201.          Leo Tolstoy (1828-1910), the great Russian novelist, had this to say:
   “If Mormonism is able to endure, unmodified, until it reaches the third and fourth generation, it is destined to become the greatest power the world had ever known.”
The Church News, November 16, 1991.

202.          Elder [John] Taylor was instrumental, along with Brigham Young, in introducing the sugar industry to the Utah Territory. On July 4, 1852, a 52 wagon train left Fort Leavenworth, Kansas pulled by 200 oxen with the sugar beet equipment. This wagon train, as it neared Utah got caught in snows two feet deep. Supplies were running short enough that the men started to consume the oxen. The heavier equipment was being stashed along the trail, to come back at a later date. For now, survival was the imminent priority for these men. When Elder John Taylor, who was a part of the caravan, realized the seriousness of the situation he preceded the wagon train to Salt Lake and sent out a rescue party to bring in the caravan.
Berrett, William Edwin, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 303.

203.          One of the ladies to attend the trial of Joseph Smith in connection with the assassination attempt of Lilburn W. Boggs was Mary Todd Lincoln who had just married Abraham Lincoln two months earlier.
Isaac Newton Arnold, Reminiscences of the Illinois Bar Forty Years Ago (1881), 5-7; Wasp (Nauvoo), January 14, 1843, 1.

204.          From the life of John Thompson:   I at one time took a couple of apostates, Henry and John Sermon, to see Martin Harris and to talk to him. One of them asked Mr. Harris if he believed the Book of Mormon to be true, and he told them, "No." They told him they had heard that he had never denied the truth of the Book [of Mormon]. He told them that he knew it was true and that was past believing. After that John Sermon went to Salt Lake City, joined the Church and married a bishops's daughter and lived a good life after.
John Thompson, Autobiography, Harold B. Lee Library, pp. 8-9.

205.          George Adams is responsible for the conversion of hundreds of converts but yet is an apostate to the church and was excommunicated. Shortly after the death of the prophet Joseph Smith he affiliated with James J. Strang, but also was excommunicated. In 1861 he founded the Church of the Messiah in New England and in 1866 moved to the Holy Land; Mark Twain described his encounter with the imperiled colony in his book Innocents Abroad. Adams eventually returned to the United States and died at Philadelphia in May 1880.
Peter Amann, “Prophet in Zion: The Saga of George J. Adams.” New England Quarterly 37 (1967), 477-500; Reed M. Holmes and G. J. Adams. The Forerunners (Independence, Mo.: Herald House, 1981), 19-53; Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 9.

206.           The following is an excerpt from a letter of Mary Fielding to her sister, Mercy.
   “I felt much pleased to see Sisters Walton and Snider who arrived here on Saturday about noon, having left Brother Joseph Smith and Rigdon about 20 miles from Fareport [Fairport] (Ohio) to evade the mobbers. They were to come home in Dr. (Sampson) Avards carriage and expected to arrive about 10 o'clock at night but to their great disappointment they were prevented in a most grievous manner. They had got within 4 miles of home after a very fatiguing journey, much pleased with their visit to Canada and greatly anticipating the pleasure of seeing their homes and families, when they were surrounded with a mob and taken back to Painesville and secured as was supposed in a tavern where they intended to hold a mock trial. But to the disappointment of the wretches the housekeeper was a member of the church who assisted our beloved brethren in making their escape, but as Brother Joseph Smith says not by a basket let down through a window, but by the kitchen door.”
Kenneth W. and Audrey M. Godfrey, Jill Mulvay Derr, Women's Voices (Salt Lake City: Deseret Book Co., 1982), pp. 60-68.

207.          The following refers to the mob looking into Far West just prior to the Battle of Far West:
   “They came on the direction of our city; which produced some little stir in the place, and in a few minutes there was about two hundred men both old and young, mustered to the public square in the city; the rest of the men living absent. We were immediately marched to the south boundary line of the city in the direction of the mob to defend our wives and children and property from destruction. When we arrived to our post the mob was coming down on to a low piece of ground on the boarders of Goose Creek where there was some scattering timber that took them out of our sight but some of them climbed up in to the trees and looked over into the city and swore that they saw an army of men that would number thousands. This we learned from our brethren that was prisoner then in their camp; the sight of this great army brought terror to their camp which caused them to halt for a little time.
Autobiography of William Draper, Typescript, Harold B. Lee Library, Brigham Young University; http://www.boap.org/

208.          “It is a fact which should be remembered. . . . . the Hancock brothers, Levi, Joseph, and Solomon, with their guns guarded and fed 600 men, women, and children while camped in the woods after they had been driven from their homes. They were waiting for an opportunity to get away. I saw the Prophet marched away; and I saw, oh, the scenes I witnessed! I do not think people would believe them, so I will forbear. The howling fiends, although they wore the uniforms of the U.S., they were not to be trusted! So some of the brethren made three hundred tomahawks for protection.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

209.          The persecutions in Jackson County started in 1833. It would have begun a year earlier in 1832 except that a non-Mormon Indian agent put a stop to it. The following from the Times and Seasons:
   As the church increased the hostile spirit of the people increased also.—The enemies circulated from time to time, all manner of false stories against the saints, hoping thereby to stir up the indignation of others. In the spring of 1832 they began to brick-bat or stone the houses of the saints, breaking in windows, &c., not only disturbing, but endangering the lives of the inmates. In the course of that season a county meeting was called at Independence, to adopt measures to drive our people from the country; but the meeting broke up, without coming to any agreement about them; having had too much confusion among themselves, to do more than to have a few knock-downs, after taking a plentiful supply of whiskey. The result of this meeting may be attributed in part, to the influence of certain patriotic individuals; among whom General Clark, a sub-Indian agent, may be considered as principal, He hearing of the meeting, came from his agency, or from home, some thirty or forty miles distant, a day or two before the meeting.
   He appeared quite indignant, at the idea of having the constitution and laws set at defiance, and trodden under foot, by the many trampling upon the rights of the few. He went to certain influential mob characters, and offered to decide the case with them in single combat: he said that it would be better for one or two individuals to die, than for hundreds to be put to death.
Times and Seasons, Vol. 1 No. 2. December, 1839.

210.          The Battle of Crooked River on October 24, 1838 is noted for the fact that two commanders of the Missouri state militia faced-off against each other and both were also ecclesiastical leaders. David Patten, a member of the Quorum of the Twelve and Samuel Bogart, a Methodist minister.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book, 1992), 136.

211.           The Saints were affected much by scurvy, also known as blackleg to the pioneers. They knew that potatoes provided a suitable cure, but also discovered, rather than sending a wagon into Missouri for a load of potatoes, that horseradish, growing naturally near Winter Quarters, was just as effective.
 Berrett, William Edwin, The Restored Church (Salt Lake City: 1973), 245.

212.          Pioneer, Robert Gardner explains Blackleg in his autobiography:
   Men that could work had to work nearly night and day, for many of the older was taken with a disease called the black leg and was entirely helpless and many died with it. Their legs from their knees down would get as black as a coal.
Autobiography of Robert Gardner Jr., Typescript, HBLL; http://www.boap.org/

213.          The following from Warren Foote’s journal of March 17, 1842:
Saturday morning, when the disease seemed to settle on me for a long spell of sickness. It was the inflammation on my lungs. I now became very stupid. . .
Then on January 12, 1845 Warren Foote describes his wife sickness:
12th. My wife and I have both been sick with a cold the past week. She is smart again.
Autobiography of Warren Foote, Typescript, HBLL; htpp://www.boap.org/

214.          In a letter from Brigham Young to the Mormon Battalion dated August 19, 1846, Brigham Young writes:
   . . . If you are sick, live by faith, and let the surgeon’s medicine alone if you want to live, using only such herbs and mild foods as are at your disposal.
Daniel Tyler, A Concise History of the March of the Mormon Battalion, (Salt Lake City: Juvenile Instructor Press, 1885), 146.

215.          The water stank in Commerce because of the many sloughs. We were so sick at times that we knew not what to do! Sometimes my parents were so ill they could hardly move, and I would take a quart cup and fill it with water from the spring that was about 60 yards from the house. Then, I being weak, would crawl on my arms and knees, and place the cup of water ahead of me and crawl to it each time I reached it, until I reached the house. Then because of father's feverish distress, I would usually give it to him. The water would disappear before anyone could get scarcely a taste, and looking at the heroic face of my mother, and the innocent face of my little sister Amy, I would repeat the pilgrimage until my knees and elbows would be worn near the bone!
Autobiography of Mosiah Hancock, Typescript, BYU-S.

216.           The following is the menu of those that survived the first winter in the Salt Lake Valley:
   This looked very discouraging, one thousand miles from any supplies our provisions fell short on account of taking on one of the pioneers whom we found without any provisions. So we fell from half ration to quarter ration. We tried to help out with weeds and what I could with my gun, hawks, crows, snipes, ducks, cranes and wolves, and thistles, roots and rawhide. I had no cow for I had to kill the only one I had the fall before and we had no milk. I took the dry hide that come of my cow. I scalded it and boiled it and eat it. And believe me this was tough. I have known my wife, Jane, to pick wild onion and violets when they first come up on the hillside for hours at a time, and boiled them and thicken them with a rich gravy made of two spoonful of corn meal that would make just what would lay on a small plate. This made a meal or a dinner for my wife and me and three children, but we were blessed in one thing; our children never cried for bread, and that was a thing I often dreaded, lest a time might come when my children might cry for bread and I have none to give them. But all was quite contented and we enjoyed good health . . .
Autobiography of Robert Gardner Jr., Typescript, HBLL;

217.          The following story is in reference to when the Saints first entered Commerce, Illinois after being pushed out of Missouri:
   One day father was working on a plow, and several good sized shoats came into the yard and began to root up the garden. We had driven them out three times, and father said, "If you come in here once more, I will kill you with a hewing"! I went into a thicket and prayed that father would take a good sized chunk and kill one of those pigs. They did come in again, and father picked up a good sized chunk he had just hewed off a plough beam and threw it with unerring accuracy--hitting mr. piggy right between the eyes, and knocking him dead! Father groaned out, "I am undone!" Then he grabbed the shoat by one leg and started about town to tell of his misfortune. He could not find the owner though, so he anchored the pig at Squire Well's, telling him of his trouble. Whereupon, the worthy Squire said, "Mr. Hancock, you cannot find the owner, so take the pig home and make good use of it". Father brought it home, and it weighed some 80 or 90 pounds! Mother skinned the shoat-then told father not to worry over such small matters. But the rest of the shoats did not seem satisfied, so they came back again! The same boy made another prayer, and the same arm threw the same piece of wood-- and another shoat died right there--and mother skinned another shoat! We were all happy as long as the meat lasted. I always felt that God opened the way for us to get something to eat.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

218.            The following from the journal of Warren Foote dated April 7, 1845:
   “7th. I took a severe cold yesterday and the wind blows very cold this morning, but I thought that I would attend conference which I did in the forenoon but I had to go to bed in the afternoon with a severe pain in my side. Brigham Young said today, ‘From henceforth let this place [Nauvoo] be called the City of Joseph.’ The congregation today was estimated at 20,000.”
       Autobiography of Warren Foote, Typescript, HBLL; htpp://www.boap.org/

219.          1.   Times Square, New York City 37.6 million
2.   Las Vegas Strip 30 million
3.                  National Mall, Washington D.C. 25 million
4.                  Faneuil Hall, Boston  20 million
5.                  Disney World  17.1 million
6.                  Disneyland 14.9 million
7.                  Fisherman’s Wharf and Golden Gate Recreation Area  14.1 million
8.                  Niagara Falls  12 million
9.                  Great Smoky Mountains National Park  9.04 million
10.              Navy Pier, Chicago, Ill.  8.6 million
11.              Lake Mead National Recreation Area 7.6 million
12.              Universal Studios, Orlando, Fl.  6.2 million
13.              SeaWorld, Florida  5.8 million
14.              Delaware Water Gap National Recreation Area, Pa. and NJ.  5.13 million
15.              San Antonio Riverwalk  5.1 million
16.              Temple Square  5 million
17.              Universal Studios Hollywood  4.7 million
18.              Metropolitan Museum, New York City  4.7 million
19.              Cape Cod National Seashore  4.64 million
20.              Grand Canyon  4.43 million
21.              Busch Gardens Africa, Tampa Bay  4.4 million
22.              SeaWorld, San Diego  4.26 million
23.              Independence National Historic Park, Philadelphia  4.08 million
24.              New York Museum of Natural History  4 million
25.              Waikiki Beach, Oahu, Hawaii  3.67 million
Forbes Traveler.com, Rob Baedeker, February 20, 2009

220.          “We then traveled on about half a day to a camping ground near a grove of timber which was called Cutler Park. The season now being so far spent and so many of our best young men gone to Mexico. President Young thought best to go no further this fall but find winter quarters cut hay for our stock and start on early in the spring. A town site was selected down the river called Winter Quarters. Streets, blocks and lots were layed out and given out to the people. And in a few days a town of houses were in sight. Lots of hay was cut and stock taken to herd grounds, a large log meeting house was build and a good grist mill was build to grind our corn and wheat. The people had brought with them houses and wood had to be provided for the family of the men that had gone in the battalion and there was a meat market erected and several blacksmith shops, shoe shops, chair makers and nearly all kind of work as if the people was going to stay for years.”
  Autobiography of Robert Gardner Jr., Typescript, HBLL; http://www.boap.org/

221.           The sugar beet equipment that the church purchased in 1852 was initially taken to Provo and then set up on the northeast corner of the temple block in Salt Lake City to make molasses. Eventually the equipment was moved four miles south of the city to the present day location of what was eventually named Sugar House.
Berrett, William Edwin, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 304.

222.           What looks like the first consensual interpretation of Book of Mormon geography among him (Joseph Smith) and his associates was sweeping: The land southward was the whole of South America; the land northward, the North American continent. One indicator of that is an 1836 record in Frederick G. Williams’s handwriting attributing the statement to Joseph Smith that “Lehi and his company . . . landed on the continent of South America, in Chile, thirty degrees, south latitude.” Church leaders B. H. Roberts and John A. Widtsoe, both careful critics, were hesitant to accept the statements’ origin with the Prophet, yet it certainly wouldn’t be surprising if the Prophet had once held this view, since other early Church members seem to have believed it. (Williams later claimed that the statement about Chile was made to him by an angel rather than by Joseph.) In view of the fact that the Prophet’s ideas matured on other subjects over time his thinking on Book of Mormon geography could also have undergone change. In 1842, an editorial in the Church newspaper the Times and Seasons (September 15, pages 921-22) asserted that “Lehi . . . landed a little south of the Isthmus of Darien (Panama).”   
Franklin D. Richards and James A. Little, eds., Compendium (Salt Lake City: Deseret News Press, 1886), 289; Brigham H. Roberts, New Witnesses for God, vol. 3. The Book of Mormon, vol. 3 (Salt Lake City: Deseret news Press, 1926, 501-03; John A. Widtsoe, “Is the Book of Mormon Geography Known?” in A Book of Mormon Treasury: Selections from the Pages of the Improvement Era (Salt Lake City: Bookcraft, 1959), 128-29; Francis W. Kirkham, A New Witness for Christ in America: The Book of Mormon (Independence, Missouri: Zion’s Printing and Publishing Co., 1942), 93.

223.           The question is often asked, “How did the records that Mormon gave to Moroni about 385 AD and that the Angel Moroni gave to Joseph Smith in 1827 AD get to the Hill Cumorah in New York?
     If the last battle was fought in Veracruz, Mexico, then Moroni must have carried the records to New York after the final battle at Ramah/Cumorah in Mesoamerica. The final battle was 385 AD; Moroni’s last entry was 421 AD. That makes 36 years from the time of the last battle to Moroni’s last dated entry. During the 36 years, he abridged the Jaredite record that we know as the Book of Ether; he finished the record of his father, Mormon; and he wrote material under his own name, which is the last book in the Book of Mormon.
     Furthermore, he tells us that he did not make himself know to the Lamanites because they killed everyone who did not deny Christ; and he refused to deny Christ. After abridging the Book of Ether, Moroni very probable hid up, in the Mesoamerica Cumorah, the 24 gold plates from which he abridged the Jaredite record and then carried the abridged portion of the record to New York. He had ample time. His motivation to distance himself from the Lamanites is adequate.
     One evidence of Moroni’s wandering is a statement by Elder Franklin D. Richards of the Council of the Twelve. The incident he spoke of occurred at the temple-site dedication of the Manti Temple on April 25, 1877. Early that morning, Brigham Young had asked Warren S. Snow to go with him to the temple hill. According to Snow:
      We two were alone; President Young took me to a spot where the temple was to stand; we went to the southeast corner, and President Young said: “Here is the spot where the Prophet Moroni stood and dedicated this piece of land for a temple site, and that is the reason why the location is made here, and we can’t move it from this spot.”
Ensign, January 1972, 33; Joseph L. Allen, Exploring the Lands of the Book of Mormon (Orem, Utah: S.A. Publishers, Inc., 1989), 351.

The question still remains, would Moroni have been able to survive a trip of several thousand miles through strange peoples and lands, if he did transport the record?
     Such a journey would be no more surprising than the trip by Lehi’s party over land and by sea halfway around the globe. As a matter of fact, we do have a striking case of a trip much like the one Moroni may have made. In the mid-sixteenth century, David Ingram, a shipwrecked English sailor, walked in 11 months through completely strange Indian territory from Tampico, Mexico, to the St. John River, at the present border between Maine and Canada. His remarkable journey would have been about the same distance as Moroni’s and over essentially the same route. So Moroni’s getting the plates to New York even under his own power seems feasible.
“Man Alone,” Christian Science Monitor (June 1, 1967), 16; John L. Sorenson, An Ancient American Setting For The Book of Mormon (Salt Lake City: Deseret Book Company, 1985), 44-45.

224.            From the life of Mosiah Hancock:   On Christmas day we had a scrap with the United States Soldiers. I saw in a certain history of Utah, that it was a row with a set of persons that were drunk. I ask in all reasons, why do people in getting up our histories resort to such abominable falsehoods? Why is it not as easy to tell the truth and shame satan as it is the wish of some to try to shame God and to raise satan to a standard? Have not our enemies been the petted and pampered ones long enough? And now I tell it. That command located in those barracks in Salt Lake City had been pampered by the elite of the city until they supposed that the majority of the women and the girls were their private property. Erma King was my partner as we were walking down the sidewalk on the East side of what was then know as Hell-Street, or Whiskey-Street. The walk was full of soldiers and some Mormons. Some of us were going to the Seventies Party at the Seventies Hall of Science. There came along two of the finest looking ladies I had ever beheld. There were two soldiers, or perhaps two sergeants, one of whom made such an expression right in front of the young ladies that all at once the blabbers head had broken a picket and his head lay between two more pickets. Then there was considerable stir. I saw that it was no place for my partner, so I hailed a team and having taken my partner in we stopped to see the rest of the play and I saw it all through. I had had no liquor of any kind. There might have been some under the influence of liquor to some extent, but if there were, I failed to see it on any one of them. We went on to our dance having an enjoyable time. Our dance being dignified, we closed at an early hour.
Autobiography of Mosiah Hancock, Typescript, BYU-S; htpp://www.boap.org/

225.           Hyrum [Smith] said that the manuscript [Book of Mormon], “once fell into the hands of an apostate (I [Hyrum] think one of the Whitmers) and they had to resort to stratagem to get possession of it again.”
Letter from John Brown to John Taylor, December 20, 1879.

   It is this manuscript that eventually found its way into the cornerstone of the Nauvoo House. Lewis Bidamon, second husband of Emma Smith, tore down the Nauvoo House and came across the box containing the original manuscript. Over time he gave portions of this manuscript away, although in poor shape (placed in the Nauvoo House in 1841 and recovered in 1882), to a number of individuals. Who were these people that received portions of this manuscript from Mr. Bidamon?
Sarah M. Kimball (she received 1 Nephi 2:2 to 1 Nephi 13:35 on September 7, 1883).
  “I asked the lady friend with whom I was riding to call with me on Mr. Bidamon a former acquaintance; after learning where I was from, he recognized me and seemed pleased, we talked a little of times that were, and of persons gone. . . . I referred to his home which is a temporary four room building on the southwest corner of the foundation laid for the Nauvoo House. I asked why the heavy and extensive foundations around him were being torn up, he replied, that he had bought the premises, and the rock was torn up to sell, as he was poor and otherwise would not have been able to build I said, I am interested in this foundation, because I remember there were treasures deposited under the chief corner-stone. He said, yes, I took up the stone box and sold it . . .  It had been so long exposed to the wet and weather that its contents were nearly ruined, I gave the coin to Joe and told him he could have the pile of paper. He said it was the manuscript of the Book of Mormon; but it was so much injured that he did not care for it. While we were talking, Mr. Bidamon’s wife brought a large pasteboard box and placed it on my lap. It contained a stack of faded and fast decaying paper, the bottom layers for several inches, were uniform in size, as they seemed to me larger than common foolscap, the paper was coarse in texture and had the appearance of having lain a long time in water, as the ink seemed almost entirely soaked into the paper, when I handled it, it would fall to pieces. I could only read a few words here and there just enough to learn that it was the language of the Book of Mormon. Above this were some sheets of finer texture folded and sewed together, this was better preserved and more easily read, I held it up, and said, ‘Mr. B. How much for this relic?’ He said, ‘Nothing from you, you are welcome to anything you like from the box.’ I appreciated the kindness, took the leaves that were folded and sewed together. . . .
Letter from Sarah M. Kimball to George Reynolds, July 19, 1884.

       Franklin D. Richards (he received 1 Nephi 15:5 to 2 Nephi 30 and Alma 2:19 to Alma 60:22 on May 21, 1885).
   “. . . .We were quite willingly shown all that remained of the Book of Mormon manuscript: . . . The paper is yellow with age and from the moisture sweated from its own hiding place. It is brittle to the touch. Many of the leaves crumble like ashes and some of them are broken away. It is necessary to handle them with the utmost care. The writing is faint, and is not legible on many continuous lines, but fragmentary clauses, and even whole verses are occasionally discernible. . . .
   “When the proprietor saw the profound interest with which we regarded these things, he spoke to us about them with great respect and generosity. We talked with him upon the subject of the writings at considerable length, and through his complaisance, when we came away we brought with us all of the manuscripts . . . and have them now in our possession.”
      Deseret News, July 1, 1885, p. 380-381.

     Joseph W. Summerhays (he received one page, 1 Nephi 15:26-29 on October 3, 1884).
   “I was introduced to Major L.C. Bidamon. . . . I said to him Major they tell me over in Missouri that you have found the manuscript of the Book of Mormon in this house. How is it? He answered: In 1882 I made some alterations in the house and in taking down the east wing in the southeast corner I came across a stone box about 10 x 15 –6 inches deep. The box was sealed with a stone cap in it. I found a Bible. Book of Mormon, Doctrine and Covenants, Hymn Book, Times and Seasons, a letter addressed to the Pres. of the United States written by Lyman Wight, setting forth the wrongs of our people, some manuscript and less than one thousand dollars in cash (a joke), all in a bad state of preservation. Then turning to his wife he said to her, ‘bring the papers.’ Which she did. I examined them, especially the manuscript. I cannot tell what it is, for it is very rotten and the ink is faded but from the more visible, I make the following extracts: ‘And again I say unto to you that it is my will that my servant Lyman Wight should continue to preaching in Zion in the spirit of meekness confessing me before the world and I will bear him up as on Eagles wings and he shall beget glory and honor.’ I think this is from the Doc. and Cov. I quote further, ‘And they said unto me what meaneth the river of water which our father saw and I said unto them that the water which my father saw was filthiness and so much was his mind swallowed up in other things that he beheld not the filthiness of the water. I said unto them that it was an awful gulf which separated the wicked from the tree of life and also from the saints of God and I said unto them that it was a representation of that awful Hell which the Angel said unto me was prepared for the wicked.’ I think this is from the Book of Mormon. Some of the Manuscript was, I think, extracts from the Book of Mormon, and some from the Doc. and Cov. Some of it was in printers takes and had been corrected. The pencil marks being plain and the ink faded. I asked the Major for some of the manuscript. He refused, but when he left the room his wife gave me one leaf and a few leaves of the Bible. . . .”
       Diary of Joseph W. Summerhays, October 3, 1884.

Edward Stevenson (He stated that he “a small portion as a relic, which I now have. . . .” This was received in September of 1888).
       Edward Stevenson, “Diary,” September 12, 1888.

Andrew Jenson (he received a hat full of pieces that had broken off from the badly damaged manuscript on October 6, 1888).
Statement of Andrew Jenson, March 18, 1938.

      Others having portions of the original manuscript are:
A.B. Kesler of Salt Lake City
      Deseret News, August 8, 1931

      Community of Christ (Reorganized Church of Jesus Christ of Latter-day)
Richard P. Howard, Restoration Scriptures: A Study of Their Textual Development (Independence, Missouri: Herald Publishing House, 1969), 27.

226.          The following are recollections of John H. Gilbert, the typesetter for the Book of Mormon, many years after the fact.
   “I am a practical printer by trade.  I have been a resident of Palmyra, New York, since about the year 1824, and during all that time have done some typesetting each year.  I was aged ninety years on the 13th day of April 1892, and on that day I went to the office of the Palmyra Courier and set a stickful of type.
        “My recollection of past events, and especially of the matters connected with the printing of the ‘Mormon Bible’ [Book of Mormon], is very accurate and faithful, and I have made the following memorandum at request, to accompany the photographs of ‘Mormon Hill,’ which have been made for the purpose of exhibits at the World's Fair in 1893.
        In the forepart of June, 1829, Mr. E. [Egbert] B. Grandin, the printer of the Wayne Sentinel, came to me and said he wanted I should assist him in estimating the cost of printing 5,000 copies of a book that Martin Harris wanted to get printed, which was called the ‘Mormon Bible.’  It was the second application of Harris to Grandin to do the job--Harris assuring Grandin that the book would be printed in Rochester if he declined the job again.
        “Harris proposed to have Grandin do the job, if he would, as it would be quite expensive to keep a man in Rochester during the printing of the book, who would have to visit Palmyra two or three times a week for manuscript, etc.  Mr. Grandin consented to do the job if his terms were accepted.
        “A few pages of the manuscript were submitted as a specimen of the whole, and it was said there would be about 500 pages.
        “The size of the page was agreed upon, and an estimate of the number of ems in a page, which would be 1,000, and that a page of manuscript would make more than a page of printed matter, which proved to be correct.
        “The contract was to print, and bind with leather, 5,000 copies for $3,000.  Mr. Grandin got a new font of small pica, on which the body of the work was printed.
        “When the printer was ready to commence work, [Martin] Harris was notified, and Hyrum Smith brought the first installment of manuscript, of 24 pages, closely written on common foolscap paper-- he had it under his vest, and vest and coat closely buttoned over it.  At night [Hyrum] Smith came and got the manuscript, and with the same precaution carried it away.  The next morning with the same watchfulness, he brought it again, and at night took it away.  This was kept up for several days.  The title page was first set up, and after proof was read and corrected, several copies were printed for Harris and his friends.  On the second day--[Martin] Harris and [Hyrum] Smith being in the office--I called their attention to a grammatical error, and asked whether I should correct it?  [Martin] Harris consulted with [Hyrum] Smith a short time, and turned to me and said, ‘The Old Testament is ungrammatical, set it as it is written.’
        “After working a few days, I said to [Hyrum] Smith on his handing me the manuscript in the morning, ‘Mr. [Hyrum] Smith, if you would leave this manuscript with me, I would take it home with me at night and read and punctuate it, and I could get along faster in the daytime, for now I have frequently to stop and read half a page to find how to punctuate it.’  His reply was, ‘We are commanded not to leave it.’  A few mornings after this, when [Hyrum] Smith handed me the manuscript, he said to me, ‘If you will give your word that this manuscript shall be returned to us when you get through with it, I will leave it with you.’  I assured Smith that it should be returned all right when I got through with it.  For two or three nights I took it home with me and read it, and punctuated it with a lead pencil. This will account for the punctuation marks in pencil, which is referred to in the Mormon Report, an extract from which will be found below.
        “Martin Harris, Hyrum Smith and Oliver Cowdery, were very frequent visitors to the office during the printing of the Mormon Bible [Book of Mormon].  The manuscript was supposed to be in the handwriting of [Oliver] Cowdery.  Every chapter, if I remember correctly, was one solid paragraph, without a punctuation mark, from beginning to end.
        “Names of persons and places were generally capitalized, but sentences had no end.  The character or short ‘&’ was used almost invariably where the word ‘and’ occurred, except at the end of a chapter.  I punctuated it to make it read as I supposed the author intended, and but very little punctuation was altered in proofreading.  The Bible [Book of Mormon] was printed sixteen pages at a time, so that one sheet of paper made two copies of sixteen pages each, requiring 2,000 sheets of paper for each form of sixteen pages.  There were thirty-seven forms of sixteen pages each--570 pages in all.
        “The work was commenced in August 1829, and finished in March 1830--seven months.  Mr. J. H. Bortles and myself did the presswork until December taking nearly three days to each form.
        “In December Mr. Grandin hired a journeyman pressman, Thomas McAuley, or ‘Whistling Tom,’ as he was called in the office, and he and Bortles did the balance of the presswork.  The Bible [Book of Mormon] was printed on a ‘Smith’ Press, single pull, and old-fashioned ‘Balls’ or ‘Niggerheads’ were used--composition rollers not having come into use in small printing offices.
        “The printing was done in the third story of the west end of ‘Exchange Row,’ and the binding by Mr. Howard, in the second story; the lower story being used as a bookstore, by Mr. Grandin, and now--1892--by Mr. M. Story as a dry goods store.
        “[Oliver] Cowdery held and looked over the manuscript when most of the proofs were read.  Martin Harris once or twice, and Hyrum Smith once, Grandin supposing these men could read their own writing as well, if not better, than anyone else; and if there are any discrepancies between the Palmyra edition and the manuscript these men should be held responsible.
        “Joseph Smith, Jr., had nothing to do whatever with the printing or furnishing copy for the printers, being but once in the office during the printing of the Bible [Book of Mormon], and then not over fifteen or twenty minutes.
        “Hyrum Smith was a common laborer, and worked for anyone as he was called on.
[Oliver] Cowdery taught school winters--so it was said--but what he did summers, I do not know.
        “Martin Harris was a farmer, owning a good farm, of about 150 acres, about a mile north of Palmyra Village, and had money at interest.  Martin--as everybody called him--was considered by his neighbors a very honest man; but on the subject of Mormonism, he was said to be crazy.  Martin was the main spoke in the wheel of Mormonism in its start in Palmyra, and I may say, the only spoke.  In the fall of 1827, he told us what wonderful discoveries Jo [Joseph] Smith had made, and of his finding plates in a hill in the town of Manchester (three miles south of Palmyra), --also found with the plates a large pair of ‘spectacles,’ by putting which on his nose and looking at the plates, the spectacles turned the hieroglyphics into good English.  The question might be asked here whether Jo [Joseph] or the spectacles was the translator?
        “Sometime in 1828, Martin Harris, who had been furnished by someone with what he said was a facsimile of the hieroglyphics of one of the plates started for New York.  On his way he stopped at Albany and called on Lieutenant Governor Bradish--with what success I do not know.  He proceeded to New York, and called on Professor C. Anthon, made known his business and presented his hieroglyphics.
        “This is what the professor said in regard to them--1834-
         ‘The paper in question was, in fact, a singular scroll.
        ‘It consisted of all kinds of singular characters, disposed in columns, and had evidently been prepared by some person who had before him, at the time, a book containing various alphabets; Greek and Hebrew letters, crosses and flourishes, Roman letters inverted or placed sidewise, arranged and placed in perpendicular columns, and the whole ended in a rude delineation of a circle, divided into various compartments, arched with various strange marks, and evidently copied after the Mexican Calendar, given by Humboldt, but copied in such a way as not to betray the source whence it was derived.  I am thus particular as to the contents of the paper, inasmuch as I have frequently conversed with my friends on the subject since the Mormon excitement began, and well remember that the paper contained anything else but "Egyptian Hieroglyphics."
        “Martin [Harris] returned from this trip east satisfied that ‘Joseph’ was a ‘little smarter than Professor Anthon.’
        “Martin was something of a prophet--he frequently said that ‘Jackson would be the last president that we would have; and that all persons who did not embrace Mormonism in two years time would be stricken off the face of the earth.’  He said that Palmyra was to be the New Jerusalem, and that her streets were to be paved with gold.
        “Martin was in the office when I finished setting up the testimony of the Three Witnesses-- ([Martin] Harris--[Oliver] Cowdery and [David] Whitmer).  I said to him, ‘Martin, did you see those plates with your naked eyes?’  Martin looked down for an instant, raised his eyes up, and said, ‘No, I saw them with a spiritual eye.’"  
Recollections of John H. Gilbert [Regarding printing
Book of Mormon], 8 September 1892, Palmyra, New York, typescript, BYU; htpp://www.boap.org/

227.          The following from Martin Harris
I then thought of the words of Christ, The kingdom divided against itself cannot stand. I knew they were of the devil's kingdom, and if that is of the devil, his kingdom is divided against itself. I said in my heart, this is something besides smoke. There is some fire at the bottom of it. I then determined to go and see Joseph as soon as I could find time. A day or so before I was ready to visit Joseph, his mother came over to our house and wished to talk with me. I told her I had no time to spare, she might talk with my wife, and, in the evening when I had finished my work I would talk with her. When she commenced talking with me, she told me respecting his bringing home the plates, and many other things, and said that Joseph had sent her over and wished me to come and see him. I told her that I had a time appointed when I would go, and that when the time came I should then go, but I did not tell her when it was. I sent my boy to harness my horse and take her home. She wished my wife and daughter to go with her; and they went and spent most of the day. When they came home, I questioned them about them. My daughter said, they were about as much as she could lift. They were now in the glass-box, and my wife said they were very heavy. They both lifted them. I waited a day or two, when I got up in the morning, took my breakfast, and told my folks I was going to the village, but went directly to old Mr. Smith's.
Mormonism--II," Tiffany's Monthly 5 (August 1859): 163-70
Copy located at American Antiquarian Society, Worcester, Mass.

228.          In each of the locations the Saints had gathered, a printing press and a Church publication had been started. So in Nauvoo one of the first achievements was the establishment of a printing press. On the night that the mob forces of General Lucas had surrounded Far West, the Church printing press, used at that place for the publication of the Elders Journal, was hidden from the enemy and buried in the dooryard of a Brother Dawson. Later it was secretly dug up and shipped to Commerce, Illinois. There it was set up again in a cellar during the fall of 1839. On this press was published the fourth periodical of the Church, the Times and Seasons.
Berrett, William Edwin, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 162.

229.          In January, 1847, Brannan (Samuel) began the publication of the Yerba Buena California Star, using the press on which The Prophet had been printed by the Saints in New York. This was the first newspaper printed in San Francisco and the second English paper in California.
Berrett, William Edwin, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 231.

230.          On one of Josephs visit with the Angel Moroni, Moroni states the following:
   The sealed part contains the same revelation which was given to John upon the isle of Patmos, and when the people of the Lord are prepared, and found worthy, then it will be unfolded unto them.
Backman, Milton V., Jr. & Keith W. Perkins. Writings of Early Latter-day Saints and Their Contmporaries—Database. Provo, Utah: Religious Studies Center, 1996.

231.           It is estimated that less than forty-five plates, engraved on both sides, would be necessary for the entire record translated, including that portion for which the translation was lost.
J.M. Sjodahl, An Introduction to the Study of the Book of Mormon (Salt Lake City: Deseret News Press, 1927), 42.

232.          The most authentic source book for these legends is the Popol Vuh, a rare manuscript written in the Quiche language and translated into the Spanish by Francisco Jimenez, a well-known Catholic priest who lived among the Indians of Guatemala during the early Spanish rule of America. This interesting volume is replete with stories so closely akin to those of the Hebrews that one noted scholar, Le Plongeon, declared that these stories originated in America and were later carried to the old world where the Hebrews adopted and improved upon them. Le Plongeon claimed to have found upon the walls of old buildings at Chichen-Itza and Uxmal, in Central America, mural paintings of the creation, the temptation of Eve in the garden of Eden, the story of Cain and Abel, and many others of the Hebrew legends.
William Edwin Berrett, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 64.

233.          Note where in the Book of Mormon John Corrill reads the testimony of the Three witnesses:
   In the course of two or three days, the Book of Mormon, (the Golden Bible, as the people then termed it, on account of its having been translated from the Golden plates,) was presented to me for perusal. I looked at it, examined the testimony of the witnesses at the last end of it, read promiscuously a few pages, and made up my mind that it was published for speculation.
John Corrill, A Brief History of the Church of Christ 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) (St. Louis, n.p., 1839).

234.          Although the Literary Firm in Kirtland, Ohio, had planned to issue an almanac in the 1830s, the first one actually published by a Latter-day Saint was Orson Pratt’s Prophetic Almanac for 1845. It borrowed heavily from the standard American almanacs of the day, with a calendar and astronomical data along with the birth and death dates of secular leaders and prominent individuals. Elder Pratt also included some of his own doctrinal teachings, as well as those of his brother Parley and of Joseph Smith.
   Orson Pratt’s second effort, the Prophetic Almanac for 1846, was more distinctly Mormon with its exclusion of secular names and dates and the inclusion of dates of Latter-day Saint interest. In this issue he continued his missionary vent with doctrinal pieces and information. His intention was to publish the almanac annually, but these were the only two. He prepared one for 1849 at Winter Quarters, but there was no way to publish it.
   W. W. Phelps published the Deseret Almanac between 1851 and 1866 in Salt Lake City. From 1859 to 1864 it was called the Almanac. The 14 issues again borrowed from standard almanacs of the day, with the inclusion of religious and cultural articles uniquely pertaining to Latter-day Saints. He also included items of medical, agricultural, and social information.
David J. Whittaker, “Almanacs in the New England Heritage of Mormonism.” BYU Studies 4 (Fall 1989), 89-113; Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 19-20.

235.          The phrase “and it came to pass” occurs in the English translation of the Book of Mormon 1,381 times. It appears 202 times in 1 Nephi alone. The Book of Alma records the highest number of “it came to pass” phrases, 431. Only the Book of Moroni fails to use the phrase “and it came to pass.”
     The phrase “and it came to pass” is not unique to the Book of Mormon, as the Bible utilizes the same introductory phrase. “And it came to pass, or one of its derivatives, occurs 526 times in the Old Testament and 87 times in the New Testament. This fact suggests that the phrase “and it came to pass” is Hebrew in origin and correlates with Nephi’s statement.
     Apparently the Maya people, who lived in Southeast Mexico and Guatemala, may have adopted the phrase “and it came to pass.” Recent discoveries in the translations of the glyphs of the 7th Century AD Maya ruins of Palenque manifest the phrase “and then it came to pass” and “it had come to pass.” Recently, another glyph had been interpreted as “and it shall come to pass.”
Joseph L. Allen, Exploring the Lands of the Book of Mormon (Orem, Utah: S.A. Publishers, Inc., 1989), 31-32.

236.          He also stated that the Prophet [Joseph Smith] translated a portion of the Book of Mormon with a seerstone in his possession. The stone was placed in a hat that was used for that purpose, and with the aid of this seerstone the Prophet would read sentence by sentence as Martin [Harris] wrote, and if he made any mistake the sentence would remain before the Prophet until corrected, when another sentence would appear. When they became weary, as it was confining work to translate from the plates of gold, they would go down to the river and throw stones into the water for exercise. Martin on one occasion picked up a stone resembling the one with which they were translating, and on resuming their work, Martin placed the false stone in the hat. He said that the Prophet looked quietly for a long time, when he raised his head and said: "Martin, what on earth is the matter, all is dark as Egypt." Martin smiled and the seer discovered that the wrong stone was placed in the hat. When he asked Martin why he had done so he replied, to stop the mouths of fools who had declared that the Prophet knew by heart all that he told him to write, and did not see by the seerstone; when the true stone was placed in the hat, the translation was resumed, as usual.
Edward Stevenson, "The Three Witnesses to the Book of Mormon," Millennial Star 48 (21 Jun 1886), 389-91.

237.            The following story is from the autobiography of Chapman Duncan in reference to Joseph Smith digging up the alter that Adam prayed from after he and Eve were forced from the Garden of Eden.
   “I think the next day, he said to these present: Hyrum Smith, Bishop Vincent Knight, myself and two or three others, ‘Get me a spade and I will show you the altar that Adam offered sacrifice on.’ I believe this was the only time Joseph was in Ondi-Ahman. We went about forty rods north of my house. He placed the spade with care, placed his foot on it. When he took out the shovelful of dirt, it barred the stone. The dirt was two inches deep on the stone I reckon. About four feet or more was disclosed. He did not dig to the bottom of the three layers of good masonry well put up wall. The stone looked more dressed like stone nice joints, ten inches thick, 18 inches long or more. We came back down the slope, perhaps 15 rods on the level. The prophet stopped and remarked this place where we stood was the place where Adam, gathered his posterity and blessed them, and predicted that should come to pass to later generations.”
Autobiography of Chapman Duncan, Typescript, Harold B. Lee Library, Brigham Young University; http://www.boap.org

238.          A “gilded angel” was first placed on the Nauvoo Temple. In 1846 Thomas Kane, friend of the Saints said the following, “They had completed even the gilding of the angel and trumpet on the summit of its lofty spire.” This horizontal-flying angel apparently represented the angel in John’s vision in the New Testament book of Revelation: “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth” (Rev. 14:6).
J. Michael Hunter, “I Saw Another Angel Fly.” Ensign, Jan. 2000, 30.

239.          The manner in which the plates were deposited:
   “First, a hole of sufficient depth, (how deep I know not,) was dug. At the bottom of this was laid a stone of suitable size, the upper surface being smooth. At each edge was placed a large quantity of cement, and into this cement, at the four edges of this stone, were placed, erect, four others, their bottom edges resting in the cement at the outer edges of the first stone. The four last named, when placed erect, formed a box, the corners, or where the edges of the four came in contact, were also cemented so firmly that the moisture from without was prevented from entering. It is to be observed, also, that the inner surface of the four erect, or side stones was smooth. This box was sufficiently large to admit a breast-plate, such as was used by the ancients to defend the chest, &c. from the arrows and weapons of their enemy. From the bottom of the box, or from the breast-plate, arose three small pillars composed of the same description of cement used on the edges; and upon these three pillars was placed the record of the children of Joseph, and of a people who left the tower far, far before the days of Joseph, or a sketch of each, which had it not been for this, and the never failing goodness of God, we might have perished in our sins, having been left to bow down before the altars of the Gentiles and to have paid homage to the priests of Baal!
   “I must not forget to say that this box, containing the record was covered with another stone, the bottom surface being flat and the upper, crowning. But those three pillars were not so lengthy as to cause the plates and the crowning stone to come in contact. I have now given you, according to my promise, the manner in which this record was deposited; though when it was first visited by our brother, in 1823, a part of the crowning stone was visible above the surface while the edges were concealed by the soil and grass, from which circumstance you will see, that however deep this box might have been placed by Moroni at first, the time had been sufficient to wear the earth so that it was easily discovered, when once directed, and yet not enough to make a perceivable difference to the passer by. So wonderful are the works of the Almighty, and so far from our finding out are his ways, that one who trembles to take his holy name into his lips, is left to wonder at his exact providences, and the fulfillment of his purposes in the event of times and seasons. A few years sooner might have found even the top stone concealed, and discouraged our brother from attempting to make a further trial to obtain this rich treasure, for fear of discovery; and a few later might have left the small box uncovered, and exposed its valuable contents to the rude calculations and vain speculations of those who neither understand common language nor fear God, but such would have been contrary to the words of the ancients and the promises made to them: and this is why I am left to admire the words and see the wisdom in the designs of the Lord in all things manifested to the eyes of the world: they who show that all human inventions are like the vapors, while his word endures forever and his promises to the last generation.”
 Latter Day Saints' Messenger and Advocate, 3 vols. (published 1834-1837).

240.          This seer stone was about seven inches long and four inches wide and one-quarter inch thick. It is flat, dark gray in color with waves of brown and purple, and currently in the possession by the Community of Christ Church.
             Wright, Dennis A. “The Hiram Page Stone: A Lesson in Church Government.” In The Doctrine and Covenants: A Book of Answers. Edited by Leon R. Hartshorn, Craig J. Ostler, and Dennis A. Wright. Salt Lake City: Deseret Book, 1996

241.          One of the treasures of pioneer Utah was a cane made from the hickory grove at Andrew Jackson’s estate, the Hermitage, that Jackson gave to Thomas Kane, a friend of the Mormons. Colonel Kane later gave this to John Smith, the first stake president in the Salt Lake Valley, who passed it to his son, Apostle George A. Smith, who gave it to his son, Apostle John Henry Smith, who gave it to his son, Church President George Albert Smith.
George Albert Smith, “Walking Stick of Thomas L. Kane”, in Conference Report, October 1947, First Day Morning Meeting, 2.

242.          Three Church structures other than temples have had a full-sized statue of the angel Moroni: (1) In the 1930s a statue was placed 160 feet above the ground atop the Washington D.C. chapel. (2) In 1935 a statue was commissioned to adorn a thirty–foot monument at the Hill Cumorah in New York. The sculptor, Torlief Knaphus, made seven sketches and then hiked to Salt Lake City’s Ensign Peak, where he prayed to know which of these sketches was acceptable to the Lord. Brother Knaphus said he saw a finger of light point to a particular sketch that he felt impressed Church leaders would choose, and they did. (3) A statue was made for the Church’s pavilion during the New York World’s Fair of 1965. The statue was later used in the movie Legacy and in the video Mountain of the Lord.
Chad S. Hawkins, The First 100 Temples (Salt Lake City: Eagle Gate, 2001), 274
Additional information:
In the early 1930s, a replica of the Salt Lake Temple angel Moroni was fashioned by Torleif Knaphus for the Washington D.C. Chapel. The statue was removed in 1976 when the chapel was sold (currently owned by the Unification Church) and is now on display in the Museum of Church History and Art. It is owned by the LDS Motion Picture Studio and was used in the filming of Mountain of the Lord. Castings of this statue have since been made and installed atop the Atlanta Georgia Temple (since replaced), Idaho Falls Idaho Temple, and Boston Massachusetts Temple.

243.           The first courthouse in Independence, Jackson County, Missouri was ironically built under the supervision of Lilburn W. Boggs in 1828. On February 20, 1832 Sidney Gilbert, a member of the Church purchased it. This old log courthouse is noted for three things: 1) President Harry S. Truman briefly held court in it. 2) It holds the distinction as the oldest courthouse west of the Mississippi River, and 3) It is also the oldest Mormon dwelling west of the Mississippi.
Max H. Parkin, “Joseph Smith and the United Firm,” BYU Studies 46, no. 3 (2007), 25.

244.          June 16th [1845] Monday morning All well in Zion. Prosperity attends the Saints temporally and spiritually. The work on the temple progresses rapidly. The roof will soon be covered. In fact, the [Nauvoo] Temple soon will be enclosed. Calculation now is to build a tabernacle on the west end of the temple, twice as large as the temple, for the purpose of holding meetings, as the temple will no more than convene the priesthood. Weather fine, frequent showers, a growing time [and] a great prospect of a plentiful harvest this fall. My family all well up to this date.
Autobiography of William Huntington, Typescript, Harold B. Lee Library, Brigham Young University.

245.          The following from Warren Foote’s journal of October 2, 1841:
   “2nd. Conference commenced today. After meeting a deposit was made in the southeast corner stone of the Nauvoo House. A square hole had been chiseled in the large corner stone like a box. Any one had the privilege of putting in any little memento they wished to. I was standing very near the corner stone when Joseph Smith came up with the manuscript of the Book of Mormon and said that he wanted to put that in there, as he had had trouble enough with it. It was the size of common foolscap paper and about three inches thick. There were also deposited the Book of Doctrine and Covenants, a five cent piece, a ten [cent], a 25 [cent] and a 50 [cent] and a one dollar all American coin. A close fitting cover of stone had been prepared and was laid in cement and the wall built over it. The day was clear and cool.”
Autobiography of Warren Foote, Typescript, HBLL; htpp://www.boap.org/

246.          As early as 1902 the YMMIA General Board had recommended to the First Presidency and the Twelve that the Church construct a building honoring Joseph Smith on the corner where the Hotel Utah was later built. Apparently the Smith family knew of the discussions, for in 1909 Joseph F. Smith expressed disappointment when the decision was made to build a hotel there. “The Utah hotel is being erected on the old Deseret News corner, where we had for so long been given to expect that a Memorial building to the Prophet and grandfather Hyrum Smith was to be built,” he wrote to his brother. “I cannot help but feel that the erection of this building on that corner is going to be a great big mistake—with a capital M.” After learning about the earlier discussions, President Hinckley wrote, “I think it was inspiration, and I believe revelation, that came to me when I could not sleep one night, that the building should carry the name of the Joseph Smith Memorial Building.”
See Stan Larson, ed., A Ministry of Meetings: The Apostolic Diaries of Rudger Clawson (Salt Lake City: Signature Books, 1993), 373-75, 421, 542, 725; Joseph F. Smith Jr. to Elder E. Wesley Smith, 18 August 1909; Gordon B. Hinckley to Calvin P. Rudd, 9 December 1993.

247.           The following from the life of William (Billy) Gibson Wilson:
   Billy returned to Ogden, worked for the railroad for a short time, then in 1873 he went into Ogden Canyon and established a logging camp at the old Hermitage, then know as Wheeler’s Camp.
   According to the book Pioneers and Prominent Men of Utah, Billy married Mary Wahlen on April 26, 1881, in Ogden, Utah,
   Billy made the Hermitage a resort for recreation seekers, and as the attractions of it widened in popularity and attention, he found it necessary to enlarge it. His work in this regard made it a model summer camping place and yearly home for many Ogden people and tourists.
   The famous Hermitage hotel was finished in August, 1905. It was made of pine, maple, and oak cut in his own sawmill and built after his own plan and was acclaimed to be one of the largest log buildings in America. It immediately became a famous hostelry and extended its welcome to visitors from all over the world, among those being President William Howard Taft, Italian composer Leoncavallo, and, so rumor says, Ulysses S. Grant. Identification of its more renowned visitors is not possible, as hotel records were burned with the building in 1939. At one time a governors’ conference attended by the chief executives of thirty-five states was held there. The Union Pacific Railroad received so many inquiries from east-and westbound passengers that stopover tours were arranged.
   As many as 600 guests a day began registering at the hotel. Horses and carriages carried people by the hundreds to the hostelry and dining place, where linen-covered tables abounded with fresh mountain trout in season, chicken, and game such as partridges, pheasants, and quail. Among minor attractions were a dancing pavilion, hammocks under the trees, swings, tennis and croquet grounds. A May 31, 1913, article said that a large electric merry-go-round would be installed in the Hermitage grove the following week.
Erma H. Wilson, “Pioneers of Faith, Courage, and Endurance.” Chronicles of Courage: Daughters of Utah Pioneers (Salt Lake City: Utah Printing Company, 1991), 2:70.

Additional interesting information:
Another individual that was generous with his money was William (Billy) Gibson Wilson. He was the owner of the Hermitage, up Ogden Canyon, at the turn of the century that brought in guest from around the world. The following was said of him:
   Some remembered Billy “as an eccentric Scotsman, quite close but strictly honest.” Others remember him as a man too free with his money and hospitality, to the detriment of his business. One writer said, “His generosity was equal to his giant frame.” Billy was six feet four or five inches tall and weighed as much as 325 pounds. . . .
   A nephew, Benjamin Wilson, wrote, “In the fall of the year he would go to the bishop and ask for the names and addresses of the widows in the ward. The next week a large wagonload of kindling would be delivered to all of those homes, and no one would know where they had come from.”
Again, the following:
   When the Seventh Ward chapel was built, Billy had been having bad luck for some time, so the bishopric decided not to send him an assessment. One day he met the bishop and said, “Isn’t my money as good as anybody else’s?” The bishop replied, “Yes, but we understand you were having some bad luck so passed you up.” He replied, “It is true, but if you will send your committee up to the Hermitage and select a lot, I will give you a deed for it.” They later sold the lot for $600.
Erma H. Wilson, “Pioneers of Faith, Courage, and Endurance.” Chronicles of Courage: Daughters of Utah Pioneers (Salt Lake City: Utah Printing Company, 1991), 2:71-72.

248.          The following appeared in the Shoe and Leather Record:
  The fame of Salt Lake City reaches round the world. Its name has oftener been in the mouths of men than that of many greater cities. The cardinal maxim of the Mormons’ creed is agriculture, and while the tilling of the soil has been carried on so strenuously all these years, mining has been discountenanced. The development of mines in Utah has been principally the work of the Gentiles, and its mining wealth at this time is largely controlled by them. The city has a population of 40,000. Situated at the base of the Wasatch Mountains and eighteen miles from the Great Salt Lake, it has an elevation of 4,350 feet above sea level.
  Salt Lake City was founded by the Mormons in 1847, and during the forty years of its existence, it has developed into a wonderful city. There are one hundred miles of streets, and the broad avenues are 132 feet wide and laid out in blocks; each block is 660 feet wide. The principle streets and shops are lighted by electricity. There is also a service of electric streetcars.
   The Tabernacle where the Mormons worship is a building of peculiar construction. In form it is like a huge turtle shell, having a seating capacity of 12,000 persons. Here may be heard what is claimed to be one of the finest organs in the world. The Temple, which is close to the Tabernacle, was commenced in 1853 and is built of creamy white granite. Over a million sterling has already been expended on its erection, and at the present time it is nearing completion.
   There are two theaters, each with a seating capacity of 1,500. There is no community of its size in America that can boast of greater peace than Salt Lake City no people among whom a greater love prevails. There are no thieves or burglars amongst them, and seldom, if ever, is a citizen who pretends to respectability to be seen staggering through the streets under the influence of liquor.
   During my stay there I never saw a policeman. Honesty and industry are the characteristics of the people. In the refinement of home and social life they are not found wanting. In short, it is a pleasant city with good people in it, and one might do worse than make one’s home there. Everyone seems happy and contented, and there seems to be no lack of money. Such is a brief description of Salt Lake City as I found it.
   The biggest single enterprise there is the shoe factory, employing about two hundred hands. It is owned and controlled by the Zion Co-operative Mercantile Institution. They have a tannery in connection with it where they turn out three hundred sides of oak-bark tanned leather a week. Also a clothing factory. All are under the management of Mr. W. H. Rowe, an English manufacturer from London who settled in Salt Lake City some fifteen years ago. He has been very successful and is a large stockholder in the company.
   Mr. Rowe soon found out that the crude system of manufacturing boots and shoes as carried on in the old country would not answer in America, and he very speedily abandoned it for more advanced ways. The front building (which is an imposing one), where the company transacts its business, stands at the head of Main Street. The shoe factory is situated at the back. The whole concern is run with Mormon capital, and they do a million sterling worth of business a year. The shoe factory is a fine structure built entirely of solid brick and stone (most of the American factories are wooden buildings.) The factory is 120 feet by 200 feet, four stories high, with a large area. It is fitted up with every modern convenience and is fully equipped with all the latest machinery run by a fifty-four-horsepower engine, situated in the center of the building, thereby balancing the weight of all the machinery.
  Every comfort has been studied; dressing rooms and lavatories are provided for the workpeople, with soap and towels free. When the men arrive in the morning, they repair to the dressing rooms, hang up their coats, etc., before commencing work. As only a half an hour is allowed for dinner, most of the hands bring their dinner or lunch with them. After the day’s labor is over, they each and all have a good wash up and return home as clean and tidy as when they left in the morning. The working hours are from 7 a.m. to 6 p.m., closing at 1:00 p.m. on Saturdays.
   As you enter the factory from the office, you cannot help observing the following notices hanging up: “Positively no admittance. No smoking allowed. Do not spit on the floor.”(The floor of the factory is swept every night and the refuse cleared away. Cleanliness and order is the rule here.
   The principal part of the workmen are English, with a few Swedes. I found men from London, Leicester, Leeds, Northampton, Bristol, and Birmingham, who have adopted the Mormon faith and emigrated to Utah. Nearly all the help are Mormons, and they are a temperate lot of fellows who stick steadily to their work. The custom of keeping Saint Monday they left behind when they quitted the old country; as a consequence they have become thrifty folk, and most of the men own their own houses. . . . When speaking, they address each other with the endearing term of “Brother” So-and-so—Brother Brown, Jones, or Robinson.
   The company manufactures all kinds of boots and shoes—men’s, women’s, and children’s. The goods are renowned for the excellent material of which they are made and the solidity with which they are put together—real honest, good work. The output is about 1,000 pairs each day which are sold by retailers throughout the whole Territory of Utah and some of the adjoining states.
Thomas Todd, “Salt Lake City and It’s Shoe Industry, Shoe and Leather Record, December 21, 1890; Millennial Star, Vol. 52, 1890.

249.  The following is in reference to a mission to Mexico that J.Z. Stewart, Isaac J. Stewart, Helman Pratt, Louis Garff, George Terry, and Meliton G. Trejo took in 1876.
They took the route through Southern Utah, up the Little Colorado, southwest to Prescott, then to Phoenix. Their entire journey was punctuated by frequent stops to preach along the way wherever an opportunity presented itself. Traveling to Tucson they contacted Governor Safford, who welcomed them into Arizona and expressed his desire that the Mormons settle as much as possible in the state, since they were an aggressive, successful class of colonizers and made a wholesome type of citizen.
Peace Like A River, The Historical and Spiritual Journey of The Isaac M. Stewart Family, Compiled and Edited By David H. Epperson (Salt Lake City, 2007), 110-111.

250.  The only members of the Church who wear the symbol of the cross are Latter-day Saint chaplains, who wear it on their military uniforms to show that they are Christian chaplains.
True to the Faith, The Church of Jesus Christ of Latter-day Saints (The Church of Jesus Christ of Latter-day Saints, 2004), 46.

251.  During the Nauvoo years of the Church, the Whig Party was instrumental in forming the Anti-Mormon Party mostly due to the fact that the Saints supported the Democratic Party.
The Road to Carthage Leads West, Kenneth W. Godfrey, BYU Studies, Winter 68, p. 210-211.

            If anyone wonders why the Saints preferred the Democratic Party, read the following:
   “At a meeting of the Democratic Association, held on Saturday evening the 23rd ultimo, Mr. Lindsay introduced a resolution setting forth, that the people called ‘The Latter-day Saints,’ were many of them in a situation requiring the aid of the citizens of Quincy, and recommending that measures be adopted for their relief; which resolution was adopted, and a committee consisting of eight persons appointed by the chair--of which committee J. W. Whitney was chairman. The association then adjourned to meet on Wednesday evening then next, after instructing the committee to procure the Congregational meeting-house as a place of meeting, and to invite as many of the people to attend the meeting as should choose to do so, in whose behalf the meeting was to be held, and also all others, citizens of the town. The committee not being able to obtain the meeting-house, procured the courthouse for that purpose.”
             “Facts Relative to the Expulsion of the Mormon’s or Latter-day Saints, From the State of Missouri, Under the ‘Exterminating Order,’” John P. Greene (Cincinnati: R.P. Brooks, 1839).

   If any one state and Governor treated the Saints with fairness, it would be Governor Lucas of Iowa Territory.
Executive Office, Iowa,
Burlington, March, 1839.
Dear Sir:--On my return to this city, after a few weeks absence in the interior of the territory, I received your letter of the 25th ult., in which you give a short account of the sufferings of the people called Mormons, and ask "whether they could be permitted to purchase lands and settle upon them in the territory of Iowa, and there worship Almighty God according to the dictates of their own consciences, secure from oppression," &c.
   In answer to your inquiry, I would say that I know of no authority that can constitutionally deprive them of this right. They are citizens of the United States, and are entitled to all the rights and privileges of other citizens. The 2nd section of the 4th article of the Constitution of the United States (which all are solemnly bound to support,) declare that "the citizens of each state shall be entitled to all the privileges and immunities of citizens in the several states;" this privilege extends in full force to the territories of the United States. The first amendment to this constitution of the U.S. declares that "Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof."
   The Ordinance of Congress of the 13th July, 1787, for the government of the territory northwest of the river Ohio, secures to the citizens of said territory and the citizens of the states thereafter to be formed therein, certain privileges which were, by the late act of Congress organizing the territory of Iowa, extended to the citizens of this territory. The first fundamental article in that ordinance, which is declared to be forever unalterable, except by common consent, reads as follows, to wit: "No person demeaning himself in a peaceable and orderly manner shall ever be molested on account of his mode of worship or religious sentiments in said territory." These principles I trust will ever be adhered to in the territory of Iowa. They make no distinction between religious sects. They extend equal privileges and protection to all; each must rest upon its own merits and will prosper in proportion to the purity of its principles, and the fruit of holiness and piety produced thereby.
   With regard to the peculiar people mentioned in your letter, I know but little. They had a community in the northern part of Ohio for several years, and I have no recollection of ever having heard in that state of any complaint against them for violating the laws of the country. Their religious opinions I conceive have nothing to do with our political transactions. They are citizens of the United States, and are entitled to the same political rights and legal protection that other citizens are entitled to.
   The foregoing are briefly my views on the subject of your inquiries.
With sincere respect,
I am your obedient servant, ROBERT LUCAS.
“Facts Relative to the Expulsion of the Mormon’s or Latter-day Saints, From the State of Missouri, Under the ‘Exterminating Order,’” John P. Greene (Cincinnati: R.P. Brooks, 1839).

252.   Thursday, March 11, 1875-Another stormy day.  President Young was tried for not paying his fine; and Chief Justice MacKean condemned him to 24 hours imprisonment in the penitentiary and 25 dollars fine. He went accompanied by Mayor [Daniel H.] Wells; and a large company stayed his time.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices: An Untold History of The Latter-day Saints, 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 302.

Emmeline B. Wells shares this interesting insight in her journal dated March 16th, 1875:
A telegram reached us today stating Judge McKean’s removal from office, and the appointment of Parker from Missouri.
So, the question is what were the circumstances leading to Chief Justice McKean’s removal from office:
Five days after Mckean sentenced Brigham Young to one day in jail and a $25 fine, a press dispatched from Washington D.C. announced his removal from office “caused by what the president deemed fanatical and extreme conduct.”
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Woman’s Voices-An Untold History of The Latter-day Saints: 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 303; B.H. Roberts, A Comprehensive History of the Church of Jesus Christ of Latter-day Saints, Century I, 6 vols. (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1930), 5:446-47.

Additional interesting information:
The following from Emmeline B. Wells journal of March 13, 1875:
Yesterday there was a petition of about nine hundred ladies taken to Gov. Axtell to see what he could do towards releasing President Brigham Young from his confinement in the penitentiary. . .
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr,  Women’s Voices: An Untold History of The Latter-day Saints, 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 302.

Emmeline B. Wells also wrote the following in her journal on April 1st, 1875, which just so happens to be a Sunday:
   They are trying George Reynolds for polygamy here in the district courts, today brought in a verdict of guilty, and found a flaw in the indictment being legally served, consequently it will be necessary to try the case again.
The government understood the significance of the Sabbath day to the Saints, so why would they call court to session? Obviously it was a case of unbridled authority with a side platter of immaturity.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Woman’s Voices-An Untold History of The Latter-day Saints: 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 306.

253.   Joseph Smith and Governor Dunklin advised the exiled people to continue seeking redress in the courts for the damages they had suffered. Efforts at criminal and civil prosecution in Jackson County, beginning in February 1834, failed because of the hostile climate at Independence, even with the state militia sometimes serving as a guard and with the presence at Independence of the state’s Mormon-friendly attorney general, Robert W. Wells. Receiving a change of venue to nearby Richmond, Ray County, leaders of the United Firm pressed for two test cases from events that had occurred in Independence on July 20, 1833. The charge of “trespass” was leveled against the Jackson County defendants both for assaulting Bishop Partridge and for destroying the house and press of W. W. Phelps. The two men claimed civil damages of $50,000 each. The circuit Court, in its July 1836 term at Richmond, ruled against the mob defendants, but the judge awarded Partridge the frivolous damages of “one cent” and Phelps “seven hundred and fifty Dollars.”
Joseph Smith Jr., History of The Church of Jesus Christ of Latter-day Saints, (Salt Lake City: Deseret Book, 1971), 1:476-78; “The Outrage in Jackson County, Missouri,” Evening and Morning Star 2, March 1834, 3; Ray County Circuit Court Record, A 245-248; Edward Partridge’s handwritten statement of damages. Edward Partridge, “In the Year of Our Lord,” 1-3, Church Archives; Ray County Circuit Court Record, July Term 1836, 249-50; see Max H. Parkin, “A History of the Latter-day Saints in Clay County” (PhD diss., Brigham Young University, 1976), 97-108.

254.   It may seem somewhat ironic, but the Trail of Tears (the governments forced relocation of the Cherokees) beginning in May 1838 was just months prior to Lilburn W. Boggs extermination order to have the Saints displaced from the state of Missouri.
Introduction, BYU Studies 46, no. 4, (2007), 4.

255.   The following incident takes place at Adam-ondi-Ahman in November of 1838 when the Saints were required to turn their arms into the mob:
   One little incident; as we started to march off from the ground or as the arms were laid down (the one immediately followed the other) one man attempted to retain and secrete a pistol, but as all eyes were that way, he was easily detected and in an instant several rifles were aimed, and a cry from some of the officers stopped both parties from farther operations.
   A young man by the name of Ezekiel Megin, before our surrender, went and dressed up as nice as possible, with white gloves and white hat; he made a fine appearance, which attracted some considerable attention from the mob (I say mob because I consider all their proceedings according to mob law although, acting under executive authority) insomuch that they began to talk to him for being a Mormon and for not leaving them, that he was too likely a looking man to be there and already a home was provided for him; when to their astonishment they found he was not a member of the society; and nothing to do then but he must leave; but he stood for the Mormons declaring he never wished to live with better people. This little occurrence gave a great many quite favorable opinion the Mormons, and opened the eyes of others to look for themselves. The place where we lay down our arms was in the valley of Adamondiahman [Adam-ondi-Ahman], where Adam blessed his sons. It was a most glorious and joyfully handsome prairie of two or three in length and in full view of the ground when both Adam’s altar and tower once stood, only a few trees were between us and the altar, yet all three places were just on the edge of the prairie.
Autobiography of Oliver Huntington, Typescript, Harold B. Lee Library, Brigham Young University

256.   The following incident as described by William Waterfall on February 8, 1890:
Campaigning in those days was something to look forward to. There was always a parade—flame bearers with their torch-lights, marching clubs, and drum corps playing the campaign songs formed a part of the procession. Drum corps and marching clubs of the People’s Party (organized by the Saints but disbanded in 1890) and the Liberal Party (Formed by the gentile population of Utah to run against the Peoples Party. Also disbanded in 1890 in favor of aligning political interest with the national parties.), were sometimes a mile or more long. The People’s Party never postponed a parade no matter how hard it was raining. Our Shirts were dyed red, and on a rainy night we would march down Main Street where the marching column members would sink almost to their knees in mud. After the parade was over, we looked as though we had been through a bloody war; all the dye had washed out of our shirts, and our drums and hands and clothes were red.
Heart Throbs of the West, Vol. 10, DUP, Kate B. Carter, comp., 1949, 22-23.

Additional interesting information:

During the political campaign in 1890 in Salt Lake City, the Liberals and the People’s Party held torchlight processions at night up and down Main Street. Boys and young men were employed to carry placards on short poles bearing appropriate slogans and names of the candidates. The same youths marched for the Liberals the first night and the People’s Party the next. Flaming torches illuminated the signs. The bobbing flames extended for blocks, casting an eerie light in the blackness of the street. At intervals in front of ZCMI Drugstore, a burst of red or green fire flared for a minute or two and burned out.
Horsemen escorting the United States Flag led the parade, followed by other banners and a brass band. Some men rode by in carriages, and a drum and fife corps added its music, but the marching boys chanted their own rhythm:
Scott, Scott, George N. Scott,
Don’t he make the People’s Party
Hot, hot, hot!
“Scott, Scott, George N. Scott” was repeated on and on as far as the young voices could be heard.
The sidewalks were crowded with people milling around and giving an occasional cheer as a favorite candidate rode by. Above, in the second-story windows, sat the wives and families of the proprietors, waving their handkerchiefs and looking down upon the passing parade.
Heart Throbs of the West, Vol. 10, DUP, Kate B. Carter, comp., 1949, 23.

257.   The Canadian Parliament in session in Ottawa, amended the criminal law of the Dominion so as to make polygamy punishable with five years’ imprisonment instead of two as heretofore. This was undoubtedly done with a view to reach the Mormons who had settled in Alberta.
April 11, 1890 Deseret News

258.   The following is Wilford Woodruff’s response to allegations that plural marriages were still being performed:
   One case has been reported in which the parties alleged that the marriage was performed in the Endowment House in Salt Lake City in the spring of 1889, but I have not been able to learn who performed the ceremony; whatever was done in this matter was without my knowledge. In consequence of this alleged occurrence, the Endowment House was, by my instruction, taken down without delay.
Chronicles of Courage, Daughters of Utah Pioneers, Lesson Committee, comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 3.

259.   Various religious denominations sent missionaries to save the lost souls in Utah Territory but met with little success. Among these were Joseph Smith III and other missionaries from the Reorganized Church of Jesus Christ of Latter Day Saints.
Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 35.

260.   During the year of 1878, when women were making such progress in political affairs, the subject of plural marriage was greatly agitated; and active measures were taken by certain parties to arouse public sentiment against its practice. A mass meeting of non-Mormon women was held, and after some speech-making against the Mormons in general, certain resolutions were adopted and a circular sent to Congress against polygamy and speaking in favor of the disfranchisement of the women of Utah.
   Thus the first blow against women’s rights in Utah was struck by women. It has often been remarked that if it were not for women themselves, women might vote. At any rate, the non-Mormon women of Utah have shown little inclination to vote and have been very earnest in their efforts against the rights of Mormon women.
   The anti-polygamy meeting was followed by a mass meeting of the women of Utah in the Salt Lake Theater. There were present at least two thousand women—such a gathering as is seldom seen in any place. There were, perhaps, some fifteen or twenty newspaper reporters present, the only men admitted. There were eight or nine addresses by prominent women, and then resolutions were read and adopted wherein the women declared themselves loyal citizens and claimed the right to defend themselves against the ruthless assaults being made upon their sacred and constitutional rights.
   It was a great and brave defense when two thousand women rose en masse and declared themselves determined to maintain and defend their rights. Mass meetings of women were held all over the Territory endorsing the sentiments expressed and adopting the resolutions presented at the mass meeting. Not only were the women of Utah aroused, but the noble women of the suffrage associations were alike enraged at the crusade which had begun, and they defended the women of Utah in the halls of Congress. . . .
Chronicles of Courage: Daughters of Utah Pioneers (Salt Lake City: Utah Printing Company, 1991), 2:167-168.

261.   The Bishop of the Draper Ward was very ambitious to have his ward members make a good record in tithe paying. One year he looked the ward over and decided what he thought each member should pay. When Lauritz (Lauritz Smith) received his assignment he felt that it would be impossible for him to meet the Bishop’s estimate. He had no fuel to use at the forge . . . he worried about his tithing payment, he prayed about it, he thought about it, for weeks. One night, while in a wakeful mood, there appeared before him a spot of stumps. A voice out of the night said to him, ‘have you seen those mahogany stumps?’ he understood both the vision he saw and the words he heard. Before daybreak the next morning Lauritz was rapping at the door of Henry Day, a Counselor in the Bishopric. He said, ‘I would like to get your wagon and mules for the day.’ Brother Day inquired, ‘What are you going to do with them?’ ‘I am going up Little Cottonwood Canyon after some mahogany stumps,’ was the reply. ‘There are no mahogany stumps in Little Cottonwood Canyon,’ responded Brother Day. ‘Yes, the Lord showed them to me last night. I know right where they are,’ said the blacksmith.
The mules were soon hitched to the wagon and the immigrant was off on his journey. And there, true to the vision and the voice, lay a south sloping surface covered with mahogany stumps. It appeared that some early trappers had spent a winter on that hillside, and they had stripped the mahogany of their boughs for their beds and the dead mahogany stumps were standing. Worms and ants had eaten their roots so they were easily chopped down. He soon had a load of them and by nightfall was back home. He built a kiln and made charcoal from mahogany wood. Years before, while a journeyman blacksmith in Germany, a blacksmith had taught him how to make charcoal. He went to work at his forge and soon had a load of much needed log chains, slips and wedges, neck yokes, single trees, double trees, etc. Again he called on his close friend, Henry Day, for the mules and wagon to transport these materials to the old tithing office in Salt Lake City, where the Hotel Utah later stood. Edward Hunter, the Presiding Bishop looked the load over and said, ‘You have much more than necessary to pay your tithing. Half this load will do that. And now we’d like to buy the other half.’ He was paid in much needed dried meat, beans, flour, vegetables, etc. These commodities enabled him and his family to live, as he often said, far better than at any time since coming to Utah.”
Peace Like A River, The Historical and Spiritual Journey of The Isaac M. Stewart Family, Compiled and Edited By David H. Epperson (Salt Lake City, 2007), 49.

 262.  Joseph Smith and Oliver Cowdery were baptized at the time of the restoration of the Aaronic Priesthood by John the Baptist. It would have been necessary for Joseph Smith to be baptized a member of the Church of Jesus Christ of Latter-day Saints at the time of the organization of the Church since the Church was not officially organized at the time of the appearance of John the Baptist. The following situation explains what could very well be the third time:
April 11th, 1841ÑJoseph [Smith] and Sidney [Rigdon] baptized each other for the remission of their sins as this order was then instituted in the Church. Accordingly, on the 27th of April [1841], I was baptized for the remission of my sins. Also, on the same day, was baptized for my brother Hyrum Huntington.
Autobiography of William Huntington, Typescript, Harold B. Lee Library, Brigham Young University; htpp://www.boap.org/

 263. This ordinance could only take place in the Mississippi River since the baptismal font in the Nauvoo temple was not dedicated until 8 November 1841.
June 13th [1841]ÑWas baptized for my grandfather Huntington and his wife and also for Samuel Huntington, who signed the Declaration of Independence of the United States.
Autobiography of William Huntington, Typescript, Harold B. Lee Library, Brigham Young University; http://www.boap.org/

264.   The following is related by Robert Gardner Jr., about the winter of 1845:
   “I had no trouble in believing the Book of Mormon for I had a burning testimony in my bosom every time I took the book. It was so plain to me I thought I had nothing to do but run and tell my neighbors and they would believe it all. Mother was a Methodist but never fought against the gospel but believed it right along after awhile she was taken very sick not expected to live. She wished to be baptized. Our neighbors said if you put her in the water we will have you tried for murder for she will surely die. But we put her on a sled and took her two miles through the snow and then cut a hole in the ice and baptized her in the presence of those who came to see her die. One man declared if she did not [die] that night he would be a Mormon next day. The next day he met her going to her daughter's; she was on foot. He gazed at her as if he had seen a ghost. He gave her the road but never spoke nor never joined the church.”
Autobiography of Robert Gardner Jr., Typescript, Harold B. Lee Library, Brigham Young University; http://www.boap.org/

265.   The order of baptism for the first six individuals who organized the Church on April 6, 1830:
Oliver Cowdery, Joseph Smith Jr., Samuel H. Smith, Hyrum Smith, David Whitmer, and Peter Whitmer Jr.
Berrett, William Edwin, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 71.

266.   After the dedicatory prayer was offered by President George A. Smith (First Counselor to Brigham Young), Albert Carrington (European Mission President), and Lorenzo Snow (Apostle and future President of the Church) on the Holy Land, March 3, 1873, all of these men were rebaptized in the Jordan River (Israel, not Utah) and then reconfirmed.
“President George A. Smith’s Party,” Millennial Star 35 (April 1, 1873), 201.

267.   At the time when the Deseret Telegraph Company was organized, young people received Church assignments to learn telegraphy during the 1860’s.
Sherry Pack Baker, “Mormon Media History Timeline, 1827-2007, BYU Studies, Volume 47, Number 4, 2009, 121.

268.   Palestine 11 times-the number of times the land was dedicated:
Listed are the dates and who gave the dedicatory prayer:
Orson Hyde (Apostle) 10/24/1841
Albert Carrington (president of the European Mission) 3/2/1873
Lorenzo Snow (Apostle) 3/2/1873
George A. Smith (First Counselor to Brigham Young) 3/2/1873
Anthon Lund (Apostle)/ Ferdinand Hintze (Turkish Mission President) 5/8/1898
Francis Lyman (Apostle) 3/2/1902, 3/ 4/1902, 3/16/1902
James Talmage (Apostle) 10/18/1927
John Widtsoe (Apostle) 5/21/1933, 5/31/1933
Blair G. Van Dyke and LaMar C. Berrett, “In the Footsteps of Orson Hyde,” BYU Studies, 47, no. 1 (2008), 62.

269.   The various dedications of the Nauvoo Temple:
November 8, 1841- Joseph Smith dedicated the temporary baptismal font located in the basement of the Nauvoo Temple.
October 5, 1845- Brigham Young dedicated the exterior of the temple and the work that had been completed to that point.
November 30, 1845- Brigham Young dedicated the newly finished attic.
January 7, 1846- Brigham Young dedicated an alter in the attic for the purpose of sealings and eternal marriages. He also dedicates all the work completed on the temple up to that point in time.
April 30, 1846- Joseph Young dedicates the finished Nauvoo Temple in a private ceremony.
May 1, 1846- Orson Hyde offered the public dedicatory prayer over the Nauvoo Temple.
Don F. Colvin, Nauvoo Temple: A Story of Faith (American Fork, Utah; Covenant Communications, 2002), 245-251

270.   Unfortunately not all members involved in the Law of Consecration understood the system fully. As a result, in May 1833 a Missouri court ruled in favor of one member who sued for the return of a fifty-dollar donation.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 86.

271.   Even when the Saints were first in the Valley, ministers from other faiths were permitted to preach. The following from the journal of Eliza Lyman on September 16th, 1849:
Attended meeting. Heard a discourse from the Reverend Mr. Marble an emigrant.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices: An Untold History of The Latter-day Saints 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 257.

272   At another fast meeting I was in the [Kirtland] temple with my sister Zina. The whole of the congregation were on their knees, praying vocally, for such was the custom at the close of these meetings when Father Smith presided; yet there was no confusion; the voices of the congregation mingled softly together. While the congregation was thus praying, we both heard, from one corner of the room above our heads, a choir of angels singing most beautifully. They were invisible to us, but myriads of angelic voices seemed to be united in singing some song of Zion, and their sweet harmony filled the temple of God.
Edward W. Tullidge, The Women of Mormondom (New York, 1877) pp. 207-10, 213.

273.   At another time a cousin of ours came to visit us at Kirtland. She wanted to go to one of the saints’ fast meetings, to hear someone sing or speak in tongues, but she said she expected to have a hearty laugh. Accordingly we went with our cousin to the meeting, during which a Brother McCarter rose and sang a song of Zion in tongues; I arose and sang simultaneously with him the same tune and words, beginning and ending each verse in perfect unison, without varying a word. It was just as though we had sung it together a thousand times. After we came out of meeting, our cousin observed, “Instead of laughing, I never felt so solemn in my life.”
Edward W. Tullidge, The Women of Mormondom (New York, 1877) pp. 207-10, 213.

274.   Following these climactic events [the dedication of the Kirtland Temple] the temple was put to thorough use. This included regular Sunday meetings, fast meetings on the first Thursday of each month at 10 A.M. and 4 P.M. with Patriarch Joseph Smith, Sr., presiding, school classes during the week, and separate meetings for the Melchizedek Priesthood quorums on weekday evenings.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 111.

275.   Jean Rio Giffiths Baker gives us the following insight of a meeting held on the ship Sunday, January 26, 1851:
Meeting between decks. Sacrament administered, after which a couple were married by our President Elder Gibson.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices-An Untold History of The Latter-day Saints: 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 205.

276.   In 1923, in the Salt Lake area, in a survey taken for the committee found that a total of [over] thirty “foreign” meetings were being held in twenty-one stakes, with two in Swedish, thirteen “Scandinavian,” two Danish, two Dutch, and nine German, in addition of four “Mexican” local organizations.
New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 280.

277.   The following as told about Clara Decker Young, wife of Brigham Young:
   One of the cruel customs in vogue among the Indians was to kill—if they could not sell—their prisoners of war. During the winter of 1847-1848, several captive Indian children were ransomed by settlers at the fort to save them from being shot or tortured to death by their merciless captors.
 One of these, a girl, was purchased by Charles Decker, Clara Young’s brother, and, being placed in her care, was reared by her to womanhood. Sally, as she was named, was a genuine savage, and it required, at times, all the patience and perseverance that Aunt Clara could command to correct her Indian manners and morals and instruct her in the ways of civilization. Nevertheless she succeeded admirably, and Sally grew up a neat housekeeper, the peer of any of her white sisters in the faith. . . .
To these native children, this was a narrow escape. It makes perfect sense why Brigham Young would have wanted the Saints to buy as many native children as possible.
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:156.

278.   Bryant (Hinckley) had been promised in a patriarchal blessing almost fifteen years earlier: “You shall not only become great yourself but your posterity will become great, from your loins shall come forth statesmen, prophets, priests and Kings to the most High God. The Priesthood will never depart from your family, no never. To your posterity there shall be no end . . . and the name of Hinckley shall be honored in every nation under heaven.”
     The day Bryant and Ada rejoiced in the arrival of their first son, they couldn’t have foreseen that he would in great measure fulfill that prophecy. Born on June 23, 1910, and given his mother’s maiden name, he would be known as Gordon Bitner Hinckley.
Sheri Dew, Go Forward With Faith (Salt Lake City: Deseret Book Company, 1996), 22.

279.   Now for President Hinckley’s Patriarchal Blessing.  Could he have known at eleven years of age, when he received this blessing, that he would someday be a Prophet in the Lord’s Church? His fathers and his own blessing certainly point that direction.
     While on board ship, (on the way to his mission in England) Elder Hinckley pulled out the patriarchal blessing he had received at age eleven from patriarch Thomas E. Callister. He couldn’t remember having read it since the day the patriarch had come to the Hinckley home and pronounced blessings upon him and several of his brothers and sisters, but now he was interested in reviewing those promises made a dozen years earlier. “Thou shalt grow to the full stature of manhood and shall become a mighty and valiant leader in the midst of Israel,” the patriarch had promised. “the Holy Priesthood shall be thine to enjoy and thou shalt minister in the midst of Israel as only those can who are called of God. Thou shalt ever be a messenger of peace; the nations of the earth shall hear thy voice and be brought to a knowledge of the truth by the wonderful testimony which thou shalt bear”.
Sheri L. Dew, Go Forward With Faith (Salt Lake City: Deseret Book Company, 1996), 60.

280.   A patriarchal blessing given to Nanny Longstroth in Nauvoo by John Smith, uncle of the Prophet, was fulfilled in her lifetime and later: “. . .thou shalt be a mother in Israel—prophets, seers, and revelators shall proceed forth from thee, and thy name shall be had in honorable remembrance in the House of Israel.” (She was the wife of two apostles—Willard and Franklin D.; mother of one apostle—George Franklin Richards; and grandmother of two apostles—Stephen L. Richards and LeGrand Richards. Her grandson, Stayner Richards, was an Assistant to the Twelve. Among her posterity are and have been numerous missionaries, mission presidents, and Church leaders.)
 “Pioneers of Faith, Courage, and Endurance.” Chronicles of Courage: Daughters of Utah Pioneers (Salt Lake City: Utah Printing Company, 1991), 2:91-92.
281.   Accordingly to the journal of Lorenzo Hill Hatch, he had received four patriarchal blessings and his wife, Sylvia, two.
Autobiography of Lorenzo Hill Hatch, Typescript, Harold B. Lee Library, Brigham Young University.

282.   At 6:00 in the morning of Saturday, May 24, the twelve and other Church leaders met at the Temple site [Nauvoo] with great secrecy to lay the capstone. Despite the supposed secrecy of the occasion, several thousand saints quickly gathered and at precisely 6:22a.m. the capstone was pronounced set and Brigham Young uttered the prayer. This prayer suggested the importance of the temple endowment ceremonies which the Mormons could not conduct until the building was completed, and is conscious of the risk that they would be driven out of Nauvoo before that time. He stated, “The last stone is now laid upon the temple, and I pray the Almighty in the name of Jesus to defend us in this place and sustain us until the temple is finished and we have all got our endowments.” John Taylor noted in his journal that the audience at the temple site included several officers watching for us to take us but the leaders escaped by leaving abruptly during the closing song. As the temple crowd disbursed in Nauvoo a few minutes before 7:00, the courthouse crowd was just assembling in Carthage, some fifteen miles across the prairie to the southeast, to attend the trial of the indicted murderers of Joseph Smith.
Peace Like A River, The Historical and Spiritual Journey of The Isaac M. Stewart Family, Compiled and Edited By David H. Epperson (Salt Lake City, 2007), 28.

283.   On the 17th of May, 1849, the first gold diggers of California made their appearance in the City—they were a company from Cincinnati, Ohio. They had mule teams, and seemed to be composed of fair intelligence—very kind and affable in deportment. They asked me of our faith, and I tried to give them the information which they seemed to desire. Some of them seemed to be up in what might be worldly parlance, considered profane history; but as far as that was concerned, their ideas seemed dull. One of them asked me if I could let them know where they could stay through the night with some woman. I told them that I thought there were none of that kind in the City. The captain said to me, “Young man, if you will not take it as an insult, I would offer you some bread that is somewhat stale”. Said I, “I would take it with many thanks”. So they got me a sack and gathered up the bread, and I had large sackful to take home. I tried to eat a biscuit on the way, but could eat no more than a half one because it was the first bread I had tasted since Christmas, five long months! Here I saw the prophesy of President Kimball fulfilled which he spoke on the 1st of May. He said, “Cheer up brethren and sisters; for I prophesy to you in the name of Jesus Christ, that within three weeks clothing can be bought here as cheap as in New York City”. He turned and sat down and said, “I wish I had not said that, for I do not see how it is to be brought about”. I was on the stand and heard all he said; for I helped to sing. After I took the bread home, I returned. We took their teams out and tended them three days more. They paid us well. We also baked a lot of bread for them, and they paid us in flour. We got a hundred pounds of flour from them, and they also gave me a hundred pounds of coffee! We later traded the coffee off. We also got a hundred pounds of states bacon; so we began to hold up our heads in joy! I had worked like a slave, nearly starved too, and here I was all ready paid for my toil! Before they left, a gentlemen came up to me and asked me to go to their camp. There he made me a present of a new brown broadcloth suit that had never been soiled! He also presented me with a nice library of books. Said he, “I do this because of the respect due to you from me, in consequence of your superior and excellent qualities of mind and heart, in placing before me the principles of the doctrine of Christ in their purity”. I only wish I could remember his name.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

 284.   We have heard it said that the Mormon Battalion was instrumental in the discovery of gold in California. What we might not know are the details surrounding this discovery.
   “Yes,” says the objector, “that was creditable and very patriotic, but what had that to do with the discovery of gold in California?” President Young and Mr. Brannan were on the overland trail. Before Mr. Brannan left on his return to California, President Young said to him, “If you meet the Battalion boys, tell them none must come home, except they bring enough food to last them eight months,” or words to that effect. Mr. Brannan met the boys on the mountains and delivered to them President Young’s message. The boys counseled what best to do and decided that those having families, or important duties urging them forward, should go. This counsel was carried out, and those who returned to California applied to Captain Sutter, then living in his fort, where Sacramento City is now located, for employment, The captain had no money; he had plenty of land, and the American river ran through it. The boys informed the captain that their needs were not money, but flour and other food to carry to their relatives and friends in the mountains for the coming year. Sutter said, “If you sow and harvest a crop of wheat, and build a mill to manufacture the wheat into flour, I will pay you for your labor in flour and ponies, after the wheat is ground next year.”
   A bargain was made. Sutter to furnish the land, seed, farming tools, teams, etc., necessary for plowing the land and sowing the wheat; also tools and teams necessary for getting the logs out of the mountains, out of which to saw the lumber for building the mill and digging the mill race. Etc. Mr. Sutter was to board the boys while they were doing the work.
   The wheat was sown, the mill frame was up, and the mill race dug. I saw them. The wheat was growing. The first water let through the race washed away the loose earth, and left the shining yellow flakes of gold exposed in the bottom of the race, to which the boys directed the superintendent Mr. Marshall’s attention. Thus it may be seen that the “Mormons” performed the physical labor that discovered the gold of California to the world, and there are many living witnesses that can testify to the awakening of the world to its discovery. Not only the continent of America, but the nations of Europe, Asia, Africa, and the islands of the sea. The scramble for the precious metals was not in California nor the United States only, but wherever they have since been discovered. It has made the nations and their people more enterprising, and better acquainted with other nations and their people.
   If the Battalion boys had not been sent to California, how long would the discovery of gold in California have been delayed? That is a question difficult to answer, as all the great events and discoveries of the precious metals that followed, in consequence of this first discovery, must likewise have been delayed.
   The Battalion boys and ship Brooklyn “Mormons” were sent to California by President Young, and by their labors gold was discovered. A great awakening in the world was the result. California soon grew into a noted state, as a result of the discovery.
Journal of John M. Horner; htpp://www.boap.org/

285.   I remember the story that President George Albert Smith used to tell us. Now, as you remember Brother Smith, he was one of the friendliest men that I think we ever had in the Church. No one was a stranger to him. He’d get on a plane and within five minutes the man in the seat next to him was like an old friend. When he arrived in Chicago during the Chicago World’s Fair he learned that the president of the fair was a man by the name of Dawes. He had been to Harvard University with a man named Dawes. He wondered if this could be his old classmate. So, prompted by this spirit of friendliness, he called up the office and asked the secretary if he could have an appointment to see Mr. Dawes.
   There were three brothers-Charles Dawes who was the vice-president of the United States, you will recall; Henry Dawes; and Rufus Dawes. Now, he wasn’t sure of the first name of his friend, and this smart young secretary said,
“Well, there are 125 people lined up outside to see him, but I guess if you want to come and stand in line you can see him.” “Well,” said President Smith, “I didn’t want anything; I’m just an old schoolmate and just wanted to pass the time of day.” “Well,” she said, “wait a minute. I think he’d want to meet somebody who doesn’t want anything. All the rest of these people want something. You come around to the side door and I’ll let you in to see him.” So, President Smith caught a taxi and went out there.
   Just as he got to the side door, as indicated, this man was ushering out a couple who had been in conference with him. One look told him this wasn’t the man he knew. Now, here he was ushered into the busy man’s office without a thing to say to him. He rubbed his hands a little bit and finally said, “Mr. Dawes, where do your people come from?” President Smith said, “Wasn’t that an asinine thing to ask him.” Mr. Dawes looked at him for a minute and asked, “Are you interested in genealogy?”
   Well, here was President Smith’s cue. He told him about the genealogical library, our great interest in genealogical research. Mr. Dawes said, “Let me show you something.” He went into the back room and came out with a volume, a beautifully bound volume, and said, “This is the genealogy of my mother.  I loved my mother and I was curious about her ancestors. So I had researchers go over to the old country and search out her genealogy. It cost me somewhere between $30,000 to $40,000 to make this research. And now that I have it done and have satisfied my curiosity I have no further use for it. How would you like it if I gave it to you to take back and put in your wonderful library?”
   “My,” President Smith said, “I think that would be a treasure.”
   This was the genealogy of the Gates family-one of our pioneer families. And that genealogy linked with many of the pioneer families. Within 15 minutes President Smith walked out of this man’s office, within his arms $40,000 worth of research from a man he had never seen before. You tell me the Lord isn’t opening the doors to genealogy work? It means merely that when you do all that you can, then you can expect the Lord to open the doors beyond our own efforts.
Genealogical Devotion Addresses--1970, Fifth Annual Priesthood Genealogical Research Seminar, Brigham Young University, 1970, pg. 31-32.
286.   In September of 1933, sponsored by funds provided by industrialist Henry Ford, the Mormon Tabernacle Choir arrives at the “Century of Progress” fair in Chicago. The choir sang in the Ford Symphony Gardens during a week of open-air concerts, two of which were broadcast nationally by CBS.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 175.

287.   The following from the journal of John M. Horner:
   About this time, a convention was called for the purpose of making a nomination of someone for President of the United States. The Prophet was unanimously chosen and many delegates were appointed to electioneer in a number of states, to endeavor to elect the Prophet president. I was sent back to New Jersey; I ordered a thousand or so of the Prophet’s “Views of the Powers and Policies of the Government of the United States,” printed and took these with me. One night while speaking to a full house of attentive listeners, I invited all to speak who wished to, at the close of my lecture. One gentleman got up and said: “I have one reason to give why Joseph Smith can never be President of the United States: my paper, which I received from Philadelphia this afternoon said that he was murdered in Carthage jail, on June 27th.” Silence reigned: the gathering quietly dispersed; but the grief and sadness of this heart was beyond the power of man to estimate.

288.   The first suspect to the murder attempt [Lilburn W. Boggs}, even before Joseph Smith and Porter Rockwell were thought of was a man by the name of Tompkins (approximately 38 to 40 years of age), however, the anti-Mormon militia leader Samuel D. Lucas cleared the suspect.
Jeffersonian Republican, May 21, 1842.

Additional interesting information:
It might surprise you that no one in Missouri pointed a finger at Joseph Smith or Porter Rockwell at first for the deed. If Missouri didn’t, then who did?
   The postmaster at the nearby town of Montrose, Iowa, a man by the name of David W. Kilbourne and an anti-Mormon agitator wrote a letter to the then Governor of Missouri, Governor Reynolds. Mr. Kilbourne stated in his letter, “should to entertain a doubt that it was done by some of Joe’s minions at his instigation.”
D. W. Kilbourne to Thomas Reynolds, May 14, 1842, “Thomas Reynolds Letters.” Quoted in Warren A. Jennings, “Two Iowa Postmasters View Nauvoo; Anti-Mormon Letters to the Governor of Missouri,” BYU Studies 11, no. 3 (1971): 275-76.

   289.   Anti-Mormon and excommunicated first mayor of Nauvoo, John C. Bennett wrote to the Warsaw Signal that Joseph Smith predicted to him in 1841 that Lilburn Boggs would die by violent means and that when Porter Rockwell left Nauvoo shortly before the assault that Joseph Smith had said Porter had “gone to fulfill prophecy.”
“Nauvoo,” Warsaw Signal, July 9, 1842.

290.   How many times was ex-Governor Boggs shot on the May 6, 1842 assassination attempt?
There have been arguments for three to four shots fired. All accounts agree on twice to the neck and at least once to twice to the head.
“A Foul Deed,” St. Louis Daily Missouri Republican, May 12, 1842; “Governor Boggs,” Jefferson City (Mo.) Jeffersonian Republican, May 14, 1842.

291.   Wilford Woodruff recorded the following in his journal when he learned of the assassination attempt of Boggs. Woodruff later corrects the fact that Boggs did not die:
   He says that Boggs had “just Been assassinated in his own house & fallen in his own Blood. . . . Thus this ungodly wretch has fallen in the midst of his iniquity & the vengeance of God has overtaken at last & he has met his Just deserts though by an unknown hand.”
Susan Staker, ed., Waiting for World’s End: The Diaries of Wilford Woodruff (Salt Lake City: Signature Books, 1993), 55-56 (May 15, 1842).

292.   The Nauvoo Wasp, a Nauvoo newspaper edited by William Smith, brother to the prophet received a letter from an individual who wrote under the pseudonym “Vortex,” was equally joyous as the paper states:
“Boggs is undoubtedly killed, according to report; but Who did the Noble Deed remains to be found out.”
Nauvoo (Ill.) Wasp, May 28, 1842, 2.

293.   June 27, 1844 the governor left those of our brethren in prison with only eight men to guard them while he, the governor, went to Nauvoo with three to four hundred men to guard him. When he arrived at Nauvoo, he gave an insulting speech and drove away.
Autobiography of Joseph Grafton Hovey, Typescript, Harold B. Lee Library, BYU.

Additional interesting information:

James W. Woods, a lawyer for Joseph Smith, stated that he counted 35 bullet holes in the walls of the room where the attack took place in Carthage Jail.
Joseph A. McRae and Eunice H. McRae, Historical Facts regarding the Liberty and Carthage Jails (Salt Lake City: privately published by the McRaes, 1954), 116.

294.   How many bullets found their mark in the four prisoners?
Hyrum Smith, five; John Taylor, four; Willard Richards, one (barely grazed his earlobe); Joseph Smith, three or four.
Joseph L. Lyon and David W. Lyon, “Physical Evidence at Carthage Jail and What It Reveals about the Assassination of Joseph and Hyrum Smith, BYU Studies, Volume 47, Number 4, 2009, 42.

295.   The following is from the journal of Parley P. Pratt at the time he was returning home from his mission at the news of the martyrdom of Joseph and Hyrum:
   As I walked along over the plains of Illinois, lonely and solitary, I reflected as follows: I am now drawing near to the beloved city; in a day or two I shall be there. How shall I meet the sorrowing widows and orphans? How shall I meet the aged and widowed mother of these two martyrs? How shall I meet an entire community bowed down with grief and sorrow unutterable? What shall I say? Or how console and advise twenty-five thousand people who will throng about me in tears, and in the absence of my President and the older members of the now presiding council, will ask counsel at my hands? Shall I tell them to fly to the wilderness and deserts? Or, shall I tell them to stay at home and take care of themselves, and continue to build the Temple? With these reflections and inquiries, I walked onward, weighed down as it were unto death. When I could endure it no longer, I cried out aloud, saying: O Lord! In the name of Jesus Christ I pray Thee, show me what these things mean, and what I shall say to Thy people? On a sudden the Spirit of God came upon me, and filled my heart with joy and gladness indescribable; and while the spirit of revelation glowed in my bosom with as visible a warmth and gladness as if it were fire. The Spirit said unto me: “Lift up your head and rejoice; for behold! It is well with my servants Joseph and Hyrum. My servant Joseph still holds the keys of my kingdom in this dispensation, and he shall stand in due time on the earth, in the flesh, and fulfill that to which he is appointed. Go and say unto my people in Nauvoo, that they shall continue to pursue their daily duties and take care of themselves, and make no movement in Church government to reorganize or alter anything until the return of the remainder of the Quorum of the Twelve. But exhort them that they continue to build the House of the Lord which I have commanded them to build in Nauvoo.”
Scot Facer Proctor and Maurine Jensen Proctor, Autobiography of Parley P. Pratt (Salt Lake City: Deseret Book Company, 2000), 413-415.

296.   With the Prophet now living in Missouri, many of the faithful who remained in Kirtland wanted to follow him. On March 6, 1838, the seventies met in the temple to plan the migration. They extended the privilege of joining the exodus to all members of the Church. The result was the pioneer party known as Kirtland Camp, which left the city on July 6 with 515 people, 27 tents, 59 wagons, 97 horses, 22 oxen, 69 cows, and 1 bull.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 124.

297.   In reference to Kirtland Camp:
   Discouragement was great, and before reaching Springfield, Illinois, the group had been reduced to about 260 persons. On October 2, after traveling 866 miles, Kirtland Camp was met by Joseph Smith, Sidney Rigdon, and others and happily escorted into Far West. Two days later this group of Saints began to settle at Adam-ondi-Ahman.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 124.

298.   Benjamin Cluff Jr., the schools second principle (Karl G. Maeser was the first principle) chose the colors [BYU colors] in the early 1890’s.
Eugene L. Roberts and Mrs. Eldon Reed Cluff, “Benjamin Cluff Jr., Scholar, Educational Administrator, and Explorer: Second Principal of the Brigham Young Academy and First President of Brigham Young University; A Study of the Life and Labors of One of Utah’s First School Administrators,” unpublished typescript (1947), 60-61.

299.   In order to boost the academic qualifications of his faculty [Brigham Young Academy] in the short run, (Benjamin Cluff Jr.) Cluff broke with tradition and hired non-Mormons. In 1894, he hired his first gentile faculty member, Abby Calista Hale, a graduate of Clark College in Worcester, Massachusetts, and the niece of U.S. Senate Chaplain Edward Everett Hale. Although she never embraced Mormonism, she loved Utah, regarded Mormonism favorable, and later quipped that she was “not so very ‘non’” as some feared.
Ernest L. Wilkinson, ed., Brigham Young University: the First One Hundred Years, 4 vols. (Provo, Utah: Brigham Young University Press, 1975-76)1:258-59; Abby Calista Hale to Benjamin Cluff, April 6, 1897, President’s Records.

 300.  Peter O. Thomassen issues the first foreign-language paper (Danish and Norwegian) published in Utah, the Utah Posten in December of 1873.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 245.

301.   In October of 1924, the Church broadcasts general conference for the first time on a Church-owned radio station.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 92.

302.   General Conference is broadcast on television for the first time (September 30, 1949).
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 189.

303.   In August of 1940, the largest world premiere of any Hollywood movie to date is held in Salt Lake City with the release of Darryl F. Zanusk’s production of Brigham Young, one of the first motion pictures to portray the Church in a positive way. It stars Dean Jagger, who later joins the Church.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 164.

304.   Spencer Adams was the first LDS player in the Major Leagues. He played in the World Series for the 1925 Washington Senators and the 1926 New York Yankees.
Jim Ison, Mormons In The Majors (Cincinnati: Action Sports, 1991), 4.

Additional interesting information on Spencer Adams:
Spencer’s son said, “A definite highlight for my father (Spencer Adams) was rooming with Lou Gehrig.” He also roomed with Tony Lazzeri who had occasional epileptic seizures that Spencer would help treat. He was a part of the 1926 Yankee World Series team and played in games six and seven as a pinch-runner. He is the only Church member to play in two consecutive World Series for different teams.
   When Babe Ruth was on a trip in Utah, he was asked whether he knew Spencer Adams. Babe said, “Sure I do, he was the best poker player in the American League.” This unexpected praise had its origin in a train car carrying the Yankees to a game. The Babe was engaged in a favorite pastime, playing poker. When he needed to leave the game temporarily, he said to Spencer, Hey rookie, sit in for me.” When Ruth returned, he was $300 richer!
Paul Eaton, “Griffith May Have Something On Fire.” The Sporting News, January 21, 1926.

305.   Newt Kimball pitched a no hitter in his first professional game in the Major Leagues.
He accomplished this feat in 1934.
Jim Ison, Mormons In The Majors (Cincinnati: Action Sports, 1991), 261.

306.   Red Perry pitched for the 1927 Pittsburg Pirates.
Jim Ison, Mormons In The Majors (Cincinnati: Action Sports, 1991), 158.

Additional interesting information:
In 1927, he pitched for Wichita in the Western League and was called up at the end of the season by the Pittsburgh Pirates. It was an exciting time to be with the Pirates as they were in the thick of a pennant race with the St. Louis Cardinals and New York Giants. With so much on the line, Red was able to get into only one game. On September 22, with the Pirates beating the Giants 5 to 2, he entered the game to pitch the ninth inning. Before the largest crowd in Pirates history, he pitched no-hit, no-run relief. The Pirates won the pennant by a game and one-half and played the Yankees in the World Series. Red had joined the team too late to be on the post-season roster. As a memento of winning the National League pennant, the team gave Red a diamond-studded cigarette lighter. He was upset with the choice of the gift; nevertheless, when he accidentally threw the lighter out the window of a moving automobile, he spent over an hour looking for it without luck.
Jim Ison, Mormons In The Majors (Cincinnati: Action Sports, 1991), 159.

307.   LDS major league pitchers have a 10-0 record as starting World Series pitchers (as of 1991).
Jim Ison, Mormons In The Majors (Cincinnati: Action Sports, 1991), back cover

308.   On putting together the first LDS historic pictorial book:   The author and photographer was George Edward Anderson. Anderson traveled “without purse or script” on his four-year Birth of Mormonism interval from his Utah gallery. . . . It all began when the talented photographer, at age forty-six, was called on a mission to England in the spring of 1907. He saw the call as an answer to a prayer, a prayer that he might be able to use his camera to serve God and Zion. He asked for, and received, permission from the Church to make detours on his way east to photograph some of the historic sites important to the Mormon culture. He said, “I feel so impressed with the necessity of making the views,” he wrote. “I can see what a blessing they would be to our people in arousing an interest in this land, and the work that is before us as a people in building up the centre stake of Zion. . .”
     . . . And so it was with his photo-documentation of the historic Church sites. He was slow and particular, and it took so long that eventually the delay in going to England became an embarrassment to his family. Anderson was still in New York in June of 1908, ten months after he had departed Springville. A month later he finally boarded a steamer and went to England, but three years later his mission concluded, he didn’t bother to go home. He simply returned to New England and picked up where he had left off on his passion.
     In all, Anderson was absent from his Springville gallery for more than seven years, only three of which were spent in England on his mission.
Douglas F. Tobler and Nelson B. Wadsworth, The History Of The Mormons In Photographs And Text: 1830 To The Present (New York: St. Martins Press, 1987), 37, 39.

309.   Many assume since Joseph Smith Sr. was the first patriarch to the Church that he would have given the first patriarchal blessing; not so. This distinction is held by Joseph Smith Jr. who provided the blessing on December 18, 1833 at Kirtland, Ohio.
Smith, Joseph Fielding, Essentials in Church History, 4 vols. (Salt Lake City: Deseret Book Company, 1973), 141.

310.   In June of 1831, John Whitmer, Church historian, begins the Book of John Whitmer, the earliest history of the Church.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 115.

311.   For some years past, a few benevolent ladies have been trying to provide Salt Lake City with an orphan’s home, a need which is not yet greatly felt; but since the project of also making it a day nursery where working women’s children are cared for and taught has been carried out, it has made more progress, and the legislature of 1888 made an appropriation for this purpose.
Chronicles of Courage: Daughters of Utah Pioneers (Salt Lake City: Utah Printing Company, 1991), 2:166.

312. April 8, 1898: Elders Brigham F. Duffin and Thomas H. Chambers, two missionaries from Utah, hold the first Latter-day Saint meeting in Caldwell County, Missouri, since the Saints were expelled from the state in 1838.
Richard Neitzel Holzapfel et. Al., On This Day in the Church (Salt Lake City: Eagle Gate, 2000), 69.

313.   While Wilford Woodruff served his mission to the Fox Islands in Maine he records that he had baptized Justin Eames and his wife on September 3, 1837. The Eames were the first individuals in this dispensation to be baptized upon an island of the sea.
Daughters of Utah pioneers, Chronicles of Courage (Salt Lake City: Utah Printing Company, 1991), 2:101.

 314.   The 1922 film, Trapped by the Mormons, is the first anti-Mormon movie, released in Britain.
Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 23.

315.   The following from J.Z. Stewart’s journal of his experience with the other elders called on a mission to Mexico in 1876.
Pleased with their reports of southern Arizona, the First Presidency conceived a scheme of Mormon expansion into the intermountain valleys, reaching down into Mexico and beyond, and in April, President Brigham Young wrote to the elders asking that Sonora be explored as a country of possible settlement. In April, the Stewart brothers received a letter from President Young suggesting that they unite with J.W. Campbell to draw up plans for a Mormon colony in old Mexico. This made it necessary for them to cross the country eastward to San Elizario, Texas, where Mr. Campbell was then situated.
They began their journey by way of the Rio Grande settlements; then along the San Pedro River. They were repeatedly assured along the way that they could not cross the country into Mexico in safety, since the Apaches were ravaging the country and attacking all travelers. The elders refused to be deterred from their purpose and continued on their way, traveling through the most dangerous Indian sections during the night. James Z’s diary describes the following events:
“Sunday, 27 May, 1877. Arose early and went to San Pedro 22 miles. There is but little travel on this road for fear of the Apaches. Drove on through the pass 15 miles in the evening and over a very dangerous road.
Monday, 28 May, 1877. Went on to the Sulphur Springs early, stopped a while there and drove on near the Apache Pass. Distance from San Pedro to Sulphur Springs 32 miles.”
At Sulphur Springs they found the station a black mass of ruins, the Indians having killed the manager and burned the buildings shortly before their arrival. The elders stopped for several hours off the road a few hundred yards, making no fire or light. At midnight they drove over the dreaded Apache Pass, descending down to the creek at daybreak. J.Z.’s journal noted:
“Tuesday, May 29, 1877. Traveled on through the Pass and stopped to let our animals pick. We heard several shots fired ahead of us in the road. Then a soldier came down full speed and we were informed that the mail had been taken and rider killed. We turned around and drove back to Camp Bowie and again started on the road, met the buckboard coming in with the dead body of the mail rider. Soldiers went out and found the Indians and Indians fired on them when West ordered a retreat, the Indians making fun of them, etc. Soldiers were anxious for a fight but the officers did not want any. We laid over on account of the excitement.”
Miriam’s history supplies this additional detail: An Army officer rode past them at top speed to the military post beyond. Shortly afterwards he returned with horses and guards, one of which called to the elders to leave as quickly as possible, since the Apaches had just killed the mail driver ahead and were coming that way. Soon after they were passed by a riderless horse followed by two men on horseback. A flying instant was enough to reveal that one of the men and one of the horses had been pierced by bullets. In their wake came a troop of soldiers bearing the dead mail rider’s body. It was with horror that the brothers saw he had been scalped.
The elders traveled on with the soldiers to Camp Bowie, where, because of the danger in every direction, they remained six days. It was a week of intense excitement; a second mail driver from the west was attacked by Indians and escaped only when cavalry troops came to his rescue, the mail rider from the east was not afforded military protection and he met his death at the hands of the red men within a short distance of the post. His body was not retrieved until it had been partly eaten by wolves.
The elders finally resumed their travels from Camp Bowie in company with the east bound mail rider who had so narrowly escaped death, and his escort of four cavalrymen and one Mexican. They encountered no difficulties until they came within a short distance of the Sansamon River. The trail was lined on either side with thick brush. Here the Mexican discerned Apache tracks by the side of the road and other indications that the Indians were ahead and waiting. What to do had to be decided quickly. The road, extremely dry and dusty, ran about three quarters of a mile through this thicket. The scout decided that the safest way would be for all to go through on the run so as to raise such a dust that the Indians would not be able to see clearly, thus some of their number might get through alive. All agreed to this plan and started off as fast as possible, but when the elders reached the middle of the jungle, one of the tires of their wagon came off. Their companions fled on, leaving them alone. There was no alternative for the brothers but to get out and, guns in hand, go through the ordeal of putting on a wagon wheel, constantly expecting that the next minute would bring a horde of Indians upon them.
The mail rider and guards, in the meantime, just had cleared the thicket and ascended an elevation across the Sansamon River. Here, being out of the zone of immediate danger, they stopped to see what had become of their companions. It was with amazement that they saw the Indians, very close to the brothers suddenly leave their ambush and flee toward the mountains, leaving a trail of dust behind them for miles. The soldiers and mail rider were completely at a loss to understand the situation; the elders questioned it not at all—they believed that their God had protected them.
The brothers reached San Elizario, Texas, on June 13 and in October they turned homeward, traveling up the Rio Grande. They reached Salt Lake City on December 8, 1877, and reported their mission to President John Taylor who had succeeded Brigham Young in the Church presidency since their departure. Once again, James Z.’s blessing of protection proved true.
Peace Like A River, The Historical and Spiritual Journey of The Isaac M. Stewart Family, Compiled and Edited By David H. Epperson (Salt Lake City, 2007), 111-113.

Additional interesting information of years later after the Church was firmly planted in Arizona:
The following item of interest related about the Mormons in Arizona appeared in the Millennial Star of March 17, 1890. It gives an account of a visit to Fort Apache, Arizona, by a correspondent of the St. Louis Globe Democrat
   From Fort Holbrook to Fort Apache, the distance is about one hundred miles, the road passing through a series of little “Mormon” settlements, each one of which seems a veritable oasis in the midst of a vast and barren waste. It is astonishing how these “Mormon” people, fleeing from contact with the Gentiles, erect comfortable homes for themselves and turn western deserts into garden spots. I found in every settlement through which I passed fine reservoirs and complete systems of irrigation ditches. Orchards and shading trees had been planted, hundreds of acres of land brought under cultivation, and fine vegetable gardens laid out. The dwellings and outhouses were neat looking and comfortable and supplied with all the requisites of well regulated farms. I could not help; noticing the marked difference in the appearance of the cattle and horses of the “Mormons” from those which I had been accustomed to see elsewhere in the southwest. They were fat and sleek looking, showing that they had received good care. At every farmhouse there was an abundance of milk, butter, chickens, and eggs, things almost unknown to the average Arizona rancher.
   In stopping one night at a settlement some forty miles from Holbrook, I was surprised to find pianos and organs in most of the houses, and was equally surprised at the hospitable manner in which I was treated. The people talk unreservedly of their religion and the history of the Mormon Church. They claim that the strength of the Mormon Church lies in the doctrines of temperance, patience, and industry which it teaches, and the perfect system of cooperation among its followers which enables them to prosper in any part of the West. No liquor is sold in any of the Mormon towns, and there has never been a murder committed in any of the settlements along the road. All the freighting to and from Fort Apache is carried on by Mormons, the superiority of their teams and their own steady habits having enabled them to fill government contracts so satisfactorily that they have completely supplanted Mexican and Gentile freighters.
March 17, 1890 Millennial Star

316.   In the year 1875, President Brigham Young called J.Z. Stewart on a mission to Arizona and Old Mexico. He was advised to load pack horses with food to last four months, and to take plenty of ammunition for protection against the hostile Indians along the Texas and Mexican border. Julia Ann had no idea when she would see or hear from her husband again. She watched him as far as she could see him, and then took her three little children and returned to the house. For her support she had a cow, pig, and some chickens. With great courage she carried on by taking in some sewing and weaving carpets. While her husband was gone, the roof fell down!
J.Z. Stewart returned having filled an honorable mission. He was home but seven days when he received another call for a second mission to Mexico. For the second time, with the same faith and courage, Julia Ann took up her labors knowing full well now, the anxiety of the struggle to be met with the care and responsibility of her children alone. But this was not to be the end for her husband would be called to yet a third mission to colonize Colorado and Mexico.
Peace Like A River, The Historical and Spiritual Journey of The Isaac M. Stewart Family, Compiled and Edited By David H. Epperson (Salt Lake City, 2007), 114.

317.   6 months
The General Church Board of Education agreed in 1900 to open missionary training courses at Brigham Young Academy in Provo, the Latter-day Saints University in Salt Lake City, Brigham Young College in Logan, and the Latter-day Saints Academy in Thatcher, Arizona. Prospective missionaries were taught theology, religious history, and teaching methods from the scriptures in a six-month curriculum. The Church schools charged no tuition for the class, and stake president were expected to provide for board and lodging for their students.
The Church of Jesus Christ of Latter-day Saints, Church History In The Fulness Of Time (Salt Lake City: Published by the Church of Jesus Christ of Latter-day Saints, 1993), 459.

318.  Damage his wagon
Some people, not particularly caring for the church in Indiana, decided to steal Almon Babbit’s wagon, move it a mile and damage it, then removing one of the wheels in hopes Almon would move along on his mission to some other area. Not so, Almon just had to wait longer in this area to have his wagon repaired. This resulted in five more baptisms.
Times and Seasons, Vol. 1. No. 2. December, 1839.

319.   It is said that Martin Harris joined the Strangites and preached against the Church while on a mission to Great Britain as the following story suggests:
History tells us that shortly after the death of the Prophet, Martin Harris came under the influence of James J. Strang, an apostate from the Church who claimed to be the true successor to Joseph Smith. Under the influence of this man, Martin Harris went to England as a missionary for the Strangites in that country, but he soon saw that his task was hopeless and he left without accomplishing the object of his visit.
Preston Nibley, comp. The Witnesses of the Book of Mormon, (Salt Lake City: Deseret Book Co., 1958).
The following gives insight of why this mission failed:
Another blow at Brighamism was the appointment of a mission to raid the rich proselyting field of industrial England. Moses Smith, Leicester Brooks, Hazen Aldrich, and Martin Harris, the last of whom had financed and been one of the three witnesses of Joseph Smith’s Book of Mormon, were delegated to leave in the fall for the British Isles . . . .
The English mission, on which Strange had counted for reinforcements in money and souls, ended in disaster. Without the stalwart Moses Smith, who was detained at Voree to help Strange fight the schisms and apostasies which threatened to shatter the walls of Zion, the mission lacked a dependable leader. Moreover, the other two members of the mission, Martin Harris, and Leicester Brooks, had been preceded to England by Orson Hyde and John Taylor, the Brighamite Apostles and scourges of Strangism, who had prepared a hot reception for them.
The landing of Harris and Brooks at Liverpool was the signal for Hyde and Taylor to let loose a torrent of scorn. Unfortunately, both of the Strangite missionaries were vulnerable to impeachments of their honesty. The Brighamites lost no time in publishing the fact that Martin Harris had once been a follower of Anne Lee in Shakerism as well as a recidivist Mormon. “Any one can see that he must have been a wicked man, and no wonder that a man without revelation should join Anne Lee, Strang, or any other imposition or strong delusion, having rejected the truth.
O. W. Riegal, Crown of Glory — A life of James J. Strang (New Haven: Yale University Press, 1935), pp. 85, 102, 103, cit. Wayne Gunnell, “Martin Harris,” p. 53.
Here is some additional insight into Martin Harris’ failed mission:
We stop the press to say that our letters by this morning’s mail (October 31) bring cheering accounts from our elders in various parts. They are baptizing in almost all directions. We also learn, from Elder Wheelock’s letter of Birmingham, that Martin Harris and his escort have paid them a visit. He introduced himself to their conference meeting and wished to speak, but on being politely informed by Elder Banks that the season of the year had come when Martin sought a more genial climate than England, he had better follow. On being rejected by the united voice of the conference, he went out into the street and began to proclaim the corruption of the Twelve; but here the officers of government honored him with their presence—two policemen came and very gently took hold of each arm and led Martin away to the Lock-up. We would insert Brother Wheelock’s letter entire if we had room. Elder Wheelock will remember that evil men, like Martin Harris, out of the evil treasure of their hearts shall bring forth evil things.
Just as our paper was going to press, we learned that Martin Harris, about whom we had written in another article, had landed in Liverpool, and being afraid or ashamed of his profession as a Strangite, and we presume both, for we are confident we should be, he tells some of our brethren on whom he called, that he was of the same profession with themselves—that he had just come from America and wished to get acquainted with the Saints. But there was a strangeness about him, and about one or two who came with him, that gave them plainly to see that the frankness and honest simplicity of true hearted brethren were not with them. A lying deceptive spirit attends them, and has from the beginning. They said they were of the same profession with our brethren, when they knew they lied. If they were of our profession, why not call at our office and get their papers endorsed? Because they know that they are of their father, the devil, who was a liar from the beginning, and abode not in the truth. The very countenance of Harris will show to every spiritual-minded person who sees him, that the wrath of God is upon him. . . . Source: Wayne Gunnell, “Martin Harris,” p. 55.
Upon the failure of his British Mission, Martin Harris withdrew from the ranks of Strang and joined William E. McLellin, formerly one of the Twelve Apostles and who had been excommunicated from the Church in 1838. On January 23, 1847, a small group under the leadership of McLellin and Harris proceeded to organize a church. “It was moved by McLellin and seconded by Martin Harris that this following take upon them the name of `The Church of Christ,’ and wear it henceforth shorn of all appendages or alterations, which motion was carried.” Soon after the organization was effected, McLellin communicated with the Whitmer brothers who had remained in Missouri, and in September of 1847, he visited them.
Orson Hyde, “Notices,” MS 8 (15 Nov 1846):128.
The question is did Martin Harris leave and preach against the Church in Great Britain? The following from Brigham Young:
   “When the new presidency of the Church was chosen, Martin felt greatly disappointed that he was not called to leadership, but Martin Harris never denied the faith, never affiliated with any other sect or denomination, but when the Church came west, Martin Harris remained behind. It is true that Martin Harris did not apostatize; he was never tried for his fellowship; he was never excommunicated.”
     William Harrison Homer, “The Passing of Martin Harris,” The Improvement Era 29 (March 1926):468-72.
This would agree with what Martin Harris states of the situation:
To H. Emerson, dear sir: -- Your second letter, dated December 1870, came duly to hand. I am truly glad to see a spirit of inquiry manifested therein. I reply by a borrowed hand, as my sight has failed me too much to write myself. Your questions: Question 1, “Did you go to England to lecture against ‘Mormonism?’”
Answer. I answer emphatically, No, I did not; -- no man ever heard me in any way deny the truth of the Book of Mormon, the administration of the angel that showed me the plates; nor the organization of the Church of Jesus Christ of Latter-day Saints, under the administration of Joseph Smith, Junior, the prophet whom the Lord raised up for that purpose, in these the latter days, that he may show forth his power and glory. The Lord has shown me these things by his Spirit — by the administration of holy angels — and confirmed the same with signs following, step by step, as the work has progressed, for the space of fifty.
     Martin Harris to H. B. Emerson, cit. The True Latter-day Saints’ Herald 22 (15 Oct 1875):630.

320.  “When father was able to, he preached the Gospel as often as possible. While on a mission in Indiana, he stopped at a building where 400 people had gathered to dance. The man who was to furnish the music could not get his violin to work. Father’s shoes were gone, and his pants were holey at the knees and behind, but he stepped up to the man and asked him what was the matter with his goose. Father took the thing and tuned it and made it fairly sing! The people danced until satisfied; then one of the men suggested that they get father a new suit, hat, and boots because he had fixed the violin and because they had had so much enjoyment. So they bought him a new suit, hat and boots! Then he addressed them for two hours on the principles of the gospel, and afterwards he baptized two dozen of them about daylight.”
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

321.    A young, inexperienced elder from Canada named Hugh B. Brown was laboring in Cambridge, England in 1904. On his arrival in that city, he saw posters in the train station declaring “Beware of the vile deceivers; the Mormons are returning. Drive them out.” For two days he went from house to house leaving tracts where he could and unsuccessfully attempting to engage Britons in gospel conversations. One Saturday evening, as he later remembered, a knock came on the door.
   “The lady of the house answered the door. I heard a voice say, ‘Is there an Elder Brown that lives here?’ I thought, ‘Oh, oh, here it is!’
   “She said, ‘Why, yes, he’s in the front room. Come in, please.’
   “He came in and said, ‘Are you Elder Brown?’
   “I was not surprised that he was surprised. I said, ‘Yes, sir.’
   “He said, ‘Did you leave this tract at my door?’
   “Well, my name and address were on it. Though I was attempting at that time to get ready to practice law, I didn’t know how to answer it. I said, “Yes, sir, I did.’
   “He said, ‘Last Sunday there were 17 of us heads of families that left the Church of England. We went to my home where I have a rather large room. Each of us has a large family, and we filled the large room with men, women and children.  We decided that we would pray all through the week that the Lord would send us a new pastor. When I came home tonight I was discouraged, I thought our prayer had not been answered. But when I found this tract under my door, I knew the Lord had answered our prayer. Will you come tomorrow night and be our new pastor?’
   “Now, I hadn’t been in the mission field three days. I didn’t know anything about missionary work, and he wanted me to be their pastor. But I was reckless enough to say, ‘Yes, I’ll come.’ And I repented from then till the time of the meeting.
   “He left, and took my appetite with him! I called in the lady of the house and told her I didn’t want any tea [supper]. I went up to my room and prepared for bed. I knelt at my bed. My young brothers and sisters, for the first time in my life I talked with God. It told Him of my predicament. I pleaded for His help. I asked Him to guide me. I pleaded that He would take it off my hands. I got up and went to bed and couldn’t sleep and got out and prayed again, and kept that up all night-but I really talked with God.”
   He spent the next day without breakfast or lunch, walking and worrying that he had to be the religious leader of these people.
“Finally it came to the point where the clock said 6:45. I got up and put on my long Prince Albert coat, my stiff hat which I had acquired in Norwich, took my walking cane (which we always carried in those days), my kid gloves, put a Bible under my arm, and dragged myself down to that building, literally. I just made one track all the way.
   “Just as I got to the gate the man came out, the man I had seen the night before. He bowed very politely and said, ‘Come in, Reverend, sir.’ I had never been called that before, I went in and saw the room filled with people and they all stood up to honor their new pastor, and that scared me to death.
   “Then I had come to the point where I began to think what I had to do, and I realized I had to say something about singing. I suggested that we sing ‘O my Father.’ I was met with a blank stare. We sang it-it was a terrible cowboy solo. Then I thought, if I could get these people to turn around and kneel by the chairs, they wouldn’t be looking at me while I prayed. I asked them if they would and they responded readily. They all knelt down and I knelt down, and for the second time in my life I talked with God. All fear left me. I didn’t worry any more. I was turning it over to Him.
   “I said to Him, among other things, ‘Father in Heaven, these folks have left the Church of England. They have come here tonight to hear the truth. You know that I am not prepared to give them what they want, but Thou art, O God, the one that can; and if I can be an instrument through whom you speak, very well, but please take over.’
   “When we arose most of them were weeping, as was I. Wisely I dispensed with the second hymn, and I started to talk. I talked 45 minutes. I don’t’ know what I said. I didn’t talk-God spoke through me, as subsequent events proved. And He spoke so powerfully to that group that at the close of that meeting they came and put their arms around me, held my hands. They said, ‘This is what we have been waiting for. Thank God you came.’
   “I told you I dragged myself down to that meeting. On my way back home that night I only touched ground once, I was so elated that God had taken off my hands an insuperable task for man.
   Within three months every man, woman, and child in that audience was baptized a member of the Church.
“Father, Are You There?” Brigham Young University fireside address (Provo, 8 Oct. 1967), pp. 13-15.

322.   Ephraim Hanks was one of the premier frontiersman of his day. He wore a long beard which was brown and wavy and reached almost to his waist. He reportedly crossed the plains probably more times than any other white man; performing the journey upwards of sixty times. Eph in the fall of 1856 spent considerable time hauling fish from Utah Lake to Salt Lake City. In the fall of 1856 he had occasion to stop overnight with Gurnsey Brown in Willow Creek (later Draper, Utah). Being tired after his day’s journey he retired to rest early and while laying in his bed describes a voice calling him by name and saying “The handcart people are in trouble and you are wanted; will you go and help them?” He stated, “I turned instinctively in the direction from whence the voice came and beheld an ordinary sized man in the room. Without hesitation I answered, ‘yes, I will go if I am called. . .’” When I got up the next morning I says to Brother Brown, “The handcart people are in trouble, and I have promised to go out and help them.” He traveled to Salt Lake City and the next day headed east over the mountains with a light wagon, all alone. At South Pass he encountered a storm that lasted three days which he described as the worst he had seen in all his travels in the Rocky Mountains. Snow fell so deep that for many days it was impossible to move wagons through it. Feeling anxious of the condition of the immigrants, he determined to start out on horseback to meet them. He secured a pack saddle and two animals and began to make his way slowly through the snow alone. He describes miraculously encountering several buffalo which he killed and dressed and loaded his horses with the meat. He resumed his journey toward evening and reached “the ill-fated train just as the immigrants were camping for the night” He stated, “The sight that met my gaze as I entered their camp can never be erased from my memory.” The starved forms and haggard countenances of the poor sufferers, as they moved about slowly, shivering with cold to prepare their scanty evening meal was enough to touch the stoutest heart. When they saw me coming, they hailed me with joy inexpressible, and when they further beheld the supply of fresh meat I brought into camp, their gratitude knew no bounds. . . Five minutes later both my horses had been released of their extra burden, the meat was all gone, and the next few hours found the people in camp busily engaged in cooking and eating it, with thankful hearts. When the relief teams met the immigrants, there was only one day’s quarter ration left in camp.
Stewart E. Glazier and Robert S. Clark, Journal of the Trail (Salt Lake City: [s.n.], 1997), 120.

323.  We killed our first antelope at Soapfork; and I also caught a catfish there that weighed 36 pounds--John Pulsipher helped me pull it out. We got our first buffalo about 100 miles out of Soapfork. There were four of us boys, and we went to camp and brought out seven yoke of oxen to get the buffalo! John Benton mourned because of the parts of the buffalo we threw away. Then we boys thought we would stroll along up the Platte in quest of other game; but we went too far and got surrounded by wolves before we got back. We got a severe scolding when we got home, but the howling and the massing of the wolves was a great deal worse in my estimation!
Autobiography of Mosiah Hancock, Typescript, BYU-S; htpp://www.boap.org/

324.   Clara Decker Young said the following:
“I have come 1200 miles to reach this valley and walked much of the way, but I am willing to walk a thousand miles farther rather than remain here.”
Berrett, William Edwin, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 262.

325.  The following is from the journal of Mary Ann Jones, a nineteen-year old young lady in the Ellsworth Company. The first hand-cart company to cross the plains:
   We were allowed 17 lbs. of baggage each, that meant clothes, bedding, cooking utensils etc. When the brethren came to weigh out things some wanted to take more than allowed so put on extra clothes so that some that wore real thin soon became stout and as soon as the weighing was over put the extra clothes in the hand cart again but that did not last long for in a few days we were called upon to have all weighted again and quite a few were found with more than allowed.
David Roberts, Devils Gate (New York City: Simon and Schuster, 2008), 102.

326.   When Brigham Young stood in General Conference on October 5, 1856 and called for a united effort to bring in the handcart companies stranded on the plains of Wyoming he received an outpouring of donations from those willing to help in the cause. Lucy Meserve Smith records the following in her journal:
   Then Brigham Young asked the women to fetch food, blankets, skirts, shoes, hoods, winter bonnets—“almost any description of clothing”—to fill the wagons. “The sisters stripped off their petticoats, stockings, and everything they could spare right there in the Tabernacle.”
Heidi Swinton and Lee Groberg, Sweetwater Rescue: The Willie and Martin Handcart Story (American Fork, Utah: Covenant Communications Inc., 2006), 58.

327.   The cost for an ox team and wagon for a family of five was $300. To transport that same family by handcart was $10 to $20.
David Roberts, Devils Gate-Brigham Young and The Great Mormon Handcart Tragedy (New York City: Simon and Schuster, 2008), 93.

328.   For the Martin and Willie Handcart Companies, not only was the landscape and limbs frozen, but also the ink. The following from November 3, 1856:
From this date on, the camp journal was written with lead pencil which. . . can scarcely be read. It would appear that the ink used by the scribe had frozen, and the journal from [then] on only contained a few entries.
Journal of the Trail, compiled and edited by Stewart E. Glazier and Robert S. Clark, 73. (Monday Nov. 3, 1856 at Greasewood Creek).

329.   In the year of 1848, while crossing the plains, Eliza Marie Partridge Lyman named her new born son Platte (after the Platte River that the Saints had followed for so many days).
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices: An Untold History of The Latter-day Saints 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 247.

330.   The following from the pioneer journal of Patience Loader, a member of the Martin Handcart Company:
   I well remember that when we camped in Echo Canyon that Sister Squires was confined in the morning. She had a lovely baby girl and they named her Echo.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices: An Untold History of The Latter-day Saints 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 241.

331.  The following from the life of pioneer Lucy Clements Hale:
   A second child, Martha Ann, was born June 20, 1846, in Nauvoo, not long before the family moved westward with the body of the Church. Many hardships awaited Lucy and James. Perhaps the hardest to bear was when their daughter Martha Ann was stolen by a band of Indians and carried away. The child would not be found, so the parents were forced to go westward without their beloved daughter. Their days were full of anxiety and loneliness, and each night they prayed for the safe return of their child. Lucy’s pillow was wet with tears each night and finally, from exhaustion, she would fall into a half sleep. Missionaries learned of their loss and promised to continue searching for Martha Ann; this they did for many months. One missionary made friends with an Indian brave and felt he could rely on his friendship in his search. After six months, Martha Ann was found in an Indian village. She was a beautiful child with jet black hair and deep brown eyes. When the Indians were asked why they had stolen the white child, the reply was, “She no white child. She Indian. Has black hair, black eyes. She stolen from Indian tribe.”
   Through the grace of God and the friendship between the Mormon missionaries and the Indian brave, Martha Ann was returned to her family. Lucy and James’s joy and relief were beyond expression as they held their child close to them and expressed gratitude for her safe return.
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:57-58.

 332.   Amanda and Samuel Chambers were among the first black converts to the Mormon Church. Both embraced Mormonism as slaves in the South, came west to Utah after the Civil War, and prospered. Chambers lived to the ripe old age of 98. At the time of his death he was a man of wealth and owned a 30-acre estate.
William G. Hartley, “Samuel D. Chambers,” New Era, Jun. 1974, 47.

Additional information on Samuel Chambers:
Samuel Chambers first learned about the Church while he was a thirteen-year-old slave in Mississippi. After the Civil War in 1869, Chambers was able to move to Utah with his wife and son. He was a member of the Salt Lake City 8th Ward. In 1873 he bore his testimony: “I know we are the people of God, we have been led to these peaceful vallies of the mountains, and we enjoy life and many other blessings. I don’t get tired of being with the Latter-day Saints, not of being one of them. . . . I thank God, for my soul burns with love for the many blessings I enjoy. I’ve been blest from youth up, although in bondage for 20 years after receiving the gospel, yet I kept the faith. I thank God that I ever gathered with the Saints.
As quoted in William G. Hartley, “Samuel D. Chambers,” New Era 4(June 1974): 48-49.

333.   The Lord said that Edward Partridge (The first traveling bishop of the Church) was most similar to Nathanael.
             Who is Nathanael? He is a follower of Christ. Jesus said of him in John 1: 47 “. . . Behold an Israelite indeed, in whom is no guile.” If you like to read more of Nathanael, reference John 1: 43-51
The Church of Jesus Christ of Latter-day Saints, Church History In The Fulness Of Times (Salt Lake City: Published by The Church of Jesus Christ of Latter-day Saints), 120.

334.   Ray Jacobs was in baseball for twenty-years, but only played in two Major League games.
Jim Ison, Mormons In The Majors (Cincinnati: Action Sports, 1991), 261.

335.   The following is a newspaper interview with David Whitmer:
“Early in the morning, Thursday the 15th, we left Lexington in the stage coach, crossed the Missouri River, and was landed at the railroad depot, a mile or more from the city. It was between this station and the river that the mail coach was robbed by highwaymen last summer; and it is a most favorable place for such work, there being thick brush and woods all around. We would not have been surprised to see some ugly hand poked out of the thick brush after us, as the coach moved along. We were soon on the way to Richmond, Ray County, to visit David Whitmer, one of the witnesses. Arrived about 8:30 a.m., and breakfasted at the hotel.
     “Here we met David Whitmer, Junior, eldest son of David Whitmer, Senior. He looks to be about forty-five years of age. Is kind hearted and is a firm believer in the Book of Mormon and in the testimony borne by his father concerning it. After breakfast we called on David Whitmer, Senior, meeting him just outside of his residence, and introducing ourselves. He invited us into the house and directed us into a small room, presumably, his own resting and sleeping apartment. John Whitmer, son of John Whitmer, deceased, and two or three more gentlemen, whose names are not remembered, were present. The women folks were house cleaning. (Just our luck).
             “Elder Whitmer remarked that he did not feel much like talking as he had not been feeling well for some time. He appeared feeble. He is now upwards of seventy-six years of age, having been born January 7th, 1805. He is of medium height, and rather of a slender build; but his appearance may be on account of age and recent illness. He has darkish brown eyes, and his hair is white and thin. Has a good head and honest face. He talks with ease and seemed at home with every subject suggested; and without an effort, seemingly, went on to amplify upon it, so that we had nothing to do but question, suggest and listen. His intellect is far more vigorous and retentive than we expected to find. He is careful in his speech, for he studies to express himself in such a way as not to be misunderstood; and it hurts him to be misrepresented.
             “A reporter called to see him some time ago, asked a few questions and went off and published that he had denied his testimony concerning the truth of the Book of Mormon. This hurt him so, that he is very careful, now, to have some known friends present when strangers call to see him. This accounts for the presence of others when we were there.
     “Speaking of Joseph Smith the Seer, he said, and this is very nearly his wording: ‘It makes no difference what others say, I know Joseph Smith was a prophet of God, and he translated the Book of Mormon by the inspiration of God from the plates of the Nephites. Some people think if they can only make it appear that Joseph’s life and character were not perfect, and that he had human weaknesses, that it would prove that he was not a prophet; yet the same persons will believe that Moses who killed the Egyptian, and David, who had Uriah killed, and who took a multitude of wives and Solomon who was a polygamist and idolater; and Peter, who lied and cursed, and etc., were all prophets and should be honored and respected.
     What the individual life of Joseph Smith was after he translated the Book of Mormon, has nothing to do with the question was to whether he was, or was not inspired to bring forth.’”
     “Do you know anything of his character?”
     “‘I know nothing against him. I have heard some things; these I know nothing about. I have nothing to say about the character of any one, only as I know. It is not my mission to talk about the character of any. My mission is to testify concerning the truth of the coming forth of the work of God.’”
     “What kind of man was he when you knew him personally?”
     “‘He was a religious and straightforward man. He had to be; for he was illiterate and he could do nothing of himself. He had to trust in God. He could not translate unless he was humble and possessed the right feelings towards every one. . . .’”
     “His statement concerning the vision they had of the plates and the angel was as follows:
     “‘I was plowing in the field one morning, and Joseph and Oliver came along with a revelation stating that I was to be one of the witnesses to the Book of Mormon. I got over the fence and we went out into the woods, nearby, and sat down on a log and talked awhile. We then kneeled down and prayed. Joseph prayed. We then got up and sat on the log and were talking, when all at once a light came down from above us and encircled us for quite a little distance around; and the angel stood before us. He was dressed in white, and spoke and called me by name and said, ‘Blessed is he that keepeth His commandments.’ This is all that I heard the angel say. A table was set before us and on it the records were placed. The Records of the Nephites, from which the Book of Mormon was translated, the brass plates, the Ball of Directors, the sword of Laban and other plates.
     “‘While we were viewing them the voice of God spoke out of heaven saying that the Book was true and the translation correct.’”
     “We then asked him, ‘Do you remember the peculiar sensation experienced upon that occasion?’”
     “He answered very slowly and definitely. ‘Yes; I remember it vey distinctly; and I never think of it, from that day to this but what that same spirit is present with me.’
     “How did you know it was the voice of God?”
     “‘We know it was the voice of God just as well as I knew anything.’
     “This narration was delivered in a mild, but fervent voice; and as he spoke and bore witness, and we listened, the Spirit of God rested in great power upon us like a flame of Glory, to burning coal from the altar of God. It enveloped our beings and glowed in our hearts which tears of gratitude and joy flowed down our cheeks.
     “Brother Blakeslee who sat opposite, but nearby and facing me, was so moved by this divine touch-silent and heavenly power-that he could not refrain from weeping. Despite our power of resistance, for a moment we sat speechless, uttered not a word, but with a look exchanged thoughts and read the moving of each other’s heart. We were satisfied, established, confirmed. The Spirit of God that had been with me and inspired my soul while defending that Record, and the divinely appointed mission of the Seer, for lo! These many years while standing and testifying before multitudes, large and small, now appeared and lit up my being as with a flame, as I listened to the voice of a chief witness testify of what he had seen ,and heard, and felt, in relation to the coming forth of this Latter Day Work. The worthy sage testified truthfully, for God bore witness. Whatever other men may think of David Whitmer, it is our belief that he is a man of God; and that he is performing his part in this great Latter Day Work, faithfully and acceptably to his heavenly Father. He is respected and honored of his neighbors, and loved and admired by his relatives, of which there is a large circle there, and all in the faith. Who shall say that this man of candor, now standing upon the verge of the grave, has borne a false witness.”
The Saints Herald, 29, March 1, 1882.

336.   Following the publication of Kane’s influential 1850 pamphlet, The Mormons, Elder Orson Hyde told Kane this work “will forever immortalize your name in the records, and in the memory of the Saints.”
Orson Hyde to Thomas L. Kane, May 31, 1851, L. Tom Perry Special Collections, Harold B Lee Library, Brigham Young University, Provo, Utah.
Additional interesting information:
Colonel Kane is not the only individual to write in defense of the Mormon people, his wife, Elizabeth Kane, wrote the classic, Twelve Mormon Homes, after the Kane’s tour of Utah from Salt Lake City to St. George in 1872.
Twelve Mormon Homes Visited in Succession on a Journey through Utah to Arizona, ed. Everett. L. Cooley (Philadelphia: William Wood, 1874; reprint, Salt Lake City: Tanner Trust Fund, University of Utah Library, 1974)

He wrote Brigham Young often and even advised him on such matters as the writing of his will and the establishment of Brigham Young Academy.
Matthew J. Grow, “Thomas L. Kane and Nineteenth-Century American Culture,” BYU Studies, Volume 48, Number 4, 2009, 53.

337.  The following is Kane’s last words to the Saints:
I request you to receive my heart for deposit in your Salt Lake City Temple that after death it may repose where in metaphor at least it was when living.
Thomas L. Kane to “My dear friends,” September 1850, Kane Collection, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University.
Additional interesting information:
There has always been some speculation as whether Colonel Kane was or was not baptized a member of the Church. Truth be told he had received baptism from the hands of the Mormon Elders in 1846 while residing with the Church at Winter Quarters. His baptism was not for the remission of sins though, only for healing as he was dying of Malaria at the time. You must remember that in the early church, baptism for healing was a common occurrence.
David J. Whittaker, “New Sources on Old Friends: The Thomas L. Kane and Elizabeth W. Kane Collection,” Journal of Mormon History 27 (Spring 2001), 67-94

338.  Most people are entitled to one patriarchal blessing in a lifetime. The question can be asked, how many patriarchal blessings did the non-member Thomas L. Kane receive? From the following it appears to be two:
   Years later, while in St. George with Brigham Young in 1873, William G. Perkins, the local patriarch, pronounced another blessing on Thomas Kane, at the same time, Thomas’s wife, Elizabeth Wood Kane, received her own blessing. She remained skeptical about Mormonism and recorded in her journal her thoughts about the blessings: “The blessing was somewhat prophetical, and so far as it was did not coincide with one given K. long ago by the old patriarch John Smith, which has been curiously fulfilled so far, strange to say.”
David J. Whittaker, “My Dear Friend,” BYU Studies, Volume 48, Number 4, 2009, 201; Elizabeth Kane, St. George Journal, February 11, 1873, Kane Collection, Perry Special Collections, Harold B. Lee Library, Brigham Young University.

339.   The following is in reference to Emmeline B. Wells joining the Church while living with her mother at Petersham, Massachusetts:
   On March 1, 1842, when a little group of Latter-day Saints was assembled to perform the ordinance of baptism on her mother’s own ground, zealous friends sent messengers down to ask her if she was sure she was acting of her own free will and choice, otherwise they would take her by force, and she should never lack for means of a higher education; but if she accepted the Mormon faith and gathered at Nauvoo, she must renounce not only her friends but also all the advantages of literary culture she had so ardently hoped to attain, and be forever disgraced.
   Not knowing but that it was true that her hopes for further advancement must be resigned, she laid them on the altar of her faith, willing to yield up her future entirely to the will and care of the Creator. Some power, potent indeed, buoyed her up as she went through this trying ordeal. Though her delicate nerves were somewhat shaken, yet she told her mother and friends what proved true afterwards, that the crisis was past. She had renounced all she had before looked foreward to; henceforth, she desired to dedicate herself entirely to the work in which she was enlisted.
What’s interesting is that she did become assistant editor of the Woman’s Exponent in 1874 and became the editor in 1877.
   Mrs. Wells went to Washington as a delegate from the women of Utah in January 1879, to attend the convention of the National Woman’s Suffrage Association. While there she had the opportunity of speaking before committees of the House and senate and had an audience with President Hayes and several of the leading men of the nation on the Mormon question. They also prepared a memorial to Congress and succeeded in getting it presented.
The Lord moves in mysterious ways. Something tells me this might not have happened if she turned her back on what she knew to be true.
Additional Information:
Emmeline B. Wells received an honorary Doctor of Literature in 1912.

Chronicles of Courage: Daughters of Utah Pioneers (Salt Lake City: Utah Printing Company, 1991), 2:183-186.

340.  Ralph Waldo Emerson: Transcendentalist philosopher, poet, and essayist, Emerson was a friend of Thomas L. Kane and expressed interest in the Mormon’s plight after the publication of Kane’s 1850 pamphlet The Mormons.
Matthew J. Grow, “Thomas L. Kane and Nineteenth-Century American Culture,” BYU Studies, Volume 48, Number 4, 2009, 18.
Additional interesting reading:
Others interested in the Mormon cause after reading Kane’s pamphlet, “The Mormons:”
Abolitionist Charles Sumner
Abolitionist Wendell Phillips
Reformers Horace Greeley, Frederick Douglass, and John Greenleaf Whittier
Matthew J. Grow, “Thomas L. Kane and Nineteenth-Century American Culture,” BYU Studies, Volume 48, Number 4, 2009, 26.

Other Philadelphia residents so touched by the pamphlet, “The Mormons,” they donated money to help the Saints move to the Salt Lake Valley:
Judge John K. Kane (Thomas Kane’s father) donated $50 a sum comparable to $2,500 today.
Joseph D. Browne also donated $50
Thomas P. Cope donated $25
William S. Appleby to Col. T.L. Kane, June 20, 1848, Thomas L. Kane collection, L. Tom Perry Collection, Harold B. Lee Library, Brigham Young University.

The following statement was made by Colonel Thomas L. Kane, friend of the Mormons. Not being a big fan of Evangelical religion and Evangelical reform he said:
One Sunday he heard a “dreadful” noise, which turned out to be “One of the Methodist Meeting Houses where the law permits wicked people to make lunatics nearly as fast as the Hospitals can cure them.
Thomas L. Kane to Bessie Kane [his sister], [undated, about 1846?], Kane Family Papers, William L. Clement Library, University of Michigan, Ann Arbor.

341.   Martha Hancock shares the following:
“We needed to put up a desperate fight, for it would have been bad for us if he’d taken Mosiah and left Esther and me alone with the children on that winter wilderness. When we got a watering place (I think it was Jacob’s Pools near the Buckskin Mountains,) Mosiah took the team, which had traveled all day without water, to a mining place and asked for water. They told him they were U. S. Army officers and would let him have water if he would let them have one of the women with him, for they had no women there. Mosiah knew that he would have not to appear to be opposed to their desires. So he got them to let us have water then by promising that he would see what the girls said about it and then let the officers know the next morning. So when he told us, I said, `Well, if either of us has to go, I’ll go. I’ll stand out where they can see me and you point me out to them.’”
“We did a lot of praying about that also. When Mosiah went with his bucket and horses for more water, I saw him pointing me out to them. When they looked over at me, I waived my gun above my head and yelled out in a very coarse voice, `Hurrah! Hurrah! Hurrah! For Hell!’ I repeated that three times, then added,`Come on, come on, ye sons of Hell!’ I’m ready for you!’”
“Well they thought I was insane or something else awful; they looked disgusted and said, `Go on, go on, Mr. Hancock. We don’t want her.’”
History of Martha M. Hancock; htpp//www.boap.org/

342.   Orson Hyde shares the following story at the time he belonged to the Campbellites:
Early in the spring of 1830, I returned to Elyria and Florence, and became the pastor of the churches raised up the fall previous. During the fall and winter of 1830, I also taught school in Florence. During this fall, Samuel H. Smith, Zibar [Ziba?] Peterson, F. [Frederick] G. Williams and Peter Whitmer [Jr.] came along through that section, preaching the `golden bible’ or `Mormonism,’ I encountered them; but perceiving that they were mostly illiterate men, and at the same time observing some examples of superior wisdom and truth in their teaching, I resolved to read the famed `golden bible,’ as it was called.
Accordingly, I procured the book and read a portion of it, but came to the conclusion that it was all a fiction. I preached several times against the `Mormon’ doctrine or rather against the `Mormon’ bible. On one occasion, the people of Ridgeville, near Elyria, sent for me to preach against the `Mormon’ bible. I complied with the request, and preached against it. The people congratulated me much, thinking that `Mormonism’ was completely floored. But I, for the first time, thought that the `Mormon’ bible might be the truth of heaven; and fully resolved before leaving the house, that I would never preach against it anymore until I knew more about it, being pretty strongly convicted in my own mind that I was doing wrong. I closed up my school and my preaching in that section, and resolved to go to Kirtland on a visit to my old friends. Elder S. [Sidney] Rigdon, Gilbert and Whitney, and many others of my former friends had embraced the `Mormon’ faith. I ventured to tell a few of my confidential friends in Florence my real object in visiting Kirtland. The Prophet, Joseph Smith, Jun., had removed to that place. My object was to get away from the prejudices of the people, and to place myself in a position where I could examine the subject without embarrassment.
“History of Orson Hyde [1805-1842],” Millennial Star, 26 (1864), 742-44, 760-61, 774-76, 790-92.

343.   One might wonder how John Muir, the founder of Yosemite National Park, and the Mormons connect. Most would be surprised to know John Muir climbed Mt. Nebo in late May of 1877, lodging with David Evans, the bishop of Lehi.
             Lowell C. Bennion and Thomas R. Carter, “Touring Polygamous Utah with Elizabeth W. Kane, Winter 1872-1873, BYU Studies, Volume 48, Number 4, 2009, pg. 179.

John Muir said the following about Mormons during a trip to Utah in late May 1877:
The production of babies is the darling pursuit industry of Mormons.
Donald Worster, A Passion for nature: The life of John Muir (Oxford: Oxford University Press, 2008), 229-32.

344.   As a young man, Joseph Smith regularly read the Palmyra Register and took part in a young people’s debating club.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 26.

345.   We know that Joseph Smith worked for Josiah Stowell in search of a lost Spanish treasure. It’s this activity that led to a disorderly conduct charge in spite of the fact that Joseph Smith was anything but disorderly. What’s ironic is that Joseph Smith was the individual that convinced Josiah to give up his search for the treasure.
The laws at the time (1826) defined actions by “persons pretending. . .to discover where lost goods may be found” as “disorderly.”
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 41-42.
346.   One of the most interesting descriptions of the Prophet in Missouri was later recorded by Peter H. Burnett, a non-Mormon attorney who helped defend him in the trial in Daviess County in early April:
   Joseph Smith Jr., was at least six feet high, well-formed, and weighed about one hundred and eighty pounds. His appearance was not prepossessing, and his conversational powers were but ordinary. You could see at a glance that his education was very limited. He was an awkward but vehement speaker. In conversation he was slow, and used too many words to express his ideas, and would not generally go directly to a point. But, with all these drawbacks he was much more than an ordinary man. He possessed the most indomitable perseverance, was a good judge of men, and deemed himself born to command, and he did command. His views were so strange and striking, and his manner was so earnest, and apparently so candid, that you could not but be interested. There was a kind, familiar look about him that pleased you. He was very courteous in discussion, readily admitting what he did not intend to controvert, and would not oppose you abruptly, but had due deference to your feelings. He had the capacity for discussing a subject in different aspects, and for proposing many original views, even on ordinary matters. His illustrations were his own. He had great influence over others. As evidence of this I will state that on Thursday, just before I left to return to Liberty, I saw him out among the crowd, conversing freely with every one, and seeming to be perfectly at ease. In the short space of five days he had managed so to mollify his enemies that he could go unprotected among them without the slightest danger. Among the Mormons he had much greater influence than Sidney Rigdon. The latter was a man of superior education, an eloquent speaker, of fine appearance and dignified manners’ but he did not possess the native intellect of Smith, and lacked his determined will.
Peter H. Burnett, Recollections and Opinions of an Old Pioneer (New York: D. Appleton and Co., 1880), 66-67.

347.   This summer I played my first game of ball with the Prophet. We took turns knocking and chasing the ball, and when the game was over the Prophet said, “Brethren, hitch up your teams”; which we did, and we all drove to the woods. I drove our one-horse wagon standing on the front bolster, and Brother Joseph and father rode on the hounds behind. There were 39 teams in the group and we gathered wood until our wagons were loaded. When our wagon was loaded, Brother Joseph offered to pull sticks with anyone—and he pulled them all up one at a time—with anyone who wanted to compete with him. Afterwards, the Prophet sent the wagons out to different places of people who needed help; and he told them to cut the wood for the Saints who needed it. Everybody loved to do as the Prophet said, even though we were sickly, and death was all around us, folks smiled and tried to cheer everyone up. In those days it seemed that we were all of the blood of Israel, and we were more willing to help our neighbor. In these days, it seems that the man who has the most money is the only hog worthy of notice. As the prophet Moroni said: “Their wail is, ‘Yea Zion prosper, all is well’”. Those who can yell it the loudest are the ones most sought after, while the meek and humble followers of Christ are cast down to earth with their bodies laid across a ditch for the nobility to cross over on. It reminds me of hypocritical Israel worshipping the golden-calf. . . . while the God of Heaven was giving His Holy Laws, ‘Thou shalt have no other God before Me’. I ask myself this question, “What are the people worshipping today? Is it the golden calf or the image of the beast?” Suppose we go back a few years to the time when Grover Cleveland was president. At that time, three Church leaders went to ask him if he would use his influence to have the persecutions against the Saints stopped. His reply was, “I wish you people up there would do as we do down here”. Did all of them do it? No, just one, who wanted to play politics. And I noticed the other day in a paper where this man met with a brilliant party, an honored and petted one of the land. Why? I asked myself. “Is it because he obeyed the thing called the law of the land instead of what I thought was the law of God?” I asked myself, “What am I? I seem as if I am not fit to be even a hewer of wood or a drawer of water for such gentry. What shall I do or where shall I go to find refuge? Shall I give up my choice friends that I have loved so long, and take up my abode with the outcasts of Israel, and patiently await the time of the Lord?” These are serious thoughts on my part.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

348.   November 6, 1835- Joseph Smith met a man from the eastern United States who was disappointed that Joseph Smith the Prophet “was nothing but a normal man.”
Smith, Joseph Jr. History of The Church of Jesus Christ of Latter-day Saints, Edited by B. H. Roberts, 2d, ed., rev. 7 vols. (Salt Lake City: Deseret Book, 1971), 2: 302.

349.   Joseph Smith Jr. ranks 52nd and Brigham Young at 74th on America’s most influential personality list. This list appeared in the December 2006 issue of the Atlantic Monthly who polled ten prominent historians to compile the inventory.
David Roberts, Devils Gate-Brigham Young and The Great Mormon Handcart Tragedy (New York City: Simon and Schuster, 2008), 32.

350.   What’s unique about Martin Harris is the first obituary written about him, an obituary written 34 years before his death! Alvah Strong, editor of the Rochester Daily Democrat, put too much faith in a widely circulated story at the time of Martin Harris’s death. Strong, who once knew Martin Harris during the Palmyra years, wrote the following:
“We have ever regarded Mr. Harris as an honest man. We first became acquainted with him at Palmyra, in the spring of 1828, shortly after the plates from which the Book of Mormon is said to have been translated, were found. . . Though illiterate and actually of a superstitious turn of mind, he had long sustained an irreproachable character for probity. . .By his neighbors and townsmen with whom he earnestly and almost incessantly labored, he was regarded rather as being deluded himself, than as wishing to delude others knowingly; but still he was subjected to many scoffs and rebukes, all of which he endured with a meekness becoming a better cause.”
Rochester Daily Democrat, June 23, 1841.

351.   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 M. H. 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.”
Edward Stevenson, “The Three Witnesses to the Book of Mormon,” Millennial Star 48 (21 Jun 1886):389-91.

352.   It has been said that Martin Harris was a very successful and accomplished farmer. Just how good was he?
He won two county fair prizes in 1822, eight in 1823, and three in 1824.
What he won his prizes in might seem surprising. One may think animals since he was a judge of swine, nonetheless, not so:
He produced linen, woolen ticking and cotton, worsted and flannel fabrics, and finally blankets.
Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), pp 98-103.

353.   Mr. Grandin of the Wayne Sentinel wrote the following of Martin Harris:
 "Mr. Harris was among the early settlers of this town, and has ever borne the character of an honorable and upright man, and an obliging and benevolent neighbor. He had secured to himself by honest industry a respectable fortune--and he has left a large circle of acquaintances and friends to pity his delusion." (Wayne Sentinel, May 27, 1831).
The first time I heard of the matter, my brother Presarved [Preserved] Harris, who had been in the village of Palmyra, asked me if [I] had heard about Joseph Smith, jr., having a golden bible. My thoughts were that the money-diggers had probably dug up an old brass kettle, or something of the kind. I thought no more of it. This was about the first of October, 1827. The next day after the talk with my brother, I went to the village, and there I was asked what I thought of the Gold Bible? I replied, The Scripture says, He that answereth a matter before he heareth it, it is foolishness unto him. I do not wish to make myself a fool. I don't know anything about it. Then said I, what is it about Joe's Gold Bible? They then went on to say, that they put whiskey into the old man's cider and got him half drunk, and he told them all about it. They then repeated his account, which I found afterwards to agree substantially with the account given by Joseph. Then said I to them, how do you know that he has not got such gold plates? They replied, "Damn him! angels appear to men in this enlightened age! Damn him, he ought to be tarred and feathered for telling such a damned lie!" Then I said, suppose he has told a lie, as old Tom Jefferson said, it did [not] matter to him whether a man believed in one god or twenty. It did not rob his pocket, nor break his shins. What is it to us if he has told a lie? He has it to answer for [it] if he has lied. If you should tar and feather all the liars, you would soon be out of funds to purchase the material.
“Mormonism--II," Tiffany's Monthly 5 (August 1859): 163-70.

354.   Louis Alphonse Bertrand was a brilliant writer, French revolutionary, and advocate of the gospel in a war-torn, unlistening country. He was born 8 January 1808 near Marseilles, France, under the name John Francis Elias Flandin. Originally intended for the ministry, he went into trade at an early age and lived in the United States, South America, China, and India. Upon his return to Paris he became steeped in political affairs and was chosen a member of the Revolutionary Committee of 1848, resulting in three months’ prison time. It was likely during this time that he changed his name to protect his wife and two young boys. After the revolution, Bertrand remained in Paris, where he served for a time as the political editor of Le Populaire—a prominent and influential communist periodical run by the Icarians (a small branch of whom had settled at Nauvoo, Illinois, after the Saints’ exodus). In September 1850 he was contacted by John Taylor then the French Mission president, who baptized him three months later on 1 December.
   A skilled writer and editor in both French and English, Bertrand was instrumental in completing the translation of the Book of Mormon into French; he also translated the Doctrine and Covenants and several other Latter-day Saint works and helped establish the Church periodical L’etoile du Deseret. In 1853 Bertrand, as a missionary, taught Victor Hugo and other revolutionary refugees on the Island of Jersey; they “listened with attention at the time, but their heads were too full of revolution to think much about the gospel of Jesus Christ.”
   After spending four years in the Salt Lake Valley, where he received numerous awards for his agricultural produce, Bertrand was called back to France as the mission president in 1859. There he worked tirelessly, publishing articles and books on Mormonism, fighting both his own political history and the oppressive political and intellectual currents of the time, and seeking permission to preach in France. He formally petitioned Louis Napoleon III, who read Bertrand’s request, laughed, and tore it to pieces. Bertrand returned to Utah in 1864, leaving behind his family who refused to accept his faith.
   A close friend to Brigham Young ever since his first stay in Utah when he lived in the president’s home, Bertrand briefly oversaw the prophet’s cocoonery, bringing it to its peak production of 800,000 silkworms. For the remainder of his life, Bertrand acted as a correspondent for the Deseret News and was often consulted as an expert in both viniculture and sericulture. He died 21 March 1875.
Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 99-100.

355.   The following from the Journal of John Horner:
In the beginning of January 1850, my brother William came to me by the way of Panama, consuming six months time on the journey. By the blessing of heaven he escaped the cholera on the isthmus his shipmates died by the dozens. He escaped starvation and perhaps a violent death by a fair wind springing up and wafting them safely into Acapulco at the critical moment when the ship's company were about to turn cannibals and cast lots to decide who should be eaten first. He afterwards heard that since he was more fleshy then others of the company they were going to make the lot fall on him.
Journal of John M. Horner; http://www.boap.org/

356.   I saw the Prophet and the rest when they departed from Nauvoo for the last time; and I went out to meet their martyred bodies when they were brought from Carthage with Apostle John Taylor, who was himself so badly wounded that he could not stir. There were many of the Saints who went out to meet them, and their hearts were full of sorrow. I went to see those noble martyrs after they were laid out in the mansion. Their heads were placed to the north. As we came in at the door, we came to the feet of the Prophet Joseph, then passed up by his left side and around his head, then down by his right side. Next we turned to the right and came to the feet of Hyrum, then up by his left side and around his head and down by his right side; then we filed out of the other door. So the great stream of people continued until the Saints all had the privilege of taking their last look at the martyred bodies.
After the people had gone home, my father took me again into the mansion and told me to place one hand on Joseph's breast and to raise my other arm and swear with hand uplifted that I would never make a compromise with any of the sons of Hell. Which vow I took with a determination to fulfill to the very letter. I took the same vow with Hyrum.
Autobiography of Mosiah Hancock, Typescript, BYU-S; htpp://www.boap.org/

357.   It’s sad enough that Levi Hancock had his property stolen from him on a few occasions during the Missouri and Nauvoo years of the Church. This next incident would definitely have added salt to the wound:
   In 1856 he consecrated his property to the church, as he supposed the circumstances were on this, wise. He and I were down from Payson and Bishop Raleigh got the consecration deeds up, and he said to father one morning, "Brother Levi", `If you are ready to consecrate your property to the nineteenth ward now is the time.' "All right," said father. So we went over to Bishop Raleigh's residence with my uncle Samuel Alger and myself as witnesses. When we got there Raleigh said, "Brother Levi, I haven't had time to make out these deeds in full, but you put your name here and Brother Alger and Brother Mosiah put your names here," which we did. Now we were required to consecrate to Brigham Young, he being trustee for the Church. We supposed it would be filled out in his name. Some few years after we found out that the Government took it in hand to see that things were restored to their right owners. We found that the deeds had been made out to another person by the name of Thomas White for $1.50 (one dollar and fifty cents). I inquired into the affair and found by Mr. White that he had paid Mr. Raleigh sixteen hundred dollars and fifty cents for the premises. While we were toiling to build up the kingdom, those whom we had calculated as brethren were sucking our life's blood from us and taking upon themselves of Mr. so and so after the gentiles fashion. These and other things were too much for my brothers and they left the Church. The gentile mobbers had been hard on us, but the climax of exquisite grief came by the horrible profidity of those who we thought were our Brethren.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

358.   Christened the “Wild Ram of the Mountains” by the New York Sun, Wight was ordained an Apostle by Joseph Smith in 1841.
Melvin C. Johnson, Polygamy on the Pedernales: Lyman Wight’s Mormon Villages in Antebellum Texas, 1845 to 1858 (Logan, Utah: Utah State University Press, 2006), 3.

359.   Phoebe Arabell Woodruff Moses, daughter of Wilford Woodruff, gives us a glimpse of some of the critters that snuck into their adobe house in Arizona in the early 1880’s:
   We had all kinds of vermin to contend with. Jesse made the same kind of bedsteads here as in the other cabin. We made a bed on the cedar chest for little Jesse. One night he cried with earache. His father was going to get up to go to him. I told him to light the candle first, which he did, and right beside the bed where he would have put his foot was a tarantula as large as a saucer. It is a hairy-legged spider that runs and jumps. My husband killed it with a club. One morning, I picked up the baby’s stocking by the toe, and a scorpion fell on my finger. It happened to be a young one, so a bath of alcohol and a poultice of indigo cured it. We had to shake our bedding twice a day because we often found lizards in them. One night we shook a centipede out. It is a flat green worm with dozens of legs on both sides, and deadly poison. It runs very fast.
Daughters of Utah Pioneers, Chronicles of Courage (Salt Lake City: Utah Printing Company, 1991), 2:140.

360.   Large farming corporations were organized for cooperative farming. One of these cooperative farms, the Western Agricultural Company voted to enclose one field for grain containing twelve sections of land, or 7680 acres.
By the way, this was not the only planned field of this size. A few others were in the works.
Berrett, William Edwin, The Restored Church (Salt Lake City: Deseret Book Company, 1973), 137.

361.   The Methodist faith was the fastest growing religious society in early America (at the time of Joseph Smith). This religion flourished due to the fact that they regularly proselyted rural areas.
 Milton V. Backman, Joseph Smith’s First Vision (Salt Lake City: Bookcraft, 1971), 57.

362.   The diary of Henry G. Boyle sheds some additional light on the above:
   “When I returned home to Tazewell, the Methodist had got up a great revival in religion and as I naturally liked to go to meeting and hear them preach, I must say that I was influenced by them more or less and when I found all or nearly all the young men and girls of my acquaintance had attached themselves to the church, I concluded I would not be behind in doing good and joined them also. I confess I was not satisfied that all was right, yet I done the best I knew how, I lived up to the light and knowledge I was in possession of. I remained a member of the Methodist one year.
   “About this time a man by the name of Duncan came into our settlement and commenced to preach. He belonged to the Christian Baptist or Cambellites. He preached faith, repentance and baptism for the remission of sins. I had read a great deal in the scriptures and I knew this to be true and according to scripture. Another preacher came with Duncan, by the name of Lucas and they continued to preach and they got a good many to join them.
   “I had always believed in baptism by immersion, but the Methodist never would immerse me, because I had been sprinkled when a child. As I felt it to be my duty to submit myself to the ordinances of the gospel and as my mother and grandmother was going to join them, I concluded I would also. I did and was baptized. The reason I did this was because I believed they had more truth than the Methodist.”
Diary of Henry G. Boyle; http://www.boap.org/

363.   The Baptist were the first major convert faith in America, “the first religion to grow primarily by converting unchurched Americans rather than by immigration. . . . These Protestants solved the problem of a shortage of ministers by not requiring their elders to be college graduates, but ordaining many men who claimed an inward call to preach. . . . Preaching was an avocation rather than a profession”
Milton V. Backman, Joseph Smith’s First Vision (Salt Lake City: Bookcraft, 1971), 56.

364.   Jesse Crosby records the following observation. This event took place while serving his mission to Canada.
   “On June 6, 1844, we left our lodgings at Mr. Griffis' Hotel and repaired to Parish Church where we saw High Mass performed and other Catholic ceremonies; great splendor was exhibited. Two or three hundred wax candles were burning, some of them six feet long; 100 to 200 priests were present, some of them dressed in garments gilded, others in white robes. Next we visited the "Grey Nunnery" and examined it critically; we were not permitted to enter the "Black Nunnery." The day was spent agreeably.”
Autobiography of Jesse W. Crosby, Typescript, HBLL;

   365.   “September 5th. [1841] I attended the Dunkard's (One of the early American religions) Soup meeting. They had two large iron kettles fixed in a furnace in which they boiled beef and made soup. Bread was also furnished, and bread and soup was free to all. I attended their baptism as there were some to be baptized. They went down into the water, and the administrator immersed the candidate forward, that is face downward, first in the name of the Father, then secondly in the name of the Son and thirdly in the name of the Holy Ghost, plunging them under the water three successive times. At night they administered the ordinance of washing of feet. They had preaching both forenoon and afternoon. I stayed all night at a neighboring house in company with Moses Clawson and Ebenezer Clawson cousins.
   “6th. This morning we went back to the meeting house and took breakfast with the Dunkards, as they gave invitation to all last night. We had a very good breakfast. After breakfast, meeting was dismissed.”
Autobiography of Warren Foote, Typescript, HBLL; htpp://www.boap.org/

366.   The following is in reference to Solomon Hancock, brother to Levi Hancock:
   “They used to whistle together, until Solomon joined the Methodist Church. He once played the violin, he had bought it from my brother Elijah in about the year of 1811 and had learned to play a few tunes on it. Soon after mother got well he used to talk to her and he became quite serious and took to singing. He learned many religious songs and it was thought a sin to play a violin. He told his experience at a Methodist meeting where a young woman by the name of Naby Bunce shouted and shouted, "Glory to God we have got a fiddler." He then came home and thanked Father for his kindness and said he hoped from this time on he should serve God and talked swell to his brothers. He told us to be good children. He then took his violin and broke it and burned it.”
Autobiography of Levi Hancock, Typescript, HBLL; htpp://www.boap.org/

367.The following situation took place in the area of Far West, Missouri during some of the darkest days of the Church:
   “Once I was permitted to go to a Methodist Camp Meeting, and I used to think it funny to see them pass the hat to get money. I could not help contrasting the way they had of conducting their meeting to that of the Latter-day Saints. While our meetings are conducted with singing and prayer and intellectual talks, theirs were conducted, ‘Come to the Anxious Seat,’ ‘Come to Jesus.’ I would like to have seen which of the howlers was supposed to be Jesus. I, being young, could not understand, but being of an inquisitive mind, I desired to know, for it was told to me by one of the greatest shouters that if my parent's would come to that meeting and join them, they would not be killed! My parents told me that if I liked, I could go again to their meetings. I never knew why I went, but I did go four nights in succession. I used to think that if the Saints ranted and howled like these people, what a host of people we might have in our Church someday. I decided not to go any more, but I changed my mind when a man told me that Jesus would be there tomorrow night, sure! I decided to go and see if he looked like the same one I had seen there before, and oh! the groaning, shouting, and hollering of ‘Amen’! One man said that Jesus would not fail to come this time. At last a woman came to the anxious seat and shouted ‘Glory’, and the congregation said ‘Amen’. Then the woman said she had the power, and a man grabbed her in his arms and said, ‘I've got him’. The woman fell to the floor as limp as a dish-rag, then a man with a cloak on kicked the candled over. . . . I went home wondering if those good religious people would kill us all. The noted, Sam Bogart [leader of the mob in Missouri], seemed to be the chief howler and cloak carrier in the whole congregation.”
Autobiography of Mosiah Hancock, Typescript, BYU-S; htpp://www.boap.org/

368.   The following is from the journal of Warren Foote of August 22, 1843:
   “22nd. The Methodist have been holding a camp meeting very near our house. We could not sleep nights on account of their noise. Yesterday afternoon their preacher requested the congregation to go out into the woods after the meeting was dismissed and have secret prayers. Soon after we could hear them praying in every direction--not much secrecy about it certain.”
Autobiography of Warren Foote, Typescript, Harold B. Lee Library, Brigham Young University; htpp://www.boap.org/

369.   The following interesting fact from the journal of Joseph Holbrook prior to him joining the Church:
In August 24 [1827] I went to Albany to see a Mr. Strany executed for the murder of a Mr. Whipple of Albany. There was supposed to be 100,000 people who witnessed the execution. The day of pleasant and no accident occurred worthy of notice. I bought some lottery tickets in the amount of about 20 dollars, but only drew six which paid me but poorly for my speculation.
Autobiography of Joseph Holbrook, Typescript, Harold B. Lee Library, Brigham Young University.

370.   The children of Salt Lake City seem to be fair game for Anti-Mormon writers, apostates, and even Church leaders as the next few quote facts attest to:
   Anna Elizabeth Dickinson in her book,”Whited Sepulchers,” described Salt Lake City as the “new Sodom,” claiming there were “no free schools, no general system of education, no libraries, no reading-rooms, no morality in the streets.” She commented that she had “heard of five out of six [children] dying,” and described the remaining children as “puny, sunken, stunted animals.”
“Anna E. Dickinson in Boston,” The Revolution, October 21, 1869, 241-42.

Apostate, John Hyde said, “every visitor [to Salt Lake] proclaims them to be the most whiskey-loving, tobacco-chewing, saucy and precocious children he ever saw.”
John Hyde, Mormonism: Its Leaders and Designs (New York, 1857), 77, quoted in Davis Bitton, “Zion’s Rowdies: Growing Up on the Mormon Frontier,” Utah Historical Quarterly 50 (Spring 1982): 182-95.

Some of the leaders of the Church even said, “the nuisance-loving children and at times like thugs and ruffians.”
Davis Bitton, “Zion’s Rowdies: Growing Up on the Mormon Frontier,” Utah Historical Quarterly 50 (Spring 1982): 191.

The New York Evening Post had the following to say about Salt Lake City children:
As might be expected, the mortality among Mormon children is frightful. The polygamists are like the old woman who lived in a shoe, and do not know what to do with their many children, at any rate they do not properly care for them.
“Mortality among Mormons,” New York Evening Post, August 23, 1869.
One last story:
The following from the pioneer journal of Martha Cragun Cox:
   I one day passed a group of boys who had stolen out of school to play marbles on the street. The poor old crone who was trying to teach them must have been glad they had played truant for they were of the age and disposition to be most trying in school. And truly, the fact that a great many children were growing up on the streets of St. George without schooling or moral training even was truly alarming. I said to the boys mentioned “If I were your teacher I’d be sorry to have you out of school.” A big fellow answered. “Oh the old woman’s glad we’re out.” I told the boys I was sorry to see them growing up without education. “If you’re sorry for us” they said, “why don’t you teach us? We wouldn’t stay out of school if you taught us.” “I wish I knew enough to teach you,” I said “and I’d see whether you would.” One bright little fellow spoke up and said “I should think you’d teach us that that you do know.” Here was a new thought. There were many children who knew less than I. Why not give the little I had, if I could not give much. The bantering words of these rude boys on the street aroused a feeling hard to resist, and I resolved that henceforth as far as it lay in my power to do so I would spread light into darkened chambers. I decided to become a teacher.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices: An Untold History of The Latter-day Saints 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 276.

371.   It’s highly possible that these were the first shoes that the young Mosiah Hancock had in a few years. We do know that when he and his family were pushed out of Missouri, he crossed Missouri in the winter of 1838 with no shoes or coat. Is it any wonder he prized them the way he did? He was almost seven-years old at the time of him receiving the shoes.
   “On April 9th [1841], my Uncle Alvin presented me with a pair of shoes, which I dared not wear except on Sundays. On Sundays I tucked the shoes under my arm and started for meeting; slipping them on just before I arrived there. After meeting was out, I would take them off and walk home in my bare feet. They were so roomy that I kept them in good condition for three years, then turned them over to my brother, Francis Marion. I hadn’t even dared to wear the shoes while cutting wood for fear of cutting them!”
Autobiography of Mosiah Hancock, Typescript, BYU-S; htpp://www.boap.org/

372.   Father sold some goods, clothing, groceries etc. he’d brought from Manti and bought lumber, with which he started a three room house. But it was never finished, for although they raised a good garden when they got water—after digging a large ditch a mile long—they had much trouble with a neighbor—an apostate Mormon who kept stealing their water. But that was not their worst grief; the officers who had not bothered father in Manti were again on his trail. But he did manage to teach school there that next winter. The bones of my leg not being very strong, I had to walk a mile to school through deep snow and tall sage brush. And I had to wear big heavy wooden shoes. As that was mostly a Danish community, quite a number of the people wore them. Mine were too large so I’d take them and my stockings off and hurry as best I could barefooted, for the snow would almost freeze my toes; I’d put on my “woodies” before reaching the school house.
History of Martha M. Hancock; http://www.boap.org/

373.   The following from the life of early pioneer James Ririe as told by La Verna Burnett Newey:
   “By the summer of 1857, our food famine was past, but now we found ourselves destitute of clothes. I had managed to buy or trade with the Indians for buckskins, so I had a buckskin shirt and straw hat. These were my weekday clothes. I had got a Sunday pair of pants made of the end of a Scottish Tartan plaid I had brought with me. The other part made a good shawl for my wife. My wife made a Sunday shirt for me out of her bedgowns. I had moccasins for Sunday shoes. I went barefooted all the week. I thought myself as well dressed as the rest on Sunday. I saw several brethren come to meeting barefooted.”
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:64.

374.   Between 1875 and 1910 the Church developed thirty-three stake academies in seven states, Canada, and Mexico. By 1934, at the low point of the great depression, only the Juarez Stake Academy in Colonia Juarez, Mexico, remained as an academy. Three former academies, though still under Church jurisdiction, had expanded their curriculum: Brigham Young Academy had become Brigham Young University, Salt Lake Stake Academy had become LDS Business College, and Bannock Stake Academy had become Ricks College. Prominent among those turned over to the state were St. George Stake Academy (later Dixie State College), Sanpete Stake Academy in Ephraim, Utah (Snow College), Weber Stake Academy in Ogden, Utah (Weber State University), and St. Joseph Stake Academy (Gila Junior College, then Eastern Arizona College).
Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 4-5.

375.   The following from the life of early pioneer Lucy Clements Hale:
Hardships were many for the Hale families. Their beds consisted of sheep pelts spread on the earthen floor of their dugouts. Often they were compelled to retire at night with little or no food. Shoes they had none and clothing but little. Their clothing was made of factory, dyed with sage, and the color fixed with lye made of ashes and greasewood. When they made bread, they gathered white saleratus from the bank of sloughs. (A slough is a muddy pond, and the white foam that covered the top was skimmed off—saleratus.) To keep warm in cold weather they would fill a large iron kettle with greasewood ashes and place the kettle in their dwelling. They made their own soap of tallow, a dish with grease and tallow, and lighted.
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:59.

376.   With dread I think of the first summer—their suffering was intense: no shade, no fruit, vegetables scarce, not much milk and no butter, poor water (and that warm), winds hot and scorching, days long and blinding, nights close and sultry; nothing to protect them from flies and tormenting insects; sick babies with no comforts. Is it any wonder that many slept before their time? This was the life of pioneer women.
   The machinery was of a simple nature. If the careless wife forgot to bank her fire overnight, the next morning she must scurry forth for the loan of a little fire. With shovel in hand she would watch for smoke, then hasten for a live coal.
   Salt-rising bread was the most common kind in use, and neighbors frequently exchanged “emptying” in order to get a “start.” Tallow candles could not be made in the summer because of the heat, so a bit of rag tied around a button in a dish of grease was used for lighting.
  Clothing that was brought with them gave out, then real want became known. Some became very expert spinners, making a smooth, even warp for cloth. . . . Others were skillful with the dye kettle, and many beautiful hues were produced by dipping and redipping in baths of indigo, madder, copperas, chaparral, and the despised rabbitbrush. Mira Kelsey Hunt writes: “My mother was a weaver. She would card, spin, and weave. I can remember well her weaving a dress for Eliza Lund and myself on the same piece. It was sheep’s grey, madder red, and indigo blue checks.”
   Soap was a problem that the pioneer women were forced to solve. Fortunately for them, soft wood trees were found on the creek bottoms, and the ashes of the cottonwood and willow were rich in lye, which was leached out by pouring water on a quantity of ashes contained in a barrel. The drippings from this barrel were received in a container, then united with grease, which formed a soft soap. Loads of saleratus were brought in from the lowlands; this united the lime and grease in the right proportions made a hard soap. Failing to get either of these, the “never to be thwarted” pioneer women took to the hills and dug goose root, which produced a wonderful suds that cleaned without fading the color or injuring the fabric.
   The sick were not neglected. The pioneer nurse with her superior knowledge is not forgotten, and with love and almost reverence, the names of Sister Stanton, Grandmother Atchinson, Grandmother Attwood, Aunt Dicy Perkins, Mother Hardy, Sister Barnes, and Sister Church are mentioned with loving thoughts.
   Time passed on. Conditions improved. More comforts were obtained, and the strenuous life of the pioneer woman eased up. But she, too, passed on, and is now resting in the warm sunshine of the hillside. Life, with its hardships and sorrows, with its joys and successes, has ceased. . . . May her rest be sweet and her salvation sure. She has not lived in vain. . . .
Under Dixie Sun, Washington County DUP, 1950, 95-98.

377.   From the journal of Lucy Meserve Smith, who entered the Salt Lake Valley September of 1849, we learn the fun name for a flax wheel:
Whimmikie Whammikie two Standard Lillikie Strikiety Huffity Whirlimagig.
Really, not a whole lot different from the thing-of-a-majigs of today.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices: An Untold History of The Latter-day Saints 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 265.

378.   We boys in Nauvoo formed a company called the 'Sons of Helaman'. Brother Baily from Massachusetts was our captain; and he was proud of us and we were proud of him. I was second Lieutenant, and we drilled quite a lot. Just before we left Nauvoo, I was in the Prophet's guard most of the time. I loved to march and parade and have the martial spirit; and was happy under military discipline. I would take my rifle with me even though not in company nor on parade with the Sons of Helaman. Often I was in the rank of the grown men, and no one ever said, "Your in the way". Why it was thus, I could never comprehend. I loved to see a martial feeling cultivated.
Autobiography of Mosiah Hancock, Typescript, BYU-S; htpp://www.boap.org/

379.   I joined the whistling and whittling band. In those days there was, now and then, a fop or dude who would go to a man's shingle pile, and with his hat or cap cocked on one side, would sit and whittle and whistle. There was no law against that, but from what we could learn, some of them were interested in taking the life of the Prophet. We kept a good watch, and were directed to keep an eye on the "Black Ducks". We really tried to do our duty and we succeeded in bagging some game. I was about to give some instances, but forbear by saying, "In no case did I ever help to engage in whittling any one down to make them cross the great river unless they were known to be lurking around the Prophet's premises quite late, or to be seeking that which was none of their business. In extreme cases when we knew a man to be a snobber, and who still sought the life of the Prophet, we would use our rail. We generally had four boys to a rail-----the rail would be flat on the bottom and was three cornered; on the top corner it was terribly sharp-----fixed to suit the aggravating circumstances. Four boys generally knew how to manage the rail. We all had our knives and our timbers to whittle and make rails from, and we knew what tunes to whistle. I do not know if the boys from Nauvoo would like for me to betray those old-fashioned secrets; but that was the way we initiated those who seemed to wish with all their hearts to become thoroughly acquainted with the secrets of the Prophet. If they appreciated the way of innocent childhood, they could repent of their sins and be ready for baptism. I do not know of any who seemed to be desirous of continuing the war; instead they were on hand for a covenant of peace. Bennet and some of the others were left to the Prophet's own management. Well do I remember the Prophet's speech from a frame in front of his mansion--where he said, "Brethren, I now roll this work onto the shoulders of the Twelve; and they shall bear and send this Gospel to every nation under Heaven". He asked the Legions if they were not all his boys, and they shouted "Yes!" I stood on the rail of the fence in front of the mansion. When the Prophet said, "Brethren, the Lord Almighty has this day revealed to me something I never comprehended before! That is--I have friends who have at a respectful distance been ready to ward off the blows of the adversary. (He brought his hand down on my father's head as he was acting as body-guard to the Prophet) While others have pretended to be my friends, and have crept into my bosom and become vipers, and have been my most deadly enemies. I wish you to be obedient to these true men as you have promised. ARE YOU WILLING TO DIE FOR ME?" Yes! was the shout. "You have said you are willing to die for me--". Then he drew his sword and cried, "I WILL DIE FOR YOU! If this people cannot have their rights, my blood shall run upon the ground like water". When the Prophet had his hand upon my father's head, I said to myself, "I trust that I will be as true to young Joseph, the Prophet's son, as my father is to his father". Afterwards at home, I told my father of my thoughts, and he said, "No, Mosiah, for God has shown to Brother Joseph that his son, Joseph, will be the means of drawing many people away from this Church after him. Brother Joseph gave us to understand that it was our duty to follow the Twelve. The majority of this people will be right; but when you see people thirsting for the blood of the Saints, you may know they are not right". Before the Prophet spoke from the frame, he had started to go to the Rocky Mountains, and went as far as Montrose; but through the interference of some pretended friends, he returned. I was a witness to these things--and when the Prophet spoke from the frame, he spoke with power, and the people loved him.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

380.   "One day I had to leave my children alone while I planned to go to Snowflake on business. On the way a fearful feeling about the children's safety took hold of me. I told the man in whose wagon I was riding, that I'd have to go back. Our place was about a mile out of Taylor. Before I reached home, I heard an awful screaming. I hurried fast, resulting in a fall into a ditch that almost stunned me. Oh! what a sight met my eyes inside the house. Victoria told me about it afterwards. She had been curious about a can that I had put on top of the cupboard. She and David piled up boxes, and she reached up and pulled the cayenne down into the eyes of all three, George had also creeped over there. The cayenne went into their eyes, noses, and throats and nearly sent them crazy--almost strangled them to death. I hurried and bathed their eyes with milk and sugar, then applied mashed apple poultices, which helped. But their eyes were badly swollen and it was a long time before they got over this."
History of Martha M. Hancock; http//www.boap.org/

381.   "In the summer of 1884 my baby George and Esther's Mosiah got the summer complaint--very badly. I checked George's sickness with oak bark. I tried to get Esther to use it for her baby, but she hesitated, for she was young and didn't realize its condition and the value of certain herb remedies in these pioneer times. She often left the sick baby for Victoria to tend. I had about all I could do in the garden, I could only feed him. Finally he turned cold, we didn't realize that he was getting so bad. We sent for Margaret, who tried to warm him with peppermint tea. Finally he passed away. The dear little soul seemed almost like my own child. Mosiah was still away, but Margaret tried to comfort us. She was a good soul in such cases. Esther was away working."
History of Martha M. Hancock; http//www.boap.org/

382.   The journal of Patty Sessions on March 24th, 1847 list various home remedies including the following for bowel complaint:
Take tea one spoonful of rhubarb one forth corbnet soda one table spoonful brandy one tea spoonful peppermint essence half tea cup ful warm water take a table spoonful once an hour until it operates.
The Diaries of Perrigrine Sessions, comp. Earl T. Sessions (Bountiful, Utah: Carr Printing Co., 1967).

383.   The following from the journal of Nancy Abigail Clement Williams:
   One Thursday evening after school we were all out playing stink base for exercise. I got to chasing my cousin (Darius Sanders) and was determined to catch him. I run so hard that I had to sit down and rest. I turned faint and dizzy and had to go in and went to bed. I would chill awhile, then nearly burn up with fever all night. In the morning I had a high fever. As soon as the drug store was opened, my cousin got me salts and quinnene, which I took, but threw it up as fast as they gave it to me. Lizzie bathed and soaked my feet, did all she could for me.
Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices: An Untold History of The Latter-day Saints 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 363.

384.   Mosiah would have just turned seven-years old.
   “On April 19, 1841, my little brother John was born. This summer my father made me a little Kentucky rifle; so now and then we have squirrel for soup. Mother certainly knew how to make a savory soup!”
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

385.   Some of the brethren went to California in order to have a better time. Those of us who stayed kept the Word of Wisdom and tried to make a living and keep the commandments of God. When our ammunition gave out, we sharpened some sticks and went up the mountain and dug segos, but oh, the back aching job for the meager messes we obtained! Some got poisoned by getting the wrong kind. As soon as the frost was out of the ground in the bottoms, we went for the thistle roots which were nice to eat-- either raw or roasted; we used the tops for greens.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

386.The following from the Journal of Eliza R. Snow:
March 13, 1846 Rained some in the night but colder before morning. Quite windy. Our tent blew down and with other accidents upset a pail of potato soup which was intended for breakfast, but instead thereof we had coffee, fried Jole (fish heads) and Johnny cake.
See Eliza R. Snow, “Sketches of My Life,” a holograph autobiography prepared for Hubert Howe Bancroft in the 1880’s, now in the Bancroft Library, University of California, Berkeley, California, microfilm of holograph, Church Archives.

387.   Jean Rio Griffiths Baker gives us some insight into the menu on board the ship while sailing to America. Her diary entry of Jan. 13, 1851 reads:
Provisions served out for a week. Laughed heartily at our supply of oatmeal, 70 pounds.
             Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices-An Untold History of The Latter-day Saints: 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 205.

Additional interesting information:

It is interesting to note that the British Passenger Act of 1849 allowed for each individual on a ship to have three quarts of fresh water a day and enough bread, flour, potatoes, rice, or oatmeal, and molasses, sugar and tea to last ten weeks.
P.A.M. Taylor, Expectations Westward: The Mormons and the Emigration of Their British Converts in the Nineteenth Century (Edinburgh and London: Oliver & Boyd, 1965).

388.   The following from the journal of Jean Rio Griffiths Baker on February 25, 1851:
   Fine weather. Numerous schools of porpoises just ahead of us. One of the brethren struck one and hauled it on board. It measured five feet in length. It was soon skinned and cut up into pieces. A part of it was presented to me. I did not much admire it—it was like very coarse beef and in color, very black.
             Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices-An Untold History of The Latter-day Saints: 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 209.

389.   The following from the life of early pioneer James Ririe as told by La Verna Burnett Newey:
   “My friend Henry Devenish, who treated me like a son, let me have eleven bushels of potatoes, and I was to work for him sometime for them. The Walker War had just closed, and we could not leave our tools because of the Indians. In carrying my spade home I had to go through the sand ridge. There were sego lilies so I dug enough each night for our supper. Less than a pint, when cleaned and boiled in milk, made a good substitute for supper.
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:63.

390.   The following from the life of early pioneer James Ririe as told by La Verna Burnett Newey:
   “I went over to Camp Floyd (This is where the soldiers of Johnston’s Army resided during their stay in Utah) with a load of wheat and some watermelon pies with no sugar in them, that my wife had baked. The pies went like hot cakes at fifty cents apiece, and I got one dollar seventy-five cents a bushel for the wheat.”
Watermelon pies?
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:64.

391.   In the Fall of 1872, William Lewis Allen and his brother John Rial Lewis and friend Asa Dee Smith, moved their families north to become some of the first homesteaders of Lewiston, Utah. Lewiston’s early nickname was Poverty Flats because those pioneers really had to work hard to make a living.
Peace Like A River, The Historical and Spiritual Journey of The Isaac M. Stewart Family, Compiled and Edited By David H. Epperson (Salt Lake City, 2007), 121.

392.   This is at the time of Joseph Smith:
The township of Palmyra had been settled for twenty-five years and had a population of almost three thousand people.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 25.

393.   When Brigham Young sent First Counselor George A. Smith, Elder Lorenzo Snow, and Albert Carrington to Palestine to rededicate the Holy Land it was also to explore the prospect of a Mormon colony.
Anthon H. Lund, Danish Apostle: The Diaries of Anthon H. Lund, 1890-1921, ed. John P. Hatch (Salt Lake City: Signature Books in association with the Smith-Pettit Foundation, 2006), 40-41.

394.   The plat of the City of Zion that was revealed to Joseph Smith also had some street names listed. Two of the more interesting street names were Jerusalem Street and Bethlehem Street.
Ronald E. Romig and John H. Siebert, “Jackson County, 1831-1833: A Look at the Development of Zion,” Restoration Studies 3 (1986), 286-304.

395.   The main intersection in the village of Palmyra is unique, being the only city with four different churches on each of the four corners of the intersection.
Douglas Powell, Near Cumorah’s Hill (American Fork, Utah: Covenant Communications, Inc., 2000), 22.

396.   The following is from the life of George Albert Goodrich during the 1860’s:
   George and one other man sawed enough lumber with a whipsaw to complete an adobe meetinghouse. Scarcely had they completed their arduous task when it was determined by the state boundary survey that they were located in Nevada. Taxes were so high there that they couldn’t pay them, so the state seized many of their horses and cattle and sold them for taxes.
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:53.

397.   In the early 1970s, the Church purchased a Presbyterian chapel in Kane, Pennsylvania, which Colonel Thomas L. Kane had constructed in the late 1870s and where he is buried.
Matthew J. Grow, “Thomas L. Kane and Nineteenth-Century American Culture,” BYU Studies, Volume 48, Number 4, 2009, 15.

398.   On May 14, 1890, fifty-nine citizens of Moab petitioned the court of Grand County to change Moab’s name to Vina. The petition was accompanied by the following letter, in part:
   To the Honorable County Court of Grand County, Utah:
   Dear Sirs:
  We the undersigned legal voters of Grand County, Utah, respectfully represent the name of “Moab”, county seat of Grand County, being so unfavorable commemorative of the character of an incestuous and idolatrous community existing 1897 years before the Christian era, we . . . therefore respectfully petition and ask your Honorable Body to change the name of said County Seat to one more appropriate, significant, or expressive of moral decency and manly dignity and in harmony with the progressive civilization of the present age.
  We respectfully suggest the name of: VINA.
   At the court’s meeting in June, 1890, the petition was not officially recognized for want of a sufficient number of signatures.
Grand Memories, DUP, Grand County, 1972, 49-51.

399.   When Spanish Fork, Utah was first being settled, most families lived in dugouts; in fact, these dugouts were so commonly used in those early days that Spanish Fork was sometimes called “Gopher Town.”
Chronicles of Courage, Lesson Committee comp., (Salt Lake City: Daughters of Utah Pioneers, 1991), 2:62.

400.   On Saturday, August 6, 1842, the Prophet Joseph Smith wrote in his journal, “Passed over the river to Montrose, Iowa . . . where . . . I prophesized that the saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the saints become a mighty people in the midst of the Rocky Mountains.”
Anson Call, a Church member who was present, described this prophesy. “I had before seen him in a vision, and now saw while he was talking his countenance change to white; not the deadly white of a bloodless face—but a living, brilliant white. He seemed absorbed in gazing at something at a great distance and said; ‘I am gazing upon the valleys of those mountains. Oh, the beauty of those snowcapped mountains; the cool refreshing streams that are running down those mountain gorges.’ Then gazing in another direction, as if there were a change of locality; ‘Oh the scenes that this people will pass through. The dead that will lay between here and there.’ Then gazing in another direction, as if the scene had again changed; ‘Oh the apostasy that will take place before my brethren reach that land.’ But he continues, ‘The Priesthood shall prevail over its enemies, triumph over the devil and established upon the earth, never more to be thrown down.’ Then turning to some of the men present he said; ‘There are some men here who shall do a great work in that land—so that the nations of the earth shall be astonished, and many of them will be gathered in that land and assist in building cities and temples, and Israel shall be made to rejoice.’”
Peace Like A River, The Historical and Spiritual Journey of The Isaac M. Stewart Family, Compiled and Edited By David H. Epperson (Salt Lake City, 2007), 33.

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