, whom he married June 12, 1820. He continued to preach in that region until November, 1821, when he left Warren to take charge of the First Baptist Church in Pittsburg, where he preached with considerable success, and the church soon rose from a very low, confused state to a rapid increase of members, and to be one of the most respectable churches of the city. He became a most popular preacher, but after awhile he was greatly perplexed with the idea that the doctrines taught by the church with which he was connected was not altogether in accordance with Scripture, and after great deliberation and reflection and solemn prayer he resolved to follow his convictions; and in August, 1824, he announced to the members of the church that he had determined to withdraw from it, as he could no longer uphold its doctrines. In consequence of his great popularity, this unexpected announcement caused amazement, sorrow and tears to his congregation. At that time Alexander Campbell, a native of Ireland, was a member of the Baptist association, but he afterwards separated from it. Walter Scott, a native of Scotland, and a printer by trade, also left it about the same time. After leaving the Baptist church, these three gentlemen, being very friendly, often met together to discuss religious topics. Eventually, from this connection, sprang a church, the members of which called themselves "Disciples," but which are generally known as Campbellites. For the maintenance of his family, Sidney Rigdon labored for two years as a tanner, after which he removed to Bainbridge, Geuaga county, Ohio, where he was solicited to preach, it having become known that he had been a popular preacher. Thenceforth he devoted himself to the work of the ministry, confining himself to no special creed, but holding the Bible as his rule of faith and advocating repentance and baptism for the remission of sins and the gift of the Holy Ghost--doctrines which he and Alexander Campbell had been investigating. He labored in that vicinity one year with much success, and built up a large and respectable church at Mantua, Portage county, Ohio.
His doctrines were new, and crowded houses assembled to hear him, though some opposed and ridiculed his doctrines. He was then pressingly invited to remove to Mentor, an enterprising town, about thirty miles from Bainbridge, and near Lake Erie, which he did soon afterwards. At this place there were remnants of a Baptist church, the members of which became interested in his doctrines. But many of the citizens were jealous of him, and slanderous reports were circulated concerning him. By continuing his labors, however, the opposition weakened, prejudice gave way and he became very popular. Calls came from every direction for him to preach, and his fame increased and spread abroad. Both rich and poor crowded his churches. Many became convinced and were baptized, whole churches became converted and he soon had large and flourishing societies throughout that region. He was a welcome visitor wherever he went, and his society was courted by the learned and intelligent. With his wife and six children he lived in a small unfinished, frame building, but the members of his church, resolving to erect him a suitable residence, purchased a farm and commenced the erection of a good house and outbuildings for him. His prospects with regard to temporal things had thus become brighter than ever before, when, in the fall of 1830, Elders Parley P. Pratt, Oliver Cowdery, Ziba Peterson and Peter Whitmer, jun., called at Mentor on their mission to the Indians on the western boundaries of Missouri. Elder Pratt had been a preacher in the same church as Sidney Rigdon and had resided at Amherst, Lorain county, Ohio. He had gone on a mission for his church, into the State of New York, where he became acquainted with the circumstances of the coming forth of the Book of Mormon and was introduced to Joseph Smith and other Latter-day Saints. After reading the Book of Mormon, Mr. Pratt became convinced that it was of God, was baptized and ordained an Elder, and began to preach. Being called on a mission to the west he resolved, during his journey through Ohio, to call on his old friends and associates in that State, believing that many of them were honest seekers after truth. Arriving at Mentor, Sidney Rigdon's house was the first place Elder Pratt and his missionary companions visited. They presented him with a copy of the Book of Mormon, saying that it was a revelation from God. He had not heard of it before, and was much prejudiced at the assertion, replying that he was acquainted with the Bible which he believed was a revelation from God, but he had considerable doubts regarding their book. He, however, consented to read it, and after a fortnight's careful perusal of the sacred volume, and after much prayer and meditation, he was convinced of its truth. His wife, also, became a believer, and both were baptized Nov. 14, 1830. Together with others who were baptized about the same time, they were organized into a branch of the Church. Brother Rigdon and others were ordained to the ministry, after which Elder Pratt and missionary companions continued their journey further west.
In December, 1830, Elder Rigdon visited Joseph the Prophet in Fayette, New York, and was commanded by revelation to preach the gospel and assist the Prophet in his labors. From that time till Joseph's death, the two were closely associated together. Early in 1831, the Prophet Joseph and wife accompanied Sidney Rigdon and Edward Partridge to Kirtland, Ohio, where they were kindly received and welcomed by Bro. Newel K. Whitney and family. Soon afterwards, the Prophet Joseph and Sidney Rigdon were called by revelation to preach the gospel, and in June, accompanied by others, they started for Missouri, where Sidney Rigdon dedicated the land of Zion for the gathering of the Saints. He also wrote a description of the country. After his return to Ohio, Sidney Rigdon assisted the Prophet Joseph in translating the holy Scriptures, and while thus employed in the town of Hiram, Portage county, he, together with Joseph, was attacked by a party of mobocrats, abused most shamefully and tarred and feathered. He was dragged out of his house by the heels and injured so much that he became delirious and remained so for several days. Elder Rigdon and family, who were sick with the measles, then removed to Kirtland, but he soon afterwards accompanied the Prophet on another visit to Missouri, from which he returned to Kirtland in June, 1832. He then spent most of the summer with Joseph in translating the Scriptures. March 18, 1833, Sidney Rigdon and Frederick G. Williams were ordained and set apart as counselors to Joseph Smith in the First Presidency. After preaching extensively in Ohio, Sidney Rigdon accompanied the Prophet on a missionary trip to upper Canada in October, 1833. While on this mission Sidney Rigdon was called by revelation to be a spokesman to Joseph. After their return, Joseph wrote as follows: "Brother Sidney is a man whom I love, but he is not capable of that pure and steadfast love for those who are his benefactors, as should possess the breast of a president of the Church of Christ. This, with some other little things, such as selfishness and independence of mind, which, too often manifested, destroy the confidence of those who would lay down their lives for him. But, notwithstanding these things, he is a very great and good man--a man of great power of words, and can gain the friendship of his hearers very quickly. He is a man whom God will uphold, if he will continue to his calling." Early in 1834 Sidney Rigdon assisted in obtaining volunteers for Zion's Camp, and while Joseph journeyed to and from Missouri with that body of men, Elder Rigdon had charge of affairs at Kirtland. He was also one of the trustees and conductors of the "Kirtland school," wherein penmanship, arithmetic, English grammar and geography were taught during the winter. He was also a member of a committee appointed to arrange "the items of the doctrine of Jesus Christ, for the government of the Church," which resulted in the "Book of Doctrine and Covenants" being published in 1835.
At the time of the dedication of the Kirtland Temple, March 27, 1836, Sidney Rigdon preached a powerful discourse, and afterwards took an active part in blessing his brethren. Soon afterwards he performed a short mission to the Eastern States. In 1837, he accompanied the Prophet on another trip to Missouri "to appoint other Stakes or places of gathering." On their return to Kirtland, Ohio, they found the spirit of apostasy and mobocracy prevailing there to an alarming extent, in consequence of which Elder Rigdon, together with the Prophet, was obliged to flee from Kirtland, in January, 1838. Elder Rigdon and family arrived at Far West, Mo., April 4, 1838. He assisted in organizing a Stake of Zion called Adam-ondi-Ahman in Daviess county, and preached and sat in council with his brethren. July 4, 1838, he delivered an oration at Far West, in which he denounced the enemies of the Saints in very strong terms, which caused much bitterness of feeling among the non-Mormons. In the meantime, the persecutions against the Saints in Missouri were renewed, and Sidney Rigdon was among the brethren who were betrayed into the hands of the mob-militia by Geo. M. Hinkle, Oct. 31, 1838. Together with the Prophet Joseph and other fellow-prisoners, he was sentenced to be shot; but this being prevented he was incarcerated in Liberty jail from November, 1838, till February, 1839, when he was released on bail. After his escape into Illinois, he advocated the cause of the persecuted Saints with much diligence, and his arraignment of the actions of the Missourians aroused much sympathy on the part of the inhabitants of Quincy, who showed exiled Saints many acts of kindness. After the escape of the Prophet Joseph from his imprisonment in Missouri, Elder Rigdon took an active part in the founding of Nauvoo, where he passed through sickness and much suffering. He also accompanied Joseph the Prophet to Washington, D.C., to present the grievances of the Saints to the government and to Congress. When Nauvoo became a chartered city, Sidney Rigdon was elected a member of the city council. He also served as city attorney and postmaster, and in other public capacities; but he did not discharge his duties as counselor to President Joseph Smith with that religious zeal and ability which had characterized his early career in the Church. He was accused of being associated with the plans of John C. Bennett and other enemies of the Church, but this he always denied. At the general conference of the Church, held at Nauvoo in October, 1843, President Joseph Smith rejected him as his counselor; but through the intercession of Hyrum Smith, he was retained in his office. Early in 1844, when Joseph Smith became a candidate for president of the United States, the same convention that nominated Joseph nominated Sidney Rigdon for vice-president. Soon afterward Bro. Rigdon left Nauvoo, for Pittsburg, Pa., where he remained until after the Prophet's death. The news of the terrible tragedy at Carthage having reached him, he hastened back to Nauvoo to offer himself as a guardian for the Church.
His claims were duly considered, but at the memorable meeting, held at Nauvoo, Aug. 8, 1844, he was rejected by the people, and the Twelve Apostles were recognized as the head of the Church. The subsequent course of Elder Rigdon, however, not being at all satisfactory, his case was taken before the High Council at Nauvoo, Sept. 8, 1844, and carefully tried. It resulted in his excommunication from the Church. Soon afterwards he left Nauvoo and located in Pennsylvania; but in 1847 he made his home in the village of Friendship, Alleghany county, New York, where he lived uninterruptedly till his death, which occurred at that place July 14, 1876. The "Register," a paper published in Friendship, stated at the time of his death "that numerous pilgrimages had been made to him from different parts by various persons desirous of obtaining further information from him relative to the origin of the Book of Mormon; but he unwaveringly adhered to his original theory on this matter, being the same as that held by the Mormons; and he treated with great scorn and contempt the statement of parties imputing the authorship of the work to himself." (For further particulars, see History of Joseph Smith, and early Church publications generally; also "Improvement Era," Vol. 3.)
ROUNDY, Shadrach, first Bishop of the Sixteenth Ward, Salt Lake City, Utah (from 1849 to 1856), was born Jan. 1, 1789, in Rockingham, Windham county, Vermont. When about twenty-five years old he married Betsy Quimby, of Essex county, Vermont, who bore him ten children--four sons and six daughters. He moved with his family to Onondago county, New York, and there heard of the gospel being revealed to Joseph Smith. In the winter of 1830-31 he left his home and traveled on horseback to see the Prophet Joseph, who then resided at Fayette, Seneca county, New York. After having an interview with the Prophet, he was baptized and became an honorable member of the Church. His wife and those of his children who were old enough also embraced the gospel about the same time. April 16, 1836, in Kirtland, Ohio, where the main body of the Church was then in conference assembled, he received a license to preach the gospel, having previously been ordained an Elder. Subsequently, he removed to Missouri, where he shared with the Saints in their persecutions, and afterward located temporarily in Warsaw, Ill. About the year 1840 he removed to Nauvoo, where he served as captain of police. In times of imminent danger and persecutions he acted as special guard around the person of the Prophet Joseph. On several occasions he was on duty without intermission, for many days and nights, without sleep or rest. His love for the Prophet was so great that he would have given his own life freely in defense of his beloved friend and brother. On one occasion, when the Prophet had been forewarned that he was in danger, he sent for Bro. Roundy and told him to pick a trusty man to be on guard with him at his house, as a party was coming that night by water to kidnap him. Bro. Roundy selected Josiah Arnold and placed him on guard at the gate, with orders to admit no one, while he himself took his beat by the river, but on hearing a noise he hastily repaired to the gate and found William Law inside the gate and others in the act of entering. Bro. Roundy, who had a hickory walking cane in his hand, quickly took hold of it at each end, and pressing it against the men forced them back outside, and then fastened the gate. William Law endeavored to explain that the men who were with him were gentlemen merchants, who wanted to see the mummies. Bro. Roundy replied that if they were gentlemen they should come at gentlemen's hours. William Law insisted that Brother Joseph would admit them; the admission fee was 25 cents for each. On their agreeing not to try to enter while he was gone, Bro. Roundy went to Joseph's room. The Prophet, who had overheard the conversation, told Elder Roundy to go back and tell the strangers as a message from him what he (Roundy) had already told them himself. Thus was the Prophet's life and property preserved by the courage and fidelity of Elder Roundy and associate. Elder Roundy came to Great Salt Lake valley as one of the pioneers of 1847, and was one of the three men who plowed the first furrow in Great Salt Lake valley.
He was a member of the first High Council in the Salt Lake Stake of Zion, and also a member of the first Territorial legislature. He crossed the plains five times to bring poor emigrants to the Valley, was a captain of the "Silver Greys," and one of the first settlers in the Sixteenth Ward, where he presided as Bishop from April 14, 1849, until 1856. He had previously been called to the Bishopric by revelation (Doc. & Cov., Sec. 124, verse 141). Bishop Roundy died in Salt Lake City, July 4, 1872, as a true and faithful member of the Church.
ROUNDY, Shadrach, one of the original pioneers of Utah, was born Jan. 1, 1789, at Rockingham, Windham Co., Vermont. He presided as Bishop over the 16th Ward, Salt Lake City, Utah, from 1849 to 1856, and died in Salt Lake City July 4, 1872. (See Bio. Ency., Vol. 1, p. 642.)
SHERMAN, Lyman, one of the First Seven Presidents of Seventies from 1835 to 1837, embraced the gospel at an early day and was ordained a High Priest. He also made the famous trip from Ohio to Missouri as a member of Zion's Camp; and after his return to Ohio, he was ordained a Seventy, Feb. 28, 1835, at Kirtland, under the hands of Joseph the Prophet and others. When the first quorum of Seventy was organized, soon afterwards, he was chosen as one of its seven presidents. In December, 1835, he came to Joseph the Prophet and requested to have the word of the Lord through him; "for," said he, "I have been wrought upon to make known to you my feelings and desires, and was promised that I should have a revelation which should make known my duty." In answer to his request a revelation was given (Doc. and Cov., Sec. 108), in which he was commanded "to be more careful henceforth" in observing his vows. Being numbered among those who had previously been ordained High Priests, he was released from his position as a president of Seventies April 6, 1837, and identified himself with the High Priests. Josiah Butterfield was chosen as his successor. Oct. 1, 1837, Elder Sherman was chosen a High Councilor at Kirtland, in place of Jared Carter who had removed to Missouri.
SHERWOOD, Henry G., one of the original pioneers of Utah, was associated with the Latter-day Saints in the early days of Nauvoo and was one of those who contracted malaria fever when the saints were first established at Commerce (as it was then called). Henry G. Sherwood was instantly healed at that time under the hands of the Prophet Joseph Smith. Later, he was appointed city marshal at Nauvoo. He endured trials with the saints during their expulsion from Nauvoo, and was selected as one of the pioneer company. On the journey he was appointed commissary general for the camp and after his arrival in Great Salt Lake Valley made the drawing of the first survey of Salt Lake City. Having no paper of suitable size, this important document was drawn on a prepared sheep's skin. Elder Sherwood also became a member of the first High Council in Salt Lake Valley. He was a speaker at the Independence Day celebration in Salt Lake City July 4, 1852. In September, 1852, he left Salt Lake City for San Bernardino, California, to survey a ranch recently purchased by the Church as a place of settlement for the saints, and in July, 1853, was appointed surveyor for San Bernardino County. In 1856, owing to the Johnston army troubles, the saints in San Bernardino returned to Utah, and Bro. Sherwood became agent in Salt Lake City for the Pony Express Company. Later he returned to San Bernardino, where he died about 1862.
SMITH, Emma, the first Relief Society president in the Church of Jesus Christ of Latter-day Saints, was born July 10, 1804, in Harmony, Susquehanna county, Pennsylvania. She was the daughter of Isaac Hale and became acquainted with Joseph Smith in 1827, while he was employed by Mr. Josiah Stoal (of Chenango county, New York), in Harmony, Penn. Joseph writes: "During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there I first say my wife (his daughter), Emma Hale. On the 18th of January, 1827, we were married, while I was yet employed in the service of Mr. Stoal. Owing to my continuing to assert that I had seen a vision, persecution still followed me, and my wife's father's family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbull, in South Bainbridge, Chenango county, New York. Immediately after my marriage, I left Mr. Stoal's and went to my father's and farmed with them that season." Emma accepted the gospel as it had been revealed through her husband and was baptized by Oliver Cowdery in Colesville, Broome county, New York, in June, 1830. After this she shared with her husband his joys and sorrows, and, together with him, passed through the persecutions of New York, Ohio, Missouri and Illinois. In a revelation given through Joseph Smith in July, 1830, she was called "an elect lady" and commanded to expound Scriptures and to exhort the Church." (Doc. & Cov. 25:7) When the first Female Relief Society of the Church was organized in Nauvoo, Ill., March 17, 1842, she was chosen to stand at the head of the same as its president--a position which she filled with marked distinction as long as the society continued to hold meetings in that city. When the Saints were expelled from Illinois in 1846 Emma Smith chose to remain at her home in Nauvoo, where she was married to Lewis C. Bidamon Dec. 23, 1847, the Rev. William Haney, a Methodist clergyman performing the marriage ceremony. Mr. Bidamon, who was generally known as Major Bidamon, made the Mansion House (which had been built as a hotel by Joseph the Prophet) his family home, and there he lived with Emma as his wife for about twenty-two years. About 1869 they took possession of a portion of the old Nauvoo House, a brick structure which was partly built by the Saints before they left Nauvoo, and which for many years had stood as a ruin on the river bank, reminding the visitor of Nauvoo's past glory. Major Bidamon completed a part of the house and moved his family into it, and that historic building now became Emma's home during the remainder of her days. While residing as Mrs. Bidamon in the Mansion House and later, as stated, in the Nauvoo House, Emma was frequently visited by relatives and friends from Utah. To many of these she seemed restless and unhappy, but she always manifested great interest in the friends of her first husband.
Her dislike for Pres. Brigham Young is believed by many to have been the main cause of her refusal to gather with the Saints to the mountains; and it is also asserted that she on the same ground, later on, influenced her sons to take the stand they did in regard to the so-called Re-organization. Sister Emma died in Nauvoo, April 30 1879, and at the time of her demise the "Deseret News" said editorially: "To the old members of the Church the deceased was well known, as a lady of more than ordinary intelligence and force of character. Her opposition to the doctrine of plural marriage, which, however, she at first embraced, led to her departure from the faith of the gospel as revealed through her martyred husband. She chose to remain at Nauvoo when the Saints left for the west, and in consequence lost the honor and glory that might have crowned her brow as "the elect lady." She was the mother of four (seven) children, all the sons of the Prophet Joseph, viz: Joseph, now leader of the sect which commonly bears his name, Frederick (deceased), Alexander and David. It was mainly through her influence that they were led into the bypath wherein they have gone astray. She has now gone beyond the veil to await the great day of accounts. There is no feeling of bitterness in the hearts of the Saints toward Sister Emma Smith, but only of pity and sorrow for the course she pursued. May her remains rest in peace."
SMITH, Emma Hale, wife of the Prophet Joseph Smith and the first president of the Relief Society in 1842-1844, was born July 10, 1804, in Harmony, Susquehanna Co., Pennsylvania, a daughter of Isaac Hale and Elizabeth Lewis. She was a faithful wife and mother and during times of persecution her home was always open to the sick and needy. She supervised the work of boarding and clothing the men engaged in building the temples at Kirtland and Nauvoo, and during the persecutions in Illinois, she, in company with others, journeyed to Quincy, Ill., and presented a memorial to Gov. Carlin in behalf of her people. She was appointed to make a selection of hymns to be used by the Church in Nauvoo, many of which are included in the L.D.S. hymn book. When the saints were expelled from Illinois in 1846, Emma Smith chose to remain in Nauvoo, where she later married Major Lewis C. Bidamon in 1847. She died in Nauvoo April 30, 1879. She was the mother of four sons and adopted a daughter. (For further details see Biographical Encyclopedia, Vol. 1, p. 692.)
SMITH, George Albert, first counselor to President Brigham Young, from 1868 to 1875, was the son of Patriarch John Smith and Clarissa Lyman, and a cousin to Joseph the Prophet. He was born June 26, 1817, in Potsdam, St. Lawrence county, N.Y., and was trained strictly in the religion of the Congregational church, of which his father and mother were members, until he was fifteen years of age. While living on a farm on Rackett river and attending school in the village of Potsdam, George A. grew very rapidly, attaining his full growth several years before he became of age. This gave him an awkward address, as of an overgrown boy; and as children growing fast are usually weak, it was so with him. In addition to these misfortunes for a school boy, he was nearsighted, and being contented with his studies, the society of older people and the companionship of his own thoughts, he paid little attention to cultivating the good will and currying favor with the boys at school. The consequence was that they made fun of him, bullied him more or less, and at one time, shortly after a period of illness, carried their fun to such an extreme that George A. resolved on retaliation; but knowing his weakness at the time, he refrained attempting his revenge then and harbored his strength until a favorable opportunity should be presented. The time came, and it developed a phase of his character which was new to his schoolmates but distinguished him then and ever after. His sensitive nature had been repeatedly outraged; he felt that he had been abused by his schoolmates, that they had taken advantage of him unfairly and that the insult to his honor and manhood demanded reparation. If any of the boys were not guilty of this general arraignment, he did not stop to discriminate in their favor. He felt that all were down on him, and he determined to whip the school. And he succeeded. He started in and kept at it until he had whipped every boy of his size and age. They never made fun of him after that. In the winter of 1828, Father John Smith received a letter from his nephew Joseph, who then lived in western New York, in which a very striking prediction occurred, foretelling awful judgments upon the present generation because of wickedness and unbelief. The letter made a deep impression upon the mind of George A., who, but a boy of eleven years, was capable of appreciating the statements it contained, which he treasured in his memory. His father observed on reading them, "Joseph writes like a Prophet!" In August, 1830, the father of the Prophet and his brother Don Carlos visited their relatives in Potsdam and vicinity. They brought with them a copy of the Book of Mormon, which they left with George A.'s father, while they went on to visit with Father Asahel Smith and family. During their absence George A. and his mother read a great deal in the strange new book, or "Golden Bible," as it was popularly called.
The neighbors, who often came in and heard portions of it read, ridiculed it and offered many objections to its contents. These young George A. soon found himself trying to answer, and although he professed no belief in the book himself, having in fact noted many serious objections to it, he was so successful in refuting the charges the neighbors brought against it that they generally turned from the argument discomfited, with the observation to his mother that her boy was a little too smart for them. When his uncle and Don Carlos returned, George A. laid before them his objections, which he believed to be unanswerable. His uncle took them up carefully, quoted the Scriptures upon the subject, showed the reasonableness of the record, and was so successful as to entirely remove every objection, and to convince him that it was just what it purported to be. George A. from that time ever after advocated the divine authenticity of the Book of Mormon. He was also convinced of the necessity of religion, and not being sufficiently instructed by his relatives how to obtain it, after they had left, he attended a protracted series of Congregational revival meetings. These lasted seventeen days, and effected the "conversion of every sinner in Potsdam" who attended them except George A., who went to the meeting regularly, sat in the gallery listening attentively, but waited in vain for the sensation of religion which should bring him down to the anxious bench. Finally, prayers and exhortations having failed, the minister, Rev. Frederick E. Cannon, pronounced him reprobate and sealed him up unto eternal damnation, saying, "Thy blood be upon thine own head!" Nine times he thus delivered this inoffensive but unsatisfied seeker for religion to the buffetings of Satan and the burning of an endless hell. For two years George A. had performed the greater part of the labor on his father's farm, but in the winter of 1832-33, he attended school, and gave considerable attention to studying the gospel and its requirements. He was baptized by Joseph H. Wakefield Sept. 10, 1832. In May 1833, he started with his parents to Kirtland, Ohio; they arrived there on the 25th of that month, and were warmly welcomed by the Prophet Joseph Smith and by the Saints who had gathered there, numbering about five hundred. Immediately on reaching Kirtland, George A. became interested in the affairs of the Church, and was delighted with his cousin, the Prophet, whom he had never seen before. He was on hand for any duty required, and spent many nights guarding the houses of the brethren who were in much danger from mobs. During the summer and fall he was engaged in quarrying and hauling rock for the Kirtland Temple, attending masons and performing other labor about the walls. The first two loads of rock taken to the Temple ground were hauled from Stanard's quarry by George A. and Harvey Stanley. In May, 1834, George A. started from Kirtland with Zion's Camp for the State of Missouri, and returned again to Kirtland in the summer, walking on foot two thousand miles.
He was ordained a Seventy March 1, 1835, under the hands of Joseph Smith, sen., Joseph Smith, jun., and Sidney Rigdon, the latter being spokesman. He was the junior member of the First Quorum of Seventy. On the 30th of the following May he was appointed to a mission to preach the gospel in the East. Elder Lyman Smith, a second cousin, and member of the same quorum, was his traveling companion. They started June 5, 1835, traveled on foot about two thousand miles, without purse and scrip, held about eighty meetings in the States of Ohio, Pennsylvania and New York, baptized eight, and returned to Kirtland, where George A. arrived October 5th. In the spring of 1836, he received his endowments in the Kirtland Temple, after which he performed a mission in Ohio, traveling on foot about twelve hundred miles. In the spring of 1837 he commenced a mission in Ohio and Virginia, which continued about one year. On this mission he traveled about two thousand and five hundred miles; nearly half of his journeyings were on foot. In 1838, he emigrated with his father's family to Daviess county, Mo., where he was ordained a High Councilor June 28, 1838. In the autumn, he was sent on a mission to Kentucky and Tennessee, traveling some eight hundred miles on foot and about seven hundred by water, including the return journey. After his return, he removed his father's family to Illinois. In 1839, he returned to Far West, in Missouri. On the morning of April 26, 1839, he was ordained one of the Twelve Apostles, on the southeast corner stone of the intended Temple at Far West. He returned to Illinois, whence he started for England on a mission in September, and arrived in Liverpool April 6, 1840. He labored for over one year with much success, and returned to Nauvoo, Ill., where he arrived July 5, 1841. On the 25th of the same month he married Bathsheba W. Bigler, who is still alive. In the fall of 1842, he preached in the principal places in Illinois, and returned to Nauvoo Nov. 4th. In the summer and fall of 1843, he traveled about six thousand miles, preaching in the middle and eastern States. In the spring of 1844, he attended conferences and preached in Illinois, Indiana and Michigan, and was in the last named State when he heard of the death of the Prophet and Patriarch of the Church. He immediately returned to Nauvoo and took an active part in the councils and deliberations consequent upon that sad event. He was elected quartermaster of the Nauvoo Legion, Sept. 17, 1844; was also elected a trustee of the Nauvoo House Association, and labored actively in forwarding the erection of that building. He continued these labors until the mob commenced its outrages upon the Saints in the fall of 1845, from which period he was active in counseling, fervent in his labors on the Temple and diligent in making preparations for the exodus of the Saints from Nauvoo. "Before leaving the Temple of Nauvoo," writes George A., "my wife, under the law of Abraham and Sarah, gave me five wives, viz: Lucy Smith, born February 9, 1817, at Newry, Maine; Nancy Clement, born October 31, 1815, at Dryden, Tompkins county, N.Y; Zilpha Stark, born July 3, 1818, at Hartland, Niagara county, N.Y.; Sarah Ann Libby, born May 7, 1818, at Ossipee, Stratford county, N.H., and Hannah Maria Libby, born June 29, 1828, at Ossipee, Stratford county, N.H." He also married Susan E. West after he reached G.S.L. Valley.
Five of Brother George A.'s wives survived him. They bore unto him twenty children, eleven of whom, among them Apostle John Henry Smith, are yet living. Early in February he crossed the Mississippi river with his family, on his way to find an asylum in the Far West from the rage of mobs and the persecutions of bigoted professors of religion. The ensuing winter he tarried with the main camp at Winter Quarters. While there the people suffered severely from scurvy, a disease induced through lack of vegetable diet. George A.'s third wife and four children died of this disease. He visited all the camps, and urged the cultivation of the potato as a cure for the scurvy. But little seed could be obtained; what was, however, produced in a marvelous manner. As they had no vegetables for one year, their bread was mostly made of corn, bought two hundred miles away, in Missouri. The season after Geo. A. had left Pottawattamie county the potato crop was a failure, and the saying went forth that it was because George A., "the potato Saint," had gone to the mountains. In 1847 he accompanied President Young and the company of pioneers in searching out and making the road to and finding the location for the Church in the Great Basin. During this journey he walked seventeen hundred miles, and rode, mostly on horseback, eight hundred; much of the distance with raw hide soles on his shoes. He was six weeks without bread, though he was better off than most of the pioneer company, for he had about twenty-five pounds of flour locked up in his trunk, unknown to any one. He lived as the rest, on buffalo bulls and other wild meat, which was not always plentiful. He issued his reserved flour by cupfuls to the sick, some of whom attribute to this circumstance the preservation of their lives. He planted the first potato that was put in the ground in Salt Lake valley, and built a house for his father in the fort, before starting on his return to Winter Quarters, where he arrived Oct. 31st of the same year. In 1848 he removed to the neighborhood of Kanesville and opened a farm. In 1849 he took charge of the emigration in Council Bluffs, organizing and starting the companies. With the last of these he started westward with his family, July 4, 1849. Their teams were heavily laden, and they encountered hail and rain storms. Their cattle also stampeded, and at the South Pass they were overtaken by a heavy storm, in which 70 animals were frozen. They made the journey to G.S.L. City, 1034 miles, in 155 days, arriving Oct. 27th. George A. was elected a member of the senate of the Provisional State of Deseret, and reported a bill for the organization of the judiciary, which was the first bill printed for the consideration of members. He also reported a bill in relation to the construction of a national railway across the continent. In December, 1850, he raised a company of one hundred and eighteen volunteers, accompanied by about thirty families, and started for the purpose of planting a colony near the Little Salt Lake.
The day after they started the thermometer was at zero. His company was organized at Peteetneet creek (Payson), Utah county, and consisted of twenty-five cavalry, thirty-two infantry--picked men--and thirteen men in charge of a piece of artillery; the residue was organized as a permanent camp guard. They crossed five ranges of mountains, and arrived at Centre Creek, 265 miles from Salt Lake City, Jan. 13, 1851. This place had been designated by Elder Parley P. Pratt, and a company of explorers, as the place in the Little Salt Lake valley most suitable for a settlement. As soon as the site of the town was determined upon, the settlers commenced working a road into a canyon about six miles, which cost them five hundred days' work, where they cut down a pole ninety-nine feet long, which they erected and on which they raised the "Stars and Stripes." They dedicated the ground by prayer, and saluted the emblem of civil and religious liberty by the firing of cannon. The organization of Iron county had been provided for by the General Assembly of Deseret, which had elected Geo. A. its chief justice, with power to proceed with its further organization. An election was held, when two associate justices, a county recorder, a treasurer, sheriff, assessor and collector, justice of the peace, constable, and a member of the House of Representatives of the General Assembly of Deseret, were elected. In the winter of 1850-1, though it was very cold, the settlers built a fort, in which were located dwelling houses and a meeting house, which served for meetings, schools and watch tower. It was in the shape of a Greek cross, and was of hewn logs. It served the town, which was named Parowan, for fifteen years, when it was replaced by a stately stone edifice. Geo. A. taught school during the first winter, having thirty-five pupils to whom he lectured on English grammar around the evening camp fires. At the first Territorial election in August, 1851, Geo. A. was elected a member of the council of the legislative assembly. He was commissioned by Postmaster-General Hall, Oct. 29, 1851, postmaster of Centre Creek, Iron county, and on the 29th of November, by Governor Young, colonel of cavalry in the Iron Military District. Afterwards he was placed in command of the militia of the southern part of the Territory, and was instructed to take measures for the defense and safety of the inhabitants against the Utah Indians, who had commenced, under their chief Walker, to rob and kill the inhabitants. In 1852 he left Iron county, and was appointed to preside over the affairs of the Church in Utah county. He traveled and preached a great deal in all the settlements, over which he had the watch care. At the general conference of the Church, in April, 1854, he was elected Historian and General Church Recorder, and immediately went to work compiling the documentary history of Joseph Smith. Feb. 2, 1855, he was admitted as a member of the bar of the Supreme Court of the Territory of Utah, and received his certificate as an attorney, counselor-at-law and solicitor in chancery.
He was elected a member of the convention and one of the committee which drafted a constitution, and on March 27, 1856, was elected by said convention, in connection with Elder John Taylor, a delegate to Congress, to present the constitution and accompanying memorial, asking for admission into the Union on an equal footing with the original States. This mission was a respite from his close application in the Historian's Office, where he had, with the assistance of four clerks, compiled and recorded, in large records, the history of Joseph Smith from Feb. 20, 1843, until his martyrdom in June, 1844. He also supplied, from memory and otherwise, blanks in the history and records compiled by President Willard Richards, his predecessor in the Historian's Office, who had, with prophetic pencil, written on the margin, opposite the blanks, "to be supplied by George A. Smith." In 1856-57, during a sojourn of about eleven months in the States, in addition to his duties as delegate, Geo. A. preached in the States of Connecticut, New York, New Jersey, Pennsylvania, Virginia, Ohio, Illinois, Iowa and Missouri. April 11, 1866, he received from Governor Durkee the commission of brigadier-general and was appointed aid-de-camp to the lieutenant-general of the Nauvoo Legion. At the October conference, in 1868, he was appointed to succeed the late President Heber C. Kimball as first counselor to President Brigham Young. The political career of President Geo. A. Smith covered almost the whole period of his residence in Utah. He was an earnest worker in establishing the provisional government of the State of Deseret, and afterwards in organizing and enacting laws for the government of the Territory of Utah. He was elected a member of the first legislature and re-elected to every succeeding session but one, when absent in the States, until 1870. The last six years he was president of the council, and was distinguished for his punctuality and impartiality in the discharge of his official duties. More than half of his life was occupied in traveling and preaching the gospel. He had, before 1870, delivered three thousand eight hundred discourses in various parts of the world, as a labor of love, and never failed to use every opportunity to advocate the principles of the gospel, which his long and laborious missionary experience afforded him. In the internal affairs of the Territory, Pres. Smith was an active laborer. He was recognized as the father of the southern settlements, the chief of which, St. George, was named in his honor. He was president of several irrigating canal companies, and was foremost in public enterprises leading to the occupation and development of the country, the establishment of home industries and of commercial relations among the people that would tend to make them free and independent of other communities, and at the same time utilize the natural resources with which the Territory abounds. Oct. 15, 1872, he started on a mission and visit to the various European nations and to Jerusalem, from whence he returned June 18, 1873.
During his absence on this tour, he was appointed and sustained as Trustee-in-Trust for the Church, which office he held until his death. After his return he gave considerable attention to the building the Temple at St. George, where he spent a great deal of time. He was a zealous advocate and laborer in the establishment of the United Order among the people. The discourses he delivered in many of the towns of Utah, upon that subject, were pre-eminently characteristic of him as a political and domestic economist. In the spring of 1875, about the time of his return from St. George, he was attacked by a severe cold, which, locating on his lungs, inflamed and irritated them in such a manner as to prevent their use in public speaking. This affliction was supplemented with a very peculiar affection preventing sleep, except in an upright posture, and then but at short intervals. He suffered intensely from this combination of diseases for several months, resisting the power of the destroyer with all the fortitude of a strong will and a desire to live, aided by the most sublime faith. He had the support of the prayers of all the people, among whom he was ever a great favorite; but they did not prevail over the decree of Him who doeth all things well. "Brother George A.'s time had come," was the expression of all his friends, and on Wednesday morning, Sept. 1, 1875, they bowed to the eternal fiat. President Young remarked on the morning of his death: "I have known Brother George A. Smith for forty-two years, have traveled and labored in the ministry with him for many years, and have believed him to be as faithful a boy and man as ever lived; and, in my opinion, he had as good a record on this and the other side of the vail as any man. I never knew of his neglecting or overdoing a duty; he was a man of sterling integrity, a cabinet of history, and always true to his friends." President Geo. A. Smith was a wise counselor, a great preacher, a sound statesman, a pioneer and colonizer of the highest ability, an able lawyer and an efficient educator. He was always ready in public and private. No one ever wearied of his preaching. He was brief and interspersed his doctrinal historical remarks with anecdotes most appropriate and timely in their application. Short prayers, short blessings, short sermons, full of spirit, was a happy distinction in the ministry of Geo. A. Smith. He was humble and meek, yet full of courage and unbounded energy in the cause of right. He always had time to notice young people and children and leave his impress of love and kindness upon the tablets of their hearts. (For further particulars see "Contributor," Vol. 6,; "Southern Star," Vol. 2, p. 345; "Historical Record," Vol. 5, etc.)
SMITH, George Albert, one of the original pioneers of Utah, was born June 26, 1817, at Potsdam, St. Lawrence Co., New York, a son of Patriarch John Smith and Clarissa Lyman. He was a member of the Council of Twelve Apostles at the time he made the pioneer journey, and died in Salt Lake City, Sept. 1, 1875. (See Bio. Ency., Vol. 1, p. 37.)
SMITH, Hyrum, second counselor to President Joseph Smith, from 1837 to 1841, was the second son of Joseph Smith and Lucy Mack, and was born Feb. 9, 1800, at Tunbridge, Vermont, and removed with his father's family to western New York when about nineteen years old. He married Jerusha Barden, at Manchester, N.Y., Nov. 2, 1826, by whom he had six children, Lovina, Mary, John, Hyrum, Jerusha and Sarah. He became a widower Oct. 13, 1837, while absent at Far West, Mo., and married Mary Fielding the same year, by whom he had two children, Joseph F. and Martha. Like his brother Joseph, Hyrum spent his early years in agricultural labors, and nothing of particular note characterized that period of his life. He speedily became a believer in Joseph's mission, and by him was baptized in Seneca lake, in June, 1829. He was one of the eight persons permitted to view the plates from which the Book of Mormon was translated, and his name is prefixed to it as a witness. Nov. 7, 1837, at a conference assembled in Far West, Mo., he was appointed second counselor to Pres. Joseph Smith, instead of Frederick G. Williams, who was rejected. Jan. 19, 1841, he was called by revelation to take the office of Patriarch to the whole Church, to which he had been appointed by his deceased father, by blessing and also by birthright, and was likewise appointed a Prophet, Seer and Revelator. He was personally connected with many of the principal events of the Church, up to the time of his death, and in the various offices he filled won the love and esteem of all persons. In the revelation calling him to be the chief Patriarch, the Lord thus spoke of him: "Blessed is my servant Hyrum Smith, for I the Lord love him, because of the integrity of his heart, and because he loveth that which is right before me, saith the Lord." (Doc. & Cov., 124: 15.) He was tenderly attached to his brother Joseph, whom he never left more than six months at one time, during their lifetime. He was arrested with him at Far West, Mo., and imprisoned with him at Liberty, and finally spilt his blood with him at Carthage, Ill, June 27, 1844. In this catastrophe he fell first, exclaiming, "I am a dead man," and Joseph responding, "O dear Brother Hyrum!" In the "Times and Seasons" we find the following beautiful eulogy: "He lived so far beyond the ordinary walk of man, that even the tongue of the vilest slanderer could not touch his reputation. He lived godly, and he died godly, and his murderers will yet have to confess, that it would have been better for them to have had a millstone tied to them, and have been cast into the depths of the sea, and remain there while eternity goes and eternity comes, than to have robbed that noble man of heaven of his life." At his death he held various military and civil offices in the Nauvoo Legion and in the municipality. (For further particulars see sketch of Joseph Smith jun. and early Church publications generally.)
SMITH, John, the fifth presiding Patriarch of the Church, was born July 16, 1781, in Derryfield (now Manchester), Rockingham county, N.H. He was a son of Asahel and Mary Smith (formerly Mary Duty) and uncle to the Prophet Joseph. In 1815 he married Clarissa Lyman, by whom he had three children--George Albert, Caroline and John Lyman. The subject of Joseph Smith's mission was introduced to John Smith by his brother Joseph, the Prophet's father, which resulted in his baptism Jan. 9, 1832, at a time of sickness near to death, and when the ice had to be cut to reach the water; but from that time he gained health and strength, although he had been given up by the doctors to die of consumption. He was baptized and confirmed by his brother Joseph Smith, sen., and at the same time ordained an Elder. In 1833, he moved to Kirtland, Ohio, where he, on June 3, 1831, was ordained a High Priest by Lyman Wight, and in 1838 to Far West, Caldwell county, Missouri, and thence to Adam-ondi-Ahman, in Daviess county, where he presided over that branch of the Church until expelled by the mob in 1839, and arrived in Illinois on the 28th of February of that year. He located at Green Plains, six miles from Warsaw, where he put in a crop of corn, split rails, and performed much hard labor unsuited to his health and years, but obliged to be done for the support of his family. In June he moved to Commerce (since Nauvoo), and on October 5th was appointed to preside over the Saints in Iowa. On the 12th he moved to Lee county to fulfill that mission. In October, 1843, he moved to Macedonia, Hancock county, Illinois, having been appointed to preside over the Saints in that place. He was ordained a Patriarch Jan. 10, 1844, by Joseph the Prophet, and in November, of that year, was driven by mobbers from Macedonia to Nauvoo, where he continued to administer patriarchal blessings, to the joy of thousands, until Feb. 9, 1846, when he was compelled by the mob violence of the free and sovereign State of Illinois to again leave his home and cross the Mississippi river, with his family, in search of a peaceful location, far off amid savages and deserts, in the valleys of the mountains. After passing a dreary winter on the right bank of the Missouri, at Winter Quarters, he again took up the weary ox train march on the 9th of June, 1847, and reached Great Salt Lake valley Sept. 23rd, where he presided over the Church in the mountains until October, 1848. Jan. 1, 1849, he was ordained presiding Patriarch over the Church, under the hands of Pres. Brigham Young and Heber C. Kimball. He moved out of the Fort on to his city lot in February, 1849, and this was the only spot on which he had been privileged to cultivate a garden two years in succession during the last twenty-three years of his life. In addition to a vast amount of varied and efficient aid to thousands in the way of salvation, during his long and faithful ministry, he administered 5,560 patriarchal blessings, which were recorded in seven large and closely written books, which are now at the Historian's office.
He died in Salt Lake City May 23, 1854. "He closed the arduous duties of a well occupied probation," writes the editor of the "Deseret News," "and passed to a position of rest, where his works will nobly follow and honor him and where he will continue his able counsels for the prosperity and welfare of Zion."
SMITH, Joseph, junior, the great Prophet of the nineteenth century, and the founder of the Church of Jesus Christ of Latter-day Saints, was born Dec. 23, 1805, in Sharon, Windsor county, Vermont. He was the fourth child of Joseph Smith and Lucy Mack. When about seven years old, he came near losing his leg through a fever sore, but by opening the leg, and extracting several pieces of affected bone, amputation was avoided. In this excruciating operation he exhibited that courage which, united with tender feeling, always marks the character of the great and good. When ten years of age he removed with his parents to Palmyra, New York, where he lived about eleven years, the latter part of the time in Manchester township. At the age of fourteen, when passing one evening through the door-yard of his father's dwelling, he was shot at; but the balls missed him and lodged in the head and neck of a cow. No trace of the person who attempted the murder was ever found, and no reason could be assigned for the attempt. His father was a farmer. Owing to the adversities of his parents, and the difficulty in giving children an education in newly-settled districts, Joseph's advantages for learning were few indeed, but his mind was active in observing and reflecting. On the subject of religion societies around him, however, did not commend either of them to his judgment sufficiently to induce him to become a member. He was somewhat partial to the Methodists, and sometimes attended their meetings. In the midst of this indecision, he had recourse to his Bible, and there read in St. James, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him." He felt the force of the passage; it gave heavenly confidence, and he resolved to test the promise. Accordingly, on the morning of a beautiful clear day, early in the spring of 1820, he retired to the shade of a wood near by, and after kneeling began to offer up the desires of his heart to God. While thus engaged two personages stood before him, clothed with ineffable brightness, and one, pointing to the other, said, "This is my beloved Son, hear him." Joseph then made known the object of his prayer, and he was informed that he must join neither of the sects, for they were all wrong, and their creeds an abomination in the sight of God. Many other things were communicated by the heavenly personages, and on leaving Joseph they again forbade him to join any of the sects. After receiving this vision, he informed one of the Methodist preachers of it, but met only with ridicule and opposition. He experienced the same in all quarters, and he was led to ask, "Why persecute for telling the truth?"; again, "I had actually seen a vision, and who was I that I could withstand God?" Thus things went on until the evening of Sept. 21, 1823, when he received a visitation from the angel Moroni, who informed him that God had a work for him to do, and revealed to him who were the aborigines of America, and where was deposited their sacred record (the Book of Mormon).
The angel informed him that this record contained the fulness of the everlasting gospel, and that he should be the instrument in bringing it forth, and have power given him to translate it. The vision was twice repeated during the same night. The next day the angel again stood by his side and gave him further instructions. After he had communicated to his father what he had seen, he repaired to the place where the plates which contained the record were deposited, and was permitted to view them, but it was not till Sept. 22, 1827, that the angel delivered them into his hands. In the meantime, in 1825, Joseph had engaged himself with a Mr. Josiah Stoal, who set him to work digging for a silver mine, which it was reported the Spaniards had opened in Harmony, Susquehannah county, Pa., and from this circumstance arose the opprobrious epithet of a "money digger." While thus engaged, Joseph boarded with a Mr. Isaac Hale, whose daughter Emma he married Jan. 18, 1827. After the plates were entrusted to Joseph, he met with the utmost difficulty in preserving them from his excited persecutors, and was finally under the necessity of leaving Manchester, and going with his wife to Susquehannah county, Pa., which place he reached in December, and immediately commenced copying some of the characters from the plates. In April, 1828, he commenced to translate, and Mr. Martin Harris to write for him. Subsequently and chiefly, Oliver Cowdery was his scribe. May 15, 1829, Joseph Smith and Oliver Cowdery were baptized, and, by John the Baptist, ordained to the Aaronic Priesthood. They were shortly afterward ordained to the Melchizedek Priesthood by Peter, James and John. At length, after having passed through many vicissitudes, the translation of the record was completed, and early in 1830, an edition, under the title of the Book of Mormon, was published. The next great event in Joseph Smith's life was the organization of the Church of Jesus Christ of Latter-day Saints, April 6, 1830, in the house of Mr. Peter Whitmer, at Fayette, Seneca county, New York. The mission which he had been called to perform soon began to make great progress, and excite corresponding hatred in the hearts of its opposers. In January, 1831, he removed to Kirtland, Ohio, where a branch of the Church, numbering about one hundred members, had previously been raised up. There, among other things, he was engaged in translating the Holy Scriptures. June 19th, in company with his wife, Sidney Rigdon and others, he set out, in compliance with a commandment of the Lord, for Missouri. After his arrival there, in July, it was revealed to him that Independence, Jackson county, Mo., was the place for the New Jerusalem to be built, and that the spot for the Temple was a lot lying a little west of the court house. On the 3rd of August, the Temple site was dedicated. After spending several days in receiving revelations for the Church, and giving instructions for its guidance, he returned to Kirtland, where he arrived on the 27th.
His time was now occupied in traveling and preaching in various places by which numbers of converts were made. He also continued the translation of the Scriptures. In March, 1832, while living in Hiram, a mob gathered about his house, and, having dragged him from it in the dead hour of the night, tarred and feathered him and left him half dead on the bare ground. He left again for Missouri early in April, 1832. Arriving in Jackson county, on the 24th, he met with a welcome "only known to brethren and sisters united as one in the same faith, and by the same baptism, and supported by the same Lord." May 6th, he set out to return to Kirtland, and on the way the horses of the stage, in which he and the other brethren were traveling, took fright. Bishop Newel K. Whitney jumped out, and in doing so caught his foot in the wheel, by which his foot and leg were broken in several places. Joseph jumped out, but cleared himself. This accident detained Joseph with Bishop Whitney at Greenville four weeks, and while there Joseph nearly lost his life by poison mixed with his dinner, either intentionally or otherwise, but it is supposed intentionally. They recommenced their journey the following morning, and arrived in Kirtland some time in June. There, during the following year, he was very active, and, according to revelations, commenced the building of a Temple, the corner stones of which were laid July 23, 1833. Feb. 17, 1834, he organized the first High Council in the Church at Kirtland. A few days later (Feb. 24th) he received a revelation concerning the troubles that the Saints in Missouri were experiencing, by which he was commanded to select the young men in the Eastern branches of the Church to go up to their relief. Accordingly, on the 26th, he started from home to obtain volunteers for this purpose, and on the 5th of May he set out with about one hundred men, with clothing and other necessaries for the Saints, who were suffering in Missouri. After a long and difficult journey as leader of the historical Zion's Camp, he arrived in Missouri. He organized a High Council in Clay county, and otherwise arranged the affairs of the Church in Missouri. While he was there, the High Council, by his direction, addressed an appeal, on behalf of the Church, to the authorities of the State and of the nation, and to all people, for peace, and praying for protection while they sought to obtain, without force, their rights, privileges and immunities. In July, Joseph again returned to Kirtland. Feb. 14, 1835, assisted by the Three Witnesses to the Book of Mormon, he called and ordained Twelve Apostles, and soon afterwards commenced the organization of the Seventies. Later in that year he obtained some rolls of papyrus, covered with hieroglyphic figures and devices. One of these rolls were found to contain the writings of Abraham, which were translated by Joseph. March 27, 1836, he dedicated the Lord's house in Kirtland. With Oliver Cowdery he was favored to behold a vision of the Lord Jesus Christ; one of Moses, who committed unto them the keys of a dispensation for fathering Israel from all parts of the earth; one of Elias, who committed unto them the gospel of Abraham; and another of Elijah, who committed unto them the keys of a dispensation to turn the hearts of the fathers to the children, and the children to the fathers.
Many other persons saw glorious visions on the same occasion. In June, 1837, assisted by his counselors in the First Presidency, Joseph set apart Heber C. Kimball and Orson Hyde, two of the Twelve, as missionaries to England. This was the first foreign mission appointed by the Church. In the following September, he left Kirtland for Missouri, in company with Sidney Rigdon, to fulfil a mission appointed them by a conference of Elders. The object of the mission was to lay off new Stakes of Zion for the rapidly increasing members of the Church to gather to. On his return, in the following December, he found "apostasy, persecution and confusion" prevailing to an alarming extent. He states that the new year dawned upon the Church in Kirtland, in all the bitterness of apostate mobocracy, which continued to rage, so that it was necessary for Elder Rigdon and himself "to flee from its deadly influence, as did the Apostles and Prophets of old. They started from Kirtland about 10 o'clock in the evening of January 12, 1838, on horseback, and reached Norton, Medina county, Ohio, sixty miles distant, by the next morning. Here they tarried until the arrival of their families, and on the 16th continued their journey in wagons to Far West, Mo. Joseph had only resided there about six months before the troubles the Saints had been wading through for several years reached their highest pitch, and he, together with others, was betrayed into the hands of the mob-militia on Wednesday, Oct. 31st. The next day, his brother Hyrum was arrested and brought into camp. A court martial was then held and they were condemned to be shot on Friday morning on the public square in Far West, as an example to the "Mormons," but, owing to the dissension of Gen. Doniphan, the sentence was not put into execution. They and five other brethren were carried off to Independence under a strong guard, from whom they suffered many indignities by the way. From thence they were taken to Richmond, where they arrived Nov. 9th. Gen. Clark, the head of the mob militia, who had the brethren in custody, determined to shoot them three days after their arrival, but by the influence of certain parties he was intimidated, and after searching through a military code of laws and finding that preachers of the gospel, who had never done military duty, could not be subject to court martial, he delivered them over to the civil authorities, to be tried as persons guilty of "treason, murder, arson, larceny and theft." They underwent a mock trial, and were then sent to Liberty in Clay county, where they were put into jail and confined about five months. Poison was given to them several times and even human flesh, during this imprisonment. In the following April, they were removed to Daviess county to have a trial, as it was said, but it was a mere farce--the grand jury who sat upon their case during the day acted at night as their guard, and boasted of the bloody deeds they had committed at Haun's Mill and other places of sad memory.
They were, however, indicted for "treason, murder, arson, larceny, theft and stealing," on which they asked for a change of venue to Marion county, but it was refused and one given for Boone, in removing to which place the sheriff, who had them in charge, told them that he had been requested by Judge Birch, of Daviess county never to carry them to Boone county, and give them permission to escape, which they availed themselves of, and Joseph and Hyrum arrived in Quincy, Ill., a few days afterwards. There they were welcomed by the embraces of their families, and received the congratulations of the Saints and sympathizing friends. May 9th, Joseph and his family left Quincy for Commerce, and on the 9th took up their residence in a small log house on the bank of the Mississippi river. About this time the Saints were making out statements of their losses and sufferings in Missouri, to present to the President of the United States, with a petition to Congress for redress, and on the 29th of October Joseph left Nauvoo for Washington, with Sidney Rigdon and Elias Higbee, the three having been appointed a committee to present the petition. After arriving in Washington they had an interview with President Martin Van Buren, and subsequently with John C. Calhoun. It was at this interview that Mr. Van Buren uttered the well known words--"Gentlemen, your cause is just, but I can do nothing for you." Early in February, 1840, seeing that all his efforts were ineffectual to obtain the redress for the wrongs the Saints had endured, Joseph left the capital for Nauvoo. The remaining four years of his life may be said to have been chiefly occupied in the building up of that city as a gathering place for the Saints. After remaining silent for nearly two years, Missouri made a demand on Governor Carlin, of Illinois, for Joseph Smith and others. A writ for their apprehension was issued, but the sheriff could not find them. The writ was returned to the sheriff, and the matter dropped at that time. Among the numerous revelations which Joseph received from the Lord, for the guidance of the Church at large, one received Jan. 19, 1841, deserves special mention. In that he was commanded to immediately make a proclamation of the gospel to all kings of the world, to the president and governors elect of the United States, and to all the nations of the earth. In that revelation also were pointed out the duties of various members of the Priesthood. It required a boarding house to be built for the accommodation of strangers who should go up to Nauvoo to contemplate the work of the Lord, called upon the Saints to come from afar with their wealth and means, to help to build a Temple to the Lord, in which, among other ordinances of salvation, might be administered baptism for the dead, etc. In June, 1841, in returning from Quincy to Nauvoo, Joseph was arrested on the writ before referred to, for the purpose of being delivered up to Missouri. A writ of habeas corpus was obtained, and the case was heard at Monmouth, Warren county, before Judge Stephen A. Douglas, of the United States Supreme Court, which resulted in his immediate discharge.
The Hon. O.H. Browning, in addressing the court for the defense, eloquently referred to the cruelties of Missouri. He concluded with the following language: "And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land, and none dare to enlist in the cause of justice. If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my last breath in defence of an oppressed American citizen." In the summer of 1842, Joseph Smith succeeded John C. Bennett in the mayoralty of Nauvoo, which office he retained until his death. May 6th, of this year, Lilburn W. Boggs, ex-governor of Missouri, was shot at and wounded at his residence in Independence, Mo. Still as relentless as ever in his purpose to destroy Joseph, he charged him with being accessory before the fact, and applied to Thos. Reynolds, governor of Missouri, to make a demand upon the governor of Illinois for him. Accordingly, a writ was served upon him Aug. 8, 1842. An investigation into the matter was had on a writ of habeas corpus, in January, 1843, at Springfield, before the Hon. Nathaniel Pope, judge of the circuit court of the U.S. for the district of Illinois, which ended in an honorable acquittal, the judge requesting, "that the decision of the court be entered upon the records in such a way, that Mr. Smith be no more troubled about the matter." Missouri, however, still true to her purpose, continued to excite the public mind against Joseph, and made another demand upon Illinois to deliver him up to her for trial on charge of treason, and in June, while he was visiting at Inlet Grove, twelve miles from Dixon, Ill., Joseph H. Reynolds, sheriff of Jackson county, Mo., and Harman T. Wilson, of Carthage, Ill., appeared with a writ from the governor of Illinois, and arrested him. They drove him to Dixon in a wagon and frequently struck him with their pistols on the way, and would have immediately carried him into Missouri to be murdered, but for the interference of the people. With much difficulty a writ of habeas corpus was procured at Dixon, and made returnable before the nearest tribunal, in the 5th Judicial District, authorized to hear and determine upon such writs, which was at Nauvoo. On returning there a writ was sued out and made returnable before the municipal court, and, upon examination, Joseph was discharged from arrest upon the merits of the case, and upon the further ground of substantial defects in the writ issued by the governor of Illinois. Missouri was not yet satisfied, but made a requisition upon Governor Ford, of Illinois, to call out the militia to re-take Joseph. To this the governor objected, as the laws of the State had been fully exercised in this matter, and everything had been done which the law warranted. The affair cost Joseph upwards of $3,500. At Dixon he sued out a writ against Reynolds and Wilson, for false imprisonment, and using unnecessary violence in arresting him.
May 9, 1844, the case was called up for trial, and a verdict for the plaintiff was recorded, with $40 damages and the cost of the suit. July 12, 1843, the Prophet Joseph received from the Lord the great revelation on marriage, but it was not published to the world until 1852. The growing importance of Nauvoo, the increase of members of the Church in all parts of the Union, and in Great Britain, together with the perplexity caused by false friends and apostates in Nauvoo, made Joseph's duties truly multifarious; but, in the midst of all, his love for the Saints was constant, and his regard for their interest ever wakeful. The presidential chair of the United States at this time was about to be vacated. Among the new candidates were John C. Calhoun and Henry Clay, and to ascertain what would be their rule of action to the Saints as a people, Joseph wrote to each, setting forth how they had been persecuted by Missouri, and had failed to obtain redress, though they had petitioned from the State courts to Congress itself. Very exceptional replies were returned, and Joseph rejoined at some length, severely commenting upon them. The number of votes which the Saints could give was not unknown to the rival parties--Whig and Democrat, and they were courted by both; but the Saints, who could not feel justified in giving them to either, put Joseph Smith forward as a candidate. Feb. 7, 1844, he issued an address to the American people, declaring his views on all the great leading political topics of the times. This, and the correspondence between him and Calhoun and Clay, were published in the "Times and Season." Though Joseph was not elected, this course prevented political demagogues from making a target of the Saints, as had been the case at previous elections, and also enabled them to vote for one whom they considered "honorable, fearless, and energetic," and "that would administer justice with an impartial hand, and magnify and dignify the office of chief magistrate." Francis M. Higbee, a member of the Church, had been accused by Joseph Smith, some time in 1842, of seducing several women, and of other evil conduct, and was brought before Presidents Brigham Young and Hyrum Smith, and others, which much enraged him. Similar charges were preferred against John C. Bennett. They both confessed and asked forgiveness. But their repentance was not sincere, and they secretly determined to ruin Joseph. The thing festered in Higbee's mind until May, 1844, when he sued out a writ, from the circuit court of Hancock county, for the arrest of Joseph, on the plea of defamation of character. The damages were laid at $5,000. Joseph was accordingly arrested, but petitioned the municipal court of Nauvoo, for a writ of habeas corpus, that the whole matter might be thoroughly investigated. An examination took place before that court, and resulted in his discharge; first, from the illegality of the writ, upon which he was arrested, and secondly, from its being fully proven that the suit was instituted through malice, private pique, and corruption, and ought not to be countenanced.
This led, in quick succession, to the establishment in Nauvoo of a newspaper called the "Nauvoo Expositor," which had for its object the defamation of the citizens who were not of their party. The foulest libels upon Joseph Smith's private character, and that of other persons, appeared in its columns, and its prospectus actually proposed the repeal of the city charter. The city council, falling back upon their prerogatives, contained in the charter and in the legislative powers of the city council, declared the "Expositor," on account of its filthy contents, a nuisance, and ordered its abatement, which was carried out by the city marshal and the police. Its proprietors then went to Carthage, the county seat, and sued out a writ against the mayor, marshal, and police, for a riot! The constable from Carthage executing the writ was requested by Joseph and his companions to return them anywhere else but Carthage, as that place had become the rendezvous of the most hostile opponents of the Saints, and fatal consequences were apprehended if he and the other defendants were taken thither. The constable, however, refused, upon which the municipal court sued out a writ of habeas corpus, which the charter empowered them to do, and an investigation was had before the court. It resulted in the dismissal of the prisoners, and no riot had been committed, they having only acted in the discharge of a duty imposed upon them by the city council. The mobbers refused to recognize the writ of habeas corpus, and the decision of the municipal court, and sent runners through Hancock and the surrounding counties, to ignite the already inflammable materials which everywhere abounded in the shape of virulent opposers of the truth, and haters of Joseph Smith and Nauvoo. By this means a mob was raised to again arrest Joseph, or lay the city in ashes, and literally exterminate its inhabitants. Volunteers were actually invited from Missouri to join in the unlawful proceeding. In this emergency, the Nauvoo Legion, numbering between 3,000 and 4,000 men, was placed under arms to defend the city against the mob, until the governor should do something in his official capacity. These prompt measures induced the mob to remain in Carthage and Warsaw, and this was the position of the parties when the governor appeared in that town. Instead of the mob being dispersed and the ringleaders arrested, it was actually mustered into regular service, the governor placing himself at its head. His first act was to disband the Legion, whose men were standing in defense of their own lives, those of their wives, children, and of the citizens generally. He then requested the mayor, marshal and policemen who had been before arrested and discharged, as related, to repair to Carthage and appear before the magistrate to answer the charges preferred against them in the writ; thus, in his capacity of governor and the representative of justice, trampling upon the rights of a chartered city, habeas corpus and all.
The prisoners were taken to Carthage, June 24, 1844, the public arms were demanded from the Legion, and the city was left defenseless within half a day's journey of an infuriated mob. The prisoners arrived at Carthage late at night, and, on the morning of the 25th, were apprehended on a charge of treason, founded on the affidavits of Henry O. Norton and Augustine Spencer. In the afternoon the prisoners appeared before Robert F. Smith, J.P., to answer to the charge of riot, but by the advice of counsel, and to prevent further excitement, they voluntarily entered into recognizances in the sum of $500 each for their appearance at the next term of the circuit court for the county. Joseph and Hyrum had not been at liberty above half an hour before they were waited upon by Constable Bettesworth, who had arrested them in the morning upon the charge of treason. He insisted upon their going to jail with him, but their counsel, Messrs. Woods and Reid, objected to it, as they were entitled to an examination before they could be sent to jail. The constable holding a mittimus from Justice Smith, they were conveyed to jail, "there to remain until discharged in due course of law." The next day the said justice commanded the constable to bring them before him for examination. The jailor refused to give them up. The justice then sent a body of "Carthage Greys," of which he was captain, and they, by intimidation and threats, procured Joseph and Hyrum, and brought them before him. The counsel for the prisoners expressed a wish for subpoenas for witnesses from Nauvoo, which were granted, and the examination was postponed until 12 o'clock on the 27th. In the course of the day the return of the subpoenas was altered to the 29th, but on June 27, 1844, between 5 and 6 o'clock, the mob rushed upon the jail, overpowered the guard, and shot Joseph and Hyrum dead. Elder John Taylor was wounded with four bullets, and a fifth struck his watch which saved his life. The fingers pointed to 5 h., 16 m., 26 sec., leaving on record the exact time when the tragedy occurred. On the first day of their imprisonment, Joseph and Hyrum were visited by Governor Ford, who, after a lengthy conversation upon the leading causes which had given rise to the difficulties, promised them protection, and pledged his word and the faith and honor of the State, that they should be protected. He had made this pledge on a previous occasion. The governor also stated that he intended to march into Nauvoo at the head of the force which had assembled, to gratify them, and that the prisoners would accompany him, and afterwards return to attend the trial before the magistrate, which had been postponed to the 29th. This intention was not, however, fully carried into effect. The troops were disbanded except two companies--one from McDonnough county, and the other the Carthage Greys. At the head of the first the governor marched to Nauvoo, but without the prisoners; they were left in prison with the Carthage Greys to protect them--the same men who had just previously mutinied, and came near shedding their blood in the governor's presence.
After his arrival at Nauvoo, the governor called the citizens together, and addressed them for about twenty minutes in a most insulting manner, and while the outraged citizens of Nauvoo were listening to this harangue, the Prophet and his brother were being murdered in jail. On leaving Nauvoo for Carthage, Joseph expressed himself thus, "I am going like a lamb to the slaughter; but I am calm as a summer's morning. I have a conscience void of offence towards God, and towards all men. I shall die innocent, and it shall yet be said of me, 'He was murdered in cold blood.'" His whole life was one of extraordinary activity. In about seventeen years he brought forth and translated the Book of Mormon; received numerous revelations, from which the Book of Doctrine and Covenants is mainly compiled; caused his mission to be proclaimed in the four quarters of the globe, and saw, according to many authorities, more than 50,000 persons receive it; founded and built up a city, to which people gathered; and built one Temple at Kirtland, and partially another at Nauvoo. From first to last he was involved in about fifty lawsuits, arising out of the persecutions of his enemies, but came out of the legal furnace "without the smell of fire, or a thread of his garment scorched." For a period in 1842, he edited the "Times and Seasons," and at his death was mayor of Nauvoo; lieutenant-general of the Nauvoo Legion (a portion of the State militia), one of the regents of the Nauvoo University, and a member of the Nauvoo Agricultural and Manufacturing Association. He had four sons, Joseph, Frederick G. W., Alexander, and Don Carlos, and a fifth, David H., was born about five months after his assassination. He was tenderly attached to his family, and in private life was always cheerful and agreeable. In public capacity he was courteous and affable. He was not suspicious, and believed that all men were honest, which drew around him several hypocrites and designing wicked men, who caused him much sorrow, and were the source of his chief persecutions. He was truly inspired of God, and commensurate with his holy calling, so that "without learning, without means, and without experience, he met a learned world, a rich century, a hard hearted, wicked and adulterous generation, with truth that could not be disproved." The following pen picture of the Prophet Joseph is drawn by Parley P. Pratt: "Joseph Smith was in person tall and well built, strong and active; of a light complexion, light hair, blue eyes, very little beard, and of an expression peculiar to himself, on which the eye naturally rested with interest, and was never weary of beholding. His countenance was ever mild, affable, beaming with intelligence and benevolence; mingled with a look of interest and an unconscious smile or cheerfulness, and entirely free from all restraint or affectation of gravity; and there was something connected with the serene and steady penetrating glance of his eye, as if he would penetrate the deepest abyss of the human heart, gaze into eternity, penetrate the heavens, and comprehend all worlds.
He possessed a noble boldness and independence of character; his manner was easy and familiar; his rebuke terrible as the lion; his benevolence unbounded as the ocean; his intelligence universal, and his language abounding in original eloquence peculiar to himself--not polished--not studied--not smoothed and softened by education and refined by art; but flowing forth in its own native simplicity, and profusely abounding in variety of subject and manner. He interested and edified, while, at the same time, he amused and entertained his audience; and none listened to him that were ever weary with his discourse. I have even known him to retain a congregation of willing and anxious listeners for many hours together, in the midst of cold or sunshine, rain or wind, while they were laughing at one moment and weeping the next. Even his most bitter enemies were generally overcome, if he could once get their ears. I have known him when chained and surrounded with armed murderers and assassins who were heaping upon him every possible insult and abuse, rise up in the majesty of a son of God and rebuke them in the name of Jesus Christ, till they quailed before him, dropped their weapons and on their knees begged his pardon, and ceased their abuse. In short, in him the characters of a Daniel and a Cyrus were wonderfully blended. The gifts, wisdom and devotion of a Daniel were united with the boldness, courage, temperance, perseverance and generosity of a Cyrus. And had he been spared a martyr's fate till mature manhood and age, he was certainly endued with powers and ability to have revolutionized the world in many respects, and to have transmitted to posterity a name associated with more brilliant and glorious acts than has yet fallen to the lot of mortals. As it is, his work will live to endless ages, and unnumbered millions yet unborn will mention his name with honor." (See History of Joseph Smith as published in "Mill. Star," Vols. 14 to 25; "Historical Record," Vol. 7; Life of Joseph Smith by Geo. Q. Cannon; Life of Joseph Smith by Edward W. Tullidge, and Church publications generally.)
SMITH, Joseph, senior, the first presiding Patriarch of the Church of Jesus Christ of Latter-day Saints, and father of the Prophet Joseph Smith, was born July 12, 1771, in Topsfield, Essex county, Mass.; he was the second son of Asahel Smith and Mary Duty. The subject of this sketch was born in Topsfield, March 7, 1744; he was the youngest son of Samuel and Priscilla Smith. Samuel was born January 26, 1714, in Topsfield; he was the eldest son of Samuel and Rebecca Smith. Samuel was born in Topsfield, January 26, 1666, and was the son of Robert and Mary Smith, who emigrated from Old England. Joseph Smith, sen., removed with his father to Tunbridge, Orange county, Vermont, in 1791, and assisted in clearing a large farm of a heavy growth of timber. He married Lucy, daughter of Solomon and Lydia Mack, Jan. 24, 1796, by whom he had ten children, namely: Alvin, born Feb. 11, 1798; Hyrum, born Feb. 9, 1800; Sophronia, born May 16, 1803; Joseph, born Dec. 23, 1805; Samuel Harrison, born March 13, 1808; Ephraim, born March 13, 1810; William, born March 13, 1811; Catherine, born July 28, 1812; Don Carlos, born March 25, 1816; and Lucy born July 18, 1824. At his marriage he owned a handsome farm in Tunbridge. In 1892 he rented it and engaged in mercantile business, and soon after embarked in a venture of ginseng to send to China, and was swindled out of the entire proceeds by the shipmaster and agent; he was consequently obliged to sell his farm and all of his effects to pay his debts. About the year 1816, he removed to Palmyra, Wayne county, New York, bought a farm and cleared two hundred acres, which he lost in consequence of not being able to pay the last instalment of the purchase money at the time it was due. This was the case with a great number of farmers in New York who had cleared land under similar contracts. He afterwards moved to Manchester, Ontario county, New York, procured a comfortable home with sixteen acres of land, where he lived until he removed to Kirtland, Ohio. He was the first person who received his son Joseph's testimony after he had seen the angel, and exhorted him to be faithful and diligent to the message he had received. He was baptized April 6, 1830. In August, 1830, in company with his son Don Carlos, he took a mission to St. Lawrence county, New York, touching on his route at several of the Canadian ports, where he distributed a few copies of the Book of Mormon, visited his father, brothers and sisters residing in St. Lawrence county, bore testimony to the truth, which resulted eventually in all the family coming into the Church, excepting his brother Jesse and sister Susan. He removed with his family to Kirtland in 1831, where he was ordained to the High Priesthood June 3, 1831, by Lyman Wight. He was ordained a Patriarch and president of the High Priesthood, under the hands of Joseph Smith, Oliver Cowdery, Sidney Rigdon and Frederick G. Williams, Dec. 18, 1833, and was chosen a member of the first High Council, organized in Kirtland, Ohio, Feb. 17, 1834.
In 1836 he traveled in company with his brother John 2,400 miles in Ohio, New York, Pennsylvania, Vermont and New Hampshire, visiting the branches of the Church in those States, and bestowing patriarchal blessings on several hundred persons, preaching the gospel to all who would hear, and baptizing many. They arrived at Kirtland Oct. 2, 1836. During the persecutions in Kirtland, in 1837, he was made a prisoner, but fortunately obtained his liberty, and after a very tedious journey in the spring and summer of 1838,he arrived at Far West, Mo. After his sons, Hyrum and Joseph, were thrown into the Missouri jails by the mob, he fled from under the exterminating order of Governor Lilburn W. Boggs, and made his escape in midwinter to Quincy, Ill., from whence he removed to Commerce in the spring of 1839, and thus became one of the founders of Nauvoo. The exposures he suffered brought on consumption, of which he died Sept. 14, 1840, aged 69 years, two months and two days. He was 6 feet 2 inches tall, was very straight, and remarkably well proportioned. His ordinary weight was about two hundred lbs., and he was very strong and active. In his young days he was famed as a wrestler, and, Jacob like, he never wrestled with but one man whom he could not throw. He was one of the most benevolent of men, opening his house to all who were destitute. While at Quincy, Ill., he fed hundreds of the poor Saints who were fleeing from the Missouri persecutions, although he had arrived there penniless himself.
SMITH, Joseph Fielding, second counselor to Presidents John Taylor, Wilford Woodruff and Lorenzo Snow, successively, is the son of Hyrum Smith and Mary Fielding, and was born Nov. 13, 1838, at Far West, Caldwell county, Missouri. His father, Hyrum Smith, was all and perhaps more to the Prophet Joseph Smith, his younger brother, than Jonathan anciently was to David. Mary Fielding, the mother of Joseph F. Smith, was a native of England, and for energy, faith and determination, coupled with good business abilities, was a most worthy and suitable companion for her noble husband. The period of Joseph F. Smith's advent into this world was a stormy and memorable one in the history of the Church. A few days previous to his birth, his father, together with Joseph Smith, the Prophet, and other leading men of the Church, were betrayed into the hands of armed mobocrats, through the cruel treachery of George M. Hinkle, who was a "Mormon" and at the same time an officer in the Missouri militia. The prisoners were courtmartialed and sentenced to be shot, but were saved through the interference of Gen. Alexander W. Doniphan. They were then hustled off to prison, but before starting were allowed a few minutes to bid farewell to their families. While such scenes were being enacted and while mobs, plunderings, drivings, imprisonments without trial, or conviction, poverty and distress held full sway, Joseph F. Smith was born. His childhood days were spent amid scenes of persecution and hardship which resulted in the martyrdom of his father and his uncle, Joseph, June 27, 1844. His widowed mother left Nauvoo in 1846 as an exile from her home and country for no other cause than that of worshiping God according to the dictates of her own conscience. Although Joseph F. at that time was but a lad eight years of age, he drove an ox team for his mother across the State of Iowa. During the sojourn of the family at Winter Quarters (now Florence, in the State of Nebraska), Joseph F. was occupied as a herd boy, in which he took special pride, feeling that his mother's cattle were the only means by which they would be able to make their exodus across the great plains of the "far West." Even after reaching Great Salt Lake valley, he was engaged in herding, and so close and conscientious was his attention to duty that he never lost a "hoof" through neglect or carelessness; this attention and devotion to responsibilities placed upon him has always marked his character, and is seen in all the labors of his life. During his trials at Winter Quarters, while herding cattle, he passed through a thrilling experience with Indians, who suddenly came upon him and his companions for the purpose of driving off their cattle. In the exciting chase, two Indians rode up to Joseph F., one on either side of him, and taking hold of his arms lifted him from the saddle. They would probably have scalped him, but for the unexpected appearance of a number of men who were going to the hay field.
The Indians suddenly dropped him to the ground, and thus by the aid of Providence his life was saved; his bravery and fidelity to trust saved the cattle. Joseph F. was taught by the example and precept of his noble mother that in the performance of all duties and labors, he should go to the Lord in prayer. As a striking illustration of the faith with which he became imbued in his early boyhood, by the example of his mother, we present the following incident, related by Joseph F., in his own language: "In the spring of 1847 a portion of our family crossed the plains, following the pioneers to the valley of the Great Salt Lake, the remainder of the family intending to proceed on their journey to the west in the following spring. In the fall of 1847 my mother and her brother. Joseph Fielding, made a trip down the Missouri river to St. Joseph, Mo., about fifty miles for the purpose of obtaining provisions and clothing for the family for the coming winter, and for the journey across the plains the following spring. They took two wagons with two yokes of oxen on each. I was almost nine years of age at this time, and accompanied my mother and uncle on this journey as a teamster. The weather was unpropitious, the roads were bad, and it rained a great deal during the journey, so that the trip was a very hard, trying and unpleasant one. At St. Joseph we purchased our groceries and dry goods, and at Savannah we laid in our store of flour, meal, corn, bacon and other provisions. Returning to Winter Quarters, we camped one evening in an open prairie on the Missouri river bottoms, by the side of a small spring creek, which emptied into the river about three-quarters of a mile from us. We were in plain sight of the river, and could apparently see over every foot of the little open prairie where we were camped, to the river on the southwest, to the bluffs on the northeast, and to the timber which skirted the prairie on the right and left. Camping near by, on the other side of the creek, were some men with a herd of beef cattle, which they were driving to Savannah and St. Joseph for market. We usually unyoked our oxen and turned them loose to feed during our encampments at night, but this time, on account of the proximity of this herd of cattle, fearing that they might get mixed up and driven off with them, we turned our oxen out to feed in their yokes. Next morning when we came to look them up, to our great disappointment our best yoke of oxen was not to be found. Uncle Fielding and I spent all the morning, well nigh until noon, hunting for them but without avail. The grass was tall, and in the morning was wet with heavy dew. Tramping through this grass and through the woods and over the bluffs, we were soaked to the skin, fatigued, disheartened and almost exhausted. In this pitiable plight I was the first to return to our wagons, and as I approached I saw my mother kneeling down in prayer. I halted for a moment and then drew gently near enough to hear her pleading with the Lord not to suffer us to be left in this helpless condition, but to lead us to recover our lost team, that we might continue our travels in safety.
When she arose from her knees I was standing near by. The first expression I caught upon her precious face was a lovely smile, which, discouraged as I was, gave me renewed hope and an assurance I had not felt before. A few moments later Uncle Fielding came to the camp, wet with the dews, faint, fatigued and thoroughly disheartened. His first words were: 'Well, Mary, the cattle are gone!' Mother replied in a voice which fairly rang with cheerfulness, 'Never mind, your breakfast has been waiting for hours, and now, while you and Joseph are eating, I will just take a walk out and see if I can find the cattle.' My uncle held up his hands in blank astonishment, and if the Missouri river had suddenly turned to run up stream, neither of us could have been much more surprised. 'Why, Mary,' he exclaimed, 'what do you mean? We have been all over this country, all through the timber and through the herd of cattle, and our oxen are gone--they are not to be found. I believe they have been driven off, and it is useless for you to attempt to do such a thing as to hunt for them.' 'Never mind me,' said mother, 'get your breakfast and I will see,' and she started toward the river, following down[. . .-]ceeded out of speaking distance, the man in charge of the herd of beef cattle rode up from the opposite side of the creek and called out: 'Madam, I saw your oxen over in that direction this morning about daybreak,' pointing in the opposite direction from that in which mother was going. We heard plainly what he said, but mother went right on, paid no attention to his remark and did not even turn her head to look at him. A moment later the man rode off rapidly toward his herd, which had been gathered in the opening near the edge of the woods, and they were soon under full drive for the road leading toward Savannah, and soon disappeared from view. My mother continued straight down the little stream of water, until she stood almost on the bank of the river, and then she beckoned to us. (I was watching her every moment and was determined that she should not get out of my sight.) Instantly we rose from the 'mess-chest,' on which our breakfast had been spread, and started toward her, and, like John, who outran the other disciple to the sepulchre, I outran my uncle and came first to the spot where my mother stood. There I saw our oxen fastened to a clump of willows growing in the bottom of a deep gulch which had been washed out of the sandy banks of the river by the little spring creek, perfectly concealed from view. We were not long in releasing them from bondage and getting back to our camp, where the other cattle had been fastened to the wagon wheels all the morning, and we were soon on our way homeward bound, rejoicing. This circumstance was one of the first practical and positive demonstrations of the efficacy of prayer I had ever witnessed. It made an indelible impression upon my mind, and has been a source of comfort, assurance and guidance to me throughout all my life." The impression made upon Joseph's mind by this striking answer to his mother's prayer, has never left him, but has done much to encourage him in meeting every responsibility; causing him to realize that no matter how arduous the task the Lord will not fail those who put their trust in Him.
Crossing the plains from Missouri river, to the Great Salt Lake valley, Brother Smith (though less than ten years of age at that time) drove two yoke of oxen attached to a heavily laden wagon, the entire distance of more than one thousand miles. Reaching the valley of Salt Lake with his mother, Sept. 23, 1848, he continued in charge of the cattle as herd boy for several years, and never lost an animal, notwithstanding the great number of large wolves in the valley. This work of herding was interchanged with plowing, harvesting, canyon work, etc., idleness taking no part in the life of this noble man. The opportunities for education in those early days of trying experiences of the Church, were limited. Such learning as Brother Joseph F. possessed he acquired chiefly from his mother. She taught him to read the Bible during their pilgrimage across the plains, in the tent, and by the camp fire. Such facilities as have been afforded him have not passed by unimproved. Being fond of books, he reads extensively the best of them, always for the purpose of learning lessons of worth for practical use in life, and it is safe to say that no man living applies them better to himself and family than does President Joseph F. Smith. His mother died Sept. 21, 1852, leaving him an orphan at the age of fourteen. When fifteen years of age he was called on a mission to the Sandwich Islands. He received his endowments in the Old Council House, and was set apart in the same building by Apostles Parley P. Pratt and Orson Hyde. Brother Pratt, who was spokesman in setting him apart, declared that he should receive the knowledge of the Hawaiian language "by the gift of God as well as by study." This prophecy was literally fulfilled, for in less than four months from his arrival he was able to make a tour of the island of Maui, to preach, baptize and administer the Sacrament, etc., all in the native language. He left his mountain home to fulfill this mission, May 27, 1854, in company with other missionaries. The southern route was taken, accompanying as far as Cedar City President Brigham Young and party, who were on their tour to the southern settlements. This little band of missionaries was headed by Parley P. Pratt. In crossing the desert country, from southern Utah to California, they were followed a long distance by numbers of the Pah-Ute Indians, who were almost famishing for food. The only alternative was to share food with them, which they did to keep on friendly terms. As a result the missionaries were compelled to subsist on very short rations, consuming the last of their supplies the day they reached Cajon Pass. During the sojourn of Brother Joseph F. in California, he worked hard to earn means sufficient to pay his passage across the Pacific to Honolulu; much of his time being spent in the manufacture of cut shingles. He and his fellow missionaries embarked upon the "Vaquero," and after a somewhat disagreeable voyage they landed at Honolulu, Sept. 27, 1854. Joseph F. was assigned to the Island of Maui, to labor in company with his cousin, Silas Smith, Smith B. Thurston and Washington B. Rogers.
He was assigned to Kula, the place where President Geo. Q. Cannon first introduced the gospel to the Hawaiian race. He pursued the study of the language with much diligence and faith, soon being able to bear witness that "by the gift of God, as well as by study," were the words of Brother Pratt concerning his acquisition of the language verified; his experiences brought him near to the Lord. Relative to the manifestations of the Spirit to him he says: "Of the many gifts of the Spirit which were manifest through my administration, next to my acquirement of the language, the most prominent was perhaps the gift of healing, and by the power of God, the casting out of evil spirits which frequently occurred." One instance occurred at Wailuku, where he sojourned with a native family, being engaged in the study of the language. One night the woman was suddenly seized with evil spirits. She went through all manner of hideous contortions. Her husband was overcome with such fear that he trembled as a leaf in the wind. Brother Joseph F. was seized with fear at this new and unexpected demonstration, but suddenly all fright left him, the power of the Holy Ghost rested upon him, and he stood upon his feet, facing the woman possessed of demons. "In the name of the Lord Jesus Christ I rebuke you," he said, when suddenly the woman fell limp to the floor and became as one dead. The husband pronounced her dead, and then set up a hideous howl, which Joseph F. promptly rebuked, after which quiet and peace was restored and the young missionary proceeded with his studies. Joseph F. labored upon the island of Maui over eighteen months with great success. The readiness by which he acquired and used the language astonished his brethren and the natives. After President Hammond took his departure for his home in Utah, Joseph F. presided over the Maui conference; later he presided over the Kohala conference for six months, and still later over the Hilo conference; the two latter conferences were on the island of Hawaii. He was laboring upon this island at the time of the great volcanic eruption of 1855, about which he writes: "I experienced the tremendous shocks of earthquake which immediately preceded the eruptions, and subsequently visited the great lava flow which issued from the crater. It was said that this eruption, in the quantity of lava thrown out, has probably never been surpassed during the residence of foreigners on the islands. The flow continued for about thirteen months, reaching to within six or seven miles of the city of Hilo, more than sixty miles from the crater. The city and bay of Hilo were in imminent danger of destruction for months. I have seen it stated since that the area covered by lava from this eruption exceeded three hundred square miles, or about one-thirteenth of the area of the island of Hawaii." After laboring a year upon the island of Hawaii, Joseph F. was transferred to the presidency of the Molokai conference with Elder Thos. A. Dowell as an assistant.
On this island they found many of the Saints on the back-ground and most of the people afflicted with a scarcity of food. In making a journey from the east to the west end of the island, they were compelled to journey nearly thirty miles on foot in the hot sun, without either food or water to drink the whole distance, until Brother Dowell flagged and finally declared his inability to go further; but Joseph stood by him, urged and helped him along until they reached the home of Mr. R. W. Meyers, a German, who kindly received them and administered to their necessities, and with whom, by his request, they spent several days. Mr. Meyers, from this time forward, became their warm and faithful friend, and ever made them welcome at his home. He furnished Joseph F. with a good riding horse to visit the branches of the Church, from time to time. During Joseph F.'s sojourn on the island of Molokai he passed through a very trying and prolonged spell of sickness, in consequence of which he returned to Lanai, which for some time had been the headquarters of the mission. Previous to this, the conference house of Palawai, Lanai, was burned down and Bro. Joseph F.'s trunk with its contents, together with effects belonging to other Elders, were destroyed, leaving them almost destitute of clothing. Joseph F. remained on Lanai till the fall of 1857, and having in the meantime regained his health, he went to Honolulu and there met with the Elders of the mission in conference. About this time instructions came from the First Presidency to release the foreign Elders to return home to Utah, in consequence of the movement of the U.S. army towards the Territory. Accordingly, on the 6th day of October, 1857, Joseph F. embarked on board the bark "Yankee" for San Francisco, in company with other returning Elders. On landing at San Francisco in the latter part of October, 1857, they at once reported themselves at the office of the "Western Standard," to Pres. Geo. Q. Cannon, who was then editing that paper. He perceived the destitute condition that Elders Joseph F. and Edward Partridge were in and took them to a clothing store, where he fitted them out with a good, warm overcoat each and a pair of blankets between them. With this outfit the two Elders started down the coast to Santa Cruz county, Cal., where they joined a company of Saints under the captaincy of Charles W. Wandell, with whom they traveled through the country southward as far as the Mojave river, where Joseph F. and others left the company and made a visit to San Bernardino. Here he found a number of his old friends, who were very kind to him and provided him with means to clothe himself very comfortably for the remainder of the journey home. Being under no obligations to continue traveling with Charles W. Wandell's company any further, he engaged to drive team for George Crismon, and accordingly crossed the desert as teamster. He arrived in Great Salt Lake City Feb. 24, 1858, having been absent from home about three years and nine months.
Immediately upon his return home he joined the militia, and started with an expedition to intercept the hostile army, which had been sent to Utah. He served under Col. Thomas Callister, and later was chaplain of the regiment under Col. Heber C. Kimball. He says, in speaking of his enlistment and experiences in the Utah army: "The day following my arrival home I reported myself to President Young and immediately enlisted in the Legion to defend ourselves against the encroachment of a hostile and menacing army. From that time until the proclamation of peace, and a free and full pardon, by President Buchanan, came, I was constantly in my saddle, prospecting and exploring the country between Great Salt Lake City and Fort Bridger, under the command of Col. Thos. Callister and others. I was on picket guard with a party of men under Orrin P. Rockwell, when Commissioners Powell and McCollough met us near the Weber river with the President's proclamation. Subsequently I was on detail in the deserted city of Great Salt Lake, until after the army passed through the city, and thence to Camp Floyd. After this I assisted my relatives to return to their homes, from which they had fled, going to the south some time previous." At the session of the legislature held in the winter of 1858-59, Joseph F. Smith officiated as sergeant-at-arms in the council, and on March 29, 1858, he was ordained into the Thirty-second Quorum of Seventy. He was married April 5, 1859, and on Oct. 16th, of the same year, was ordained a High Priest, also being made a member of the High Council of Salt Lake Stake of Zion. At the April conference, 1860, he was called on a mission to Great Britain. He was in straightened circumstances financially and was almost obliged to discontinue housekeeping, and allow his wife to return to her mother's home for the time being. He was soon on his way, in company with his cousin, Samuel H.B. Smith, each driving a four-mule team, to pay their way across the plains. They had an interesting trip to the Missouri river; from that point to New York they went by way of Nauvoo and viewed the homes of their childhood days, calling upon the wife and children of the Prophet Joseph Smith. They sailed for Liverpool July 14, 1860, arriving in that port on the 27th of that month. During his mission in England, Elder Smith traveled in various conferences, and in all his ministrations among the Saints and strangers left an impression for good that can never be effaced. President George Q. Cannon was also in Great Britain on a mission at the same time, and it was while there, perhaps, more than any other place, they learned to love and esteem each other, and where a friendship was established which grew stronger as the years went by. During his mission in Europe, Joseph F., with President George Q. Cannon, visited several of the conferences in Denmark, and with Elder Brigham Young jr. and others, visited Paris, France. He was released after filling a most honorable and efficient mission, returning home in 1863.
Crossing the plains, he was chaplain in Capt. John W. Woolley's company. Arriving home, he found his wife in a very poor state of health, which for some time grew worse; but he waited upon her day and night with little or no rest for many weeks, when she gradually recovered her health. It was not in the providences of the Lord that Joseph F. should remain long at that period of his life to enjoy the quiet and peace of home, for in March, 1864, he started on his second mission to Hawaii. He went in company with Apostles Ezra T. Benson and Lorenzo Snow and other Elders. The purpose of their mission was to regulate the affairs of the Church on the Islands, which had been greatly interfered with by Walter M. Gibson, who had presumptuously established himself as leader of the Church in Hawaii. They labored faithfully to convert Mr. Gibson from his wrong doing, but to no avail. The man was not honest at heart, and they were obliged, for the protection of the native Saints, to excommunicate Gibson from the Church. The trouble being settled, the Apostles soon returned to America, leaving Joseph F. in charge of the mission. He returned home in the winter of 1864-65. While upon this mission an incident occurred which is worthy of note. The ship upon which the brethren arrived was anchored in the channel off Lahaina, where the sea was usually very rough. A breakwater had been constructed, and by the protection of it the natives successfully ran their boats ashore. However, in approaching it, there was always danger of disaster. It was proposed to land the passengers in the ship's freight boat, which was unwieldy and not easily managed. Joseph F. at once apprehended the danger and stoutly protested against the proposition, warning the brethren of the great danger of capsizing the boat at the breakwater. He refused to accompany them in the boat, and tried to persuade his co-laborers not to go. They were persistent, however, and made the attempt, while Joseph F. offered even to go alone for a better boat. When they were determined to go he persuaded them to let him remain on the anchored ship in charge of their satchels, their clothing and valuable articles. They consented to this reluctantly, and as they moved away from the ship, Joseph F. stood upon the latter, gazing at his brethren with awful anxiety, apparently knowing their fate. His fears were not ungrounded, for as their unwieldy freight boat struck the breakwater a heavy wave dashed against it and instantly capsized it, emptying its human cargo into the surging billows. A boat from the shore manned by natives came to the rescue and recovered all but Apostle Snow, when they started for shore. Brother Wm. W. Cluff demanded the return of the boat, that they might secure Brother Snow, which was done, and when he was recovered, to all appearances he was dead. Through the mercies of the Lord, however, he was restored to life. All this time Brother Joseph F. stood in awful suspense, a helpless spectator upon the deck of the anchored ship.
This action on the part of Joseph F. on that occasion indicates that fearless trait of his character which has been manifest throughout his life, showing that he has the courage of his convictions, and is most vigorous and earnest in expressing them. When he returned home from this mission, he was employed as a clerk in the Historian's Office, and later in the Endowment House, frequently performing home missionary work in the Territory. He was also an active and efficient member of the Salt Lake City municipal council for several terms; the effects of his influence in that body are today monuments of worth to the city of Salt Lake. The possession of Liberty Park to-day by Salt Lake City is due to his influence and determined convictions, more than to the labors of any other man. Pioneer Square was also purchased by the city owing to his manly and persistent efforts. The mayor and many of the members of the council were strongly opposed to the purchase, as they considered the monetary outlay connected with it unnecessary and uncalled for; but Joseph F.'s arguments prevailed at last, and the square became city property. Also as a lawmaker in the legislative assembly of the Territory of Utah did Joseph F. Smith exhibit unusual ability and tact. He served as a member of the Territorial House of Representatives seven consecutive terms, namely in the 15th (1865-66), 16th (1866-67), 17th (1868), 18th (1869), 19th (1870), 20th (1872), and 21st (1874) sessions. And after his return from his last mission to Europe he served two terms (1880 and 1882) in the council branch of the Utah legislature; during the last of these terms he acted as president of the council. He presided over the Constitutional Convention held in 1882. His labors as a legislator would undoubtedly have been continued much longer, had he not been declared disqualified through the passage of the infamous Edmunds' anti-polygamy bill. Joseph F. was ordained an Apostle July 1, 1866, by President Brigham Young, and at the October conference, 1867, he was called to fill a vacancy in the Council of the Twelve. When President Young chose to have more than two counselors Joseph F. was one of the number selected. In 1868, in connection with Apostle Wilford Woodruff, Elder Abraham A. Smoot and others, he was called to go to Provo and labor for the upbuilding of that city and Utah county. He served one term in the Provo city council. By permission of President Young he in 1868-69 removed his family back to Salt Lake City and resumed his labors in the Endowment House and Historian's Office. Feb. 28, 1875, Apostle Joseph F. started on his second mission to Great Britain, this time to preside over the European mission. During his labors in Europe, he visited Scandinavia, Germany, Switzerland and France as well as the several conferences of the British Isles, and he proved himself to be one of the very choicest presidents that has ever presided over any mission, not only for his prompt and wise methods of conducting affairs, but also his humbleness in obeying the whisperings of the Spirit, for which he constantly lives.
His personal love and tenderhearted kindness to every Elder in the mission has endeared him to the hearts of hundreds of Elders and Saints who have lived and labored directly under his personal ministrations. Soon after the decease of President Geo. A. Smith, in the fall of 1875, Joseph F. was released to return home; and upon returning from his labor of love he was appointed to preside over the Saints in Davis county, the county at that time not being organized into a Stake of Zion. He held this position until the spring of 1877, when he was called on his third mission to Great Britain. Before leaving he witnessed the dedication of the St. George Temple, the first Temple completed in the Rocky Mountain country. During his labors on this mission Elder Orson Pratt came to Liverpool to publish new editions of the Book of Mormon and Doctrine and Covenants. Later they appeared with copious marginal references and foot notes prepared by Elder Pratt. Upon receiving the sad news of the death of President Brigham Young they were requested by the council of the Apostles to immediately return home. They reached Salt Lake City Sept. 27, 1877, and the following year Brother Joseph F. and Orson Pratt went on a short mission to the East. They visited noted places associated with Church history, in Missouri, Illinois, Ohio and New York, and called upon David Whitmer, one of the three witnesses to the Book of Mormon. When the Endowment House was re-opened in Salt Lake City, subsequent to the death of President Young, Joseph F. was placed in charge. In October, 1880, when the presidency of the Church was organized, with John Taylor at the head, Joseph F. Smith was chosen to be his second counselor. He was chosen to the same position in 1889 under President Woodruff, and now occupies that honored station under the presidency of Lorenzo Snow. During the presidency of John Taylor, and under the trying scenes of the anti-Mormon crusade, Brother Smith performed another faithful mission the Sandwich Islands, by direction of President Taylor. While there he obtained an exact copy of the old Spaulding story, and by evidence incontrovertible showed that not the slightest resemblance existed between the Book of Mormon and the story named. President Smith has filled every position of trust assigned him with such unblemished honesty and fidelity, that no man can justly say aught against him. One of the grandest traits of his character is impartial justice. The great system of patriarchal marriage, so well designed to prove the hearts of men and women, and to develop in them the principles of pure love, charity, justice and impartiality, has no better examples among God's noblemen than Joseph F. Smith. Whatever obligation he is under to that sacred principle for his existence, and for the possession of his own posterity, he is meeting that obligation manfully, with the record that his example shall exemplify the truth of celestial marriage as revealed to the Prophet Joseph Smith.
During his counselorship in the First Presidency he has traveled extensively in the Stakes of Zion, in Utah, Arizona, Colorado, Idaho, Canada and Mexico, and continues active, whether at home or abroad. The following pen sketch of President Joseph F. Smith is written by Elder Edward H. Anderson: "President Smith has been constantly in the service of the public, and by his straightforward course has won the love, confidence and esteem of the whole community. He is a friend of the people, is easily approached, a wise counselor, a man of broad views, and, contrary to first impressions, is a man whose sympathies are easily aroused. He is a reflex of the best character of the Mormon people--inured to hardships, patient in trial, God-fearing, self-sacrificing, full of love for the human race, powerful in moral, mental and physical strength. President Smith has an imposing physical appearance. He is tall, erect, well-knit and symmetrical in build. He has a prominent nose and features. When speaking, he throws his full, clear, brown eyes wide open on the listener, who may readily perceive from their penetrating glimpse the wonderful mental power of the tall forehead above. His large head is crowned with an abundant growth of hair, in his early years dark, but now, like his full beard, tinged with a liberal sprinkling of gray. In conversation, one is forcibly impressed with the sudden changes in appearance of his countenance, under the different influences of his mind; now intensely pleasant, with an enthusiastic and childlike interest in immediate subjects and surroundings; now absent, the mobility of his features set in that earnest, almost stern, majesty of expression so characteristic of his portraits--so indicative of the severity of the conditions and environments of his early life. As a public speaker, his leading trait is an intense earnestness. He impresses the hearer with his message more from the sincerity of its delivery, and the honest earnestness of his manner, than from any learned exhibition of oratory or studied display of logic. He touches the hearts of the people with the simple eloquence of one who is himself convinced of the truths presented. He is a pillar of strength in the Church, thoroughly imbued with the truths of the gospel and the divine origin of this work. His whole life and testimony are an inspiration to the young. I said to him: 'You knew Joseph, the Prophet; you are old in the work of the Church; what is your testimony to the youth of Zion concerning these things?' And he replied slowly and deliberately: 'I was acquainted with the Prophet Joseph in my youth. I was familiar in his home, with his boys and with his family. I have sat on his knee, I have heard him preach, distinctly remember being present in the council with my father and the Prophet Joseph Smith and others. From my childhood to youth I believed him to be a Prophet of God. From my youth until the present I have not believed that he was a Prophet, for I have known that he was.
In other words, my knowledge has superseded my belief. I remember seeing him dressed in military uniform at the head of the Nauvoo Legion. I saw him when he crossed the river, returning from his intended western trip into the Rocky Mountains to go to his martyrdom, and I saw his lifeless body, together with that of my father, after they were murdered in Carthage jail; and still have the most palpable remembrance of the gloom and sorrow of those dreadful days. I believe in the divine mission of the Prophets of the nineteenth century with all my heart, and in the authenticity of the Book of Mormon and the inspiration of the Book of Doctrine and Covenants, and hope to be faithful to God and man and not false to myself, to the end of my days.'" (For further details, see "Historical Record," by Andrew Jenson, Vol. 6, p. 183; sketch by Matthias F. Cowley in "Southern Star," Vol. 2, p. 209; sketch by Edward H. Anderson in "Juvenile Instructor," Vol. 35, p. 65, etc.)
SMITH, Joseph Fielding, sixth president of the Church of Jesus Christ of Latter-day Saints (continued from Vol. 1, page 66). At the general conference of the Church held in Salt Lake City, Oct. 7, 1901, Joseph F. Smith was sustained as first counselor to President Lorenzo Snow, succeeding George Q. Cannon, who had died April 10, 1901; but three days later, Oct. 13, 1901, President Lorenzo Snow died, and at a meeting of the First Presidency and Twelve Apostles, held Oct. 17, 1901, the First Presidency was re-organized with Joseph F. Smith as president, John R. Winder as first and Anthon H. Lund as second counselor. At a meeting held Nov. 2, 1901, President Smith was chosen as president of the Church Board of Education. As soon as he became president of the Church, Pres. Smith commenced a career of great activity. The building of meeting houses in many different localities received special attention and it is a matter of record that during his administration a greater number of meeting houses, chapels and tabernacles were built, both in the Stakes of Zion and in the missionary fields, than had ever been done before since the Church was organized. In December, 1892, President Smith stated to the Associated Press that the Church did not sanction, authorize or perform marriages contrary to law. This statement was made necessary because of certain false reports which had been circulated to the effect that the Church still sanctioned plural marriages in secret. In February, 1904, President Smith, together with a number of other Church leaders, were summoned to Washington, D.C., to appear as witnesses in the Smoot investigation case before the Senate Committee on Privileges and Elections, having been subpoenaed by the prosecution. President Smith was kept on the stand for nearly a whole week, subjected to all kinds of questioning, and he astonished the members of the committee and others by his frank and direct answers. At the 74th annual conference of the Church held in Salt Lake City in April, 1904, President Smith declared in a written statement that no plural marriages had been solemnized with the sanction, consent or knowledge of the Church since the manifesto was issued by President Wilford Woodruff, Sept. 14, 1890, and President Smith further announced that all plural marriages "are prohibited" and that anyone who should assume to "solemnize or enter into such marriages "will become subject to excommunication from the Church. In December, 1905, President Smith, accompanied by about thirty others, visited Vermont and dedicated a monument erected to the honor of the Prophet Joseph Smith Dec. 23, 1905, it being the 100th anniversary of the birth of the Prophet. The President's party left Salt Lake City Dec. 18, 1905, and returned Jan. 1, 1906. In May, 1906, President Smith purchased for the Church the old Washington press upon which the first edition of the Book of Mormon was printed in 1830. In July, 1906, President Smith, accompanied by a part of his family and others, left Salt Lake City on a visit to Europe.
They crossed the Atlantic ocean on the ship "Vaterland" and during their stay in Europe they visited Great Britain, Belgium, Holland and other countries. After his return President Smith visited many of the Stakes of Zion, attending conferences, dedicating meeting houses and otherwise organizing and directing the affairs of the Church. In February, 1909, with part of his family, Bishop Charles W. Nibley and others, President Smith left Salt Lake City on a visit to the Hawaiian Islands. He arrived in Honolulu Feb. 27, 1909, and after a pleasant visit on the island (where he had filled his first mission as a boy and made a number of subsequent visits), he returned home April 1, 1909. The new Bishop's Building, erected in Salt Lake City, in 1909, was dedicated by President Smith Jan. 20, 1910. In July, 1910, President Smith made another visit to Europe, accompanied by Charles W. Nibley and others. On this visit the President visited Great Britain, Holland, Denmark, Norway, Sweden, Germany and Switzerland, attending conferences and special meetings in the different missions. The President's party, returning to America, arrived in Salt Lake City, Sept. 3, 1910. In July, 1913, President Smith visited Alberta, Canada, where he dedicated a site for a Temple July 27, 1913. In November, 1913, he visited Chicago (Illinois), where he dedicated the Rosland district missionary home and a chapel and mission home on the Logan Square. On their return trip the President and his party visited Far West and Independence (Missouri). Later in the year President Smith visited some of the Stakes in Arizona and dedicated a new Church Academy at Snowflake; he also dedicated two chapels in Mesa, visited the Roosevelt dam, etc. In August, 1914, he made another visit to Canada. In November, 1914, he visited some of the Southern States, attended a conference at Jacksonville, Florida, and returned home by way of California. During the war period President Smith showed great sympathy for the allies and on his initiative the Church invested half a million dollars in Liberty bonds. He also authorized the spending of $1600 to buy an ambulance automobile for use in France. Four of his sons enlisted in the army, one of whom (Calvin S.) distinguished himself as an officer in the service in France. The others are Andrew K., who served as an interpreter for the German prisoners at Fort Douglas; Samuel, who served in the aviation corps at Berkeley, Calif., and Fielding, who served in the students' training camp at the Presidio, near San Francisco, California. In June, 1915, President Smith made another visit to Hawaii, and during the succeeding three years made several other trips to that land. On one of these visits (in February, 1916) President Smith and Bishop Nibley selected the site for the erection of a Temple, the saints at the previous semi-annual conference held at Salt Lake City having voted unanimously in favor of erecting a Temple in Hawaii. Later the same year President Smith made another visit to the Hawaiian Islands.
On June 27, 1918, he attended the dedication of a monument in honor of his father Hyrum Smith in the Salt Lake Cemetery, it being the 74th anniversary of the martyrdom of Joseph and Hyrum Smith in Carthage, Illinois. President Smith celebrated the 80th anniversary of his birth Nov. 13, 1918, although his health at the time was very poor. After that he continued to sink gradually until Nov. 19, 1918, when his spirit took its flight to the Great Beyond. He had presided over the Church seventeen years and gained the love and confidence of the entire community. During his life President Smith married six wives. His first wife was Levira A.C. Smith (daughter of Samuel Harrison Smith and Levira Clark) who was born April 29, 1842, in Nauvoo, Illinois, and was married to Joseph F. Smith April 4, 1859. In 1866 (May 5th) President Smith married Julina Lambson (daughter of Alfred B. Lambson and Melissa J. Bigler), who was born June 18, 1849, in Salt Lake City, Utah. She bore her husband eleven children, namely, Mercy Josephine, Mary Sophronia, Donette, Jos. Fielding, David Asael, Geo. Carlos, Julina Clarissa, Elias Wesley, Emily, Rachel and Edith. In 1868 (March 1st) President Smith married Sarah Ellen Richards (daughter of Willard Richards and Sarah Longstroth), who was born Aug. 24, 1850, in Salt Lake City, Utah. This union was blessed with eleven children, namely, Sarah Ellen, Leonora, Joseph Richards, Heber John, Rhoda, Minerva, Alice, Willard Richards, Franklin Richards, Jeanetta and Asenath. In 1871 (Jan. 1st) President Smith married Edna Lambson (daughter of Alfred B. Lambson and Melissa J. Bigler), who was born March 3, 1851, in Salt Lake City. The children of this marriage were Hyrum Mack, Alvin Fielding, Alfred Jason, Edna Melissa, Albert Jesse, Robert, Emma, Zina, Ruth and Martha. In 1883 (Dec. 6th) President Smith married Alice Kimball (daughter of Heber C. Kimball and Anna Green), who was born Sept. 6, 1858, in Salt Lake City, Utah. The issue of this marriage were the following children: Lucy Mack, Andrew Kimball, Jesse Kimball and Fielding Kimball. In 1884 (Jan. 13th) President Smith married Mary Taylor Schwartz (daughter of William Schwartz and Agnes Taylor), who was born April 30, 1865, in Holliday, Salt Lake county, Utah, and who became the mother of the following children: John S., Calvin S., Samuel S., James S., Agnes, Silas S., and Royal S. The "Deseret Evening News" of Nov. 19, 1918, published the following editorial in eulogy of President Joseph F. Smith: "Modern day Israel mourns today the loss of the beloved leader who after seventeen years of splendid presidency and eighty years of glorious life has laid off the burdens of mortality and has gone to mingle with those great ones whose labors are continued on the other side. The people's grief will be sincere and deep, for this was a man whose abounding love for his fellowmen was of the same quality with that affection which he lavished upon his own family. No trait of his resplendent character was more beautiful and conspicuous than this tender attachment which he ever manifested toward all those who had claim upon it.
No man ever held more truly the key to that love which 'is the secret sympathy, the silver link, the silken tie, which heart to heart and mind to mind in body and in soul can bind.' In this parting from him, therefore, there is not only the sense of bereavement for a wise and righteous leader taken away, there is also among tens of thousands the feeling of personal sorrow in the separation from a genuine friend, a compassionate father, a kind and patient brother. These relationships President Smith desired to sustain to his people, and did sustain, in every sense of the word. The first among the six presidents of the Church to have been born within its pale, and to have spent every day of his life under its aegis and influence, he was permitted to hold the high calling of Prophet, seer and revelator longer than any of his predecessors save one. His uncle, the Prophet Joseph Smith, was slain in 1844, soon after the Church had passed the fourteenth anniversary of its organization. From that year until 1877, President Brigham Young held the keys and authority--a period of thirty-three years. President John Taylor held the office ten years, President Woodruff eleven and President Lorenzo Snow three. These were great spirits all, mighty men of God every one; yet President Smith possessed for the position the unique advantage above referred to--he did not have to 'come out of the world' and unlearn any of its traditions and errors; from the hour of his birth he was privileged to bask in the rays of the revealed and restored gospel, of which during the ensuing four score years he was to be so valiant a champion, so excellent an expounder. And the results have justified in every way the hopes that were cherished and the predictions that were made concerning his presidency. The Church has prospered amazingly, both in spiritual and temporal things. Missionary work abroad has gone forward with great vigor, and Zion at home has been strengthened. Evil has not been looked upon with the least degree of allowance, yet charity for the repentant erring has not been withheld. The spirit of union and harmony has been promoted, and the body of the Church has been made a compact, potent force for righteousness, and strong to resist the onslaughts of the adversary. Of President Smith's personality and attribute it is needless to speak. His life has been an open book--his course of conduct has been open to the observation of all men. * * * Of the great results of his life and labors, volumes might be written, for he has left his impress upon the history of this and future generations. He was all in all a man, sterling, staunch, true, a benefactor of his race. His courage, sincerity and faith were magnificent, yet he had the humility of a child, and was not ashamed to shed human tears. He sought to live in near relation with those holy influences which gross mortality does not sense; and we are permitted to know from many of his recent utterances that during the latter part of his life particularly he enjoyed a blessed communion which no man can contemplate without awe but which to a good, pure man is a foretaste of heaven.
He has carried off bravely his large part in the battle of life, and has earned the victor's crown. His memory will be blessed forever!"
SMITH, Joseph Fielding, first assistant general superintendent of Y.M.M.I.A. from 1880 to 1901 and general superintendent of Y.M.M.I.A. from 1901 to 1818, died in Salt Lake City, Nov. 19, 1918. (See Biographical Encyclopedia, Vol. 1, p. 66.)
SMITH, Joseph F., president of the British Mission from 1874 to 1875, and from 1877 to 1878. (See Bio. Ency., Vol. 1, p. 66, and Vol. 3, p. 781.)
SMITH, Joseph F., president of the Hawaiian Mission for a short time in 1864, died Nov. 19, 1918. (See Bio. Ency., Vol. 1, p. 66.)
SMITH, Samuel Harrison, one of the Eight Witnesses to the Book of Mormon, was the fourth son of Joseph Smith and Lucy Mack, and was born March 13, 1808, in the town of Tunbridge, Orange county, Vermont. In his early life he assisted his father in farming. He possessed a religious turn of mind, and at an early age joined the Presbyterian church, to which sect he belonged until he visited his brother Joseph in Pennsylvania in May, 1829, when Joseph informed him that the Lord was about to commence His latter-day work. He also showed him that part of the Book of Mormon which he had translated, and labored to persuade him concerning the gospel of Jesus Christ, which was about to be revealed in its fulness. Samuel was not, however, very easily persuaded of these things, but after much inquiry and explanation he retired and prayed that he might obtain from the Lord wisdom to enable him to judge for himself; the result was, that he obtained revelation for himself sufficient to convince him of the truth of the testimony of his brother Joseph. May 15, 1829, having been commanded of the Lord, Joseph Smith and Oliver Cowdery were baptized, and as they were returning from the water to the house, they overheard Samuel engaged in secret prayer. Joseph said that he considered that a sufficient testimony of his being a fit subject for baptism; and as they had now received authority to baptize, they spoke to Samuel upon the subject, and he went straightway to the water with them, and was baptized by Oliver Cowdery, he being the third person baptized into the Church of Jesus Christ in the last dispensation. He was present at the organization of the Church, April 6, 1830, and was one of the six who at that time constituted the members of the same. He was ordained to the Priesthood on that day. On the 30th of June following he took some copies of the Book of Mormon and started out on his mission, to which he had been set apart by his brother Joseph, and on traveling twenty-five miles, which was his first day's journey, he stopped at a number of places in order to sell his books, but was turned out of doors as soon as he declared his principles. When evening came on, he was faint and almost discouraged, but coming to an inn, which was surrounded with every appearance of plenty, he called to see if the landlord would buy one of his books. On going in, Samuel inquired of him, if he did not wish to purchase a history of the origin of the Indians. "I do not know," replied the host, "how did you get hold of it?" "It was translated," rejoined Samuel, "by my brother from some gold plates that he found buried in the earth." "You d--d liar," cried the landlord, "get out of my house--you shan't stay one minute with your books." Samuel was sick at heart, for this was the fifth time he had been turned out of doors that day. He left the house, and traveled a short distance, and washed his feet in a small brook, as a testimony against the man.
He then proceeded five miles further on his journey, and seeing an apple tree a short distance from the road, he concluded to pass the night under it; and here he lay all night upon the cold, damp ground. In the morning he arose from his comfortless bed, and observing a small cottage at no great distance, he drew near, hoping to get a little refreshment. The only inmate was a widow who seemed very poor. He asked her for food, relating the story of his former treatment. She prepared him some victuals, and after eating, he explained to her the history of the Book of Mormon. She listened attentively, and believed all that he told her, but, in consequence of her poverty, she was unable to purchase one of the books. He presented her with one, and proceeded to Bloomington, which was eight miles further. Here he stopped at the house of one John P. Greene, who was a Methodist preacher, and was at that time about starting on a preaching mission. He, like the others, did not wish to make a purchase of what he considered at that time to be a nonsensical fable; however, he said that he would take a subscription paper, and if he found any one on his route who was disposed to purchase, he would take his name, and in two weeks, Samuel might call again, and he would let him know what the prospect was of selling. After making this arrangement, Samuel left one of his books with him and returned home. At the time appointed, Samuel started again for the Rev. John P. Greene's in order to learn the success which this gentleman had met with, in finding sale for the Book of Mormon. This time his father and mother accompanied him, and it was their intention to have passed near the tavern, where Samuel was so abusively treated a fortnight previous, but just before they came to the house, a sign of smallpox intercepted them. They turned aside, and meeting a citizen of the place, they inquired of him to what extent this disease prevailed. He answered, that the tavern-keeper and two of his family had died with it not long since, but he did not know that any one else had caught the distemper, and that it was brought into the neighborhood by a traveler who stopped at the tavern over night. Samuel performed several short missions with the books, and gave the following account of his third mission to Livonia: "When I arrived at Mr. Greene's, Mrs. Greene informed me that her husband was absent from home, that there was no prospect of selling my books, and even the one which I had left with them, she expected I would have to take away, as Mr. Greene had no disposition to purchase it, although she had read it herself, and was much pleased with it. I then talked with her a short time, and binding my knapsack upon my shoulders, rose to depart; but as I bade her farewell, it was impressed upon my mind to leave the book with her. I made her a present of it, and told her that the Spirit forbade my taking it away. She burst into tears, and requested me to pray with her. I did so, and afterwards explained to her the most profitable manner of reading the book which I had left with her; which was, to ask God when she read it for a testimony of the truth of what she had read, and she would receive the Spirit of God, which would enable her to discern the things of God. I then left her and returned home."
In December, 1830, Samuel was sent to preach in Kirtland, Ohio, and the surrounding country. In the beginning of 1831, Joseph, the Prophet, went to Kirtland to preside, accompanied by Hyrum and many of the Saints, and soon after Joseph Smith senior's family, and the Saints who were located in Fayette, near Waterloo, also moved to Kirtland. At a conference held at Kirtland June 3, 1831, Samuel was ordained a High Priest under the hands of Lyman Wight. In June 3, 1831, Samuel was called by revelation to go to Missouri on a mission, in company with Reynolds Cahoon. They immediately started, and while on their way called upon William E. McLellin, and preached the gospel to him and a large assembly, in a room which he procured. William being troubled about the things he heard, closed up his business and proceeded after the brethren to Missouri, where he was baptized before they arrived. This was the McLellin who afterwards became one of the Twelve Apostles. On their route to Missouri they preached the gospel, traveling without purse or scrip, and enduring much for the want of food and rest. When they started for Missouri, about fifty brethren set out for the same place, and when they all arrived they met on the spot for the Temple in Jackson county, and dedicated the ground unto God. Brothers Smith and Cahoon spent several days in Jackson county, attended several meetings and were with Joseph when he received several revelations. While in Missouri they were required to remain together on their return mission until they reached home, which was in September following. Soon after their arrival in Kirtland, they took a mission into the southern townships and counties of Ohio. Brother Cahoon returned after laboring about six weeks, but Samuel continued preaching through the winter, strengthening the branches and comforting the Saints. In a revelation given in January, 1832, Orson Hyde and Samuel H. Smith were called to go on a mission to the Eastern country; accordingly they started in March, and traveled and preached the gospel through the States of Ohio, New York, Pennsylvania, Connecticut, Rhode Island, Massachusetts and Maine; they baptized several in Spafford, N.Y., in Boston and Lynne, Mass., in Providence, R.I., and in Saco, Maine, preaching much from house to house, as well as in public congregations, and returning to Kirtland in November or December. During the year 1833, Samuel preached among the churches as he had opportunity, and spent a good portion of his time laboring with his hands. Feb. 17, 1834, he was ordained and set apart as one of the High Council in Kirtland, in which office he officiated until he went to Missouri in 1838. August 13, 1834, he married Mary Bailey, who was born in Bedford, Hillsborough county, New Hampshire, Dec. 20, 1808. Sept. 16, 1835, he was appointed, in company with David Whitmer, as a committee and general agent to act in the name of, and for the Literary Firm. In the winter of 1835-36 he chopped cord wood for Lorenzo D. Young.
In 1838 he traveled in company with his brother Joseph from Kirtland to Missouri. He passed through the mobbings of that year, in Far West and Adam-ondi-Ahman, Missouri, and his family suffered nigh unto death from exposure, as they were driven about by the mob. He was in the Crooked river battle, and immediately after, by the counsel of Pres. Brigham Young, together with Brothers Charles C. Rich, Benjamin L. Clapp, Lorenzo D. Young and about twenty others, they fled for Illinois by the wilderness through the north part of Missouri, and the southern part of Iowa. Messengers overtook them and informed them that General Clark had sent a company of fifty well armed men to follow them, with strict orders not to return until they had brought back the company either dead or alive. When this word came a halt was called and Samuel asked what they should do in case the enemy overtook them; after a few moments' consultation the whole company covenanted with uplifted hands to heaven that if they were overtaken they would fight till they died, and not a man would fall into the hands of the enemy alive. They then traveled on ten miles and camped on the edge of some timber on the north side of a four mile prairie, and they afterwards learned that their enemies camped on the south edge of the same prairie, and would have overtaken them next day, had not the Lord sent a heavy snow storm during the night; and when the brethren arose in the morning, Phineas H. Young remarked, that that snow storm was their salvation. The air was so full of snow that they could hardly find their horses to saddle them, but they soon mounted them and continued their journey as fast as they could. The storm was from the north, and in their faces; it filled their tracks in a few moments, so that Clark's men could not follow. It was reported that this company of men on their return informed the general that they could not overtake the d--d Mormons, for they were stopped by a snow storm. After they had got some distance on their journey, the company divided into three parts, the three brethren named fell in company with Samuel; their provisions gave out, and after spending several days without food, except eating lynne buds and slippery elm bark, they camped upon a small stream, and the company, numbering eight, held a council, and appointed Samuel president, that they might receive the word of the Lord in relation to the situation of Joseph the Prophet and those that were with him, also in relation to their families and what they were to do to obtain food; they all knelt down in a circle, and each one prayed; then the Spirit of the Lord came upon Samuel, and being filled with the Holy Ghost, he arose and said: "Thus saith the Lord, my servant Joseph is not injured, nor any of his brethren that are with him, but they will all be delivered out of the hands of their enemies; your families are all well, but anxious about you. Let your hearts be comforted, for I the Lord will provide food for you on the morrow." They went to bed with glad hearts, and arose in the morning and prayed again and went out two by two to hunt for food.
Brother Clapp saw several squirrels and shot at them, but could not hit them; they were only to stay one hour; at the end of that time they all returned, except Charles C. Rich and Samuel. Feeling very faint, one of the brethren proposed killing a horse. Brother Clapp said that when Brothers Rich and Samuel returned they would have food, as he never knew the Lord to give a false revelation to his servants; and while conversing upon the matter, the brethren made their appearance with two silk handkerchiefs tied up full of bread and dried meat. Samuel's mind was led in a certain direction, and following it they came to an Indian camp; they made known to the Indians by signs, that they were hungry; upon this the squaw with all possible speed baked them some cakes, and gave each of them two, sending two to each of the six brethren in camp, giving them to understand that she would be glad to send more, but she had but little flour, and her papooses (children) would be hungry. When they arrived in camp all felt to rejoice; they formed a circle around the food, and asked a blessing upon it. The bread was very good, being shortened with racoon's oil. After eating they started upon their journey and obtained food sufficient, so that none perished. Samuel arrived in Quincy, and was there to assist his father and mother over the river on their arrival, and hired a house for them, into which he also assisted four other families of the Saints; and according to the word of the Lord unto him, his brothers, Joseph and Hyrum, were delivered, and they arrived in Quincy in April, 1839. He moved, in company with Don Carlos, on to a farm which he rented, near Macomb, McDonough county, Ill., where he spent the season farming. Elders Wilford Woodruff and John Taylor called upon them as they went on their missions to England, and held a meeting with the Saints in that place (Oct. 11, 1839). Don Carlos preached and was followed by Samuel, who enjoyed much of the Holy Spirit and bore a strong testimony to the truth of the work of God; he assisted the brethren upon their journey. In September, 1840, Samuel received the following blessing from under the hands of his father, Joseph Smith, sen., upon his dying bed; "Samuel, you have been a faithful and obedient son. By your faithfulness you have brought many into the Church. The Lord has seen your diligence, and you are blessed, in that he has never chastised you, but has called you home to rest; and there is a crown laid up for you which shall grow brighter and brighter unto the perfect day. When the Lord called you, he said, 'Samuel, I have seen thy sufferings, have heard thy cries, and beheld thy faithfulness; thy skirts are clear from the blood of this generation. Because of these things, I seal upon your head all the blessings which I have heretofore pronounced upon you; and this my dying blessing I now seal upon you. Even so; Amen." Samuel's wife Mary died Jan. 25, 1841, after bearing to him four children, namely, Susannah B., Mary B., Samuel Harrison B. and Lucy B.
In April, 1841, he was sent on a mission to preach the gospel in Scott and adjoining counties, Illinois. May 3, 1841, he married Levira Clark, daughter of Gardner and Delecta Clark, born in Livonia, Livingston county, New York, July 30, 1815. She bore to him three daughters, viz., Levira A.C., Louisa C. and Lucy J.C. He preached during the summer and fall of 1841, his wife remaining with his father-in-law. In the month of November he returned to Nauvoo, taking his family with him. Here he remained during the winter, and also the summer of 1842, during which time he worked mostly for Joseph, and harvested in the country. In the fall of 1842 he removed to his brother William's tavern at Plymouth. In the summer of 1843 he was often at Nauvoo. In the fall he chopped wood, and prepared his farm by making fences and clearing off the timber, preaching the gospel in the vicinity as he had the opportunity. In the spring of 1844 he cultivated his farm, and upon hearing of the imprisonment of his brothers in Carthage jail, he repaired thither on horseback to see them. While on the way he was pursued by the mobocrats; but in consequence of the fleetness of his horse, he was enabled to reach Carthage in safety, from whence he went to Nauvoo in company with the bodies of his martyred brothers, Joseph and Hyrum. He was soon after taken sick of bilious fever, and died July 30, 1844, aged 36 years. The following extract is from his obituary notice, published in the "Times and Season," "The exit of this worthy man, so soon after the horrible butchery of his brothers, Joseph and Hyrum, in Carthage jail, is a matter of deep solemnity to the family, as well as a remediless loss to all. If ever there lived a good man upon the earth, Samuel H. Smith was that person. His labors in the Church from first to last, carrying glad tidings to the eastern cities, and finally his steadfastness as one of the Witnesses to the Book of Mormon, and many saintly traits of virtue, knowledge, temperance, patience, godliness, brotherly kindness and charity, shall be given of him hereafter, as a man of God."
SMITH, Sylvester, one of the First Seven Presidents of Seventies, form 1835 to 1837, was baptized soon after the organization of the Church, and was one of the early Elders of the same; he was ordained a High Priest by Oliver Cowdery Oct. 25, 1831, and performed considerable missionary labor, being specially called to the ministry by a revelation given through the Prophet Joseph Smith Jan. 25, 1832 (Doc. and Cov., 75:34). When the first High Council was organized at Kirtland, Ohio, Feb. 17, 1834, Sylvester Smith was chosen one of the members. Soon afterwards he became a member of Zion's Camp and marched in that body to Missouri and back. On that famous journey he manifested a quarrelsome spirit, and rebelled on several occasions against Joseph the Prophet and the established order of the camp, for which he was tried before the High Council after his return to Kirtland. He confessed his faults and retained his standing in the Church. When the first selection of Elders to be ordained Seventies was made, Sylvester Smith was among the number chosen. He was ordained a Seventy Feb. 28, 1835, at Kirtland, Ohio, under the hands of Joseph Smith and others; and on the following day (March 1, 1835,) he was ordained a president of Seventies. His place in the High Council was filled Jan. 13, 1836, by the appointment of Noah Packard as a High Councilor. At a solemn meeting held at Kirtland Jan. 22, 1836, "the heavens were opened upon Elder Sylvester Smith, and he, leaping up, exclaimed, "The horsemen of Israel and the chariots thereof.'" During that winter Sylvester Smith studied Hebrew, together with Joseph the Prophet and others, in a class taught by Professor Seixas. Owing to his previous ordination to the office of a High Priest, he was released from his position as a president of Seventies, at a meeting held in the Kirtland Temple, April 6, 1837. John Gaylord was chosen to fill the vacancy caused thereby in the First Council of Seventy.
SMITH, William, a member of the Council of Twelve Apostles from 1835 to 1845, was the fifth son of Joseph Smith, sen., and Lucy Mack; born in Royalton, Windsor county, Vermont, March 13, 1811. He was baptized at an early period, and was a Teacher in the Church in 1831. He took a mission to Erie county, Pennsylvania, in December, 1832, to preach the gospel and call the Elders to Kirtland to attend a school of the Prophets. He was ordained to the office of a High Priest, under the hands of Sidney Rigdon, in council, on the 21st day of June, 1833. During the winter of 1833 he worked on a farm and chopped cord wood near Kirtland. He was married to Caroline Grant, daughter of Joshua and Thalia Grant, February 14, 1833, by whom he had two daughters--Mary Jane and Caroline L. He went to Missouri in Zion's Camp in 1834, and returned to Kirtland the same fall. He was appointed one of the Twelve Apostles at the organization of that quorum, at Kirtland, Feb. 15, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris. He accompanied the Twelve on their first mission through the Eastern States and returned with them to Kirtland in the fall. While Joseph Smith was presiding in a High Council, William rebelled against him in a very headstrong manner. At a debating school held in the house of Father Joseph Smith, Dec. 16, 1835, the Prophet Joseph told the brethren he feared it would not result in good, whereupon William, in a rage, commanded Joseph to leave the house, attempted to put him out and inflicted upon him personal injury, the effects of which he occasionally felt until his death. After Hyrum and the Twelve had labored with William for several days, he made confession and was forgiven. He removed to Far West with his family in the spring of 1838. After Joseph was taken prisoner and the mob began to drive out the Saints, William expressed himself in such a vindictive manner against Joseph that the Church suspended him from fellowship, May 4, 1839, at a general conference near Quincy. He went to Illinois and settled in Plymouth, Hancock county, keeping a tavern. William was restored to the fellowship of the Church through the intercession of Joseph and Hyrum; but when the Twelve went to England, instead of accompanying them, according to the commandment of the Lord, he remained on his farm at Plymouth. He published a letter in the "Times and Seasons," Dec. 1, 1840, making an apology for neglecting to go on his mission upon the ground of poverty, but it came with an ill grace as he was better situated to leave his family than any of the members of the quorum who went. In the spring of 1841 he visited the branches of the Church in Pennsylvania and New Jersey and collected means for his own benefit, returning to Nauvoo the same season. He was elected a member of the House of Representatives of the Legislature of Illinois in the winter session of 1842-43. His acts as a member of the legislatures were highly approved by the people; he displayed considerable energy in defending the Nauvoo charter and the rights of his constituents.
He took a journey to the East on business in the spring of 1843, and spent his time among the churches. William returned to Nauvoo April 22, 1844, with about forty or fifty Saints from New Jersey. After staying a short time in Nauvoo, he had his last interview with his brother Joseph under the following circumstances: He asked Joseph to give him a city lot near the Temple. Joseph told him that he would do so with great pleasure, if he would build a house and live upon it; but he would not give him a lot to sell. William replied he wanted it to build and live upon. The lot was well worth $1,000. In a few hours afterwards, an application was made by Mr. Ivins to the recorder to know if that lot was clear and belonged to Wm. Smith, for William had sold it to him for $500. Joseph, hearing of this, directed the clerk not to make a transfer; at which William was so offended that he threatened Joseph, who deemed it prudent to keep out of the way, until William left on a steamboat for the East accompanied by his family. He spent his time mostly in the various branches of the Church, and collected a good deal of money for the Temple, which he used for his own accommodation. In all his missions the course of conduct he pursued towards the females subjected him to much criticism. In a general conference of the Church held in Nauvoo Oct. 6, 1845, Wm. Smith was dropped as one of the Twelve Apostles and Patriarch of the Church, and on the following Sunday (Oct. 12th) he was excommunicated, as more of his inconsistent acts had come to light. Some time after he associated himself with the apostate James J. Strang, who tried to organized a church of his own, but failed. Wm. Smith afterwards identified himself with the "Reorganized Church," of which his nephew is president, and lived for a number of years in Elkader, Clayton county, Iowa. He died Nov. 13, 1894, at Osterdock, Clayton county, Iowa, as the last surviving brother of Joseph the Prophet. (See also "Millennial Star," Vol. 27, p. 7.)
SMITH, William, president of the Eastern States Mission in 1844. (See Bio. Ency., Vol. 1, p. 86.)
SNOW, Erastus, a member of the Council of Twelve Apostles from 1849 to 1888, was the son of Levi and Lucina Snow, and was born at St. Johnsbury, Caledonia county, Vermont, Nov. 9, 1818. His father's family was among the early settlers of the Massachusetts colony. At an early age Erastus Snow was much impressed with religion, his mother being a member of the Wesleyan-Methodist church. In the spring of 1832 Elders Orson Pratt and Luke S. Johnson visited Vermont and commenced to preach the fulness of the gospel. William and Zerubbabel, two elder brothers of Erastus, were the first of the Snow family who were baptized. All the family (there being seven sons and two daughters) subsequently came into the Church, excepting two of the sons and the father. Erastus, who was only fourteen years of age, believed the testimony of the Elders when he first heard it, and was baptized by his elder brother, William, Feb. 3, 1833. Immediately after his baptism, he commenced to search the scriptures diligently and soon became very desirous to preach. Consequently, he was ordained to the office of a teacher, June 28, 1834, by Elder John F. Boynton. At that time he worked on his father's farm at St. Johnsbury, where a branch of the Church had been organized. Erastus met regularly with the Saints on Sundays and visited them in their houses. He also made several short missionary trips to the neighboring villages, in company with his cousin Gardner Snow and others. He was ordained by his brother William to the office of a Priest, Nov. 13, 1834, after which he extended his missionary labors into the States of New York and New Hampshire, holding meetings and baptizing quite a number. After being ordained an Elder by Elder Luke S. Johnson, Aug. 16, 1835, he continued his mission with increased zeal in New Hampshire and Vermont, in company with Wm. E. McLellin, his brother Willard and others. Nov. 8, 1835, he left St. Johnsbury together with Elder Hazen Aldrich and traveled to Kirtland, Ohio, a distance of some seven hundred miles eastward. After a hard journey, during which they came near being shipwrecked on Lake Erie, they reached their destination Dec. 3rd. In Kirtland Elder Snow met the Prophet Joseph Smith for the first time and lived with him several weeks. During the winter he attended the Elders' School, and the following spring received his endowments in the Temple, together with some three hundred other Elders. He was anointed by Pres. Alvah Beman, whose daughter he subsequently married. Thus in his early youth he participated in the glorious blessings which at that time were poured out upon the members of the Church, and especially upon those bearing the holy Priesthood. About the same time he was ordained into the second quorum of Seventy, and received his patriarchal blessings under the hands of Joseph Smith, sen. After the endowments in Kirtland, the Elders went out preaching with greater diligence than ever, and Elder Snow started on a mission to Pennsylvania April 16, 1836.
He was absent over eight months, during which time he traveled 1,600 miles, preached 220 sermons, baptized 50 persons, organized several branches of the Church in western Pennsylvania, and returned to Kirtland, Dec. 29th. On this trip he encountered much opposition from the clergy and endured considerable persecution. On one occasion (Aug. 22nd), when an armed mob had collected at Cherry Run, Armstrong county, for the purpose of driving him out of the county, he had a narrow escape from having personal violence inflicted upon him. Arriving at Kirtland, he met a number of his friends from the East. In the beginning of 1837 Elder Snow, together with Luke S. Johnson, made a missionary trip to Portage, forty miles south of Kirtland, and later, in company with Elder Wm. B. Bosley, he visited the Saints in Pennsylvania. After his return he frequented the high school at Kirtland. Continuing with Elder Bosley as a missionary companion, he started on another mission to the East, May 9, 1837. In Andover, Ohio, he held a discussion on the divinity of the Book of Mormon, with a Campbellite preacher by the name of Roberts. The meeting lasted until midnight and resulted in victory to Elder Snow. In Bridgeport, Franklin county, Penn., two sisters, who were lying at the point of death, were miraculously healed under his administration. Many other cases of healing occurred on this and his former missionary trips. On one occasion, while holding a meeting at Bridgeport, he was disturbed by a mob, which drove him from the place and pelted him with rotten eggs. At Leitersburgh, Maryland, he was accosted in public by a Campbellite preacher, with whom he discussed for twelve hours. After seven months' absence, he returned to Kirtland, Dec. 5, 1837, having labored faithfully in Ohio, Pennsylvania and Maryland, preached 147 sermons and baptized about forty people. Jan. 2, 1838, he started from Kirtland on another missionary tour. A couple of days later he attended a conference of Elders at Milton, fifty miles south. There he was challenged for a debate by a Mr. Hubbard, a Campbellite preacher, who denounced the Book of Mormon as false. Elder Snow suggested to the congregation that he would produce as much proof for the divinity of the Book of Mormon as his opponent could for the Bible. With this the people seemed to be entirely satisfied, and a meeting was appointed for the following day. But when the hour of meeting arrived, none of the six Campbellite preachers, who were present, would abide by Elder Snow's proposition. Being anxious to use every opportunity that presented itself to lay the truth before the people, Elder Snow finally consented to other arrangements, and the debate was continued until 11 o'clock at night. As usual, the truth was triumphant, although Elder Snow was abused in various ways. After this he visited a number of branches in Ohio, Pennsylvania and Maryland, held many meetings and baptized quite a number. He also crossed the Potomac and held meetings in Virginia.
Finally, he was forced into discussion with another Campbellite preacher in Cookstown, Penn., which was continued for two nights, and ended with complete victory to Elder Snow, although his opponent was the Rev. Mr. Young, considered to be one of the ablest men in the State. The people were almost thunderstruck at the result of the discussion, and Elder Snow, in compliance with their earnest solicitations, remained in the neighborhood several days longer and preached to them. In the latter part of May he received a message from Kirtland, notifying him to return to Ohio, for the purpose of going to Missouri. With joy he complied with this call and arrived in Kirtland June 3, 1838, after five months' absence. In Kirtland he met Elders Heber C. Kimball and Orson Hyde, who had just returned from their missions to England, and were now preparing for a journey to Missouri because of apostasy and persecutions in Ohio. Together with forty or fifty others, Elder Snow started from Kirtland June 25th and traveled by land to Wellsville, on the Ohio river, thence with steamboats down that river, 950 miles, and up the Mississippi and Missouri rivers, 550 miles further, to the Richmond landing in Missouri. From this place the company traveled forty miles northward to Far West, in Caldwell county, where they arrived July 18th. Here Elder Snow met his parents and other relatives who had removed thither from Vermont. Some of them were suffering with the fever and ague. Elder Snow now commenced manual labor, but when the persecution shortly afterwards broke loose against the Saints, he was forced to take up arms, like his brethren, in defence of the people against mob violence. After participating in the defence in Daviess county, he was seized with the fever and ague, and when Far West subsequently was besieged by the mob militia, his physical weakness had become so great that he could hardly walk half a mile. Yet he remained bravely at his post, in the ranks of the defenders of Far West, until the town capitulated. He was also present at the remarkable mock trial before Judge Austin A. King, at Richmond, Ray county. Elder Snow married Artemesia Beman Dec. 3, 1838, and taught school the following winter in Far West. In the following February (1839), together with other brethren, he was sent by the Church at Far West as a messenger to Liberty, Clay county, where Joseph, the Prophet, and fellow-prisoners at that time were incarcerated. When the jailor on the evening of Feb. 8th brought supper to the prisoners, the visiting brethren were permitted to enter the cell. That same evening the prisoners, agreeable to an arrangement made the day previous, made an attempt to escape, but failed. When the jailor went out, Hyrum Smith took hold of the door, and the others followed; but before they could render the assistance needed, the jailor and guard succeeded in closing the door, shutting in the visiting brethren as well as the prisoners. The jailor immediately gave the alarm, and the greatest excitement followed.
Not only the citizens of the town, but a great number from the surrounding country, gathered around the jail. Every mode of torture and death that their imagination could fancy, was proposed for the prisoners, such as blowing up the jail, taking the prisoners out and whipping them to death, shooting them and burning them to death, tearing them to pieces with horses, etc. The brethren inside listened to all these threats, but believing that the Lord would deliver them; laid down to rest for the night. The mob finally became so divided among themselves that they were unable to carry out any of their numerous plans. That night, while some of the visiting brethren spoke about their being in great danger, the Prophet Joseph told them "not to fear, that not a hair of their heads should be hurt, and that they should not lose any of their things, even to a bridle, saddle, or blanket; that everything should be restored to them; they had offered their lives for their friends and the gospel; that it was necessary the Church should offer a sacrifice and the Lord accepted the offering." The brethren had next to undergo a trial, but the excitement was so great, that the guard dared not take them out until it abated a little. While they were waiting for their trial, some of the brethren employed lawyers to defend them. Elder Snow asked Brother Joseph whether he had better employ a lawyer or not. The Prophet told him to plead his own case. "But," said Brother Snow, "I do not understand the law." Brother Joseph asked him if he did not understand justice; he thought he did. "Well," said Brother Joseph, "go and plead for justice as hard as you can, and quote Blackstone and other authors now and then, and they will take it all for law." He did as he was told, and the result was as Joseph had said it would be; for when he got through his plea, the lawyers flocked around him, and asked him where he had studied law, and said they had never heard a better plea. When the trial was over, Brother Snow was discharged, and all the rest were held to bail, and were allowed to bail each other, by Brother Snow going bail with them. They also got everything that was taken from them, and nothing was lost, although no two articles were found in one place. Before Elder Snow and his companions left Liberty, some of the lawyers, merchants and other leading citizens promised them that they would set the prisoners at liberty for a compensation of $10,000 worth of real estate, but when the brethren, after their return to Far West, had raised that amount, the parties neglected to fulfil their promise. In the meantime the Saints commenced to leave the State, but Elder Snow and others concluded not to go away until the Prophet and his fellow-prisoners were set free. Elder Snow therefore proceeded to Jefferson City and tried to get their case before the judges of the supreme court of Missouri. These dignitaries, however, utterly refused to take action in the matter. After much exertion and pleading Elder Snow, finally, through the assistance of the Secretary of State, managed to get an order issued for a change of venue, on the strength of which the prisoners were started from Daviess to Boone county.
On this journey, as is well known, they escaped from their guards. Elder Snow started with his family for Quincy, Ill., April 15, 1839, and arrived there on the 27th. The prisoners had arrived a few days before. In the beginning of May, Elder Snow visited Commerce, in Hancock county, which had been selected as a gathering place for the Saints. Here he commenced a new home, and in the following June removed his family to Montrose, on the opposite side of the river, where he had secured a small hut for a temporary dwelling. July 4, 1839, he started on a mission, to which he had been called at the conference held in Quincy two months previous. He traveled through several counties in Illinois, held a number of meetings and administered to the sick, until it was revealed to him in a dream that his family was sick and needed his presence. He returned home July 31st and found his wife and a number of his relatives in bed with the fever and ague. They had already suffered a great deal, as there were none to render them assistance, most of the Saints on both sides of the river being sick at that time. Elder Snow, in company with other Elders, went from house to house administering to the sufferers until he also was taken sick. In August he was somewhat better and undertook a journey to Quincy with a team. On the return trip the horses ran away, tipping the wagon in a river. Elder Snow was thrown into the middle of the stream, right under the horses, and was unable to extricate himself. Only through the marvelous preservation of a kind Providence was he saved from drowning. This accident, however, caused a fresh attack of the fever, and he was confined to his bed for several weeks afterwards. At the October conference (1839) held at Commerce, Elder Snow was appointed a member of the High Council, at Montrose, and in November following he attempted to go out and preach, but after having held a few meetings, he was again prostrated by sickness and laid up for some time in the house of Brother Haws in Knox county, about seventy miles from Commerce. While remaining there in a helpless condition, he received word from home that his wife lay at the point of death at Commerce. All he could do, however, was to pray for her, as he was not able to return home until the 20th of December following. Then she was much better. When President Joseph Smith returned from Washington in March, 1840, he told Elder Snow that his labors were much needed in Pennsylvania. Wishing to act upon this suggestion, he at once prepared for a mission to that State. But as the protracted illness to which he and his family had been subjected had reduced him to the depths of poverty, he had no means wherewith to defray traveling expenses, and he was too weak to undertake the journey on foot. After preaching several times in Quincy and attending the April conference at Commerce, where he received some means from kindhearted Saints, he finally took leave of his family April 28, 1840, and started on his mission with Elder S. James as a companion.
They traveled down the Mississippi and up the Ohio rivers, a distance of about fourteen hundred miles, to Wellsburgh, in Virginia, where they landed May 7th and commenced their missionary labors. After having held a two days' discussion with a Campbellite preacher (Matthew Clapp), Elder Snow continued to Philadelphia and afterwards visited New York and Brooklyn. In these cities he preached several times, and in August visited Rhode Island, where one of his brothers resided. After this he held meetings for five successive days in a New Jersey forest, where two thousand people were present on one occasion, and seven were baptized. He continued to preach and baptize in Philadelphia and vicinity, and also in New Jersey, until towards the close of September, when he received a letter from Nauvoo to the effect that his mother-in-law, with whom his wife resided, was dead. Concluding under these circumstances to bring his wife to Pennsylvania, he left Philadelphia Sept. 30th and arrived at Nauvoo Oct. 21st, having been absent about six months and traveled 5,650 miles. After a stay of seventeen days in Nauvoo, he started for Pennsylvania Nov. 7, 1840, taking his wife with him. After his arrival in Philadelphia, he published a small pamphlet, which he had written in answer to a publication issued against the Saints by a Methodist preacher. His wife, who had been provided with a home at the house of Brother Wm. Gheen, in Chester county, bore a daughter, Elder Snow's firstborn, Jan. 21, 1841. With unabating zeal Elder Snow continued his missionary labors, principally in Philadelphia and surrounding counties and New Egypt (New Jersey) and neighborhood, preaching, baptizing, visiting the Saints and administering to the sick. Finally he happened to meet Elder Geo. A. Smith, who was returning from his mission to England, and also Elders John E. Page, Dr. Galland, Wm. Smith, Hyrum Smith, Wm. Law and others from Nauvoo. The two last named brethren had visited the New England States, and meeting Elder Snow on their return they desired that he should go to Salem, in Massachusetts, to open the gospel door. In a revelation given in 1836 the Lord had said that He had much people in that city. Although Elder Snow had expected to return to Nauvoo in the fall, and he also knew that his long absence would affect his temporal affairs considerably, he made up his mind to go to Salem, after making the subject a matter of sincere prayer. Consequently, he left his former field of labor, where he had gained many warm-hearted friends, who would administer to the wants of himself and family, and on Aug. 16, 1841, he started for a far and to him unknown country, where not a single member of the Church could be found. He took his wife and infant child, which was sick, to Woonsocket, near Providence, Rhode Island, and left them there with his brother, while he continued to Boston. There he held several meetings and met Elder Benjamin Winchester, who had been appointed his missionary companion.
They had previously labored together in Pennsylvania. They proceeded to Salem, a city which at that time had about fifteen thousand inhabitants, situated fourteen miles northeast of Boston. They put up at one of the cheapest hotels in the city and prayed earnestly to the Lord to open the way for the introduction of the gospel to its inhabitants. The following day they secured the Masonic Hall to preach in and held their first meeting there in the evening of the 6th. Their next move was to print 2,500 copies of a somewhat lengthy circular addressed to the inhabitants of the city, in which the principles of the gospel were set forth in great plainness. Elder Winchester then went to Philadelphia, while Elder Snow continued to preach four times a week in the Masonic Hall. By contributions from the congregation he succeeded also in raising means to pay for the use of the hall. He now received numerous invitations to visit people in their houses, and while improving every opportunity that presented itself to deliver his message of peace and salvation, he at length found himself surrounded with friends, and able to leave the hotel. Next he asked the Lord to open the heart of some one to receive his family. His prayer was answered. A Mr. Alley, who resided in Lynn, some five miles from Salem, and who was deeply interested in the work, kindly offered Elder Snow's family the hospitality of his home. Brother Snow consequently went to Woonsocket in the beginning of October and brought his family to Lynn, where they remained four weeks, while Elder Snow continued his labors in Salem and Marblehead. Afterwards they removed to Salem. Besides speaking three times every Sunday in the Masonic Hall, he also held meetings in private houses. Among his opponents and the enemies of truth was a priest by the name of A.G. Comings, the editor of a religious periodical. This man published in his paper a number of wicked falsehoods against the Saints, but refused to insert Elder Snow's refutation of them. This led to a public debate in the Mechanic's Hall, where about five hundred people were present. The discussion was continued for six successive nights, and as the interest gradually increased with the listeners, the popular feeling turned against Mr. Comings, whose arguments consisted chiefly of slander and abuse. The result of it all was, that many more began to investigate the fulness of the gospel than formerly, and from that time Elder Snow's meetings were so well attended that the Mason Hall could not hold all who came to hear. Consequently, three leading men of the town took it into their heads to rent a more commodious hall, in which Elder Snow preached to full houses for six Sabbaths. He reaped the first fruits of his work in Salem Nov. 8, 1841, by initiating the first five persons into the Church by baptism, and before the close of February, 1842, the number of baptized had increased to 35. March 5, 1842, he held a conference meeting in the Masonic Hall, and organized a branch of the Church, consisting of 53 members.
He also ordained an Elder and a Priest. Subsequently he extended his field of labor to Boston, where he assisted Elder Nickerson in organizing a branch of the Church, and to Marblehead, Bradford, Lynn, Petersboro (in New Hampshire) and other places. In April, 1842, he visited Philadelphia, Penn., where he attended a five days' conference. After his return to Salem, his first son was born, May 1, 1842. Another conference was held in Salem on May 28, 1842, on which occasion seventy-nine members were represented, and the number had increased to ninety the following June, when some of the Saints commenced emigrating to Nauvoo, Ill. Elder Snow continued his labors in Salem and surrounding country until the spring of 1843. Besides the numerous meetings he held, he had several discussions with preachers of various denominations, which always resulted in victory for the side of truth. Among others, the apostate, John C. Bennett, put in an appearance at Salem, and commenced to lecture against the Saints in Nauvoo and Joseph Smith, but Elder Snow confronted him so ably and energetically that Mr. Bennett soon found it advisable to leave the town. Under Elder Snow's administrations a number of sick were also healed. Among such could be mentioned a Mr. Baston, in Boston, who, even before he had been baptized, was healed from a deadly fever, and a Sister Spooner in Chelsea, who was healed by the laying on of hands, after being declared by a council of physicians to be incurable. She had for seven months suffered with dropsy of the worst kind. Having set the branch in order and appointed a brother to preside, Elder Snow left Salem March 9, 1843, leaving his family behind, and arriving in Nauvoo April 11th. He had this time been away about two years and a half, and was agreeably surprised to witness the many changes and extensive improvements which had taken place during his absence. He now spent one month among his brethren and the Saints at headquarters, and received much valuable instruction. Among other things the Prophet Joseph Smith personally taught him the principle of celestial and plural marriage. May 11, 1843, Elder Snow once more turned his face eastward and returned to his family in Salem, but after laboring a few months he took his wife and children and returned to Nauvoo, where he arrived Nov. 5th. The following winter Elder Snow remained in Nauvoo, and in order to support his family and also complete a house, which he had commenced, he entered into a mercantile business together with Parley P. Pratt, in which he was somewhat successful. Altogether he spent a very pleasant winter in the society of the Prophet and other leading men of the Church, with whom he frequently met in council, and learned many things, to which he formerly had been a stranger. Early in the winter he became a member of the masonic lodge at Nauvoo, and advanced quickly through the various degrees to that of a grand master. When the Masonic Temple in Nauvoo was dedicated, April 5, 1844, Elder Snow delivered the dedicatory speech.
At the general conference held at Nauvoo in April, 1844, Elder Snow was again called to go on a mission to the Eastern States. Consequently, about three weeks later (April 30th), he took a memorable leave of his family and the Prophet, whom he never saw again in this life, and commenced his journey. After having visited the branches in Massachusetts, New Hampshire and Vermont, he, in company with four of the Twelve, held a conference in Salem, Mass., in July. About this time the sad news of the martyrdom of Joseph and Hyrum Smith reached him, and he concluded to return home. When he arrived at Nauvoo July 25th he found the Saints bowed down with grief over the loss of their beloved leaders. Elder Snow attended the special meetings on Aug. 8th, at which the Twelve Apostles, with Brigham Young as president, were acknowledged as the highest authority in the Church, notwithstanding Sidney Rigdon's claim to the leadership. Elder Snow spent the winter in Nauvoo, and although his health was poor, he performed considerable public work besides taking care of his family. In February, 1845, he was appointed to make a missionary trip to Wisconsin Territory and northern Illinois. He started almost immediately, but his horse took sick, and he was obliged to return to Nauvoo, where he then attended the April conference, and a few weeks later witnessed the mock trial of the murderers of Joseph and Hyrum Smith, at Carthage. During the summer and following fall considerable sickness prevailed in Nauvoo and vicinity, and Elder Snow and family were among the sufferers. In September the mob commenced to persecute the Saints in Hancock county and burn their houses. Elder Snow was present in the general council of the Church, held in Nauvoo the following October, where General Warren, Judge Douglas and other State dignitaries, sent by Governor Ford, were present, and where the Saints agreed to leave the State early the following spring. From that time the Saints doubled their efforts in completing the Temple, in order to receive their blessings before leaving for the wilderness. In the beginning of December the attic story was dedicated for giving endowments. Elder Snow and his wife received their anointings Dec. 12th, after which he was called to administer in the Temple, and he remained there night and day for six weeks, together with the Twelve and others who were called to officiate in a similar manner. Jan. 23, 1846, Elder Snow yielded obedience to the principle of plural marriage, by having not only his wife Artimesia, but also a second wife, Minerva, sealed to him for time and all eternity. They also received their second anointings. During the winter the difficulties with the mob continued to loom up, and when it was decided in council to commence the emigration westward in February, Elder Snow was sent to Quincy to lay in supplies for the pioneer company. After his return Pres. Young counseled him to make preparations for the journey of himself and his family. He sold as many of his loose effects as he could at a very low price, equipped himself with such teams and provisions as his limited means would allow, and left Nauvoo with his family Feb. 16, 1846.
Through the carelessness of the managers, the boat, which brought his effects across the river, capsized whereby some of his goods were destroyed and his oldest child had a narrow escape from drowning. He left buildings and real estate in Nauvoo to the value of $2,000. Most of the other exiles made similar sacrifices, and this property was left in the hands of a committee, who was authorized to sell it and use the means thus received for the removal of the poor. Elder Snow and family traveled in the advance companies until Grand river was reached and the temporary settlement of Garden Grove was located. He then, having lost a number of animals and being short of provisions, concluded to return to Nauvoo to sell his property and thus get means wherewith to continue the journey. Giving his family instructions to press on to Mount Pisgah, he commenced his backward trip on May 14th, together with Brother Edmund Ellsworth, and reached Nauvoo in safety. He, however, found it no easy task to dispose of his property, and it was not until in the beginning of July that he succeeded in trading it for about one-fourth of its real value. With the ready means thus gained he paid his debt, bought two other teams and some provisions, took his mother and another widow by the name of Aldrich and her family with him, and again took up the line of march westward July 5, 1846, accompanied by his brothers, William and Willard, their families and others from Nauvoo. Towards the latter end of the month the little company arrived at Mount Pisgah, where Elder Snow found his family anxiously awaiting his return. The Twelve Apostles and the main camp of the Saints had already reached Council Bluffs, 138 miles further west, and, after tarrying a few days at Mount Pisgah, Elder Snow and family continued the journey to the Missouri river. There the Saints were scattered in small camps, and were busy building huts and preparing for winter. The Twelve had made their temporary headquarters at a point which they had named Cutler's Park, about three miles west of the river on the land of the Omaha Indians. Elder Snow crossed the river and joined the main camp at this place Sept. 1st. After his arrival at Cutler's Park, he and other members of the family took sick, and his youngest child died Sept. 9th. In the beginning of December, however, he had so far recovered that he, during the remainder of the winter, was enabled to make several trips to St. Joseph and other places in Missouri, to lay in supplies for himself and others. Some time before this the main camp of the Saints had removed from Cutler's Park to the Missouri river, where they built Winter Quarters. In January, 1847, a revelation was given through Pres. Young, showing the mind and will of the Lord concerning the organization of the "Camps of Israel" for further movements. In this revelation Orson Pratt, Wilford Woodruff, Amasa M. Lyman, George A. Smith, Ezra T. Benson and Erastus Snow were selected to organize the Saints into companies and appoint captains of tens, fifties and hundreds, with a president and two counselors over each company, etc.
In order to comply with this revelation Ezra T. Benson and Erastus Snow visited the Saints, who were temporarily located on Running Water, about one hundred and seventy miles north of Winter Quarters. They were received with much joy by the Saints, to whom they administered, advice and comfort. A special conference was held at Winter Quarters April 6, 1846, and the following day Pres. Young and others of the Pioneers broke up for the West. Elder Snow, having been selected as one of the Pioneers, called his family together (April 8th), laid his hands on his wives and children and blessed them, and after giving them the necessary instructions, and arranging for their comfort as best he could, he joined the Pioneer Camp which was located on the prairie, some seven miles distant. A few days later the actual journey of over one thousand miles was begun. Elder Snow writes: "Many interesting episodes occurred on the journey, but among trying and affecting ones was the appearance of the mountain fever among us. This affliction detained us so that, with the labor on the roads through the Wasatch Mountains, we were unable to reach Great Salt Lake valley until the 21st of July, when Orson Pratt and myself, of the working parties, who were exploring, first emerged into the valley and visited the site of the future Salt Lake City, and when we ascended Red Butte, near the mouth of Emigration canyon, which gave us the first glimpse of the blue waters of the Great Salt Lake, we simultaneously swung our hats and shouted, Hosannah! for the Spirit told us that here the Saints should find rest. After about six weeks' labor here, laying out the City and Fort, plowing and planting fields, and building cabins around the Fort block, I started with the rear camp of the Pioneers on the return trip, on Aug. 26th, and on the last day of October reached Winter Quarters on the Missouri river, where I had left my family, having been about six weeks without tasting bread. The sweet joy of this meeting was mingled with deep grief at the loss of a dear little daughter, Mary Minerva, who had died during my absence. Many of our people remaining at Winter Quarters were becoming comparatively destitute of clothing and other necessaries to fit them for a march into the desert; and it was determined, in the councils of the Church, to send a few Elders into the Eastern and Southern States to solicit contributions (from the benevolent) of money or clothing in aid of our poor, most of whom had received little or nothing for their farms, homes and worldly possessions which they had left behind them in Illinois. It fell to my lot to accompany Ezra T. Benson, one of the Twelve, into the Eastern States, to New York, Boston, and many other Eastern towns and cities, soliciting aid. Some received us kindly and contributed money and clothing; but by far the greater proportion of the people turned a cold shoulder to us. We left Winter Quarters, January, 1848, returned April 29th. Sometimes we were together, at other times we were separated, operating in different places.
On my return trip I passed through Ohio and visited the Kirtland Temple, and at St. Louis fell in company with several returning Elders and a company of Saints, with whom I ascended the Missouri river. After our return to Winter Quarters there was a general stir and bustle of getting ready for starting with our families to Great Salt Lake valley, and gathering our year's supplies of seeds and provisions. Most of my oxen had perished during the winter, or had been eaten up by the Indians, and I was under the necessity of yoking up my cows and all my young stock to work with the few oxen I had left, to haul the wagons for the journey. I traveled in company with Prests. Young and Kimball and had a very pleasant and agreeable journey, my teams holding out well and my family enjoying good health. We reached our destination with much joy on the 20th of September. Soon after our arrival in the valley, I was appointed one of the presidency of the Stake, and during the following winter (Feb. 12, 1849), I was called and ordained into the quorum of the Twelve Apostles, together with Charles C. Rich, Lorenzo Snow and Franklin D. Richards. In my ordination, President Brigham Young acted as spokesman, I continued to labor in the ministry, in common with my brethren, though all were obliged to labor with their hands during the week, in opening up farms and building houses for our families. We all wintered in the Old Fort, which had been commenced and partly built by the Pioneers, using our wagon beds chiefly for our sleeping rooms. During the spring of 1849, we began to move out on our lots, divided the city into Wards, and began to fence by Wards. During the summer, I built chiefly with my own hands, two rooms on my lot, one of adobe, the other of logs, separated from each other for a shed between, and got my family moved into them, with some wagon beds by the side of them for sleeping apartments. This year the Perpetual Emigrating Fund Company was organized, and the system of emigration inaugurated, which has so largely contributed to the gathering of our people and the building up of Utah Territory. I was appointed one of the committee of three in gathering funds to put into the hands of Bishop Hunter to send back to our poor brethren left on the Missouri river. At that time our settlements extended only to Provo on the south and to Ogden on the north. We gathered about $2,000. About this time, also, I participated in the organizing of the provisional government of the State of Deseret. At the semi-annual conference held in October, 1849, I was appointed on a mission to Denmark, to open the door of the gospel to the Scandinavian people. At the same time, Elder John Taylor was appointed to France, Lorenzo Snow to Italy, Franklin D. Richards to England, with several Elders accompanying each of us. We took our departure from Salt Lake City on the 19th of October. Our little company consisted of 12 wagons, 42 horses and mules, 1 carriage and 35 men. This included a couple of our merchants, going to St. Louis after goods, and a number of brethren who went east on business.
Shadrach Roundy was appointed captain, and Jedediah M. Grant captain of the guard. Bishop Edward Hunter was also one of the company. The chief incident of the journey was a charge made upon our party by about two hundred Cheyenne warriors during our noon halt on the Platte, forty miles above Laramie, on the 12th of November. They were on the lookout for a war party of Crows and thought to gobble up our little party for pastime, but we did not quite relish the sport, and having about one hundred and thirty shots with us, in about one minute's time we formed a line of battle, under the direction or our gallant captain, Jedediah M. Grant, in front of our wagons, with our animals behind them on the river's bank, and when every man's finger was upon his piece ready to fire, the savage horsemen were brought to a sudden standstill. A parley commenced, which resulted in their giving us the road, and they withdrawing to their camps, while we made a good afternoon's march. During the night following, a party of Crows succeeded in making a descent upon their camp and running off a number of their horses. We went down on the south side of the Platte, and reached the Missouri river, at a point where now stands Nebraska City, on the 7th of December, in a blinding snow storm which had lasted about fourteen hours. The snow was about three feet deep when we reached the old barracks (Old Fort Kearney) on the west side of the river. And how joyful we were at finding there cabins to shelter ourselves and shelter for our animals. We held a meeting that evening and gave God thanks for our successful journey and our safe arrival over the bleak and dreary plains. The Missouri river was full of mush ice, and we saw no means of crossing it. We all joined in prayer that night that the Lord would cause the ice to congeal, and make a bridge for us to cross over. When we woke up the next morning, the river was gorged with ice a little below us, and was piling up with floating ice. The second day we all passed safely over with our horses and wagons, and the day after the ice broke up again and there was no more crossing the river for three weeks after. After a visit to Kanesville, about fifty miles up the river, where the Saints received us with much joy, most of the missionaries journeyed together till we reached St. Louis, whence we expected to take different directions through the States to visit the remnants of the Saints, remaining in the States and gathering means for crossing the water. During the week we stopped in St. Louis, I had varioloid (mild smallpox), and was very sick for a few days. I suppose I must have contracted the disease on my overland journey through Missouri. Sister Streeper, my kindhearted hostess, who cared for me like a faithful mother, had a large family of children, including a young babe, who was frequently laid in the bed with me, and when the pits began to appear on me, and the character of my disease became known, she, in her anxiety exclaimed, "Oh! my poor babe, and my poor children, none of whom have been vaccinated." At first, for a moment, a feeling of grief came over me, that I should be the cause of this agony; but straightway the Spirit came upon me, and I said to her: 'Be of good cheer; because of what you have done to me God will shield you and your house, and none of you shall suffer on my account.' She believed my words and was comforted; and, so far as I know, no soul took the disease from me, except Sister Felt, who had a few moments' conversation with me while the fever was on me, and her little infant daughter, who well-nigh perished with the smallpox.
I sailed from Boston on the 3rd of April on a Cunard steamer, for Liverpool, where I landed on the 16th. We visited many of the churches in England, Scotland and Wales. During the next four weeks I received many contributions in aid of our missions. I landed in Copenhagen, the capital of Denmark, June 14, 1850, in company with Elders George P. Dykes and John E. Forsgren--the former an American and the latter a native of Sweden. We were met at the wharf by Elder Peter O. Hansen, a native of that city, who had embraced the gospel in America, and had left Salt Lake City with us, but had made his way in advance of us to his native land. Brother Peter O. Hansen conducted Elders Snow, Dykes and Forsgren to a hotel, where, after being shown an upper room they all kneeled together and offered up thanksgiving to God, dedicating themselves to His service. Finding the hotel noisy, they moved to a private house (L.B. Malling's) the next day, where they were kindly received and well entertained. On the following Sunday (June 16th) they attended a meeting, conducted by Mr. Peter C. Monster, a Baptist reformer, who had been subjected to much persecution because of his religious belief. He was an educated man and commenced to investigate the principles taught by the "American missionaries" in real earnest, and at one time it seemed as if he would embrace the fulness of the gospel, together with his whole congregation, but finally he hardened his heart and rejected the truth. The principal and best part of his followers, however, were subsequently baptized into the true Church of Christ, and as was the case with the Campbellites in Kirtland, Ohio, in the early days of the Church, so also did a congregation of reformed Baptists furnish the first fruits of the preaching of the gospel in its fulness in Denmark. Apostle Snow baptized fifteen persons in the clear waters of the beautiful Oresund, near Copenhagen, Aug. 12, 1850. Ole U.C. Monster was the first man and Anna Beckstrom the first woman baptized. These had all been members of Mr. Peter C. Monster's reformed Baptist Church. August 14, 1850, the first confirmation took place in Denmark, and on the 25th the Sacrament was administered there for the first time by divine authority in this dispensation. On the latter date the first ordination to the Priesthood also took place, Brother Knud H. Bruun being ordained to the office of a Priest. After the first baptisms, many others came forward and followed the example, and on Sept. 15, 1850, the first branch of the Church in Scandinavia was organized in Copenhagen, with fifty members. The young Saints rejoiced exceedingly under the influence of the Spirit of God, which was abundantly poured out upon them. The manifestations of the power of God in the healing of the sick also gladdened their hearts, and before the end of the year the work had taken deep root, not only in Copenhagen, but in the province of Jutland, where another branch of the Church had been organized in Aalborg by Elder Geo. P. Dykes, Nov. 25, 1850.
In the meantime, Elder John E. Forsgren had gone to Sweden, where he succeeded in baptizing a few, after which he was arrested, guarded and finally banished from the country. Apostle Snow, assisted by Elder Peter O. Hansen and others, set diligently to work translating the Book of Mormon into the Danish language. The book was published in the beginning of 1851, and was the first edition of that divine record published in a foreign language. In order to get means for its publication Elder Snow had to make a trip to England, where he raised the necessary amount among the British Saints. After its completion he made a second trip to England. Shortly before his return home, in 1852, he also published the Doctrine and Covenants in the Danish language. In September, 1850, Apostle Snow wrote an interesting pamphlet entitled "En Sandheds Rost" (A Voice of Truth), explaining the first principles of the gospel in a very plain and forcible manner. Over 200,000 copies of that little work have since been published in the Danish and Swedish languages. "Remarkable Visions" by Orson Pratt and a number of other pamphlets were subsequently translated and published in Danish. By diligent application and close study, Elder Snow also acquired a sufficient knowledge of the Danish language to enable him to converse freely with the people, and thus he became more intimately acquainted with their characteristics, manners and habits. By an exemplary and consistent life and kind ways, he soon gained the love and confidence of a race whose devotion to the cause of truth and high regard for its advocates has been subjects of much comment in later years. Apostle Snow soon learned to appreciate the warm feelings, full-heartedness and true friendship of the Scandinavian Saints, and in his later years better than ever, no doubt, he realized the fact that among his best and truest friends were some of those who embraced the fulness of the gospel under his administrations in the country of the north. It is here also worth recording that none of the missions established by the Elders in this last dispensation, save the British, has been so fruitful as the one founded by Apostle Snow in Scandinavia. In 1851 a Danish hymn book was prepared and printed, and a monthly (soon changed to a semi-monthly) periodical called "Skandinaviens Stjerne" commenced. This paper is still the Church organ in Scandinavia, and is now running on its 50th volume. As in all other countries, where the fulness of the gospel has come in contact with the erroneous traditions and creeds of men, persecutions on the part of the clergy and the ignorant soon began to show its face in Denmark, and in various places the Elders and Saints were subjected to cruel treatment by mobs. Religious liberty had been granted the year before the mission arrived, but the people generally did not seem to understand the change proposed by this action of the government, and the authorities also were slow in rendering protection to such as were openly denounced by the clergy and other as false prophets.
But the more severe the persecutions, the better the work flourished. New branches sprang into existence in nearly all parts of Denmark, and in the latter part of 1851, the gospel was also successfully introduced into Norway. Elder Snow soon found himself surrounded by a host of intelligent native Elders, who labored with a zeal perhaps up to that time unequaled in the history of the Church. Returning from England in August, 1851, he held the first general conference of the Church in Scandinavia. The second one was held in the following November, on which occasion three conferences (Copenhagen, Fredericia and Aalborg) were organized. In the beginning of 1852, having laid a good and firm foundation for the work of God in Denmark, Apostle Snow began to make preparations for returning home. In February the third general conference was held in the city of Copenhagen, on which occasion nearly six hundred members were represented in Denmark, besides a few in Norway and Sweden. A farewell feast was arranged for Brother Snow in a large hotel parlor, February 24, 1852. About three hundred persons were present on that occasion, and a time, such as had never been had before in that land, was enjoyed by the young and confiding Saints. All vied with each other in showing their appreciation of and good feelings towards the man who had brought them the true religion of Christ. Apostle Snow, taking an affectionate leave of his flock, sailed from Copenhagen March 4, 1852, accompanied by nineteen emigrating Saints. These, together with nine others, who had embarked a few weeks previous, were the first direct fruits of the gospel from the Scandinavian countries. They have been followed by more than twenty-five thousand others. After spending a few weeks in England, attending to the organization of the Deseret Iron Company and other matters, Apostle Snow embarked from Liverpool May 8, 1852, in company with Franklin D. Richards, and arrived safely in Salt Lake City Aug. 20th, following, having been absent from his mountain home nearly three years. At the October conference, 1853, he was called, in connection with Geo. A. Smith, to gather fifty families to strengthen the settlements in Iron county; and the following year he was sent east to take charge of the Church in St. Louis and the Western States. Accompanied by other Elders, he left Salt Lake City July 8, 1854, and on the 4th of November following he organized a stake of Zion at St. Louis, Mo. Nov. 22, 1854, he commenced the publication of the St. Louis "Luminary," and he also superintended the emigration crossing the plains. In 1855 over two thousand Saints commenced the journey to the valleys from Mormon Grove, a place near Atchison City, Kansas, which had been selected by Elder Snow as the starting point for the overland journey. From this mission he returned to Salt Lake City Sept. 1, 1855. Elder Snow left his mountain home April 22, 1856, on another mission to the States, from which he returned in August the following year.
Having returned from still another mission to the East, he was called, in connection with Geo. A. Smith and other Elders, on a mission to southern Utah, with a view to locating settlements in the valleys of the Rio Virgen and Santa Clara for the purpose of raising cotton. This mission started from Salt Lake City Nov. 29, 1861. St. George and other settlements were located the same year; and from that time until his death Apostle Snow devoted a great deal of his time to the interest of southern Utah, over which he presided spiritually for many years and also represented the southern counties in the council branch of the Utah legislature, until disfranchised by the Edmunds law. In 1873 he performed a short mission to Europe, on which he again visited Scandinavia, after which he was principally engaged in traveling among the Saints in Utah, Arizona, New Mexico and Colorado, aiding in locating new settlements, organizing new Wards and Stakes of Zion, as well as strengthening and building up the older ones. Perhaps no other man in the Church performed more pioneer labor than Apostle Snow. His diligence, untiring zeal and energy was really remarkable. When the anti-polygamy crusade commenced, Elder Snow, like many of his brethren became an "exile for conscience sake," and the hardships he was forced to endure as such undoubtedly shortened his days. After a most remarkable and useful life, fraught with great events and crowned with many blessings, he departed this life at his home in Salt Lake City, May 27, 1888, a little under the age of three score and ten. Apostle Erastus Snow was kindhearted and benevolent, a man of fine appearance and strongly built. Like all great men he had his peculiarities. He was a deep thinker, and at times, so swallowed up in profound thought, that he took but little notice of things around him. Sometimes, when asked a question, he would not answer it until the next day, or perhaps still later. Frequently, some would think that he did not hear their question, but he seldom failed to answer it at some future time. He was an honest man, a true husband and a kind father, a wise counselor, an efficient pioneer and colonizer, a great statesman and, in every sense of the word, truly an Apostle of the Lord Jesus Christ. His name and his works will live forever in the generations of the Saints who loved and respected him as their friend and counselor." (See also "Historical Record," vol. 6, p. 145; "Southern Star," vol. 2, p. 361.)
SNOW, Erastus, president of the Scandinavian Mission from 1850 to 1852. (See Bio. Ency., Vol. 1, p. 103.)
SNOW, Erastus, one of the original pioneers of Utah, was born Nov. 9, 1818, at St. Johnsbury, Caledonia Co., Vermont, a son of Levi and Lucina Snow. As a member of the advance company of the pioneers he and Orson Pratt, one riding a horse and the other walking, came down Emigration canyon and entered Salt Lake Valley, being the first two men of the company to see and explore the tract, which appeared to them a beautiful country. (See Bio. Ency., Vol. 1, p. 103.)
TAYLOR, John, third president of the Church of Jesus Christ of Latter-day Saints, was a son of James and Agnes Taylor, and was born Nov. 1, 1808, at Milnthorpe, Westmoreland county, England. His parents owned a small estate at the village of Hale, in that county. They were members of the Church of England, and he was brought up in the doctrines of that church until he was about fifteen years old. He then joined the Methodists, and was soon after appointed a local preacher, and continued as such until he left England about the year 1828 or 1829. His father's family had left about two years previously and gone to the neighborhood of the city of Toronto, upper Canada. After a short residence in New York, Brooklyn and Albany, he visited his parents in Canada, and took up his residence at Toronto. At that city he married Miss Leonora Cannon, daughter of Captain Cannon, of the Isle of man, who was a member of the Methodist society, to which John Taylor had attached himself on his arrival at Toronto. Here he united with a few sincere and well educated gentlemen in the search of the Scriptures, some of whom belonged to the Methodist society. In the course of their researches they became convinced of many important truths, such as the gathering of Israel, the restoration of the ten tribes, and the personal reign of Jesus on earth. They also believed in the necessity of revelation; of men being called of God to preach as they were formerly; of the gifts of prophecy, tongues healings and other gifts of the Holy Ghost. They came to the conclusion that the churches of the day had departed from the order of God, and were consequently corrupt and fallen, and that if the Bible was true, the religions of the day were false. With these convictions they fasted and prayed much, that if God had a church on the earth, He would send a messenger unto them. John Taylor heard, investigated and rejected Irvingism, and shortly after was waited upon by Elder Parley P. Pratt, with a letter of introduction from a merchant of their mutual acquaintance. Having heard many of the stories current about the Book of Mormon and Joseph Smith, he received Elder Pratt cautiously. After a rigid scrutiny, however, he and several of his friends believed the doctrines laid before them, and were baptized in 1836. Taylor was ordained an Elder by Elder Pratt, and was shortly after set apart, by Elders Pratt and Orson Hyde, as presiding Elder in upper Canada. During a visit of Joseph Smith, Sidney Rigdon, and Thomas B. Marsh (the latter then being president of the quorum of the Twelve), to Toronto in 1837, Elder Taylor was ordained a High Priest under their hands. He paid several visits to the Temple at Kirtland, Ohio, and was Joseph Smith's guest while there. During the great apostasy of 1837, when many leading men turned away and became so embittered against the Prophet that the lives of men who defended him were endangered, Elder John Taylor stood up boldly in the Kirtland Temple in the midst of foes, and with that eloquent power which came from God, and which ever characterized Elder Taylor's speech, declared that Joseph Smith was a Prophet of the living God and had not fallen, as alleged by apostates.
He was equally diligent in private conversation, in maintaining the integrity of the Prophet Joseph and spreading the gospel among the people. From Canada he removed to Kirtland by request of the Prophet. From Kirtland he removed to Missouri, joining the body of the Church at Far West in 1838. In his migration he preached the gospel on the way and organized a branch of the Church near Indianapolis, Ind. Before reaching Far West, he and a little company of twenty-four people encountered a mob, led by two ministers, Abbott Hancock, a Baptist, and Sashiel Woods, a Presbyterian. July 8, 1838, the Lord, by revelation, called Elder Taylor to the Apostleship to fill the vacancy occasioned by the fall of John F. Boynton. At a conference in Far West, Oct. 5, 1838, he was sustained by the vote of the Saints, and ordained an Apostle Dec. 19, 1838, by Apostles Brigham Young and Heber C. Kimball. Elder Taylor entered immediately upon the duties of his new calling, and as in all previous callings soon proved himself truly an Apostle of the Lord Jesus Christ. While a resident of Missouri he shared in all the persecutions heaped upon the Saints. He was so bold and powerful in his defense of their rights, and so terrible in his denunciations of the wicked, that he was designated, "The Champion of Right," and this title was ever after accorded him by the Latter-day Saints. While Joseph and Hyrum Smith were imprisoned in Missouri Elder Taylor paid them several visits. He was selected by the Saints of Caldwell county one of a committee to draft a memorial to the legislature of Missouri, setting forth the persecutions, and asking that body for a redress of the wrongs imposed upon them. Himself and Bishop Partridge were also appointed to write a petition to the general government. Elder Taylor was among the number who, after the expulsion of the Saints from Missouri, returned to Far West to fulfil a revelation given July 8, 1838, that the Twelve were to take their departure for their mission to Europe April 26, 1839, from the Temple grounds at Far West. The enemy having learned of this revelation, swore that it should not be verified. They were baffled, however. The brethren arrived upon the spot soon after midnight, held a conference excommunicated a number of persons, and ordained Wilford Woodruff and George A. Smith to the Apostleship. On the 8th of August, Elder Taylor left Nauvoo for England. He was sick for eleven weeks on his way. He left his family in the old military barracks at Montrose, Iowa, in very poor circumstances. Most of the Twelve and many of the Saints were sick, having just passed through the persecutions and hardships attending their residence in and exodus from Missouri. Elder Taylor was a man of great faith in God and believed thoroughly in preaching the gospel "without purse or scrip." When traveling to a certain destination, if he had but a pittance, he would purchase with that transportation in the best conveyances attainable, thus placing himself among the best educated people in his travels.
When his means were exhausted, with an inexhaustible store of faith, he would stop and preach the gospel. The Lord would raise up friends who would give him money, with which he would proceed on his journey. In doing this he would never ask a human being for help. He asked the Lord, and his prayers never went unanswered. When they were about to sail from New York to Liverpool, he and two other brethren were almost destitute of means, not having sufficient to pay one passage, much less three. Notwithstanding their predicament, a very short time before the vessel was to sail Elder Taylor told one of his companions to go and engage passage for all three to Liverpool. His fellow-laborers were non-plussed and asked where on earth could they get means in so short a time. Elder Taylor answered that there was plenty of means in the world and the Lord would send them enough before the vessel sailed to pay their way. His words were most remarkably fulfilled. He asked no person for money, and yet immediately after he made the prediction one after another came to them and proffered assistance, until enough was provided to meet their expenses to Liverpool. He arrived in Liverpool Jan. 11, 1840, and immediately commenced his missionary work, preaching, baptizing, organizing branches, and with his brethren regulating the Church throughout the British Isles. He introduced the gospel into Ireland and the Isle of Man, extending his labors into Scotland. He published several tracts, setting forth principles of the gospel and refuting falsehoods. He corrected the proof sheets of the Book of Mormon, and with President Young and Elder Parley P. Pratt prepared and published the first edition of the Latter-day Saints' Hymn Book. While laboring on the Isle of Man he had secured the printing of some tracts, which he wrote in reply to the falsehoods circulated by ministers and others regarding the character and doctrines taught by the Prophet Joseph Smith. When the tracts were ready the printer would not deliver them until every penny was paid which was due him. Elder Taylor did not have sufficient to meet the demand, and being very anxious to obtain the tracts went immediately into a private room, and, kneeling down, told the Lord in plain simplicity exactly how much he needed to pay for the matter he had published in defense of his cause. In a few minutes after his prayer was offered a young man came to the door, and upon being invited to enter handed Elder Taylor an envelope and walked out. The young man was unknown to him. The envelope contained some money and a little note which read: "The laborer is worthy of his hire," and no signature was placed thereon. In a few minutes later a poor woman engaged as a fish vender came to the house and offered a little money to assist him in his ministerial labors. He told her there was plenty of money in the world and he did not wish to take her money. She insisted that the Lord would bless her the more and she would be happier if he would accept it, whereupon he received the offering, and to his surprise the poor woman's mite, added to what the young man had given him, made exactly the amount sufficient to pay the printer the balance due him.
After a very active and successful mission he returned to America, arriving in Nauvoo July 1, 1841. Upon his arrival home he found his wife very near to death, being seriously ill. He called to his aid about twenty Elders. They administered and prayed for her and she was restored to health. In October, 1841, John Taylor and Elias Higbee were appointed a committee to petition Congress for a redress of the wrongs heaped upon the Saints in Missouri. He was also appointed by the Prophet to present the petition. Elder Taylor edited the last three volumes of the "Times and Seasons," by appointment of the Prophet. He also edited and published the "Nauvoo Neighbor." As well as attending to his high calling in the Apostleship, he was a city councilman, one of the regents of the University, and Judge advocate of the Nauvoo Legion, all of which he filled with ability and distinction. Elder Taylor was very firmly attached to the Prophet Joseph Smith. He often attended him in scenes of persecution and trial. When Joseph and Hyrum were taken to Carthage and lodged in jail on false charges, and promised by the governor of the State protection from mob violence, and a fair trial, Elders John Taylor and Willard Richards accompanied them as friends, and were in the prison when the awful tragedy took place, which resulted in the martyrdom of Joseph and Hyrum Smith. Just before the assault made upon the prisoners, Elder Taylor sang the hymn, "A poor wayfaring man of grief." By request of Hyrum Smith he sang it the second time, although he expressed himself as not feeling in a very favorable mood to sing. Between 4 and 5 o'clock p.m., June 27, 1844, an armed mob rushed up the stairs of Carthage jail leading to the apartment where the brethren were confined. They shot through the door, and a ball pierced the face of the Patriarch Hyrum Smith. While the mobbers were forcing the door open and pushing their guns through the opening, Elder Richards held the door the best he could, while Elder Taylor parried their guns off with his walking cane. Of a sudden the Prophet Joseph sprang to the window and leaped out. His motive in doing this could not have been to save his own life, for he sprang into the open fire of his enemies. It must have been, as believed by Elders Taylor and Richards, to save the lives of the two last named brethren, by calling the attention of the mob from the inside to the outside of the building. His action had the desired effect, for instantly the mob rushed from the stairway of the jail to the ground below, and concentrated their murderous fury upon the Prophet, as he fell a martyr by the curb of the old well by the side of the Carthage jail. Elder Taylor ran to the window and was shot in and near the thigh with four balls. He was about to fall out from the window when a bullet struck the watch in his vest pocket and forced him back, and thus providentially saved his life. Elder Richards, who escaped unhurt, dragged him to a small room and covered him with an old bed.
The mob soon dispersed in confusion, and as soon as convenient thereafter Elder Taylor was removed to Nauvoo, where he recovered, but carried one or more bullets to his grave forty-three years later. He was a man of wonderful vitality and nerve, bearing all physical pains, as he did trials and tribulations of another kind with fortitude unexcelled. Upon his restoration to health he resumed the performance of his duties, and was one with President Young and his brethren of the Twelve Apostles in presiding over the Church. He helped the Saints in their troubles by every means in his power, assisted in the completion of the Nauvoo Temple, and suffered the trials of another great exodus when the Saints were driven from their homes in Nauvoo. He journeyed with the first company of the brethren to Winter Quarters, assisted in organizing the Mormon Battalion, and was from this point called with Elders Orson Hyde and Parley Pratt on a mission to Great Britain. He responded cheerfully, again leaving his family in the wilderness in tents and wagons. He arrived in England Oct. 3, 1846, and performed an excellent work, in company with his associates regulating the affairs of the mission. He returned in the following spring and had charge of a large company of British Saints which entered Salt Lake Valley in the fall of 1847. He now spent two years in Salt Lake valley, and was active in founding and building Salt Lake City. He was ingenious in mechanism, and withal truly a philosopher under all circumstances. He built one of the first saw mills in Utah, and worked in it himself. March 12, 1849, he was chosen one of the associate judges of the provisional State of Deseret. In October, 1849, he was called on a mission to France, which he filled with marked ability and success. Upon his arrival in Bologne, 1850, he was challenged to a discussion with several clergymen, the proceedings of which were published in pamphlet form in Liverpool and subsequently in Orson Pratt's works. His opponents found themselves utterly powerless to meet him upon Scriptural or reasonable grounds, and speedily resorted to subterfuges, lying and slanderous reports, all of which were refuted in a masterly manner by Elder Taylor. During his mission the Book of Mormon was translated into French and German under his direction, the latter being published in Hamburg, where he introduced the gospel. He also edited and published in France a monthly paper called "L'Etoile du Deseret," and in Germany a periodical entitled "Zions Panier." During his labors several branches of the Church were organized in France. He also wrote while upon this mission, and published it after his return, the sublime treatise entitled "The Government of God." After his return to Salt Lake valley Aug. 20, 1852, he labored with his hands, and traveled much, preaching the gospel among the Saints. In 1854, he was elected a member of the Territorial legislative council, but subsequently resigned this position to fill a mission in New York, and to preside over the Church in the Eastern States.
At that particular time heavy attacks were being made upon the Latter-day Saints through the press. Elder Taylor published a paper called "The Mormon" in New York City, establishing his headquarters near the office of the noted writer and editor, James Gordon Bennett, to whose attacks Elder Taylor replied in such a vigorous manner as to surprise the anti-Mormon element in that city. His arguments were unanswerable, and as usual the opponents of the truth resorted to falsehood and buffoonery. He continued "The Mormon" until 1857, when he was called home on account of the threatened war against the Saints under the administration of President Buchanan. During the times and circumstances leading to the action of the government in sending an army to Utah, Elder Taylor was active and fearless in defending the rights of the Saints and denouncing the preachers and politicians who were industriously circulating falsehoods against the Saints. His replies to Vice-President Schuyler Colfax's ungentlemanly and unwarranted attacks upon the Saints exhibit the fearless character of his mind in penetrating the right and wrong side of every proposition under consideration. He was very active in his efforts to secure the admission of the State of Deseret into the Union. It was upon his return from the publication of "The Mormon" that President Young designated Elder Taylor as the best editor of a paper among the Latter-day Saints. From this time on, for many years, his time was occupied in regulating the Church in the various settlements of the Saints. He was many times a member of the Utah legislature, and speaker of the House. As a legislator he showed marked ability. He also served as probate judge of Utah county. He was present at the dedication of the St. George Temple, the first built in Utah. He took part with President Young in the organization of the Stakes of Zion. At the death of President Young in 1877, Elder Taylor was president of the Twelve Apostles, and in October, 1880, was sustained as President of the Church of Jesus Christ of Latter-day Saints and Prophet, Seer and Revelator to the Church in all the world. Apostle Geo. Q. Cannon and Joseph F. Smith were chosen as his counselors. During the thirty-three years the Saints had lived in Utah, many had been emigrated from distant countries by the perpetual emigration fund and many of them were very much in debt to that fund. The year 1880 being the fiftieth or jubilee year since the organization of the Church, President Taylor was moved upon to forgive the people their debts to this fund, and thus as in olden times make the captive free. This was hailed with delight by the Saints, and is remembered by the grateful with a sense of love and esteem toward President John Taylor. President Taylor presided over the Church with dignity and ability. He traveled and visited the Saints, as far as circumstances would permit. When the crusade against plural marriage came to be waged with bitterness, under the rule of the Edmunds-Tucker act, President Taylor, to prevent trouble and to place himself beyond the possibility of prosecution for an infraction of the law, lived in the Gardo House, having for housekeeper his venerable sister, Agnes Schwartz, while all his families occupied their own homes.
He was a just man. Yet notwithstanding his observance of the law, his enemies were determined to arrest him, and if possible precipitate an eruption, which would give them a pretense for still stronger measures to oppress the Saints. Upon his return from a trip to Arizona and California he appeared in the large Tabernacle Feb. 1, 1884, and preached his last public discourse in that building. It was a powerful address, exhorting the Saints to faithfulness and forbearance, long suffering and charity in all their trials. From this time on until his decease he lived in exile, attending, however, from his place of seclusion by letters, epistles and otherwise to his public duties. During his exile one of his wives died, after a season if illness. During her sickness he was prevented from seeing her, as her home was closely watched by miserable spotters, whose characters were as far beneath that of President Taylor as a slough of corruption is beneath the glittering rays of the celestial sun. Being denied necessary exercise, to which he was accustomed, he became enfeebled in body and his life shortened. He died in exile July 25, 1887, at Kaysville, Davis co., Utah, truly a double martyr. His life was shortened by exile from home, under the oppression of unjust men and measures. During the life of President Taylor he traveled thousands of miles for the gospel's sake without purse or scrip, baptized many people, organized numerous branches of the Church, published many tracts and several larger works introduced the gospel to new countries. He was the author of many choice hymns and poems. He received many revelations to guide him in his duties, as well as being a constant medium of inspiration, and received several revelations which were written for the guidance of the Church. Before the Prophet Joseph was martyred he said to President Taylor: "Elder Taylor, you have received the Holy Spirit; if you heed His teachings the same will become within you a constant stream of revelation." Those who know what revelation is and knew President John Taylor know that the Prophet's words were literally verified. Among the striking prophecies uttered by Elder Taylor was one concerning Gov. Ford, of Illinois, who had virtually betrayed Joseph Smith into the hands of a howling mob. President Taylor prophesied that Gov. Ford would live until the flesh had well night withered from his bones, that he would lose his property and die a pauper, the subject of charity. A non-Mormon lady who heard this prophecy and also attended the funeral of Gov. Ford, testified (as did all the facts connected with the subsequent life, death and burial of Thomas Ford), that President Taylor's prediction was fulfilled to the very letter. President Taylor was a man of fine appearance; he stood about six feet high, his countenance was heavenly, and whosoever went into his presence, either in private or in public, felt intuitively that he was in the presence of a great man, a man of honor and merit.
His abilities were varied, and though pre-eminently spiritual, he had a strong liking for good literature. In pioneer, exodus life, across the weary plains afoot and with teams, under trying ordeals, as in all other experiences, John Taylor was master of the situation. He cheered the Saints, by faith-promoting anecdotes of past experience and history, with prophetic inspiration, pointed them to a future of long respite from mob violence. He could compose and sing hymns and pleasant songs with high moral sentiment embodied in them. There was nothing in his nature and sentiments of a pettish or groveling character. He spurned every sentiment that was low or dishonorable in thought, word or deed. His language and manner of address was always chaste and dignified to the very extreme. He left a noble family of wives, sons and daughters, to whom he bequeathed as a rich legacy his noble virtues of honor, self-denial, integrity, purity, faith and devotion to God. He lived, labored and died the perfect exemplification of his favored motto, "The Kingdom of God or nothing."--Partly by Matthias F. Cowley.
TAYLOR, John, president of the Eastern States Mission from 1854 to 1857. (See Bio. Ency., Vol. 1, p. 14.)
TAYLOR, John, president of the French Mission from 1850 to 1851. (See Bio. Ency., Vol. 1, p. 14.)
THOMPSON, Robert Blashel, General Church Recorder from 1840 to 1841, was born Oct. 1, 1811, in Great Driffield, Yorkshire, England, and was educated at Dunnington, in the same county. He united with the Methodists at an early age, and preached what he believed to be the gospel, in connection with that sect for a number of years; emigrated to Upper Canada in 1834, and embraced the gospel there, being baptized and confirmed by Elder Parley P. Pratt in May, 1836. He was ordained an Elder by Elder John Taylor, at a conference held in Upper Canada, July 22, 1836, removed to Kirtland in May, 1837, where he married Mercy Rachel Fielding, June 4, 1837, and being appointed to take a mission to Upper Canada, he returned in the same month, and commenced preaching in Churchville and the villages adjacent. He baptized a considerable number, and continued his labors there until he was called upon to remove to Missouri. He arrived in Kirtland in March, and starting from there in company with Hyrum Smith and family, he arrived in Far West, June 3rd, where his daughter Mary Jane was born on the 14th of June. He remained there until November, when he, with many of the brethren, were forced to flee into the wilderness to escape the fury of the mob, who swore they would kill every man who had been engaged in the Crooked river battle. He stood near David W. Patten when he fell. Together with the rest of the brethren he suffered much from exposure and lack of food. After his arrival in Quincy, Ill., he engaged as clerk in the court house, and remained there until the liberation of Joseph and Hyrum from prison. When the Saints settled at Commerce, he removed there, and engaged as scribe to Joseph the Prophet. At the general conference of the Church held at Nauvoo, Oct. 3, 1840, he was appointed "General Church Clerk," in place of Geo. W. Robinson, who intended to remove to Iowa. Elder Thompson entered upon the duties of his office with energy and zeal. When the Nauvoo Legion was formed, he received the office of colonel, and also aid-de-camp. In May, 1841, he became associated with Don Carlos Smith in the editing of "The Times and Season." On the 16th of August he was seized with the same disease of which Don Carlos had died on the 7th. The attachment between them was so strong, it seemed, as though they could not long be separated. He died Aug. 27, 1841, leaving one child. By his special request no military procession was formed at his funeral, which took place on the 29th.
WHITMER, David, one of the Three Witnesses to the Book of Mormon, was born Jan. 7, 1805, at a small trading post, near Harrisburg, Pennsylvania. While yet an infant his father, who served his country through the revolutionary war, removed with his family to western New York and settled on a farm in Ontario county, near Watkin's Glen--at a point midway between the northern extremities of Cayuga and Seneca lakes, two miles from Waterloo, seven from Geneva, and twenty-five from Palmyra--where David lived until the year 1831. The father, who was a hard-working, God-fearing man, was a strict Presbyterian and brought his children up with rigid sectarian discipline. Besides a daughter who married Oliver Cowdery, there were five sons--Peter, Jacob, John, David and Christian--who helped their father on his farm until they had arrived at the age of manhood. The following is David Whitmer's own statement to a reporter of the Kansas City "Journal," published June 5, 1881: "I first heard of what is now termed Mormonism, in the year 1828. I made a business trip to Palmyra, N.Y., and while there stopped with one Oliver Cowdery. A great many people in the neighborhood were talking about the finding of certain golden plates by one Joseph Smith, jun., a young man of the neighborhood. Cowdery and I, as well as many others, talked about the matter, but at that time I paid but little attention to it, supposing it to be only the idle gossip of the neighborhood. Mr. Cowdery said he was acquainted with the Smith family, and he believed there must be some truth in the story of the plate, and that he intended to investigate the matter. I had conversation with several young men, who said that Joseph Smith had certainly golden plates, and that before he had obtained them he had promised to share with them, but had not done so, and they were very much incensed with him. Said I, "How do you know that Joe Smith has the plates?" They replied, 'We saw the plate in the hill that he took them out of, just as he described it to us before he had obtained them.' These parties were so positive in their statements that I began to believe there must be some foundation for the stories then in circulation all over that part of the country. I had never seen any of the Smith family up to that time, and I began to enquire of the people in regard to them, and learn that one night during the year 1823, Joseph Smith, jun., had a vision, and an angel of God appeared to him and told him where certain plates were to be found, and pointed out the spot to him, and that shortly afterward he went to that place and found the plates, which were still in his possession. After thinking over the matter for a long time, and talking with Cowdery, who also gave me a history of the finding of the plates, I went home, and after several months, Cowdery told me he was going to Harmony, Penn., whither Joseph Smith had gone with the plates, on account of the persecutions of his neighbors, and see him about the matter.
He did go, and on his way he stopped at my father's house and told me that as soon as he found out anything, either truth or untruth, he would let me know. After he got there he became acquainted with Joseph Smith, and shortly after wrote to me, telling me that he was convinced that Smith had the records, and that he (Smith) had told him that it was the will of heaven that he (Cowdery) should be his scribe to assist in the translation of the plates. He went on and Joseph translated from the plates, and he wrote it down. Shortly after this Mr. Cowdery wrote me another letter, in which he gave me a few lines of what they had translated, and he assured me that he knew of a certainty that he had a record of a people that inhabited this continent, and that the plates they were translating from gave a complete history of these people. When Cowdery wrote me these things, and told me that he had revealed knowledge concerning the truth of them, I showed these letters to my parents, and brothers and sisters. Soon after I received another letter from Cowdery, telling me to come down to Pennsylvania, and bring him and Joseph to my father's house, giving as a reason therefore that they had received a commandment from God to that effect. I went down to Harmony and found everything just as they had written me. The next day after I got there they packed up the plates and we proceeded on our journey to my father's house, where we arrived in due time, and the day after we commenced upon the translation of the remainder of the plates. I, as well as all of my father's family, Smith's wife, Oliver Cowdery and Martin Harris, were present during the translation. The translation was by Smith, and the manner as follows: He had two small stones of a chocolate color, nearly egg shape, and perfectly smooth, but not transparent, called interpreters, which were given him with the plates. He did not use the plates in the translation, but would hold the interpreters to his eyes and cover his face with a hat, excluding all light, and before his eyes would appear what seemed to be parchment, on which would appear the characters of the plates in a line at the top, and immediately below would appear the translation, in English, which Smith would read to his scribe, who wrote it down exactly as it fell from his lips. The scribe would then read the sentence written, and if any mistake had been made, the characters would remain visible to Smith until corrected, when they faded from sight to be replaced by another line. The translation at my father's occupied about one month, that is from June 1 to July 1, 1829." (See "Millennial Star, Vol. 53, page 421, etc.) Joseph Smith, in his history, writes as follows: "Shortly after commencing to translate, I became acquainted with Mr. Peter Whitmer, of Fayette, Seneca county, N.Y., and also with some of his family. In the beginning of the month of June (1829), his son David Whitmer came to the place (Harmony), where we were residing, and brought with him a two-horse wagon, for the purpose of having us (Joseph Smith and his wife and Oliver Cowdery) accompany him to his father's place, and there remain until we should finish the work.
He proposed that we should have our board free of charge, and the assistance of one of his brothers to write for me, as also his own assistance when convenient. Having much need of such timely aid in an undertaking so arduous, and being informed that the people of the neighborhood were anxiously awaiting the opportunity to enquire into these things, we accepted the invitation and accompanied Mr. Whitmer to his father's house, and there resided until the translation was finished and the copyright secured. Upon our arrival, we found Mr. Whitmer's family very anxious concerning the work, and very friendly toward ourselves. They continued so, boarded and lodged us according to proposal, and John Whitmer, in particular, assisted us very much in writing during the remainder of the work." In the meantime David, John and Peter Whitmer, jun., became the Prophet's zealous friends and assistants in the work, and being anxious to know their respective duties, and having desired with much earnestness that Joseph should enquire of the Lord concerning them, Joseph did so, through the means of the Urim and Thummim, and obtained for them in succession three revelations. (Doc. and Cov., Sec. 14, 15, and 16.) In June, 1829, David Whitmer was baptized by Joseph Smith, in Seneca lake, and was soon afterward privileged to behold the plates of the Book of Mormon as one of the Three Witnesses. After the organization of the Church with six members, of which David was one, he commenced to preach and accompanied the Prophet on several of his missionary trips to Colesville and other places. He also baptized quite a number of those who joined the Church at that early day. After the Prophet had moved back to Harmony, Hiram Page, one of the Eight Witnesses, got in possession of a stone, by which he received certain revelations that conflicted with the order of the Church. The Whitmer family, Oliver Cowdery and others believed in these spurious revelations, for which the Lord, through the Prophet, reprimanded David Whitmer and instructed him not to give "heed to those whom He had not appointed." (Doc. and Cov., Sec. 30.) Joseph Smith succeeded in setting matters right after his return to Fayette in August, 1830, and from that time until his removal to Ohio in the beginning of 1831, Joseph Smith resided with the Whitmer family. The Whitmers removed to Ohio about the same time. At a conference held at Orange, Cuyahoga county, Ohio, Oct. 25, 1831, David Whitmer was ordained a High Priest by Oliver Cowdery. Soon after this he removed to Jackson county, Mo., and located on the Big Blue river, at a point three miles east of the present town of Westport. Prior to this (in 1830) he had married Julia A. Jolly at Fayette, N.Y. David Whitmer and his young wife shared in the persecutions heaped upon the Saints in Jackson county. In the fall of 1833 he was finally driven out of that county by the mob, together with the rest of the Saints. Next he located in Clay county, where he, July 3, 1834, was appointed president of the High Council, organized there by the Prophet.
For nearly four years after this he acted as one of the leading Elders of the Church in Missouri, and after the location at Far West, in Caldwell county, Mo., he was sustained as president of the Saints there; but falling into transgression, he was rejected as such, in a general conference held in Far West, Feb. 5, 1838, and finally he was excommunicated from the Church by the High Council, at Far West, April 13, 1838, the following charges having been sustained against him: "1st. For not observing the Word of Wisdom. 2nd. For unchristianlike conduct in neglecting to attend meetings, in uniting with and possessing the same spirit as the dissenters. 3rd. In writing letters to the dissenters in Kirtland, unfavorable to the cause, and to the character of Joseph Smith, jun. 4th. In neglecting the duties of his calling, and separating himself from the Church, while he had a name among us. 5th. For signing himself President of the Church of Christ, after he had been cut off from the Presidency, in an insulting letter to the High Council." Shortly after his excommunication David Whitmer left Far West and removed to Clay county, and in the latter part of 1838 located in Richmond, Ray county, where he resided until his death. In 1878, he was visited by Apostles Orson Pratt and Joseph F. SMith, who in their report about said visit wrote as follows: "On Saturday morning, Sept. 7, (1878), we met Mr. David Whitmer (at Richmond, Ray county, Mo.), the last remaining one of the Three Witnesses of the Book of Mormon. He is a good-sized man, 73 years of age last January, and well preserved. He is close shaven, his hair perfectly white, and rather thin; he has a large head and a very pleasant, manly countenance that one would readily perceive to be an index to a conscientious, honest heart. He seemed wonderfully pleased, as well as surprised, at seeing Elder Orson Pratt, and said he would not have known him as he had grown so fat and stout; he remembered him as a slender, bashful, timid boy. After a few moments' conversation he excused himself, saying he would return again to see us. This meeting was in the bar-room of the hotel. When he called again he was in company with Col. Childs, a middle aged man, and a resident of the place. By invitation we accompanied them to Mr. Whitmer's office, where we were introduced to Mr. David J. Whitmer (eldest son of David), Mr. George Schweich (grandson of the old gentleman), Mr. John C. Whitmer (son of Jacob Whitmer), Col. James W. Black, of Richmond, and several others. A couple of hours were very pleasantly passed in conversation, principally on Utah matters, when we parted for dinner, agreeing to meet Mr. Whitmer again at his office, at 4:30 p.m. Agreeable to appointment we met Mr. Whitmer and his friends, at his office, but as the place was too public for private conversation and as it seemed impossible to obtain a private personal interview with David Whitmer, by himself, we invited him and such of his friends as he saw proper to fetch along to our room in the hotel.
Mr. Whitmer apologized for not inviting us to his house, as it was 'wash day,' and he and his wife were 'worn out' with the extra labor, exposure, etc., etc., consequent on rebuilding since the cyclone. He accepted our invitation to our room and brought with him James R.B. Vancleave, a fine looking, intelligent, young newspaper man, of Chicago, George Schweich, John C. Whitmer, W. W. Warner and another person whose name we did not learn. In the presence of these the following, in substance, as noticed in Brother Joseph F. Smith's journal, is the account of the interview: * * * Elder Orson Pratt to David Whitmer: Do you remember what time you saw the plates? David Whitmer: It was in June, 1829, the latter part of the month, and the Eight Witnesses saw them, I think, the next day or the day after (i.e. one or two days after). Joseph showed them the plates himself, but the angel showed us (the Three Witnesses) the plates, as I suppose to fulfill the words of the book itself. Martin Harris was not with us at this time; he obtained a view of them afterwards (the same day). Joseph, Oliver and myself were together when I saw them. We not only saw the plates of the Book of Mormon, but also the brass plates, the plates of the Book of Ether, the plates containing the records of the wickedness and secret combinations of the people of the world down to the time of their being engraved, and many other plates. The fact is, it was just as though Joseph, Oliver and I were sitting just here on a log, when we were overshadowed by a light. It was not like the light of the sun, nor like that of a fire, but more glorious and beautiful. It extended away round us, I cannot tell how far, but in the midst of this light about as far off as he sits (pointing to John C. Whitmer, sitting a few feet from him), there appeared, as it were, a table with many records or plates upon it, besides the plates of the Book of Mormon, also the sword of Laban, the directors (i.e., the ball which Lehi had) and the interpreter. I saw them just as plain as I see this bed (striking the bed beside him with his hand), and I heard the voice of the Lord, as distinctly as I ever heard anything in my life, declaring that the records of the plates of the Book of Mormon were translated by the gift and power of God." Pratt: Did you see the angel at this time?" Whitmer: "Yes; he stood before us. Our testimony as recorded in the Book of Mormon is strictly and absolutely true, just as it is there written. Before I knew Joseph, I had heard about him and the plates from persons who declared they knew he had them, and swore they would get them from him. When Oliver Cowdery went to Pennsylvania, he promised to write me what he should learn about these matters, which he did. He wrote me that Joseph had told him his (Oliver's) secret thoughts, and all he had meditated about going to see him, which no man on earth knew, as he supposed, but himself, and so he stopped to write for Joseph. Soon after this, Joseph sent for me (Whitmer) to come to Harmony to get him and Oliver and bring them to my father's house.
I did not know what to do, I was pressed with my work. I had some twenty acres to plow, so I concluded I would finish plowing and then go. I got up one morning to go to work as usual, and on going to the field, found between five and seven acres of my ground had been plowed during the night. I don't know who did it; but it was done just as I would have done it myself, and the plow was left standing in the furrow. This enabled me to start sooner. When I arrived at Harmony, Joseph and Oliver were coming toward me, and met me some distance from the house. Oliver told me that Joseph had informed him when I started from home, where I had stopped the first night, how I read the sign at the tavern, where I stopped the next night, etc., and that I would be there that day before dinner, and this was why they had come out to meet me; all of which was exactly as Joseph had told Oliver, at which I was greatly astonished. When I was returning to Fayette, with Joseph and Oliver, all of us riding in the wagon, Oliver and I on an old-fashioned wooden spring seat and Joseph behind us--when traveling along in a clear open place, a very pleasant, nice-looking old man suddenly appeared by the side of our wagon and saluted us with, 'good morning, it is very warm,' at the same time wiping his face or forehead with his hand. We returned the salutation, and, by a sign from Joseph, I invited him to ride if he was going our way. But he said very pleasantly, 'No, I am going to Cumorah.' This name was something new to me, I did not know what Cumorah meant. We all gazed at him and at each other, and as I looked around enquiringly of Joseph, the old man instantly disappeared, so that I did not see him again. Joseph F. Smith: Did you notice his appearance? Whitmer: I should think I did. He was, I should think, about five feet eight or nine inches tall and heavy set, about such a man as James Vancleave there, but heavier; his face was as large; he was dressed in a suit of brown woolen clothes, his hair and beard were white, like Brother Pratt's, but his beard was not so heavy. I also remember that he had on his back a sort of knapsack with something in, shaped like a book. It was the messenger who had the plates, who had taken them from Joseph just prior to our starting from Harmony. Soon after our arrival home, I saw something which led me to the belief that the plates were placed or concealed in my father's barn. I frankly asked Joseph if my supposition was right, and he told me it was. Some time after this, my mother was going to milk the cows, when she was met out near the yard by the same old man (judging by her description of him), who said to her: 'You have been very faithful and diligent in your labors, but you are tired because of the increase in your toil; it is proper, therefore, that you should receive a witness that your faith may be strengthened.' Thereupon he showed her the plates. My father and mother had a large family of their own, the addition to it therefore, of Joseph, his wife Emma and Oliver very greatly increased the toil and anxiety of my mother.
And although she had never complained she had sometimes felt that her labor was too much, or at least she was perhaps beginning to feel so. This circumstance, however, completely removed all such feelings and nerved her up for her increased responsibilities. * * * Pratt: Have you in your possession the original manuscript of the Book of Mormon? Whitmer: I have; they are in Oliver Cowdery's handwriting. He placed them in my care at his death, and charged me to preserve them as long as I lived; they are safe and well preserved. Joseph F. Smith: What will be done with them at your death? Whitmer: I will leave them to my nephew, David Whitmer, son of my brother Jacob, and my name-sake. Pratt: Would you not part with them to a purchaser? Whitmer: No, Oliver charged me to keep them, and Joseph said my father's house should keep the records. I consider these things sacred, and would not part with nor barter them for money. Joseph F. Smith: We would not offer you money in the light of bartering for the manuscript, but we would like to see them preserved in some manner where they would be safe from casualties and from the caprices of men, in some institution that will not die as man does. Whitmer: That is all right. While camping around here in a tent, all my effects exposed to the weather, everything in the trunk where the manuscripts were kept became mouldy, etc., but they were preserved, not even being discolored. (We supposed his camping in a tent, etc., had reference to his circumstances after the cyclone, in June last.) The room in which the manuscripts were kept, was the only part of the house which was not demolished, and even the ceiling of that room was but little impaired. 'Do you think,' said Phil. Page, a son of Hiram Page, one of the Eight Witnesses, 'that the Almighty cannot take care of His own!' Next day (Sunday, Sept. 8th) Mr. Whitmer invited us to his house, where, in the presence of David Whitmer, Esq. (son of Jacob), Philander Page, James R.B. Vancleave, David J. Whitmer (son of David the Witness), George Schweich (grandson of David), Colonel Childs and others, David Whitmer brought out the manuscripts of the Book of Mormon. We examined them closely and those who knew the handwriting pronounced the whole of them, excepting comparatively a few pages, to be in the handwriting of Oliver Cowdery. It was thought that these few pages were in the handwriting of Emma Smith and John and Christian Whitmer. We found that the names of the eleven Witnesses were, however, subscribed in the handwriting of Oliver Cowdery. When the question was asked Mr. Whitmer if he and the other witnesses did or did not sign the testimonies themselves, Mr. Whitmer replied that each signed his own name. "Then where are the original signatures?" David Whitmer: 'I don't know, I suppose Oliver copied them, but this I know is an exact copy.' * * * Joseph F. Smith suggested that perhaps there were two copies of the manuscripts, but Mr. Whitmer replied that, according to the best of his knowledge, there never was but the one copy.
Herein, of course, he is evidently uninformed. Elder Orson Pratt again felt closely after the subject of procuring the manuscript, but we found that nothing would move him on this point. The whole Whitmer family are deeply impressed with the sacredness of this relic. And so thoroughly imbued are they with the idea and faith that it is under the immediate protection of the Almighty, that in their estimation, not only are the manuscripts themselves safe from all possible contingencies, but that they are a source of protection to the place or house in which they may be kept, and, it may be to those who have possession of them. Another reason why they cling to this relic is that David Whitmer has reorganized the 'Church of Christ' with six Elders and two priests, after the pattern of the first organization, the two priests, as we suppose, representing Joseph and Oliver as holding the Aaronic Priesthood from the hand of John the Baptist. David and John Whitmer were two of these six Elders, four others, viz. John C. Whitmer, W.W. Warren, Philander Page and John Short, having been ordained by David and John. And as the recent death of John has diminished the number to five Elders it would be interesting to know if, according to their strict construction, the vacancy can be filled. Their creed is to preach nothing but the Bible and the Book of Mormon." The following was published in the Richmond (Mo.) "Conservator" of March 25, 1881: "Unto all Nations, Kindreds, Tongues and People, unto whom these presents shall come:
"It having been represented by one John Murphy, of Polo, Caldwell county, Missouri, that I, in a conversation with him last summer, denied my testimony as one of the Three Witnesses of the Book of Mormon.
"To the end, therefore, that he may understand me now, if he did not then; and that the world may know the truth, I wish now, standing as it were, in the very sunset of life, and in the fear of God, once for all to make this public statement:
"That I have never at any time denied that testimony or any part thereof, which has so long since been published with that book, as one of the Three Witnesses. Those who know me best well know that I have always adhered to that testimony. And that no man may be misled or doubt my present views in regard to the same, I do again affirm the truth of all my statements as then made and published.
"'He that hath an ear to hear, let him hear;' it was no delusion; what is written is written, and he that readeth let him understand. * * *
"'And if any man doubt, should he not carefully and honestly read and understand the same before presuming to sit in judgment and condemning the light, which shineth in darkness, and showeth the way of eternal life as pointed out by the unerring hand of God?'
"In the Spirit of Christ, who hath said: 'Follow thou me, for I am the life, the light and the way.' I submit this statement to the world; God in whom I trust being my judge as to the sincerity of my motives and the faith and hope that is in me of eternal life.
"My sincere desire is that the world may be benefited by this plain and simple statement of the truth.
"And all the honor to the Father, the Son, and the Holy Ghost, which is one God. Amen!
"DAVID WHITMER SEN.
"Richmond, Mo., March 19, 1881.
"We, the undersigned citizens of Richmond, Ray county, Mo., where David Whitmer, sen., has resided since the year A.D. 1838, certify that we have been long and intimately acquainted with him and know him to be a man of the highest integrity, and of undoubted truth and veracity.
"Given at Richmond, Mo., this March 20, A.D. 1881.
"A.W. Doniphan.
"Geo. W. Dunn, Judge of the Fifth Judicial Circuit.
"T.D. Woodson, President of Ray Co. Savings Bank.
"J.T. Child, Editor of 'Conservator.'
"H.C. Garner, Cashier of Ray co., Savings Bank.
"W.A. Holman, County Treasurer.
"J.S. Hughes, Banker, Richmond.
"D.P. Whitmer, Attorney-at-law.
"J.W. Black, Attorney-at-law.
"L.C. Cantwell, Postmaster, Richmond.
"Geo. I. Wasson, Mayor.
"James A. Davis, County Collector.
"C.J. Hughes, Probate Judge and Presiding Judge of Ray County Court.
"Geo. W. Trigg, County Clerk.
"W.W. Mosby, M.D.
"J.P. Quessenberry, Merchant.
"W.R. Holman, Furniture Merchant.
"Lewis Slaughter, Recorder of Deeds.
"Geo. W. Buchanan, M.D.
"A.K. Reyburn."
The "Conservator" made the following editorial comments on the "notice:" "Elsewhere we publish a letter from David Whitmer, sen., an old and well known citizen of Ray, as well as an endorsement of his standing as a man, signed by a number of the leading citizens of this community, in reply to some unwarranted aspersions made upon him. There is no doubt that Mr. Whitmer, who was one of the Three Witnesses of the authenticity of the gold plates, from which he asserts that Joe Smith translated the Book of Mormon (a fac simile of the characters he now has in his possession with the original records), is firmly convinced of its divine origin, and while he makes no efforts to obtrude his views or belief, he simply wants the world to know that so far as he is concerned there is no 'variableness or shadow of turning.' Having resided here for near a half of a century, it is with no little pride that he points to his past record, with the consciousness that he has done nothing derogatory to his character as a citizen and a believer in the Son of Mary to warrant such an attack on him, come from what source it may, and now, with the lilies of seventy-five winters crowning him like an aureole, and his pilgrimage on earth well nigh ended, he reiterates his former statements and will leave futurity to solve the problem that he was but a passing witness of its fulfillment." Elder Edward Stevenson in a letter dated Feb. 16, 1886, and addressed to Pres. Daniel H. Wells, writes: "After my visit to Independence I took a run down to Lexington Junction, 42 miles from Kansas City, and up the Lexington railroad five miles to Richmond, Ray county, Mo., and called on David Whitmer, desiring to see once more the only surviving witness of the visitation of the angel who commanded him with others to bear record of the truth of the coming forth of the Book of Mormon and this gospel dispensation of the nineteenth century. Eight years ago I visited him, and 52 years ago I heard him bear his testimony, as also Oliver Cowdery and Martin Harris, when I was only a boy fourteen years of age, and I am a witness that each time their testimony has been by the power of God, that thrills through the whole system like a two-edged sword. David Whitmer is now just past 81 years of age; and only by a hair's breath has escaped from a death bed. He is very feeble, his frame weighing less than one hundred pounds. In this his last testimony he said to me, 'As sure as the sun shines and I live, just so sure did the angel appear unto me and Joseph Smith, and I heard his voice, and did see the angel standing before us, and on a table were the plates, the sword of Laban, and the ball or compass.' Although so weak and feeble, yet he fired up, so that after a time I was necessarily obliged to check him and let him rest, while in turn I talked to him." In April, 1887, David Whitmer and his family and friends published a pamphlet of 75 pages, with the following title: "An address to All Believers in Christ, by a Witness to the Divine Authenticity of the Book of Mormon." In this pamphlet David Whitmer explained at considerable length wherein he differed in his religious belief with the Saints in Utah.
He denounces polygamy and other advanced doctrines. David Whitmer died at his residence in Richmond, Ray county, Mo., Jan. 25, 1888, aged 83 years and 18 days. From the "Richmond Democrat" (of Feb. 2, 1888), a weekly paper published at Richmond, the following is culled: "David Whitmer bore his long illness with great patience and fortitude, his faith never for a moment wavering, and when the summons came he sank peacefully to rest, with a smile on his countenance, just as if he was being lulled to sleep by sweet music. Just before the breath left the body, he opened his eyes, which glistened with the brightness of his early manhood. He then turned them toward heaven, and a wonderful light came over his countenance, which remained several moments, when the eyes gradually closed and David Whitmer was gone to rest. On Monday last (Jan. 23, 1888), at 10 o'clock a.m., after awakening from a short slumber, he said he had seen beyond the veil and saw Christ on the other side. His friends, who were constantly at his bedside, claim that he had many manifestations of the truths of the great beyond, and which confirms their faith beyond all shadow of doubt. On Sunday evening, at 5:30 (Jan. 22, 1888), Mr. Whitmer called his family and some friends to his bedside, and addressing himself to the attending physician, said: 'Dr. Buchanan, I want you to say whether or not I am in my right mind, before I give my dying testimony.' The doctor answered: 'Yes, you are in your right mind, for I have just had a conversation with you.' He then addressed himself to all around his bedside in these words: 'Now you must all be faithful in Christ. I want to say to you all, the Bible and the record of the Nephites (Book of Mormon) is true, so you can say that you have heard me bear my testimony on my death-bed. All be faithful in Christ, and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end. Amen.' * * * On Friday morning last (Jan. 27, 1888), at 10:30, a number of the friends of the deceased assembled at his late residence, to pay a last tribute of respect to the worthy dead. Mr. John J. Snyder arose and read the first fourteen verses of the 22nd chapter of Revelations, and stated that the deceased had selected the 14th verse, to be read at the funeral service over his remains. It reads as follows: "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.' After the reading, an appropriate eulogy was pronounced by Mr. John C. Whitmer, a relative and intimate associate of the deceased. It was then announced that all present who desired to take a last look at the remains would be given an opportunity to do so at the house, as the coffin would not be opened at the grave. All present took advantage of this opportunity to once more look upon the features of the dead. The following old and well-known citizens of Richmond acted as pall-bearers: Joseph S. Hughes, Thomas D. Woodson, Dr. H.C. Garner, George L. Wasson, John P. Quessenberry and Col. J.W. Black, who then took charge of the remains and bore it to the hearse.
Notwithstanding the cold, damp weather, a large number of friends and acquaintances followed the hearse and mourning family to the new cemetery, west of the city, where the body was laid to rest, and all that was mortal of one of the most remarkable men, ever connected with the history of Ray county, was forever hidden from view. * * * David Whitmer lived in Richmond about half a century, and we can say that no man ever lived here who had among our people more friends and fewer enemies. Honest, conscientious and upright in all his dealings, just in his estimate of men, and open, manly and frank in his treatment of all, he made lasting friends who loved him to the end. * * * He leaves a wife and two children, two grandchildren and several great-grandchildren." (See also "Millennial Star," Vol. 45, p. 538; Vol. 48, pp. 35, 341, 420, 436, etc.; "Historical Record," Vol. 7, p. 622.)
WHITMER, John, the first regularly appointed Church Historian, was the third son of Peter Whitmer, sen., and Mary Musselman, and was born Aug. 27, 1802. He was baptized by Oliver Cowdery in Seneca lake in June, 1829, soon after Joseph Smith's arrival in Seneca county from Pennsylvania. His brothers David and Peter were baptized about the same time. John Whitmer assisted Joseph Smith and Oliver Cowdery considerably in writing while they were translating the latter part of the Book of Mormon in his father's house. In the meantime he became very zealous in the work, and, according to his earnest desire, Joseph inquired concerning him through the Urim and Thummim, and received a revelation in which he was commanded to declare repentance and bring souls unto Christ. (Doc. and Cov., Sec. 15.) He was closely associated with the Prophet in his early administrations, and accompanied him on his first missionary trips to Colesville, Broome county, N.Y., where a large branch of the Church was built up in the midst of considerable persecution. He was also present at the little meeting held at Harmony, Penn., in August, 1830, when the revelation concerning the Sacrament was given. (Doc. and Cov., Sec. 27.) In September, 1830, he was called by revelation to preach the gospel and to labor continuously in the interest of Zion (Doc. and Cov., Sec. 30), and on March 8, 1831, he was chosen by revelation to labor as a historian for the Church. (Doc. and Cov., Sec. 47.) June 3, 1831, he was ordained a High Priest by Lyman Wight, at Kirtland, Ohio. In November, 1831, he was called by revelation (Doc. and Cov., Sec. 69) to accompany Oliver Cowdery to Jackson county, Missouri, with the revelations which he previously had assisted Joseph in copying and preparing for printing. He was also one of the "seven High Priests sent up from Kirtland to build up Zion," to stand at the head of the Church in Jackson county, Missouri, and at the time of the persecutions was a member of the committee who negotiated with the mob and agreed that the Saints should leave Jackson county. Later we find his name attached to petitions addressed to Governor Dunklin, of Missouri, praying for redress and protection against mob violence. In Clay county he was again quite active and his name appears in connection with several important documents and correspondences of the Church at that time. Next his brother David, John was the most prominent and able man among the Whitmers, and rendered efficient service to the Church in various ways, as long as he remained faithful. July 3, 1834, he was ordained one of the assistant presidents of the Church in Clay county, his brother David being ordained president on the same occasion. Some time afterwards John paid a visit to Kirtland, Ohio, where he acted as a High Counselor and took an active part in the affairs of the Church as one of the presiding officers from Missouri. He was present at the dedication of the Kirtland Temple, and received his blessings and anointings under the hands of the First Presidency, after which he returned to Missouri.
At a meeting of High Priests held at Far West, Missouri, April 7, 1837, he was appointed to act as a member of a committee for the sale of town lots in Far West. At a conference held at Far West, Nov. 7, 1837, objections were made to John Whitmer as one of the assistant presidents of the Church in Missouri, but after he had made confessions he was temporarily sustained in his position. He was finally rejected, however, together with David Whitmer and Wm. W. Phelps, the other two presidents of the Church in Missouri, Feb. 5, 1838. John Whitmer was excommunicated from the Church by the High Council at Far West, March 10, 1838, "for persisting in unchristian-like conduct," for (in connection with David Whitmer and Wm. W. Phelps) having kept $2,000 of Church funds, which had been subscribed and paid in by members of the Church for building the Lord's House in Far West, etc. After his excommunication from the Church, John Whitmer refused to deliver up the Church documents in his possession to the proper authorities which gave occasion for quite a severe letter from Joseph Smith and Sidney Rigdon. The records, however, have never been obtained; they are still in the custody of the Whitmers or their relatives, who reside in Richmond, Ray county, Mo. But Elder Andrew Jenson, while on a visit to Richmond in 1893, succeeded in getting an exact copy of the "Old Whitmer Church Record," which is now at the Historian's Office. After the fall of Far West, in 1838-39, John Whitmer took advantage of the cheap rates at which the lands which the Saints were compelled to leave could be bought, and he succeeded in purchasing the principal part of the old townsite. When he died at his residence at Far West, Jul 11, 1878, he was known as an extensive farmer and stock-raiser. Although he never joined the Church again after his excommunication in 1838, he was always true to his testimony in regard to the Book of Mormon. Even in his darkest days, and at the time he first turned his back upon the Church and the Prophet Joseph, he declared in the presence of a number of Missourians--enemies to the work of God--that he knew the Book of Mormon was true. His nephew John C. Whitmer, of Richmond, Ray county, Mo., who was with him a few days before his death, testified to Elder Andrew Jenson in 1888 that John Whitmer bore testimony to the truth of the Book of Mormon until the last. This statement is corroborated by many others who visited him on various occasions previous to 1888. John Whitmer was the father of four children, three sons and one daughter. One of his sons died when about ten years old and another was killed in the late civil war. His only remaining son, Jacob D. Whitmer, lived in 1888 on the old Far West site, and owned one of the best farms in that part of the country, including the Temple Block, which he inherited from his father. John's only daughter also lived in Far West in 1888, on the old homestead, a short distance east of Jacob D. Whitmer's residence.
WHITMER, Peter, Junior, one of the Eight Witnesses to the Book of Mormon, was the fifth son of Peter Whitmer, sen., and Mary Musselman, and was born Sept. 27, 1809, in Fayette Seneca county, New York. Soon after Joseph's arrival at Fayette from Pennsylvania in the summer of 1829, Peter became a zealous friend of the Prophet and an able assistant in the work of God, and he desired most earnestly that Joseph should inquire of the Lord for him in order that he might know his duties and the Lord's will concerning him. The Prophet did so through the Urim and Thummim, and received a revelation commanding Peter to preach repentance to this generation. (Doc. and Cov., Sec. 16.) This was in June, 1829. About the same time he was baptized by Oliver Cowdery in Seneca lake, being at that time less than twenty years old. In September, 1830, he was called by revelation (Doc. and Cov., Sec. 30) to preach the gospel, together with Oliver Cowdery, and in the following month he was chosen by revelation to accompany Parley P. Pratt, Oliver Cowdery and Ziba Peterson on a mission to the Lamanites. (Doc. and Cov., Sec. 32.) They started for the West soon afterwards, and had an eventful journey, fraught with many hardships and much suffering. In Kirtland, Ohio, they raised up a large branch, after which they traveled nearly one thousand miles through mud and snow, mostly on foot, to Jackson county, Missouri, where they arrived in the early part of 1831. While Parley P. Pratt and Oliver Cowdery commenced a mission among the Lamanites across the borders, Peter Whitmer, jun., and another missionary companion found employment as tailors in the town of Independence, remaining there until the arrival of Joseph Smith and a number of the brethren in July following. Subsequently Peter Whitmer, jun., took an active part with the Saints in Jackson county, where he was ordained a High Priest Oct. 25, 1831, by Oliver Cowdery. He suffered together with the rest of the Saints during the Jackson county persecutions in 1833, and was among those who found a temporary home in Clay county. He took sick and died on a farm about two miles from Liberty, Clay county, Sept. 22, 1836, and was buried by the side of his brother Christian, who died about ten months previously. He had been consumptive for a number of years previous to his demise. He left a wife and three children, all daughters, one of them being born after his death. One of his daughters lived in Richmond, Missouri, in 1888, another in Fort Scott, Kansas, and the third one in Moberly, Randolph county, Missouri. Like all the other witnesses to the Book of Mormon, Peter Whitmer, jun., was true and faithful to his testimony till the last.
WHITMER, Peter, one of the first members of the Church, was born April 14, 1773, in Pennsylvania. He married Mary Musselman, with whom he had eight children, namely: Christian, born Jan. 18, 1798; Jacob, born Jan. 27, 1800; John, born Aug. 27, 1802; David, born Jan. 7, 1805; Catherine (wife of Hiram Page), born April 22, 1807; Peter, born Sept. 27, 1809; Nancy, born Dec. 24, 1812 (she died April 19, 1813); and Elizabeth Ann (wife of Oliver Cowdery), born Jan. 22, 1815. The Elder Peter Whitmer was a hard-working, God-fearing man, a strict Presbyterian, and brought his children up with rigid sectarian discipline. In the early part of last century he removed with his family from Pennsylvania to Western New York, and settled on a farm in Fayette township, Seneca county, about three miles south of Waterloo. There he built a one-and-a-half-story log house, the one in which the Church was organized April 6, 1830, and where Joseph Smith received a number of important revelations. The house was torn down many years ago, but when Elder Andrew Jenson and his companions visited the place in September, 1888, they found several of the logs which once constituted a part of the building lying in a ditch near by; the old family well was also in existence at that time. Peter Whitmer and his wife were baptized by Oliver Cowdery in Seneca lake, April 18, 1830. The following year the family removed to Kirtland, Ohio, and in 1832 to Jackson county, Missouri, where they subsequently suffered during the persecutions. They were also identified with the Church in Clay and Caldwell counties, but in 1838 nearly the entire Whitmer family turned away from the Prophet Joseph, and never afterwards became identified with the Church. Peter Whitmer, sen., died in Richmond, Ray county, Missouri, Aug. 12, 1854, and his wife died in January, 1856. Their earthly remains rest on the old Richmond graveyard, side by side of their son Jacob (one of the Eight Witnesses) and their son-in-law, Oliver Cowdery. Next to the Smith family the Whitmers are prominently connected with the early history of the Church. Of the Three Witnesses, one (David) was a Whitmer, and another (Cowdery) afterwards married one of the daughters of the senior Peter Whitmer. Of the Eight Witnesses, four were Whitmers, and the fifth (Hiram Page) married into the Whitmer family.
WHITNEY, Newell Kimball, the second presiding Bishop of the Church, was born Feb. 5, 1795, at Marlborough, Windham county, Vermont. Records of recent appearance give April, 1635, as the time of his earliest American ancestor's departure from England for the shores of the western world. The eldest son and second child among nine, whose parents were Samuel and Susanna Whitney, he was the one destined to distinguish his family in its relationship with the Latter-day cause of Christ and to become, like Joseph of old, a savior to his father's house. The date, or even the year, of his removal from his native town, is uncertain. Like many another poor boy, with his fortune in the little pack he carried on his shoulder, he bade farewell at an early day to father, mother, brothers, sisters and the associations of boyhood. At the age of nineteen, he was engaged as a sutler, or merchant in a small way, at the historic village of Plattsburg, N.Y., on the west shore of Lake Champlain. It was in Plattsburg bay that the naval battle of Champlain was fought, in which the British flotilla under Commodore Downie was defeated by the American Commodore McDonnough, Sept. 11, 1814; while the land forces, amounting to fourteen thousand men, under Sir George Prevost, were defeated by General Macomb. The writer had it from the late Rev. Samuel F. Whitney, of Kirtland, Ohio, that his brother, Newel, took part in the engagement on land. Possibly his mercantile relations at this period made him acquainted with the traders and trappers of Green Bay, Lake Michigan, when, after losing his property by the war, he next established himself as an Indian trader. An incident occurred while here that came near costing his life. A drunken savage, incensed at his refusal to supply him with liquor, after obtaining it elsewhere, returned to wreak vengeance on the one whose discretion he mistook for ill will. The redskin, weapon in hand, was in hot pursuit, when an Indian girl named Moudalina seized him, and at the peril of her own life held on till his intended victim was safe out of the way. Newel K. Whitney never forgot the timely service rendered him by this dusky heroine. One of his daughters was named Moudalina in memory of the Lamanite maid who saved her father's life. Leaving Lake Michigan he located at Painesville, Ohio, where he fell in with a merchant named Algernon Sidney Gilbert, who, recognizing his business qualifications, and feeling a friendly interest in him, took him into his store as clerk and gave him some knowledge of bookkeeping. This was about the year 1817. Several years later we hear of the prosperous mercantile firm of Gilbert & Whitney, with headquarters at Kirtland, a few miles from Painesville and not far inland from Lake Erie. Newel had steadily risen from the time he entered the merchant's employ until now he was junior partner of the firm. One of the reasons that may have induced this change of residence from Lake Michigan to Ohio, was an acquaintance he had formed with a young lady living in Kirtland--Miss Elizabeth Ann Smith, a native of Connecticut (where her parents resided), who had come out west with a maiden aunt to whom she was devotedly attached.
A mutual affection springing up between her and the young merchant, they were married Oct. 20, 1822. "Mother Whitney," as she came to be widely known, gives the following brief sketch of the man who made her his wife: "He was a young man who had come out west to seek his fortune. He had thrift and energy and accumulated property faster than most of his associates. Indeed, he became proverbial as being lucky in all his undertakings. He had been trading at Green Bay, buying furs and skins from the Indians and trappers for the eastern market, and exchanging them for goods suitable to the wants of the people in that locality. In his travels to and from New York he passed through the country where we resided; we met and became attached to each other, and my aunt granting her full approval, we were married. Our tastes and feelings were congenial, and we were a happy couple with bright prospects in store. We prospered in all our efforts to accumulate wealth; so much so that among our friends it came to be remarked that nothing of N.K. Whitney's ever got lost on the lake, and no product of his was ever low in the market." Up to this time neither had made any profession of religion, though hers was eminently a spiritual nature, while he was more of a business-like or temporal turn of mind. Though cherishing an unfaltering faith in a future state, and believing an honest straightforward course to be the only sure passport to its happy possession, he did not as quickly as she recognize the necessity of putting on the outward armor of religion. His eyes were open to the hypocrisy of the sectarian world, and it was not in his nature to rush blindfold into anything. However, they made up their minds to join the Disciples, or "Campbellites"--as they were commonly called--the doctrines enunciated by that sect seeming to them to be most in accordance with the Scriptures. Having joined, they remained members of that church, of which Sidney Rigdon was the local head, until Parley P. Pratt and other "Mormon" Elders preached in Kirtland the fullness of the everlasting gospel. To hear with Mother Whitney was to believe; and to believe, to be baptized. Her husband, with characteristic caution, took time to investigate, but entered the fold a few days afterwards. This was in November, 1830. Some time before they had been praying earnestly to the Lord to know how they might obtain the gift of the Holy Ghost. The Campbellites baptized for the remission of sins and believed also in the laying on of hands and the gifts of the Spirit, but did not claim authority to confer the Holy Ghost. "One night," says Mother Whitney, "it was midnight--my husband and I were in our house at Kirtland, praying to the Father to be shown the way when 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 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." About the first of February, 1831, a sleigh containing four persons, drove through the streets of Kirtland and drew up in front of Gilbert & Whitney's store. The occupants of the sleigh were evenly divided as to sex. One of the men, a young and stalwart personage, alighted, and springing up the steps walked into the store and to where the junior partner was standing. "Newel K. Whitney, thou art the man!" he exclaimed, extending his hand cordially, as if to an old and familiar acquaintance. "You have the advantage of me," replied the one addressed, as he mechanically took the proffered hand. "I could not call you by name as you have me." "I am Joseph the Prophet," said the stranger, smiling. "You've prayed me here; now what do you want of me?" Mr. Whitney, astonished, but no less delighted, conducted the party (who were no other than the Prophet Joseph Smith, his wife Emma, and two servants, just arrived from Fayette, the birthplace of the Church) across the street to his house on the corner, where he introduced them to his wife. She shared fully his surprise and pleasure. Joseph says of this episode: "We were kindly received and welcomed into the house of Brother N.K. Whitney. I and my wife lived in the family of Brother Whitney several weeks and received every kindness and attention that could be expected, and especially from Sister Whitney." Says she: "I remarked to my husband that this was the fulfillment of the vision we had seen of a cloud, as of glory, resting upon our house." To bring it to pass yet more literally during the time the Prophet resided with them, and under their very roof, a number of the revelations were given, now recorded in the book of Doctrine and Covenants. The appointment of Newel K. Whitney as Bishop of Kirtland and the eastern branches of the Church, was the next important event in his history. Joseph, who is said to have seen him in vision, praying for his coming to Kirtland, recognized the part he was destined to play in the great drama of the latter days. He was one whom he trusted implicitly, not only in monetary matters, in which he often consulted him, but with many of his most secret thoughts, which he could confide but to few. But, though Joseph loved him as a bosom friend, he did not fail to correct him whenever occasion required, and the candor of his rebuke, and the outspoken nature of their friendship, served only to knit their souls more closely together. Bishop Partridge was now presiding in Missouri, the land of Zion, and for several months Elder Whitney had been acting as his agent in Ohio, the land of Shinehah. The work having increased, and the importance of Kirtland as a Stake of Zion having grown correspondingly, it had become necessary to "lengthen her cords" and give her a Bishopric of her own.
The revelation signifying this to be the will of the Lord, was given December 4, 1831. (Doc. and Cov., Sec. 72.) The thought of assuming this important responsibility was almost more than he could bear. Though in natural gifts few men were better qualified for such a position, he nevertheless distrusted his ability, and deemed himself incapable of discharging the high and holy trust. In his perplexity he appealed to the Prophet: "I cannot see a Bishop in myself, Brother Joseph; but if you say it's the Lord's will, I'll try." "You need not take my word alone," answered the Prophet, kindly, "Go and ask Father for yourself." Newel felt the force of this mild rebuke, but determined to do as he was advised. His humble, heartfelt prayer was answered. In the silence of night and the solitude of his chamber, he heard a voice from heaven: "Thy strength is in me." The words were few and simple, but they had a world of meaning. His doubts were dispelled like the dew before the dawn. He straightway sought the Prophet, told him he was satisfied, and was willing to accept the office to which he had been called. On the first day of April, 1832, Bishop Whitney left Kirtland, in company with President Smith, on the latter's second visit to Missouri. They arrived in safety at their destination, and having transacted the business which took them thither, started from Independence on their return, the 6th of May ensuing. Between Vincennes, Indiana, and New Albany, near the falls of the Ohio, the horses of the coach on which they were traveling, took fright and ran away. While going at full speed, Bishop Whitney and the Prophet leaped from the vehicle. The latter cleared the wheels and landed in safety, but his companion, having his coat fast, caught his foot in the wheel and was thrown to the ground with violence, breaking his leg and foot in several places. This accident delayed them four weeks at a public house in Greenville. Dr. Porter, the landlord's brother, who set the broken limb, remarked, little thinking who the travelers were, that it was "a pity they did not have some 'Mormons' there, as they could set broken bones or do anything else." Joseph administered to his friend, and he recovered rapidly. They had fallen, it seems, into suspicious if not dangerous hands. In walking through the woods adjacent to the tavern, the Prophet's attention had been attracted by several newly-made graves. His suspicion, though not thoroughly aroused, was brooding over this circumstance when an incident occurred to emphasize it. After dinner, one day, he was seized with a violent attack of vomiting, accompanied by profuse hemorrhage. His jaw became dislocated through the violence of his contortions, but he replaced it with his own hands, and making his way to the bedside of Bishop Whitney, was administered to by him, and instantly healed. The effect of the poison, which had been mixed with his food, was so powerful as to loosen much of the hair of his head. It was evident that they could remain there no longer in safety.
The Bishop had not set his foot upon the floor for nearly a month, and, though much improved, was far from being in a fit condition to travel. But Joseph promised him that if he would agree to leave the house next morning, they would start for Kirtland, and would have a prosperous journey home. The sick man consented, and they accordingly took leave next day of the place where they believed their murder had been planned. They experienced the fulfillment of the Prophet's words most remarkably, and after a pleasant and prosperous journey, reached Kirtland some time in June. In September of that year, a revelation was given, in which the following passage occurs: "And the Bishop, Newel K. Whitney, also, should travel round about and among all the Churches, searching after the poor, to administer to their wants by humbling the rich and the proud; he should also employ an agent to take charge and to do his secular business, as he shall direct; nevertheless, let the Bishop go unto the city of New York, and also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which awaits them if they do reject these things, the hour of their judgment is nigh, and their house shall be left unto them desolate. Let him trust in me and he shall not be confounded, and an hair of his head shall not fall to the ground unnoticed." Concerning one of these missions, the Prophet's record says: "I continued the translation, and ministering to the Church through the fall, excepting a rapid journey to Albany, New York and Boston, in company with Bishop Whitney, from which I returned on the 6th of November (1833), immediately after the birth of my son Joseph Smith, 3rd." The time had now arrived to establish the United Order in Kirtland. The firm of Gilbert & Whitney had been dissolved, as to Kirtland, the business they formerly carried on being superseded by that of N.K. Whitney & Co. The Church had become a large owner in the establishment, as was doubtless the case at Independence, Mo., where a branch store, under the old firm name, was conducted by Bishop Whitney's partner, A.S. Gilbert, now also a member of the Church. The Kirtland Saints having entered the Order, in the distribution of stewardships which took place, the "Ozondah," or mercantile establishment, fell to the lot of Newel K. Whitney, or as he was named in the revelation, "Ahashdah." (Doc. and Cov., Sec. 104.) Among the blessings realized by Bishop Whitney was the conversion of his father, whom he brought to Kirtland, where he joined the Church and died. His mother and other near relatives also came into the fold and she too died there. The following is a paragraph from the Prophet's autobiography: "Thursday, January 7, 1836: Attended a sumptuous feast at Bishop N.K. Whitney's. The feast was after the order of the Son of God--the lame, the halt and blind were invited, according to the instruction of the Savior.
Our meeting was opened by singing, and prayer by Father Smith; after which Bishop Whitney's father and mother, and a number of others, were blessed with a patriarchal blessing. We then received a bountiful refreshment, furnished by the liberality of the Bishop. The company was large, and before we partook we had some of the songs of Zion sung, and our hearts were made glad while partaking of an antepast of those joys that will be poured out upon the heads of the Saints when they are gathered together on Mount Zion, to enjoy each other's society forevermore, when there will be none to molest or make us afraid." This Feast for the Poor, says Mother Whitney, "lasted three days, during which all in the vicinity of Kirtland who would come were invited and entertained. The Prophet Joseph and his counselors were present each day, talking, blessing and comforting the poor by words of encouragement and their most welcome presence. He often referred to it afterwards and testified of the great blessing he felt in associating with the meek and humble whom the Lord delights to own and bless.' He said it was preferable and far superior to the elegant and select parties he afterwards attended, and afforded him much more satisfaction." Among those who stood true to the Prophet during the troubleous times, of the apostasy at Kirtland, from which place Joseph and other leaders were finally compelled to flee, was Bishop Newel K. Whitney. He also left Kirtland in the fall of 1838, for Missouri, whither the great body of the Church had preceded him. His destination was Adam-ondi-Ahman, where many of the Saints were settling, and where he had been summoned by revelation to preside. Before he could reach there the mob troubles in Caldwell county arose, Far West fell a prey to their fury, and the Saints, numbering fifteen thousand men, women and children, were driven from the State. The Bishop and his family continued on their way as far as St. Louis, where the terrible reports of these outrages were confirmed. They returned northward to Carrollton, Greene county, Illinois, where the Bishop settled his family temporarily, and then went back to Kirtland to wind up some business for the Church and await further instructions from the Prophet, who with other leading Elders had been thrown into prison. Bishop Whitney returned to Carrollton in the spring of 1839, and was just in time to join his family in their flight across the Mississippi, an anti-"Mormon" mob, headed by a man named Bellows, who had known them in Kirtland, having formed against them. Aided by kind friends, they made their escape in the night time. We next hear of them at Quincy, in the same State, at which place and in its vicinity, the main portion of the scattered Saints had congregated. Agreeable to an appointment made at a conference held there May 6, 1839, Bishop Whitney arrived at Commerce (afterwards Nauvoo) on the seventeenth of June. His mission was to act in unison with the other Bishops in locating and settling the Saints upon the lands purchased by them in that locality.
On the fifth of October of that year, he was appointed Bishop of the Middle Ward, and officiated in that capacity until called to be the Presiding Bishop of the Church. A prophecy of Joseph's in relation to the Whitney family, uttered in Kirtland, nine years before, was fulfilled soon after they removed from Quincy to Commerce, in the spring of 1840. They at first resided in a very unhealthy neighborhood, and all fell sick with chills and fever. Joseph, on visiting them and witnessing their condition, was touched with compassion. He remembered how kindly they had received him and his family, when they were homeless, and at once urged them to come and occupy a comfortable cottage on his own premises, in a much healthier locality. His generous offer was accepted, and the change soon restored them to wonted health. Joseph had said to Sister Whitney, at Kirtland, that even as she had opened her house to him, he would do a similar act in her behalf in a day when circumstances would require it. The friendship and intimacy existing between the Prophet and Bishop Whitney was strengthened and intensified by the giving in marriage to the former of the latter's eldest daughter, Sarah, in obedience to a revelation from God. This girl was but seventeen years of age, but she had implicit faith. She was the first woman, in this dispensation, given in plural marriage by and with the consent of both parents. Her father himself officiated in the ceremony. The revelation commanding and consecrating this union is in existence, though it has never been published. It bears the date July 27, 1842, and was given through the Prophet to the writer's grandfather, Newel K. Whitney, whose daughter Sarah became the wife of Joseph Smith for time and all eternity. The ceremony preceded by nearly a year the written document of the revelation on celestial marriage, first committed to paper July 12, 1843. But the principle itself was made known to Joseph some years earlier. Among the secrets confided by him to Bishop Whitney in Kirtland, was a knowledge of this self-same principle, which he declared would yet be received and practiced by the Church; a doctrine so far in advance of the ideas and traditions of the Saints themselves, to say nothing of the Gentile world, that he was obliged to use the utmost caution, lest some of his best and dearest friends should impute to him improper motives. The original manuscript of the revelation on plural marriage, as taken down by William Clayton, the Prophet's scribe, was given by Joseph to Bishop Whitney for safe keeping. He retained possession of it until the Prophet's wife Emma, having persuaded her husband to let her see it, on receiving it from his hands, threw it into the fire and destroyed it. Bishop Whitney, foreseeing the probable fate of the manuscript, had taken the precaution before delivering it up, to have it copied by his clerk, the late Joseph C. Kingsbury, who executed the task under his personal supervision. It was this same copy of the original that Bishop Whitney surrendered to President Brigham Young at Winter Quarters in 1846-7, and from that document "polygamy" was published to the world in the year 1852.
Passing by the terrible tragedy which deprived the Church of its Prophet and its Patriarch, and the almost incessant storm of persecution that raged until it culminated in the exodus of the Saints from Nauvoo across the frozen Mississippi, in the winter of 1846, we next find the subject of this memoir at Winter Quarters, officiating as presiding Bishop and Trustee-in-Trust for the Church. To the latter of these offices, he, in conjunction with Bishop George Miller, had succeeded at the death of President Joseph Smith. Bishop Miller apostatizing, the office continued with Bishop Whitney until his death. From Winter Quarters in the spring of 1847, two of his sons, Horace K. and Orson K., went west with the Pioneers. He himself remained where his services were most needed, having charge in conjunction with Isaac Morley, of emigrational matters on the frontier. The year following he led a company of Saints across the plains to Salt Lake valley, arriving on the eighth of October. As his wagons rolled into the settlement, the general conference of the Church was just closing. But one more incident remains untold. It is the morning of Monday, September 23, 1850. An anxious group is gathered about the doorway of an unpretentious abode on City Creek, in what is still known as the Eighteenth Ward. Presidents Brigham Young, Heber C. Kimball and others are there, exerting their faith that God will spare the life of one who lies within stretched upon a bed of suffering. Two days before he had returned from the Temple Block, where the labors of the Bishopric occupied much of his attention, complaining of a severe pain in his left side. It was pronounced bilious pleurisy. He never recovered, but grew rapidly worse during the remaining thirty-six hours of his mortal existence. Eleven o'clock came, and as the final sands of the hour passed, the immortal spirit of Newel K. Whitney, freed from its coil of clay, soared upward to the regions of the blest. A post mortem tribute in the "Deseret Weekly News" of Sept. 28, 1850, says: "Thus in full strength and mature years, has one of the oldest, most exemplary, and most useful members of the Church fallen suddenly by the cruel agency of the King of Terrors. In him, the Church suffers the loss of a wise and able counselor and a thorough and straightforward business man. It was ever more gratifying to him to pay a debt than to contract one, and when all his debts were paid he was a happy man, though he had nothing left but his own moral and muscular energy. He has gone down to the grave, leaving a spotless name behind him, and thousands to mourn the loss of such a valuable man."--Orson F. Whitney.
WIGHT, Lyman, a member of the Council of Twelve Apostles from 1841 to 1849, was the son of Levi Wight and Sarah Corbon and was born May 9, 1796, in the township of Fairfield, Herkimer county, New York. He served the Republic in the war of 1812-15 with Great Britain. He united with Isaac Morley and others in forming a society in Kirtland, Ohio, conducted on the common stock principle, being one phase in the rise and progress of the Campbellite Church. He was baptized into the Church of Jesus Christ of Latter-day Saints by Oliver Cowdery in 1830, and was soon afterwards ordained to the office of an Elder. He was ordained to the office of a High Priest by Joseph Smith, at a conference held at Kirtland, in June, 1831. While at that conference he testified he had a vision and saw the Savior. He went to Missouri in 1831, by revelation, and soon after went to Cincinnati on a mission to preach the gospel. On arriving in that city he called at a hotel and engaged his board for several weeks. The landlord asked him what his business was. He replied he was a preacher of the gospel after the order of Melchizedek. He created so much curiosity that they wished to hear him preach. He told them that was his business, and if they would open the court house he would do so willingly. They obtained the house, and he delivered a series of lectures and built up a branch of the Church, and baptized upwards of one hundred. The family of Higbees were among the first baptized; they were fishermen, and Wight would fish with them through the day and preach at night. One evening he went from the fish net to the court house, and stood on the top of a stove barefooted with his trousers rolled up to his knees, and his shirt sleeves up to his elbows, and preached two hours. Some of the people remarked, "He preaches the truth, though he does not look much like a preacher." Many that he baptized went to Jackson county, Missouri, and were with him through the persecutions of 1833. During that persecution he was a dread to his enemies and a terror to evil doers, and his life was often sought after. He commanded the brethren in Jackson county in their defense against the mob. In one instance he was chased by seven men about six miles; they were fully armed and came upon him so suddenly that he had to mount his horse with a blind bridle, without any saddle or arms, except a pocket knife. His horse being fleet, he escaped by out-running them and leaping a deep wide ditch, where none of his pursuers dared to follow. July 23, 1833, he signed an agreement with others that the Saints would leave Jackson county before the first day of January, 1834; but before that time they were all driven out. After the Saints were driven out of Jackson county into Clay county, volunteers were called for to go and visit the Prophet at Kirtland. Several of the elders were asked by Bishop Partridge if they could go; but they made excuses. Lyman Wight then stepped forward, and said he could go as well as not.
The Bishop asked him what situation his family was in. He replied, his wife lay by the side of a log in the woods, with a child three days old, and he had three day's provision on hand; so he thought he could go very well. Parley P. Pratt next volunteered, and they went together to Kirtland in February, 1834. On their arrival at Kirtland, the Prophet obtained the word of the Lord and they were commanded to gather up the strength of the Lord's house to go up to Zion, and it was the will of the Lord that there should be five hundred men, but not to go up short of one hundred. In fulfillment of this commandment, Lyman Wight went through Pennsylvania, and he attended a conference at Avon, New York, March 15, 1834; he also went through Michigan, northern Indiana and Illinois, and assisted Hyrum Smith in gathering up a company of eighteen, who joined Zion's Camp at Salt river, Missouri, June 8, 1834, where the camp was re-organized, and Lyman Wight was appointed the second officer. He walked the whole journey from Michigan to Clay county without stockings on his feet. By the appointment of Joseph Smith he gave a written discharge to each member of the camp when they were dismissed. July 3, 1834, he was ordained one of the High Council of Missouri. He was one of the signers of an appeal to the world, making a proclamation of peace in Missouri, in July, 1834, and spent the summer of 1834 in Clay county, Missouri. He took a job of making 100,000 bricks, and building a large brickhouse for Col. Michael Arthur in Clay county; Wilford Woodruff, Milton Holmes, Heman T. Hyde and Stephen and Benjamin Winchester labored for him through the season. Being counseled to go to Kirtland and get his endowment, Elder Wight started in the fall of 1835, and preached his way through to Kirtland, baptizing such as would receive his testimony. While on the journey he called at the city of Richmond, Indiana, and gave out an appointment to preach in the court house. He walked through the city, and, being a stranger was unknown; but wherever he went the people were blackguarding the "Mormons," and many declared they would tar and feather the preacher when he came to meeting that night. At the time of appointment Elder Wight was at his post. There being no light provided, he went and bought candles and lighted the room. The house was soon filled with men who brought tar and feathers for the "Mormon" Elder. He preached about two hours, reproving them most severely for their meanness, wickedness and mobocratic spirit. At the close of the meeting he said, "If there is a gentleman in this congregation, I wish he would invite me to stay with him over night," whereupon a gentleman stepped forward and tendered him an invitation, which he willingly accepted. His host said, "Mr. Wight, it is astonishing how you have become so well acquainted with the people here, for you have described them very correctly." He was kindly entertained and furnished with money in the morning to aid him on his journey.
He spent the winter of 1835-36 in Kirtland, and received his endowments. David W. Patten having preferred a charge against Elder Wight for teaching false doctrine, he was tried before the High Council at Far West, April 24, 1837. It was decided that he did teach false doctrine. He made the required acknowledgements. He opposed the selling of land in Jackson county, Mo., and considered Wm. W. Phelps and John Whitmer in transgression for selling theirs. June 28, 1838, he was chosen and ordained second counselor to John Smith, president of the Stake at Adam-ondi-Ahman, by Joseph Smith. Sheriff Morgan, of Daviess county, had agitated the people of the surrounding counties, by asserting that he had writs against Joseph Smith and Lyman Wight, which he could not serve without endangering his life. He invited the people to assemble together in Daviess county, with their arms, so that he could summon them as a posse comitatus to make the arrest. The real design was to murder Joseph Smith and Lyman Wight, as they had not offered any resistance, neither had the sheriff made any attempt to arrest them. They went before Justice Austin A. King, at Ragland's farm, to allay this excitement, and gave bonds in the sum of $250 for their appearance in court. Elder Wight subsequently before three mobocratic magistrates, under the protection of General Atchison's militia, and gave bonds for his appearance in court, in the sum of $1,000, on a charge of misdemeanor. This examination was had in Atchison's camp at Netherton Spring, Daviess county, surrounded by several hundreds of the mob, and about one hundred militia. His life was repeatedly threatened, and it required the energy of Generals Atchison, and Doniphan to prevent his murder. At the close of this examination, he asked for thirty writs against members of the mob, but was refused. He was commissioned a colonel in the militia of Caldwell county, previous to his removal to Daviess county, and in that county he commanded his brethren while defending themselves against the mob. In October, 1838, after learning that Far West was surrounded by a mob, he raised fifty-three volunteers in Adam-ondi-Ahman, (25 miles distant), and repaired immediately to Far West to aid in its defense, where, with Joseph and Hyrum Smith and others, he was betrayed into the hands of his enemies, by Col. Geo. M. Hinckle, on the 31st; and was sentenced by a court-martial to be shot next morning (Nov. 1st) at 8 o'clock.
During the evening, Gen. Moses Wilson took him out by himself, and tried to induce him to betray Joseph Smith, and swear falsely against him; at which time the following conversation took place: General Wilson said, "Col. Wight, we have nothing against you, only that you are associated with Joe Smith. He is our enemy and a damned rascal, and would take any plan he could to kill us. You are a damned fine fellow; and if you will come out and swear against him, we will spare your life, and give you any office you want; and if you don't do it, you will be shot tomorrow at 8 o'clock." Col. Wight replied, "Gen. Wilson, you are entirely mistaken in your man, both in regard to myself and Joseph Smith. Joseph Smith is not an enemy to mankind; he is not your enemy, and is as good a friend as you have got. Had it not been for him, you would have been in hell long ago, for I should have sent you there, by cutting your throat, and no other man but Joseph Smith could have prevented me, and you may thank him for your life. And now, if you will give me the boys I brought from Diahman yesterday, I will whip your whole army." Wilson said, "Wight, you are a strange man; but if you will not accept my proposal, you will be shot tomorrow morning at 8." Col. Wight replied, "Shoot and be damned." This was the true character of Lyman Wight; he was true as the sun to Joseph Smith, and would die for his friends. He was taken to Jackson county, with Joseph, Hyrum and other prisoners. They were chained together and fed on human flesh in prison by their Christian guards, and he continued to suffer with his brethren until April 15, 1839, when he started with Joseph and Hyrum Smith, Alex, McRae and Caleb Baldwin and guard, to go to jail in Columbia, Boone county, but on the night of the 16th, the sheriff fell asleep, the guard got drunk, and the prisoners left them, and went to their families and friends in Illinois. Oct. 20, 1839, Lyman Wight and Reynolds Cahoon were appointed counselors to John Smith, president of the Saints in Iowa Territory. In January, 1841, Elder Wight was called by revelation to be one of the Nauvoo House Association. At the April conference following he was called and appointed to be one of the Twelve Apostles, to fill the vacancy caused by the death of David W. Patten. He was chosen and sustained in that position on April 8, 1841. He was also commissioned a brevet major-general of the Illinois militia, by Gov. Carlin. In 1842 he went to Kirtland, and rebaptized about two hundred of the cold, dead members of the Church, and brought many of them to Nauvoo. July 1, 1843, he was examined as a witness before the municipal court of Nauvoo, and gave a plain, unvarnished account of the persecution against the Saints in Missouri, and of the sufferings of Joseph Smith and his fellow prisoners. During the winter of 1843-44, he was employed in the Pine country, at Black river, Wisconsin Territory, superintending the procuring of lumber for the Temple and Nauvoo House. In a letter directed to the Presidency and Twelve, dated Black River Falls, Feb. 15, 1844, he wrote his views about preaching to the Indians and going to Texas. In the spring of 1844, he started on a mission through the Eastern States, and was appointed one of the delegates of the Baltimore Convention. He delivered a speech on Bunker Hill, on Gen. Joseph Smith's claims to the presidency of the United States; and on hearing of the death of Joseph, returned to Nauvoo with the Twelve. After his return to Nauvoo, he said, "I would not turn my hand over to be one of the Twelve; the day was when there was somebody to control me, but that day is past." When the Church removed to the Rocky Mountains, Lyman Wight and Geo. Miller, who both rebelled against the authority of Pres. Brigham Young, went to Texas with a small company of Saints, and settled a short distance south of the present site of Austin.
Wight and Miller subsequently dissolved partnership, and Miller returned 130 miles north with a part of the company. At a meeting held in the Great Salt Lake City fort, Dec. 3, 1848, fellowship was withdrawn from both Wight and Miller. Mr. Wight remained in Texas until his death, which occurred March 31, 1858, in Mountain Valley. He died very suddenly of epileptic fits, having been sick only five hours. The company of Saints who went with him and Miller to Texas had been scattered to the four winds. Some of them, however, were subsequently received back into the Church by rebaptism. (See also "Millennial Star," Vol. 27, p. 455.)
WIGHT, Lyman, president of the Eastern States Mission from 1843 to 1844. (See Bio. Ency., Vol. 1, p. 93.)
WILLIAMS, Frederick Granger, second counselor to President Joseph Smith from 1833 to 1837, was born Oct. 28, 1787, in Suffield, Hartford county, Conn., was baptized in October, 1830, near Kirtland, Ohio, and soon afterwards accompanied Oliver Cowdery and fellow missionaries on their journey from Ohio to Missouri. After his return to Ohio, he became one of the leading and influential men of the Church, at Kirtland, and according to revelation (Doc. & Cov., 90: 6), he was ordained and set apart as second counselor in the First Presidency by Joseph Smith, March 18, 1833. In a subsequent revelation he was called to preach the gospel. He labored as a member of a committee to arrange the interior of the Kirtland Temple, and also took a leading part in establishing a printing office at Kirtland, after the destruction of the press in Jackson county, Mo. In 1834 he went to Missouri as a member of Zion's camp, acting as paymaster in that organization. After his return to Ohio, he accompanied the Prophet Joseph on a short mission to Michigan. As a counselor in the First Presidency he took an active part in everything pertaining to the building up of Kirtland as a Stake of Zion, and especially in the erection of the House of the Lord at that place, for which purpose he contributed liberally of his time and means. When the sacred edifice was dedicated in March, 1836, he enjoyed the glorious privilege of seeing an angel. Soon afterwards he yielded to improper influences, and became recreant to the duties pertaining to his high and holy calling, in consequence of which he was rejected as a counselor in the First Presidency at an important conference held at Far West, Mo., Nov. 7, 1837. He was finally excommunicated from the Church at a conference held at Quincy, Ill., March 17, 1839. At a general conference, held at Nauvoo, Ill., in April, 1840, he presented himself on the stand and humbly asked forgiveness for his past conduct and expressed his determination to do the will of God in the future. His case was presented to the conference by Hyrum Smith, and he was freely forgiven. Soon afterwards he was received into the fellowship of the Church by baptism. He died as a faithful member of the Church Oct. 10, 1842, at Quincy, Illinois. His only living son, Ezra Granger Williams, resides at Ogden, Utah.
WOODRUFF, Wilford, fourth president of the Church of Jesus Christ of Latter-day Saints, was born March 1, 1807, in Farmington (now Avon). Hartford county, Conn. He, like his predecessors in the Prophetic office of the Church, came of a sturdy, industrious race of men and women. His progenitors were among the early settlers of New England. They figured nobly in the American revolution, and naturally transmitted to posterity a love of liberty and traits which go to make patriots and martyrs. Wilford Woodruff possessed all these admirable qualities of character, which were crowned with a veneration for God, and strong religious element in his being. This led him in early youth to the consideration of spiritual subjects. He was also very industrious. His father, Aphek Woodruff, was a miller, and Wilford assisted him in running the Farmington grist mills, and, though tender in years, proved himself a man in thought and labor. From 1837 to 1832 he took charge of a flour mill for his aunt. Although religious he did not join any denomination until he was twenty-six years of age, because he found none which harmonized in doctrine and organization with the Church of Christ as described in the New Testament. When only a boy he would ask his Sunday school teacher why there were no Apostles and Prophets in this age, as in olden times. The answer he received only tended to disgust him with sectarianism. It was the same old story, "Apostles and Prophets are all done away with, because no longer needed," and yet with all the learning of modern ministers, they were unable to come to a unity of the faith as taught by the Savior and His Apostles. Under these circumstances Wilford Woodruff could only turn to the Lord in prayer for guidance, and find comfort in reading and believing the prophecies and doctrines of the Holy Bible. In 1832 he felt a strong inspiration to go to Rhode Island. Why, he did not know, and having already arranged to remove with his brother, Azmon Woodruff, to Richland, Oswego county, New York, he did not heed the inspiration to visit Rhode Island, but moved to the State of New York. They purchased a farm and a saw mill, settling down to the business of farming and milling. Dec. 29, 1833, over a year from the time they left Connecticut, two "Mormon" Elders, Zera Pulsipher and Elijah Cheeney, came to that section of country preaching that an angel had visited the earth, restored the everlasting gospel, and that Joseph Smith was a Prophet of the Lord. Wilford and Azmon Woodruff, who went to hear them preach, immediately received a testimony of the genuineness of their message, and offered themselves for baptism. Wilford was baptized Dec. 31, 1833, by Zera Pulsipher. Bro. Woodruff now learned that at the time he received the impression to visit Rhode Island there were Elders preaching in that State, and had he gone there, the opportunity to receive the gospel would have been afforded him one year earlier.
From the time of his baptism until he departed for a better sphere, Wilford Woodruff proved by a life of devotion to the cause of God that he was grateful for his existence in this age of the world. A branch of the Church was organized in Richland Jan. 2, 1834, and Bro. Woodruff was ordained a Teacher. During this winter Elder Parley P. Pratt and others visited Richland. Elder Pratt became much impressed with Bro. Woodruff, and immediately told him that his duty was to repair to Kirtland, join Zion's Camp, and go with that body to Missouri. He took this counsel, closed his business in Richland, and left for Kirtland, where he arrived April 25, 1834. He was invited to be the guest of the Prophet Joseph Smith, which invitation he accepted, and he had a glorious time in his acquaintance with the Prophet and other leading men of the Church. He started with Zion's Camp for Missouri May 1, 1834, which journey was accomplished with considerable hardship, but throughout all the varied experiences incidental to the journey, Wilford Woodruff was, like Caleb and Joshua, among the number who sustained the Prophet, and never complained nor murmured because of trial and privation. After accomplishing all that could be done as a body, the Prophet advised the young men without families to remain in Missouri. Bro. Woodruff sojourned with Lyman Wight in Clay county, spending the summer quarrying rock, cutting wheat, making brick and doing other kinds of hard manual labor. During this time he was possessed of a strong desire to go into the world and preach the gospel, but did not express his desires, lest he should be considered aspiring, this being farthest from his humble unassuming disposition. The Lord, however, knew the honest desire of his heart, and one day, while walking along the road, he was met by one of the leading Elders in that section, who said to him in substance, "Bro. Woodruff, it is the will of the Lord that you should be ordained a Priest and go on a mission." Bro. Woodruff answered, " I am ready." He was ordained a Priest and went on a mission to Arkansas and Tennessee in the fall of 1834. On this mission he was grossly assailed by an apostate named Akeman, who, when Bro. Woodruff was leaving his premises, came towards him in a savage manner as if to do him violence, when the apostate suddenly fell dead at his feet. This event had been shown to Bro. Woodruff in a dream, though he did not understand the full import, until it was fulfilled. He and companion traveled on foot without purse or scrip, and on their journeyings they passed through Jackson county, Missouri, where it was dangerous for a Latter-day Saint to be seen. They were frequently preserved in a providential manner from mobocrats. Bro. Woodruff's first attempt at preaching was at a tavern, one Sunday in December, 1834. He was weary from a long walk through mud and slush, but the people desired to hear him. He enjoyed the inspiration of the Holy Spirit, speaking with freedom and power, testifying to the restoration of the everlasting gospel.
In their travels Bro. Woodruff and his companion frequently lost their way and were obliged to wade swamps, and to avoid expenses would travel down some of the rivers in small canoes. Between Little Rock, Ark., and Memphis, Tenn., they became exhausted while crossing an alligator swamp. Bro. Woodruff's companion left him in the swamp suffering with a severe pain in his back. He knelt down in the mud and prayed intently, when the Lord healed him, and he went on his way rejoicing. Being joined by Elder Warren Parrish in April, 1835, they traveled together over seven hundred miles in less than four months, preaching the gospel every day. They baptized twenty in their travels. Elder Parrish also ordained Bro. Woodruff an Elder, placing him in charge of the branches they had organized in Tennessee. Elder Woodruff being left to travel alone, he extended his field of labor, and baptized quite a number, among whom were several of the Campbellite persuasion. In 1835, he traveled 3,248 miles, baptized 43, organized three branches, and held 170 meetings. Subsequently, in the spring of 1836, he traveled respectively with Abraham O. Smoot and Apostle David W. Patten. After performing a faithful two years' mission, accomplishing the conversion and baptism of many souls, Elder Woodruff returned to Kirtland, Ohio, in the fall of 1836. In May of that year he was ordained into the second Quorum of Seventy by Apostle Patten and Warren Parrish. He also received his blessings in the Kirtland Temple, and attended school. April 13, 1837, he married Phebe W. Carter, of the State of Maine. A few days later he received a remarkable Patriarchal blessing under the hands of Patriarch Joseph Smith, senior, in which much of his future life was plainly foretold. During the troubles of 1837, when many leading men became embittered against the Prophet Joseph Smith, Wilford Woodruff was among the number who did not murmur, and was true to the Prophet of the Lord. In May, 1837, he started on a mission to Fox Islands. En route he preached the gospel to his relatives in Connecticut and baptized a number of them. Together with Jonathan H. Hale he landed on North Fox Island, Aug. 20, 1837, where they immediately commenced preaching the gospel. The first fruits of their labors was Justin Eames, a sea captain, and his wife, who were baptized Sept. 3rd. These were the first to embrace the gospel in this dispensation upon an island of the sea. A Baptist minister by the name of Newton first allowed them to preach in his chapel, but he afterwards opposed them, and was humiliated by seeing the best of his flock leave him and embrace the gospel as taught by these Elders. Two branches of the Church were organized and the two Elders returned to Scarborough, Maine, in October, where Elder Woodruff had left his wife with her father's family. Elders Woodruff and Hale having parted, the former returned to Fox Islands in November, this time accompanied by his wife. He continued missionary work, baptizing a goodly number until persecution became so intense that he deemed it wisdom to return to Maine.
Accompanied by Elder James Townsend, he introduced the gospel in the city of Bangor and other places in the State of Maine. From this labor he returned to Fox Islands. In harmony with counsel from the Prophet Joseph, he advised the Saints to sell their property and accompany him to the land of Zion. Early in 1838 he visited Providence, New York; also Boston and his native town, Farmington, Conn. In this place he preached the gospel to and baptized his father, stepmother, sister and other relatives and organized a branch of the Church. Bidding his relatives a loving farewell, he returned to Scarborough, Maine, where his first child, a daughter, was born, July 14, 1838. He again visited Fox Islands to encourage the Saints and prepare them for gathering to Missouri. While laboring in North Vinal Haven, Aug. 9, 1838, he received an official communication from Thos. B. Marsh, president of the Twelve, to the effect that he had been called by revelation, in connection with three other brethren, to bear the Apostleship and occupy a place in the Council of the Twelve. Thus his early dreams of Apostolic days were coming to a living reality, in which Wilford Woodruff himself was to be one of the Apostles. He was requested to come to Far West, Mo., as soon as he could arrange his affairs and prepare himself to preach the gospel in Great Britain, with his associates, the Twelve, the following year. With great promptness he set about preparing the Saints on Fox Islands to gather to Missouri. About one hundred people had embraced the gospel, chiefly through his labors, upon the islands. About fifty of these now prepared to gather with him to Missouri. Bro. Nathaniel Thomas sold his property and had considerable money. To assist his brethren and sisters Bro. Thomas loaned them about $2,000, which was placed in the hands of Elder Woodruff for their benefit. With this he purchased ten new wagons, ten sets of harness and twenty horses. After making these preparations he preceded the emigrating Saints to Scarborough, Maine, to prepare his own family for the journey. The company were counseled by President Woodruff to start by Sept. 1st, but they failed to do so, and did not leave until the early part of October. In consequence of this late start the journey proved a very hard one. Oct. 13, 1838, while crossing the Green Mountains, Elder Woodruff was taken very sick. A little later his wife was stricken down and came nigh to the gates of death. Both, however, were restored to health by the power of the Almighty. Respecting this new experience of migration, of which he did so much in later years, Elder Woodruff wrote the following in his journal: "In the afternoon of Oct. 9th, we took leave of Father Carter and family in Scarborough and started upon our journey of two thousand miles, at this late season of the year, taking my wife with a suckling babe at her breast with me to lead a company of fifty-three souls for their journey from Maine to Illinois, to spend nearly three months in traveling in wagons through rain, mud, snow, and frost." Upon arriving in Rochester, Illinois, Dec. 19, 1838, he learned of the persecutions and unsettled condition of affairs in Missouri and concluded to stop in that place the rest of the winter.
In the spring of 1839 he removed his family to Quincy, Ill., and from this point accompanied the Twelve to Far West, and was ordained with Elder Geo. A. Smith to the Apostleship April 26, 1839, on the Temple site, by President Brigham Young, assisted by other members of the Twelve. After returning from Missouri, he moved his family to Montrose, Iowa, where he was severely attacked with chills and fever. While still sick he started Aug. 8, 1839, on his mission to England, leaving his wife also sick, and like all the families of the Twelve, in destitute circumstances, so far as temporal necessities were concerned. To New York he traveled with private conveyance, by stage, on foot and as best he could. In company with Elders John Taylor and Theodore Turley he arrived in Liverpool, England, Jan. 11, 1840, having been five months on the journey. He was assigned to labor in the Staffordshire Potteries, where he was successful. In the following March the spirit of the Lord prompted him to go south. He had plenty to do where he was, but he heard the voice of the spirit and obeyed. He went south to Worcester, where he met Mr. John Benlow, a wealthy farmer, who told him that in that vicinity there were about six hundred people, including forty-five ministers, who had dissolved themselves from the Wesleyan Methodists for the purpose of independent research after truth. They owned several houses of worship, and styled themselves "The United Brethren." Elder Woodruff commenced at once to lay before these people the truth as God had revealed it to the Prophet Joseph Smith, bearing witness as an Apostle of the Lord to the ministry of angels, and the complete restoration of the ancient gospel in these last days. The ministry of Elder Woodruff was not attended with the eloquence of speech, nor the well skilled argument which attend the labors of some men, but there was an earnestness in his talk and movement, and an honest straightforward, God-like simplicity in his plain statement of truth, accompanied by the influence of the Holy Spirit, which carried early conviction to the hearts of all who were honestly seeking after truth. Through eight months' labor, chiefly by Elder Woodruff in Herefordshire, Worcestershire, and Gloucestershire, eighteen hundred people were brought into the Church. This included the six hundred United Brethren, all but one. Two large conferences were organized. In August, 1840, he accompanied Elders Heber C. Kimball and Geo. A. Smith to London, where they introduced the gospel under very difficult circumstances. The first convert in London was baptized Aug. 31, 1840. Elder Woodruff remained in London but a short time when he returned to Herefordshire, and Staffordshire, strengthening the Saints. From thence he attended conference in Manchester, and labored most of the following winter in London, visiting also several other parts of the country. While in England the adversary made desperate efforts to impede the progress of the Elders in their ministry.
At one time evil spirits attacked Apostles Woodruff and Smith,in a literal manner, when, by the exercise of faith and the authority of God by these brethren, these spirits departed. Bro. Woodruff saw them as literally as he could see the physical being of people tabernacled in the flesh. After a very prosperous mission, he returned to America, arriving in New York May 20, 1841; he met his wife at Scarborough, Maine, after two years' absence. A month later they returned to Nauvoo, where they were heartily welcomed home by the Prophet Joseph Smith. Bro. Woodruff became a member of the city council of Nauvoo, and served the interests of that city with energy and efficiency. His time during the winter of 1841-42 was mainly occupied in attending meetings and performing manual labor. In February, 1842, he became the business manager of the "Times and Seasons." In July of the same year he went on a mission to the Eastern States for the purpose of collecting funds to further the building of the Temple and Nauvoo House. He returned to Nauvoo Nov. 4th, and again spent the winter in Nauvoo, and much of the ensuing year. He received his endowments in the Nauvoo Temple under the direction of the Prophet Joseph Smith. He built a brick dwelling for himself and family on a lot given him by the Prophet Joseph. In the spring of 1844, he was called on another mission to the Eastern States. When about to take passage on a steamer from Portland, Maine, to Fox Islands, he learned of the martyrdom of Joseph and Hyrum Smith. He immediately went to Boston and met in council with the Twelve, and with them returned to Nauvoo, where he arrived Aug. 6, 1844, and took part with his brethren of the Twelve in presiding over the affairs of the Church. Wilford Woodruff was a personal witness to the power of God as it rested upon President Brigham Young, on the occasion when the latter was transfigured in the presence of the people, so that he appeared in person, and spoke as with the voice of the Prophet Joseph Smith. Aug, 12, 1844, and reached Liverpool Jan. 3, 1845. He presided with ability and much industry over the sion about one year when he returned to Nauvoo, early in 1856, just in time to participate with the Saints in their great exodus from Illinois. He, with many others, left their homes and property, which they had toiled to procure, under trying ordeals, to the disposition of their enemies, very few receiving more than a nominal price of their hard earned homes. He was active in helping the Saints to migrate, not only looking to the comfort of himself and family, but to the well being of his brethren and sisters on every hand. Early in 1847 he joined the Pioneer company, consisting of 148 souls. After a toilsome journey they entered the valley of the Great Salt Lake, July 24, 1847. President Young was in feeble health when the pioneers entered the valley, and Apostle Woodruff had the honor of conveying him in his carriage into the valley. Later, in 1847, Elder Woodruff returned to Winter Quarters, and was present Dec. 5, 1847, when Brigham Young was chosen President of the Church.
In 1848, he was sent on a mission to the Eastern States, from which he returned to the valley in 1850, and in December of that year he was elected a member of the senate of the Provisional State of Deseret. Subsequently he served several terms in the Territorial legislature. In the spring of 1852, he accompanied President Young on an exploring trip to southern Utah, and at the October conference, 1853, he and Ezra T. Benson were called to gather fifty families to strengthen the settlements in Tooele county. When the Horticultural Society was organized in Salt Lake City, Sept. 13, 1855, he was chosen its president. At the semi-conference of the Church held in October, 1883, Apostle Woodruff was sustained as Church Historian and general Church recorder; he had been sustained as assistant Church historian since 1856. From the time he was a boy he kept a complete journal of his daily life. Many items of important history would doubtless have been lost, had it not been for the journal of Wilford Woodruff. His long personal experience and the accuracy of his journal assisted him very much as Church historian. When President John Taylor succeeded to the Presidency of the Church, in 1880, Elder Woodruff became the President of the Twelve Apostles, which place he filled with honor, until, subsequent to the decease of President Taylor, he became the President of and Prophet, Seer and Revelator to the Church of Jesus Christ of Latter-day Saints in 1889. During his presidency of the Twelve, President Woodruff spent much of his time in exile, owing to the unholy crusade against the Latter-day Saints. During this time, like John the Revelator, he was favored with visions and revelations of the Holy Spirit. On one occasion the departed Prophet, President Young, appeared to him, as he traveled along a road in Arizona, to attend a conference, and urged upon President Woodruff the necessity for the Saints to more thoroughly secure the companionship of the Holy Spirit and keep it with them. President Woodruff was greatly interested in the salvation of the dead. Combining works with his faith, he secured from New England much genealogical information concerning his dead progenitors, and for their salvation he would work in the Temple whenever possible; his family and friends would assist. He was so thoroughly loved by the Saints and respected for his interest in the salvation of the dead that on one anniversary of his birthday several hundred of the Saints in St. George and vicinity joined him in the St. George Temple and received ordinances in behalf of his deceased relations. About this time one of his choicest and most spiritual-minded sons, Brigham Y. Woodruff, was drowned in Bear river, in Cache valley. President Woodruff, having attached considerable importance to the future of this noble son, was very much grieved because of his death. Although he never murmured at the providences of the Almighty, he inquired of the Lord to know why it should be thus. The Lord revealed to him that as he was doing such an extensive work in the Temples for the dead, his son Brigham was needed in the spirit world to preach the gospel and labor among those relatives there.
Many other manifestations of the Spirit were given to President Woodruff from the time he embraced the gospel until the time of his decease. During his administration as President of the Church, dating from April 7, 1889, George Q. Cannon and Joseph F. Smith, acting as counselors, President Woodruff did much to encourage the cause of Church school education, making, as trustee in trust, as liberal appropriations as the Church could afford to sustain the Stake academies and other Church schools. In 1890 President Woodruff issued the manifesto respecting the discontinuance of plural marriages in the United States, and later the political address, which provides that men who are called to spend all their time in the ministry shall not run into politics to the neglect of their spiritual calling without being properly released for that purpose. President Woodruff was for many years, and up to his death, president of the organization instituted by President Young, known as the Young Men's Mutual Improvement Association, throughout the Church. In this capacity he was greatly loved and respected by the young people of the Church. He attended their conferences whenever it was feasible, and constantly bore to them his earnest testimony as an Apostle of the Lord, that Jesus is the Christ and that Joseph Smith was a mighty Prophet of the Lord. President Woodruff's 90th birthday was celebrated March 1, 1897, by a grand gathering of his friends and admirers at the Tabernacle, Salt Lake City. He officiated at the great Pioneer Jubilee celebration, July 20, 1897, when the statue of President Brigham Young was unveiled and the dedicatory prayer was offered by him. In the afternoon, he attended a meeting of the pioneers, which was held in the Tabernacle, and was there presented with the gold Pioneer badge, which had been designed for the oldest Pioneer present. July 22, 1897, he was honored by being crowned with flowers in the Tabernacle by the children who had marched in the procession to the number of about ten thousand. During the latter years of his life he suffered from insomnia, and occasionally went to the Pacific coast, where upon the sea level he could sleep better and would recruit. It was upon one of these visits to the coast that he became prostrated, and passed peacefully away, Sept. 2, 1898, to his glorious rest. A portion of his family and President Geo. Q. Cannon and others were at his bedside. His remains were brought home for interment. The funeral which occurred Sept. 9, 1898, in the large Tabernacle, was attended by many thousands of people, who knew and loved President Woodruff as a Prophet of the Lord, a humble, honest, upright man of God. President Wilford Woodruff can be classed among the most industrious men the world has ever produced. He attended as first consideration to the duties of his calling, and then his manual labors in building homes and redeeming the soil from sterility were unexcelled. Every position, whether religious or otherwise, into which he was called, he filled with distinction and credit.
No man took greater interest in fruit-raising and farming, as well as in all enterprises looking to the general well-being and self-sustaining powers of the people than Apostle Woodruff. He labored with his hands as well as his head. Much younger men than himself were not his equals in the performance of heavy labor. No class of labor, however laborious or undesirable, which was honorable in the sight of God, would he ever ask any man to do, if he was not willing to do it himself. He cut hay with a scythe; he cradled wheat by hand; he followed the reaper, and bound the golden grain in bundles; he pitched to the rack the bundles of hay and the bundles of grain; he worked upon the threshing machine; he planted, irrigated, gathered and hauled from the farm, potatoes, corn and all other products of his well tilled land; he planted vineyards, orchard, made ditches, watered, and pruned the trees and bushes of his orchard; he made roads, built bridges, hauled wood from the canyon, made adobes and did all forms of manual labor which came in his way. There was not an idle thought in his brain, not a useless nor impure sentiment in his heart, not an idle bone nor a drop of idle blood in his body. He was honest, unassuming, faithful and industrious, and in the days of Joseph he was designated as "Wilford the Faithful." He deserved such a title, and maintained it to the end. His industry was so conspicuous a part of his being that when, at the age of ninety years, one of his grandsons excelled him a very little in hoeing some vegetables in the garden, he said with apparent humiliation: "Well, it is the first time in my life that one of my children has ever outdone me in hoeing." He continued his hard labors upon the farm, whenever at home, until beyond the ripe age of seventy-five years, when the duties and conditions associated with his calling were such as to occupy his entire time and attention. During the fifty-one years of his life in Utah, he performed missions at home and abroad, in America and Europe and filled many positions of honor with credit and distinction. From the year 1834 to the close of 1895 he traveled 172,369 miles, held 7,555 meetings, attended 75 semi-annual conferences; preached 3,526 discourses; established 77 preaching places in the missionary field; organized 51 branches of the Church; received 18,977 letters; wrote 11,519 letters; assisted in the confirmation into the Church of 8,952 persons, and in addition to his work in the St. George temple, labored 603 days in the Endowment House in Salt Lake City. He traveled through England, Scotland, Wales, six islands of the sea, and twenty-three States and five Territories of the United States. He frequently testified that two powers had been at work with him all his life, one to destroy him, the other to protect him and enable him to complete his mission in honor upon the earth. During his very eventful life, he met with a number of severe accidents, many of which would have killed an ordinary person.
He frequently remarked that he had broken nearly every bone in his body except those of his spine and neck. Because of his remarkable recovery from these disasters, he reached the conclusion that there were two powers seriously affecting his life--one engaged to destroy him, and the other to preserve him. He recognized in the latter the hand of divine Providence, protecting him for a wise purpose. (For further details see "Historical Record," Vol. 5, p. 93; "Tullidge's Quarterly Magazine," Vol. 3, p. 1; "Faith Promoting Series, book 3;" "Sketch by Matthias F. Cowley in "Southern Star," Vol. 2, p. 112., etc.)
WOODRUFF, Wilford, general superintendent of Y.M.M.I.A. from 1880 to 1898, died Jan. 2, 1898, in California. (See Biographical Encyclopedia, Vol. 1, p. 20.)
WOODRUFF, Wilford, president of the British Mission from 1845 to 1846, died in California Sept. 2, 1898. (See Bio. Ency., Vol. 1, p. 20.)
WOODRUFF, Wilford, president of the Eastern States Mission from 1848 to 1850. (See Bio. Ency., Vol. 1, p. 20.)
WOODRUFF, Wilford, one of the original pioneers of Utah, at which time he was a member of the Council of the Twelve Apostles, was born March 1, 1807, in Farmington, Hartford Co., Conn., a son of Aphek Woodruff. After his arrival in Great Salt Lake Valley he fostered agriculture and manufactures and established the Deseret Agricultural and Manufacturing Association, which held fairs, awarding prizes for superior merit. Bro. Woodruff died as President of the Church, while visiting friends in San Francisco, California. (See Bio. Ency., Vol. 1, p. 20.)
YOUNG, Brigham, second president of the Church of Jesus Christ of Latter-day Saints, was born June 1, 1801, in Wittingham, Windham, Windham county, Vermont. Like his predecessor he was of purely American stock, dating back many generations. His father, John Young, fought in the revolutionary war, and his grandfather in the French and Indian war. His family relations on both side were among the staunchest supporters of freedom in the American colonies. He was the ninth child in a family of five sons and six daughters. They were inured to hard labor and were strictly moral in their habits. He was trained in piety, but joined no denomination until the age of twenty-one, when he identified himself with the Methodist church, to which his parents were allied. At the age of sixteen he commenced business for himself. He learned the trades of carpenter, joiner, painter and glazier, and exhibited traits of a practical character which in afterlife were brought into such a broad field of activity among the people of God, being quickened by the inspiration of the Almighty. In the meantime his parents had moved to Chenango county, New York. Oct. 8, 1824, he married Miss Miriam Works and located in Cayuga county, New York, where he followed his occupation of carpenter, painter, joiner and glazier. Early in 1829 he removed to Mendon, Monroe county, New York, where in the spring of 1830 he first saw a copy of the Book of Mormon, which was brought to that neighborhood by Elder Samuel H. Smith, brother of the Prophet. The contents of this sacred record he carefully read with a prayerful desire to know the truth. His investigation resulted in a firm conviction that Joseph Smith was a Prophet of the living God and the Book of Mormon a divine record. Although a Methodist of sincere piety and confronted with frowns and opposition, he had the courage of his convictions, being baptized and confirmed a member of the Church of Jesus Christ of Latter-day Saints April 14, 1832, by Elder Eleazer Miller. He was ordained an Elder by Brother Miller the same day. Three weeks later, his faithful wife was baptized. She died in the faith Sept. 8, 1832, leaving him two little girls as the result of their union. From the day of Elder Young's baptism he became a most indefatigable and fearless advocate of the pure principles of the gospel revealed to the Prophet Joseph Smith. His parents, brother Joseph, and several other members of the Young family also embraced the gospel and became active workers in the Church. During the summer subsequent to his baptism, he did much preaching in the regions about Mendon, baptizing a goodly number and organizing several branches of the Church. In this vicinity also his life-long friend, counselor and associate, Heber C. Kimball, received the gospel. With Elders Kimball and Joseph Young, Brigham Young visited Kirtland, Ohio, in the fall of 1832, and for the first time in life saw and became acquainted with the Prophet Joseph Smith.
They were mutually impressed with the integrity of each other. In the evening of the day they first met, the Prophet called upon Brother Brigham to pray. While praying he spoke in tongues. The Prophet received the interpretation and said it was the pure language spoken by Adam in the Garden of Eden. After Brigham had left the room Joseph Smith uttered the prophecy, "The time will come when Brother Brigham will preside over this Church." In the winter of 1832-3 Brother Brigham, with his brother Joseph Young, labored as missionaries in and near West Laboro, Canada. They were successful in baptizing numbers of people and organizing several branches of the Church. His labors continued the following spring and part of the summer in Canada and northern New York, with encouraging success. In July, 1833, he conducted a small company of Saints to Kirtland. This may be called the commencement of his great labors in the capacity of a pioneer leader, which he so fully accomplished in later years. In the fall of 1833 he removed with his family to Kirtland, Ohio, and was ever afterward an important personage in the growth and development of that city. In February, 1834, he married Mary Ann Angell, who took faithful care of his motherless children. She bore several children to him, among them the present Apostle, Elder Brigham Young. When Zion's Camp was organized in 1834 to carry supplies and encouragement to the driven Saints in Missouri, and which needed men of integrity, endurance, faith and courage, Brigham Young was among the foremost of the faithful few to accomplish that wonderful pilgrimage to and from Missouri, doing his work cheerfully, and was never known to murmur against the providences or Prophet of the Lord. On his return to Kirtland, having journeyed two thousand miles on foot, he occupied the remainder of the year working on the printing office, school room and Temple. When the first quorum of Twelve Apostles of this dispensation, Feb. 14, 1835, were chosen, Brigham Young was numbered among them; from then until 1837, he spent his summers, preaching, baptizing, organizing branches, as a missionary, and his winters working at his trade upon the Kirtland Temple, the painting and finishing of which he skillfully superintended in the spring of 1836. He also attended the Hebrew school in Kirtland in the winter of 1835-36. When the Temple was dedicated he attended the solemn assembly and received his blessings in the House of the Lord. Soon after this he performed a faithful mission in the Eastern States, with Dr. Willard Richards. He returned in May, 1837, and later the same year filled another short mission in the State of New York. During the financial panic of 1837, when apostasy ran so high in Kirtland and several of the Twelve Apostles turned against the Prophet, with false accusations, and sought his overthrow, Brigham Young stood firm and loyal, declaring in the face of bitter enemies, that Joseph Smith was true and faithful and still a Prophet of God.
So intense was the hatred against Brigham Young for this bold stand that he was obliged to leave Kirtland to escape the fury of the mob. He left Dec. 22, 1837, and arrived among the Saints in Far West, Mo., March 14, 1838. Soon after this the entire Church moved from Ohio to Missouri. In the meantime the Prophet Joseph and other brethren were betrayed by apostates, threatened with death and cast into prison. During this period the coming Prophet, Brigham Young, was industrious and improving the land, and laboring diligently in the duties of his Apostleship, especially in preparing and planning for the exodus of the Saints from Missouri under the cruel order of extermination issued by Gov. Lilburn W. Boggs. In this exodus Brigham Young exemplified those gifts of organization and pioneering, which Providence destined him so thoroughly to amplify in the great exodus of the Latter-day Saints a decade later. Brigham Young not only directed, but worked as hard in a practical way as those over whom he was called at this critical juncture temporarily to preside. He left his own family no less than eleven times to return with teams to bring up the poor and helpless. With President Heber C. Kimball he had entered into this covenant, that they would not cease their efforts until all who would should be delivered from Missouri and safely harbored in a more hospitable State. This covenant they most faithfully kept. April 18, 1839, with others of the Twelve, he left Quincy to fulfil a revelation given to the Prophet Joseph Smith July 8, 1838, to the effect that the Twelve should take their departure on their mission to England from the Temple site in Far West. The mob had sworn that this should not be fulfilled, but under the protection of the Almighty, with Brigham Young at the head of the Twelve, this revelation was signally fulfilled. He returned to Quincy May 3rd, and met with Joseph and Hyrum Smith the first time since their escape from their enemies in Missouri. On the 16th of the same month he left for Nauvoo, and a week later moved his family across the river to Montrose, where he secured a room in some old military barracks as a temporary home for himself and family. The climate was sickly in Nauvoo and his health was poor, but Brigham Young was constantly doing all in his power to establish the Saints and build up the city of Nauvoo. He continued this labor until Sept. 14, 1839, when he started "without purse or scrip" to perform his mission in England. He was sick when he started, leaving a babe only ten days old, his wife and the children being ill, with no means of support in sight. On his way to New York he did much teaching and preaching, sailing from New York March 9, 1840, arriving in England April 6th. July 1, 1841, he arrived in Nauvoo from his mission in England, and was cordially welcomed by the Prophet Joseph Smith. During his absence, while laboring in the British Isles, thousands of souls were added to the Church in that foreign land, and a permanent shipping agency was established.
At the first council of the Twelve held in a foreign land Brigham Young was unanimously sustained as president of that quorum. Under his direction steps were taken to publish 2,000 hymn books, 5,000 copies of the Book of Mormon, and the "Millennial Star" was published, with Apostle Parley P. Pratt as its first editor. In a revelation given through the Prophet Joseph Smith, Jan. 19, 1841, the Lord says: "I give unto you my servant, Brigham Young, to be a president over the Twelve traveling council, which Twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature." The Quorum of the Twelve stands next in authority to the Presidency of the Church, and in case of the decease of the Prophet the Twelve preside over the Church with their president at the head, and thus was brought to the front Brigham Young, the man whom God designed should succeed the Prophet Joseph Smith. On the return of Brother Brigham to Nauvoo he became active in building up the city, as well as constantly diligent in attending to the duties of his Apostleship. In July following the call of President Young to preside over the Quorum of the Twelve, the Prophet Joseph requested the Twelve to take the responsibility of the Church in Nauvoo, especially in practical matters. They attended to the selling of its lands, locating the incoming Saints, and attending to such other labors as would relieve and lighten the burden resting upon the Prophet Joseph Smith. In all this labor Brigham Young was energetic and efficient, proving himself to be a great help to the Prophet of God in all the labors incident to those trying times. He also served with ability as a member of the city council of Nauvoo. July 7, 1843, he started on a mission to the Eastern States, one chief purpose being to gather funds for the building of the Temple and the Nauvoo house. He was absent until Oct. 22nd the same year. From this time until May 21, 1844, he was busy in his calling, often in council with the Prophet and other leading men, constantly alive to the interest of Zion and the spread of the gospel throughout the world. On the date last named he went on a short mission to the east. While absent, learning of the sad news of the martyrdom of Joseph and Hyrum Smith, he immediately returned to Nauvoo. This was the first time in this dispensation the Church had been called to mourn the loss of their Prophet, Seer and Revelator. The people were young in experience. False brethren sought to establish themselves as the rightful guardians of the Church, Sidney Rigdon making such a claim at a conference held in Nauvoo Aug. 8, 1844. When the Twelve were sustained as the presiding authority of the Church, Brigham Young arose to speak, and in the presence of the multitude was transfigured by the spirit and power of God, so that his form, size, countenance and voice appeared as those of the martyred Prophet. Even non-members were struck with amazement and expected to see and hear the departed Seer.
From that moment doubt and uncertainty were banished from the hearts of the faithful and they were fully assured that the mantle of Joseph Smith had fallen upon Brigham Young. After the martyrdom of Joseph and Hyrum, persecution did not cease; the Prophets were slain but truth did not die. The man who stood as the earthly head was taken away, but the authority which he held had been conferred upon others. The work of God went on and in the midst of persecution and bitter hatred Brigham Young stood calmly performing his duties, counseling the Saints, caring for their wants, and pushing with zeal the completion of the Nauvoo Temple, which was dedicated before the final exodus from Nauvoo. Brigham Young labored much in the Temple until February, 1846, when he left the beloved city, and joined the emigrating Saints on the west side of the Mississippi. This was a trying time. Twenty thousand Saints were dispossessed of their homes, and turned out upon the prairies of Iowa in winter. It required not only a great man to be their leader, but one whose greatness consisted in his faith in God and title to the right that God should be his strength and source of inspiration. Such a man was Brigham Young, a veritable "Lion of the Lord" in the face of persecution and trial, yet childlike, humble and dependent on the Lord. The Saints were seeking a country they knew not where. They were poor and some were sick. Several babies were born in camp, just after leaving Nauvoo. To counteract melancholy, and aid them to the exercise of cheerful hope, President Young would have them meet around the camp fire, and engage in songs and instrumental music. To aid the Saints less well equipped than others he established two resting and recruiting points, Garden Grove and Mount Pisgah. The main body, with President Young at their head, reached Council Bluffs, on the Missouri river, in June. While here he was requested by the government to furnish a battalion of five hundred men, to engage in the war with Mexico. This was promptly complied with, taking many of the most able-bodied men from the camp of the Saints. After fitting out the Mormon battalion, he crossed the Mississippi to the Nebraska side and established Winter Quarters, since called Florence, about five miles north of Omaha. Here he laid out streets and blocks, upon which comfortable log houses were built, erecting a grist mill, and in numerous ways providing for the comfort of the Saints, while himself and a chosen few should fathom the unexplored regions of the Rocky Mountains in quest of a home for an exiled people. In April, 1847, President Young and 147 others, among whom were three noble women, full of faith, commenced their perilous journey across the plains, arriving in Salt Lake Valley July 24, 1847. President Young was sick and riding in the carriage of Apostle Wilford Woodruff, when his eyes rested upon the valley, he said "This is the place." It was a barren desert, but God had shown him in vision the place to rest, and he knew the valley when he saw it with his natural eyes.
President Young immediately directed the laying out of a city, with ten acre blocks, with eight lots in each, one and one-fourth acres in size, the streets eight rods wide, to have a sidewalk on either side one rod wide, and subsequently when water could be obtained, a beautiful row of trees to adorn and shade the same, watered by a crystal stream on the outside of the walk. This was the pattern, and most of the cities in Utah bear the main characteristics of the pioneer city of Salt Lake. In August President Young started on his return to Winter Quarters, on the way meeting about two thousand Saints, who reached Salt Lake valley in the fall of 1847. At Winter Quarters Dec. 5, 1847, President Young was unanimously sustained by the Twelve, President of the Church, and on Dec. 27th by all the authorities and Saints assembled in general conference at Council Bluffs. May 26th he started with his family on his return to Salt Lake valley. At Winter Quarters he left a home, mills and other property. This was the fifth time he had left home and property for the gospel's sake. This year he superintended the emigration of over two thousand souls, arrived in Salt Lake City Sept. 20, 1848, and began at once giving counsel and planning for the general welfare. At a conference held Oct. 8, 1848, he was unanimously sustained as President of the Church, with Heber C. Kimball and Willard Richards, who had also been sustained in the conference at Council Bluffs, as his counselors. A new era now dawned upon the Church, a thousand miles from bigoted intolerance and mob violence. The Saints found themselves in a desert, but free and happy, notwithstanding the task before them of reclaiming a wilderness. No man in the Church, before or since, was better adapted to lead in colonizing and building up a great commonwealth, than was Brigham Young. He served as the first governor of Utah, from 1851 to 1858, to the satisfaction of the people of the Territory, and to the President of the United States, who appointed him. When Johnston's army was sent to Utah for the purpose of suppressing an imaginary rebellion, which the lying Judge Drummond had induced President Buchanan to believe existed, President Young declared that if the army persisted in entering Salt Lake valley as a hostile foe, they would find it, as the Latter-day Saints had found it, a barren waste. Accordingly torches were prepared to burn down all the houses and property in Salt Lake City, and the body of the Saints moved southward. The move was made, but through kind Providence and the intervention of Col. Thos. L. Kane, the administration was convinced that no rebellion existed among the "Mormons," and that Judge Drummond had basely lied about the Latter-day Saints. The judge had reported that the "Mormons" had burned the court records. The committee who preceded the army to Salt Lake City found the court records intact, while life and property in Salt Lake City was as safe to all classes, as in any other part of the Union.
In this trying circumstance, the courage and prompt action of President Brigham Young displayed the character of the man. In April, 1853, the cornerstones of a great Temple were laid in Salt Lake City, which was completed forty years later. Before its completion President Brigham Young laid the foundation of three others, in St. George, Manti and Logan. The one in St. George he lived to dedicate to the Lord and complete the organization of the Stakes of Zion, so far as population required it to be done. In the St. George Temple he explained the order and duties of the various offices in the Holy Priesthood. During his life-time in Utah, from 1847-1877, he labored most industriously in both spiritual and temporal matters for the welfare of all inhabitants of the Territory, and indeed for the benefit of all mankind. He built mills, factories and granaries, etc., and encouraged every form of home industry, which the facilities of this region would justify. In the developments of mines alone, he exercised a check, stating that the time had not come to develop them to any considerable extent. The wisdom of this suggestion is appreciated by the Latter-day Saints, who know what a rapid development of mining interests at that time would have brought to Utah an element of speculators and political demagogues, who would have waged a bitter warfare against the Saints when their numbers and strength were too limited to maintain their foothold in this region. President Young was the prime mover in the building of the Utah Central and Utah Southern railroads. He was a contractor on a large scale in building the Union Pacific and the telegraph line across the plains, also in building the Deseret telegraph line to local points in the State. Brigham Young and his associates founded the Deseret University, now called the University of Utah, and one of the very best educational institutions west of the Missouri river. In later years, to aid the children of the Saints to obtain an education in religious truths, as well as in secular branches, he founded and endowed the Brigham Young Academy in Provo, and the Brigham Young College in Logan. He was in all respects the friend and promoter of all true education, though limited himself in youth to eleven days' schooling. He founded settlements in Arizona, Idaho and Nevada. During his administration of thirty years as President of the Church, he made frequent tours, accompanied by his associates in the Priesthood, to the settlements of the Saints throughout the length and breadth of the land. He was diligent in sending the gospel abroad, opening up new fields of labor in various parts of the earth. He was a man of God and a man of the people. He loved God and all mankind. He must always know the truth and righteousness of a movement before he would espouse and aid it. Like his predecessor, Joseph Smith, and nearly all great men, he had bitter enemies. His character and course in life were traduced and vilified. He was cast into prison on false charges, and the weapon of the assassin was prepared to shed his blood.
But God "delivered him out of them all." Though he did not utter so many distinct prophecies, he builded faithfully upon the foundation laid through the Prophet Joseph Smith, and all his movements and counsels were prophetic, as fully demonstrated by subsequent events. He was a Prophet, statesman, pioneer and colonizer. The saying is attributed to William H. Seward, secretary of state under the administration of Abraham Lincoln, that America had never produced a greater statesman than Brigham Young. His policy with the Indians was one of peace. "It is better to feed them than to fight them," was his theory, and he carried it out fully. The Indians loved and respected him. It cannot be denied truthfully that the policy of Brigham Young and his people and the Indians has saved to our nation life and treasure in Utah and Arizona. In his family he was kind and indulgent. Indeed he was a philanthropist to all who would receive his counsel and kind acts, for he was not only the husband of several wives like the Patriarchs and Prophets of old, and the father of fifty-six children, but he provided means for the support and education of orphans and others destitute of the comforts of life. He believed, however, in the strictest industry, that it was false policy to feed men to idleness if work could be provided for them. In the face of calumny and opposition he was calm and serene, and bore persecution with that submission and patience which stamped him not only a broad-minded and great-hearted man, but truly a follower of the Lord Jesus Christ. He departed this life peacefully at his home in Salt Lake City, Aug. 29, 1877. His funeral was attended by about 30,000 people, both of his faith and non-Mormons. He was a true and undaunted friend in life to the Prophet Joseph Smith, for whom he offered his life, wherever opportunity afforded, and it is not wonderful when the spirit was taking flight from his temple of clay, if Joseph, the Prophet, appeared to him and welcomed him home to the spirit world, for the last words he uttered were, "Joseph! Joseph! Joseph! Joseph," and Brigham Young had finished his earthly mission.--Matthias F. Cowley. (For further details see "Deseret News," (weekly) Vols. 7 and 8; "Millennial Star," Vols. 25, and 26; History of Brigham Young by Edward W. Tullidge, and the early Church publications generally.)
YOUNG, Brigham, president of the British Mission from 1840 to 1841, died Aug. 29, 1877, in Salt Lake City. (See Bio. Ency., Vol. 1, p. 8.)
YOUNG, Brigham, the great pioneer and leader of the original company of Utah pioneers, was born June 1, 1801, at Whitingham, Windham Co., Vermont, a son of John Young and A. Nabie Howe. He was baptized and confirmed a member of the Church April 14, 1832, and from that time became an earnest worker and one of the veritable pillars of the Church. As president of the Quorum of the Twelve Apostles he became the nominal president of the Church immediately after the martyrdom of the Prophet Joseph Smith and his brother Hyrum. With characteristic leadership he led the first company of pioneers across the plains and mountains to their selected refuge in the Rocky Mountains, was sustained as president of the Church in the fall of 1847, served as governor of the Provisional State of Deseret and of the Territory of Utah, and under his guidance nearly 300 towns and settlements were founded during the thirty years which intervened between his arrival in Great Salt Lake Valley and his death in Salt Lake City Aug. 29, 1877. (See Bio. Ency., Vol. 1, p. 8.)
YOUNG, Joseph, one of the First Seven Presidents of Seventies from 1835 to 1881, was the son of John Young and Nabbie Howe, and an elder brother of Pres. Brigham Young. He was born April 7, 1797, in Hopkinton, Middlesex county, Mass. His childhood and early youth were spent at home, where his kind and affectionate nature was stimulated by the tender treatment and Christian precept, characterizing his parents and their family. He imbibed at an early period of life the spirit of religion, and became an enthusiastic church member. Joining the Methodists, he soon began to preach their doctrines, and was thus engaged, when, in the early spring of 1832, his brother, the late Pres. Brigham Young, brought the glad tidings of the restored gospel of Jesus Christ, as announced by the Prophet Joseph Smith. His religious enthusiasm proved to be a genuine love of truth, rather than a bigoted devotion to a sectarian creed, and he was easily converted to the principles of the gospel, which he received in a grateful and believing heart. He was baptized April 6, 1832, by Elder Daniel Bowen in Columbia, Penn., and a few days afterwards ordained an Elder under the hands of Ezra Landen. After preaching in the State of New York for several months, he took a mission to Canada in the summer of 1832, in company with his brother Phineas, Eleazer Miller and others; they raised up two small branches, and returned in about four months. He then went to Kirtland, Ohio, with his Brother Brigham and Heber C. Kimball. His next mission was to Canada in the winter of 1832-33, in company with his brother Brigham. Here they raised up a branch of about twenty members in West Lowboro. They were gone about six weeks, and baptized upwards of forty souls. Feb. 18, 1834, Joseph Young married Jane Adeline Bicknell, who bore to him eleven children, among whom may be mentioned: Jane Adeline, Joseph, Seymour Bicknell, Marcus De La Grande and Brigham Bicknell. He went in company with Presidents Joseph and Hyrum Smith, in 1834, to Missouri, as a member of Zion's camp, returning to Kirtland with the Prophet and others, in the fall. He was chosen and ordained one of the first Seventies in the Church Feb. 28, 1835, under the hands of Joseph Smith and others, and the next day (March 1, 1835,) he was ordained a president of Seventies, position which he honorably filled during the remainder of his life. In 1835 he filled a mission to the States of New York and Massachusetts, in company with Burr Riggs; they traveled and preached in many places, sowing the seed as they journeyed along. In 1836, after having received his blessings in the Temple at Kirtland, agreeable to the Prophet's instructions, he accompanied his brother Brigham to the East, to visit among their relatives and friends; they preached the gospel to them and bore testimony of the latter-day work. This mission occupied several months, and subsequently many of the Saints, and went to Missouri, arriving at Haun's Mill Oct. 28th; and witnessed the horrid massacre at that place, during which he was miraculously preserved.
In the winter of 1838-39 he, together with the rest of the Saints, was driven out of the State of Missouri, under the exterminating order of Governor Boggs. He arrived at Quincy, Ill., in May, where he engaged in farming during the season, and in the spring of 1840 removed to Commerce, afterwards called Nauvoo, where he followed the occupation of painting and glazing, and attended to his ministerial labors as senior president of the quorums of Seventies. In the spring of 1844 he went to Ohio to lay before the people Gen. Joseph Smith's views of the powers and policy of the government of the United States. After hearing of the massacre of the Prophet and Patriarch, he returned to Nauvoo. When the Saints, in 1846, were compelled to leave their beautiful city, and Temple, Joseph Young again became an exile and started for the great and unknown west. He remained at Winter Quarters and at Carterville, Iowa, until 1850, when he crossed the plains with his family with ox teams, and settled in Salt Lake City, where he resided until his death. He traveled and preached extensively in the Territory, and in fulfillment of a prediction by the Prophet Joseph he visited the British Isles in 1870, and thus preached in the old world. He was greatly beloved by the people everywhere, being one of those lovable dispositions that always attract those with whom they become associated. He was a benevolent and merciful man, full of kindness and good works, and full of integrity to the cause he had espoused. He never wearied of proclaiming its principles. "Uncle Joseph," as he was familiarly called, died in Salt Lake City, Utah, July 16, 1881. He had for several weeks succumbed to general weakness and debility incident to old age, and quietly fell asleep, surrounded by loving kindred and friends. His body was free from disease, and his last days were devoid of pain. Like a shock of corn fully ripe he was gathered home. Having fulfilled his mission on the earth and lived beyond the time usually allotted to man, he realized in his closing hours on earth that "the end of the righteous is peace."
YOUNG, Joseph, one of the first Latter-day Saint missionaries in Canada, labored there in 1832 and 1833. (See Bio. Ency., Vol. 1, p. 187.)