Vol. 1 251-493


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 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 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.   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 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.

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.

401.   Joshua Beynon Stewart’s Patriarchal Blessing describes his possession of the gifts of healing and discernment, and he was called by scores to administer to the sick. His son, Adiel, recounts: “Father was doctor in the home. He administered to us.” A member of Joshua’s Sunday School class, Sarah Cornick, was in a coma from scarlet fever. He took his class and administered to her in her home. He told her to get up. She sat up and came to church the following Sunday. Joshua also reportedly brought back to life a man who had died.
In 1913 a weevil was destroying alfalfa crops in the state. In a matter of hours, forty to fifty acres could be destroyed. One Sunday, Adiel and his dad were walking out in the fields irrigation and observed that a weevil had started in infest their crop. Joshua leaned on his shove, and surveyed the situation. Turning to Adiel, he said: “Take off your hat Adiel.” Adiel described what followed:
“He then talked to the Lord. He told him that he had two boys on missions and the weevils had to stop. He then went about his irrigation. There was a clear line between his crops where the weevil stopped and those of his neighbors, where the weevil continued.”
In late August 1913, a similar experience occurred. Joshua’s farm was mortgaged and he had two boys on missions. Thirty to forty acres were in potatoes, and they were no bigger than buttons. He talked to the Lord and explained his plight. By September 5th the potatoes had reached full growth; all within ten days. He received the highest price paid on potatoes that year as his were the first potatoes harvested. In fact, it was the best crop of potatoes the Stewart’s ever harvested.
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), 126.

402.   Meliton Trejo was born in Spain and grew up without settling on any religion. He was serving in the military in the Philippines when he heard a remark about the Mormons in the Rocky Mountains and felt a strong desire to visit them. Later he became very ill and was told in a dream that he must visit Utah. When he recovered, he journeyed to Salt Lake City. He met Brigham Young and investigated the gospel. He became convinced that he had found the truth and became a member of the Church. He served a mission in Mexico and was then prepared, spiritually and intellectually, to play a major role in seeing that Spanish-speaking people could read the Book of Mormon in their own language.
Our Heritage, The Church of Jesus Christ of Latter-day Saints (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1996), 94.

403.   The following from the autobiography of Levi Hancock:
   It is now May 1831. I told what I had done with the help of the Lord, for I know he was with me and guided me all the way. I found that we had nearly broken up the Freewill Baptist church west. A Mr. Rollins came to see me. I told him many names; he knew them well, he said. From that time on he did not appear to want to see me, as he had been their preacher before and now his flock had left him.
   There was an old sister there that told him a dream she had before I got back there. The dream did not please him. She told him the following dream, Well, she said she saw two curtains let down from heaven while she could not see the top, she saw Levi W. Hancock walk between them until he came to a large field, in it was a fruit tree that spread its branches over a large body of land. Many people shook hands with him. He reached and took some fruit almost from the top twig and commenced singing. She saw Mr. Rollins start and run with his hat off, the fire pursued him as far as she could see. Some had left the church of Christ and they also ran.
Autobiography of Levi Hancock, Typescript, Harold B. Lee Library, Brigham Young University; http://www.boap.org/

404.   In May 1884, Bishop Henry Ballard of the Logan Second Ward was signing temple recommends at his home. Henry’s nine-year-old daughter, who was talking with friends on the sidewalk near her home, saw two elderly men approaching. They called to her, handed her a newspaper, and told her to take it to her father.
     The girl did as she was asked. Bishop Ballard saw that the paper, the Newbury Weekly News, published in England, contained the names of more than 60 of his and his father’s acquaintances, along with genealogical information. This newspaper, dated 15 May 1884, had been given to him only three days after it was printed. In a time long before air transportation, when mail took several weeks to get from England to western America, this was a miracle.
     The next day, Bishop Ballard took the newspaper to the temple and told the story of its arrival to Marriner W. Merrill, the temple president. President Merrill declared, “Brother Ballard, someone on the other side is anxious for their work to be done and they knew that you would do it if this paper got into your hands.” This newspaper is preserved in the Church Historical Library in Salt Lake City, Utah.
Our Heritage, A Brief History of the Church of Jesus Christ of Latter-day Saints (Salt Lake City: The Church of Jesus Christ of Latter-day Saints), 99.

405.   When Apostle Francis M. Lyman was sent to the Holy Land to rededicate Palestine he was 62 years of age. He had received numerous dreams prior to this event which helped prepare his mind for the task at hand. In all of these dreams he was visited by men who provided him with the necessary instructions for this special mission. The dream which had the most effect on Elder Lyman occurred in September of 1901. In this dream he saw himself stand before Prophets Joseph F. Smith and Lorenzo Snow. The two men were discussing a very special, but yet very delicate mission and consulting with each other who should fulfill this mission. Francis M. Lyman stood forward and said that he felt he could fulfill such an assignment. He said, “I will undertake it and do the best I can.” President Snow responded, “We don’t want to wear you out that way.” Lyman then replied, “I shall wear out and shall not rust out.”
Francis M. Lyman to Lorenzo Snow, May 5, 1902, Church History Library.

406.   Father [Levi Hancock] had a great deal of opposition in Nauvoo. One day as father and I were walking down Water Street, and we came within twenty feet of the Mansion, an east window raised up, and Francis M. Higbee took deliberate aim with a rifle, and shot father in the left breast. I was walking on father’s right side, and I saw the shot fired, and heard the thud as the bullet struck, but father stopped and picked up the bullet from the ground, and reaching it toward heaven with his right hand, said, “I thank thee, O God the Eternal Father, in the name of Jesus Christ, that thou didst destroy the power of this bullet”. As soon as the shot was fired, the window was shut down. I suppose Higbee thought father was gone this time for sure, but father had been shot at many times by the mobbers and apostates. Father had had the temple in his care for sometime, and some were jealous of the honors conferred upon him.
Autobiography of Mosiah Hancock, Typescript, BYU-S; htpp://www.boap.org/

407.   The following from the pioneer journal of Lucy Meserve Smith:
  While I was in School at Provo two of the Brown boys and John H. Smith, were out of School one day, and the Provo River being very high and running very swiftly, they thought they could have a nice boat ride. They accordingly procured a Skiff and started out. They paddled to the opposite side. When their boat capsized the two Browns managed to get back into the boat, but John Henry sank and came up and was sinking the second time, when to the surprise of the people on the shore there came a great swell in the water without a breeze stirring and went right down under John H. lifting him up out of the water and throwing him up the high straight bank, and as he struck on his stomach the water poured out of his mouth very profusely.
  His Father (George A. Smith) was at Salt Lake City at the time, and at that moment as near as we could learn, a feeling came over him, that all was not right with his boys at Provo. He hastened to his prayer-room, and prayed to our Heavenly Father that his boys might not be swallowed up in the Provo River. When I got out of school, J.H. looked pale. I asked the cause and he related to me the whole circumstances also of his miraculous deliverance, saying I took one good drink while I was in the River. Said I, Jonny the Lord has a great work for you to do. He has already been on two missions to Europe, once 15 years ago, and once since he was a member of the Quorum of the Twelve Apostles, in 1884-5.
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), 266-267.

408.   This is 1842 when Mosiah Hancock was eight-years old.
The next day the Prophet came to our home and stopped in our carpenter shop and stood by the turning lathe. I went and got my map for him. "Now", he said, "I will show you the travels of this people". He then showed our travels through Iowa, and said, "Here you will make a place for the winter; and here you will travel west until you come to the valley of the Great Salt Lake! You will build cities to the North and to the South, and to the East and to the West; and you will become a great and wealthy people in that land. But, the United States will not receive you with the laws which God desires you to live, and you will have to go to where the Nephites lost their power. They worked in the United Order for 166 years, and the Saints have got to become proficient in the laws of God before they can meet the Lord Jesus Christ, or even the city of Enoch". He said we will not travel the shape of the horse shoe for there we will await the action of the government. Placing his finger on the map, I should think about where Snowflake, Arizona is situated, or it could have been Mexico, he said, "The government will not receive you with the laws that God designed you to live, and those who are desirous to live the laws of God will have to go South. You will live to see men arise in power in the Church who will seek to put down your friends and the friends of our Lord and Savior, Jesus Christ. Many will be hoisted because of their money and the worldly learning which they seem to be in possession of; and many who are the true followers of our Lord and Savior will be cast down because of their poverty. There will be two great political parties in this country. One will be called the Republican, and the other the Democrat party. These two parties will go to war and out of these two parties will spring another party which will be the Independent American Party. The United States will spend her strength and means warring in foreign lands until other nations will say, "Let's divide up the lands of the United States", then the people of the U. S. will unite and swear by the blood of their fore-fathers, that the land shall not be divided. Then the country will go to war, and they will fight until one half of the U. S. army will give up, and the rest will continue to struggle. They will keep on until they are very ragged and discouraged, and almost ready to give up--when the boys from the mountains will rush forth in time to save the American Army from defeat and ruin. And they will say, 'Brethren, we are glad you have come; give us men, henceforth, who can talk with God'. Then you will have friends, but you will save the country when it's liberty hangs by a hair, as it were".
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

409.   August 17th 1845, Monday morningÑAll business commences in the city with usual liveliness. The temple [Nauvoo] is in a rapid state of improvements. [It's] sturdy. The last of the tower or the top of the tower was raised, which was the 23rd of August. The shingling of the roof, which was completed sometime before this, put a veto on one of Sidney Rigdon's false prophecies that was that the last shingle never would be put onto the house in consequence of our enemies. But thanks be to God, no arm is as yet suffered to hinder the work of the Lord.
Autobiography of William Huntington, Typescript, Harold B. Lee Library, Brigham Young University.

410.   The following was a statement made by Orson Hyde that has proved to be prophetic. Orson said this when he belonged to the Methodist faith.
   About this time some vague reports came in the newspapers that a "golden bible" had been dug out of a rock in the state of New York. It was treated, however, as a hoax. But on reading the report, I remarked as follows--"Who knows but that this `golden bible' may break up all our religion, and change its whole features and bearing?" Nothing more was heard of it for a long time in that section.
“History of Orson Hyde [1805-1842],” Millennial Star, 26 (1864), 742-44, 760-61, 774-76, 790-92.

411.   About the same time my wife was taken very sick. By her request, I administered to her, and she was immediately healed. I visited my father and told him that signs followed the believer, as in the days of the apostles; that I was a believer, and had been ordained an elder in the Church of Jesus Christ of Latter-day Saints, and that the signs followed my ministrations.
   He ordered me out of his house for believing such non-sense. I went out, reflecting as to whether or not I had done wrong in predicting that I would baptize him in less than two years.
   Sometime after this he was taken sick, and I went to see him. My mother told me he had the spotted fever, and that there was no hope of his recovery. She believed he was dying, and so it appeared to me; but I thought that God could and would save him if I prayed for him.
   I retired to a private place, and prayed to the God of Abraham to have mercy on my father and heal him, that he might have an opportunity of obeying the gospel.
   It was a moonlight night, and when I returned to the house my mother stood at the door. She spoke to me very kindly, and said:
   “Jacob, the fever has left your father; he has spoken and wants to see you.”
   As I approached him he said, “The fever has left me, and your mother says that you came to me and went away again. What has made such a sudden change? Do you know?”
   I answered that I had prayed for him, that I was a believer in the gospel of the Son of God and in the signs following those that believe.
  “Well,” said he, “if it is the gospel, I would like to know it; but if it is preistcraft, I want nothing to do with it.”
   Soon after the sickness of my father, I sold my home, gathered up my effects and started for Nauvoo, Hancock Co., Illinois.
   In passing my father’s house I [Jacob Hamblin] found him quite well, and he desired me to remain overnight. He showed much interest in the principles of the gospel, and, when I left his house in the morning, the Spirit manifested to me that my father and his household would yet accept the truth.
Jacob Hamblin’s father must have eventually joined the Church for latter in his life history we find the following events that take place while Jacob and his family are crossing the plains in 1850:
  . . . The next day the cholera attacked me and I was healed under the hands of my father.
   I was advised to get into the wagon and ride the remainder of the day. As my eldest son, a small lad, took the whip to drive the team, he fell forward to the ground and both wheels on the left side of the wagon ran over his body. It appeared to me that he never could breathe again. My father took him out of the road, administered to him, and he arose to his feet and said that he was not hurt.
  My youngest son, Lyman, was taken with the cholera, and my father in administering to him, rebuked the destroyer, and commanded it to depart from him, from the family and from the company. To my knowledge no more cases of the cholera occurred after that in the company.
James A. Little, Jacob Hamblin in Three Mormon Classics, Preston Nibley, comp. (Salt Lake City: Bookcraft, 1988), 206-207, 219-220.

412.   After we [Mosiah Hancock and family] left Far West, we were left alone for awhile. The mob worried to know where my father [Levi Hancock] was. One day a deputation of men came to our place and generously gave father three days to get away, which pleased us very much for we certainly had no desire to stay. Father was an expert in everything he tried to do, and he rigged up a foot lathe and soon had two hubs turned out. It didn't take us long to build a cart, and soon we were traveling off with the cart box filled with corn. The snow was deep enough to take me to the middle of the thigh, and I was barefooted and in my shirt tail. Mother had made me a tow shirt in Kirtland, and the shirt still stuck to me, or rather, I still stuck to the shirt. We had old Tom hitched to the cart, and father drove the horse and carried the rifle on his shoulder. Mother followed the cart carrying my little brother, Francis Marion in her arms. I tried to follow in her tracks. We finally stopped to rest and get something to eat; but mother said she could not stand it much longer. She cried . . . . . and father said, "Cheer up, Clarissa, for I prophesy in the name of the Lord Jesus Christ--you shall have a pair of shoes delivered to you before long, in a remarkable manner"! After we had made our fire and eaten of our roasted corn on the cob, mother reached down on the side to get her old shoes, and held up a new pair! Father answered, "Clarissa, did I not tell you that God would provide you a pair in a remarkable manner?" We continued on until dark when we found a good sized log to build our bed by. Our cart was filled with ears of corn, so we could not make our bed in it. We made a bed of leaves and put a quilt on top of them, then we covered ourselves with what loose garments we could spare--we were not oversupplied with clothing in those days. Father had what was called in those days a coat; I had my shirt; and mother had one dress made of the same material as my shirt. She had made them in Kirtland, and since that time hadn't had the opportunity to spin or weave because the mob would not give us time to get anything together. We even had to leave our flax after we had raised it! Father cut down a basswood tree for Tom to graze on during the night.
Autobiography of Mosiah Hancock, Typescript, BYU-S; http://www.boap.org/

413.   It’s common knowledge that in March of 1842 Joseph Smith sent a history of the rise of the Church and a listing of 13 beliefs of the Church to a John Wentworth, editor of the Chicago Democrat, in what has become known as the Wentworth Letter. The following may not be known:
   Several earlier lists of the beliefs of the Church were prepared by Joseph Smith and others that may have influenced the list in the Wentworth Letter. The revelation in section 20 of the Doctrine and Covenants (1830) was originally entitled the “Articles and Covenants of the Church” and contained many of its most significant beliefs. Oliver Cowdery listed 8 “principles” in the LDS Messenger and Advocate (Oct. 1834); Parley P. Pratt listed 18 “principles and doctrines” in Late Persecution of the Church of Jesus Christ of Latter-day Saints (1840); and Orson Pratt listed 19 paragraphs of “faith and doctrine” in his Interesting Account of Several Remarkable Visions (1840), many of which begin with the phrase “we believe.” The order of the paragraphs in Orson Pratt’s pamphlet is very similar to the list of 13 in the Wentworth Letter.
   The 13 statements from the Wentworth letter were printed and circulated among the members of the Church in the Times and Seasons (1842) and among nonmembers in several publications about the Church. Franklin D. Richards printed the articles from the Times and Seasons in his collection of texts for the Saints in England that he entitled The Pearl of Great Price (1851). Elder Richards did not give a title to the articles, but when Orson Pratt revised the Pearl of Great Price in 1878, he entitled them “Articles of Our Faith.” In October conference 1880, the Pearl of Great Price was presented to the membership of the Church and accepted as part of the standard works; thus the Articles of Faith became canonized scripture. In October conference 1890, Elder Franklin D. Richards specifically presented the Articles of Faith to the membership of the Church “as the rule of faith and conduct for Latter-day Saints,” and the membership again accepted and sustained them. Minor alterations were made in the wording and punctuation of the Articles of Faith in 1902 and 1981. In the revised edition of the Pearl of Great Price prepared by James E. Talmage in 1902, they were given the title “The Articles of Faith of the Church of Jesus Christ of Latter-day Saints”—the title by which they are still known.
Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 52-53.

414.   After Joseph Smith first sent James Wentworth, of the Chicago Democrat the original Thirteen Articles of Faiths (1842) other lists of the Latter-day Saints beliefs have materialized. These listings were usually published by those men in the original Quorum of the Twelve Apostles.
     An interesting list appeared in April 1849 in a pamphlet published under Orson Pratt’s direction: James H. Flanigan, Reply to a Sheet Entitled “The Result of Two Meetings between the L.D. Saints and Primitive Methodists” at Gravely, Cambridgshire. This is a first printing of the thirteen Articles of Faith, with one additional one, and includes a few additions:
4th Article-“The Lord Supper” is added as a fifth ordinance.
5th Article-“Inspiration” is named as a means of men’s calling.
           -“Duly Commissioned” replaces “in authority.”
7th Article-Additional gifts believed in are “faith, discerning of spirits, brotherly love, charity, and wisdom.”
8th Article-Includes “all good books,” nevertheless fails to state “as far as it is translated correctly.”
9th Article-Includes “the Messiah’s” second coming.
11th Article-States, “We believe in the literal resurrection of the body, and the dead in Christ will rise first, and that the rest of the dead live not again until the thousand years are expired.”
12th Article-Adds the term “unmolested” as a means of worship professed by the Saints.
13th Article-Adds “queens” to the rulers.
14th Article-Includes “temperate and upright” as qualities sought after, with a final “looking forward to the recompense of reward.”
James H. Flanigan, Reply to a Sheet Entitled “The Result of Two  Meetings between the L.D. Saints and Primitive Methodists” at Gravely, Cambridgshire (Liverpool? 1849), 7-8.

John Taylor published a list containing nineteen “beliefs,” although it seemed to rely on Orson Pratt’s 1844 list in Listen to the Voice of Truth.
This list ran in every issue of The Mormon (New York City), beginning with Vol. 1, No. 1 (17 March 1855): 4.

415.   Some of the newspapers and writings that gave the Saints bad press:
1818- Sangamo Journal, Springfield, Illinois, Thomas Hart Benton (In 1842 this paper was responsible for the spread of anti-Mormon literature).
1829- Palmyra Reflector (Palmyra, New York), Abner Cole editor (pseudonym Obediah Dogberry).
1833- The Reverend Benton Pixley, a longtime missionary to the Indians, wrote anti-Mormon articles and made house-to-house visits denouncing the Saints.
1835- Painesville Telegraph (Painesville, Ohio), Eber D. Howe editor.
1835- Millennial Harbinger (Ohio) Campbellite press
Early Anti-Mormon books:
1834- Delusions, Alexander Campbell (This is the first anti-Mormon book written; really, more of a pamphlet as it is only sixteen pages).
1834- Mormonism Unvailed [sic], Excommunicated member Doctor Philastus Hurlbut is the author, but due to a conviction of threatening the prophets life by a Chardon, Ohio court, the book is issued under the name of Eber D. Howe.
1838- Quincy Whig, Quincy, Illinois
1841- Warsaw Signal, Warsaw, Illinois, Thomas C. Sharp editor.
1844- Nauvoo Expositor, Nauvoo, Illinois, Sylvestor Emmons editor.
1863- Daily Union Vedette, Fort Douglas, Utah, founder Colonel Patrick E. Connor (This was Utah Territory first daily newspaper, which also tended to be anti-Mormon in its attitude).
1868- Utah Magazine, Salt Lake City.
1870- Mormon Tribune, Salt Lake City (replaces the Utah Magazine).
1878- Boston Watchman (a Baptist newspaper, suggested steps for a new anti-Mormon campaign).
1910 and 1911- Pearsons, Everybody’s Magazine, McClure’s, and Cosmopolitan all took anti-Mormon shot’s at the Church.

The Saints Newspapers that often refuted the claims made in the above newspapers, articles, and books:
1832- The Evening and Morning Star, Independence, Missouri, William W. Phelps editor.
1832- Upper Missouri Advertiser, Independence, Missouri, William W. Phelps editor
1834- The Latter-day Saint Messenger and Advocate, Kirtland, Ohio, Oliver Cowdery editor (This paper started as a result of the press that printed The Evening and Morning Star being destroyed).
1834- Northern Times, Kirtland, Ohio, founded by Frederick G. Williams for use as a secular paper and to squash anti-Mormon rhetoric.
1837- Elders Journal, Kirtland, Ohio (Two volumes printed in Kirtland and the last two volumes at Far West, Missouri), Don Carlos Smith editor.
1840- The Latter-day Saints’ Millennial Star, Liverpool, England, Parley P. Pratt editor (This is the Church’s longest running publication; 130 years from 1840-1970).
1842- Times and Seasons, Nauvoo, Illinois, Joseph Smith Jr. editor.
1842- Wasp, Nauvoo, Illinois, William Smith editor (strictly a secular paper).
1843- Nauvoo Neighbor, Nauvoo, Illinois, John Taylor editor (Replaces the Wasp).
1845- Prophet, New York City, Samuel Brannan, publisher.
1849- Frontier Guardian, Kanesville, Iowa, Orson Hyde editor.
1850- Deseret News, Salt Lake City, Willard Richards editor.
1853- The Zion’s Watchman, Australia (was published in an effort to counteract false statements in the press and to defend Church policies).
1866- Juvenile Instructor, Salt Lake City, George Q. Cannon editor (This became the official Sunday school publication).
1872- Women’s Exponent, Salt Lake City, Louisa Lula Greene editor.
1879- The Contributor, Salt Lake City, Junius F. Wells editor.
1889- Young Woman’s Journal, Salt Lake City.
1897- Improvement Era, Salt Lake City (Replaces The Contributor).
1903- Children’s Friend, Salt Lake City, May Anderson editor.
1915- Relief Society Magazine, Salt Lake City (Replaces the independently owned Women’s Exponent).
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book, 1992), 80, 81-82, 95, 104, 164, 180, 190, 192, 191, 206, 259, 330, 343, 345, 401, 465, 476, 482; The Zion’s Watchman, Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 64.

   416.   Hubert Howe Bancroft, a book collector and historian in California, wrote one of the first histories of the Latter-day Saints written by a sympathetic non-Mormon. Published in 1889 in San Francisco, Bancroft’s History of Utah includes an even-handed treatment of the Joseph Smith, Brigham Young, and John Taylor periods of Church history.
Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 75.

417.   Apostate, John C. Bennett, first mayor of Nauvoo, wrote the anti-Mormon book The History of the Saints; or, An Expose of Joe Smith and Mormonism, published in Boston in November of 1842.
Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 89.

418.   On 15 October 1982, Max Chopnick, vice president of the Laymen’s National Bible Committee, presented to the Church an award for outstanding service to the Bible cause. The award was accepted by President Gordon B. Hinckley.
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), 588.

419.   The first book to record the revelations of Joseph Smith Jr. was known as the Book of Commandments & Revelations, which was the forerunner to the Book of Commandments, which was the forerunner to the Doctrine and Covenants.
Robert J. Woodford, “Introducing A Book of Commandments and Revelations, A Major New Documentary ‘Discovery,’” BYU Studies, Volume 48, Number 3, 2009, 7.

420.   Because the Book of Commandments & Revelations was taken to Missouri (in 1831 to be published), Church authorities in Kirtland purchased another ledger book in which to continue to record subsequent revelations. This second volume is traditionally known as the Kirtland Revelation Book. . . The first revelation in the book is section 76 of the current D&C.
Robert J. Woodford, “Introducing A Book of Commandments and Revelations, A Major New Documentary ‘Discovery,’” BYU Studies, Volume 48, Number 3, 2009, 8-9.

421.   The full title of the Book of Commandments & Revelations is: “A Book of Commandments & Revelations of the Lord Given to Joseph the Seer & Others by the Inspiration of God & Gift & Power of the Holy Ghost Which Beareth Record of the Father & Son Which Is One God Infinite and Eternal World without End Amen.”
Robert J. Woodford, “Introducing A Book of Commandments and Revelations, A Major New Documentary ‘Discovery,’” BYU Studies, Volume 48, Number 3, 2009, 20.
Additional interesting information:
Pages missing from the Book of Commandments & Revelations:
   Pages 3-10, 15-22, and 25-26 are missing from the volume, and their location is unknown. Similarly, pages 111-112, 117-120, and 139-140 are missing from the volume, but fortunately the location of these pages is know: they are currently located at the Community of Christ Library-Archives in Independence, Missouri.
Robert J. Woodford, “Introducing A Book of Commandments and Revelations, A Major New Documentary ‘Discovery,’” BYU Studies, Volume 48, Number 3, 2009, 20.

   422.   . . . a minute book, later to be known as the Kirtland Council Minute Book, was created about December 1832 in order to copy into one book loose manuscripts of general conference and other meeting minutes.
Robert J. Woodford, “Introducing A Book of Commandments and Revelations, A Major New Documentary ‘Discovery,’” BYU Studies, Volume 48, Number 3, 2009, 22.

423.   The top books as voted on by Goodreads.com
       1.   To Kill a Mockingbird
       2.  Pride and Prejudice
       3.   Twilight
                    4.   The Book of Mormon
                    7.   The Bible

424.   John Clark, a minister in the Palmyra area, wrote the following:
It was early in the autumn of 1827 that Martin Harris called at my house in Palmyra, one morning about sunrise. His whole appearance indicted more than usual excitement, and he had scarcely passed the threshold of my dwelling, before he inquired whether he could see me alone, remarking that he had a matter to communicate that he wished to be strictly confidential. Previous to this, I had but very slight acquaintance with Mr. Harris. He had occasionally attended divine service in our church. I had heard him spoken of as a farmer in comfortable circumstances, residing in the country a short distance from the village, and distinguished by certain peculiarities of character. He had been, if I mistake not, at one period, a member of the Methodist Church, and subsequently had identified himself with the Universalists. At this time, however, in his religious views he seemed to be floating upon the sea of uncertainty. He had evidently quite an extensive knowledge of the scriptures, and possessed a manifest disputatious turn of mind. As I subsequently learned, Mr. Harris had always been a firm believer in dreams, and visions, and supernatural appearances, such as apparitions and ghosts, and therefore was a fit subject for such men as Smith and his colleagues to operate upon.
On the occasion just referred to, I invited him to accompany me to my study, where, after having closed the door, he began to draw a package out of his pocket with great and manifest caution. Suddenly, however, he stopped, and wished to know if there was any possibility of our being interrupted or overheard? When answered in the negative, he proceeded to remark, that he reposed great confidence in me as a minister of Jesus Christ, and that what he had now to communicate he wished me to regard as strictly confidential. He said he verily believed that an important epoch had arrived — that a great flood of light was about to burst upon the world, and that the scene of divine manifestation was to be immediately around us.
In explanation of what he meant, he then proceeded to remark that a Golden Bible had recently been dug from the earth, where it had been deposited for thousands of years, and that this would be found to contain such disclosures as would settle all religious controversies and speedily bring on the glorious millennium. That this mysterious book, which no human eye of the present generation has yet seen, was in the possession of Joseph Smith, Jr., ordinarily known in the neighborhood under the more familiar designation of Jo Smith; that there had been a revelation made to him by which he had discovered this sacred deposit, and two transparent stones, through which, as a sort of spectacles, he could read the Bible, although the box or ark that contained it, had not yet book [been?] opened; and that by looking through those mysterious stones he had transcribed from one of the leaves of this book, the characters which Harris had so carefully wrapped in the package which he was drawing from his pocket.
The whole thing appeared to me so ludicrous and puerile, that I could not refrain from telling Mr. Harris, that I believed it a mere hoax got up to practice upon his credulity, or an artifice to extort from him money; for I had already, in the course of the conversation, learned that he had advanced some twenty-five dollars to Jo Smith as a sort of premium for sharing with him in the glories and profits of this new revelation. For at this time, his mind seemed to be quite as intent upon the pecuniary advantage that would arise from the possession of the plates of solid gold of which this book was composed, as upon the spiritual light it would diffuse over the world. My intimations to him, in reference to the possible imposition that was being practiced upon him, however, were indignantly repelled. He then went on to relate the particulars in regard to the discovery and possession of this marvelous book. As far as I can now recollect, the following was an outline of the narrative which he then communicated to me, and subsequently to scores of people in the village, from some of whom in my late visit to Palmyra, I have been able to recall several particulars that had quite glided from my memory.
Before I proceed to Martin’s narrative, however, I would remark in passing, that Jo Smith, who has since been the chief prophet of the Mormons, and was one of the most prominent ostensible actors in the first scenes of this drama, belonged to a very shiftless family near Palmyra. They lived a sort of vagrant life, and were principally known as money-diggers. Jo from a boy appeared dull and utterly destitute of genius; but his father claimed for him a sort of second sight, a power to look into the depths of the earth, and discover where its precious treasures were hid. Consequently long before the idea of a Golden Bible entered their minds, in their excursions for money-digging, which I believe usually occurred in the night, that they might conceal from others the knowledge of the place, where they struck their treasures, Jo used to be usually their guide, putting into a hat a peculiar stone he had through which he looked to decide where they should begin to dig.
According to Martin Harris, it was after one of these night excursions, that Jo, while he lay upon his bed, had a remarkable dream. An angel of God seemed to approach him, clad in celestial splendor. This divine messenger assured him that he, Joseph Smith, was chosen of the Lord to be a prophet of the Most High God, and to bring to light hidden things, that would prove of unspeakable benefit to the world. He then disclosed to him the existence of this Golden Bible, and the place where it was deposited — but at the same time told him that he must follow implicitly the divine direction, or he would draw down upon him the wrath of heaven. This book, which was contained in a chest, or ark, and which consisted of metallic plates covered with characters embossed in gold, he must not presume to look into, under three years . . .
After his marriage and return from Pennsylvania, he became so awfully impressed with the high destiny that awaited him, that he communicated the secret to his father and family. The money-digging propensity of the old man operated so powerfully, that he insisted upon it that they should go and dig and see if the chest was there — not with any view to remove it till the appointed time, but merely to satisfy themselves. Accordingly they went forth in the stillness of the night with their spades and mattocks to the spot where slumbered this sacred deposit. They had proceeded but a little while in the work of excavation, before the mysterious chest appeared; but lo! Instantly it moved and glided along out of their sight. Directed, however, by the clairvoyance of Jo, they again penetrated to the spot where it stood, and succeeded in gaining a partial view of its dimensions. But while they were pressing forward to gaze at it, the thunder of the Almighty shook the spot, and made the earth to tremble — a sheet of vivid lightning swept along over the side of the hill, and burnt terribly around the place where the excavation was going on, and again with a rumbling noise, the chest moved off out of their sight. They were all terrified and fled towards their home. Jo took his course silently along by himself.
On his way homeward, being alone and in the woods, the angel of the Lord met him, clad in terror and wrath. He spoke in a voice of thunder: forked lightning shot through the trees, and ran along upon the ground. The terror which the appearance of the divine messenger awakened, instantly struck Smith to the earth, and he felt his whole frame convulsed with agony, as though he were stamped upon by the iron hoofs of death himself. In language most terrific did the angel upbraid him for his disobedience, and then disappeared. Smith went home trembling and full of terror. Soon, however, his mind became more composed. Another divine communication was made to him, authorizing him to go along by himself and bring the chest and deposit it secretly under the hearth of his dwelling, but by no means to attempt to look into it. The reason assigned by the angel for this removal, was that some report in relation to the place where this sacred book was deposited had gone forth, and there was danger of its being disturbed. According to Harris, Smith now scrupulously followed the divine directions. He was already in possession of the two transparent stones laid up with the Golden Bible, by looking through which he was enabled to read the golden letters on the plates in the box. How he obtained these spectacles without opening the chest, Harris could not tell. But still he had them; and by means of them he could read all the book contained. The book itself was not to be disclosed until Smith’s child had reached a certain age. Then it might be published to the world. In the interim, Smith was to prepare the way for the conversion of the world to a new system of faith, by transcribing the characters from the plates and giving translations of the same.
This was the substance of Martin Harris’ communication to me upon our first interview. He then carefully unfolded a slip of paper, which contained three or four lines of characters, as unlike letters of hieroglyphics of any sort, as well could be produced were one to shut up his eyes and play off the most antic movements with his pen upon paper. The only thing that bore the slightest resemblance to the letter of any language that I had ever seen, was two uprights marked joined by a horizontal line, that might have been taken for the Hebrew character. My ignorance of the characters in which the pretended ancient record was written, was to Martin Harris new proof that Smith’s whole account of the divine revelation made to him was entirely to be relied on. . . .
[Journey to New York] He [Martin Harris] was so much in earnest on this subject, that he immediately started off with some of the manuscripts that Smith furnished him on a journey to New York and Washington to consult some learned men to ascertain the nature of the language in which this record was engraven. After his return he came to see me again, and told me that, among others, he had consulted Professor Anthon, who thought the characters in which the book was written very remarkable, but he could not decide exactly what language they belonged to. Martin had now become a perfect believer. He said he had no more doubt of Smith’s commission, than of the divine commission of the apostles. The very fact that Smith was an obscure and illiterate man, showed that he must be acting under divine impulses: - “God had chosen the foolish things of the world to confound the wise, and the weak things to confound the mighty; and base things of the world, and things which are despised — yea, and things that are not to bring to naught — things that are — that no flesh should glory in his presence:” that he was willing to “take of the spoiling of his goods” to sustain Smith in carrying on this work of the Lord; and that he was determined that the book should be published, though it consumed all his worldly substance.
It was in vain I endeavored to expostulate. I was an unbeliever, and could not see afar off. As for him he must follow the light which the Lord had given him . . . The way that Smith made his transcripts and translations for Harris was the following. Although in the same room, a thick curtain or blanket was suspended between them, and Smith concealed behind the blanket, pretended to look through his spectacles, or transparent stones, and would then write down or repeat what he saw, which, when repeated aloud, was written down by Harris, who sat on the other side of the suspended blanket. Harris was told that it would arouse the most terrible divine displeasure, if he should attempt to draw near the sacred chest, or look at Smith while engaged in the work of deciphering the mysterious characters. This was Harris’ own account of the matter to me. What other measures they afterwards took to transcribe or translate from these metallic plates, I cannot say, as I very soon after this removed to another field or labor where I heard no more of this matter till I learned the Book of Mormon was about to be published . . . This book, which professed to be a translation of the Golden Bible brought to light by Joseph Smith, was published in 1830—to accomplish which Martin Harris actually mortgaged his farm.
John A. Clark, Gleanings by the Way (1842), pp. 222-31; http//www.boap.org/

425.   "Golden Bible." -- The Palmyra. Freeman Says, the greatest piece of superstition that has ever come within our knowledge, now occupies the attention of a few individuals of this quarter. It is generally known and spoke of as the "Golden Bible." Its proselytes give the following account of it: In the fall of 1827, a person by the name of Joseph Smith of Manchester, Ontario County, reported that he had been visited in a dream by the spirit of the Mighty, and informed that in a certain hill in that town, was deposited this Golden Bible, containing an ancient record of a divine nature and origin. After having been thence thus visited, as he states he proceeded to the spot and after having proceeded to the spot and after having penetrated "mother earth a short distance, the Bible was found together with a huge pair of spectacles! He had directed, however, not to let any mortal being examine them, under no less penalty than instant death! They were therefore nicely wrapped up and excluded from the vulgar gaze of poor wicked mortals!" It was said that the leaves of the Bible were plates of gold about eight inches long, six wide and one eighth of an inch thick, on which were engraved characters or hieroglyphics by placing the spectacles in a hat, and looking into, Smith could (he said so at least) interpret the characters.
An account of this discovery was soon circulated. The subject was almost invariably treated as it should have been with contempt. A few however believed the "Golden" story, among whom was Martin Harris, an honest and industrious farmer of the town of Palmyra. So blindly enthusiastic was Harris, that he took some of the characters interpreted by Smith, and went in search of some one; besides the interpreter, who was learned enough to English them; but to all whom he applied (among the number was Professor Mitchell, of New York,) happened not to be possessed of sufficient knowledge to give satisfaction! Harris returned, and set Smith to work at interpreting the Bible. He has at length performed the task, and the work is soon to be put to press in Palmyra. Its language and doctrines are said to be far superior to the book of life!
"Golden Bible," Painesville Telegraph, 1831, p. 3.

426.   January 4, 1833: In a letter to N.C. Saxton, editor of the American Revivalist and Rochester Observer, Joseph Smith taught about the gathering of Israel and prophesied of pestilence and civil war.
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), 1:312-16.

427.   The Monticello, Utah Temple is the only temple to have had a statue of the angel Moroni colored white. Within a year, the white statue was replaced with a larger and more visible gold-leafed one. The Monticello Utah Temple is the only temple to have had a white angel Moroni. White enamel-covered fiberglass statues were to decorate the "smaller and remote-area" temples as conceived by President Gordon B. Hinckley, but the Monticello statue proved too difficult to see, especially in cloudy weather. It was replaced about a year later by a larger, traditional gold-leafed statue, which remained the standard. The white statue was gold leafed and installed atop the Columbus Ohio Temple.
Chad S. Hawkins, The First One Hundred Temples (Salt Lake City: Eagle Gate,2001), 273; www.ldschurchtemples.com

428.   The Ogden Utah Temple was the first temple dedicated in the state of Utah. (Utah gained statehood on January 4, 1896. Four temples—including the Salt Lake Temple—had already been dedicated in Utah Territory.)

429.   The Angel Moroni statue was placed on top of the Nauvoo Temple September 21, 2001 in commemoration of the 178th anniversary of Moroni’s first appearance to Joseph Smith. The LDS Church “flew three angels” that day: one in Nauvoo, Illinois; one in Boston, Massachusetts; and one in The Hague, Netherlands.
Heidi S. Swinton, Sacred Stone (American Fork: Covenant Communications, Inc., 2002), 20.

430.   The Redlands California Temple stands on a parcel of the original Mormon landholdings purchased in October 1851 by Elders Amasa Lyman and Charles C. Rich.

431.   The temple (Kirtland) was built of sandstone covered with plaster. The cornerstone was laid on July 23, 1833, and the project had an immediate impact on the Church and the community. It spurred a lagging economy and employed those unable to find work elsewhere including refugees from troubled Missouri.
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 108.

432.   Of all the American churches pictured on old blue china and listed as Staffordshire ware, the rarest is the Mormon Temple (Nauvoo Temple).
The New York Historical Society Quarterly July, 1949, pg. 185 and January, 1950, pg. 21-22.

433.   Because of Wilford C. Wood’s foresight, many items, both in sites and artifacts now belong to the Church. After serving in the Northern States Mission and returning home in 1918 he began his collection that he obtained with his own money. The following is a list of the major items he had purchased over the years:
1.      The original uncut sheets of the 1830 edition of the Book of Mormon
2.      The John Taylor home in Nauvoo
3.      The original Temple site at Nauvoo
4.      The Liberty Jail in Missouri
5.      The Newell K. Whitney Store in Kirtland, Ohio
6.      Property at Adam-ondi-Ahman
7.      Property along the Susquehannah River
8.      Many acres of the Martin Harris Farm
9.      An original edition of the Book of Commandments
10.  A first edition of the Doctrine and Covenants, containing the Lectures of Faith
James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints, 2d ed. (Salt Lake City: Deseret Book, 1992), 531; Julie A. Dockstader, “Foresight Preserves Historical Legacy.” Church News, 1 June 1991, 4; Wilford C. Wood, Joseph Smith Begins His Work. Vol. 2 (Salt Lake City: Wilford C. Wood, 1962).

434.   The following from the journal of Jesse N. Smith, dated September 25, 1862:
. . . Saw at the hotel a copy of an ancient Bible, printed in Dutch, in 1542, which circumstance caused the hotel where we tarried to be called the Bible house, as it was printed there.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 85.
435.   On April 5, 1942, the First Presidency closed the Tabernacle for the duration of the war. During that time conference sessions were held in the Assembly Hall on Temple Square and in the solemn assembly room on the fifth floor of the Salt lake Temple.
Sheri L. Dew, Go Forward With Faith (Salt Lake City: Deseret Book Company, 1996), 126.

436.   The following from the journal of Jesse N. Smith, dated October 21, 1862 while serving a mission to Scandanavia:
. . . Took a walk on the beach. Attended Elder’s Council. The clergy of Norway having ruled our Church outside the pale of Christianity, it was held that members of our Church could not be legally married, the clergy solemnizing all the marriages.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 98.

437.   Bro. Young spoke of the rapid growth of the Saints. Observed from the statistical report that over one-third of our numbers were under eight years of age. Did not know that we all would gain an exaltation, but all could strive for it. More people had left the Church than were now in it. Thomas L. Kane said the government should let the Saints have the country west of the Rocky Mountains as they deserve it.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 270.

438.   In January 1857, the Utah Territorial Legislature created the office of Superintendent of Meteorological Observations. William W. Phelps was the first person appointed to this position, no doubt in part because of his reputation for astronomical knowledge as expressed in his publications [almanacs].
David J. Whittaker, “Alamancs in the New England Heritage of Mormonism,” BYU Studies, Fall 1989, 103.

What’s interesting about this appointment is there was a time when W. W. Phelps did not believe in astrology. In fact, it was Phelps who attacked the belief of astrology in his 1851 almanac, as the following information makes clear:
Phelps, of course, was not a farmer, and by 1857 changed his mind about astrology after a discussion with Brigham Young. After President Young told him that he believed astrology was true, Phelps wrote to Young, “I believe I did wrong in saying I did not know what astrology was . . . so I will now say astrology is one of the sciences belonging to the holy Priesthood perverted by vain man”
Wilford Woodruff, Journal, 28 June 1857, MS, LDS Church Archives

439.   The following from the journal of Jesse N. Smith dated June 6, 1862?
Mrs. Karen Thomsen presented me a bottle of wine, and requested me to baptize her, which I did at 10 p.m. She and her husband had formerly belonged to the Church, but had been cut off for not paying their tithing.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 76.

440.   The following from the journal of Jesse N. Smith, dated February 1, 1863 while serving a mission to Scandanavia:
. . . Received a letter from George A. Smith and Silas dated Salt Lake City Dec. 23. They both advised me to avoid over-exertion in speaking; and George A. recommended to me the counsel which the Prophet Joseph gave to him: viz., “Preach short sermons; make short prayers, and deliver your sermons with a prayerful heart, and you shall always prosper.”
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 103.

441.  I learned from the Stake record of the quarterly conference held in Snowflake Dec. 27, 1879 that Apostle W. Woodruff, Pres. Lot Smith and Bishop George Lake were present besides the largest part of the local authorities. The statistical report showed the number of souls to be 748. Pres. Woodruff made some prophetic remarks. He also advised the brethren not to take any steps politically or otherwise that would affect the interests of the people without first having counsel on the matter. Further said no person has a right to preach what he does not practice. Advised all young men to let liquor alone. We have young men in the Church who drink, smoke and go whoring. Some of the heirs of Pres. Young are going to hell. We are nothing but what God has made us, and we must give Him the glory. Other brethren made good remarks. There was but little if any change in the local ministry.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 237.

442.   . . .Referred to my missionary labors among the railroad camps; the majority of those composing them have no respect for the Sabbath day. Some of them might be termed fighting Mormons. They are profane and uncouth like those of our people who live by freighting. The Lord is not dependent upon us. He can raise up a people who will do His will if we all rebel.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 251.

443.   The following from the journal of Jesse N. Smith dated July 1, 1883:
I ordained Warren R. Tenney a High Priest and a High Councillor to fill a vacancy in the High Council. I also set apart Emma S. Smith as president of the Relief Societies of our Stake and Elizabeth Swapp a nurse of the sick.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 274.

444.   The following from the journal of Jesse N. Smith dated July 27, 1864:
Plodding along the Muddy River, often sticking on bars as the water was very low. We had on board the relics of the Nebraska 1st Regiment returning from the war. There were only a part of their original number, and some of them had been wounded; they were going to Omaha to be mustered out.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 170.

445.   The Newspaper Editors in London are either very ignorant of Geography west of the Mississippi, or they believe and publish lies rather than truth; for instance, the past fortnight. One day they publish Brigham Young arrested by Col. Sumner and on his way to Washington guarded by troops. In a day or two they publish he is gone on a secret tour to hide away from the rebellious Mormons. In a day or two after that we hear he is in Russian America establishing a new colony. Next he is at the head of the Utah troops within a 100 miles of Omaha City come to fight the U.S. Troops. In a day or two after we learn he is in Council with Col. Van Vleit in the Social Hall, threatening to burn every house in the Valley and go into the Mountains leaving all a desolate waste. And today I learn that a large company of Mormons dressed as Indians, have killed 500 U.S. Soldiers somewhere in Minnesota. Such conflicting statements appear, and they are all believed to be true. No apology for the previous lies, no qualification for the rapid change of events. No telling how time and distance is annihilated or how he has the power to be in several places hundreds, yea thousands of miles apart at one time.
Thomas Bullock to Henrietta Rushton Bullock, 25 November 1857, Thomas Bullock Collection, LDS Church Archives. Most of Bullocks’ letters to Henrietta during 1857-58 can be found in the Henrietta Ruston Bullock Collection.

446.   In April of 1936, every bishop was asked to have in store enough food and clothing to help each family in his ward make it through the next winter. The Relief Society was a huge factor in this undertaking. In southern Utah the Relief Society put up 14,000 cans of peaches and ingeniously shelled their peas by running the pods through the “clothes wringers on [two] brand new Speed Queen washing machines” loaned by generous Sisters for the purpose.
Louise Y. Robison, “Relief Society’s Contribution to the Church Welfare Program,” Relief Society Magazine 25 (November 1938): 765-66; “Notes from the Field,” Relief Society Magazine 23 (November 1936): 775; Relief Society in the St. George Stake, 28; New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 259.

Additional interesting information relative to the “Dirty Thirties” and the Relief Society:
The church helped to make a house-by-house survey of unemployment in the Salt Lake district and then contributed over $12,000 in cash plus some 420,000 pounds of fruits and vegetables to be delivered to the needy in Salt Lake City during the winter of 1930.
Bruce D. Blumell, “ ‘Remember the Poor’: A History of welfare in the Church of Jesus Christ of Latter-day Saints, 1830-1980,” 88, typescript, Library of the Joseph Fielding Smith Institute of Church History, Brigham Young University, Provo, Utah; New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 249.

     447.   Belle Spafford remembered how she and other Relief Society sisters in her Salt Lake City ward scrupulously followed church leaders’ counsel to avoid unnecessary waste that fall, gathering windfall peaches and apples, sterilizing collected bottles “in great big tubs with boiling water, and putting up fruit all day long, which needy families lined up to receive “before the bottles were cool.”
Belle S. Sapfford Oral History, interviews by Jill Mulvay [Derr], 1975-76, typescript, 14, James Moyle Oral History Program, LDS Church Archives; New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 253.

448.   In 1937, in the Salt Lake region, Presiding Bishop Sylvester Q. Cannon praised the Relief Society for producing, among other items on a long list, 4,097 quilts, 8,452 items of new clothing, 15,808 items of remodeled clothing, 102,585 quarts of fruit, and 134,585 quarts of vegetables, representing 40,850 total days of service.
Sylvester Q. Cannon address, Relief Society Magazine 25 (May 1938): 350.

449.   On March 23, 1942, the First Presidency announced that for the duration of World War II only older men who had been ordained high priests and seventies would be called on full-time missions.
Dew, Sheri L., Go Forward With Faith (Salt Lake City: Deseret Book Company, 1996), 126.

Additional interesting information:
During World War II, in Salt Lake City the First Presidency closely monitored the mounting crisis and soon ordered the evacuation of all missionaries from Europe. Most missionaries crossed the Atlantic Ocean on cargo ships
with makeshift accommodations for several hundred passengers each. Typically, these ship’s holds were filled with bunks, with only a curtain separating the men’s and women’s areas. President J. Reuben Clark, Jr., regarded the successful evacuation of missionaries as truly miraculous:
   “The entire group was evacuated from Europe in three months, at a time when tens of thousands of Americans were besieging the ticket offices of the great steamship companies for passage, and the Elders had no reservations. Every time a group was ready to embark there was available the necessary space, even though efforts to reserve space a few hours before had failed. . . .
   “Truly the blessings of the Lord attended this great enterprise.”
In Conference Report, April 1940, pg. 20.

450.   After associating with Mormon brethren in the mining camps and elsewhere for much of a year, Elder [Amasa] Lyman wrote Brigham Young that “to strike hands with a man having the Spirit of God is a rare treat in California,” meaning that there were but few, in his judgment, who had maintained their full commitment to the faith after coming into contact with what he termed “the poison of gold.”
Edward Leo Lyman, “The Rise and Decline of Mormon San Bernardino.” BYU Studies, Fall 1989, 43.

451.   Between March and June [1857], expeditions headed by George W. Bean (Provo) and William H. Dame (Parowan) roamed through an expanse of the Great Basin astraddle the current Utah-Nevada boundary, about two hundred miles north-south and one hundred miles east-west, and even planted crops near present-day Panaca. But the 171 men of the White Mountain Expedition found nothing to match Brigham Young’s impression of “room in that region for 500,000 persons to live scattered about where there is good grass and water.”
Richard D. Poll, “The Move South,” BYU Studies, Fall 1989, 66.

Additional Interesting information:   
Brigham Young said [Referring to the army that the United States was sending], “I am in favor of leaving them before I am obliged to. . . Where are you going? To the deserts and the mountains. There is a desert region in this Territory larger than any of the Eastern States, that no white man knows anything about. . . . I am going there where we should have gone six or seven years ago.
Clifford Stott, Search of Sanctuary: Brigham Young and the White Mountain Expedition (Salt Lake City: University of Utah Press, 1984), 24-30, 49-65.

452.   January 22, 1939: Elder George Albert Smith ordains and sets apart Moroni Timbimboo, the first Native American Indian to serve as a bishop in the Church, as the presiding officer of the Washakie Ward, in Box Elder County, Utah.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 17.

453.   In July of 1929, the Mormon Tabernacle Choir, with Ted Kimball as announcer, Anthon Lund as conductor, and Edward P. Kimball as organist, has its first broadcast on NBC radio, later switching to KSL radio, on the CBS network.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 139.

454.   May of 1949, in celebration of the Mormon Tabernacle Choir’s twentieth year of continuous network broadcasting, Columbia Records releases the choir’s first record album, The Mormon Tabernacle Choir of Salt Lake City, Volume 1.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 207.

455.   In July of 1954, Life magazine highlights the Mormon Tabernacle Choir’s twenty-five years of broadcasting.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 147.

456.   Territorial officers were again discussed in the Council of Fifty on 4 March 1849, when a slightly modified slate was nominated by the council: Brigham Young, governor; Willard Richards, secretary of state; Heber C. Kimball, chief justice; Newel K. Whitney and John Taylor, associate judges; Horace S. Eldredge, marshal; Daniel H. Wells, attorney general; Albert Carrington, assessor and collector; Newel K. Whitney, treasurer; and Joseph L. Heywood, supervisor of roads. Further, the council voted to hold a general “election” on 12 March where the citizenry would be given the opportunity to ratify this slate. Such an “election,” unthinkable in any other part of the United States, was typical in Mormondom; officers were nominated by the Church leaders and then presented to the lay members for their sustaining vote. Despite a heavy snowstorm, the election came off as scheduled; 674 votes were polled in favor of the ticket, none in opposition.
Peter Crawley, “The Constitution of the State of Deseret.” BYU Studies, Fall 1989, 10.

457.   Actually some small banknotes had been printed in the valley in January 1849 on a small greeting-card press made by Truman O. Angell [Salt Lake Temple architect], which was not large enough to do book printing.
Peter Crawley, “The Constitution of the State of Deseret.” BYU Studies, Fall 1989, 22.

458.   Between 1851 and 1866, William W. Phelps compiled fourteen known almanacs. During the first few years they were titled Deseret Almanac; by 1859 they were simply titled Almanac, but the titled Deseret Almanac appeared again in 1865.
David J. Whittaker, “Alamancs in the New England Heritage of Mormonism,” BYU Studies, Fall 1989, 99.

459.   The following from the journal of Jesse N. Smith dated December 11 and 12, 1861:
December 11: Bro. Christensen gave me 25 cents; walked 12 miles to the village of Valling, were welcomed by Bro. Niels Jensen. No appointment having been given out for meeting, were passing the evening quietly when two decently dressed girls came in and inquired if we were preachers, replying in the affirmative, they asked us to sing a hymn, in which they joined with great apparent devotion. Two hymns were sung, and the girls stated there were several nearby who wished to hear use preach. The bait was caught by Bro. C., who proposed to our host that we send out an appointment, which the young women volunteered to circulate. Some preparations were made, the invitation sent, and the door opened, when the room was immediately filled with ruffians, the two girls coming in to see the fun. They had simply been used as decoys to get the meeting appointed. The meeting was opened, I was asked to speak. I could easily discern that the ruffians intended to mob us. I spoke calmly and firmly for a few minutes, meeting with some interruption. Bro. C. endeavored to speak, but was drowned with shouts and clamor. The men sat smoking with their hats on. We concluded to dismiss. While trying to sing our single light was extinguished by some one throwing a hat upon it. Relighting, Bro. C. offered a short prayer, during which another attempt was made to put out the light. Bro. Jensen and wife, Bro. C. and I withdrew to an adjoining room, after Bro. Jensen had requested the mob to go in peace; this they refused to do; they extinguished every light, screamed, halloed, sang low songs, broke up seats, overturned the stove breaking it, and finally left the house yelling like demons. The two girls remained throughout the whole disgraceful proceedings. A bed being provided, we at length retired to rest.
December 12: Set out in good time. The mob of last evening were many of them gathered at the blacksmith shop, at the end of the village; saluted them as we passed. After walking some time in silence, Bro. C. turned to me and said: “Did you know those men intended to attack us as we came up?” “I thought so,” I replied. “Do you know the reason they did not?” “No,” I answered. “It was because they were afraid of you,” he said, “for I never saw you look as you did then; you looked larger than common, and when I looked at you I was afraid of you myself.” Such was Bro. C.’s remark.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 67-68.

460.   The following from the journal of Jesse N. Smith dated June 14, 1864 while serving a mission to Scandinavia:
Off by steamer, up the Rhine by 5 a.m. Reached Mannheim between 11 and 12, from whence proceeded by rail, passing through Heidelberg, catching a glimpse of its celebrated castle, reached Karlsruhe and lodged at the hotel “L’Esprit”; Brother Riter went out and found a Bro. J. Miller, whom we met last year at Landschlacht, Switzerland; he had been imprisoned 16 times since last February for preaching the gospel. The Bailiff once offered to release him if he would deny his religion but this he declined to do.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 163.

461.   January 19, 1953: The First Presidency informs stake presidents of the need for stenographers and other office help in the missions and suggests that a few properly trained women at least twenty-one years old be called as missionaries. The previous minimum age for sister missionaries had been twenty-three.
             Richard Neitzel Holzpfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 15.

462.   The following event happened while Jesse N. Smith was attending the Salt Lake Temple dedication:
While attending the dedicatory services of the Salt Lake Temple I had the pleasure of meeting my cousin, Caroline Smith Callister, who related a story that I have heard my mother relate as follows: When my mother came to Kirtland it was not with any intention of uniting with the Mormon Church, and she reported herself to the Presbyterian Church in the neighborhood of which she became a member. She had taken me, then a little over two years old, to this Church one Sunday. The services had not been interesting to her, and after the concluding services the front view of the Kirtland Temple was very vividly presented before her eyes and these words borne in upon her mind, “There thy best friends and kindred dwell; there Christ thy Savior reigns.” From the contemplation of which she was aroused by my shout, “Mother, get the dumbelly (umbrella) and let’s go home.”
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 394.

463.   (From a talk given by Jesse N. Smith, a cousin of the Prophet, to the Church History class of Professor John Henry Evans in the L. D. S. College, Salt Lake City, April 11, 1905)
This talk was given one year prior to Jesse N. Smith’s death:
I may say I was never so impressed by any person. I am unable to fully describe my sensations when in the presence of this wonderful man [Joseph Smith]. I only know that I rejoiced being in his presence. No voice that I had ever heard seemed to me to be such a voice. I have never heard any human voice, not even my mother’s, that was so attractive to me. Even his bitterest enemies, if they had the privilege of hearing him speak, became mollified, and forgot their anger. Now I believe even his murderers, at the last, if their passions could have been stilled, if their anger by which they were enraged and were no longer men, could have heard his voice, his impressive voice, and listened to his explanations, I do not believe they would have demanded his life. It was a sort of insanity. The powers of evil are abroad in the world. They obtain dominion sometimes of the children of men. It was under this circumstance that they were impelled to make that mad attack.
I will speak of the domestic life of the Prophet. My mother being a widow, he noticed her children. She had to sons. He asked them to his house, he made them welcome, they were at liberty to remain in his household. In this way we passed some time under his roof. I was intimate with his children, especially with the one that came into prominence and was known as young Joseph. I knew that queenly woman, his wife, Emma Smith. I may say that I was greatly impressed with her personality. She was the fitting helpmate of such a man. I stood in awe of this lady far more than I did of the Prophet himself, because he was so considerate of the feelings of the children.
His domestic animals seemed to love him. He was very fond of horses. He had a few very fine horses, one very remarkable dog, the housedog; they called him Major. The dog and the horses rejoiced when they saw this man because he took care of them, because he recognized them in their places as God’s creatures. He did not require unreasonable things of them; he was kindness itself to every human being, especially to his own household. His children rejoiced when he was present, and this was not so very remarkable; they could not do otherwise with so good and kind a father.
I was comparatively a poor and friendless child, my father having succumbed to the bitterness of the Missouri persecutions, my noble brother having fallen a victim also. I felt somewhat forlorn, for we were in poverty. They say poverty is not dishonorable, but a poor orphan feels it. Under this consideration, what wonder then that I feel justified in saying that this man was my friend; what wonder that he was almost deified in my mind. You probably will not enter into the enthusiasm for this matter altogether, yet I trust you will give me credit for sincerity. We perhaps, many of us, have received the witness of the Spirit of Truth, which testifies to us that Joseph Smith was a Prophet. I fully enter into this, with you and with everyone who has received this witness. I have received it and in a great degree also. I will say another thing, that I feel to be equally true, Joseph Smith was a gentleman in the very highest sense of the word. I never heard that said before, but I will stake my reputation on it that I know it was true.
He was especially neat in his appearance. He was unusually tidy—he was exceptionally tidy. When I have seen him almost at the best advantage was when he was attired in a military uniform. He was an officer of the military organization known as the “Nauvoo Legion. . .”
. . .His career was short. He had but a little time to realize the sorrows of this world. Although he was termed by those who knew him by the familiar term of Old Joe Smith, yet he was not old. He had scarcely reached the meridian of his life when he was called away. The people never felt comforted when they thought of his loss until the revelation was given to Brigham Young at Winter Quarters. I think I am correct in saying that the people never were comforted. In that revelation it was said that the Lord had taken Joseph Smith and Hyrum Smith, and that it was for a wise purpose and when these words came to the people they felt somewhat reconciled. Why, it isn’t much to say, for my poor life was little valued, but child that I was, I felt that I would cheerfully pay my life for his if by so doing I could hope to preserve him for the people. My young brothers and sisters, the name of this man has been sacred to me. It has been next to that of the Blessed Redeemer in my estimation. I knew him at home, I knew him in his public ministry. I listened to him in his house and also in the congregation of the people, and at every walk of life he stood at the head.
President Daniel H. Wells did not join the Church until after the Prophet’s death. He was very intimate with him although he had not subscribed to the faith of the Latter-day Saints. They were associated together in legal affairs, yet he knew a man when he saw him. President Wells had a strong legal training and a strong legal education likewise, and was a man who held a very responsible position. At that time he was Justice of the Peace. I will say for Pres. Wells that the path of promotion was before him. There was every possibility that he would be a very prominent man in the history of the nation, but casting his lot with the Latter-day Saints took away the hopes in that direction. He had a strong legal mind. It seems to me now that when I look back that Pres. Wells had just as good a chance as did Stephen A. Douglas and Abraham Lincoln. Pres. Wells was of the same party as Abraham Lincoln. It seems to me that his chance for the presidential chair was fully equal to the chance of Abraham Lincoln. I believe that he was just as good a man legally and politically. Pres. Wells said: “I have known legal men all my life. Joseph Smith was the best lawyer that I have ever known in all my life.”
That is a wonderful tribute to the legal attainments of this wonderful man. I do not know whether a greater tribute could be obtained, for Pres. Wells knew whereof he was speaking. I do not expect that you will ever become as enthusiastic as I am about Joseph Smith. I never said a word in my life that seemed to bless me so as when I have said a good word for Joseph smith.  
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 455-456.

464.   [Thomas] Bullock continued his labors in behalf of the Church and community in the Salt Lake Valley. He drew plats of the city for the land office, assisted in the establishment of the monetary system used in the valley, was the first proofreader for the Deseret News, served as recorder for the Perpetual Emigrating Fund, chief clerk of the Territorial House of Representatives, census taker, Salt Lake County recorder, inspector of liquors for the territory, clerk for Brigham Young’s exploration parties, and secretary of the Nauvoo Legion of Utah (rising to the rank of lieutenant colonel prior to his mission call to England in 1856). In addition, he wrote an Emigrant’s Guide, was president of the Twenty-Seventh Quorum of Seventies, helped divide the valley into wards, was instrumental in copying and creating maps of the region, and continued clerking for Brigham Young and the Council of the Twelve. He also helped organize the first Utah library and was a member of the Deseret Theological Institute and home secretary of the Desert Horticultural Society. He was frequently consulted on horticultural matters. He was also involved with the pioneer theater as a prompter, was an ardent reader, served on the Board of Regents of the University of Deseret, and was appointed by the board to examine school teachers.
Most of the appointments can be found in the Thomas Bullock Collection, LDS Church Archives; C. Ward Despain, “Thomas Bullock: Early Mormon Pioneer” (Master’s thesis, Brigham Young University, 1956), 61-72,91-98.

465.   Other leading diarists on the trek benefited from [Thomas] Bullock’s journal-keeping assignment. William Clayton wrote that he had “the privilege of copying from Brother Bullock’s journal. Clayton in turn allowed Howard Egan to copy from his journal in trade for doing Clayton’s laundry.
William Clayton, William Clayton’s Journal (Salt Lake City: Clayton Family Association, 1921), 114; Ibid., 176, 343 (23 May and 10 August 1847. It is evident in the Journal History that the history for the 1846-1848 treks was compiled after 1915, when Egan’s journal was printed, but before 1921, when Clayton’s was typeset. Egan was quoted every day, Clayton hardly ever, and Bullock’s official records were used to some extent. It appears that Egan copied from Clayton for the duration of the vanguard trek.

466.   In July 1934, Samuel P. Cowley, a member of the Church and head of the Bureau of Investigation’s anti gangster unit, supervises the capture of John Dillinger, a notorious gangster in Chicago. In the process, Dillinger is killed during a gun battle.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 144.

467.   During a gun battle between FBI agents and gangster George “Baby Face” Nelson, Inspector Samuel P. Cowley, the first LDS agent in the FBI and the head of the anti gangster unit, is mortally wounded. Cowley continues firing his weapon as he falls to the ground and kills Nelson. Cowley dies the following day (November 27, 1934).
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 231.

468.   January 1, 1968: Swedish convert Hilda Anderson Erickson, the last of the pioneers who made the trek west before the coming of the railroad to Utah in 1869, dies at the age of 108.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 1.

469.   The following from Jesse N. Smith journal dated August 14 and 15, 1863:
August 14: Bros. Sprague and Gray told me they thought they had the “Itch.” I sent for a doctor who pronounced it genuine Itch, and recommended that they go to the hospital to be cured. Went down to the General Hospital, but not finding the professor I sought, I sent a message to the Royal Frederick Hospital enquiring whether they could be treated there. Received answer that by paying 8 Marks each per day (about 70 cents) and depositing 200 Rdlr. as security for the payment of said expense they could be provided with such rooms as were kept for officers and people of the better classes. To these terms I consented, deposited the money, and accompanied the boys to their new quarters.
August 15: Answered all my home letters lately received. Called at the hospital; the doctors agreed that it was true Itch and the boys were plastered over with a coating of green soap.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 127.

470.   The following from the journal of Jesse N. Smith dated August 23, 1864:
Rained last night. Road heavy. At noon I gathered prairie gum, the first I had tasted since my boyhood. Overtook Hyde’s and Snow’s trains at Antelope Creek; travelled about 35 miles.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 172.

471.   November 27, 1881: At Snowflake I gave an account of my recent journey, also of the public teachings of Pres. Taylor and party that I heard in Parowan. Spoke upon the evils of dancing. Some did not realize that it was not a part of our religion, while rest and recreation are necessary; believed that as a Church we had lost more than we had gained by dancing, especially had the round dance been termed “the dance of death.” Notwithstanding the partial permit of Pres. Taylor I felt to use my influence against round dancing in this stake of Zion.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 257-258.

Additional interesting information:
The following from Jesse N. Smith’s journal dated December 18, 1881:
At a meeting in Snowflake I spoke on the subject of dancing. Reprehended the practice of swinging around in a wanton manner and more times than the figure or the music required. Musicians in the Church who played for round dancing were accessory thereto. Recommended parties to attend dancing schools and learn how to deport themselves properly. Similar remarks were made by Bishops Hunt and Udall and Bro. John A. West.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 259.

472.   The following from Jesse N. Smith’s journal of March 8, 1884 during a Stake Conference:
I said it seems a strange thing to our Mexican friends, traditionated as they are in the Roman Catholic religion, when they see us dance in the same building in which we partake of the sacrament. This has been permitted in our poverty, but I feel that it is improper.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 285.

473.   The following from the journal of Jesse N. Smith dated January 28, 1882:
The railroad company moved the telegraph office down to
Barado’s ranch, which place they named Holbrook [Arizona]. They soon after took up the side track at the old place. This left the A. C. M. I. out in the cold. John W. Young having quarreled with F. W. Smith, the superintendent of the A & P railroad, the latter seemed to extend his enmity to the whole Church, and as he had a controlling interest in the lots of the new town of Holbrook, he would neither sell nor rent any ground to us for our store. As the next best move we located the store at Woodruff and erected some temporary buildings there for its accommodation.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 259-260.

474.   We were now in the middle Gila Valley thickly strewn with ranches, and soon came to a stone by the roadside, marking the boundary line between Arizona and New Mexico. The valley was wide, the stream less sluggish than farther down, the water bright and sparkling, the bottom beautifully timbered, the soil apparently very fertile and still there seemed a lack of thrift. This was explained when we learned the chills were prevailing. Met some 14 mule teams loaded with timber for mining and building purposes. Every traveler we saw carried a rifle to defend himself against Indians and cowboys, the latter rather the worst.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 265.

475.   The poplar is the tree of the pioneers, marking their farms on all the benches and valleys from the red sands of Moencopi to the plains of Alberta. It is becoming rare as business supplants the noble windbreaks with billboards.
Wulf Barsch: Looking toward Home, catalog for Looking toward Home: Recent Art by Wulf Barsch, an exhibition at the Museum of Church History and Art, Salt Lake City, 22 November 1985 to 13 April 1986 (Salt Lake City: Museum of Church History and Art, 1985), [xii-xiii].

476.   Hannah McFarlane Bingham recalled the arrival of a thirty-six member Indian camp on a sand ridge east of Ogden. Only eight years old, she played with the Indian children until her brother accidentally stepped on an Indian child’s foot. The child’s frightened cries brought “two old buck Indians” wielding a butcher knife. “Her brother ran home, ducked under the bed, very much frightened. Her father had to give them flour and sugar to pacify them. Mrs. Bingham never played with the Indian children again.”
Ronald W. Walker, “Toward a Reconstruction of Mormon and Indian Relations, 1847-1877.” BYU Studies, Fall 1989, 37.

477.   According to Journal accounts, the Prophet Joseph taught the location of the ancient City of Manti, mentioned in the Book of Mormon during the march of Kirtland Camp:
On September 25, 1838, having passed through Huntsville, Randolph County, Missouri the Prophet stated that this place was where “the ancient site of the city of Manti.”
Andrew Jensen, The Historical Record, Vol. 7, 601.

Additional interesting information:
Samuel D. Tyler writes the following dated September 25, 1838:
   We passed through Huntsville, Co, seat of Randolph Co, Pop. 450, and three miles further we bought 32 bu, of corn off one of the brethren who resides in this place. There are several of the brethren round about here and this is the ancient site of the City of Manti, which is spoken of in the Book of Mormon and this is appointed one of the Stakes of Zion, and it is in Randolph County, Missouri, three miles west of the county seat.
Journal of Samuel D. Tyler, Sept. 25, 1838, filed in Church Historian’s Office

Again, from the records of Kirtland Camp:
   The camp passed through Huntsville, in Randolph County, which has been appointed as one of the stakes of Zion, and is the ancient site of the City of Manti, and pitched tents at Dark Creek, Salt Licks, seventeen miles.
Millennial Star, vol. 16, 296.
What’s interesting is Huntsville exists today. You can find it 42 miles northwest of Columbia, Missouri.

478.  At the time a number of families were called to go to San Bernardino, California: In [William] Kartchner’s journal he said that when he declined to go at first that Elder Lyman said, “Said that if I Refused to go he would cause me to have a worse mission.”
William Decatur Kartchner, “Autobiography,” 35, photocopy of holograph, Archives, Harold B. Lee Library, Brigham Young University, Provo.

Additional interesting information:
Even though Kartchner had to be persuaded, it’s interesting that many didn’t,  in fact more than had been called showed up at the point of departure in Payson. Again from Kartchner’s journal:
He noted, “It was seen a Grate many more than was called was moving with us & Prest. B. Young and H. C. Kimball called a meeting at this Place & Heber Preached and Discouraged many from going.”  President Young then declared, “He was sick at the sight of so many of the Saints running off to California.”
Only twenty families were initially called to go, nevertheless 437 individuals departed. Brigham felt many were leaving because of the enticements of the world.
William Decatur Kartchner, “Autobiography,” 35, photocopy of holograph, Archives, Harold B. Lee Library, Brigham Young University, Provo.

479.   Inflation in California when San Bernardino was first settled by the Saints was a staggering 3% per month.
Edward Leo Lyman, “The Rise and Decline of Mormon San Bernardino,” BYU Studies, Fall 1989, 46.

480.  On San Bernardino, California: In answer to one of these letters, Brigham Young revealed a lack of confidence in the colony’s future, stating, “we cannot afford to spare good men enough to sustain such a place as that is soon likely to be.” In another letter addressed to [Elder] Rich at the end of 1855, President Young cited a Brother Lewis as comparing current troubles in their midst to the bitter anti-Mormon conflict in Illinois at the time of Joseph Smith’s assassination, saying San Bernardino was “just half way between Carthage and Warsaw.” The highest Church leader predicted that either the San Bernardino Church members would incline to the ways of their neighbors and the “spirit of the world” or else the past history of cupidity, hate, and violence would repeat itself.
Edward Leo Lyman, “The Rise and Decline of Mormon San Bernardino,” BYU Studies, Fall 1989, 54.

Additional interesting information:
In a June public address in Salt Lake City, referring to San Bernardino, he [Brigham Young] stated, “Hell reigns there, and . . . it is just as much as any ‘Mormon’ can do to live there, and that is about time for him and every true Saint to leave that land.”
Deseret News, 10 June 1857

After 1857-58, there was no organized branch of the Church in San Bernardino for more than a half-century. Agents of the Reorganized Church of Jesus Christ of Latter Day Saints [Currently the Community of Christ] did establish a branch in the area.
Edward Leo Lyman, “The Rise and Decline of Mormon San Bernardino,” BYU Studies, Fall 1989, 63.

481.   Original town names:   Lehi (Dry Creek), Alpine (Mountainville), American Fork (Lake City), Pleasant Grove (Battle Creek), Mapleton (Hobble Creek), Salem (Pondtown), Payson (Peteetneet), Santaquin (Summit Creek), Nephi (Salt Creek)
Richard D. Poll, “The Move South,” BYU Studies, Fall 1989, 79.

482.   The following from the journal of Jesse N. Smith dated July 25, 1864:
As I sat in the shade of the boiler deck upon a camp stool in the crowd, a middle-aged man wearing a straw hat and duster came and stopped before me and after the usual salutation, asked: “Who are you, and where are you going?” Replied that I was a Mormon elder on my way home to Utah. The man clasped his hands fervently and exclaimed, “Thank God.” He then related to me some portions of his history. His name was Marcus Holling; he was born in Holstein and received a good education; he came to this country and lived near Albany, N.Y., where he practiced medicine as a homeopathic doctor. He was also a preacher, as I afterwards learned. He had some scruples about his religious ideas, and one night while lying on his bed he was visited by a supernatural personage, who said to him, “Go to Brigham Young and he shall tell thee what to do to be save.” Deeply impressed, he related what he had heard to his friends, but they scouted him as a lunatic. Precisely the same scene occurred the two following nights; so he hesitated no longer but wrote to Pres. Young, recounting his experience, and asking his advice. He showed the President’s reply, which was in German, in which language the letter of inquiry was written. The advice was that Holling should come on to Omaha and join some of our emigrating companies and proceed to Utah. Against the advice of former friends he sold all his property for money, greenbacks, packed same in his trunk preparatory to starting on his journey, and during the night lost all by fire except the clothes he wore, and the money happened to have been upon his person. With this scanty outfit he commenced the journey and was thus far on the road. I was the first Latter-day Saint he had ever met. I advised him to stop with me at Wyoming, as our outfitting point had been changed from Omaha to that place, but he held to the letter and the letter said Omaha, and there he would go.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 170.

483.   The following from the journal of Jesse N. Smith relating his experience while attending the dedication of the Salt Lake Temple on April 8, 1893:
Received special permits for self and sons, for Uncle Silas and Bro. L. H. Hatch to attend all the temple services. Attended twice a day with two exceptions until the evening of the 18th instant. Pres. Woodruff taught that to enjoy the Holy Spirit was a greater testimony to any man than to enjoy the presence of an angel. Said he never witnessed so great an outpouring of the Holy Spirit but once before, and that was when Joseph Smith said that Adam lived to be older than any other man, but died inside the thousand year limit. Said once in A. O. Smoot’s mother’s house an angel appeared to him and showed him a panorama of future events. Also of seeing a vision of thousands of the Lamanites enter the temple by the door in the west end of the building previously unknown to him. They took charge of the temple and could do as much in an hour as the other brethren could do in a day. He prophesied that the Presidency and Twelve would never again be disunited, but if any one of them got wrong the Lord would remove them.
Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 393.
484.   The following from the journal of Jesse N. Smith (cousin of the Prophet Joseph Smith) while serving a mission in Denmark, dated October 8, 1861:
             Bro. Johnson and I walked out to Jellings; saw in the old church yard a large block of granite covered with hieroglyphics or Kimic characters, some of which resembled characters in the Deseret alphabet.
This would make sense since many of the Saints in the valley came from Denmark.
          Oliver R. Smith, ed., The Journal of Jesse Nathaniel Smith-1834-1906 (Provo: Jesse N. Smith Family Assn., 1970), 62.

485.   The following from Emma Smith as recorded in the Saints Herald in 1879:
In writing for your father I frequently wrote day after day, often sitting at the table close by him, he sitting with his face buried in his hat, with the stone in it, and dictating hour after hour with nothing between us. Q. Had he not a book or manuscript from which he read, or dictated to you? A. He had neither manuscript nor book to read from. Q. Could he not have had, and you not know it? A. If he had anything of the kind he could not have concealed it from me. Q. Are you sure that he had the plates at the time you were writing for him? A. The plates often lay on the table without any attempt at concealment, wrapped in a small linen table cloth, which I had given him to fold them in. I once felt of the plates, as they thus lay on the table, tracing their outline and shape. They seemed to be pliable like thick paper, and would rustle with a metallic sound when the edges were moved by the thumb, as one does sometimes thumb the edges of a book. Q. Where did father and Oliver Cowdery write? A. Oliver Cowdery and your father wrote in the room where I was at work. Q. Could not father have dictated the Book of Mormon to you, Oliver Cowdery and the others who wrote for him, after having first written it, or having first read it out of some book? A. Joseph Smith could neither write nor dictate a coherent and well-worded letter; let alone dictating a book like the Book of Mormon. And, though I was an active participant in the scenes that transpired, and was present during the translation of the plates, and had cognizance of things as they transpired, it is marvelous to me, “a marvel and a wonder,” as much so as to any one else.
“Last Testimony of Sister Emma,” Saints Herald 26 (1 October 1879): 289-90.

Additional interesting information:
Joseph Knight (between 1833 and 1847): Now the way he translated was he put the urim and Thummim into his hat and Darkened his Eyes then he would take a sentence and it would apper in Brite Roman Letters. Then he would tell the writer and he would write it. Then that would go away the next sentence would Come and so on. But if it was not Spelt rite it would not go away till it was rite, so we see it was marvelous. Thus was the hol translated.
Dean C. Jessee, “Joseph Knight’s Recollection of Early Mormon History,” BYU Studies 17 (August 1976): 35.

David Whitmer (1887): Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear.
David Whitmer, An Address to All Believers in Christ (Richmond, Mo.: Privately printed, 1887), 12.

Elizabeth Anne Whitmer Cowdery Johnson (David Whitmer’s sister, Oliver Cowdery’s wife; 1870): I cheerfully certify that I was familiar with the manner of Joseph Smith’s translating the book of Mormon. He translated the most of it at my Father’s house. And I often sat by and saw and heard them translate and write for hours together. Joseph never had a curtain drawn between him and his scribe while he was translating. He would place the director in his hat, and then place his face in his hat, so as to exclude the light, and then . . .
Charles Anton, in two different letters (written in 1834 and 1841), discussed Martin Harris’s visit to him in February 1828. He claims that Harris said Joseph Smith translate from behind a curtain. In 1842 the Reverend John Clark claimed that Martin Harris told him in the fall of 1827 that while translating Joseph Smith used a thick curtain or blanket to separate himself from Martin Harris, who was acting as scribe (see Milton V. Backman, Jr., Eyewitness Accounts fo the Restoration [Orem, Utah: Grandin Book Co.,1983], 209, 213, 215, 218). Early on in the translation, Joseph Smith quite probably used a curtain while translating, especially if he was translating directly from the gold plates, since at theta time no one was permitted to see the plates.
John W. Welch and Tim Rathbone, “The Translation of the Book of (Provo: Foundation for Ancient Research and Mormon Studies, 1986), 25.

486.   The following from an interview with Emma Smith in 1856:
When my husband was translating the Book of Mormon, I wrote a part of it, as he dictated each sentence, word for word, and when he came to proper names he could not pronounce, or long words, he spelled them out, and while I was writing them, if I made a mistake in spelling, although it was impossible for him to see how I was writing them down at the time. Even the word Sarah he could not pronounce at first, but had to spell it, and I would pronounce it for him.
John W. Welch and Tim Rathbone, “The Translation of the Book of (Provo: Foundation for Ancient Research and Mormon Studies, 1986), 8.

487.   February 28, 2000: The one hundred millionth copy of the Book of Mormon published by the Church since 1830 is released making the scripture the third most published book in the world.
Richard Neitzel Holzapfel et al., On This Day In The Church (Salt Lake City: Eagle Gate, 2000), 42.

488.   Five-thousand copies were printed in the first edition of the Book of Mormon in Palmyra, New York. A second edition in 1837 of between 3,000 to 5,000 copies was printed in Kirtland, Ohio with minor changes. For example, according to 1790 federal copyright law, Joseph Smith identified himself as the “author and proprietor.” In this 1837 edition, Joseph changed “author” to “translator.” A third edition of 2,000 copies was printed in Cincinnati, Ohio and quite often referred to as the Nauvoo Illinois edition.
Arnold K. Garr et al., Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book, 2000), 118.

489.   The following from the autobiography of Mary E. Lightner:
   Quite a number of the residents of Kirtland accepted baptism. Mother and myself also, in the month of October, 1830. A branch of the Church was organized, and Father Morley was ordained an elder to preside over it. He owned a large farm, about a mile from Kirtland, and some three or four families went there to live, and meetings were held there. A good spirit and one of union prevailed among the brethren for some time. After Oliver Cowdery and his brethren left there for Missouri on their mission to the Lamanites, a wrong spirit crept into our midst, and a few were led away by it. About this time, John Whitmer came and brought a Book of Mormon. There was a meeting that evening, and we learned that Brother Morley had the Book in his possession the only one in that part of the country. I went to his house just before the meeting was to commence, and asked to see the book; Brother Morley put it in my hand, as I looked at it, I felt such a desire to read it, that I could not refrain from asking him to let me take it home and read it, while he attended meeting. He said it would be too late for me to take it back after meeting, and another thing, he had hardly had time to read a chapter in it himself, and but few of the brethren had even seen it, but I pled so earnestly for it, he finally said, "Child, if you will bring this book home before breakfast tomorrow morning, you may take it." He admonished me to be very careful, and see that no harm came to it.
  If any person in this world was ever perfectly happy in the possession of any coveted treasure I was when I had permission to read that wonderful book. Uncle and Aunt were Methodists, so when I got into the house, I exclaimed, "Oh, Uncle, I have got the 'Golden Bible'." Well, there was consternation in the house for a few moments, and I was severely reprimanded for being so presumptuous as to ask such a favor, when Brother Morley had not read it himself. However, we all took turns reading it until very late in the night as soon as it was light enough to see, I was up and learned the first verse in the book. When I reached Brother Morley's they had been up for only a little while. When I handed him the book, he remarked, "I guess you did not read much in it." I showed him how far we had read. He was surprised and said, "I don't believe you can tell me one word of it." I then repeated the first verse, also the outlines of the history of Nephi. He gazed at me in surprise, and said, "child, take this book home and finish it, I can wait."
   Before or about the time I finished the last chapter, the Prophet Joseph Smith arrived in Kirtland, and moved into a part of Newel K. Whitney's house (Uncle Algernon's partner in the Mercantile Business), while waiting for his goods to be put in order. Brother Whitney brought the Prophet Joseph to our house and introduced him to the older ones of the family (I was not in at the time.) In looking around he saw the Book of Mormon on the shelf, and asked how that book came to be there. He said, "I sent that book to Brother Morley." Uncle told him how his niece had obtained it. He asked, "Where is your niece?" I was sent for; when he saw me he looked at me so earnestly, I felt almost afraid. After a moment or two he came and put his hands on my head and gave me a great blessing, the first I ever received, and made me a present of the book, and said he would give Brother Morley another. He came in time to rebuke the evil spirits, and set the church in order. We all felt that he was a man of God, for he spoke with power, and as one having authority in very deed.
"Mary Elizabeth Rollins Lightner," The Utah Genealogical and Historical Magazine 17 (July 1926):193-205, 250-

Additional interesting information:
In the first fifty years of Church history, copies of the Book of Mormon were relatively scarce, making it difficult for many members to use it regularly in daily religious life or to know its text in depth.
Arnold K. Garr et al., Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book, 2000), 119.

490.   In preparing the manuscript for publication, Joseph Smith had Oliver Cowdery and other scribes make a copy of the original—the printer’s manuscript—to take to the Grandin printing shop. This second manuscript was not produced all at once but as the printer needed copy. About three-fourths of the way through, the scribes apparently fell behind in their copy work, so for about 15% of the text (Hel. 13—Morm. 9) they let the printer use the original manuscript to set the type for the 1830 edition. Nonetheless, the printer’s manuscript was completed.
Arnold K. Garr et al., Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book, 2000), 120.

491.   In 1841 Joseph Smith placed the original manuscript in the cornerstone of the Nauvoo House. In 1882, Lewis Bidamon (Emma Smith’s second husband) removed it from the cornerstone. Unfortunately, water seepage and mold had destroyed most of the manuscript but about 28% is still extant. The LDS Church owns most of the remaining leaves. The printer’s manuscript, owned by the RLDS Church [Community of Christ], is in good condition and is missing only about three lines of text.
Arnold K. Garr et al., Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book, 2000), 120.

492.   According to anti-Mormon writer Eber D. Howe, in his 1834 work Mormonism Unvailed (Even though this is a misspelling, this is the way the titled stood), claimed that the text for the Book of Mormon did not come from brass plates but rather Joseph Smith copied the writings of Spaulding. Howe states that many of the names Joseph Smith used in the Book of Mormon, such as Nephi, Lehi, Nephites, Lamanites, Laban, Zarahemla, and Moroni were names found in the Spaulding manuscript. Howe also suggested that Spaulding wrote in a scriptural style quite often employing the phrase, And it came to pass.
   The argument stands that Joseph Smith most likely did not know of Spaulding and his writings especially since Spaulding died when Joseph Smith would have been ten years old. Of course these claims could not be disproven since the Spaulding Manuscript was lost. However, in 1884, the Spaulding Manuscript was re-discovered. Spaulding’s characters were not Jews from Jerusalem but Romans from Rome. There was not a single proper name from the Book of Mormon, nor was the manuscript written in scriptural style, in fact, not once did he use the phrase “And it came to pass.”
Kent P. Jackson, ed. Manuscript Found: The Complete Original “Spaulding Manuscript.” (Provo, Utah: Religious Studies Center, Brigham Young University, 1996).

493.   Some anti-Mormon writers have suggested that a book published in 1823 and 1825 by the Reverend Ethan Smith titled “View of the Hebrews,” as a possible source to the Book of Mormon. Critics state that Joseph Smith’s idea that the American Indian originates in the Holy Land comes from Ethan Smith’s writings. A review of the View of the Hebrews teaches that the American Indian crossed a land bridge at the Bering Sea, whereas Joseph Smith’s translation of the Book of Mormon states that Lehi and his family crossed the ocean in a boat. The manuscript had been out of print for more than 170 years when Brigham Young University reprinted it so that people could judge the few similarities, but also the major differences.
Ethan Smith, View of the Hebrews 2d ed. 1825. Edited by Charles D. Tate Jr. Provo, Utah: Religious Studies Center, Brigham Young University, 1996.

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