Lyman Omer Littlefield, 1819-c1890

Chapter II

Lyman Omer Littlefield, who has undertaken in this little volume to give publicity to many incidents connected with the experience of the Saints, is the second son of Waldo Littlefield and Mercy Higgins. His grandfather, Josiah Littlefield, fought through the war of 1812, for which service he drew a pension during the latter years of his life. He is a native of the state of New York, township of Verona, Oneida County, and first breathed the vital spark of life November 22, 1819. Counting up the years, it is easily determined that he is now nearing the "three score and ten," which so frequently fixes the limit of human life.

When his mind wanders back over the vista of the past to call up the time and place where he first heard a rumor of anything pertaining to the strange people now having a world-wide fame as Mormons, or, more properly, Latter-day Saints, the focus of his mind concentrates upon a spot in dear old Verona which was his home by virtue of its being the abode of his parents. In that neighborhood he made his infantile debut upon this terrestrial globe and there is laid the scene of his earliest recollections. But that halcyon period is ended now. The actors are scattered upon the wide globe, and those then so devoted in their friendships would be strangers now if chance were to bring them together. But, at such meeting, did some fortuitous chance reveal the parties' names, the intuitive powers would be instantaneous in throwing off feelings of restraint and prompting enquiries into the fortunes of each since the days of childhood had gone down forever in the great whirlpool of time.

A golden bible--the rumor said--had been taken out of the earth in the western portion of New York State by a young man named Joseph Smith, who said an angel of the Lord had revealed it to him: that it purported to give an account of a great and enlightened nation of people, then extinct, from whom the American Indians were descendants. This strange rumor became the topic of much talk and wonderment through that part of the country.

Soon after hearing this rumor it was my lot to turn my back upon the hallowed scenes of that natal home--scenes still dear in memory--as my parents removed to Michigan, settling near the town of Pontiac, in Oakland county. Not only after our location there, two Mormon Elders came to our neighborhood and held meetings. Of course we knew they were followers of Joseph Smith, whom rumor had associated with the golden Bible matter concerning which we had heard in the state of New York. Naturally enough we felt a curiosity to see these strange men and hear more concerning their new religion.

My parents were members of the Methodist Church and did not wish to exchange that faith for another; but they went to hear what these strangers had to say. Their little son Lyman was permitted to bear them company. It was winter and of course a sleigh was our mode of conveyance. Their place of holding meeting was in a log schoolhouse built in the edge of some timber and as we turned from the main road to drive near we knew that meeting had commenced, for we heard the speaker in a full and animated tone of voice enunciating his doctrines. It is said in the scriptures: "Blessed are they who know the joyful sound;" so the writer must just then have been one of the favored, for at the very first sound of Jared Carter's voice--for it was he who was speaking--a strange, unaccountable feeling came over me, and before hearing one word pronounced by him, there was something connected with the tone of his voice that convinced me he was a man of God and was telling the truth. The writer went in that meeting prepared to believe all the speaker said, and your humble friend has been a believer in what many call Mormonism from that hour.

After attending one or two more meetings and reading the Book of Mormon all she could, my mother was fully convinced of the truth of the gospel. My father did not believe so readily, but after a few weeks he, too, was convinced and my parents became members of the Church of Jesus Christ of Latter-day Saints--they being baptized by immersion for the remission of sins and having hands laid upon them for the reception of the Holy Ghost. Quite a number of people in that vicinity embraced the new faith and a branch of the Church was organized and presided over by Elder Samuel Bent.

In the spring of 1844 Elders Hyrum Smith and Lyman Wight came there on a special mission. They were enroute for the state of Missouri and some eighteen of the brethren of that branch of the Church and three women got ready to accompany them. Among that number was my father, my brother Josiah and myself.

The mission of these brethren was in the interest of the Saints who had a short time previous been driven from their homes in Jackson County, Missouri, by a ruthless mob, because of their religion. The object was to use their influence with the authorities and people of upper Missouri to have our brethren reinstated in their possessions and rights as citizens in Jackson County. A much larger company had been gathered from the branches of the Church organized in different parts of the eastern states, and had started from Kirtland, Ohio, having the same object in view.

Our little Michigan company had to travel, of course, across a large portion of Michigan, across Indiana and Illinois to Quincy where we crossed the Mississippi River. During this journey our whole company walked almost the entire distance, as the teams were too heavily loaded to admit of our riding. Our feet were often blistered and bleeding; but all were patient and endured the fatigues without murmuring. Memory does not serve us whether it was in Indiana or Illinois that we camped at the residence of Brother Rich, father of C.C. Rich. The latter joined us upon our journey and as is well known, at a later date became one of the Twelve Apostles.

After crossing the river at Quincy we traveled to Salt River, where we formed a junction with the company from Kirtland. They were encamped at the farm of Brother James Allred. There we first looked upon the Prophet of the nineteenth century, Joseph Smith. And there also we beheld Brigham Young, Heber C. Kimball, Wilford Woodruff, Parley P. Pratt, George A. Smith, Orson Pratt, Joseph Young, Martin Harris, Phineas Young, Zebedee Coltrin, and many others who have been men of note and usefulness.

The meeting of the brothers, Joseph and Hyrum Smith, at this juncture was cordial. Hyrum ever had been and was in after years a reliable staff upon which Joseph could lean with confidence. The ties of brotherhood that existed between them was strong and enduring and they mutually relied upon each other for aid when emergencies required it.

The company at Salt River numbered 205 souls, and constituted what was known as Zion's Camp. There a complete reorganization took place, and we started on our journey rejoicing.

We finally, through the providences of our Heavenly Father, arrived in Clay County in safety. We encamped just east of the town of Liberty, near the residence of Brother Burget. Here the cholera broke out in our camp and some eighteen or nineteen of the brethren fell victims to the destroyer and were buried at night by torch light so as to keep the fact of the presence of cholera from the knowledge of the inhabitants, and thus prevent, if possible, unnecessary excitement and trouble.

Being aware that a complete account of the many remarkable and very interesting circumstances connected with the journey of this camp has been fully written and will some day appear as a part of the Church history, the writer declines to dwell upon it here to any greater length. He was then a mere boy, only about thirteen years and six months old and his greatest regret at the time was that he was not a man in stature so that he might participate more in the performance of camp duties, as was the privilege of the men. He is not quite certain whether Bradford Elliot or himself was the youngest member of the company; but as Bradford, as report has it, has long since passed behind the veil, the writer is today the youngest man living who had the honor of traveling, with blistered and bleeding feet, hundreds of miles in one of the most important campaigns ever performed in the interest of the great and glorious latter-day work. But few of that faithful company are now remaining and when a few years more shall have rolled into eternity the residue will be gathered to that grand encampment of Saints now rapidly forming in the world of spirits.

The Saints who had been cruelly and unlawfully driven from their possessions in Jackson County numbered some fifteen hundred souls. They had found friends and were permitted to settle in that region bordering along on the east side of the Missouri River, but were forbidden to recross to their former homes.

The Prophet Joseph used every peaceful, lawful and persuasive means to accomplish their reinstatement; but the mob spirit so predominated over the minds of the people that the voice of reason and the stern demands of justice could not make sufficient impression upon the people. He even petitioned to the governor of the state to have them reinstated upon the lands for which they had paid their money into the government treasury; but to no purpose. The Jackson County mob was rampant and bloodthirsty, and the authorities of the state did not feel disposed to encounter the turbulent tide of opposition which existed against our people so there was no alternative but to accept the situation, as unjust and cruel as it was, and leave the event with the Almighty.

My father rented a farm about two miles west of Liberty on the way to the Liberty landing, of a Mr. Hawks. John Corrill was our nearest neighbor, and Bishop Edward Partridge, who had been tarred and feathered at Independence, and W. W. Phelps, lived in the neighborhood,--also John Burk and Henry Rollins (now of Minersville) lived nearby. Soon after our settlement there, my father let me go to the Missouri Enquirer printing office to learn the printing business. The paper was edited and published by Mr. Robert N. Kelley, who was politically a Democrat and religiously a Methodist preacher. There were one or two boys in the office who were Mormons. Mr. Kelley was friendly disposed towards our people and Mrs. Harriet Williams Kelley, (his wife) was a talented, kind-hearted and most estimable lady, in whom the writer ever found a friend and sympathizer.

Joseph used his utmost energies to accomplish what good he could in the interest of those who had been driven out of Jackson County, and after organizing a High Council and otherwise setting the Church in order, he and a portion of the members of the camp returned to Kirtland and the residue located themselves to the best advantage according to the opportunities that were presented.

Soon after the departure of Joseph, an opening was presented for the Saints to settle in the two new counties of Caldwell and Daviess. Caldwell joined Clay County on the north and Daviess lay still north, joining Caldwell. Splendid opportunities were afforded the brethren in that new region for pre-empting land and making themselves homes, which opportunity they availed themselves of and went to work with energy to make themselves comfortable.

That country abounded in delightful locations. A high rolling prairie, with a black loam soil, interspersed with groves of timber and producing in many places heavy crops of delicious grasses for stock grazing or for the cutting of hay, and watered here and there by clear streams of running water--made it a desirable region for settlers on the public domain. Upon a delightful and sightly location the city of Far West was surveyed and soon a beautiful and thriving town sprang up as if by magic. The Latter-day Saints, with their habits of industry and thrift, in a little time were established in comfortable and happy homes and the voice of praise and thankfulness to the Almighty was heard in their abodes and in newly erected places of worship.

In August, 1836, the Saints commenced settling in Caldwell County. My father moved there and selected a place about two miles south of Far West, on the road leading to Liberty, Clay County. In addition to opening a farm, he formed a partnership with Mr. Calvin Graves, and purchased a stock of dry goods and family groceries and commenced business in Far West. Also, they took a stock of goods to Grand River, in Daviess County. In both of these places they were selling many goods and prospering. About this time the writer left the printing office and clerked in the store at Far West.

Father purchased a farm on Dog Creek, about half way between Far West and Adam-ondi-Ahman, which was generally called the "half way house," where he moved his family, but still continuing to sell goods.

During this time the work of the Lord had wonderfully progressed in Kirtland, Ohio. The temple had been completed and dedicated to the Lord and great blessings had been received therein by the Saints. In consequence, Satan began to work in the hearts of many prominent men there. They run after the things of the world and became lifted up in the pride of their hearts. At length they became rebellious and conspired against the Prophet Joseph. In relation to this it is stated as follows in the Biography of Lorenzo Snow:

"Five of the Quorum of the Twelve were in this apostasy. Wherever the spirit of speculation--a grasping for the things of the world--obtained, the light of the Spirit of God departed, and impenetrable darkness ensued. Some even became so blind as to seek to depose the Prophet of God. At length the hostility of the belligerent party assumed such a threatening attitude that late in the autumn of 1837, Joseph Smith and Sidney Rigdon had to flee for their lives; and at a moment's warning started for Missouri."

The arrival of Joseph Smith and his first counselor, Sidney Rigdon, at Far West was a cause of great rejoicing among the Saints. They had fled from the intrigues of a dangerous conspiracy in Kirtland, originating in the bosoms of those very men who had been blessed with the enlightening influences of the spirit of God, which flowed to them through the channel of the gospel which the angel from the courts of glory had revealed to the very man whom they persecuted; that man who had given them his confidence, placed them in positions of prominence and trusted them as true servants of God's kingdom, and personal friends. Truly, "a Prophet is not without honor save in his own country and with those of his own household."

Joseph had escaped from the machinations of his own brethren, it is true, and the snare they set for his feet, but he was destined not to find much peace in Missouri. A few months, at most, were all the time allotted him for a partial rest from the turbulence and sufferings to be inflicted by a powerful foe. But then--as was ever the case with him--the whole energies of his soul were absorbed in the glorious latter-day work to which he had been called by his Divine Master. Of this great man the humble writer of this little volume had been an admirer ever since the time he first looked upon and watched his career in Zion's Camp. And here, in Far West, his admiration and respect for him personally, as well as for his calling, was heightened day by day. We watched his intercourse with the people, and listened to his preaching from the stand, with sentiments of profound respect and pleasure. There was something in his manner, his countenance and spirit that was not associated with mortal man that we had ever looked upon before.

Sidney Rigdon was a fine-looking man, polished in address and powerful in oratory; but he was far behind Joseph in the possession of those magnetic powers of the mind which attracted the multitude, and chained the attention of his auditors. In comparison, Rigdon's eloquence was delightful, like the ripple of the merry brooklet that glides over its pebbled bed or dashes down a narrow declivity; but the testimony of Joseph struck through the heart, and, like the thunder of the cataract, declared at once the dignity and matchless supremacy of the Creator.

There were various causes which produced dissatisfaction with the people of the adjacent counties against us. In Caldwell and Daviess Counties we were strongest at the polls and enabled to elect the men of our choice, as is the right of American citizens everywhere. We elected to the Legislature, John Corrill, a member of our Church. At the polls at Gallatin our opponents tried to prevent our men from voting, by mob force, but our brethren stood for their rights like men, and cast their ballots. This took place at the August election of 1838.

On the 4th of July, 1838, the cornerstone for a temple was laid on the public square at Far West. A liberty pole was erected and the stars and stripes unfurled to the breeze. An address was delivered on that occasion by Sidney Rigdon, to which our enemies took great exceptions, and from which much excitement resulted in Caldwell, Daviess and Carroll Counties.

Chapter III

We will here give place to a very interesting and important contribution kindly furnished for these pages by Mrs. Lucy Walker Kimball, as follows:

Lucy Walker Kimball was born April 30, 1826, town of Peacham, Caledonia County, Vermont. She was the daughter of John Walker and Lydia Holmes. Her father was born June 20, 1794, town of Woodbury, Connecticut. Her mother was born April 18, 1800; married April 18, 1819. Father was baptized into the Church of Jesus Christ in 1832; mother, two years later. They left Vermont in 1834 for the west. They found a small branch of the Church in Ogdensburg, New York; some of Brother Kimball's first converts, preparing also to go west. My father was induced to remain with this branch until 1837. During the year 1835, the children who were eight years and upwards were baptized by Elder Abraham Palmer. They were full of faith, having been taught to pray by their parents, and received the Holy Ghost by the laying on of hands, and the signs followed them. Some spake in tongues, others prophesied; again others had the gift of faith to heal the sick, etc. One of this little band prophesied that before we reached our destination we would be surrounded by armed mobs with blackened faces, and would need much faith in God to endure the many persecutions and trials before us, and that some of our number would lay down their lives; others would see their brethren shot down before their very eyes. This was verified at the wholesale slaughter at Haun's Mill.

Notwithstanding all this we did not falter in our faith, but started on our perilous journey trusting in God. We passed through Kirtland just after the Saints had left for the far west. When we arrived in Caldwell County we were surrounded by a mob of about forty persons with blackened faces. They hooted and yelled and looked more like demons than human beings. It was early one December morning when this occurred. They ordered my poor, delicate mother out into the deep snow, searched our wagons, took from us our arms and ammunition, pointed their guns at us children to intimidate us, and cursed and swore in a most frightful manner. One of the neighboring women had intruded her hateful presence into our camp, urging them to shoot. "Shoot them down," she cried, "they should not be allowed to live!" The question may be asked, how did we feel under these circumstances? I can speak for one, I did not tremble--I did not fear them. They looked to me too insignificant and I felt to trust in One, (although but a child) who held our destinies in His own hands.

We continued our journey until we came to a settlement on Shoal Creek, five miles distant from Haun's Mill; my father and another of the brethren went to the mill to hold council with Brother Joseph Young and others, as to what course was best to pursue under the circumstances. They were in a blacksmith shop when a mob appeared in sight, formed in line and commenced firing, without giving any warning whatever, upon men, women and children. The first ball fired by the enemy lodged in my father's right arm. He returned the shot but found it impossible to reload. He then ran down the bank of the creek, and just before him one of the brethren in ascending the opposite bank, was shot down. He stepped under some lumber leaning against the bank, which afforded very little if any protection, but, in answer to prayer, their eyes were blinded, and, although they looked directly at him, yet apparently did not see him, passed on, declaring with an oath that not another Mormon was to be seen. He remained there until all was silent, then ventured forth to witness the dreadful scene of the massacre.

In the shop lay the lifeless body of the son of Warren Smith with his brains beaten out with the breech of a gun, and another of the same family with his thigh torn entirely away, and apparently mortally wounded. A little further on an aged man, Father McBride, lay weltering in his gore. It was not enough to shoot him down, but the murderers had found an old scythe with which they had mangled that venerable head in a most horrible and sickening manner. A young woman was also found behind a huge log, where she had fallen in a fainting condition with a wound in one of her hands, several bullet holes through her clothing and a volley had lodged in the log. If a man had on a good coat or a pair of good boots they were stripped from their bodies in a most brutal and inhuman manner, while the victims were in the agonies of death.

My father aided in dressing the wounds of those worse off than himself and to bury the dead as best he could with his left hand. His own arm was not cared for or scarcely thought of, in the midst of the terrible suffering of others, until it was in danger of mortifying. Besides, the country was in such a state of excitement, he had to hide from place to place, and came near losing his arm. Two weeks later he rejoined his family, pale and emaciated. My brother William had gone in search, having learned that his life had been spared, but was wounded. These two weeks were full of the keenest anxiety.

On the night of this fearful slaughter, a young man came running through the woods and deep snow, bare headed, telling us that an armed mob had surrounded those at the mill, and were murdering men, women and children, and would soon be upon us. This news caused a regular stampede in our little company, as some of our company had gone to the mill. Some of the women took their little ones in their arms, while others clung to their clothes; a loaf of bread and a blanket or two, were carried by older members of the family, and all rushed deeper into the snow and adjacent timber. Mother pleaded in vain for all to remain in camp, as there would be no possible safety in such a flight. The cries of the famishing children would betray them, besides they could have no fire, as this too would attract the attention of the mob.

My mother and Sister Davis (whose husband had died enroute, and whose loss was deeply mourned by all), remained in camp, called their children together, prayed with them, soothed their fears, and assured them that the same God whose watchcare had been over us during our journey thus far, was our friend still and would protect us. We went to bed feeling that we were safe, and God was our friend; but when the morning dawned and I looked into my mother's pale face, I was positive she had not closed her eyes, and felt, child as I was, almost guilty that I had suffered myself to be lulled to sleep by her magic words of comfort, while she had kept a vigilant watch during that fearful night of keenest anxiety. Those who left camp returned exhausted and almost famished.

Early next morning a fine looking young officer rode into camp, and said he had come as a friend to save us from the fate of those at the mill. He referred to the dreadful scene with words of sympathy and regret. He said he was forced to join the military to save his own life, but had done and would do all in his power to save the oppressed. If we would follow him, he would lead us to a place of safety, to a friendly neighborhood, where we would find shelter from the cold storms of winter. We followed him, and here was where my father found us. James Flanagan, the young missionary who died with smallpox in England in 1848, was one of our company. He was an exemplary young man; in fact, an exception among men. His zeal for the cause of truth was unexcelled.

We left the state of Missouri in 1838 and went with the Saints to Quincy, Illinois, and to Nauvoo in 1841.

My father performed two missions to the Eastern States, emigrated with the Church in 1846 to Council Bluffs, and was appointed president of a branch of the Church in that locality. In 1850, he came to Utah and settled in Farmington, Davis County, where after many years of suffering, caused by the hardships he had endured, he passed away, October 18, 1869, aged 75 years, 5 months and 8 days. Thus ended the life of one whose great grandfather came from Scotland and was one of the first settlers in Connecticut. His grandfather, Jos. Walker, was born in Connecticut, town of Woodbury. His wife's name was Elizabeth. They had five sons and several daughters. The sons' names were as follows: Joseph, Simeon, Caleb, Timothy and Reuben. The names of the daughters I do not know. He subsequently moved to Peacham, Caledonia County, Vermont. He was over 95 years of age. His wife died at 90. His father, Simeon Walker, was born in Connecticut, town of Woodbury, and served faithfully his country in the revolutionary war, in which he was severely wounded by a cannon ball in the thigh, which produced lameness during life. I fancy I see him now as he comes down the hill from Peacham bowed with the infirmity of age and hardship, leaning on his staff. He takes me on his knee and tells me the story of the war, how he became lame, how bravely they fought for freedom, for liberty; "Liberty or death!" was the watchword.

My grandfather was one of the first settlers in Peacham. There they were compelled to stand guard to prevent being kidnapped by the Tories. After the Tories were subdued, he made a farm, married Mary, a daughter of Reuben and Beulah Miner, and had a family of nine children, namely, Solomon, Simeon, Abel, John, Charles, Ruth, Clarinda, Mary and Elizabeth.

William Holmes, my grandfather on my mother's side, was born January 15, 1770, in Kingston, Plymouth County, Massachusetts; Lydia Adams, his wife, was born same town, county and state.

Lydia Holmes, my mother, was an only daughter, almost an idol in the home where there were seven sons. There was great grief in the hearts of her family and friends when she received the gospel and came west. Their sorrow knew no bounds when they received news of her death, which occurred January 18, 1842, at Nauvoo, Hancock County, Illinois. I will state here, however, that my father and second brother, Lorin, came to Nauvoo in the spring of 1840, to attend conference and secure a home. At this conference, Orson Hyde was called to go to Jerusalem. Father concluded to leave Lorin with the Prophet until harvest, with the understanding that he then should return and help him through harvesting, but when the time came, the Prophet told him to write to father to hire someone in his stead, and at his expense as he could not part with him.

In the spring of 1841, father took his family to Nauvoo. My brother met us with an invitation to dinner, which we gladly accepted and were introduced to the Prophet and his wife, Emma, and the dear children who in after years I learned to love as my own brothers, and Julia, an adopted daughter, as my sister. During the summer mother was taken with chills and fever. At length, one after another of the children were attacked with the same disease until all were in a helpless condition. Mother was invited to spend a few days at the Prophet's house, they thinking a change would benefit her. But she could not be content away from her afflicted family. At her earnest solicitation, they sent her home to her family by placing a bed in a sleigh, as the summer had passed and it was now good sleighing; they covered her closely with blankets and, beside, sent many comforts to those at home, as they had often done during her stay.

My mother lingered until January, 1842, then passed away. Calling her children around her bed, she bore a faithful testimony as to her convictions that Joseph Smith was a Prophet of God, and that through him the gospel of the Son of God had been restored in its fullness, whereby we might return into the presence of the Father. She exhorted her children to never depart from the truth, but to live so that she might meet them in that world where there would be no more sorrow, no more suffering, no more tears of anguish at pronouncing the sad word good-bye. She then closed her eyes and her sweet spirit passed away, leaving a beautiful smile on her dear face. It did not seem to us that it was possible she was dead, but only in a sweet sleep. When at length we were forced to believe she would never speak to us again, we were in the depths of despair. Ten motherless children! And such a mother! The youngest was not yet two years old. What were we to do?

My father's health seemed to give way under this heavy affliction. The Prophet came to our rescue. He said: "If you remain here, Brother Walker, you will soon follow your wife. You must have a change of scene, a change of climate. You have just such a family as I could love. My house shall be their home. I will adopt them as my own. For the present I would advise you to sell your effects, place the little ones with some kind friends, and the four eldest shall come to my house and be received and treated as my own children, and if I find the others are not content or not treated right, I will bring them home and keep them until you return." I wrung my hands in the agony of despair at the thought of being broken up as a family, and being separated from the loved ones. But said the Prophet, "My home shall be your home, eternally yours." I understood him not. However, my father sought to comfort us by saying two years would soon pass away, then with renewed health he hoped to return and make us a home where we might be together again.

Soon after he left, my sister Lydia, aged 8 years and 11 months, was attacked with brain fever. We had visited her several times and found that all that was done did not relieve her sufferings, and when we told the Prophet how very sick she was, he told the boys to put a bed in the carriage and he went with them. He told the family that they must excuse him, but he was under the greatest obligation to look after her welfare and had come to take her to his own house where he could see to her himself. He took her in his arms from the carriage and baptized her in the Mississippi River; but in a few days she too passed away. Everything that could be done was done. But she was to join her dear mother in the spirit world, and we were left more lonely than before.

Here allow me to say that our own father and mother could scarcely have done more or manifested greater solicitude for her recovery than did the Prophet and his wife Emma. They watched with us by her bedside and when all was over, accompanied us to her last resting place beside her mother. One after another were brought home until all the younger members of the family were there except the baby. Judge Adams and wife, of Springfield, Illinois, came to Nauvoo and desired one of the girls to live with them. We reluctantly consented for sister Jane to return with them, where she had a pleasant home until after their death, when she returned to Nauvoo.

My brother William married Miss Olive Hovey Farr, in the fall of 1843. They boarded at the mansion six months, then went to housekeeping and took the children with him. I begged the privilege of going with them! I thought it too great a task for his wife to assume so great a responsibility. The Prophet and his wife introduced us as their sons and daughters. Every privilege was accorded us in the home. Every pleasure within reach was ours. He often referred to Brother Lorin as his "Edwin." He was indeed his confidential and trusted friend. He was ever by his side; arm in arm they walked and conversed freely on various subjects. He was with him when he was arrested at Dixon by Wilson and Reynolds, who were determined to take him down the river into Missouri, but were foiled in this attempt. It was in this case "Uncle Billy" Rogers as he was familiarly called, made himself conspicuous in his defense; declared, with an oath, that they could not come there and kidnap a man and take him away in that manner. He said he would be d----d if Smith should not have fair play. They were forced to take him through the state by way of Nauvoo. Brother Lorin hurried on home, brought his favorite horse Charley, and met him on foot, weary and covered with dust. He warmly embraced him, mounted his horse, and rode into Nauvoo. As they drew near the city, the people turned out en mass to greet him. Brother Lorin went with him to Springfield to attend his trial, and had the exquisite pleasure of seeing him acquitted.

At the time he crossed the river and was actively making arrangements to go beyond the Rocky Mountains, he said, "I have the promise of life for five years, if I listen to the voice of the spirit." But when Emma and some of his brethren besought him to return, he said, "If my life is worth nothing to you, it is worth nothing to me." He well knew it was in the program that he must sacrifice his life for the principles God had revealed through him. Death had no terrors for him, although life was dear. I have often heard him say he expected to seal his testimony with his blood. He anticipated great joy in meeting his parents and friends beyond the grave. He believed that as soon as the spirit left the body, we were shaking hands with and greeting our friends.

He often referred to the feelings that should exist between husband and wives, that they, his wives, should be his bosom companions, the nearest and dearest objects on earth in every sense of the word. He said men must beware how they treat their wives. They were given them for a holy purpose that the myriads of spirits waiting for tabernacles might have pure and healthy bodies. He also said many would awake in the morning of the resurrection sadly disappointed; for they, by transgression, would have neither wives nor children, for they surely would be taken from them, and given to those who should prove themselves worthy. Again he said, a woman would have her choice; this was a privilege that could not be denied her.

In the year 1842, President Joseph Smith sought an interview with me, and said: "I have a message for you. I have been commanded of God to take another wife, and you are the woman." My astonishment knew no bounds. This announcement was indeed a thunderbolt to me. He asked me if I believed him to be a prophet of God. "Most assuredly I do," I replied. He fully explained to me the principle of plural or celestial marriage. He said this principle was again to be restored for the benefit of the human family, that it would prove an everlasting blessing to my father's house, and form a chain that could never be broken, worlds without end. "What have you to say?" he asked. "Nothing." How could I speak, or what could I say? He said, "If you will pray sincerely for light and understanding in relation thereto, you shall receive a testimony of the correctness of this principle. I thought I prayed sincerely, but was so unwilling to consider the matter favorably that I fear I did not ask in faith for light. Gross darkness instead of light took possession of my mind. I was tempted and tortured beyond endurance until life was not desirable. Oh that the grave would kindly receive me, that I might find rest on the bosom of my dear mother. Why should I be chosen from among thy daughters, Father, I am only a child in years and experience, no mother to counsel; no father near to tell me what to do in this trying hour. Oh, let this bitter cup pass. And thus I prayed in the agony of my soul.

The Prophet discerned my sorrow. He saw how unhappy I was, and sought an opportunity of again speaking to me on this subject, and said: "Although I cannot, under existing circumstances, acknowledge you as my wife, the time is near when we will go beyond the Rocky Mountains and then you will be acknowledged and honored as my wife." He also said, "This principle will yet be believed in and practiced by the righteous. I have no flattering words to offer. It is a command of God to you. I will give you until tomorrow to decide this matter. If you reject this message the gate will be closed forever against you."

This aroused every drop of Scotch in my veins. For a few moments I stood fearless before him, and looked him in the eye. I felt at this moment that I was called to place myself upon the altar a living sacrifice--perhaps to brook the world in disgrace and incur the displeasure and contempt of my youthful companions; all my dreams of happiness blown to the four winds. This was too much, for as yet no shadow had crossed my path, aside from the death of my dear mother. The future to me had been one bright, cloudless day. I had been speechless, but at last found utterance and said: "Although you are a prophet of God you could not induce me to take a step of so great importance, unless I knew that God approved my course. I would rather die. I have tried to pray but received no comfort, no light," and emphatically forbid him speaking again to me on this subject. Every feeling of my soul revolted against it. Said I, "The same God who has sent this message is the Being I have worshipped from my early childhood and He must manifest His will to me." He walked across the room, returned and stood before me with the most beautiful expression of countenance, and said: "God Almighty bless you. You shall have a manifestation of the will of God concerning you; a testimony that you can never deny. I will tell you what it shall be. It shall be that joy and peace that you never knew."

Oh, how earnestly I prayed for these words to be fulfilled. It was near dawn after another sleepless night when my room was lighted up by a heavenly influence. To me it was, in comparison, like the brilliant sun bursting through the darkest cloud. The words of the Prophet were indeed fulfilled. My soul was filled with a calm, sweet peace that "I never knew." Supreme happiness took possession of me, and I received a powerful and irresistible testimony of the truth of plural marriage, which has been like an anchor to the soul through all the trials of life. I felt that I must go out into the morning air and give vent to the joy and gratitude that filled my soul. As I descended the stairs, President Smith opened the door below, took me by the hand and said: "Thank God, you have the testimony. I too have prayed." He led me to a chair, placed his hands upon my head, and blessed me with every blessing my heart could possibly desire.

The first day of May, 1843, I consented to become the Prophet's wife, and was sealed to him for time and all eternity, at his own house by Elder William Clayton.

Today I have but one regret, which is that I have not been a more worthy representative of the principle of plural marriage, and that I have not lived a more perfect life. I can also state that Emma Smith was present and did consent to Eliza and Emily Partridge, also Maria and Sarah Lawrence being sealed to her husband. This I had from the Prophet's own mouth; also the testimony of her niece, Hyrum Smith's eldest daughter, (my brother Lorin's wife), as well as that of the young ladies named themselves, with whom I was on most intimate terms, and was glad that they, too, had accepted that order of marriage. Instead of a feeling of jealousy, it was a source of comfort to me. We were as sisters to each other.

In this I acted in accordance with the will of God, not for any worldly aggrandizement, not for the gratification of the flesh. How can it be said we accepted this principle for any lustful desires? Preposterous! This would be utterly impossible. But, as I said before, we accepted it to obey a command of God, to establish a principle that would benefit the human family and emancipate them from the degradation into which they, through their wicked customs, had fallen.

In all this, God had in view a road marked out for me that I knew not, to struggle against the tide of opposition, prejudice and tradition, to aid in establishing a principle that would exalt mankind and bring them back into His presence. A tie has been formed that will guide me to the highest and most glorious destiny, if I continue to walk in the regeneration, which is the grand object of my life.

No one can possibly feel more deeply to regret than I do, the course taken by the sons of President Joseph Smith, knowing that they have been misinformed; that it is through prejudice, through yielding to popular opinion that they have been misled. They might heir their father's priesthood, if they would take proper steps and honor the principles revealed through him. Thus they might be called to occupy prominent positions in this dispensation, to aid in forwarding the great work of redemption and to seek to bring every honest soul of every nation to a knowledge of the gospel of the Son of God. O, that they had eyes to see and ears to hear the sound of the gospel, and walk in the footsteps of their illustrious father, knowing as I do that he was the grandest personage that has stood upon the earth since the days of our Savior. O, that God would in His boundless mercy, His matchless charity, withdraw the curtain and let but one ray from His magnificent countenance shine upon them, that like Saul of Tarsus, they might turn to God and become his apostles in very deed. That they might also accept the many testimonies given by those whose lives have been pure and spotless, who have sought to aid in establishing eternal principles that will exalt the human race in the presence of God. How gladly we would have them in our midst, did they walk in the spirit of their father.

They seem surprised that there was no issue from asserted plural marriages with their father. Could they but realize the hazardous life he lived, after that revelation was given, they would comprehend the reason. He was harassed and hounded and lived in constant fear of being betrayed by those who ought to have been true to him.

Since 1845, I have been the wife of President Heber C. Kimball, by whom I have had nine children, five sons and four daughters, have lived in the same house with other members of his family, have loved them as dearly as my own sisters, until it became necessary, as our children began to grow up around us, to have separate homes. Every mother has her own mode of government, and as children grow in years, it is more pleasant to have them under the immediate dictation of their own mother. I can truthfully state, however, that there is less room for jealousy where wives live under the same roof. They become interested in each other's welfare; they love each other's children. Besides, in my experience, I find the children themselves love each other as dearly as the children of one mother. In sickness, it has been a pleasure to minister to those in need of assistance.

I will say here, too, that it is a grand school. You learn self control, self denial; it brings out the nobler traits of our fallen natures, and teaches us to study and subdue self, while we become acquainted with the peculiar characteristics of each other. There is a grand opportunity to improve ourselves, and the lessons learned in a few years, are worth the experience of a lifetime, for this reason, that you are better prepared to make a home happy. You can easily avoid many unpleasant features of domestic life that through inexperience you otherwise are unprepared to meet.

The study of human nature is a grand study. I can only speak for myself in this regard. When I separated from others and went to a home with my own children, I placed many little safeguards around our home that experience had suggested, and my children grew into their teens without having heard an unkind word between their father and mother. When the father was there, everything was done necessary for his comfort. To make our home a pleasant one was the chief object of life. When absent I knew he was in good company and where he had a right to be. I stood in no fear from his associations with others, because I knew their purity of life. It is needless for me to say anything in regard to the life and character of President Heber C. Kimball. He lives in the hearts of the people called Latter-day Saints, and his acts and works are known abroad.

As time passed on he seemed to appreciate more than ever his wives and growing children. His last words to me were that he had been agreeably disappointed in my course of life, had appreciated my example as a wife and as a mother, that none had excelled me in the home life. Wherever my lot had been cast, there he had found a place of peace and rest. "Let me now thank you kindly," he said, "for every kind word, for every kind act of your life, and when I am gone, which will not be but a short time, you shall be blessed and find friends." He went on to say that if he never spoke to me again, I might rest assured that I had his most sanguine good feelings, his unbounded love and esteem. "What can you tell Joseph when you meet him? Cannot you say that I have been kind to you as it was possible to be under the circumstances? I know you can, and am confident you will be as a mediator between me and Joseph, and never enjoy any blessing you would not wish Heber to share."

These words were more precious to me than gold, as they were his last, with the addition of "I leave my peace and blessing with you. May the peace of Heber ever abide in your habitation."

I do not pen these facts thinking that others did not share equally in his esteem, as every woman carves her own niche in her husband's affections.

Heber C. Kimball was a noble whole-souled son of God, and was as capable of loving more than one woman as God Himself is capable of loving all his creations.

Sister Vilate Murrey Kimball, first wife of Heber Chase Kimball, was one of the noble women of earth. She was dearly beloved by his wives and children, as well as by all who intimately knew her. Too little has been said of her exemplary life. She was as a ministering angel to those in distress, ever ready to aid those who had not been so fortunate as herself in regard to the comforts of life. She never seemed so happy as while seeking to make others happy. Every year it was her custom to invite all the family to dine at her table, and insisted that it was her privilege to wait upon and make them happy and comfortable. In her last sickness, she expressed her regret that she could no longer have the pleasure of seeing the family together as she had been in the habit of doing. On one occasion when one of her old time associates was urging her to come often, as she had done in her former years, she answered, "You must excuse me, as our own family has grown so large that by the time I visit them all, I want to begin the rounds again." This shows the good feelings she cherished towards her husband's many wives and children. Too much cannot be said in praise of her example. In her demise, Zion lost one of her noblest daughters.

Very sincerely, your sister in the gospel,

Lucy W. Kimball.

The above from the pen of Mrs. Kimball is written in an entertaining style. Her statements are all unequivocally straightforward and will convey to the reader the impression that she speaks of circumstances and facts wherein she was an actor. The writer was well and familiarly acquainted with her in the Nauvoo days, when she was Miss Lucy Walker, a blooming and vivacious young lady of fifteen or sixteen summers. She possessed a character above reproach and has ever been universally esteemed as an upright person, whose veracity has never been questioned upon any matter. With the relationship concerning which she speaks, between herself and President Joseph Smith, deceased, the writer became familiar during the residence of the Saints at Nauvoo and of course previous to the death of the Prophet. He then knew that a marriage existed between them, by a variety of circumstances not necessary to be enumerated here. If it were possible for a doubt ever to have existed, Mrs. Kimball's statement herein made, after the lapse of so many years--during which time the Prophet's mortal remains have reposed in the grave--would most effectually remove such doubts. We give it here to establish a fact--persistently controverted by some--in the history of the remarkable man who brought forth a faith which has indelibly marked the nineteenth century with a new religious era destined to revolutionize the opinions of the moral world, before mankind can be made to see the gospel eye to eye and travel together the straight and narrow path which alone leads to eternal life hereafter. It is true that the restoration of the fullness of the gospel, through the agency of this remarkable man, has already engrafted upon the theories of many renowned theologians numberless ideas and views which they have gleaned from the doctrines given through him and from the sermons and writings of the various elders who have been prominent in advocating his doctrines. And there is one marked feature in all this. These theologians, as much as possible, reproduce these doctrines as being new with them, to make the world believe they possess a genius of mind fruitful in the origination of new ideas, far in advance of the age, which no brain but theirs has been powerful enough to grasp. Also, it would be too great a bending of the dignity of those learned divines to confess they found such grand ideas among the doctrines of a people which the combined efforts of the world cannot vanquish with argument, and hence persecution and defamatory subterfuges become the prolific missiles hurled against them by a union of the religious brotherhoods.

Chapter IV

That the reader may understand more clearly the character of the troubles that existed in Daviess and Caldwell Counties, we will insert the following extract from the journal of Brother David Osborn, Senior, who is now residing in Hyrum, Cache County, Utah. Brother Osborn was born in Greenbrier County, Virginia, March 31, 1807, making him now about eighty years old. He joined the Church of Jesus Christ of Latter-day Saints, July, 1835, and has shared in the persecutions which the Saints have suffered up to the present day. He moved with his family to Caldwell County in the fall of 1836, in good time to share in the troubles soon to be inaugurated there:

About the 15th of October, 1838, I concluded to go to Fort Leavenworth in company with Charles Stoddard to chop cord wood. Times had been rather squally but at that time the excitement was laid. The night previous to starting I had a dream warning me of trouble, and also showing me that I would be delivered out of it. I related it to my wife who persuaded me not to go, but I shouldered my knapsack and axe and went on with Brother Charles. We got employment with a Mr. Grover, chopped about three weeks, and began to hear awful reports of war and bloodshed in the vicinity of Far West. We had not told that we were Mormons. I told Charles I must go home and see to my family and he consented to stay a little longer and bring the money for our services. I told Grover I was tired of chopping and thought I could make more to go home and bring my team and haul.

I set out 60 miles to Far West, got about half way and the road was filled with mob-militia. The rumor was that the Mormons were burning houses, taking stock and driving the old inhabitants out of their borders, and on Thursday night next, Plattsburg was to be burned. I joined in with them, having to pass through Plattsburg, told them I had a family near where the Mormons lived, if they had not been burnt out, and inquired where they intended to rendezvous. They replied, "near Hunter's mill." They told me to go on and get my rifle and meet them there, which I promised to do. I had not proceeded far through Plattsburg till I was overtaken by three gentlemen officers, who, having had a dram, were talking very fluently. They halted, eyed me closely and commenced asking me questions. I told them I lived a few miles from the Mormon settlements, had been to Fort Leavenworth at work and was on my way home and if my folks had not been burnt out or driven away, I would soon meet them at Hunter's with my rifle. One of them swore I was a spy. I showed them my axe, clothes, etc., but all would not do; I must go with them. So I got on behind one of them and, after traveling a few miles, met a man that told them he knew I was a Mormon. I then acknowledged it, telling them that when they first accosted me, I was afraid they were a set of ruffians and would abuse me, but since I found them to be gentlemen I could tell them the truth.

We arrived in the camp of the mobocrats late in the evening. It was soon noised abroad that they had taken a Mormon prisoner. They came from all parts of the encampment to see and ask me questions. Among others, William Hunter and some others with whom I had had dealings came up. They spoke in my favor, said they believed if there was an honest Mormon that Osborn was one. To me such information at that particular time was very welcome. After this, their colonel, Cornelius Gillum, told them the prisoner should not be abused nor insulted, and told them to quit asking so many fool questions. This was a great relief to me, for they soon scattered, though they had two men to guard me while they stayed in that place which was but two or three days, in which time they got together all their forces from the Platt country.

In their counseling they talked much of sending me to Far West with an express, giving them [the Mormons] the privilege of taking their women and children out of the city, as they felt loath to kill them with the men, but all the men must be shot and the city burnt and Joe Smith [Joseph Smith], it seemed, they all wanted the privilege of shooting, and several swore they would skin him and make razor straps, tugs, etc., of his hide. In the morning, before starting, they painted themselves with red and black stripes all over their faces, Gillum calling himself the Delaware Chief.

After marching out onto the prairie, Gillum called a halt and made a speech to them, telling them that he expected to march into Far West that day, and he expected to prove to them that he was not a coward, but that he was willing to fight in defense of his rights and to rid himself of a people whom he considered to be the enemies of the country, reminding them of the blood and treasure spent by our revolutionary sires to purchase the liberty which we were now called upon to defend, urged them to be valiant and true to each other and also to American institutions, though he said he wished, and intended to propose, to decide the contest in a single combat between Lyman Wight and himself. There they brought in another prisoner, Asa Barton, whom they captured with his horses and wagon loaded with corn. They gave Asa and me the privilege of riding on horseback--without saddles.

We moved on and joined the main army on Goose Creek, in fair view of Far West, three-fourths of a mile distant. Here they had forty or fifty prisoners whom they had picked up in different places, suspicioned to be Mormons, but some were not. These were kept under guard. One man named McRary lay in a wagon almost dead, having had his skull broken by some of the gentlemen soldiers. I saw quite a body of soldiers move on towards the city. I looked and waited in great suspense to learn the issue, expecting to hear the report of firearms, but nothing could we hear. Finally we saw them returning and when they got near, we saw Joseph and Sidney, Parley and others of our brethren, marching in front, and about the time they crossed the creek the soldiers commenced shouting and screaming as if the woods were filled with panthers. These prisoners they took to another place and put them under a much stronger guard. I, with my fellow prisoners, were liberated next day, went and saw Joseph and his comrades put into a wagon to go to visit their families and thence to prison. Such a spirit as was manifested on this occasion, could not, I think, be equalled on this side of the lower regions. I now started to go home, but could not pass the guards around the city, so I had to go back to the gentlemen officers and get a pass by which I was enabled to pass the guards and proceed homewards.

When I arrived I found all vacated; my family had gone with the rest to Adam-ondi-Ahman, twelve miles distant. Two or three hundred of the militia camped the same night at my house. I stayed all night at Brother Amos Stoddard's--he and his brother Franklin being prisoners at Far West at this time. The mob helped themselves to corn, fodder, potatoes, chickens, honey and hogs, without any ceremony. I started next morning for Adam-ondi-Ahman, got half a mile and was hailed by a gentleman soldier. I showed him my pass. He took it, but could not read it; so I read it for him. He said, "Leave this place d--d quick," with a spirit that savored strongly of fire and brimstone. I got to Adam-ondi-Ahman, and, by virtue of my pass, got through the guards there.

I found my family camped out in the snow and frost by the side of a big log. My wife seemed considerably cast down in spirits. Our child was quite sick, having been so much exposed to cold. Hundreds of brethren were there, camped out in the cold, which was truly a melancholy sight. They kept us guarded there near a week before we could get to go home. Finally our case was decided. We must all go into Caldwell County within ten or twelve days, stay there during the winter and then leave the state. We all received a pass to that effect.

We returned home, got things together a little and went across the prairie into Caldwell to look out a place to camp through the winter. The snow was six or eight inches deep. We found a little grove of timber in a low place with a small stream of water running through it. Seven families of our neighborhood pitched their tents there for the winter. Judge Smith and two or three other men came round and told us to be gone against the next Tuesday or we would be driven by force.

Our little William died November 12, 1838, two or three days before the time set for us to go. We had set up and watched him night after night and he died in my arms when we were all alone. We went over to Brush Creek, made a half-faced camp at first and afterwards made a log shanty. My horses stood out in the cold all winter, when I had good stables at home.

One cause of the war was the difficulty that took place at our August election, which was held at Gallatin, the county seat of Daviess County. I lived eight or ten miles from that place, was not at the election, but some of my neighbors were, who took an active part in the fight, for such it terminated in. Some of the old Jackson mobocrats, having removed to, and settled in that new country, had exercised their influence of hostility against the Mormons, and when the time to vote came on, they forbid the Mormons voting, which they (the Mormons) were determined to do. One of our men walked up with his ticket. A Missourian drew back to strike him, but a Mormon, standing close by, was too quick for him. He knocked him over, and then commenced a general fight with clubs, brickbats and knives. John Butler, one of my neighbors, a large man of over 200 pounds, got hold of a piece of timber with which he defended the rights of our friends.

Riley Stuart, another Mormon, cut away with a knife or dirk, wounding one man very badly. So the report was that the Mormons came off victorious. The other party left the ground and there was but little voting done. Butler and Stuart had to abscond for a long time. The mobocrats went off and told what the Mormons had been doing and raised a mob of some 300 in number, who collected at Millport, a little town some three or four miles below Adam-ondi-Ahman, the latter commenced and presided over by Uncle John Smith and Lyman Wight, twelve miles north of my residence, on Grand River. Joseph said this was the identical place where Adam called his children together and blessed them previous to his death.

Our brethren at this place, hearing of the mobs gathering together at Millport, sent a spy into their camp to ascertain their movements and designs. He acted his part well and obtained all the information he wished, came back and reported that some 300 were painting themselves and preparing to go up next night and wipe out the Mormons and set fire to their houses. Well, there was no time to waste. The number of men in the village, I suppose, was not half that of the mob. Lyman Wight commenced immediately to prepare for action and defend themselves to the last extremity. Runners were sent all over the country to gather in our brethren to help defend the place. I remember well of James Robeson coming to my house about 11 o'clock at night. He woke me up and said I was wanted immediately to go and meet my brethren at James Bingham's two-and-a-half miles distant on the road to Adam-ondi-Ahman, as that was the place of rendezvous. This was news indeed. I had not come up to Zion with the special object of fighting and had no shooting tools whatever. Robeson was off in a few minutes to go and notify others. We were in a new country, thinly settled--about a mile to the nearest neighbor.

"Well, mother," said I, "what do you think of the case? Can you take care of the children and manage affairs till I get back?"

"Why," says she, "don't be foolish or go crazy. What can you do without a gun? Or if you had one you don't know how to use it. You had better lay down and go to sleep. You've had no hand in causing the difficulty and I would let them settle it themselves."

This reasoning did not satisfy me. I looked upon it as a religious persecution and a test of our faith, and in a few moments, bridled my gray mare, left my folks to do the best they could, saying, "I hope I may get a gun on the way, but if I can't I can use a club."

About twenty men in all met at the place appointed. I borrowed a gun of Brother Waldo Littlefield. We appointed J. Bingham, an old Missouri hunter, to be our captain. He then saw that all were as well prepared as possible for any emergency and told us to ride in single file, not to speak and make no more noise than we could help. He thought about the crossing of Grand River we would come in contact with a party of the mob, but we went on and met no mob and had no hindrance till we came to the picket guard. They were wide awake and thought we were an enemy, but, knowing one of our company, let us pass. Before we got to town we had another guard to pass. It was about daylight, and all were in arms, prepared for defense.

Lyman Wight received us gladly and made a small stump speech telling us "Not to be excited or afraid, but be cool and remember that we are called upon to defend our religion, our wives and children and our homes, and while we are here in self defense, we are not going to suffer for food. Now you that have horses, take them down to my field of corn. I have twenty acres of it and just help yourselves. Yes, boys, eat, drink and be merry for tomorrow we--fight."

That day was spent in training and preparing to receive our visitors the following night, but no mob appeared. They found out we were expecting and preparing to receive them, and, believing caution to be the parent of safety, scattered to their homes. Still they kept up a howling and threatening attitude against the Mormons, till the authorities of Missouri stationed a company of 1500 or 2000 men at Gallatin, I think under the charge of General Atchison of Liberty, Clay County, Missouri.

This account of the imprisonment and exposures to which Brother Osborn and family were subjected in Missouri, during the perilous days of mob rule in Caldwell and Daviess, not only tells the sufferings endured in their case, but it serves to illustrate, in some degree, the hardships and cruelties endured by hundreds of the Saints whose lot was cast in that region of country.

What was it all for? Were they in the wrong? Had they--the Saints--merited imprisonment and was it just that they should be thus dispossessed of homes and comforts to endure the rigor of winter blasts and the peltings of the driving snow? According to the enactments of Congress, they had availed themselves of the rights granted to all good citizens to pre-empt and build themselves homes on the public domain. In doing so, they had improved and fertilized that before unsettled region and extended the area of civilization. They had caused seed time and harvest to produce their beneficial results there, for the seeds that were cast into that rich soil sprang forth and yielded abundantly, insuring prosperity to the husbandman. Houses and barns, neighborhoods and towns, sprang up, dotting the prairies and groves in all directions. Thrift and the evidences of much comfort were visible to all visitors from the neighboring counties, and envy soon began to find place in their hearts.

They could not well be reconciled to the fact that these counties, so recently settled, should outstrip the older ones laying adjacent. They grew jealous of this prosperity and soon began to covet these homes of comfort and pleasant surroundings. They could find no pretext against them justified by civil law. The only chance was to renew the old tactics that had so successfully cast out hundreds of loyal citizens from Jackson County, because they belonged to a sect which they called Mormons, whose religious ideas were so susceptible of proof that the ablest men among all the sects were not able to disprove them by any rule of argument. For this cause they were induced to unite against and devise plans by which to persecute, and drive them, and thus gain possession of their improvements. Because they were prosperous they were envied and because they believed in the gospel which Christ commanded to be preached to "every nation, kindred, tongue and people under the whole heavens," they must be persecuted, hunted and cast out.

Herein lies the secret of all the conflicts by mobs and litigation of lawyers and courts that have followed up this people from the time the Father and the Son visited Joseph Smith and the angel of the Lord delivered into his possession the records of the Book of Mormon. Because the Saints believe these things to be true and declare also that the Almighty has again spoken from the heavens to a Prophet on the earth, as He did to Moses and many of the ancient prophets and apostles, they are looked upon by many of the children of men as being deluded; they are denounced as impostors and as unworthy of citizenship. They declare, without blushing, that they, like the ancients, should have no abiding place, are not entitled to equal rights with other citizens and should be followed up with the relentless lash of persecution so long as they persist in preaching doctrines of this kind which all the old religious sects denounce as heresies.

So were these same doctrines of faith in God, repentance and baptism for the remission of sins, denounced as heresies by the scribes and pharisees in the olden time, though they were declared by the missionaries whom Christ sent into all the world to preach to "every creature." Because our people so faithfully supplemented those apostolic doctrines, the mob forces of Jackson County, in 1833, drove hundreds of them from their homes, across the Missouri River, and in 1838, the time of which we now write, the mob element of Caldwell, Daviess, Carroll and Saline Counties, unitedly came against this peaceable, law-abiding and loyal people, determined on the destruction of their homes, the confiscation of their property and their final expulsion from the state.

There was no alternative; our people must go. In those fertile regions, they had erected new homes of peace, caused agriculture to flourish, had established marts of trade, engaged in mechanical enterprises and the legitimate pursuits of business, but this, all this, must be overslaughed, trampled down by the ruthless brigands and scattered as by a terrible cyclone of ignorant intolerance, which infuriated the breasts and brains of the worst men of that country. They could establish no wrong the Mormons had done, could point to no law that they had broken, but their tidiness and prosperity outstripped that of their neighbors. Their morals far surpassed those who lived adjacent, and for these good qualities they must be driven out. They must go into the cheerless prairies and face the winter snows, must be hurried over the frozen earth--away from their home-fires and sheltering roofs--many sick, destitute, shoeless, without sufficient raiment, and apparently no friends but God! In that exalted Being the Saints trusted, and His angels, in safety, guided their destiny.

Lyman Wight, alluded to by Mr. Osborn, was vigilant at his post to guard the rights of the people of Adam-ondi-Ahman, exhibiting the same characteristics of bravery and energy which, in 1833, he displayed in defending the Saints in Jackson County, and which there made him the terror of the mob about Independence, the Blue River and other places where the Saints were menaced by their enemies. That history gave him wide notoriety, which caused Cornelius Gillum, the self-styled Delaware Chief, to court a personal conflict, alluded to as a final termination of the troubles surrounding the devoted city of Far West.

The writer ever has been quite an admirer of the career of Lyman Wight, because of the bold independence of character generally exhibited by him in the various positions he was called to occupy. He might have been, however, on some occasions, rather hasty and impulsive in action. He was quick to make up his mind and equally ready to execute his plans, but a little too slow to listen to the admonitions of his friends. Joseph Smith was about the only man whom he cared implicitly to obey, and when Joseph was taken and he felt no longer to acknowledge any restraining influence from other sources, he acted upon his own wisdom, he then fell into the only snare of his whole useful life, so far as we are informed. Herein this great man showed a weakness, for if he had listened to Brigham Young as he used to listen to Joseph, he never would have led off a company to Texas, and probably many more years of usefulness might have been added to his earthly existence by that Being whose cause and people had been defended by him so many years.

History, however, will ever chronicle the name of Lyman Wight among the early defenders of the truth, who labored faithfully to establish the Church of Jesus Christ of Latter-day Saints, and make God's people secure in their privilege to worship Him in a free land, according to the dictates of conscience. Brother Lyman Wight, once a member of the quorum of the Twelve Apostles, a man generous in his nature and effective in defense, has gone to his final account, and our faith and hope is that a just and merciful God will reward him according to his works, which doubtless will entitle him to great blessings in that bright world where mobbers can trouble the just no more.

This valiant man died in Mountain Valley, Texas, March 31, 1858. His death came suddenly and was caused by a violent attack of epileptic fits.

Chapter V

Austin Hammer (my father) was the son of John Hammer and Nancy York Hammer. He was born in the state of South Carolina, May 6, 1804, and obeyed the gospel in 1835 in Henry County, state of Indiana. He moved to Clay County, Missouri, where he stayed a short time and soon after settled in Caldwell County, and made a cash entry of 120 acres of land and raised one crop of corn. His farm was within three or four miles of Haun's Mill, both situated on Shoal Creek.

In the fall of 1838, the mob threatened to burn this mill because it ground grain for the Mormons, and all the mills in that section of the country, controlled or owned by the mob party, refused to grind for them, hoping by so doing to starve the Mormons out. In consequence of these threats, a few of the brethren assisted in guarding the mill. This duty they had performed for several days and nights. The mob kept repeating their threats of violence. Finally some of our leading men interviewed the mob leaders who agreed upon a certain day when they would send a committee to the mill to confer with our brethren and see if terms could be agreed upon whereby a compromise could be arranged.

On the day thus fixed, being the 30th of October, a number of our brethren were at the mill hoping to have something of a reasonable talk, being of course, anxious that peace and security might be restored. With this understanding entered into, no violence from the mob party on that day was anticipated, and the brethren stacked their arms. The mob committee, however, did not make their appearance, but as the day was drawing to a close, a company of the mob, some two or three hundred strong, were seen partly sheltered from observation by the heavy timber nearby. Our brethren immediately hoisted a white flag. When the mob saw the flag, they knew they were discovered.

They rode rapidly on, led by Boregard and Comstock, and on their arrival at the mill one of them--without saying a word to our men--gave orders for their men to fire, which order was obeyed. Their leader then said to the brethren: "All who desire to save their lives and make peace run into the blacksmith shop," whereupon my father and my uncle John York, together with others, ran into the shop, which was immediately surrounded by the infuriated assailants, who commenced firing between the logs, as there was no chinking between them. They also fired through a long opening made at one side of the shop by one of the logs having been sawed out to admit light; and at the same time, they fired through the door which was standing open. Several were killed in the shop, my father being one of the number, seven balls being shot into his body, breaking both thigh bones. Some of the brethren thus shot down were dragged out into the yard so that their murderers might have a better chance and more room to strip them of their clothing. All who had on good coats and boots were rifled of these articles. My father had on a new pair of boots that fitted him tightly and in the efforts to get them off he was dragged and pulled out of the shop and about the yard in a barbarous manner. In his mangled condition, this cruel treatment must have caused him the most excruciating pain.

The brethren, seeing that the mob party were so numerous and bloodthirsty, concluded that it was useless to make any defense. Their only safety was in everyone making their escape the best way they could, which they did by fleeing into the woods and brush, or wherever they could secrete themselves. When the mob had murdered all they could find and robbed a number of their clothing, they retreated.

After the darkness of night had come on, the brethren who were in hiding began to make search for those who had been killed and wounded. My father was found and carried into Haun's house, where he died about 12 o'clock that night. During that night they kept up the search as well as the darkness would permit, but were only able to find the wounded by their groans. All they were able in this manner to find were taken into Mr. Haun's house as soon as possible so as to be protected from being torn or mangled by the hogs with which the woods at that place were full. When daylight had fully come, the brethren who had been spared had to move with great caution, knowing that the mob was liable to fall upon them at any moment, for the purpose of finishing their bloody and damnable work.

Of course, there was no opportunity for affording the dead a decent and respectable burial. There was an old dry well nearby, and the only thing possible to be done was to place all the bodies of the dead into it. They were all put into this well together and the only burial clothes with which they could be clothed were just what this rapacious band of murderous vampires had left upon them. In this manner, seventeen bodies of our brethren found there their place of rest, my father and my uncle York being among the number. At the time of this sad occurrence, I was in the ninth year of my age.

I wish here to record a circumstance which occurred exactly at the time this bloody deed was being enacted. I stood in the yard with my mother, my Aunt York, my cousin Isaiah York and some of the smaller children of our two families. Our anxiety, of course, was great as to the fate of the brethren at Haun's Mill, knowing also that my father and uncle had gone there to aid in its protection and assist those of our friends who lived there. We were standing there exactly at the time this bloody butchery was committed and of course, we were all looking eagerly in the direction of the mill. While in this attitude, a crimson colored vapor, like a mist or thin cloud, ascended up from the precise place where we knew the mill to be located and was carried or streamed upward into the sky, apparently as high as our sight could extend. This singular phenomenon--like a transparent pillar of blood-remained there for a long time--how long I am not now able correctly to state; but it was to be seen by us far into that fatal night, and according to my best recollection now, my mother's testimony was that it was to be seen there until morning. At that hour we had not heard a word of what had taken place at the mill; but as quick as my mother and aunt saw this red, blood-like token, they commenced to wring their hands and moan, declaring they knew that their husbands had been murdered.

Our uneasiness through that night was too great to be described, and when daylight came, my cousin rode to the mill in order to learn the facts in relation to what had taken place. On his arrival there, he learned concerning the massacre and brought us word back as soon as possible. The following morning my cousin and myself went to the mill and found that the dead had all been buried in the well by our brethren as before mentioned. We found the hat of my uncle York with a bullet hole made through it on the two sides at or near the place usually occupied by the band, showing that my uncle must have been shot through the head. We, at this time, went into the blacksmith shop previously spoken of, and there saw a sight truly appalling. The earth constituted the floor and in places where there were small hollows in the soil, the blood stood in pools from two to three inches deep. A boy had tried to hide by creeping under the bellows, but was discovered by the ruffians and killed. The boy begged piteously for his life, exclaiming, beseechingly, "Oh! don't kill me, I am an American boy!" But this touching appeal to their patriotism was unheeded, and the innocent and noble boy--while thus appealing to the memory of his native country--had his brains dashed out which were plain to be seen upon the logs at the time of my visit.

As before stated, during the time of this bloody onslaught the brethren and sisters tried to save their lives by secreting themselves. One young lady by the name of Mary Stedwell secreted herself behind a large log. While in the act of hurriedly throwing herself behind this log, one of her hands received one of the enemy's bullets which passed through it at the palm.

The death of my father left our family in a very helpless and unprotected condition. It would have been an event sufficiently melancholy had he died of sickness, at home, where his family could have administered to his wants, and his last moments been soothed by those attentions which the hand of kindness and affection alone can satisfactorily administer. But to be cut down in his prime and torn thus suddenly and ruthlessly from wife and children so intensified the gloom which rested down upon our bereaved circle, that for a time it seemed that no ray of hope or joy would ever by able to penetrate our bosoms. And could we have been left, uninterrupted, to pass our season of grief--that would have been a boon which we had not the privilege to enjoy. Those prowling fiends who--like demons of hell--had murdered the innocent and robbed them of their raiment, were still lurking around watching for new victims. Especially all the male members of the neighborhood had to keep concealed. The moment the mob got sight of them, they were shot at. The women were not quite so closely hunted and they, by being extremely cautious, managed to convey water and food to their husbands, sons and brothers, to keep them from famishing. Myself and cousin had to sleep in shocks of corn or in the brush for two or three weeks, not daring to enter the house, and we were kept from starving by the food which our mothers and sisters managed to convey to us. The nights were cold and frosty, which added seriously to our affliction.

After about three weeks from the time of the massacre, the mob sent our people word that we were all to leave that country inside of ten days or we would all be killed. They were doubtless stimulated to make this announcement because of the order of extermination which was issued by Governor Boggs. Whatever the cause was, it was equally cruel to be borne by our people. It affected our family equally with other members of the Church. The burden of all this preparation and removal, on our part, rested first upon my mother. A less healthy and resolute woman could not have had the courage and endurance to grapple successfully with the obstacles that lay in her path. A family of six children upon her hands to be made ready for removal in ten days' time, would have been a wonderful undertaking in a time of peace with an abundance of means at her command. But she had neither peace or available means. True, my father left her 120 acres of excellent land, with a government title, a good crop of corn, already matured and ten or fifteen acres of fall wheat. But all this she had to leave for the enemy to appropriate to their own use. In fact all the comforts of home had to be sacrificed, and with the Saints of God, we had to flee, destitute and hunted, because of our religion.

The names of her children were Rebecca, Nancy, John, Josiah, Austin and Julian. My mother's age at that time was about 32 years.

Well do I remember the sufferings and cruelties of those days. But we knew when the ten days were up that we would have to be on the move or our lives would be sacrificed. The Saints had no opportunity to sell their possessions, except in a few cases, and this is exactly what the mob wanted, knowing that they could take possession after they had compelled our removal.

Our family had one wagon, and one blind horse was all we possessed towards a team, and that one blind horse had to transport our effects to the state of Illinois. We traded our wagon with a brother who had two horses, for a light one horse wagon, thus accommodating both parties. Into this small wagon we placed our clothes, bedding, some corn meal and what scanty provisions we could muster, and started out into the cold and frost to travel on foot, to eat and sleep by the wayside with the canopy of heaven for a covering. But the biting frosts of those nights and the piercing winds were less barbarous and pitiful than the demons in human form before whose fury we fled. The stars looked down upon us from the vaults of heaven, reminding us that God ruled on high and took cognizance of the conditions of those who peopled His earth.

When night approached we would hunt for a log or fallen tree and if lucky enough to find one we would build fires by the sides of it. Those who had blankets or bedding camped down near enough to enjoy the warmth of the fire, which was kept burning through the entire night. Our family, as well as many others, were almost barefooted, and some had to wrap their feet in cloths in order to keep them from freezing and protect them from the sharp points of the frozen ground. This, at best, was very imperfect protection, and often the blood from our feet marked the frozen earth. My mother and sister were the only members of our family who had shoes, and these became worn out and almost useless before we reached the then hospitable shores of Illinois.

All of our family except the two youngest--Austin and Julian--had to walk every step of the entire distance, as our one horse was not able to haul a greater load; and that was a heavy burden for the poor animal. Everything bulky or anyway heavy was discarded before starting. Such articles as my father's cooperage tools, plows and farming implements we buried in the ground, where they may have remained undiscovered to the present time.

There was scarcely a day while we were on the road that it did not either snow or rain. The nights and mornings were very cold. Considering our unsheltered and exposed condition, it is a marvel with me to this day how we endured such fatigues without being disabled by sickness, if not death. But that merciful Being who "tempers the winds to the shorn lamb," sheltered and gave us courage, otherwise strength and our powers of endurance must have given way and we perished by the roadside. My mother seemed endowed with great fortitude and resolution, and appeared to be inspired to devise ways and plans whereby she could administer comforts to her suffering children and keep them in good spirits. Her faith and confidence had ever been great in the Lord; but now that all this care and responsibility came upon her shoulders, with no husband to lean upon, she felt indeed that God was her greatest and best friend, and she realized that He alone must be the deliverer of herself and family and conduct them to a people possessing the sympathies of humanity.

At last we reached the Mississippi River and were happy indeed. We gazed upon the opposite shore with hearts overflowing with thankfulness to our Heavenly Father, for that indeed was our land of refuge, an asylum, and we hoped there to find a home where mobs would not lay in wait to shed our blood or place the torch to our houses and barns. We crossed the river at Quincy, Illinois, where not only our family but the entire host of exiled Saints found protection and friends whose hearts and hands were open and ready to administer relief.

Our family went to Pike County, where we made the acquaintance of Mr. Hornback. He was kind and furnished us a small house to live in through the remainder of the winter. In the spring, my Uncle William Anderson came and took us to Indiana, to my grandfather Hammer's. After staying in Indiana about three years, my mother was extremely anxious to go to the Church at Nauvoo, and an old friend by the name of Fielding Garr furnished an outfit for our entire family and moved us near to the town of Laharp. All this he did at his own expense, and continued to see that we were provided for until we could provide for ourselves. His two oldest sons--Richard and John Garr--would haul our wood and chop it up for us.

We remained at Laharp until the Church was again driven; and we with them were compelled to seek an asylum in the wilderness regions of the Rocky Mountains.

My mother's name was Nancy Elston Hammer. She was born in February, 1806, and died at Smithfield, Cache County, Utah, October 10, 1873. She died full in the faith of the gospel and all the doctrines revealed through the Prophet Joseph Smith. She rests from her earthly sufferings, which will make her resurrection glorious.

During the last years of her pilgrimage, her mind was much occupied in reviewing her long and useful life. In conversing with her children and friends, she expressed much satisfaction that she had acted her part so well and that the Lord had been merciful in giving her the light of His Holy Spirit, which had been a lamp to her feet to direct her course safely through the darkest perils of life. She has gone to her glorious reward, where the turmoils of the wicked cannot afflict or drive the children of the righteous from the eternal dwellings prepared for them from the foundation of the world.

Yours truly,

John Hammer.

When the reader considers that it is really true that fifteen thousand people were actually dispossessed of their homes and the comforts they had accumulated for their families, in the fall of the year, and many of them forced to take the road for Illinois with but ten days notice--and that the longest time given extended only to the month of April--some little estimate may be formed as to the amount of suffering the Saints must necessarily have endured by their cruel exposures along the highways, during the storms and freezing cold weather of that memorable winter in which they fled from slaughter to the hospitalities of a neighboring state. The details which Brother Hammer has given as to the destitution and cruel exposures to which his father's family was subjected, and the fortitude and faith in God manifested in what may be called the moral or religious heroism of his mother, may serve as a specimen of what was necessarily endured by other families and other noble women of the Church who were called to act a part similar to that related by Sister Hammer--his mother--whose name upon the long list which might and should be recorded--deserves to embellish the pages of history yet to be printed and transmitted to the inspection of millions who will live during the future ages.

Chapter VI

A short time previous to the commencement of the hostilities alluded to in the previous chapters, the writer left Far West, bidding adieu to his young associates, and returned to Liberty, Clay County, where he renewed his labors in the Missouri Enquirer office.

In time, exciting and exaggerated reports began to spread through the country and fill the columns of newspapers, respecting the troubles existing in the counties previously named. These accounts were all garbled in such a manner as to place the Mormons to great disadvantage and make them the aggressors. Every subterfuge was seized upon with avidity and colored with false representations, so as to place the Mormons' cause in a false light before the country. The majority of the inhabitants of Clay, Ray and other counties, became poisoned in their feelings by these insidious and often repeated exaggerations, and finally the greater portion of the people of upper Missouri were influenced and prejudiced thereby. Nothing could be related too horrible and unreasonable for them to swallow as a sweet morsel. To the cause of the Latter-day Saints, they turned a deaf ear. Even at the capital of the state this baneful influence bore sway. Governor Boggs--an old enemy of the Mormons during the Jackson County troubles--was ready and willing, without investigation, to act upon these ex parte reports and lend his official aid to the mob parties. He even went so far as to mobilize their forces about Far West, into the militia of the state, until their ranks were swelled to sixteen thousand men, who were commanded by, perhaps, as efficient officers as held command in any portion of that country.

It is a sad commentary upon the American institutions that the executive of a sovereign state should allow himself to become so corrupted as to use his official power in a way to pander to a ruthless mob who were actually desolating one of the most beautiful and productive portions of the country and inaugurating terrorism and devastation, where an industrious people had erected and consecrated to civilization the sacred altars of happy homes, and those homes possessing the associations of clustering joys, without which a nation can never be truly happy or enlightened. Yet this was actually done by Lilburn W. Boggs, in the nineteenth century, a period which boasts that its enlightenment and tolerance surpasses that of any previous age of the world's history. And this he caused to be done, not only to exile a portion of his own loyal subjects, but, if possible, to exterminate them wholly from the face of the earth. His notorious order of extermination is sufficient evidence of this.

This, in brief, is the nature of that force which was marshaled at Goose Creek, at the time Mr. Osborn was brought there a prisoner by Gillum and his men. It was an army of this doubtful character there encamped against Far West, for the purpose of subjugating it and to imprison, if not slaughter, its inhabitants. This over-reaching stretch of gubernatorial duty virtually legalized all the lawless acts of those marauding bands that had laid waste the farms and homes of the Saints, so far as the official action of the chief executive of the state could render them such.

The various legal departments of Missouri were petitioned for redress, but no attention was paid to the representations of our people. A majority, at least, of the official men lent their influence on the side of this wholesale mobocracy, and the legislature appropriated a large amount out of the state treasury to pay the expenses of what was denominated the "Mormon war."

At the reduction of Far West, by the treachery of Colonel George M. Hinkle (a Mormon), Messrs. Joseph Smith, Sidney Rigdon, Hyrum Smith, Lyman Wight, George Robinson and Parley P. Pratt, were delivered up to the enemy, under the assurance that "as soon as peaceable arrangements could be entered into," they should be set at liberty. Notwithstanding these preliminaries were arranged, the very first night of their imprisonment, on Goose Creek, a court martial sentenced them to be shot the next morning at eight o'clock on the public square in Far West. This treacherous decision was prevented from being executed by the noble interference of Brigadier General Alexander W. Doniphan, who threatened to withdraw his command if they did not retract. He said: "It is cold blooded murder, and I wash my hands of it."

This heartless execution thus prevented, the prisoners were permitted to take a brief leave of their families, when they were hurried away, under a strong guard, to Independence, Jackson County, where, strange to say, they received much kindness and leniency from both the officers and people.

After remaining at Independence a few days they were taken to Richmond, Ray County, where they underwent an ex parte examination before Judge Austin A. King, which continued from the 11th to the 28th of November, 1838, and resulted in the committal of Joseph Smith, Hyrum Smith, Sidney Rigdon, Lyman Wight, Caleb Baldwin, and Alexander McRae, to the jail in Clay County, on the charge of treason. There were other prisoners also tried before this court, namely: Morris Phelps, Luman Gibbs, Darwin Chase, Norman Shearer and Parley P. Pratt, who were committed to the jail at Richmond, for the alleged crime of murder, said to have been committed at the battle of Crooked River, while in the act of dispersing the notorious Bogart and his gang.

It must have been about the first of December when the prisoners assigned to the Liberty Jail were conveyed to that place.

It was the privilege of the writer--if it may be called such--to witness their entrance into the place. They, of course, traveled upon the main road leading from Richmond, and entered the town of Liberty on the east. They were all in one large, heavy wagon with a high box, which, as they were seated, hid from view all of their forms, except from a little below the shoulders. They passed through the center of the town, across the public square, in the center of which stood the courthouse. After crossing this square the wagon containing them was driven up the street northward about the distance of two blocks, where, at the left hand side of the street, was a vacant piece of ground, upon which, close to the street, stood the Liberty Jail, ever to be rendered famous by the entrance into it of these illustrious prisoners. If that jail is still standing, it would be a commendable enterprise if some one of our Utah artists would sketch it for the satisfaction of all who are now and shall be hereafter interested in the details of history so far as relates to Joseph Smith.

The inhabitants of Liberty, and many from the surrounding country, were out to witness the entrance of the prisoners into the place, and many, on that occasion, in my hearing, expressed their disappointment that the strangers should so much resemble all other men of prepossessing appearance.

This large, clumsy built wagon--the box of which was highest at each end--finally halted close to the platform in front of the jail, which platform had to be reached by means of about half a dozen steps, constructed on the south and north sides of the same. The jail fronted the street at the east.

The prisoners left the wagon and immediately ascended the south steps to the platform, around which no banisters were constructed. The door was open, and, one by one, the tall and well proportioned forms of the prisoners entered. The Prophet Joseph was the last of the number who lingered behind. He turned partly around, with a slow and dignified movement, and looked upon the multitude. Then turning away, and lifting his hat, he said in a distinct voice, "Good afternoon, gentlemen." The next moment he had passed out of sight. The heavy door swung upon its strong hinges and the Prophet was hid from the gaze of the curious populace who had so eagerly watched.

Because Joseph used the term "good afternoon," some of the people became excited and made various threats. The custom of a Missourian would have been to say "good evening." They thought his expression implied a covert meaning that he should make his escape before morning. Joseph being an eastern man, expressed himself after the custom of the eastern people. Finally the excitement subsided, the people dispersed, and the prisoners were left to seek the best rest their hard, dark, and cheerless prison quarters might afford them.

We, also, retired from the scene, full of anxiety and concern. In the Missouri Enquirer office, after that day, ample opportunities were afforded for meditation, as the past and present came up for review. Joseph and his fellow prisoners were men whom I knew and loved--men who with me possessed "like precious faith" in the God of heaven. These men were actually, so to speak, within a stone throw of the place of my employment. So very near, and yet so far were they beyond my power to render them aid! For me or any others of our faith in that place to have tried to aid them would have been useless, if known to the people. There were those, however, who did aid them in a certain way. Just across the street, directly opposite the jail lived a family of Latter-day Saints, who were full of sympathy for their imprisoned brethren. This family befriended them in the only way within their power. Having heard it whispered that their food was not, at all times, of a very good quality, they, as often as convenient, and when safe to do so, found means to pass to them through the prison grates, (which could be reached by a person standing upon the ground from the outside) various articles of food, such as cakes, pies, etc., which they themselves prepared. This had to be done very cautiously, under the cover of night. The names of those who performed these good Samaritan-like deeds, were Samuel Kingsley and his wife Olive Martha, also his sisters Rachel, Eleanor and Flora. The doubtful character of the food sometimes placed before the prisoners, by those to whom that duty had been assigned (it is said that human flesh had actually been given them to eat) doubtless caused them to duly appreciate and relish these wholesome repasts, knowing, as they did, that they had been carefully prepared by the hands of sympathizing friends.

We will here digress a little and relate a melancholy episode connected with the termination of the earthly existence of Miss Eliza Kingsley, who was the sister of Brother Kingsley, just named. The circumstances, briefly related, are as follows:

Sister Eliza's age, at the time of her demise--which took place in Liberty--was perhaps a little over twenty years. In appearance and manners she was highly prepossessing. Her character was above reproach. She had been for some time under engagement of marriage to John McDaniel, a merchant of Liberty. Twice the wedding day had been fixed upon, and each day the marriage had been postponed; the first time, in consequence of the death of Mr. McDaniel's mother, which was a legitimate reason, but the second ceremony was prevented only by some alleged important business matter. He gradually grew indifferent and finally absented himself altogether from her company. Her affections were firmly fixed upon him and an abandonment on his part was what Eliza could not endure. She sank into a settled melancholy and her declining health was noticed with alarm by her friends. She was usually reticent about the occurrence, only alluding to it in the presence of her most intimate friends and those whom she knew were conversant with the circumstance. While laying very low upon her bed of death, she frankly spoke of her sad condition and blighted hopes to her friend, the writer. Earth, to her, was henceforth bereft of enjoyment, and she felt willing to seek a place of rest in the bright world beyond, where she hoped to have strength and knowledge sufficient to counteract the sting of disappointed hopes that had darkened her earthly path. Death came to her relief and she welcomed the messenger without any expressions of regret.

Her remains were conveyed, by her friends, to the burial ground at Far West, some forty miles distant, that they might rest where the ashes of the Latter-day Saints reposed.

When we had performed the sad rite of burial we returned to Liberty, where we again resumed the cares of life. But there is a sequel to this episode which must not be omitted: John McDaniel, not long after her death, took a trip out west to Santa Fe. Soon after his return he was arrested, charged with the murder of a Santa Fe trader, for his money. He was tried, convicted and finally hung for the crime in the city of St. Louis, Missouri. These facts were subsequently chosen as the foundation of a romance which was published in the Illinois Republican, entitled "Eliza, or the Broken Vow."

The prisoners had been some time confined in the Liberty Jail when a circumstance of some important occurred in which they were among the principal actors. A good many years have passed away since its occurrence and my memory is not sufficiently retentive now to detail only the general particulars:

I was just returning from supper on my way to the printing office and had reached a position in front of the jail, when suddenly and unexpectedly was heard the sound of anxious voices and a quick rush as if made by strong and determined men. Above the tumult was distinguished the well known voices of my friends--and that of Joseph's distinctly--asking in earnest tones for freedom. Also the voice of Mr. Samuel Tillery, the jailor, was plainly heard resolutely denying their petition. This struggle continued only for a brief period, when the jailor's light shone at the outside of the jail walls, and the door lock gave a clicking sound as the key turned in the heavy lock. Just then a man jumped from the platform, and Mr. Tillery's assistant, with an oath, fired a shot at him as he ran a few rods north, sprang upon a horse that was hitched to a fence, and rode rapidly away. This was some friend of the prisoners', who had tried to render assistance to his imprisoned brethren. I have heard that it was Brother Cyrus Daniels, and that he was wounded in one of his arms by the shot of the assistant jailor, but have no means of knowing as to the correctness of this.

Mr. Tillery and his man then hastened past the place where I was standing, and ran down the street into the town alarming the people with their cries for help, calling them to rally to the jail, as the prisoners were trying to make their escape. As soon as Mr. Tillery passed me down the street the situation was quickly taken in and the conclusion formed that that was not a safe position for a Mormon to be caught occupying at such a juncture, unless willing to be arrested as an accessory to the attempted escape, which charge could not have resulted in the least good to my brethren and would only have made me unnecessary trouble. I ran westward past the jail, across the then vacant square through which deep gutters had been cut by the heavy rains. Into these, in my hurry, I tumbled and turned a number of somersaults. Scrambling along as well as possible I finally gained the first street west from the jail, then ran south about two blocks and turned east, in which direction the public square or center of the town was soon reached. By this time a large number of the citizens were on the move, in a very excited manner, towards the jail. Knowing myself then to be safe from suspicion, I ran along with the rest and soon was standing at the spot where the alarm from the jail first saluted me.

A large crowd gathered there, and everyone was filled with the most intense excitement. Several demanded of the jailor the keys, but he stoutly refused to let them pass from his possession. He had wished the people to gather there lest the prisoners might make their escape; but when he found that they were securely locked within the walls and everything was all safely arranged, he was satisfied for the prisoners to remain in their secure quarters, and would not consent that they should be delivered to the populace in their excited and enraged condition, knowing that the consequences would be fatal to the defenseless men. In this, he filled the requirements of the law.

Some time was spent around the jail in vain attempts to get possession of the men to whom they desired to do violence. Wicked profanations were freely indulged in and a variety of threats made; but finally, growing disheartened, they withdrew, and the precincts of the jail soon were made lonely in the still shadows of night.

The most orderly portion of the citizens repaired to their homes, but the profligate and rowdy class resorted to the groceries and saloons and spent the night in drinking, gambling, and cursing "Joe Smith" and the Mormons.

The attempted escape was the topic of conversation, and the most exaggerated stories and rumors were told. Their imaginations were so wrought up that many of them believed there was a chain of Mormon forces all along the road to Far West determined to effect the release of their friends and carry them away in triumph to some place of safety. But as time wore away, in a few days their excitement was allayed and they began to breathe freely, so far as the terrible Mormons were concerned.

Two or three of those who attempted to rescue the prisoners were shut into the jail, and they were taken before the court to answer to the charge of attempting to release the prisoners. The following is what Joseph himself says in reference to this attempt to regain their freedom:

"We should have taken out a writ of habeas corpus and escaped the mob in a summary way, but unfortunately for us, the timber of the wall being very hard, our auger handles gave out, which hindered us longer than we expected; we applied to a friend for assistance, and a very slight incautious act gave rise to suspicion, and before we could fully succeed, our plan was discovered. We should have made our escape, and succeeded admirably well, had it not been for a little imprudence or overanxiety on the part of our friend.

The sheriff and jailor did not blame us for our attempt; it was a fine breach, and cost the county a round sum. Public opinion says we ought to have been permitted to have made our escape, but then the disgrace would have been on us, but now it must come on the state. We know that there cannot be any charge sustained against us, and that the conduct of the mob--the murders at Haun's Mill--the exterminating order of Governor Boggs, and the one-sided, rascally proceedings of the legislature, has damned the state of Missouri to all eternity. General Atchison has proved himself to be as contemptible as any of our enemies. We have tried a long time to get our lawyers to draw us some petitions to the supreme judges of this state, but they have utterly refused. We have examined the laws and drawn the petitions ourselves, and have obtained abundance of proof to counteract all the testimony that is against us--so that if the judges do not grant us our liberty they have got to act contrary to honor, evidence, law or justice merely to please the mob; but we hope better things, and trust that before many days, God will so order our case that we shall be set at liberty and again enjoy the society of the Saints." Times and Seasons, Volume I., No. 7, Page 101.

It is beyond my power to record but a small portion of the acts, the oaths and criminal threats of that angry crowd of men, who doubtless, would have murdered those innocent men could they by any means have gained possession of them. My poor prayer ascended to the God of Israel for their preservation. For that once I was rejoiced that the building was a strong one, for although it was a prison, it was, under the circumstances, a very ark of safety for them when furious and wicked men were filled with rage and vengeance around its walls. Otherwise, had it been frail and vulnerable enough to yield to the attacks of assailants, their lives would have been sacrificed--even as lambs that fall among ravenous wolves. And within its uninviting courts, the Lord communed with the Prophet Joseph by His Spirit, revealing unto him the counsel of His will concerning Joseph himself and also for the welfare and safety of His people in their then scattered and forlorn condition.

Section 121 of the Doctrine and Covenants was written in that jail, by the Prophet, March 20, 1839, and Sections 122 and 123 were written by him a few days later while he was held a prisoner for his religion because he dared proclaim to the world that God lived and had again spoken to man upon the earth. From this jail Joseph also found means of writing and sending letters of counsel to his brethren who had arrived in the state of Illinois. And when I--though but a boy some nineteen years old at that time--heard the voice of this great man appealing earnestly for that freedom of which he and his brethren had been so unjustly deprived, the emotions which were awakened within my bosom were keen and earnest in the wish that his effort might be successful. As well as was possible, under circumstances so peculiar, I was engaged in mental prayer to the Father of mercies for the liberation of the Prophet, and those associated with him, from the power of their enemies, that they might again breathe God's free air in a land once liberated from the tyranny of kings in those glorious colonial struggles in which their immediate ancestors bore a conspicuous part.

That a man honored by the Almighty, as was Joseph Smith, should thus be beset by men whom he had never harmed and against whom no charge of violated law could be sustained by impartial witnesses, was indeed to be deplored. These men, first by the treachery of Hinkle, and secondly by the violated pledge of honor made by General Clark and his officers, had been deprived of liberty and dragged ruthlessly from their families and friends; and that they were thus defenseless and seemingly at the mercy of a rabble who thirsted for their blood, was a condition painful for me then to look upon and contemplate, with no power to extend them aid. That they were really placed in conditions so perilous, was then and still is, cause for sincerest regret; yet still there is a kind of satisfaction indulged that the writer at Liberty, saw them still preserving their dignity while wearing the oppressor's chains. They were deprived of liberty without the justifiable warrant of law; for they had violated no statutory enactment of the state or nation. They had ever been supporters and not violators of law and order. It was the genius of their morality and religion to promote peace in society and extend the area of happiness to the largest possible numbers of their fellow beings.

If the citizens of Clay and Ray Counties--in fact of the entire upper Missouri--had known those prisoners as I then knew them, the doors of their prison would have been thrown open in a moment. But their true character and the grand motives of their life-labor was not understood. The cry of false prophet and delusion had filled their ears and closed up those benign channels which lead to the heart and awaken the finer sensibilities of humanity. They were strangers, and, in their estimation--for such had been the battle-cry of mobbers and bigots--they were deserving of chains, fetters, and the dreary dungeon. The demoniac spirit of vengeance within the breasts of hundreds around their prison, vented itself in wicked maledictions. Myself, a mere boy, powerless and alone, had to listen to all these coarse and wicked epithets against men whose characters, for honor and noble deeds, I knew to be as far above that of their defamers as the heavens are above the earth, in point of perfection. Though in the midst of that infuriated rabble--many of whom thirsted for their blood--the brethren did not feel entirely alone and friendless. They were not forsaken, for the Omnipotent Ruler of the heavens and the earth communed with them, and the Prophet, in the midst of that faithful imprisoned band, received divine instruction.

To render the history of that imprisonment more complete, the following revelation is inserted:

The word of the Lord to Joseph, the Prophet, while in Liberty Jail, Clay County, Missouri, March, 1839.

1.

The ends of the earth shall enquire after thy name, and fools shall have thee in derision, and hell shall rage against thee.

2.

While the pure in heart, and the wise, and the noble, and the virtuous, shall seek counsel and authority, and blessings constantly from under thy hand.

3.

And thy people shall never be turned against thee by the testimony of traitors;

4.

And although their influence shall cast thee into trouble, and into bars and walls, thou shalt be had in honor, and but for a small moment and thy voice shall be more terrible in the midst of thine enemies, than the fierce lion, because of thy righteousness; and thy God shall stand by thee forever and ever.

5.

If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea;

6.

If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can't you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb;

7.

And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.

8.

The Son of Man hath descended below them all; art thou greater than he?

9.

Therefore, hold on thy way, and the Priesthood shall remain with thee, for their bounds are set, they cannot pass. Thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for God shall be with you for ever and ever.

This revelation must have been of inestimable worth as a comforter to the minds of the imprisoned brethren. If it is possible for the reader to fully consider their circumstances and then realize the fact that in the midst of all this--in the very depths of imminent peril of life itself heavens were exercised in their behalf, and the voice of the Lord was sent to the Prophet to speak peace to their troubled souls--as Christ once spoke peace to the agitated waves of the sea of Galilee--then can we have some faint conception of the tranquil joy which must have been enkindled in their hearts on receiving this great testimony that God was their friend and would be their deliverer from the hands of their embittered foes and the clanking chains that held them in confinement. The voice of profanity might pronounce maledictions and curses; the wicked, with murder in their hearts, might caucus for their death; the cunning lawyer and the subtle judge might encompass them around by a cordon of unjust writs, charging them with treason against their government; the cruel and unfeeling, like barbarians, might glory in their unjust confinement and boast that their doom was sealed and a restoration to liberty and friends was impossible; the despotic vampires might glut themselves with the hope that the loved ones of their families and the brethren of their peculiar and precious faith would never greet them more or listen to their voices; but now, that Jehovah had spoken what was all this insignificant clamor to them? The oil of gladness had been poured upon the troubled waters; their acceptance with God was declared, and all was tranquility and reconciliation in the hearts of these devoted followers of the meek and lowly Jesus.

A profitable lesson may be learned by all who carefully read this revelation. It demonstrates the fact that the Divine Ruler, from his heavenly abode, ever watches over His faithful servants, even noting the minutest movement on the part of the wicked who lift up weapons against the lives of the innocent and helpless. It is edifying to note the carefulness and precision with which the Almighty alludes to, and describes, the heart-rending scene which took place when the Prophet Joseph Smith was torn from his home, his wife and children, by the relentless officers at Far West. He who numbers the hairs of the heads of those who trust in Him and suffers not a single one to fall to the ground without His notice, guards, unseen, the lives of His chosen ones, and palsies the hostile arm that it cannot strike them down before their days of probation are numbered and their earthly missions are fulfilled.

Hyrum Smith also was subjected to a similar ordeal. He, too, had to make the sacrifice of all his home endearments. He was one of the most noble and exemplary men that ever stood upon the earth. But, like his brother Joseph and the patriarchs of early ages, he counted the consolations of home as secondary to the providences of the Great Creator; and committing his wife and children to the keeping of the guardian angels of their presence, he passed from the sheltering roof of his humble abode and obeyed the stern command of men whose mission was to slaughter the innocent.

The other prisoners who were destined to accompany them, also had tender wives and helpless children, but the entreaties of none of these companions nor the childish petitions of youthful offsprings could awaken one single emotion of those holy feelings of humanity which are found in the hearts of all mankind not rendered callous by sin and the shedding of blood.

On April 6th, the prisoners were taken from the Liberty Jail to Gallatin, Daviess County, Missouri, for the purpose, as the officers of the state said, to have a trial. The circumstances that transpired there, will be best understood by inserting the following account given by Patriarch Hyrum Smith:

"When we arrived at that place, instead of finding a court or jury, we found another inquisition, and Birch, who was the district attorney--the same man who was one of the court-martial when we were sentenced to death--was now the circuit judge of that pretended court and the grand jury that was empaneled were all at the massacre at Haun's Mill, and lively actors in that awful, solemn, disgraceful, cool-blooded murder; and all the pretence they made of excuse was, they had done it, because the governor ordered them to do it. The same jury sat as a jury in the day time and were placed over us as a guard in the night time; they tantalized and boasted over us of their great achievements at Haun's Mill and other places, telling us how many houses they had burned, and how many sheep, cattle, and hogs they had driven off, belonging to the Mormons, and how many rapes they had committed, and what kicking and squealing there was among the d--d bitches, saying that they lashed one women upon one of the d--d Mormon meeting benches, tying her hands and her feet fast, and sixteen of them abused her as much as they had a mind to, and then left her bound and exposed in that distressed condition.

These fiends of the lower region boasted of these acts of barbarity, and tantalized our feelings with them for ten days. We had heard of these acts of cruelty previous to this time, but were slow to believe that such acts of cruelty had been perpetrated. The lady who was the subject of their brutality did not recover her health, to be able to help herself, for more than three months afterwards. This grand jury constantly celebrated their achievements with grog and glass in hand, like the Indian warriors at their dances, singing and telling each other of their exploits in murdering the Mormons, in plundering their houses, and carrying off their property. At the end of every song, they would bring in the chorus, 'God d--n God, God d--n Jesus Christ, God d--n the Presbyterians, God d--n the Baptists, God d--n the Methodists!' reiterating one sect after another in the same manner, until they came to the Mormons: to them it was, 'God d--n, the God d--n Mormons! we have sent them to hell.' Then they would slap their hands and shout, 'Hosannah, hosannah, glory to God!' and fall down on their backs, and kick with their feet a few moments. Then they would pretend to have swooned away in a glorious trance, in order to imitate some of the transactions at camp meetings. Then they would pretend to come out of their trance, and would shout, and again slap their hands and jump up, while one would take a bottle of whiskey and a tumbler, and turn it out full of whiskey, and pour it down each other's necks, crying, 'D--n it, take it, you must take it;' and if anyone refused to drink the whiskey, others would clinch him, while another poured it down his neck and what did not go down the inside went down the outside.

This is a part of the farce acted out by the grand jury of Daviess County, while they stood over us as guards for ten nights successively. And all this in the presence of the great Judge Birch! who had previously said in our hearing that there was no law for Mormons in the state of Missouri. His brother was then acting as district attorney in that circuit, and, if anything, was a greater cannibal than the judge. After all these ten days of drunkenness, we were informed that we were indicted for treason, murder, arson, larceny, theft, and stealing. We asked for a change of venue from that county of Marion County, but they would not grant it, but they gave us a change of venue from Daviess to Boone County, and a mittimus was made out by the pretended Judge Birch, without date, name, or place. They fitted us out with a two-horse wagon and horses, and four men, besides the sheriff, to be our guard. There were five of us. We started from Gallatin, the sun about two hours high, p.m., and went as far as Adam-ondi-Ahman that evening and stayed till morning. There we bought two horses of the guard, and paid for one of them in our clothing which we had with us and for the other we gave our note. We went down that day as far as Judge Morin's, a distance of some four or five miles. There we stayed until the morning, when we started on our journey to Boone County, and traveled on the road about twenty miles distance. There we bought a jug of whiskey, with which we treated the company, and while there the sheriff showed us the mittimus before referred to, without date or signature, and said that Judge Birch told him never to carry us to Boone County, and never to show the millimus, 'and,' said he, 'I shall take a good drink of grog, and go to bed, you may do as you have a mind to.' Three others of the guard drank pretty freely of whiskey, sweetened with honey; they also went to bed, and were soon asleep, and the other guard went along with us and helped to saddle the horses. Two of us mounted the horses, and the other three started on foot, and we took our change of venue for the state of Illinois, and in the course of nine or ten days, we arrived in Quincy, Adam's County, [Illinois,] where we found our families in a state of poverty, although in good health, they having been driven out of the state previously, by the murderous militia, under the exterminating order of the executive of Missouri."

Thus we end this chapter, which gives a brief account of the hardships endured by these prisoners, for conscience sake, and of the injustice inflicted upon them by debauched judges and juries, and by the ignorant rabble who joined in the popular clamor against them in their helpless condition. God delivered them in the manner shown by the now martyred Hyrum Smith, and a few days of weary travel and fatigue, restored them to their families and the society of the Saints, who had found an asylum in a neighboring state.

Chapter VII

Soon after the occurrence of the incidents, as related at the Liberty Jail, my friend Samuel Kingsley, his wife and sisters, left for Illinois. I was uneasy in mind concerning the condition of my remaining friends in Caldwell and Daviess Counties, and obtained leave of absence from the printing office in order to take a trip there and see for myself their true condition.

At Far West the principal buildings stood intact, but many of the private dwellings were not occupied by their owners and builders. Those of the inhabitants still there were preparing to go upon their forced exit, as the gubernatorial mob edict had fixed the time when they must depart.

I contemplated, with sadness, the change that had taken place in such a brief period of time. Those residences where I had passed happy hours and months, with the friends of my youthful prime, were deserted and desolate. My feet, as I stepped towards the thresholds where once I met with friendly greetings, awoke no responsive echoes. The voices of my young associates pronounced no word of tender recognition. The hand of affection was not there to grasp mine, as in the past. Those smiling faces that once beamed with gladness at my coming, while the eye sparkled with brightness and bosoms heaved with emotions of fidelity--alas, where were they all? My God! Why were they not there? The cruel truth full well I knew and my spirit was crushed! They were gone to hunt an asylum from oppression! Was not that the new city our parents had built? Had they not acquired lawful titles to the soil? Was not that their country and rightful plac