Chapter II

The Prophet's Journey to Washington--The Petition of the Saints to the Congress of the United States for Redress of the Wrongs Inflicted upon Them in Missouri.

[Sidenote: Departure of the Prophet for Washington.]

_Tuesday, 29_.--I left Nauvoo accompanied by Sidney Rigdon, Elias Higbee, and Orrin P. Rockwell, in a two-horse carriage for the city of Washington, to lay before the Congress of the United States, the grievances of the Saints while in Missouri. We passed through Carthage, and stayed at Judge Higbee's over night, and the next day we arrived at Quincy.

_Thursday, 31_.--We tarried at Quincy to complete the necessary papers for our mission. Elder Rigdon was sick.

_Friday, November 1_.--We pursued our journey towards Springfield, Illinois, and put up with Brother Wilber, where we found Doctor Robert D. Foster, who administered to Elder Rigdon.

_Saturday, 2_.--Continued our journey, and during the day put up with a friend on the bank of the Illinois river, so that Dr. Foster, who accompanied us so far for that purpose, might administer medicine to Elder Rigdon again.

_Sunday, 3_.--Continued our journey and staid with a friend over night. Dr. Foster continued to accompany us.

[Sidenote: Progress of the Twelve towards England.]

Elders Young and Kimball arrived at Cleveland, Ohio, {20} about 1 o'clock in the morning; and while waiting for the stage until about noon, Elders Smith, Turley, and Hedlock, who left them at Terre Haute, drove up, having picked up Elder Taylor by the way, he having been left sick by his company in the east part of Indiana. They were in good health, compared with what they had been, and in fine spirits. George A. Smith tarried in Cleveland till the next day, to visit his relatives. Brothers Young, Kimball, Taylor, and Turley rode in the stage, and Brother Hedlock and Mr. Murray in their wagon to Willoughby, and from thence they all rode into Kirtland together.

[Sidenote: Canadian Saints En Route for Nauvoo.]

_Monday, 4_.--We arrived at Springfield, and put up with Brother John Snider. When within one mile of the city, we met William Law [1] and company with seven wagons from Canada, who returned with us to Springfield, and tarried while we did, until the 8th. I preached several times while here. General James Adams, [2] judge of probate, heard of me, sought me out, and took me home with him, and treated me like a father.

President Brigham Young and his brother John visited their sister, Mrs. Kent.

There was some division of sentiment among the Kirtland brethren.

{21} _Thursday, 7_.--The High Council of Iowa completed their organization at Elijah Fordham's, at Montrose.

_Friday, 8_.--We started from Springfield. Dr. Foster having concluded to continue on the journey on account of Elder Rigdon's health, which was still quite poor. We pursued our journey through Indiana towards Columbus, Ohio. The traveling was bad, and our progress slow.

_Sunday, 10_.--Elder Taylor preached in the forenoon, and Elder Kimball in the afternoon, in the House of the Lord at Kirtland.

_Thursday, 14_.--Elder Orson Hyde left Commerce, Illinois, intending to go east as far as Philadelphia. He had just begun to recover from a four months' illness of fever and ague.

[Sidenote: Elder Taylor Anointed in the Kirtland Temple.]

_Sunday, 17_.--President Young preached in the House of the Lord in the forenoon, and John Taylor in the afternoon. In the evening, President Brigham Young anointed Elder John Taylor in the House of the Lord, and Elder Daniel S. Miles anointed Theodore Turley, all of which was sealed with the shout of Hosanna.

_Monday, 18_.--President Young visited Brother R. Potter at Newbury, and returned on Tuesday to Kirtland.

About this time we had arrived near Columbus, where the roads were so bad, Elder Rigdon's health so poor, and the time so fast approaching when it was necessary for the committee to be in Washington, that I started in the stage with Judge Higbee on the most expeditious route to Washington City, leaving Brothers Rockwell, Rigdon, and Foster, to come on at their leisure in the carriage.

Elder Brigham Young and company went to Fairport, where they waited for a steamboat until Tuesday.

Elder Parley P. Pratt and company sold their horses and carriage at Detroit, and went on to New York City by steamboats, the canal and railway.

From New York, Elder Parley P. Pratt wrote me on {22} the 22nd, directed to Commerce, from which I quote the following:

_Excerpt from Parley P. Pratt's Letter to the Prophet_.

The churches in these parts are prospering greatly, and are firm
in the faith, and increasing in numbers continually. The Church in
New York and Brooklyn now numbers from one hundred and fifty to
two hundred members, and additions are being made every week. A
general conference was held in this city on Tuesday and Wednesday
of this week. Elders present: Orson Pratt, Wilford Woodruff, Samuel
James, Benjamin Winchester, Elders Foster, Layne, Jenks, Brown,
Benedict, and myself. Priests present: Addison Everett, Birge, and
Vanvelver. Many branches of the Church in the region round about
were represented; several hundred members in all, and the numbers
still increasing. Great opportunities are open for preaching, and
crowded houses are the order of the day.

I have also received letters from Maine and from Michigan, with
joyful accounts of the spread of the work of the Lord. You would
now find churches of the Saints in Philadelphia, in Albany, in
Brooklyn, in New York, in Jersey, in Pennsylvania, on Long Island,
and in various other places all around us. Our New York meetings
are now held three times every Sabbath in Columbia Hall, Grand
Street, a few doors east of the Bowery; it is very central,
and one of the best places in the city; it will hold nearly a
thousand people, and is well filled with attentive hearers.
Brother Winchester has a good hall well fitted up in Philadelphia,
where stated meetings are held--several every week, with crowded
audiences.

In short the truth is spreading more rapidly than ever before,
in every direction, far and near. There is a great call for our
books. I am now reprinting the Voice of Warning, The History of
the Missouri Persecution, and my Poems. There is a great call for
hymn-books, but none to be had. I wish Sister Smith would add to
the old collection such new ones as is best, and republish them
immediately. If means and facilities are lacking in the west,
send it here, and it shall be nicely done for her; and at least
one thousand would immediately sell in these parts wholesale and
retail. The Book of Mormon is not to be had in this part of the
vineyard for love or money; hundreds are wanting in various parts
hereabouts, but there is truly a famine in that respect.

The conference took into consideration the pressing calls for
this book, and have appointed a committee to raise means for the
publication of the same, and also to publish it if we can obtain
leave from you, who hold the copyright. Any hymn-book which Sister
Smith or the Church will favor us with, shall also be published on
similar conditions.

Parley P. Pratt.

{23} [Sidenote: First Issue of the "Times and Seasons."]

Some time this month the first number of the _Times and Seasons_, a monthly religious paper, in pamphlet form, was published at Commerce, Hancock County, Illinois, by my brother Don Carlos Smith and Ebenezer Robinson, under the firm name of Robinson & Smith, Publishers.

_Tuesday, 26_.--At one in the afternoon, Elder Brigham Young and company went on board the steamer _Columbus_, at Fairport, and went on towards Buffalo.

[Sidenote: The Elements Obey.]

_Wednesday, 27._--About 1 o'clock this morning the wind arose, when Elder Brigham Young went on deck, prayed to the Father in the name of Jesus, when he felt to command the wind and the waves to cease, and permit them to proceed on their journey in safety. The winds abated, and he gave glory, honor, and praise to the God who rules all things. Arriving in Buffalo in the morning, they took the stage for Batavia.

[Sidenote: The Prophet's Adventure En Route to Washington.]

While on the mountains some distance from Washington, our coachman stepped into a public house to take his grog, when the horses took fright and ran down the hill at full speed. I persuaded my fellow travelers to be quiet and retain their seats, but had to hold one woman to prevent her throwing her infant out of the coach. The passengers were exceedingly agitated, but I used every persuasion to calm their feelings; and opening the door, I secured my hold on the side of the coach the best way I could, and succeeded in placing myself in the coachman's seat, and reining up the horses, after they had run some two or three miles, and neither coach, horses, or passengers received any injury. My course was spoken of in the highest terms of commendation, as being one of the most daring and heroic deeds, and no language could express the gratitude of the passengers, when they found themselves safe, and the horses quiet. There were some members of Congress with us, who proposed naming the incident to that body, believing they would reward such {24} conduct by some public act; but on inquiring my name, to mention as the author of their safety, and finding it to be Joseph Smith the "Mormon Prophet," as they called me, I heard no more of their praise, gratitude, or reward.

_Thursday, 28_.--I arrived in Washington City this morning, and put up at the corner of Missouri and Third streets.

This evening, Elder Brigham Young and company (except Elder Kimball, who stopped at Byron to visit his sister) rode to Rochester in the steam cars, and from thence rode all night in a horse coach, and arrived at ten in the morning on Friday, 29th, at Auburn, New York. Elders Taylor and Turley proceeded on their way to New York.

The following is a copy of our petition to Congress for redress of our Missouri grievances:

The Saint's Petition to Congress.

_To the Honorable the Senate and House of Representatives of the
United States of America, in Congress assembled_:

Your petitioners, Joseph Smith, Sidney Rigdon, and Elias Higbee,
would most respectfully represent, that they have been delegated,
by their brethren and fellow-citizens, known as "Latter-day
Saints" (commonly called Mormons), to prepare and present to you
a statement of their wrongs, and a prayer for their relief, which
they now have the honor to submit to the consideration of your
Honorable Body.

In the summer of 1831, a portion of the society above-named
commenced a settlement in the county of Jackson, in the state of
Missouri. The individuals making that settlement had emigrated from
almost every state in the Union to the lovely spot in the Far West,
with the hope of improving their condition, of building houses
for themselves and posterity, and of erecting temples, where they
and theirs might worship their Creator according to the dictates
of their conscience. Though they had wandered far from the homes
of their childhood, still they had been taught to believe, that a
citizen born in any one state in this great Republic, might remove
to another and enjoy all the rights and immunities of citizens of
the state of his adoption--that wherever waved the American flag,
beneath its stars and stripes an American citizen might look for
protection and justice, for liberty in person and in conscience.

{25} They bought farms, built houses, and erected churches. Some
tilled the earth, others bought and sold merchandise, and others
again toiled as mechanics. They were industrious and moral, and
they prospered, and though often persecuted and vilified for their
difference in religious opinion from their fellow citizens, they
were happy; they saw their society increasing in numbers, their
farms teemed with plenty, and they fondly looked forward to a
future, big with hope. That there was prejudice against them, they
knew; that slanders were propagated against them, they deplored;
yet they felt that these were unjust; and hoped that time, and
uprightness of life, would enable them to outlive them. While
the summer of peace, happiness, and hope shone over the infant
settlement of the Saints, the cloud was gathering, unseen by them,
that bore in its bosom the thunderbolt of destruction.

On the 20th of July, 1833, around their peaceful village a mob
gathered, to the surprise and terror of the quiet "Mormons"--why,
they knew not; they had broken no law, they had harmed no man, in
deed or thought. Why they were thus threatened, they knew not.
Soon a committee from the mob called upon the leading "Mormons"
of the place; they announced that the store, the printing office,
and the shops must be closed, and that forthwith every "Mormon"
must leave the county. The message was so terrible, so unexpected,
that the "Mormons" asked time for deliberation and consultation,
which being refused, the brethren were severally asked, "Are you
willing to abandon your home?" The reply was, "We will not go;"
which determination being reported to the committee of the mob,
one of them replied that he was sorry, for said he, "The work of
destruction must now begin." No sooner said than it was done. The
printing office, a two story brick building, was assailed by the
mob and torn down, and, with its valuable appurtenances, destroyed.
They next proceeded to the store with a like purpose. Its owner
in part, Mr. Gilbert, agreed to close it, and they delayed their
purpose.

They then proceeded to the dwelling of Mr. Partridge, the beloved
Bishop of the Church there, dragged him and his family to the
public square, where, surrounded by hundreds, they partly stripped
him of his clothing, and tarred and feathered him from head to
foot. A man by the name of Allen was at the same time treated in a
similar manner. The mob then dispersed with an agreement to meet
again on the next Tuesday, the above outrages having been committed
on Saturday.

Tuesday came, and with it came the mob, bearing a red flag, in
token of _blood_. They proceeded to the houses of Isaac Morley,
and others of the leading men, and seized them, telling them to
bid their families farewell, that they would never see them again.
They were then driven at the point of the bayonet to the jail, and
there, amid the jeers and {26} insults of the crowd, they were
thrust into prison, to be kept as hostages; in case any of the mob
should be killed, they were to die to pay for it. Here some two or
three of the "Mormons" offered to surrender up their lives, if that
would satisfy the fury of the mob, and purchase peace and security
for their unoffending brethren, their helpless wives and children.
The reply of the mob was, that the "Mormons" must leave the county
_en masse_, or that every man should be put to death.

The "Mormons," terrified and defenseless, then entered into an
agreement to leave the county--one half by the first of January,
the other half by the first of April next ensuing. This treaty
being made and ratified, the mob dispersed. Again, for a time, the
persecuted "Mormons" enjoyed a respite from their persecutions; but
not long was the repose permitted them.

Some time in the month of October, a meeting was held at
Independence, at which it was determined to remove the "Mormons" or
die. Inflammatory speeches were made, and one of the speakers swore
he would remove the "Mormons" from the county if he had to wade up
to his neck in blood.

Be it remarked that up to this time, the "Mormons" had faithfully
observed the treaty, and were guilty of no offense against the
laws of the land, or of society, but were peaceably following the
routine of their daily duties.

Shortly after the meeting above referred to, another persecution
commenced; some of the "Mormons" were shot at, others were whipped,
their houses were assailed with brickbats, broken open, and thrown
down; their women and children were insulted; and thus for many
weeks, without offense, without resistance, by night and by day,
were they harassed, insulted, and oppressed.

There is a point beyond which endurance ceases to be a virtue. The
worm when trampled upon will turn upon its oppressor. A company
of about thirty "Mormons" fell in with twice that number of the
mob engaged in the destruction of "Mormon" property, when a battle
ensued, in which one "Mormon" was killed, and two or three of
the mob; acting in concert with the officer who commanded the
mob, was Lilburn W. Boggs, Lieutenant-Governor of the state of
Missouri. When the noise of the battle was spread abroad, the
public mind became much inflamed. The militia collected in arms
from all quarters, and in great numbers, inflamed to fury. They
demanded that the "Mormons" should surrender up all their arms, and
immediately quit the county. Compelled by overpowering numbers, the
"Mormons" submitted. They surrendered up fifty-one guns, which have
never been returned, or paid for.

The next day, parties of the mob went from house to house, {27}
threatening women and children with death, if they did not
immediately leave their homes. Imagination cannot paint the
terror which now pervaded the "Mormon" community. The weather was
intensely cold, and women and children abandoned their homes and
fled in every direction without sufficient clothing to protect them
from the piercing cold. Women gave birth to children in the woods
and on the prairies. One hundred and twenty women and children, for
the space of ten days, with only three or four men in the company,
concealed themselves in the woods in hourly expectation and fear of
massacre, until they finally escaped into Clay county. The society
of "Mormons" after the above disturbances, removed to the county of
Clay, where they were kindly received by the inhabitants, and their
wants administered to by their charity.

In the meantime the houses of the "Mormons" in the county of
Jackson, amounting to about two hundred, were burned down or
otherwise destroyed by the mob, as well as much of their crops,
furniture, and stock.

The damage done to the property of the "Mormons" by the mob in the
county of Jackson as above related, as near as they can ascertain,
would amount to the sum of one hundred and seventy-five thousand
dollars. The number of "Mormons" thus driven from the county of
Jackson amounted to about twelve hundred souls. For the property
thus destroyed they have never been paid.

After the expulsion of the "Mormons" from the county of Jackson
as above related, they removed to and settled in the county of
Clay. They there purchased out some of the former inhabitants,
and entered at the land office wild lands offered for sale by the
General Government. The most of them became freeholders, owning
each an eighty or more of land.

The "Mormons" lived peaceably in the county of Clay for about
three years, and all that time increased rapidly in numbers, by
emigration, and also in wealth by their industry. After they
had resided in that county about three years, the citizens not
connected with them began to look upon them with jealousy and
alarm. Reports were again put in circulation against them: public
meetings were held in the counties of Clay and Jackson, at which
violent resolutions were passed against the "Mormons," and rumors
of mobs began again to spread alarm among the "Mormons." At this
juncture the "Mormons" desirous of avoiding all conflict with their
fellow-citizens, and anxious to preserve the peace and harmony
of the society around them, as well as their own, deputized a
committee of their leading men to make terms of peace with their
fellow-citizens of Clay county. An interview took place between
them and a committee of citizens, at which it was agreed that
{28} the "Mormons" should leave the county of Clay, and that the
citizens of Clay county should buy their lands.

These terms were complied with. The "Mormons" removed to and
settled in the county of Caldwell, and the citizens never paid them
value for their lands. Many received nothing at all for their land.
The "Mormons," by this removal, sacrificed much both of money and
feeling, but the sacrifice was made upon the altar of duty, for the
peace of the community.

Your Memorialists would beg here to give what they believe a just
explanation of the causes of the prejudice and persecution against
the "Mormons" related above, and which will follow. That there
might have been some unworthy members among them, cannot be denied;
but many aver that as a community they were as moral, as upright,
and as observant of the laws of the land as any body of people in
the world. Why then this prejudice and persecution? An answer they
trust will be found in the fact that they were a body of people
distinct from their fellow-citizens, in religious opinions, in
their habits, and in their associations. They were numerous enough
to make the power of their numerical and moral force a matter of
anxiety and dread to the political and religious parties by which
they were surrounded; which arose not from what the "Mormons" had
done, but from the fear of what they might do.

In addition, the "Mormons" have purchased of the settlers, or of
the Government, or obtained by pre-emption, the best lands in all
those regions of the state; and at the times of speculation, the
cupidity of many was aroused to possess those lands by driving off
the "Mormons," and taking forcible possession, or constraining them
to sell, through fear and coercion, at a price merely nominal.

After the "Mormons" removed from Clay county, they settled in the
county of Caldwell as aforesaid.

Your Memorialists do not deem it necessary for their purpose, to
detail the history of the progress, the cares, and anxieties of the
"Mormons," from the time they settled in Caldwell in the year 1836
until the fall of the year 1838. They would, however, state, that
during all that time they deported themselves as good citizens,
obeying the laws of the land, and the moral and religious duties
enjoined by their faith. That there might have been some faithless
among the faithful is possible. They would not deny that there
might have been some who were a scandal to their brethren; and what
society, they would ask, has not some unworthy members? Where is
the sect, where the community, in which there cannot be found some
who trample under foot the laws of God and man? They believe the
"Mormon" community to have as few such as any other association,
religious or political. Within {29} the above period the "Mormons"
continued to increase in wealth and numbers, until in the fall of
the year 1838 they numbered about fifteen thousand souls.

They purchased of the Government, or of the citizens, or held
by pre-emption, almost all the lands in the county of Caldwell,
and a portion of the lands in Daviess and Carroll. The county of
Caldwell was settled almost entirely by "Mormons," and "Mormons"
were rapidly filling up the counties of Daviess and Caldwell. When
they first commenced settling in those counties, there were but
few settlements made there; the lands were wild and uncultivated.
In the fall of 1838 large farms had been made, well improved and
stocked. Lands had risen in value, and sold for from ten dollars to
twenty-five dollars [per acre]. The improvement and settlement had
been such that it was a common remark that the county of Caldwell
would soon be the wealthiest in the state.

Thus stood their affairs in the fall of 1838, when the storm of
persecution again raged over the heads of the "Mormons," and the
fierce demon of the mob drove them forth houseless and homeless,
and penniless, upon the charities of the world, which to them,
thank God! have been like angels' visits, but not few, or far
between. This last persecution began at an election, which was held
in Daviess county on the first Monday of August, 1838. A "Mormon"
went to the polls to vote. One of the mob standing by, opposed his
voting, contending that a "Mormon" had no more right to vote than
a negro; one angry word brought on another, and blows followed.
They are, however, happy to state that the "Mormon" was not the
aggressor, but was on the defensive: others interfered, not one
alone, but many assailed the "Mormon." His brethren, seeing him
thus assailed by numbers, rushed to the rescue; then came others
of the mob, until finally a general row commenced. The "Mormons"
were victorious. The next day, a rumor reached the "Mormons" of
Caldwell, that two of their brethren had been killed in this fight,
and a refusal had been made to surrender their bodies for burial.
Not knowing at the time that this rumor was false, they became much
excited, and several of them started for Daviess county, where
they arrived next morning, with a view of giving the brethren,
whom they supposed to have been killed, a decent interment. Among
the citizens this fight produced a great excitement. They held a
public meeting and resolved to drive the "Mormons" from the county.
Individuals began also to threaten the "Mormons" as a body, and
swear that they should leave the county in three days. When the
"Mormons" who had gone from Caldwell to Daviess, aforesaid, arrived
there, they found this state of excitement to exist. They also
heard that a large mob was collecting against them, headed by Adam
Black one of the judges of the county court of Daviess county.

{30} Under these circumstances, and with a view to allay the
excitement, they called on Mr. Black, and inquired of him whether
the reports they had heard in relation to him were true. Upon
his denying them to be true, they then requested him to give
that denial in writing, which he freely did. This writing they
published with a view of calming the public mind, and allaying
the excitement. Having done this, they rested in quiet for some
time after, hoping that their efforts would produce the desired
effect. Their surprise can, under these circumstances, be easily
imagined, when a short time after, they learned that said Black had
gone before Judge King, and made oath that he was forced to sign
the instrument, by armed "Mormons," and procured a warrant for the
arrest of Joseph Smith, Jun., and Lyman Wight, which was placed
in the hands of the sheriff. It was also reported that the said
individuals had refused to surrender themselves, and that an armed
force was collecting to come and take them.

Your Memoralists aver that the sheriff had never made any efforts
to serve the writ, and that the said Smith and Wight, so far from
making any resistance, did not know that such a writ had been
issued, until they learned it first by report as above related. In
the meantime the rumor had run over the whole country, that the
"Mormons" were compelling individuals to sign certain instruments
in writing, and that they were resisting the process of the
law. The public mind became much inflamed, and the mob began to
collect from all quarters and in large numbers, with pretensions
of assisting the sheriff to serve the process; and here let it
be observed in passing, that Adam Black had sold the improvement
and pre-emption claim on which he then resided, to the "Mormons,"
received his pay for the same, and that through his instrumentality
the "Mormons" were driven off, and he now retains both their money
and the improvement.

As soon as the above reports reached the ears of the said Smith
and Wight, they determined immediately upon the course they ought
to pursue, which was to submit to the laws. They both surrendered
themselves up to Judge King, underwent a trial, and in the absence
of all sufficient testimony they were discharged. They hoped
that this voluntary submission of theirs to the law, and their
triumphant vindication of the charge, would allay the excitement
of the community. But not so; the long-desired opportunity had
arrived when the oppression and extermination of the "Mormons"
might be made to assume the form of legal proceeding. The mob that
had assembled for the pretended purpose of assisting the officers
in the execution of process, did not disperse upon the acquittal
of Smith and Wight, but continued embodied with the encampments
and forms of a military force, and committing depredations upon
"Mormon" property. The "Mormons" in this extremity {31} called upon
the laws of the land, and the officers of the law, for protection.
After much delay, the militia under Generals Atchison, Doniphan,
and Parks, were sent to their relief. They arrived on the 13th of
September, and encamped between the "Mormons" and the mob.

The above officers made no attempt to disperse the mob, excusing
themselves by saying, "that their own men had sympathies with
the mob." After remaining there for several days, those officers
adopted the following expedient of settling the difficulties--they
mustered the mob, and enrolled them with their own troops, and
then disbanded the whole, with orders to seek their several homes.
The officers went home, excepting Parks, who remained for their
protection, with his men.

The "Mormons" made an agreement with the citizens of Daviess,
to buy out their lands and pre-emption rights, and appointed a
committee to make the purchase, and to go on buying till they had
purchased to the amount of twenty-five thousand dollars. While
these purchases were going on, the citizens were heard to say, that
as soon as they had sold out to the "Mormons" and received their
pay, they would drive the "Mormons" off, and keep both their lands
and the money.

The mob, when disbanded in Daviess by the generals as aforesaid,
instead of repairing to their homes as commanded, proceeded in
a body to the adjoining county of Carroll, and encamped around
Dewitt, a village built and inhabited by "Mormons;" while thus
encamped around Dewitt, they sent to the county of Jackson, and
procured a cannon. They invested the place so closely, that no
person could leave the town in safety; when they did so, they were
fired upon by the mob. The horses of the "Mormons" were stolen,
and their cattle killed. The citizens of Dewitt, amounting to
about seventy families, were in great extremity, and worn out by
want and sickness. In their extremity they made application to
Governor Boggs for protection and relief; but no protection, no
relief was granted them. When reduced to the last extremity, no
alternative was left them, but to seek protection by flight, and
the abandonment of their homes. Accordingly, on the evening of the
11th of October, 1838, they retreated from Dewitt, and made their
way to the counties of Daviess and Caldwell, leaving many of their
effects in the possession of the mob.

Your Memorialists will not detail the horrors and sufferings of
such a flight, when shared with women and children. They might
detail many. One lady, who had given birth to a child just before
the flight commenced, died on the road and was buried without a
coffin. Many others, sick, worn out, starved, deprived of medical
aid, died upon the road. The remnant of "Mormons" from Dewitt
arrived in Daviess and Caldwell, and found a short relief and
supply of their wants from their friends and brethren there.

{32} After the abandonment of Dewitt, and the flight of the
"Mormons" from Carroll, one Sashiel Woods addressed the mob,
advising them to take their cannon and march to the county of
Daviess, and drive the "Mormons" from that county, and seize upon
their lands and other property, saying that the "Mormons" could
get no benefit of the law, as they had recently seen. They then
commenced their march from Carroll to Daviess, carrying with them
the cannon which they had received from Jackson. On their way they
captured two "Mormons," made them ride on the cannon, and taunted
them as they went along, telling them that they were going to drive
the "Mormons" from Daviess to Caldwell, and from Caldwell to hell;
and that they should find no quarters but at the cannon's mouth.
The mob at this time was reported to number about four hundred
strong.

The "Mormons" in these distresses, in pursuance of the laws of
Missouri, made application to Judge King, the circuit judge of that
circuit, for protection, and for the aid of the officers of the
law to protect them. Judge King, as they have been informed, and
believe, gave an order to Major General David R. Atchison to call
out the militia to protect the "Mormons" against the fury of the
mob. General Atchison thereupon gave orders to Brigadiers Parks
and Doniphan. In pursuance of these orders issued as aforesaid, on
the 18th of October, 1838, General Doniphan arrived at Far West, a
"Mormon" village in the county of Caldwell, with a small company of
militia. After he had been at Far West two days, General Doniphan
disbanded his company, alleging to the "Mormons," as his reason for
so doing, that his company had the same feelings as the mob, and
that he could not rely upon them. In a short time General Parks
arrived at Far West, and also disbanded his company. At this time
the mob was marching from Carroll to Daviess. General Doniphan,
while at Far West, directed the "Mormons" to raise a company to
protect themselves, telling them that one Cornelius Gilliam was
raising a mob to destroy their town, and also advising them to
place out guards to watch the motions of the mob. He also directed
them to raise a company and send them to Daviess, to aid their
brethren there against the mob which was marching down upon them
from Carroll. This the "Mormons" did; they mustered a company of
about sixty men, who proceeded to Diahman. When General Parks
arrived at Far West as aforesaid, and learned that General Doniphan
had disbanded his men he expressed great dissatisfaction. The same
evening on which General Parks disbanded his company as aforesaid,
he proceeded to Diahman, in order to learn what the mob were doing
there, and if possible to protect the "Mormons."

When General Parks had arrived in Daviess, he found that the mob
had commenced its operations there, which was on the 20th of
October, 1838. {33} They commenced by burning the house of a man
[Don Carlos Smith] who had gone to Tennessee on business, and
left his wife at home with two small children. When the house was
burned down, the wife and two small children were left in the snow,
and she had to walk three miles before she could find a shelter,
carrying her two children all that distance, and had to wade Grand
River, which was three feet deep. The mob on the same evening
burned seven other houses, burning and destroying all the property
that they thought proper. The next morning, Colonel Lyman Wight, an
officer in the militia, inquired of General Parks, what was to be
done, as he now saw the course the mob was determined to pursue.
General Parks replied that he (Wight) should take a company of men
and give the mob battle, and that he would be responsible for the
act, saying that they could have no peace with the mob, until they
had given them a scourging.

On the next morning, in obedience to this order, David W. Patten
was despatched with one hundred men under his command to meet the
mob as they were advancing from Carroll, with directions to protect
the citizens, and collect and bring into Far West such of the
"Mormons" as were scattered through the county, and unprotected,
and if the mob interfered, he must fight them. The company under
the command of Patten was the same, in part, that had gone from
Far West by the order of General Doniphan to protect the citizens
of Daviess. As Patten went in the direction of the mob, they fled
before him, leaving their cannon, which Patten took possession of.
The mob dispersed. Patten with his men then returned to Daviess
county. Patten in a few days after returned to Far West. It was
now supposed that the difficulties were at an end. But contrary
to expectation, on the evening of the 23rd of October, messengers
arrived at Far West and informed the citizens that a body of armed
men had made their appearance in the south part of the county, and
that they were burning houses, destroying property, and threatening
the "Mormon" citizens with death, unless they left the county the
next morning by 10 o'clock, or renounced their religion.

About midnight another messenger arrived with news of the like
tenor. Patten collected about sixty men and proceeded to the scene
of the disturbance, to protect if possible the lives and property
of the "Mormon" citizens. On his arrival at the neighborhood where
the first disturbance had commenced, he found that the mob had
gone to another neighborhood to prosecute their acts of plunder
and outrage. He marched a short distance and unexpectedly came
upon the encampment of the mob. The guards of the mob fired upon
him and killed one of his men. Patten then charged the mob, and
after a few fires, the mob dispersed and fled, but Patten was
killed and another of his {34} men. After the fight and dispersion
of the mob, Patten's company returned to Far West. The report of
the proceedings created much excitement. The community was made
to believe that the "Mormons" were in rebellion against the law;
whereas the above facts show they were an injured people, standing
up in the defense of their persons and their property.

At this time the governor of the state issued an order to General
Clark to raise several thousand men and march against the
"Mormons," and drive them from the state, or "exterminate them."
Major-General Lucas and Brigadier-General Wilson collected three or
four thousand men; and with this formidable force, commenced their
march and arrived at Far West. In their rear marched General Clark
with another formidable force.

In the meantime the "Mormons" had not heard of these immense
preparations, and so far from expecting an armed force under the
orders of the state to war against them, were daily expecting a
force from the governor to protect their lives and their property
from the mob.

When this formidable array first made its appearance, intent upon
peace, the "Mormons" sent a white flag several miles to meet them,
to ascertain the reason why an armed force was marching against
them, and what we might expect at their hands. They gave us no
satisfaction, but continued marching towards Far West. Immediately
on their arrival, a man came bearing a white flag from their
camp. He was interrogated about his business; he answered the
interrogations, saying they wanted three persons out of Far West,
before they massacred the rest. Those persons refused to go, and
he returned back to the camp. He was closely followed by General
Doniphan and his whole brigade marching to the city of Far West
in line of battle. The citizens also of Far West formed a line of
battle in full front of Doniphan's army: upon this Doniphan ordered
a halt, and then a retreat. Night closed upon both parties without
any collision.

On the next day, towards evening, the "Mormons" were officially
informed that the governor of the state had sent this immense force
against them to massacre them, or drive them from the state. As
soon as the "Mormons" learned that this order had the sanction of
the governor of the state, they determined to make no resistance;
to submit themselves to the authorities of the state, how
tyrannical and unjust soever the exercise of that authority might
be.

The commanders of the Missouri militia before Far West sent a
messenger into the town, requesting an interview in their camp
with five of the principal citizens among the "Mormons," pledging
their faith for their safe return on the following morning at eight
o'clock. Invited, as they {35} supposed, to propose and receive
terms of peace, and under the pledge of a safe conduct, Lyman
Wight, George W. Robinson, Joseph Smith, Jun., Parley P. Pratt, and
Sidney Rigdon, went towards the camp of the militia. Before they
arrived at the camp, they were surrounded by the whole army; and by
order of General Lucas put under guard, and marched to the camp,
and were told that they were prisoners of war. A court martial was
held that night, and they, without being heard, and in the absence
of all proof, were condemned to be shot next morning.

The execution of this bloody order, was prevented by the manly
protest of General Doniphan. He denounced the act as cold blooded
murder, and withdrew his brigade. This noble stand taken by General
Doniphan, prevented the murder of the prisoners. It is here worthy
of note, that seventeen preachers of the gospel were on this court
martial, and were in favor of the sentence.

The next morning the prisoners were marched under a strong guard
to Independence, in Jackson county, and after being detained there
for a week, they were marched to Richmond, where General Clark then
was with his troops. Here a court of inquiry was held before Judge
King; this continued from the 11th until the 28th of November;
while the five prisoners were kept in chains, and about fifty other
"Mormons," taken at Far West, were penned up in an open, unfinished
court house. In this mock court of inquiry the defendants were
prevented from giving any testimony on their part, by an armed
force at the court house; they were advised by their lawyers not to
bring any [witnesses], as they would be in danger of their lives,
or be driven out of the county; so there was no testimony examined
only against them.

In this inquiry a great many questions were asked relative to
religious opinions. [3] The conclusion of the court of inquiry was
to send the prisoners to jail upon a charge of treason.

They do not deem it necessary to detail their sufferings while in
prison, the horrors of a prison for four long months, in darkness,
in want, alone, and during the cold of winter, can better be
conceived than expressed. In the following April the prisoners were
sent to the county of Daviess for trial: they were then indicted
for treason, and a change of venue was taken to Boone county. The
prisoners were sent to the county of Boone, and while on their way
made their escape, and fled to the state of Illinois.

That they were suffered to escape admits of no doubt. The truth
is, the state of Missouri had become ashamed of their proceedings
against the "Mormons," and as the best means of getting out of the
scrape, gave the prisoners an opportunity to escape. In proof of
this, the prisoners have ever since been living publicly in the
state of Illinois, {36} and the executive of Missouri has made no
demand upon the executive of Illinois. Can it be supposed that
the people of Missouri would thus tamely submit to the commission
of treason by a portion of their citizens, and make no effort
to punish the guilty, when they were thus publicly living in an
adjoining state? Is not this passiveness evidence? They knew the
"Mormons" were innocent, and the citizens of Missouri wrong?

But to return to the operations of General Lucas before Far West:
We need only say that the exterminating order of Governor Boggs was
carried into full effect. After the above-named individuals were
taken prisoners, all the "Mormons" in Far West, about five hundred
in number, surrendered up their arms to the militia without any
resistance. The "Mormons" now fled in every direction--women and
children, through the dead of winter, marked their footsteps with
blood, as they fled from the state of Missouri.

The orders of the governor were, that they should be driven from
the state or destroyed. About fifteen thousand souls, between
the sacking of Far West and spring, abandoned their homes, their
property, their all, hurried by the terrors of their armed
pursuers, in want of every necessary of life, with bleeding hearts
sought refuge in the state of Illinois, where they now reside.

We cannot trespass upon your time by the relation of cases of
individual suffering; they would fill a volume. We forbear for our
regard to humanity, to detail the particulars of the conduct of
the Missouri militia. We could relate instances of house-burnings,
destruction of property, robbings, rapes, and murder, that would
shame humanity. One instance as a sample of many scenes which
they enacted: Two hundred of the militia came suddenly upon some
"Mormon" families emigrating to the state, and then encamped at
Haun's mill in Caldwell county. The "Mormon" men and children took
refuge in an old log house which had been used as a blacksmith's
shop. On seeing the militia approach, the "Mormons" cried for
quarters, but in vain; they were instantly fired upon; eighteen
fell dead; and their murderers, putting the muzzle of their guns
between the logs, fired indiscriminately upon children, upon the
dead and dying. One little boy, whose father (Warren Smith) had
just been shot dead, cried piteously to the militia to spare his
life. The reply was, "Kill him, kill him (with an oath), he is a
son of a damned Mormon." At this they shot his head all open, and
left him dead by the side of his father. About the same time an old
man by the name of McBride, a soldier of the Revolution, came up to
them and begged his life; but they hewed him to pieces with an old
corn cutter. They then loaded themselves with plunder and departed.

Your petitioners have thus given a brief outline of the history
of the {37} "Mormon" persecutions in Missouri--all which they can
prove to be true, if an opportunity be given them. It will be seen
from this their brief statement, that neither the "Mormons" as a
body, nor individuals of that body, have been guilty of any offense
against the laws of Missouri, or of the United States; but their
only offense has been their religious opinion.

The above statement will also show, that the "Mormons" on all
occasions submitted to the law of the land, and yielded to its
authority in every extremity, and at every hazard, at the risk of
life and property. The above statement will illustrate another
truth; that wherever the "Mormons" made any resistance to the mob,
it was in self defense; and for these acts of self defense they
always had the authority and sanction of the officers of the law
for so doing. Yet they, to the number of about fifteen thousand
souls, have been driven from their homes in Missouri. Their
property, to the amount of two millions of dollars, has been taken
from them, or destroyed. Some of them have been murdered, beaten,
bruised, or lamed and have all been driven forth, wandering over
the world without homes, without property.

But the loss of property does not comprise half their sufferings.
They were human beings, possessed of human feelings and human
sympathies. Their agony of soul was the bitterest drop in the cup
of their sorrows.

For these wrongs, the "Mormons" ought to have some redress; yet
how and where shall they seek and obtain it? Your constitution
guarantees to every citizen, even the humblest, the enjoyment of
life, liberty, and property. It promises to all, religious freedom,
the right to all to worship God beneath their own vine and fig
tree, according to the dictates of their conscience. It guarantees
to all the citizens of the several states the right to become
citizens of any one of the states, and to enjoy all the rights and
immunities of the citizens of the state of his adoption. Yet of all
these rights have the "Mormons" been deprived. They have, without
a cause, without a trial, been deprived of life, liberty and
property. They have been persecuted for their religious opinions.
They have been driven from the state of Missouri, at the point of
the bayonet, and prevented from enjoying and exercising the rights
of citizens of the state of Missouri. It is the theory of our laws,
that for the protection of every legal right, there is provided a
legal remedy. What, then, we would respectfully ask, is the remedy
of the "Mormons?" Shall they apply to the legislature of the state
of Missouri for redress? They have done so. They have petitioned,
and these petitions have been treated with silence and contempt.
Shall they apply to the federal courts? They were, at the time of
the injury, citizens of the state of Missouri. Shall they apply
to the court of the state of Missouri? Whom {38} shall they sue?
The order for their destruction, then extermination, was granted
by the executive of the state of Missouri. Is not this a plea of
justification for the loss of individuals, done in pursuance of
that order? If not, before whom shall the "Mormons" institute a
trial? Shall they summon a jury of the individuals who composed the
mob? An appeal to them were in vain. They dare not go to Missouri
to institute a suit; their lives would be in danger.

For ourselves we see no redress, unless it is awarded by the
Congress of the United States. And here we make our appeal as
_American Citizens_, as _Christians_, and as _Men_--believing that
the high sense of justice which exists in your honorable body,
will not allow such oppression to be practiced upon any portion of
the citizens of this vast republic with impunity; but that some
measures which your wisdom may dictate, may be taken, so that the
great body of people who have been thus abused, may have redress
for the wrongs which they have suffered. And to your decision they
look with confidence; hoping it may be such as shall tend to dry up
the tear of the widow and orphan, and again place in situations of
peace, those who have been driven from their homes, and have had to
wade through scenes of sorrow and distress.

And your Memoralists, as in duty bound, will ever pray.

Footnotes:

1. William Law was born September 8th, 1809, and was converted to the gospel through the preaching of Elder John Taylor and Almon W. Babbitt. He lived in Canada some twenty-five miles south of Toronto, and was now leading a company of saints from Canada to Nauvoo.

2. Concerning the antecedent of James Adams nothing can be learned from our church annals. This is unfortunate, since he was truly a noble character, and remained until his death (1843) a most faithful friend of the Prophet's. In a book of Patriarchal blessings, given by Hyrum Smith, is recorded a blessing upon the head of a James Adams, who in every way would be such a man as the James Adams mentioned in the text--I mean as to age, and character indicated in the blessing. This James Adams of the blessing, and who I am personally convinced was the Prophet's friend of the text, was the son of Parmenio and Chloe Adams, born at Limsbury Township, Hartford county, Connecticut, 24th of January, 1783. He is declared by the Patriarch to be of the tribe of Judah. The blessing was given the 2nd October, 1841.

3. See Vol. III., page 212.

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