Chapter 19

"The account given of himself by the 'prophet' is of far different tenor from the one just given. While yet a youth he became greatly concerned in regard to his soul's salvation; and being deeply agonized in spirit, he sought divine guidance. While fervently engaged in supplication, his mind was taken away from the surrounding objects and enwrapped in a heavenly vision, and he saw two glorious personages similar in form and features and surrounded with a brilliant light, outshining the sun at noonday. He was then informed by these glorious personages that all religious denominations were in error, and were not acknowledged of God as His church and kingdom, and that he, Joseph, was expressly commanded not to go after them. At the same time, he received a promise that the fulness of the Gospel should at some future time be known to him."

Subsequently, on the evening of September 23, 1823, at the hour of six, while he was engaged in prayer, suddenly a light like that of day, only far more pure and glorious, burst into the room, as though the house were filled with fire, and a personage stood before him surrounded with a glory far greater than he had yet seen. This messenger proclaimed himself to be an angel of God, sent with the joyful tidings that the covenant which God had made with ancient Israel was about to be fulfilled; that the preparatory work for the second coming of Messiah was speedily to commence; that the time was at hand for the Gospel to be proclaimed in all its fulness and power to all nations, to the end that a peculiar people might be prepared for the millennial reign. He was further informed that he, Joseph, was to be the instrument in God's hand to bring about this glorious dispensation. The angel also informed him in regard to the American Indians, who they were, and whence they came, with a sketch of their origin, progress, civilization, righteousness, and iniquity, and why the blessing of God had been withdrawn from them as a people. He was also told where certain plates were deposited, whereon were engraved the records of the ancient prophets, who once existed on this continent. And then, to wit, on the last day mentioned, the angel of the Lord delivered into his hands the records mentioned, which were engraved on plates which had the appearance of gold. They were filled with engravings in Egyptian characters and bound together in a volume as the leaves of a book; with the records was found a curious instrument which the ancients called "Urim and Thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. By the instrumentality of the Urim and Thummim, Joseph was enabled to translate the hieroglyphics aforementioned.

Thus translated, the records mentioned became "The Book of Mormon." The last of the ancient prophets had inscribed these records upon the golden plates by the command of God, and deposited them in the earth, where, fifteen centuries later, they were divinely revealed to Joseph Smith.

It is not pretended that the golden plates are still in existence, but that after being translated by Joseph Smith, by the aid of the wonderful instrument mentioned, they were re-delivered to the angel. The non-production of the plates thus satisfactorily explained, and secondary evidence being admissible, eleven witnesses appeared and testified to having actually seen the plates; three of the number further declaring that they were present when Joseph received the plates at the hands of the angel.

Upon my giving expression, to a high Mormon official, of some lingering doubts as to the absolute authenticity of the above narrative, I was significantly reminded of the words of the immortal bard:

"Disparage not the faith thou dost not know, Lest, to thy peril, thou aby it dear."

At all events, upon the pretended revelations mentioned, Joseph Smith as "prophet" founded the Church of the Latter-Day Saints, near Palmyra, New York, in 1830. Nor did he lack for followers. The eleven witnesses mentioned, and others, were commissioned and sent forth to proclaim the new gospel, and disciples in large numbers soon flocked to the standard of the "prophet."

The history of delusions from the days of Mahomet to the present time illustrates the eagerness with which men are ever ready to seek out new inventions and to discard the old beliefs for the new. There is no tenet so monstrous but in some breast it will find lodgment.

"In religion What damned error, but some sober brow Will bless it and approve it with a text."

In 1833, Mormon colonies were established at Kirtland, Ohio, and in Jackson County, Missouri, but, owing to Gentile persecution, the "saints" at length shook the dust of those unhallowed localities from their feet, and settled in large numbers in Hancock County, Illinois. Here they built Nauvoo, the "Holy City," "the beautiful habitation for man." The Mormon historian says: "The surrounding lands were purchased by the saints, and a town laid out, which was named 'Nauvoo' from the Hebrew, which signifies fair, very beautiful, and it actually fills the definition of the words, for nature has not formed a parallel anywhere on the banks of the Mississippi."

The sacred city, as it was called, soon contained a population of fifteen thousand souls, gathered from all quarters of the globe. Here were built the home of the prophet, the hall of the seventies, a concert hall, and other public institutions. Chief among these buildings was the Temple, described by the same historian as "glistening in white limestone upon the hilltops, a shrine in the wilderness whereat all the nations of the earth may worship, whereat all the people may inquire of God and receive His holy oracles."

This temple, erected at a cost of nearly a million dollars, was at a later day visited by Governor Reynolds, and is thus described by him:

"I was in the Mormon temple at Nauvoo. It was a large and splendid edifice, built in the Egyptian style of architecture; and its grandeur and magnificence truly astonished me. It was erected on the top of the Mississippi bluff, which has a prospect which reached as far as the eye could extend over the country and up and down the river. The most singular appendage of this splendid edifice was the font in which the immersion of the saints was practised. It was composed of marble."

At the time of the Mormon emigration to Illinois, in 1839, the Whig and Democratic parties in the State were in a heated struggle for supremacy. The respective party leaders at once realized that the new importation of voters might be the controlling political factor in the State. To conciliate the Mormons and gain their support soon became the aim of the politicians. This fact is the keynote to the statement of Governor Ford:

"A city charter drawn up to suit the Mormons was presented to the Legislature. No one opposed it, but both parties were active in getting it through. This charter, and others passed in the same manner, incorporated Nauvoo, provided for the election of a mayor, four aldermen, and nine councillors, and gave them power to pass all ordinances necessary for the benefit of the city which were not repugnant to the Constitution. This seemed to give them power to pass ordinances in violation of the laws of the State, and to erect a system of government for themselves. This charter also incorporated the Nauvoo Legion,--entirely independent of the military organization of the State, and not subject to the commands of its officers. Provision was also made for a court-martial for the Legion, to be composed of its own officers; and in the exercise of their duties they were not bound to regard the laws of the State. Thus it was proposed to establish for the Mormons a Government within a Government, a Legislature with power to pass ordinances at war with the laws of the State. These charters were unheard of, anti-republican and capable of infinite abuse. The great law of the separation of the powers of government was wholly disregarded. The mayor was at once the executive power, the judiciary, and part of the Legislature. One would have thought that these charters stood a poor chance of passing the Legislature of a republican people, jealous of their liberties, nevertheless they did pass both Houses unanimously. Each party was afraid to object to them, for fear of losing the Mormon vote."

Some indications of the hopes and fears of party leaders may be gleaned from the statement of the politic John Reynolds, then a representative in Congress. He thus speaks of the visit of Joseph Smith to the national capital:

"I had recently received letters that Smith was a very important character in Illinois, and to give him the civilities that were due him. He stood at the time fair and honorable, except his fanaticism on religion. The sympathies of the people were in his favor. It fell to my lot to introduce him to the President, and one morning the Prophet Smith and I called at the White House to see the chief magistrate. When we were about to enter the apartments of President Van Buren, the prophet asked me to introduce him as a Latter-day Saint. It was so unexpected and so strange to me that I could scarcely believe he would urge such nonsense on this occasion to the President. But he repeated the request, and I introduced him as a Latter-day Saint, which made the President smile. The Prophet remained in Washington a greater part of the winter, and preached often. I became well acquainted with him. He was a person rather larger than ordinary stature, well proportioned, and would weigh about one hundred and eighty pounds. He was rather fleshy, but was in his appearance, amiable and benevolent. He did not appear to possess barbarity in his nature, nor to possess that great talent and boundless mind that would enable him to accomplish the wonders he performed."

Referring again to the narrative of Ford:

"Joseph Smith was duly installed Mayor of Nauvoo--this _Imperium in Imperio_--he was _ex-officio_ Judge of the Mayor's court, and Chief Justice of the Municipal court; and in this capacity he was to interpret the laws he had assisted to make. The Nauvoo Legion was organized with a multitude of high officers. It was divided into divisions, brigades, cohorts, battalions, and companies; and Joseph Smith as Lieutenant-General was the Commander-in-Chief. The common council of Nauvoo passed many ordinances for the punishment of crime. The punishment was generally different from, and much more severe than, that provided by the laws of the State."

That any Legislature would ever, under any stress of circumstances, have conferred--or have attempted to confer--such powers upon a municipality is beyond comprehension. The statement, if unsustained by the official State records, would now challenge belief.

Under the favorable conditions mentioned, the Mormons were now upon the high wave of prosperity in Illinois. Their number had increased to more than twenty thousand in Hancock and the counties adjoining. The owners of large tracts of valuable land, protected by legislation that finds no parallel in any State, courted by the leaders of both parties, and actually holding for a time the balance of political power in the State--they seemed indeed to be "the chosen people," as claimed by their prophet.

It needed no prophet, however, to foretell that this could not long continue. The Mormon leaders failed to realize that to champion the cause of either party would of necessity arouse the fierce hostility of the other, as in very truth it did. Politics, the prime cause of fortune's favors to them in the beginning, proved their undoing in the end.

Joseph Smith had, soon after his removal from Missouri, been arrested upon a requisition from the Governor of that State. From this arrest he was discharged when brought upon a writ of _habeas corpus_ before Judge Pope, a Whig. The ground of the decision was, that as Smith was not in Missouri at the time of the attempt upon the life of Governor Boggs, and that whatever he did--if he did anything --to aid or encourage the attempt, was done in Illinois, and not within the jurisdiction of Missouri laws, he was not a fugitive from justice within the provision of the Constitution of the United States. The decision excited much comment at the time, but, as stated by Judge Blodgett, it "has borne the test of criticism, and is now the accepted rule of law in interstate extradition cases."

This for a time inclined the Mormons to the support of the Whig party. Again arrested, the prophet, under similar proceedings, was discharged by a Democratic Judge. This, as Governor Ford says,

"Induced Smith to issue a proclamation to his followers declaring Judge Douglas to be a master spirit, and exhorting them to vote for the Democratic ticket for Governor. Smith was too ignorant to know whether he owed his discharge to the law or to party favor. Such was the ignorance of the Mormons generally, that they thought anything to be law which they thought expedient. All action of the Government unfavorable to them they looked upon as wantonly oppressive, and when the law was administered in their favor they attributed it to partiality and kindness."

The last hope of the Whigs for Mormon support was abandoned in 1843. In the district of which Hancock County was a part, the opposing candidates for Congress were Joseph P. Hoge, Democrat, and Cyrus Walker, Whig, both lawyers of distinction. The latter had been counsel for Smith in the Habeas Corpus proceedings last mentioned. Grateful for the services then rendered, Smith openly espoused the candidacy of Walker in the pending contest. That there were tricks in politics even more than sixty years ago, will now appear. One Backinstos, a politician of Hancock County, declared upon his return from the State capital that he had assurances from the Governor that the Mormons would be amply protected as long as they voted the Democratic ticket. It is hardly necessary to say that the Governor denied having given any such assurance. However, the campaign lie of Backinstos, like many of its kind before and since, proved a "good enough Morgan till after the election." This, it will be remembered, was before the days of railroads and telegraphs, and the Mormon settlement was far remote from the seat of government. A partisan jumble, in which the "saints" were the participants, and the low arts of the demagogues and pretended revelations from God the chief ingredients, is thus described by the historian just quoted:

"The mission of Backinstos produced an entire change in the minds of the Mormon leaders. They now resolved to drop their friend Walker and take up Hoge, the Democratic candidate. A great meeting of several thousand Mormons was held the Saturday before the election. Hiram Smith, patriarch and brother of the prophet, appeared in this assembly and there solemnly announced to the people, that God had revealed to him that the Mormons must support Mr. Hoge. William Law, another leader, next appeared and denied that the Lord had made any such revelation. He stated that to his certain knowledge the prophet Joseph was in favor of Mr. Walker, and that the prophet was more likely to know the mind of the Lord than the patriarch. Hiram again repeated his revelation, with a greater tone of authority, but the people remained in doubt until the next day, Sunday, when the prophet Joseph himself appeared before the assemblage. He there stated that he himself was in favor of Mr. Walker and intended to vote for him; that he would not, if he could, influence any man in giving his vote; that he considered it a mean business for any man to dictate to the people whom they should vote for; that he had heard his brother Hiram had received a revelation from the Lord on the subject; but for his own part, he did not much believe in revelations on the subject of election. Brother Hiram was, however, a man of truth; he had known him intimately ever since he was a boy, and he had never known him to tell a lie. If brother Hiram said he had received a revelation he had no doubt he had. When the Lord speaks let all the earth be silent."

That the prophet Joseph well understood how to

"By indirections find directions out,"

clearly appears from his cunning expression of faith in the pretended revelation of the patriarch Hiram. The effect of this speech was far-reaching. It turned the entire Mormon vote to Hoge, thereby securing his election to Congress, and at once placed the Whigs in the ranks of the implacable anti-Mormon party then in process of rapid formation. The crusade that now began for the expulsion of the Mormons from the State, was greatly augmented by acts of unparalleled folly upon their own part. In order to protect their leaders from arrest, it was decreed by the City Council of Nauvoo that no writ unless issued and approved by its Mayor should be executed within the sacred city, and that any officer attempting to execute a writ otherwise issued, within the city, should be subject to imprisonment for life, and that the pardoning power of the Governor of the State was in such case suspended. This ordinance when published created great astonishment and indignation. The belief became general that the Mormons were about to set up for themselves a separate Government wholly independent of that of the State. This belief was strengthened by the presentation of a petition to Congress praying for the establishment of a Territorial Government for Nauvoo and vicinity.

Apparently oblivious of the gathering storm, Joseph Smith early in 1844 committed his crowning act of folly by announcing himself a candidate for the high office of President of the United States. Not only this, but as stated by Governor Ford,

"Smith now conceived the idea of making himself a temporal Prince as well as the spiritual leader of his people. He instituted a new and select order of the priesthood, the members of which were to be priests and kings, temporal and spiritual. These were to be the nobility, the upholders of his throne. He caused himself to be crowned and anointed king and priest far above all others. To uphold his pretensions to royalty, he deduced his descent by an unbroken chain from Joseph, the son of Jacob, and that of his wife from some other renowned personage of Old Testament history. The Mormons openly denounced the Government of the United States, as being utterly corrupt, and about to pass away and be replaced by the government of God, to be administered by his servant Joseph. It is at this day certain, also, that about this time, the prophet instituted an order in the Church called the Danite Band. This was to be a body-guard about the person of their sovereign, sworn to obey his commands as those of God himself."

During late years a war of words has been waged within the Mormon church over the question of the responsibility of the prophet Joseph for the introduction of polygamy as a cardinal tenet of its creed. The son of the prophet, it will be remembered, led a revolt against Brigham Young, soon after the succession of the latter to the presidency of the Church, and is now at the head of the Mormon establishment at Plano, Illinois. This branch of the Church rejects the dogma of polygamy, declaring it to be utterly repugnant to the divine revelation to Joseph, and to early Mormon belief and practice.

Upon the contrary, the main body in Utah--of which Joseph F. Smith the nephew of the prophet and son of Hiram the patriarch is now the president--found their belief in the divine character of their peculiar institution upon alleged revelations direct from God to the founder of the Church. The statement of Governor Ford, written nearly sixty years ago, sheds some light upon this controversy:

"A doctrine was now revealed that no woman could get to heaven except as the wife of a Mormon elder. The elders were allowed to have as many of these wives as they could maintain; and it was a doctrine of the Church that any female could be 'sealed up to eternal life' by uniting herself as wife to the elder of her choice. This doctrine was maintained by appeal to the Old Testament scriptures and by the example of Abraham and Jacob and Daniel and Solomon, the favorites of God in a former age of the world."

As the necessary result of the causes mentioned, the followers of the prophet soon found themselves bitterly antagonized by almost the whole anti-Mormon population of the "Military Tract." Charges and counter-charges were made, the arrest of the leaders of the opposing parties followed in rapid succession, and outrages and riots were of daily occurrence. Public meetings were held; all the crimes known to the calendar were charged against the Mormons, and resolutions passed demanding their immediate expulsion from the State. What is known in Illinois history as the "Mormon war" followed closely in the wake of the events just mentioned. Innocent persons were, in many instances, the victims of the folly and of the crimes of unprincipled and brutal leaders.

The events of this period constitute a dark chapter in the history of the State--one that can be recalled only with feelings of horror. The great body of citizens, it is needless to say, favored the rigid maintenance of order and the protection of life and property; but it was the very heyday for the lawless and vicious element of all parties.

That this condition of affairs could not long continue was manifest. The bloody termination, however, came in a manner unexpected to all. Two of the Mormon leaders, William and Wilson Law, were, at the time mentioned, in open revolt against the newly-assumed powers and the alleged practices of the prophet. To strengthen their opposition they procured a printing-press and equipment, and issued from their office in Nauvoo one number of a small weekly, "The Expositor." By order of the Mayor, Smith, and decree of the Council, the press was seized and destroyed, and the Law brothers and their few adherents compelled to flee the Holy City. Immediately upon their arrival at Carthage, they caused warrants to be issued for the arrest of Joseph and Hiram Smith, John Taylor, and others, for the destruction of the printing-press. The almost sovereign powers previously conferred upon the city of Nauvoo now play an important part in this drama. The persons arrested, as above mentioned, were at once brought by writs of _habeas corpus,_ issued by the Mayor of Nauvoo, before the Municipal Court and there promptly discharged. Governor Ford, whose righteous soul had been vexed to the limit of endurance by unmerited abuse from Mormon and Gentile alike from the beginning of this controversy, here indulges in a few expressions of justifiable irony. Of these proceedings he says:

"It clearly appeared both from the complaints of the citizens and the admissions of the Mormons, that the whole proceedings of the Mayor, Council, and Municipal Court were illegal and not to be endured in a free country; but some apology might be made for the court, as it had been repeatedly assured by some of the ablest lawyers in the State of both political parties, when candidates before that people, that it had full and complete power to issue writs of _habeas corpus_ in all cases whatever."

"In law, what plea so tainted and corrupt, But, being seasoned with a gracious voice, Obscures the show of evil."