Lucy’s Book
Edited by Lavina Fielding Anderson

Part 4. The Ohio Years

[p. 510] Map 3. The Smith Family in Ohio

Part 4. The Kirtland Years
Lucy: 1844-45 Coray/Pratt: 1853


[p.511]I will now return to Waterloo after Joseph and His father left; William being one of the teachers1 visited the church calling on every family (as our custom is) he prayed with them and did not leave the house untill every member of the family prayed vocally that was over eight years old— [p.511]Soon after my husband and Joseph left for Kirtland, William, being one of the teachers, visited the Church; and calling upon each family, he remained with them until each individual belonging to the house had prayed in his hearing.
  When the brethren considered the spring sufficiently open for travelling on the water, we all began to prepare for our removal to Kirtland.2 We hired a boat of a certain Methodist preacher, and appointed a time to meet at our house, for the purpose of setting off together; and when we were thus collected, we numbered eighty souls.3
A time was set when the church were to meet at my house and [p.512]Set off for Kirtland in the same boat. When they were collected together we numbered 80 including the children We went on board a boat which was owned by a man who was a methodist preacher and his wife generally went on board the boat with him and cooked for her husband and did his work but when she found that he was going to take a company of mormons on his boat she refused to go and sent a hired girl in her stead but the  
When we were ready to start the people from all the surrounding country came in droves to bid us farewell which they did univerally invoking the blessing of Heaven upon our heads. [p.512]The people of the surrounding country came and bade us farewell, invoking the blessing of heaven upon our heads.
Just before we shoved off from shore an Old Brother by the name of Humfry came from Potsdam. He was brought into the church by Don C’s preaching when he went with his father to Potsdam which circumstance I have before related A few minutes before we started, an old brother by the name of Humphry, arrived from Potsdam. This man was brought into the Church by Don Carlos, at the time that he visited his grandfather in company with my husband. At this time, brother Humphry was the oldest Elder in the Church, and Don Carlos the youngest.4
[p.513]This brother was the oldest man in the church and I would have been glad if he to have if he had taken the management of the affairs of th for the company but he as well as Brother Hyrum Page who was also with us entirely refused to do so saying that everything should be done just as Mother smith said and that I with my sons William and Carlos should have the entire dictation <yes responded they all together just as mother smith says so we will do> [p.513]On account of brother Humphry’s age, I wished him to take charge of the company, but he refused, saying, that everything should be done, just as mother Smith said; and to this the whole company responded, “yes.”
—Just then Esquire Chamberlain came to and enquired if I had what money I needed to make my family comfortable I told him I had abundance of everything for myself and children but it was possible that he might find some who had not been able to provide means suffcient to take them through Well here is a little cash said he (and handed me $17) you may spend it as you like I again told him I did not need it then you can deal it [Fragment:] out to such as do then said he I took the money and [corner bent on microfilm copy] had reason to rejoice that I did After bidding him [corner bent] our other acquaintances an affectionate farewell the boat was shoved from shore and we were soon under fine head way At that instant, one Esquire Chamberlain came on board, and asked me, if I had what money I wanted to make my family comfortable. I replied, that I had an abundance for myself and children, but he might, perhaps, find some on board, who stood in need of assistance. “Well,” said he, “here is a little money, and you can deal it out as you like,” and, handing me seventeen dollars, he left the boat. Soon after this we were pushed off and under fine headway.5
[p.514]I then began to think how it was best to set about the task which was laid upon me I called them all round me Now said I brothers and sisters we have set out just as father Lehigh did to travel by the commandment of the Lord to a Land that the Lord will show unto us if we are faithful and I want you all to be solemn and lift your hearts to God in prayer continualy that we may be prospered And for the present let the women <sisters> take seats on one side of the boat and the brethren on the other and we will sing a hymn they accordingly did as I desired [p.514]I then called the brethren and sisters together, and reminded them that we were travelling by the commandment of the Lord, as much as father Lehi6 was, when he left Jerusalem; and, if faithful, we had the same reason7 to expect the blessings of God. I then desired them to be solemn, and to lift their hearts to God continually in prayer, that we might be prospered. We then seated ourselves and sang a hymn.
but when we struck <into> the second hymn and the capt cried out to his mate do for God’s sake <come here and> take the helm and let me go for I must hear that singing when we finished the hym he expressed his surprize and pleasure in the warmest terms and mentioned that his wife had left the boat because that he had taken a Mormon company on board which he regreted for he thought she would have enjoyed our society very much—All evening Brother Page Humfry and Brother Page asked me I thought it was best to have prayers twice a day This plased me for it was what I intended before The captain was so delighted with the music, that he called to the mate, saying, “Do, for God’ sake,8 come here, and steer the boat; for I must hear that singing.” He afterwards expressed his pleasure and surprise at seeing such an appearance of devotion among us, stating that his wife had refused to accompany him, on account of her prejudice against us, which he very much regretted.
[p.515]We seated ourselves and sang a hymn and the solemn music rose in such sweet and melancholy on the clear air and and died away so beautifuly upon the water that it melted every heart that heard it And when we bowed down before the Lord in prayer the sun was just sinking our souls burned within us <with love> and we felt most sensibly that God Indeed bestowed his spirit upon his creature man even as in <these last days as in> former days. [p.515]At the approach of sunset, we seated ourselves, and sang another hymn. The music sounded beautifully9 upon the water, and had a salutary effect upon every heart, filling our souls with love and gratitude to God, for his manifold goodness towards us.
When the evenings service was ended I went round among the brethren to ascertain how many of them had prepared themselves with food for the journey and to my surprize I discovered that there was not less than 20 who had not more than two meals victuals on hand. These all I supported entirely as well as 30 children <by feeding them from meal to meal> from this clear to the end of the journey or they would have been obliged to <have> turned back or have suffered or else suffer for the want of food proper sustenance for More who had provided for themselves [written over “theirselves”] had done no more although some of them might have don supplied others and themselves also The services of the evening being ended, I inquired of the brethren concerning the amount of provisions which they had on hands10 for the journey; and, to my surprise, I ascertained that we had on board, besides twenty grown persons, thirty children, who were almost destitute of food. This was unaccountable to me at first, but I afterwards learned that they had converted their substance into clothing, expecting that those who were in better circumstances would support them, as well as defray their travelling expenses;11 those, however, from whom they expected the most assistance, disappointed them, consequently, the burthen was thrown entirely upon my shoulders. From this time forward I furnished the whole fifty persons with food from day to day.

Lucy: 1844-45

[p.516]but they did not seem to consider that the revelation12 that they should help each other was binding upon them. Brethrer [sic] and sisters are still learning that <you who were with me do you you recollect those circumstances which I am relating I know> that you remmember this journey well for I am not speaking of that which took place in a former century but what your eyes have seen and your ears have heard—

Lucy: 1844-45I soon discovered a carlessness among the Mothers who were in our company which gave me great anxiety for many of them did neglect their children even when thier especial care was necessary to the preservation of their lives. As for instance at a time when passing under a bridge if children were on deck they woud be thrown over board or bruised in such a maner as was terrible to think of I Called the sisters together an talked withe and tried to make them realize their childrens danger and their own responsibility. Coray/Pratt: 1853I soon discovered among the mothers, a kind of carelessness with regard to their children, even when their lives were in danger. So I called them together, and endeavoured to impress upon their minds the importance of doing their duty to their children; that in such a place as this, especially, they ought to keep them constantly by their side; that they should consider, that children were given to them for a blessing, and if they did not treat them as such, they would be taken from them. Still they were negligent, and excused themselves by saying, that their children were disobedient.

Lucy: 1844-45

Sisters said I God has given you children to be a blessing to you and it is your duty to take care of them to keep them out of every possible danger and in such a place as this especially to have them always by your side and I warn you now to attend better to your duty in this respect or your children will by some unforeseen accident be taken from you—Then after this we received news by another boat of the death of a small child which occurred the day be-[p.517]fore and was occasioned on the same river it was killed by a bridge being on deck when the boat was passing under the child I thought that what I had said and this accident together would rouse the sisters to greater attention but in this I was mistaken for they took not thought of either and their excuse for their neglecting their children was that they could not make them mind

Lucy: 1844-45I told them that I could make them mind me easy enough and as they would not controll them I should Coray/Pratt: 1853I told the sisters, that I could manage their children, and if they were not better controlled by their mothers, I should take the control of them.
I then got the children together round me and said now mark what I say to you. When I come up the stairs and raise my hand you must every one of you run to me as fast as you can and you must not stop a minute will you do so. They all answered heartily yes Maam we will, and to their crdit I would say that they kept their faith better that [sic] some very great folks do in these days—for they never failed to do just as I told not only in that but every thing else while I was with them I then called the children around me, and said to them, “Now, children, mark what I say to you. When I come up stairs, and raise my hand, you must, every one of you, run to me as fast as you can. Will you do as I tell you?”“Yes,” they replied, with one unanimous voice. And they strictly kept their faith to the end of the journey.
When we got half way to Bufaloe the canal broke and we were stopped from travelling this circumstance gave rise to many evil forebodings and and much murmuring and dicontentment “We here we are” said they “and what are we going the canal is broke and we can go no farther and what next we have left our houses and good homes and now we have no means of getting a living and here we must starve On getting about half way to Buffalo, the canal broke.13 This gave rise to much murmuring and discontentment, which was expressed in terms like the following:—“Well, the canal is broke now, and here we are, and here we are likely to be, for we can go no further. We have left our homes, and here we have no means of getting a living, consequently14 we shall have to starve.”
[p.518]No said I you will not starve neither nor any such thing15 only do stop murmuring and be patient for I have not doubt that the hand of the Lord is over us for good and after all it is quite likely that the steam boats cannot leave Buffaloe harbor and the town is crowded with families who are waiting for the Ice which blockades the Harbor to break away so that the boatts to start—and are we not more comfortable here in habitation which is paid for and we have not the trouble <expense> of hunting <renting> a house [p.518]“No, no,” said I, “you will not starve, brethren, nor anything of that sort; only do be patient and stop your murmuring. I have no doubt but the hand of the Lord is over us for good; perhaps it is best for us to be here a short time. It is quite probable that the boats cannot leave Buffalo harbour on account of the ice; if so, the town must inevitably be crowded with families, in which case it would be next to impossible for us to get into a comfortable house. Are we not in far better circumstances in our present situation?”
Well said the sisters I suppose you know best but it does seem to me that we would have done better to have remained at home for there we might set in our rocking chairs and take as much comfort as we were a mind to and here we are tired out and no place to rest ourselves. I could not help reflecting upon the contrast between their care and fatigue and cause for complaint and my own. “Well, well,” returned the sisters, “I suppose you know best; but it does seem as if it would have been better for us to have staid where we were, for there we could sit in our rocking chairs, and take as much comfort as we pleased, but here we are tired out, and have no place to rest ourselves.”
While I was talking a man came citizen of the a citizen of the place where we had landed came into the boat and enquired what proffession we were. I told him that we were mormons or latter day saints Ah! said he that is a denomin-[p.519]ation which I never heard of before. Do they ever preach? They do said <replied> I. Have you any preachers on board Said he that would preach for us while you are stopping here—I told him that there were some elders now in our company and I would speak to them about the matter and then went immediatly to Brothers Humfry and Page to and asked them if they would preach that day the They were glad of an opportunity of addressing the People and gave out an appointment for meeting at one O’clock P.M. Whilst this was passing, a citizen of the place came on board, and after inquiring what denomination we belonged to, he requested that, if there were any preachers on board, a meeting might16 be appointed in the neighbourhood. I introduced him to [p.519]Elders Humphry and Page, who appointed a meeting for the next day,
We were grounded on the edge of a beautiful green where a congregation collected at the appointed hour of 100 persons we had a very pleasant meeting and our faint hearted brethren and sisters were much strengthtend by The people were anxious to have us the elders preach again but the canal was repaired by 11 o’clock the next morning we proceeded on our journey—we arrived at Bufaloe on Friday about an hour and a half before sunset it was the 5th day from after we set out from Waterloo— which was held17 on a beautiful green, bordering on the canal, and of sufficient size to accommodate a hundred persons. They listened with attention, and requested18 that another meeting might be appointed for the succeeding day, but, as the canal was repaired by eleven o’clock, we proceeded on our journey, and arrived at Buffalo on the fifth day after leaving Waterloo.19
Here we met the brethren from Colesville who had been detained in <a week.> This place as was [p.520]customary in this season of the year to await for the opening of Navigation to open—and as Mr. Smith and Hyrum were directed to be in Kirtland in april they went the remainder of the journey by land— Here we found the brethren from Colesville, who informed us that they had been detained one [p.520]week in this place, waiting for the navigation to open. Also, that Mr. Smith and Hyrum had gone through to Kirtland by land, in order to be there by the first of April.
I enquired of the colesville brethren how long they had if they told the people that they were Mormons They seemed surprized at the qustion and replied No by no means and do not you do it for the World for if you <do> you will not get a boat nor a house and here you must stay or go back. I asked them if they confessed to the people that they were “Mormons.” “No, indeed,” they replied, “neither must you mention a word about your religion, for if you do you will never be able to get a house, or a boat either.”
I told them I would let the people know exactly who I was and what I professed and if you said I are ashamed of christ you not be prospered as much as I shall and we will get to kirtland before you I told them I should tell the people precisely who I was; “and,” continued I, “if you are ashamed of Christ,20 you must not expect to be prospered; and I shall wonder if we do not get to Kirtland before you.”
Now While we were yet talking with the colesville brethren another boat came up which had on board about 30 Mormon brethren—and brother Thomas Marsh was one of the company he came to me and said perceiving the drift of our convesation said Now Mother Smith if you do sing and have prayers and acknowedge that you are Mormons here in this place as you have done [p.521]all along you will be mobbed before morning— While we were talking with the Colesville brethren, another boat landed, having on board about thirty brethren, among whom was Thomas B. Marsh, who immediately joined us, and, like the Colesville brethren, he was decidedly opposed to our attending to prayer, or making known that we were professors of religion. He said that if our company persisted in singing and praying, as we had [p.521]hitherto done, we should be21 mobbed before the next morning.
Well Mob it is then said I for we shall sing and attend to prayers before sunset mob or no mob— They then went to Then said Marsh I shall go into my own boat. “Mob it is, then,” said I, “we shall attend to prayer before sunset, mob or no mob.” Mr. Marsh, at this, left considerably irritated.22
I then called William and told him to ask <tell> Elder Humphrey and Elder Page that I would like to see them and speak with when they came in we counsilled together and concluding that it was best to make what dilligence we could to get on to Kirtland our journey’s end. I requested them to go round among the boats and enquire for capt. Blake for he was the captain of a boat that formerly belonged to General Mack My brother of Detroit— and if they found him to bargain with him for to take us to fairport—23 They soon found the person in question and agreed with him to take us all on board the next morning—but he said that he would not be able to furnish us with fresh water and also he was uncertain about starting as the ice might not be out in a fortnight from that time—[p.522]the morning after however we <commenced> moving [written over “moved”] our goods on board capt. Blakes boat and by 2 hours before sunset we had all our goods moved—The captain of the boat which brought us to Buffaloe cam went with us and said he would stay with us as long as we were there let it be what time it might for the sake of religious instruction. I then requested brothers Humphry and Page to go around among the boatmen, and inquire for one Captain Blake, who was formerly captain of a boat belonging to my brother, General Mack, and who, upon my brother’s decease, purchased the boat, and still commanded the same. They went in search of the man, and soon found him, and learned from him that his boat was already laden with the usual amount of passengers and freight. He said, however, that he thought he could make room for us if we would take a deck passage. [p.522]As this was our only opportunity, we moved our goods on board the next day,
When we were fairly settled it commenced raining and then a few of the sisters and those persons who did not belong to the church com began to murmur saying I wish we had hired a house for here we are in the rain and cold (for we were under the necessity of taking a deck passage) and we shall take cold and our children will be sick for likely as not we will have to be here these 2 weeks. and by the time that we had fairly settled ourselves, it began to rain. This rendered our situation very uncomfortable, and some of the sisters complained bitterly because we had not hired a house till the boat was ready to start. In fact, their case was rather a trying one, for some of them had sick children;
I told them that I did not believe it would be an easy matter to get a house for the other brethren had informed me that it was almost impossible for them to get any accomodations at all—but if they were so uncomfortable they could not content themselves I would get a Brother Hyrum Page to try to get a room for them—
He did so and after a tiresome search he returned and informed them that there was no vacant house to be found in the whole place. N and then they grumbled [p.523]again—At last they declared that they would not stay a room they would have Let the case got as it would— in consequence of which, brother Page went out for the purpose of getting a room for the women and sick children, but returned unsuccessful. At this the sisters renewed their [p.523]complaints, and declared that they would have a house, let the consequences be what they might.
Well Well said if I will go myself and see what I can do for you and a room you shall have if there is a possibility of getting one on any terms whatever— In order to satisfy them, I set out myself, with my son William, although it was still raining very fast, to see if it were possible to procure a shelter24 for them and their children.
The rain was still falling in torrents But William went with me and held an umbrella over my head
I went to the <nearest> tavern and asked the Landlord if he could let me have a room for some women to bring their beds into and sleep that their children were unwell and she they were so much exposed that I was fearful for their health. Yes Said he I can easily make room for them. at this a woman who was ironing in the room turned upon him very sharply saying I have put up here myself and I am not going to be encumbered with anybody’s things in my way. I’ll warrant the children have got the whooping cough or measels25 or some other ketchin disease and and if they come I’ll go some where else to board— I stopped at the first tavern, and inquired of the landlord if he could let me have a room for some women and children who were sick. The landlord replied that he could easily make room for them. At this, a woman, who was present, turned upon him very sharply, saying, “I have put up here myself, and I am not a-going to have anybody’s things in my way. I’ll warrant the children have got the whooping cough or measles, or some other contagious disease, and, if they come, I will go somewhere else.”
Why Maddon [sic] said the landlord that is not necessary you can still have one large room. “Why, madam,” said the landlord, “that is not necessary, you can still have one large room.”
[p.524]Well I don’t care said she I want them both and if I can’t have them I won’t stay. [p.524]“I don’t care,” said she, “I want ’em both, and if I cant have ’em, I won’t stay—that’s it.”
Never mind said its no matter I will go some where else I presume I can get Some other room just as well. “Never mind,” said I, “it is no matter; I suppose I can get a room somewhere else, just as well.”
No you can’t though avowed the lady for we hunted all over the town and could’nt find one single one till we came here— “No, you can’t though,” rejoined the lady, “for we hunted all over the town, and we could not find one single one till we got here.”
This instance of human nature carries its own moral therefore it needs no remarks.
I left immediately and soon came to a long row of rooms and as one of them seemed to be almost at liberty I ventured to call and enquire of the owner if I could not rent it a few days I found the proprietr to be a fine cheerful old lady <probably near 70 years of age> A when I requested asked her if She had a roon [sic] which she could spare me at any price Well I stating the circumstances as I had don to the Land lord before— I left immediately, and went on my way. Presently I came to a long row of rooms, one of which appeared to be almost vacant. I inquired if it could be rented for a few days. The owner of the buildings, I found to be a cheerful old lady, near seventy years of age. I mentioned the circumstances to her, as I before had done to the landlord.
Well I don’t know said She where did are you going to Kirtlang [sic] said I What are <be> you said she. be you baptists no said I we are Mormons. Mormons! said she in in a quick but low and good natured tone. Why I never heard of them before what be they—I told her that we did not acknowledge the name but the world called us so but <and> I said so that she might know who we were but our proper name was Latter-day Saints—[p.525]Latter day saints said she I never heard of such a thing them before. I am said I the Mother of the Prophet who bra brought forth the work and translated the book of Mormon <with increased surprize.> What! said she, a prophet in these why I never heard the like in my life Well I will Will you come if I let you have a room. I told her that I wanted the more <the room> for the sisters who were with me Well now you will come any way won’t you “Well, I don’t know,” said she; “where be you going?”“To Kirtland,” I replied.“What be you?” said she. “Be you Baptists?”I told her that we were “Mormons.” “Mormons!” ejaculated she, in a quick, good-natured tone. “What be they? I never heard of them before.” [p.525]“I told you that we were ‘Mormons,’” I replied, “because that is what the world call us, but the only name we acknowledge is Latter-Day Saints.”26 “Latter-Day Saints!” rejoined she, “I never heard of them either.” I then informed her that this Church was brought forth through the instrumentality of a Prophet, and that I was the mother of this Prophet. “What!” said she, “a Prophet in these days! I never heard of the like in my life; and if you will come and sit with me, you shall have a room for your sisters and their children, but you yourself must come and stay with me, and tell me all about it.”
I told her I would come with them and stay that day withe her well you will come in and set with me and tell me all about it. I don’t know why twas but just as soon as I saw I felt as though I wanted you to stay with I. and I could not bear to have you go away—.
I returned to the boat and went and told the sisters what the prospects were and who pursuant to which they made haste to the room and carri having their beds taken also. The old lady was very prompt in removing the furniture from the room and as soon as this was done she came to me and said now come and set down and with me and tell me all about what you was talking This I promised to do, and then returned to the boat, and had the sisters, and their sick children, removed to the old lady’s house; and after making them comfortable, I went into her room. We soon fell into conversation, in which I explained to her, as clearly as I could, the principles of the Gospel. On speaking of the laying on of hands for the reception of the Holy Ghost,
[p.526]about. I went in and explained <I sat down and we> commenced conversation and I explained to her how it was that the Lord had caus had was performing a work which was designed for the salvation of the people and in order that they might be saved it is necessary for them to repent of all their sins and be baptized for the remission of their sins and have hands laid on them that they may receive the gift of the Holy Ghost The gift <received> of the Holy Ghost said [p.526]she was as much surprised as those disciples were whom Paul found at Ephesus,27 and she asked me, “What do you mean by the Holy Ghost?” I continued my explanations until after two o’clock the next morning, when we removed to the boat again.
Receive the holy Ghost said she what do you mean by that— I then explai I gave her an explanation in full of this and many other Matters and she was so inquisitive and anxious to hear that we I had <she kept> me up untill 2 oclock in the morning and

Lucy: 1844-45

the next day I with my sisters were up by times— the and the old Lady was not at all behind us and she offer offered us every assistance possible about our cooking and arrangements for the comfort of those that lodged with her. It when breakfast was over and I was about starting back to the boat—she urged me to stay last say I felt as soon as I saw you that there was something more than common and I would not have let my room go to any person in the world but you for I have now eight families in my house besides your company

Lucy: 1844-45

[p.527]When I went got back to the boat Capt. Blake said that he would rather the passengers would all stay on board as the ice might break away in the night and then he wanted them to be ready to make a sudden start at a moments warning. He sent a man out that morning to measure the depth of the ice which was constantly coming down the river lake and piling up cake upon cake and when the man returned he informed the capt. that the ice was 20 feet deep and observed captain, you’ll stay here this long while yet.

Coray/Pratt: 1853

[p.527]On arriving there, Captain Blake requested the passengers to remain on board, as he wished, from that time, to be ready to start at a moment’s warning; at the same time he sent out a man to measure the depth of the ice, who, when he returned, reported that it was piled up to the height of twenty feet, and that it was his opinion that we would remain in the harbour at least two weeks longer.

As he said so Porter Rockwell turned to his mother and said Now mother I am going on shore to see my uncle I can just as well go as not she insisted upon his staying but he payed no attention to what she said and she appealed to me saying— Mother smith wont you get Porter back he is going ashore and I can’t stop him for he won’t mind any body but you. At this, Porter Rockwell started on shore to see his uncle. His mother endeavoured to prevent him, but he paid no attention to her, and she then appealed to me, saying, “Mother Smith, do get Porter back, for he won’t mind any body but you.”28
I I looked round and sure enough he was about leaving us without leave from any one. I called to him back but he still insisted that there was time enough for him to visit the man his uncle and get back before the Ice could break any way well said do as you like but if you do you [p.528]will p run the risk of being left in Buffaloe he went I told him that, if he went, we should leave him on shore, but he could do as he liked. He left the boat,
and as I turned from him another woman entered a complaint that her 2 sons <who> were young men were leaving and she could not keep them from going vincent was the oldest.29 I spoke to him now said I Porter is going on shore and we shall leave him for you all said that you would do as I told you and he has refused to min mind me but do you come back for I tell you we are not going to stay here as long as you imagine We will come Mother if you say so Replied he respectfully but we thought that the we might go on shore as the snow Ice was so thick that a boat would have to stay here a good while any way [p.528]and several others were about following him; but when I spoke to them, they replied, “We will do just as you say, Mother Smith,” and returned immediately.
Mother said <my son> William just then in whisper30 do see the confusion yonder w’ont you go and settle stop it. I looked round and saw a number of the brethren and sisters engaged in warm debating and others grumbling and murmuring Some young ladies flirting with gentlemen passengers who were strangers to them and not members of the church whilst I might safely say hundreds of spectators were on [p.529]the shore and on other boats gazing upon the exhibition of clamor and vanity among the Mormon company with great interest Just then William whispered in my ear, “Mother, do see the confusion yonder; won’t you go and put a stop to it!”I went to that part of the boat where the principal portion of our company were.31 There I found several of the brethren and sisters engaged in a warm debate, others murmuring and grumbling, and a number of young ladies were flirting, giggling, and laughing with gentle-[p.529]men passengers, who were entire strangers to them, whilst hundreds of people on shore and on other boats were witnessing this scene of clamour and vanity among our brethren with great interest.
I was ashamed mortified at their impudence and inconsideration and impudence and that they should in their folly expose the church and cause of christ to ridicule I stepped into their midst Brethren and sisters, said I all I we call ourselves latter day saints and proffes to have come out from among the world for the purpose of serving God with determination to serve him with our whole might mind and strength at the expense of all earthly things and will you suffer yourselves to begin at the very first sacrafice of comfort to complain and Murmur32 like the chldren of Israel and even worse33 I stepped into their midst. “Brethren and sisters,” said I, “we call ourselves Saints, and profess to have come out from the world for the purpose of serving God at the expense of all earthly things; and will you, at the very onset, subject the cause of Christ to ridicule by your own unwise and improper conduct? You profess to put your trust in God, then how can you feel to murmur and complain as you do! You are even more unreasonable than the children of Israel were;
for here are my sisters fretting for the want of their rocking chairs and brethren from you I expected assistance and looked for some firmness in you but instead of that you are complaining that you have left a good house and now you have no home to go to and do not know as [p.530]you shall have when you get to <the end of> your journey And more than all you do not know but you will all starve to death before you get away from Buffaloe for here are my sisters pining for their rocking chairs, and brethren from whom I expected firmness and energy, declare that they positively believe they shall starve to death before they get to the end of the journey.
where is your faith where is your confidence in God and I would Who in the company has been hungry who has lacked any thing which they to make them comfortable as our circumstances would admit of. have I not until set food before every day and made you all as welcome as my own children so that if you have <those> who had not provided for yourselves might lack nothing [blank] att. [p.530]And why is it so? Have any of you lacked? Have not I set food before you every day, and made you, who had not provided for yourselves, as welcome as my own children?
34And even if this were not the case where is your faith Where is your confidence in God do you know that all things are in his He made all things and still over rules them and how easy a matter it thing it could be with God if every saint here would just <lift> their desires35 to him in prayer that the way might be opened before us how easy would it be for God to cause the Ice to break away and we be in a moments time we could be off on our journey but how can you expect the Lord to prosper you when you are continually murmuring against him— Where is your faith? Where is your confidence in God? Can you not realize that all things were made by him, and that he rules over the works of his own hands? And suppose that all the Saints here should lift their hearts in prayer to God, that the way might be opened before us, how easy it would be for him to cause the ice to break away, so that in a moment36 we could be on our journey!”
[p.531]Just then a man cried out from the shore is the Book of Mormon true yes that That book said I is was brought forth by the power of God and translated by the same power And if I could make my voice to sound as loud as the trumpet of Micheal the Arck Angel I would declare the truth the truth from land to land and from sea to sea And it echo from Isle to Isle untill not one should remain of the whole family of man <but> that should was left without excuse for all could hear the truth of Gospel of the son of God and I would sound it in every ear that he has again revealed himself to man in these last days and set his hand to gather his people together upon a goodly land and if they will fear him and walk uprightly before him it shall be unto them for an inheritance but if they rebel against his law his hand will be against them to scatter them abroad and cut them off from the face of the Earth for God is now going to do a work upon the Earth and man cannot hinder a work which is for the salvation of all who will believe it from to <unto> the uttermost parts of even all who call on him and it will prove unto every one who stands here this day a savior of life unto life or of death unto death a saviour of life unto life if ye will receive it but of death unto Death if [p.532]ye reject the counsel of God unto your own condemnation for every man shall have the desires of his heart if he desires the truth the way is open to all and <if he will> he may hear and live whereas <if> treat they <the> truth with contempt and trample upon the dyin simplicity of the word of God they will shut the gate of Heaven against themselves.38 [p.531]Just then a man on shore cried, “Is the Book of Mormon true?”“That book,” replied I, “was brought forth by the power of God, and translated by the gift of the Holy Ghost; and, if I could make my voice sound as loud as the trumpet of Michael, the Archangel, I would declare the truth37 from land to land, and from sea to sea, and the echo should reach to every isle, until every member of the family of Adam should be left without excuse. For I do testify that God has revealed himself to man again in these last days, and set his hand to gather his people upon a goodly land, and, if they obey his commandments, it shall be unto them for an inheritance; whereas, if they rebel against his law, his hand will be against them to scatter them abroad, and cut them off from the face of the earth; and that he has commenced a work which will prove a savour of life unto life, or of death unto death, to every one that stands here this day—of life unto life, if you will receive it, or of death unto death, if you reject the counsel of God, for every man shall have the desires of his heart; if he desires the truth, he may hear and live, but if he tramples upon the simplicity of the word of God, he will shut the gate of heaven against himself.”
And now brethren and sisters if you will all of you raise your desires to Heaven that the Ice may give way39 before us and we be set at liberty to go on our way as sure as the Lord lives it shall be done. [p.532]Then, turning to our own company, I said, “Now, brethren and sisters, if you will all of you raise your desires to heaven, that the ice may be broken up, and we be set at liberty, as sure as the Lord lives it will be done.”
I and at that moment a noise was heard like bursting thunder and the captain cried out every man to his [p.533]post and the ice parted leaving barely a pathway for the boat and that was so narrow that as it passed through the buckets were torn from the water wheel with a this with the noise of the ice the confusion of the spectaters the word of command from the capt. <and> the hoarse answering of the sailors was truely dreadful40 —<and our boat and one other had just time enough to get through and the the ice closed again and remained 3 weeks longer> At that instant a noise was heard, like bursting thunder. The captain cried, “Every man to his post.” The [p.533]ice parted, leaving barely a passage for the boat, and so narrow, that, as the boat passed through, the buckets of the water-wheel were torn off with a crash, which, joined to the word of command from the captain, the hoarse answering of the sailors, the noise of the ice, and the cries and confusion of the spectators, presented a scene truly terrible. We had barely passed through the avenue, when the ice closed together again, and the Colesville brethren were left in Buffalo, unable to follow us.
I heard one Man on shore say there goes the Mormon company and that Boat is sunk in the water 9 inches deeper than it ever was before and Mark it she sinks there is <we> nothing surer—(and here let me remark that it was done and the publication overtook us shortly after) we got to Fairport) after we left the wharf and got through the passage into the Lake As we were leaving the harbour, one of the bystanders exclaimed, “There goes the Mormon company! That boat is sunk in the water nine inches deeper than ever it was before, and, mark it, she will sink— there is nothing surer.” In fact, they were so sure of it, that they went straight to the office and had it published that we were sunk,41 so that when we arrived at Fairport, we read in the papers the news of our own death.
I spoke to brother Humfry and requested him to call the brethren and sisters together that we had seen a great manifestation of the power of God in our behalf and <as> it was near time for prayers I thought it would be well to sing a little and then have a kind of prayer [p.534]meeting so that all could pray that felt disposed to d to do—We then sang and when commenced praying After our miraculous escape from the wharf at Buffalo, we called our company together, and had a prayer42 meeting, in which we offered up our thanks to God for his mercy, which he had manifested towards us in our deliverance;
but by the time we had got half through when I received a message from the Capt. Who sent his mate to request the Saints on to have the saints stop praying for says he if you do not we shall all go to hell together for we cannot keep one under single hand to his post if we went to the Devil they are so taken up with the praying of your children—He said my children because they all called me mother— [p.534]but before our meeting was broken up, the captain’s mate came to me and said, “Mrs. Smith, do, for God’s sake, have your children stop praying, or we shall all go to hell together; we cannot keep one single man to his post, if we should go to the devil, for they are so taken up with your praying.” Therefore our meeting was broken up.
We soon however had a formidable difficulty to encounter We began to feel the effects of the motion of the boat which brought many of our number down upon their backs43 and then there was a cry for water and the captain had told the cook not to furnish all the last set passengers with water except where there was engagedments made—And the saints especialy those to who were sick were in great anxiety— Soon after leaving Buffalo, some of our company began to feel the effects of the motion of the boat, and were overcome with sea-sickness.
I went to the cook and <handed him 25 cts &> asked him if he could not let me have some hot water occasionally for the sick folks he complied very readily with my request and I was furnished with the means to make them comfortable for a season— I went to the cook, and, handing him twenty-five cents, asked him if he could let me have some hot water for the sick folks. He complied with my request, and I was thus furnished with the means of making them comfortable.
[p.535]We had not been on board long untill it was discovered th who I was and from the time that the capt. found me to be the sister of Gen. Mack untill I left his boat I never lacked for anything—I never was treated with greater respect than at that <on> this boat <and> when we were approaching the landing where we were to go ashore the passengers and sailors even the cooks came round and took me by the hand and wept as they bade me farewell. [p.535]Upon further acquaintance with the captain, I made myself known to him as the sister of General Mack. He seemed highly pleased to find in me a relative of his old friend; and I was treated with great attention and respect, both by himself and crew, while I remained on the boat.
Previous to this however Brother Humfry and myself went on shore and I bought a quantity of Bread and some melasses for the little children for there was 30 on board that I suplied myself after we went back brother H. called me one side Mother smith said he you must stop this slavish work or you will kill yourself and now from this out let those women wait upon their own children and do the work for themselves [written over “theirselves”] and their husbands as for myself I shall not stay on board much longer—I told him I thought there was no danger of my injuring myself but thanking him for his kindness went on as before they told me afterwards that he left us the next landing but I did not observe it at the time when A short time before we arrived at Fairport, brother Humphry and myself went on shore to do some trading for the company. While on shore, this brother told me that I was making a slave of myself unnecessarily; that those sisters whose families I had the care of44 could as well wait upon their own husbands and children, as for me to do it; that, as for himself, he was not going to stay on board much longer. I thanked him for his kindness, but told him that I thought I could get along with the work, without injuring myself. Nothing further passed between us upon the subject. At the next landing he left,45 and whither he went I did not know.
[p.536]but to return when we came into Fairport and our things were put on shore46 The company were more disheartened than ever Several of the men came round me to asking what in the was to be done here we are said they our goods <and our> without any shelter and no hopes of houses here and no means of conveying to Kirtland and even if we could get there it is Cap one to not at all probable that we should have a shelter for our heads Now wont you set our wives to work to and have them sew up some blankets into tents and we will camp out here by our goods and watch them [p.536]On drawing near Fairport, where we were to land, the captain, passengers, and crew, bade me farewell in tears. After landing, our company were more disheartened than ever, and the brethren came around me and requested that I should set their wives to sewing blankets together, and making tents of them, that the men might camp by their goods and watch them, for they had no hopes of getting any further.
I looked for <round at> the sisters and found them setting about some crying others pouting others attending to their business but the last was the fewest number. I told them I should not set their wives to work, they might do as they liked but yonder said I raising my eyes sits a man that <and> I shall enquire of him for information and see what can be done by the way of settling ourselves I went up to him and asked <him> how far it was to Kirtland he started up and exclaimed is this mother Smith—Yes sir said I we would like to know whether there is any chance of teams and is it possible that this is mother smith said he I have sat here 3 day and [p.537]nights for no other purpos but to see you I told them I should do nothing of the kind. As for the sisters, some of them were crying, some pouting, and a few of them were attending to the care47 of their families. As I passed among them, my attention was attracted by a stranger, who sat a short distance from us on the shore of the lake. I inquired of him the distance to Kirtland. He, starting up, exclaimed, “Is it possible that this is mother Smith? I have sat here looking for you these three days.”
and do not give yourself any uneasiness. brother Joseph is expected here every hour and in less than 24 hours there will be 20 teams on hand to take the goods from here to houses that are waiting to receive them; [p.537]Replying to his question in the affirmative, I asked him if it would be possible to procure teams to take our goods to Kirtland. He told me to give myself48 no uneasiness about the matter, that Joseph was expected every hour, and in less than twenty-four hours there would be teams sufficient to take all our company to houses that were waiting to receive them.
at his mentioning Joseph by name I started for I just began to realize that I was so soon to see my Husband and 3 oldest sons for for [blank] samuel too was with them and so I turned from the stranger the first object that met my eyes was samuel coming towards me we met in tears of joy When he mentioned Joseph’s name, I started, for I just began to realize that I was so soon to see both my husband and my sons. I turned from the stranger, and met Samuel, who was coming towards me, closely followed by Joseph. I extended my right hand to Samuel and my left to Joseph.
but before I could speak to him Joseph came up and caught hold of my other hand th Mother said samuel I was warned of God in a dream to come immidiately to this place to meet the company from Waterloo and I was afraid that some dreadful thing had befallen you indeed I feared that you was dead and that I should only meet your corpse Joseph also seemed overjoyed to find me in so good health And was myself in great fear for your life for brother Humfry came to Kirtland 3 They wept for joy upon seeing me— Samuel, because he had been warned of God in a dream to meet the company from Waterloo, and feared that some disaster had befallen me; and Joseph, because of the information which he had received from brother Humphry; who had arrived at Kirtland a short time before this, he having informed Joseph that he apprehended, from the fatigue I was undergoing, that my life was in danger.49
[p.538]days since and told me he thought that there was great danger of your wearing yourself out before you got here and he said that you had become a perfect servant to the company all the way along—but mother I shall now take you away from them and you shall have no more to do with [p.538]After they informed me of these things, Joseph said he should take me from the company.
as soon as this was spoken they <women> gathered round me Oh Mother smith what shall we do you must not leave us cannot we go with you Joseph told them that they could go as far as Painsville and your husbands and the other brethren will remain untill the teams come for the goods but tomorrow I shall take her away from the whole of you for she has done enough— As the sisters begged to go with me, he took them as far as Painsville,50
I with the other women got into the waggons and were taken to Brother Partridge’s when we arrived there we found an excellent supper prepared for us where we stopped at the house of brother Partridge. Here we found a fine supper prepared for the whole company.
after <this brother Kingsbury came and took me in his carriage * and> a good <nights> rest the which I had taken since left waterloo. I <and Bro Kingsburry in> set out with my sons for Kirtland in a handsome and comfortable carriage which Joseph <belonged to Brother Kingsbury and Joseph> had provided for the purpose before my arrival— Joseph and the brethren had also engaged houses in Kirtland and [p.539]painsville and Hyrum for the rest of the company so that in a little while they were well situated and ready to commenc buisness for the future suport of their families. The first house that I entered was Bro Morely’s here I met my to Beloved husband and Joseph joy Brother and great was my joy51 Soon after partaking of this refreshment, I was taken to brother Kingsbury’s, in his own carriage, where I was treated with great kindness and respect. From this place I went with Joseph to Kirtland. The first house that I entered was brother Morley’s. Here I met my beloved husband, and great was our joy.
many of my readers know my prent [sic] situation these can imagine perhaps what with what feelings I rehearse these recitals Also but no how can you no woman lives upon the Earth that could tell an experience like mine and [p.539]Many of my readers may know my present situation. These can imagine with what feelings I recite such scenes as that which followed the re-union of our family; but let it pass—imagination must supply the ellipsis. Were I to indulge my feelings upon such occasions as this, my strength would not support me to the end of my narrative.

Lucy: 1844-45

when I retrace my life I al In scenes like that which were to give vent to my feelings should here describe I seem again to press the warm hand that I then held within my own and rest my weary head upon that affectionate breast that supports it now no more b but Oh! My God give me strength <and> be thou my God and help in every time of need and support me yet a little longer untill my work is done and then may the angels waft me to my home in Heaven but enough I must not indulge my feel heart for my tale of woe is yet to come be told hereafter Brother Morely gave us the use of a good room which we occupied The evening after our arrival at Kirtland we visited Emma. She was very much plased to see as he said that had heard of our situation and s was afraid that we would be drowned on the Lake.

Lucy: 1844-45

This evening she had a pair twins brought in that was given to her a few days before these children were [p.540]taken to supply the places of a pair of twins which she had lost52

Coray/Pratt: 1853

Soon after arriving at Kirtland, a pair of twins were brought to Emma, which were given to her to [p.540]fill the place of a pair of her own that had died.53



Mr. Morely gave me the use of a room which we occupied but 2 weeks when we moved onto a farm which was purchased by Joseph and the Church for the on this farm my family were all established and with this arrangement that we were to cultivate the farm and the products were to suport our several families <our families> and sustain stranges who were traveling that being either Members of the church or others in search of the truth tha or on a visit to the place. We remained54 two weeks at Mr. Morley’s, then removed our family to a farm which had been purchased by Joseph for the Church. On this farm my family were all established with this arrangement, that we were to cultivate the farm, and, from the fruits of our labour, we were to receive our support; but all over and above this was to be used for the comfort of strangers or brethren, who were travelling through the place.55
Immediately after we moved onto the farm, Joseph received a request for further orders from the brethren who were sent to Missouri in search of a location for the church Joseph inquired of the Lord and received the following revelation reference to the Times and Seasons June 1831 vol. 5 Page 416.56 [p.541]It will be observed in this revelation that About this time Joseph was requested by Parley P. Pratt and his company, who were then in Missouri, to send some Elders to assist them. He inquired of the Lord, and received the revelation contained in the Times and Seasons, vol. v, p. 416, in which Samuel H. Smith and Reynolds Cahoon were appointed to
Samue Samuel H. smith and Reynolds Cahoon were appointed to go in company together they had met on their way to Missouri they called at a town and going into a large store they enquired of the clerk who was Wm M E McClele Wm E Mc’Lellin57 if they had any preaching <evenings> in the place in the evening Yes answered Mr. Mc’Lellin we do when any a preacher comes along. What denomination do you belong to—We are Latterday saints said samuel—Can y you preach said Wm Mr M. I would like to hear you for that is a denomination that I have never heard of and if you will preach I will get a house and light it up and call the people together in good season—Samuel replied that he would be glad of the opportunity, and Mr. M went out & in a short time he had a large congregation seated in a conveinient room well lit up at the expense of the above named young gentleman After the meeting was dismissed Mr M urged them to stay in the place and preach again but they refused as the directions to the Elders were to go forward without delay any farther than to warn the people as they passed on after they [p.541]go together to Missouri.58 They departed immediately on their mission. Before they had proceeded far, they called at a town, the name of which I do not remember, where they found William E. Mc Lellin, who was employed as a clerk in a store. After making a little inquiry, they found that Mr. Mc Lellin was anxious to hear them preach, and that he was willing to make some exertion to obtain59 a house and congregation for them, for the name of Latter-Day Saint was new to him, and he felt curious to hear what the principles of our faith were. So, by his interposition, they soon had a large congregation seated in a comfortable room. They preached that evening, and the next morning they pursued their journey.
[p.542]left <which was> the next morning Mr M. grew uneasy and this he afterwards told me the following story When it came to be night I was unable to sleep for I thought that I ought to have gone with them as I had an excellent horse I could have assisted them much on their journey and this worked upon my mind so that I determined to set out after them the next moring cost what it might I accordingly told my employer60that Wat what I had concluded to do and obtaining his consent I set out in pursuit of my new acquaintances but I did not overtake them but pursued <my rout in> the same direction untill I came to Jackson county Misouri where I was baptized—61 [p.542]Shortly after they left, Mr. McLellin became very uneasy respecting his new acquaintances; he felt that it was his duty to have gone with them and assisted them on their journey. This feeling worked so strongly in his breast, as to deprive him of rest all the ensuing night; and, before morning, he concluded to set out for Missouri, at the hazard of business, character, and everything else. Accordingly, after settling with his employer, he started in pursuit of Samuel, and brother Cahoon. He passed them on their way, and got to Missouri, and was baptized before they arrived there.
[p.543]Soon after I got there 62Samuel H. Smith and brother cahoon arrived— on this excursion My son and brother Cahoon* [* written at the foot of the page: “on this journey they passed through Quincy there was only 32 houses then in the place and preached the first sermon that ever was delivered in that town”] suffered many privations of which I will relate one instance only [a 5-inch blank follows] [p.543]On their route, Samuel and brother Cahoon suffered great privations, such as want of rest and food.63 At the time that they started for Missouri, near fifty64 others also set out for the same place, all taking different routes. When they arrived,65 they dedicated the spot for the Temple.66
—when they arrived in Jackson the Elders had mostly got there before them—after the elders had collected t in Jackson (here turn to page 446 of the Times and Seasons and carefully select suitable extracts from the Revelation given in Zion 1831 also Page 450 Rev given in Zion same date also the whole revelation commencing Page 451 also then follow Times and Seasons <down to the revelation Page 464 there stop awhile> inseting portions of revelations Page 463 insert portions of reve Page 46467 About this time, or soon after, a number of revelations were received which the reader will find by following the History of Joseph in the Times and Seasons, vol. v., from p. 448 to 466. A clause in one of these reads as follows:— “Let my servant Reynolds Cahoon, and my servant Samuel H. Smith, with whom I am well pleased, be not separated until they return to their homes, and this for a wise purpose in me.” p. 465.68 And here, let me say, that Samuel was never censured by revelation, to my knowledge, for he always performed his missions faithfully, and his work was well approved.



[p.544]I will now return to the time when the Elders set out for Misouri the reader will rescollect that Hyrum smith my oldest son was directed to go by the way of Detroit When he was almost ready I thought this would be a good opportunity for me to visit <the family of> my My Brother Stephen Mack who died <had> been dead some 4 or 5 years this being 1831 and my brother died in 1826—Hyrum was very anxious to have me accompany him He And <as> My niece was about returning home I could this was another inducement for me to undertake the journey I accordingly set off in the month of june our company consisted Hyram Smith Brother Moredock [John Murdock] Lyman Wight Brother Corril Almira Mack my Niece and myself— [p.544]As Hyrum, my eldest son, was directed to go to Missouri by the way of Detroit, I thought it would be a good opportunity to visit the family of my brother, General Mack. Accordingly, my niece, Almira Mack, Hyrum,—brothers Murdock, Lyman Wight, and Corril and I,69 set out together for Detroit.
When we went on board the boat we held a consultation to Determine whether it was best to say much concerning the gospel at first it was concluded th that we should be entirely still as to religion but finally Hyrum said that Mother might say what she was disposed to and if a difficulty arose that Elders should to assist her out of it. When we first went on board the vessel which took us across the lake, we concluded to keep perfectly still upon the subject of religion; but it was afterwards proposed by Hyrum, that mother Smith should say just what she pleased, and if she got into difficulty, the Elders should help her out of it.
[p.545]We had not been long on board when as I was sitting one day on at the door of the cabin very much engaged reading the Book of Mormon a lady accosted me thus What book have you madam you seem very much engaged The Book of Mormon I replied—The Book of Mormon said she what work is that I then gave her a brief history of the coming forth of the work She seemed highly delighted I said that it was a record of the Indians Is it posible said she <exclaimed> why My Husband is a Missionary out now among the Indians and I am going to how I do wish that I could get a book to carry him [p.545]Shortly after this I was sitting at the door of the cabin, reading the book of Mormon, when a lady came up and inquired of me what book I was reading. “The Book of Mormon,” I replied. But the title of the book was no advantage to her, for she had never before heard of there being such a work70 in existence. By her request I gave her a brief history of the discovery and translation of the book. This delighted her, and when I mentioned that it was a record of the origin of the Aborigines of America, she said, “how I do wish I could get one of your books to carry to my husband, for he is now a missionary among the Indians.”
just then a Lady <who was a doctors wife> came up very near us with the appearance of wishing to hear our conversation. She paced to and fro before us for some time and carrying herself daintily I assure you. She was sumptuously dressed and in seeming absence of mind she allowed her rich scarf to fall from one shoulder and thus displayed the splendid decoration a neck and bosom so splendidly decorated as almost to dazzel the eyes Just then, another lady, who was a doctor’s wife, came near us, with the appearance of wishing to hear our conversation. She was gorgeously dressed, and carried herself very daintily, I assure you. She wore a splendid satin scarf, which, as she walked to and fro before us, she would occasionally let fall from the left shoulder, and expose a neck and bosom decorated with very brilliant jewels.71
after a while she turned she sharply upon me saying Now I do not want to hear any more about that stuff for the anything about Joe Smith who they say he is a Mormon prophet Presently she stopped short, and said, “I do not want to hear any more of that stuff, or anything more about Joe Smith either. They say that he is a Mormon Prophet; but it
[p.546]And it is nothing but deception and lies. There was one Mr. More Murdock who believed that th in Joe smith’s Doctrine and the Mormons all think that he can cure the sick and can raise the dead. So when Mr. Murdocks wife was sick he refused to send for a doctor although the poor woman wanted him to do so—and so by his neglect his on wife died [p.546]is nothing but deception and lies. There was one Mr. Murdock, who believed in Joe Smith’s doctrines; and the Mormons all believe they can cure the sick and raise the dead; so when this Mr. Murdock’s wife was sick, he refused to send for a doctor, although the poor woman wanted him to do so, and so by his neglect his wife died.”
I told her I thought she must be a little mistaken in regard to that matter for my son had taken the twins which she left and I had an Idea that I knew some thing near the truth of the affair— I told her I thought she must be a little mistaken, that I was acquainted with the family, and knew something in regard to the matter.
I know all about it said the ladyWell now said perhaps not just stop a moment and I will explain a littleno that I wont said she wi “I know all about it,” said the lady.“Well now, perhaps not,” said I, “just stop a moment and I will explain it to you.”“No, I wont,” returned the woman.
Then said I will introduce you to Mr. Murdock himself and let him tell the story said I turning to Elder Murdock who stood near just before this “Then” said I “I will introduce you to Mr. Murdock, and let him tell the story himself.” I then turned to Mr. Murdock, who stood near, and gave her an introduction to him.
However the chamber maid who was very friendly to went down stairs and complained to <the> Lady’s husband of his wife’s unbecoming behaviour and before she had heard a dozen words from <our> Brother her husband came bustling up stairs said here <here> they tell me you are abusing this old [p.547]lady and taking her hand drew it within his arm marched her off att at us an unusualy quick pace. Before this, however, the chambermaid went down stairs and complained to the doctor of his wife’s unbecoming behaviour, and before she had heard a dozen words from our brother, her husband came bustling up stairs. “Here,” said he, to his wife, “they tell me that you are abusing this old lady;” and taking her hand, [p.547]he drew it within his arm, and marched her off without further ceremony.
but by this time a large number of the passenges had gathered round and the subject being introduced the Elders continued it and they preached a most of the time except while they were sleeping untill we we arrived in Detroit the impression upon the minds of the passengers was very favorable and we could have disposed of a quantity of Books but we had none with us— This circumstance introduced the subject of “Mormonism” among the passengers, and it continued to be the topic of conversation until we arrived at Detroit.
When we landed in detroit it was dark and My Niece thought it would be advisable for us to for us to put up at the <a> tavern as her sister Mrs. Cooper who was the only one of My brothers family who lived in Detroit was in very ill health with a nervous affection which she had been under the influence of for several years— On landing in Detroit, we repaired immediately to a tavern, as my niece, Mrs. Cooper, was exceedingly nervous, and we deemed it imprudent to disturb her that evening.
The next morning Almera Now Mack (Now Mrs. Covey) <and myself> went to her sisters house and found Mrs Cooper was in her room when we arrived lying on the bed Almira went to her but I remained in the sitting room as her housekeeper thought that our both going in at once would agitate her Mrs. Cooper so much that it might be an injury to her when the usual introductions had passed between the sisters Almira told Mrs. C that I had come to [p.548]Detroit and was waiting for to see her and enquired if she should ask me into the room Stop siter said the Elder sist of two I am so nervous I cannot see her now but I am glad she is here am will be happy to have her come in as soon as my nerves are a little <some> settled again— Well Mrs Cooper said Almira there is another thing I want to mention to you Aunt Lucy has some three or four Elders with her who are yet at the tavern and she wishes to have them invited here also Oh Dear No I am so nervous that I never could endure it in the world it would kill do me do not think of it The next morning, Almira Mack and myself visited Mrs. Cooper, who was Almira’s sister. Almira went into her room, and found her lying on the bed. After the usual salutations she informed Mrs. Cooper that aunt Lucy was in the parlor waiting to see her, and requested the privilege of inviting me into her room; but it was some time before her nerves were sufficiently settled to see me.[p.548]However, before I was admitted into her presence, she was further informed that her cousin Hyrum, as also several other Elders, had come to Detroit in company with me, and that I would expect them to be invited as well as myself. But this was refused, Mrs. Cooper declaring that she could not endure the presence of so many visitors. She sent for me, but forbade her sisters inviting any one else.

Lucy: 1844-45

Almira saw that it was in vain to urge the Matter and when her sister thought that she was composed enough to meet me her she directed her to call me in to her room but Almiras heart was full to overflowing. She knew that Lovisa that is Mrs. cooper had received as much of my attention when a child as either of My own had done and that my feelings for all my brothers children were unusualy tender and on this account she felt disagreeable to bear be the bearer of her sisters refusal to meet her cousin and my son but after giving vent to her feelings in a flood of tears she came to me and gave me to understand what <was> the situation of affairs.

Lucy: 1844-45I went into Lovisa’s room and she seemed very much pleased to see me after a great some fashionable remarks on both sides I said Lovisa I have 4 of my brethren with me and one of them is your cousin Hyrum Coray/Pratt: 1853I went to her, and after the compliments were over, I said, “Lovisa, I have with me four of my brethren, one of whom is your cousin Hyrum, if I stay they must be invited also.”
[p.549]<and> I want to have them invited here if I stay Oh! No! No! No! exclaimed she cannot I never coul can consent to it! Never Why I am so nervous that I can am not in a proper situation to see any one company does so agitate me. sory [p.549]“Oh! no, no; I never can consent to it,” exclaimed she,—“Why, aunt, I am so nervous, I am scarcely ever able to see any company.”
Now Lovisa said I do you know what it is that ails you I can tell you exactly there is a good spirit and an evil one opperating upon you and the bad spirit has almost got possession of your 72and when the good spirit is the least agitated the evil one strives for the entire mastery and sets the good spirit to faltering but just ready to leave you because it has so slight a foothold— “Now, Lovisa,” I replied, “do you know what ails you? I can tell you exactly what it is: there is a good spirit and an evil one operating upon you, and the bad spirit has almost got possession of you; and when the good spirit is the least agitated, the evil one strives for the entire mastery, and sets the good spirit to fluttering, just ready to be gone, because it has so slight a foothold.
But you have been sick a long time and you know not that you will live long Many years do you not wish to know something about your saviour before you ar are called to meet him She said she did. Well continued I there is another thing these men are clothed with <the> Authority of the everlasting Priesthood and it may be a <through which you may receive> a blessing to you to have them come here <should they come> and it is my wish to have them invited to breakfast— She for furthermore if you refuse to receive my brethren into your house I shall leave it and go myself to the tavern But you have been so for a long time, and you may yet live many years. These men who are with me are clothed with the authority of the Priesthood, and through their administration you might receive a blessing; and even should you not be healed, do you not wish to know something about your Saviour before you meet him. Furthermore, if you refuse to receive my brethren into your house, I shall leave it myself.”
[p.550]She finally concluded to have a sumptuous dinner prepared and have the brethren all invited to dine with her [* written at the foot of the sheet: “meanwhile they applied for the Methodist church to preach in but was refused. The minister came the next morning and said that if he had known it to be the request of Gen. Mack’s sister they should have preached in his church. I told him there might yet be an oportunity for him to show his good will to us.”] [p.550]It was finally concluded that a sumptuous dinner should be prepared, and that the brethren should all be invited.
The neccessary directions being given. I told her that I would like to have her calm her mind as much as possible and when the Elders came and after she the ceremony of introduction &c was over have them lay hands on her and pray for her to this she consented and and it was done after dinner she went to her room again being a little fatigued—I asked her if she would like wished them to pray for her again she answered very readily that she did for she had been better since they administered to her the they complied with her request and bidding her farewell left the house after they were gone and she found that they were not to be there again she seemed to be very much distressed because she had not urged them to stay and preach While they tarried with her they administered to her twice by the laying on of hands, in the name of the Lord. They stopped with her during the day, and in the evening left for Pontiac. When she learned that they were not expected back again, she seemed greatly distressed, because she had not urged them to stay and preach.
[p.551]but the next morning I set out in the stage for Pontiac whither the brethren had gone the day before us my brothers Stepens wife and her soninlaw and daughter Mr and Mrs. Whitermore as soon as I had settled myself at Mr Whitermore’s I commenced broached the subject which lay nearest my heart and which I felt the began to explain to them why it was that 73the elders visited them and <told them> the nature of their mission that Mr. Whitermore paid great attention to what I advanced as did also my brothers Widow sister Mack for untill near tea time when my sister Mack arose saying Sister Lucy you must excuse me for I find my nerves are so discomposed that I cannot bear conversation any longer as the subject is an entirely new one it affects confuses my Mind [p.551]The next morning, I and my niece set out for Pontiac, in the first stage, to visit sister Mack, my brother’s widow, and her daughter, Mrs. Whitermore. Here we were treated with great attention and respect by Mr. Whitermore and his family. The subject of religion was introduced immediately after our arrival and continued the theme of conversation until near tea-time, when sister Mack arose, saying, “sister Lucy, you must excuse me, for I find my nerves are so agitated I cannot bear conversation any longer; the subject is so entirely new, it confuses my mind.”
stop a moment said I and she sat down I then repeated to her the same in substance which I had told her daughter the two days before but added I if a company of fashionable people were to come in now and begin to talk about parties balls and <the> latest style of making dresses would that agitate you think you she smiled saying I do not know Sister Lucy as it would you know those are very common things—I told her that I would excuse her freely now to go <walk> where she liked but requested her to think of what I had said to her— I then requested her to stop a moment. I then repeated to her the same that I had done two days previous to Lovisa, adding, “suppose a company of fashionable people were to come in and begin to talk about balls, parties, and the latest style of making dresses, do you think that would agitate you so?” She smiled at this, and said, “I do not know that it would, sister Lucy; you know that those are more common things.”I then told her that I would excuse her, and that she might go where she pleased, concluding in my own
[p.552]I then concluded to say no more to her upon the subject of religion unless she desired me to so so—and finding that she and I were to occupy the same bed I even determined to desist from my usual habit of praying at my bed side but retired to another place and besought God to soften her heart to this influence of the truth but had she not desired me <not> to let her presence influence in the attendance of what I considered to be my duty I should not have foregone knelt in prayer after I entered my room when a short time after we lay [written over “laid”] down to rest My sister said everything is still now and I would be glad to hear you talk if you are not too much fatigued. I should have no objections if you did <do> not think that the subject of religion will make you nervous said Oh not in the least she replied every there is no other noise now to confuse my mind accordingly we commenced <a> conversation which lasted till day light in which she heard and believed the Gospel and never after lost her faith. [p.552]mind never to mention the subject to her again, unless it should be by her own request. That night we slept in the same room. When I was about retiring to rest, she observed, “do not let my presence prevent you from attending to any duty which you have practised at home.” And soon afterwards she again remarked, “the house is now still, and I would be glad to hear you talk, if you are not too much fatigued.” I told her I would have no objections, provided the subject of religion would not make her nervous; and, as she did not think it would, we commenced conversation, the result of which was, she was convinced of the truth of the Gospel.
In few days Mr. Whitermore accompanied me the house of another niece named Ruth Stanly74 wife of [blank] Stanley and sister to Mrs. Whitermore. soon after our arrival Mr. Whitermore introduced me to Rev Mr. Ruggles who was the [p.553]pastor of the presbyterian church to which Mr. H belonged In a few days subsequent to this, we all set out to visit Mrs. Stanley, who was also my brother’s daughter. Here Mr. Whitermore gave me an introduction to one Mr. Ruggles, the pastor of the Presbyterian church to which this Mr. Whitermore belonged.
And you said Mr Ruggles upon shaking hands with me are the Mother of that poor silly foolish boy Joe Smith who pretended to translate the Book of Mormon. [p.553]“And you,” said Mr. Ruggles, upon shaking hands with me, “are the mother of that poor, foolish, silly boy, Joe Smith, who pretended to translate the Book of Mormon.”75
I looked him steadily in the face and replied I am sir the Mother of Joseph Smith but why may I ask do you call him a foolish silly boy—Because said his Reverence that he should immagine that he was going to break down all the churches with that simple <mormon> Book I looked him steadily in the face, and replied, “I am, sir, the mother of Joseph Smith; but why do you apply to him such epithets as those?”“Because,” said his reverence, “that he should imagine he was going to break down all other churches with that simple Mormon book.”
Did you ever read that book I enqured. No said he it is to far beneath me to be worthy of my notice— Then I think sir I said you do not abide by that scripture which saith search all things—and Now sir let me tell you boldly that the Book of Mormon contains the everlasting Gospel and it was writen for the salvation of your soul by the gift and power of the holy Ghost “Did you ever read that book?” I inquired.“No,” said he, “it is beneath my notice.”“But,” rejoined I, “the Scriptures say, ‘Prove all things;’ and now sir, let me tell you boldly, that that book contains the everlasting Gospel, and it was written for the salvation of your soul, by the gift and power of the Holy Ghost.”
“Pooh said the Minister nonsense— but I have no fears bu of any mems. of my church being lead away by any such dedmation[?] for they have too much inteligence Now Mr. Ruggles said and I spoke earnestly for the spirit of God was upon me Mark my words as true as God lives before 3 years we will [p.554]have more than one third of your church and sir whether you believe it or not we will take the very deacon too “Pooh,” said the minister, “nonsense— I am not afraid of any member of my church being led astray by such stuff; they have too much intelligence.”“Now, Mr. Ruggles,” said I, and I spoke with emphasis, for the Spirit of God was upon me, “mark my words—as true as God lives, before [p.554]three years we will have more than one-third of your church; and, sir, whether you believe it or not, we will take the very Deacon too.”
this produced a hearty laugh from the company which was quite a large one at the expense of the reverend Minister.— This produced a hearty laugh at the expense of the minister.
Not to be tedious I will say that I remained in this section about 3 weeks after our brethren left me making my whole stay 4 weeks during which time I labored incessantly for the truths sake and gained the hearts of many believers among whom was David Dort and his wife. These were anxious to have an Elder sent to them and some of them said if I would use my influence to in <their> favor they would pledge themselves that the man who came should not lack for anything and Mr Cooper my Nephew of Detroit said that if we would dress our elders in broadcloth instead of home spun it would add greatly to their influence. I promised him that the next one who came to preach to them should be more genteel Not to be tedious, I will say that I remained in this section of country about four weeks, during which time I laboured incessantly for the truth’s sake, and succeeded in gaining the hearts of many, among whom were David Dort and his wife. Many desired me to use my influence to have an Elder sent into that region of country, which I agreed to do. As I was about starting home, Mr. Cooper observed that our ministers would have more influence if they dressed in broadcloth.
This was just as I embarked for home where I arrived in a few days in perfect health and safety and found my family well. I mentioned the state of things where I had been to Joseph the first opportunity he seemed pleased that I had succeeded in preparing the way for a minister of the Gospel and [blank of [p.555]approximately 31⁄2 inches] sent Brother Jared carter to labor with them but not untill we had him fitted out as I promised Mr Cooper with a suit of superfine broadcloth He went into the midst of Mr Ruggles’s church and converted 70 of his best member and as I said he took the very deacon to76 for although I did not know anything about the situation of the His church he had a very intelligent deacon by the name of Bent who is now a high councillor in Nauvoo and he told me the last time I saw him which was not a week since that he had never <not> forgotten my prophecy upon his head When I returned, I made known to Joseph the situation of things where I had been, so he despatched brother Jared Carter to that country. And in order that he might not lack influence, he was dressed in a suit of superfine broadcloth. He went immediately into the midst of Mr. Ruggles’ church, and, in a short time, [p.555]brought away seventy of his best members, among whom was the Deacon, just as I told the minister. This Deacon was brother Bent, who now presides over the High Council.77
soon after Bro Samuel arrived <returned> a home within a monthe of the in less than a month after my return <arrival> and remained untill the next Oct when a revelation was given commanding him <and Wm McLellin> to <go to the town of> Hyram which was near 30 Miles distant and warn the people in the name of the Lord In less than a month after my arrival, Samuel returned home from Missouri, and remained until the succeeding October, at which time a revelation was given, commanding him and Wm. Mc Lellin to go to the town of Hiram, which was about thirty miles distant.78
[p.556]He <began to> make preparations for to set out on this mission but before he was ready to start since he heard a voice in the night which called to him sayin Samuel arise as <im>mediately and go forth on the mission which thou wast commanded to take to Hyrum—he rose and took what clothing he had in readiness and set off without eating [p.556]Samuel commenced making preparations, but before he was ready to start, he heard a voice in the night, which said, “Samuel, arise immediately, and go forth on the mission which thou wast commanded to take to Hiram.” He arose from his bed and took what clothing he had in readiness, and set off without further delay.
He traveled 15 miles that day warning the people by the way and the next day he arrived at Hyrum where he met Wm McLellin according to previous appointment for they went <did not> go the same rout <and> as Brother McLellin rode his horse <but as brother McLellin rode he got> there as soon as Samuel did they held a meeting <as> soon as they could make arrangements to do so and being tolerably well received they continued to preach in Hyrum and the surrounding country but they had not been in this place long untill they were sent for by a woman who had been sick many months and had prayed much that the Lord would send so some of the Mormon into that country that she might have hands laid on her for the recovery of her health. Samuel went immediately to her and administerd to her by the Laying on of hands in the name of the Lord and she was healed and was also baptized— On arriving at the above-mentioned place, he found Wm. E. Mc Lellin there according to previous appointment. Here they commenced preaching together, and after labouring a while in this town, they went from place to place, bearing testimony of the truth in whatever city, town, or village they entered, until the twenty-seventh of December, at which time they arrived at Kirtland.
[p.557]after finishing this mission he returned home and was with us until Orson Hyde was baptized soon after which a revelation was given comanding Samuel and brother Hyde to go into the eastern country to preach the Gospel see revelation given jan 1832 p [blank] 79They set out on this mission without delay calling at private and <public> houses as much as was possible for them to do and warning them <people> to flee from the wrath to come untill they came <got> to Boton where <and> they preached here and in several other cities <from city to city> continueing their Labour incessantly untill they were called home by <a> revelation in which the Lord declared that the (Hyrum) <was already at home)> and Samuel and William who were all away from home preaching in different places should return and receive the ordinance of the washing of feet for their skirts were clear of the blood of this generation.80 [p.557]Samuel was not long permitted to remain at home in quiet; on the first of January81 he was sent, with Orson Hyde, on a mission into the eastern country. They went and preached from city to city until they were called home to receive the ordinance of The Washing of Feet.

Coray/Pratt: 1853


AN EXTRACT FROM THE HISTORY OF JOSEPH THE PROPHET—SIDNEY RIGDON’S TRANSGRESSION—TROUBLE IN JACKSON COUNTY. [p.558]I shall now return to the month of September, 1831.82 Joseph, at this time, was engaged in translating the Bible, and Sidney Rigdon was writing for him. About the first of this month, Joseph came to the conclusion to remove himself and clerk, as well as their families, to the before-mentioned town of Hiram, in order to expedite the work. They moved to the house of Father Johnson,83 and lived with him in peace until the following March, when a circumstance occurred, which I shall relate in his own words:—

“On the twenty-fifth of March, (1832,) the twins before mentioned, which had been sick of the measles for some time, caused us to be broke of our rest in taking care of them, especially my wife. In the evening I told her she had better retire to rest with one of the children, and I would watch with the sickest child. In the night, she told me I had better lie down on the trundle bed, and I did so, and was soon after awoke84 by her screaming murder! when I found myself going out of the door in the hands of about a dozen men; some of whose hands were in my hair, and some hold of my shirt, drawers, and limbs. The foot of the trundle bed was towards the door, leaving only room enough for the door to swing. My wife heard a gentle tapping on the windows, which she then took no particular notice of (but which was unquestionably designed for ascertaining whether we were all asleep), and, soon after, the mob burst open the door and surrounded the bed in an instant, and, as I said, the first I knew, I was going out of the door, in the hands of an infuriated mob. I made a desperate struggle, as I was forced out, to extricate myself, but only cleared one leg, with which I made a pass at one man, and he fell on the door steps. I was immediately confined again, and they swore by God they would85 kill me if I did not be still, which quieted me. As they passed around the house with me, the fellow that I kicked, came to me and thrust his hand into my face all covered with blood, (for I hit him on the nose,) and with an exulting horse laugh, muttered, ‘Ge, gee, God d—mn ye, I’ll fix ye.’86

“They then seized me by the throat, and held on till I lost my breath. Af-[p.559]ter I came to, as they passed along with me, about thirty rods from the house, I saw Elder Rigdon stretched out on the ground, whither they had dragged him by the heels. I supposed he was dead.

“I began to plead with them, saying, you will have mercy and spare my life, I hope. To which they replied, ‘God d—mn ye, call on yer God for help, we’ll show ye no mercy;’ and the people began to show themselves in every direction: one coming from the orchard had a plank, and I expected they would kill me, and carry me off on a plank. They then turned to the right, and went on about thirty rods further87—about sixty rods from the house, and about thirty from where I saw Elder Rigdon—into the meadow, where they stopped, and one said, ‘Simonds, Simonds,” (meaning, I supposed, Simonds Rider,), ‘pull up his drawers, pull up his drawers, he will take cold.’ Another replied, ‘A’nt88ye going to kill ’im? A’nt ye going to kill ‘im?’ when a group of mobbers collected a little way off, and said, ‘Simonds, Simonds, come here;’ and Simonds charged those who had hold of me to keep me from touching the ground (as they had done all the time), lest I should get a spring upon them. They went and held a council, and as I could occasionally overhear a word, I supposed it was to know whether it was best to kill me. They returned, after a while, when I learned that they had concluded not to kill me, but pound and scratch me well, tear off my shirt and drawers, and leave me naked: one cried, ‘Simonds, Simonds, where is the tar bucket?’ ‘I don’t know,’ answered one, ‘where ‘tis, Eli’s left it.’ They ran back and fetched the bucket of tar, when one exclaimed, ‘God d—mn it, let us tar up89 his mouth;’ and they tried to force the tar paddle into my mouth; I twisted my head around, so that they could not; and they cried out, ‘God d—mn ye, hold up90your headand let us give ye some tar.’ They then tried to force a vial into my mouth, and broke it in my teeth. All my clothes were torn off me, except my shirt collar; and one man fell on me and scratched my body with his nails like a mad cat, and then muttered out, God d—mn ye that’s the way91the Holy Ghost falls on folks.’92

[p.559]“They then left me, and I attempted to rise, but fell again; I pulled the tar away from my lips, &c., so that I could breathe more freely, and after a while I began to recover, and raised myself up, when I saw two lights. I made my way towards one of them, and found it was father Johnson’s. When I had come to the door I was naked, and the tar made me look as though I was covered with blood; and when my wife saw me, she thought I was all mashed to pieces, and fainted. During the affray abroad, the sisters of the neighbourhood had collected at my room. I called for a blanket, they threw me one and shut the door; I wrapped it around me, and went in.****93

“My friends spent the night in scraping and removing the tar, and washing and cleansing my body; so that by morning I was ready to be clothed again. This being Sabbath morning, the people assembled for meeting at the usual hour of worship, and among those came also the mobbers, viz., Simonds Rider, a Campbellite preacher, and leader of the mob; one M’Clentic, son of a Campbellite minister; and Pelatiah Allen, Esq.,94 who gave the mob a barrel of whisky to raise their spirits; and many others. With my flesh all scarified and defaced, I preached to the congregation, as usual, and in the afternoon of the same day baptized three individuals.”—Times and Seasons, vol. 5, p. 611. Millennial Star, vol. 14, p. 148.

Lucy: 1844-45

95It will be observed by the Times and seasons that sydney came up to Kirtland before Joseph set out for Misouri— 96 soon after <sydney> he arrived <Kirtland there was a prayer> we attended a meeting which was held in a barn which My husband had prepared with seats so that <we could hold> meetings could be held in it in the summer as Sydney had just arrived but a short time previous from Hiram the brethren were anxious to hear <a sermon> from him

Coray/Pratt: 1853

Sidney Rigdon went immediately to Kirtland, but Joseph remained at father Johnson’s to finish his preparations for a journey, which he contemplated making to Missouri. Immediately after Sidney’s arrival at Kirtland, we met for the purpose of holding a prayer meeting, and, as Sidney had not been with us for some time, we hoped to hear from him upon this occasion.

[p.561]and after waiting sometime for him he came in appearing much aggitated he did not go to the stand but but commenced pacing back and forth through an aisle that was left between the seats of my husband spoke to him about preaching said he would like to hear him speak sydney paid little attention to what he said but spoke in a very <sydney> replied vehemently that there should not be a prayer put up <saying that> the keys of the kingdom were <are> rent from the church and there shall not be a prayer put up in this place to day.97 [p.561]We waited a long time before he made his appearance; at last he came in, seemingly much agitated. He did not go to the stand, but began to pace back and forth through the house. My husband said, “Brother Sidney, we would like to hear a discourse from you to-day.” Brother Rigdon replied, in a tone of excitement, “The keys of the kingdom are rent from the Church, and there shall not be a prayer put up in this house this day.”
Oh no said My husband I hope not. They are said sydney I tell the keys are rent from this people and no man or woman shall put a prayer here this day— “Oh! no,” said Mr. Smith, “I hope not.” “I tell you they are,” rejoined Elder Rigdon, “and no man or woman shall put up a prayer in this place to-day.”
This produced a great excitement in the minds of some <many> of the sisters and some brethren—The brethren stared and turned pale— the sisters cryed and for a few minutes we were in indecision were at a stand what course to take This greatly disturbed the minds of many sisters, and some brethren. The brethren stared and turned pale, and the sisters cried.
Sister Howe <particularly> was much terrified Oh! dear Me said she what shall we do what shall we do the keys of the Kingdom are taken from us— <and what shall we do Hyrum was a I tell repeated Syney the with much apparent feeling the keys of kingdom are re <wrent> [p.562]from this <you> and you never will have them again untill you build me a new house. Sister Howe, in particular, was very much terrified: “Oh dear me!” said she, “what shall we do? what shall we do? The keys of the kingdom are taken from us, and what shall we do?” “I tell you again,” said Sidney, with much feeling, “the keys of the kingdom are taken from you, and [p.562]you never will have them again until you build me a new house.
Hyrum was vexed at this frivolous maneuvering he got up and took his hat saying I’ll put a stop to this fuss pretty quick I am going for Joseph Hyrum was vexed at this frivolous nonsense, and, taking his hat, he went out of the house, saying, “I’ll put a stop to this fuss, pretty quick; I’m going for Joseph.”
Oh do’nt do’nt for pity’s sake go bring Joseph here it is no use for brother sydney says he has we have lost the keys of the kingdom and where is the use of bringing Joseph here “Oh don’t,” said sister Howe, “for pity’s sake, don’t go for him. Brother Sidney says the keys of the kingdom are taken from us, and where is the use of bringing Joseph here.”
Hyrum paid no attention to her but went for a horse and set out that night <evening> which was Saturday after his brother he got there in the after part of the night Joseph was in bed come said Hyrum laughing Joseph get up you must go back with me to Kirtland and attend to things there we are in great trouble we have lost the keys of the kingdom and they are having a terrible time— Hyrum took a horse, and went immediately to father Johnson’s, for Joseph. He arrived there in the afterpart of the night, and having aroused Joseph, he said, “You must go straight with me to Kirtland; we are having terrible times there, and I want you to come up and see to things.”98
Joseph did not know what he could mean but when Hyrum told him what kind <a> freak had got into Sydney’s head Joseph said that he would start as soon as he could get his breakfast— Father Johnson offered him a horse for he was a kind old man and would do anything in his power for Joseph or any of our family— Joseph being informed of the precise situation of affairs, he got a horse of99 father Johnson, and started without delay, with Hyrum, for Kirtland.
[p.563]They were soon on their journey and arrived in Kirtland soon after the afternoon meeting began Joseph got up and told the brethren to cast of all their fears for they were under a great mistake that they were under no transgression and said he I myself hold the Keys of this last dispensation and I forever will hold them in time and in eternity so set your hearts at rest for all is well [p.563]On his arrival there, the brethren were collected for meeting. Joseph went upon the stand, and informed the brethren that they were under a great mistake, that the Church had not transgressed; “and, as for the keys of the kingdom,” said he, “I, myself, hold the keys of this Last Dispensation, and will for ever hold them,100 both in time and in eternity; so set your hearts at rest upon that point, all is right.”
after preaching a comforting discourse he appointed a councill to set the next day in which brother Sydney101 was tried for having lied in the name of the Lord and Joseph told him that he must suffer what he had and you shall said he be delivered over to the buffetings of satan and the Devil will handle you as one man handeleth another and the less priesthood you have the better it will be for you therefore I advise you to give up your licence— He then went on and preached a comforting discourse, after which he appointed a council to sit the next day, by which Sidney was tried, for having lied in the name of the Lord. In this council Joseph told him, he must suffer for what he had done, that he should be delivered over to the buffetings of Satan, who would handle him as one man handleth another, that the less Priesthood he had, the better it would be for him, and that it would be well for him to give up his license.
Sydney did as he was counsilled and he afterwards stated that he the most astonishing encounters with the Devil on the following night that ever a man had he said that the he was dragged out of bed 3 times [p.564]successively on the same night one thing is certain that is <viz.> his contrition of soul was apparently as great as a man could well live through after this he made an humble confession and received had <another> license the first is still in brother Whitney’s hands. This counsel Sidney complied with, yet he had to suffer for his folly, for, according to his own account, he was dragged out of bed by the devil, three times in one night, by his heels. Whether this be true or [p.564]not, one thing is certain, his contrition of soul was as great as a man could well live through.102After he had sufficiently humbled himself, he received another license; but the old one was retained, and is now in the hands of Bishop Whitney.
When Joseph had goten the church on <in> a traveling condition again he returned to Hiram and soon set off for Missouri according to the Times and Seasons refer to T.S.103 On the second of April, 1832, Joseph set off for Missouri, accompanied by Newel K. Whitney, Peter Whitmer, and Jesse Gauze.104 They were taken by brother Pitkin to the town of Warren, where they were joined by brother Rigdon, and they all pursued their journey together.

Lucy: 1844-45

I shall now return my steps unto the 1st of sept. when Joseph began to make preparations to remove his family to Hy<i>ram This he did in order to facillitate the translation of the Bible which he had previously commenced— The brethren also who had been commanded to go to Missouri were making every preparation to obey the voice of the Lord on this wise designing to leave Kirtlang for Misouri the ensueing set which they <accordingly> did—on the 12th day of September Joseph started removed with his family which consisted of his wife and two adopted children who were the twins before spoken of shortly after <in a short time> he was followed by Sydney Rigdon who followed settled his family near to Joseph in order to act in his office of scribe to Joseph as is mentioned in my sons history with many revelations particulars not immediately connected with my narative Nothing of importance he says occurred untill 25 of—March—here <the> reviser may follow the Times and seasons commencing P. 611—thence 624 first sentence Hence105 While [p.565]Joseph was gone Emma was by her husband’s <and bishop Whitney> request moved to Kirtland and <as> Bishop Whitney desired her to go to his house and tarry with his wife untill her husband and hinself [sic] (for Brother Whitney went with Joseph to Misouri) returned home—When Emma came to brother <sister> Whitneys house and made know her design and the wish of Her Mr Sister Whitney’s husband) Sister Whitney communicated the same to an <elderly> maiden-Aunt who lived with her at but the Aunt whose name was Sarrah Smith was highly offended and declared that if Emma staid she would go away upon this Sister Whitney ret invited Emma to leave106This came to the ears of said> This However I was never aware of until very lately and although <he [sic] lived> with us and very near us She said nothing of the mortifying circumstance least it should injure feelings. She was then young and being naturaly ambitious <and> her whole heart was occupied in the work of the Lord and she felt no interest ex for the church and the cause of truth whatever She found her hands found to do she did with her might and did not ask the selfish question Shall I be benefited any more than any one else If Elders were sent away to preach she was the First to go volunteer her services to assist in clothing them for their journey She lived Her countenance shining wore a happy expression of Zeal and let her own privations be what they might like the son of Altnomak107 she scorned to complain ed

Lucy: 1844-45

She lived with brother Wm Cahoon and Brother Williams occasionaly spending a short time with us. [p.566]When her during Joseph’s absence she was not Idle for she moments <labored> faithfully with for the interest of those with whom she staid cheering them by her lively <and spirited> conversation Now see Times and season Page 626 commencing date May 6th108

Coray/Pratt: 1853

During her husband’s absence, Emma Smith lived with William Cahoon and brother Williams, occa-[p.566]sionally spending a short time with us.109

Coray/Pratt: 1853

On the twenty-fourth of April, Joseph arrived at Independence. He made haste to attend to the business that lay before him, and on the sixth of May following, he, with brothers Whitney and Rigdon, left Independence for Kirtland. When they arrived at New Albany, brother Whitney had the misfortune to get his leg broken.110 This detained Joseph, who remained, in order to take care of him, four weeks at Mr. Porter’s public-house in Greenville.111 While they were at this place, Joseph had poison administered to him in his food, which operated very violently upon his system, but he soon recovered, and the next morning they pursued112 their journey again, and arrived in Kirtland some time in the month of June.

Lucy: 1844-45

After the return of Joseph <her husband> a comfortable house was [p.567]provided for Emma and her adopted daughter and this house belonged to Brothers Whitney and Gilbert being previously occupied for a store113 soon after She moved into this house—Joseph left her again <in the care of Hyrum who watched over her with the most faithful care and attention> and as he observes while he was gone his son Joseph Smith the 3thd was born

Coray/Pratt: 1853

When Joseph got home, he immediately procured a house for his [p.567]wife;114 and after making his family comfortable, he went on a mission to the East, leaving his family in the care of Hyrum.Shortly after he left, Joseph Smith the third was born.115

soon after Joseph returned from the eastern country he had arrangements made for establishing a schooll for the Elders and sent for them to come in it was at this time that a revelation was given that my children who were absent should return and the school of prophets was organized which is spoken of in the Book of Covenants116 and which was held in an upper room of the house that Joseph occupied After Joseph returned from his mission to the East, he established a school for the Elders, and called them all home from the different parts of the country where they had been labouring. This was called the School of the Prophets; and was kept in an upper room of the house in which Joseph resided.
when My sons returned and had rested themselves Joseph took them with all of the males Mr. Smith and Carlos as well as those who had been away on Missions into the room Where the school of the At this time my sons were all called home, and, shortly after they arrived, Joseph took all the male portion of our family into the before-named school-room, and administered to them the ordinance of
[p.568]prophets was kept and girding himself administered to them the ordinance of washing of feet117 according to the directions of the Savior who said If I wash your feet ye ough also to wash one anothers feet—118 When the ceremony was over thespirit of the Lord fell upon them and they spoke in other tongues <and prophesied> as on the day of pentecost and the brethren gathered together to witness the manifestation of the power of God.119 I was on the farm a short distance from the place where the meeting was held but then My children who could not bear that “Mother should loose anything despatched an messenger in a great haste for me I was putting some <loaves> bread into the oven but the brother who came for me would not wait till I had set my bread to baking <so> I went and shared with the rest one of the most glorious outporings of the spirit of God that had ever been witnessed in the church at that time—This produced great joy and satisfaction among the Brethren and sisters [p.569]and we felt as though we had about gained the victory over the adverary and truly it was as as the poet says [p.568]Washing of Feet; after which the Spirit fell upon them, and they spake in tongues, and prophesied. The brethren gathered together to witness the manifestations of the power of God. At that time I was on the farm a short distance from the place where the meeting was held, and my children being anxious that I should enjoy the meeting, sent a messenger in great haste for me.120 I went without delay, and shared with the rest, the most glorious outpouring of the Spirit of God that had ever before taken place in the Church. [p.569]We felt that we had gained a decided victory over the adversary, and,

“We could not believe, That we ever should grieve, Or ever should sorrow again.”

We could not believe That we ever should grieve Or ever should sorrow again

But alas! how our joy was measureably turned to grief for not 2 months until news came to our ears of the dificulties in Jackson county between the brethren and the mob inA Messenger arrived from Misouri about [two inch blank on the line] and my sons were then all at work preparing appiece of ground for sowing wheat the ensueing fall Joseph was standing on the porch near the door washing his face and hands when the despatch arrived and <who> stated that the brethren were driven and brethren Pattridge and [blank] had been tarred and feathered and put into prison and that many some even killed and brother Dibble among the others had been shot But, alas! our joy was soon mingled with woe. It was not two months121 before a messenger arrived from Missouri, with tidings of the difficulty in Jackson county; that brothers Partridge and Allen had been tarred and feathered, and put into prison; that some had been killed, and others shot;122 and among the latter, was brother Dibble, who had been dangerously wounded.
When Joseph heard this he was overwhelmed with grief He bust into tears and sobbed aloud Oh my brethren my brethren said he. Oh that I had been with you to have [p.570]shared with you your trouble—My God My God what shall we in such a case of trial Upon hearing this, Joseph was overwhelmed with grief. He burst into tears, and sobbed aloud. “Oh, my brethren! my brethren;” he exclaimed, “would that I had been [p.570]with you, to have shared your fate. Oh my God, what shall I do in such a trial as this.”
after his first burst of grief was over he called a councill and it was resolved that the brethren should be called from the surrounding country to Kirtland and when Sufficient time was had to prepare those in Kirtland and who ever should be called from abroad that they would all set off for Misouri to arrest the brethren against the oppressive neighbors in protecting their rights. <for the purpose of providing of [sic] forming> a treaty with the mob and also to take clothing and money to relieve them in their distress as soon as they could make the necessary collections and preparations* [no corresponding insert] they started and there was near 200 in number thoroughly armed equiped. After his grief had a little subsided, he called a council, and it was resolved that the brethren from the surrounding country, as well as those in Kirtland, should go immediately to Missouri, and take with them money and clothing to relieve the brethren in their distress.123 Just before this, Jesse Smith,124 my husband’s nephew, and Amos Fuller, arrived in Kirtland from Potsdam, and Jesse determined to go with the camp to Missouri. He was the son of Jesse Smith, my husband’s oldest brother, of whose peculiar disposition I have spoken before. Knowing that his father would censure us, I endeavoured to dissuade him from going; but to no purpose, for he was determined upon being one of the company. After making the necessary collections, they set out for Missouri. The whole company amounted to two hundred in number.


[p.571]Previous to their leaving the Brethren had commenced a small building which was designed for a school hous meeting house and school house126 and Brother Reynolds Cohoon was left to finish this house in order that it might be in readiness to hold meetings in the ensuing winter after When the brethren were gone and we became settled that were left at home held meetings in School house although it was merely served as a shelter from the sun but it seemed as had if the prince of the power of the air was permited greatly to prevail against us for on several successive sabaths before meeting was closed we were overtaken by dreadful storms which troubled us greatly as we were unusualy anxious to meet together in order to unite our faith in behalf of our brethren who were either settled in Misouri or journeying thither through great <at the peril of> their lives— [p.571]Previous to taking leave for Missouri,127 the brethren commenced building a house, which was designed for both a meetinghouse and a school. This was left in the hands of brother Reynolds Cahoon for completion; and was to be in readiness for use by the commencement of the ensuing winter. It is true we held meetings in it during the summer, but then it only served as a shelter from the sun.128 We were now unusually anxious to meet together as often as possible, in order to unite our faith and prayers in behalf of our brethren; but, for a length of time after they left, almost every meeting was broken up by a storm.
[p.572]We accordingly began to rather urge upon brother cohoon the necesity of hurrying the building but he said he could not do anything about it for he had no means to do with <and> many things requred cash and as well as time— [p.572]In consequence of this, together with the near approach of winter, we began to urge upon brother Cahoon the necessity of hurrying the building, but he said that he could do nothing about the matter, as he had neither time nor means.
A sash for instance would cost and a light and then he must bring them from Painsville which the129 had not time to do> This made me feel very sorrowful for we much needed the <a> house of worship was <where> we could hold meetings without being interrupted so as we must be in a dwelling where a family resided—I studied sometime upon it and at last I told my husband that I thought that I could collect means for finising the house my single self if he would consent to it I would try and see what I could effect My husband told me he should not hinder me in anything of that kind and he would be glad if I could raise anything towards helping the work along. This made me very sorrowful. I studied upon it a long time. Finally, I told my husband, I believed that I could raise the means myself to finish the building, and, if he would give his consent, I would try and see what I could do. He said he would be glad if I could do anything towards forwarding the work,130 and that I might take any course I saw fit, in order to accomplish it.
I set off wrote a subscription paper in which I agreed to return all the money131 which I was subscribed giving back to Each individual that which I received from him or her in case it could not be applied to the […] building of the meeting house I then wrote a subscription paper, in which I agreed to refund all the money that should be given, in case it could not be appropriated to the purpose for which it should be subscribed.
[p.573]When I had writen this subscription paper I took to each one of my daughters and my boarders 2 of whom were Mary who was afterwards married to Hyrum <my oldest son>132 and Agnes [Coolbrith] who was married to my youngest son Carlos they all gave me what pocket money they had by them. I then went to a Brother Bosley’s and received something from each of his family As I was leaving Brother Bosley’s133 house I met Brother Cahoon and informed him of what I was about and he told me to go on and prosper [p.573]This article I first took to each member of my family who were at home, as also my boarders, then proceeded with it to father Bosley’s. Here I received considerable assistance, and, as I was leaving the house, I met brother Cahoon, and informed him of what I was doing. He seemed pleased, and told me to go on and prosper.
and it was even so: I did prosper for in about 2 weeks I had everything in fine order for commencing the work I employed one a man to case and make the doors at a reduced price and engaged the sash and casing for the windows of one Mr. Bar who agreed to make the sash for 4 cents a light And it was even so, I did prosper; so that in two weeks I had everything in fine order for commencing the work.134 I employed a man by the name of Bar to make and case the doors, and also to case the windows and make the sashes. All this was to be done at a very reduced price.
This man went immediately to the house and began to take the measurement of the windows but in consequence of some misunderstanding [p.574]with Brother Cahoon forbid him doing the work according Mr. Bar came to my husband to enquire about the <get some explanation> of the affair Mr. Bar went immediately to the house, and began to take the measurement of the windows, but, in consequence of some misunderstanding [p.574]brother Cahoon forbade him touching the work. Mr. Bar came to my husband for an explanation of the affair.
accordingly a counsel was called and after a 3 hours sitting it was voted by the counsel that Mother Smith should go ahead and finish the house135 as she thought proper I then proceeded to collect means employ hands and get together the necessary materials untill I had the house entirely completed and there was but $6 left unpaid and this paid Mr Smith brought up the arrears by disposing of produce and the house was thoroughly finished for there was not a <door> fastening which was wanting. A council was called, and, after three hours sitting, it was voted that mother Smith should go on, and finish the house as she thought proper. Accordingly, I continued to collect means and employ hands, until the house was thoroughly completed, even to the fastenings of the doors; and when this was accomplished, there was but six dollars remaining unpaid.136 And this debt my husband afterwards discharged by the sale of produce.137
Nothing occurred worthy of mention between this time and Hyrum and Joseph’s return which I think was late in the fall. Their joy at seeing us again in health and was exceeding great above measure because of the perils which they had passed during their absence and after they were a little rested and refreshed <they sat down on each side one on either side of me Joseph holding one of my hands and Hyrum the other and> they related [p.575]the folling history <sketch> of their journey Late in the fall138 Joseph and Hyrum returned. They were overjoyed to meet us again in health, more especially on account of the perils which they had passed through during their absence. Joseph and Hyrum sat down beside me, each holding one of my hands in his, while they related the following story:—
When arrived in Mis we got started we made arrangements to have a certain one bake their bread and others to attend to other vairious branches of buisness So that the company should be made as comfortable as possible but the incidental sufferings which cannot be avoided in such excursions soon made some of the brethren discontented And they began to murmur against us saying that They Lord never required them to take such a tiresome journey that it was folly for them to suffer the fatigue and inconveinience which they underwent just to gratify a foolish fancy. I so we warned them in the name of the Lord to stop their murmuring or the displeasure of the Almighty would visit them in judgement [p.575]“When we started on our journey, we made arrangements to have every one made as comfortable as possible; but the sufferings which are incident to such an excursion made some of the brethren discontented, and they began to murmur against us, saying, ‘the Lord never required them to take such a tiresome journey,’ and that it was folly for them to suffer such fatigue and inconvenience just to gratify us. We warned them, in the name of the Lord, to stop their murmuring; for, if they did not, the displeasure of the Almighty would be manifested in judgments in their midst.
but many of them persisted in complaining untill one morning we <they> came to harness their horses they found them so lane [sic] as to be unable to travel this gave them great uneasiness and said Joseph I called together and told the if they would repent and humble themselves before the lord the curse would be removed but if they did not a greater curse would come upon them. But the majority of them139 paid no attention to what we said, until one morning when they went out to harness up their horses, and found them all so lame as to be unable to travel. We told them that this was a curse which had come upon them because of transgression; but, if they would repent, it might be removed—if not, a greater curse would come upon them. They believed what we said, and repented of their folly. The consequence was, we were soon on our journey again.
[p.576]This had a good effect with all save one who was more turbulent than the rest140 when he brought up his horse he found that it would not be possible for him to travel and after a little delay the animal died—but soon the spitrit [sic] of disension rose again and was not quelled so that we had any degree of good feeling untill we came to the end of our journey— [p.576]It was not long, however, till the spirit of dissension arose again, and was not quelled, so as to produce any degree of good feeling, until we arrived at Missouri.
Soon after we got to the point of destination the cholera broke out among us and the brethren were so viotently atacted that it seemed impossible to render them any assistance they immediately sent for the Elders who remained in health to have hands laid on them that they might be relieved from this awful disease among others who were called upon were Hyrum and myself but we soon discovered that it was the judgement of the Almighty for when we laid our hands upon them in the name of the Lord in order that they might be healed the disease instantly fastened itself upon us and in a few minutes we were in awful distress—We made mute signals to each other and left the house for the purpose of going into some secluded place to join in prayer that God would deliver us from this awful influence. but before we could get a sufficient distance to be secure from interruption we were scarcely [p.577]able to stand upon our feet and we were in terror least we should Hyrum said in we were greatly alarmed fearing that we should be die in this western wilderness so far from our families without even the priviledge of <blessing our children or> giving them one word of parting counsel “Soon after arriving at the point of destination, the cholera broke out in our midst; the brethren were so violently attacked that it seemed impossible to render them any assistance. They immediately sent for us to lay hands on them, but we soon discovered that this, also, was a judgment from the Almighty; for, when we laid our hands upon them, in the name of the Lord, the disease immediately fastened itself upon us, and in a few minutes we were in awful agony. We made signals to each other and left the house, in order to join in prayer to God that he would deliver us from this dreadful influence; but, before we could get to a sufficient distance from the house to be secure from interruption, we were hardly able to stand upon our feet, and we feared that we should die in that western wilderness without the privilege of blessing our children, or giving them one word of parting counsel.
Hyrum cried out Joseph what shall we do must we be cut off from the face of the Earth by this horrid curse. Let us said I get down upon our knees and pray to God to remove the cramp and other distress which and restore us to health that we may return to our families in hea We did so but without receiving any benefit but still grew worse. We concluded however to make a second effort and when we kneeled again the cramp siezed the calves of my legs in a manner that was the most like the gathering the cords into bunches and then <the> opperation extended in like manner all over my system I cried heartily unto God but the Heavens seemed sealed against us and every power that could render us any assistance locked <shut> within its gates the universe was still when we arose again I found Hyrum was in the same situation with myself. We soo came to the resolution of appealing to go again to god for mercy and not to rise from our knees untill one or the other got a testimony that we should be healed and he who received the first intimation from the spirit should inform the other of the 141same. [p.577]We succeeded in getting a few steps further, and then fell upon our knees and cried unto the Lord that he would deliver us from this awful calamity, but we arose worse than before. We kneeled down the second time, and when we commenced praying the cramp seized us, gathering the cords in our arms and legs in bunches, and operating equally severe throughout our system. We still besought the Lord, with all our strength, to have mercy upon us, but all in vain. It seemed as though the heavens were sealed against us, and that every power that could render us any assistance was shut within its gates. We then kneeled down the third time, concluding never to rise to our feet again, until one or the other should get a testimony that we should be healed; and that the one who should get the first intimation of the same from the Spirit, should make it known to the others.”
[p.578]We had not prayed sometime first one and then the other and soon peceived that the cramp began to loose its hold but <and> in a short time afterwards Hyrum sprung to his feet and exclaimed Joseph we shall return for I have seen an open vision in which I saw Mother on her knees under an apple tree praying for us and she is even now asking <in tears> God to spare our lives that she may behold us again in the flesh and the spirit testifies to me that her prayers and ours shall be heard—and from that moment we were healed and went on our way rejoicing142 and [p.578]They stated further,143 that after praying some time the cramp began to release its hold; and, in a short time, Hyrum sprang to his feet and exclaimed, “Joseph, we shall return to our families. I have had an open vision, in which I saw mother kneeling under an apple tree; and she is even now asking God, in tears, to spare our lives, that she may again behold us in the flesh. The Spirit testifies, that her prayers, united with ours, will be answered.”
Oh my Mother said Joseph how often have your prayers been a means of assisting us when the shadows of death encompassed us “Oh, my mother!” said Joseph, “how often have your prayers been the means of assisting us when the shadows of death encompassed us.”
We found that William had the same symptoms was not so severely affected as we had been an and as a sister by the name of [blank] we permited her to take him home with her and She was extremely kind and attentive to him insomuch that in a short time he was well again 144William was also taken sick of the same disease; but one of the sisters took him to her house, and nursed him so faithfully that he soon recovered.
But our poor cousin Jesse being <was> taken so like manner severely that we could not render him any assistance <and> he died in a short time. Jesse Smith, my nephew, was seized so violently that nothing could be done for him, and he died immediately.

[p.579]Contextual note: See discussion in “The Textual History of Lucy’s Book,” for George A. Smith’s overreaction to this episode. On this paragraph in Pratt, he wrote: “Jesse <Johnson &> Smith,” then struck out everything from “immediately” to the end of the chapter. Granted, Lucy was mistaken in Jesse Johnson Smith’s parentage—he was the son of Asael Jr., not Jesse Sr.—but this correction could have been handled as George A. himself did the first time Jesse’s name comes up (see above). According to a letter from John Smith to Elias Smith, 19 October 1834, Jesse Johnson Smith accompanied Zion’s Camp to Missouri, sharing a tent with his two cousins, George A. and Joseph Jr. When George and Jesse were smitten by cholera, George survived but Jesse did not. (Qtd. in Zora Smith Jarvis, “Life of John Smith,” chapter in “Ancestry”). When Erastus Rudd died after about only five hours’ illness, George and Jesse, who were much of an age, concluded their duties as his nurse by wrapping the body in a blanket, carrying it into the woods, digging the grave, and burying him. Jesse was attacked even as they worked and died on 1 July 1834. “Young George was heartbroken” and “told Joseph that he wished he could have died in Jesse’s place, for his cousin had a good education, a brilliant mind, and other admirable attributes. Joseph supposedly replied to the boy, ‘You do not know the mind of the Lord in these things.’” (George A. Smith, “History,” qtd. in Launius, Zion’s Camp, 149.)

Lucy: 1844-45

Brother Thaye[r] was also taken and called upon us at first to lay hands upon him but he afterwards said no you need not do so—I will go into the river and he commenced dipping himself in the water untill he was better his example was followed by others and those who did this recovered.

Coray/Pratt: 1853

Brother Thayre was also taken with the cholera: he went to the river and commenced dipping himself, and finding that it helped him, he continued until he was quite restored. His example was followed by several others, and with the same effect.

They When we saw the brethren and When as soon as we could consistently do so we started back for Kirtland but I will tell you further particulars at another time—I then related to them [p.580]my The circumstances attending the building of the schooll house and that I had seceeded in preparing a house for them to preach in they highly approved my zeal, and blessed me for what I had done We here and we all had a time of great rejoicing with the those who returned After hearing this recital, I took Joseph and Hyrum with me, and showed them the new meeting-house, with which they were highly pleased, and they approved of all that I had done relative to [p.580]the matter.145



146nothing of suficient importance to demand special attention occurred from this time untill The ensueing summer when the Brethren began to [blot] discuss the subject of building another meeting House as the first was now rather small to afford room for the increased congregation. The summer ensuing147 Joseph’s return from Missouri, the brethren called a council with the view of investigating the subject of building a new meeting-house, as the first was now too small to accommodate the increased congregation.
A councill was called and Joseph requested the brethren to each one to rise and give his views and after they were through he [p.581]would give <his> opinion they <all> spoke one some thought that it would be better to build a frame others said that a frame was too costly kind of a house—and the majority concluded upon the putting up a log house and made their calculations about what they could do towards it building it— In this council, Joseph requested that each of the brethren should give his views with regard to the house; and when they had all [p.581]got through, he would then give148 his opinion concerning the matter. They all complied with his request. Some were in favour of building a frame house, but the majority were of a mind to put up another log house.149
Joseph rose and reminded them that they were not making a house for themselvese or any other man but a house for God And shall we brethren build a house for our God of logs. No brethren I have a better plan than that I have the plan of the house of the Lord given by himself he I <you> will see by this the difference between our calculations and his Ideas Joseph reminded them that they were not building a house for man, but for God; “and shall we, brethren,” said he, “build a house for our God, of logs? No, I have a better plan than that. I have a plan of the house of the Lord, given by Himself; and you will soon see by this, the difference between our calculations and His idea of things.”
He then gave them the plan in full of the house of the Lord at Kirtland <with> which when the brethren heard they were highly delighted with and particularly Hyrum who was twice as much animated as though it were for himself [p.582]and declared that he would strike the first blow towards building it <the> house for God He then gave them a full pattern of the house of the Lord at Kirtland, with which the brethren were highly delighted,150 particularly Hyrum, who was much more animated than if it were designed for himself.151
Before the meeting closed they (and it was then saturday after noon) they said <resolved> upon laying the corner stone <one week from> the succeeding Wednesday. Now brethren said Joseph let us go select a place for the building they then all went out and when they came to a certain field of wheat which my sons had sown the fall before they made choice of a spot which was situated in the North West corner of the field [p.582]After the close of the meeting, Joseph took the brethren with him, for the purpose of selecting a spot for the building to stand upon. The place which they made choice of was situated in the north-west corner of a field of wheat, which was sown by my sons the fall previous, on the farm upon which we were then living. In a few minutes the fence was removed, and the standing grain was levelled,152 in order to prepare a place for the building,
Hyrum came <ran> to the house and caught the sythe with <and> was about returning to the place without giving any explanation but I stopt him and asked him where he was going withe the sythe he said we are g preparing to build a house for the Lord and I am determined to be the first at the work In a few minutes the fence was removed the young wheat cut and the ground in order for the foundation <Eagerly come Monday morning the brethren were out drawing stone of the wall and Hyrum commenced digging away the Earth where the stone were to be laid. and Hyrum commenced digging a trench for the wall, he having declared that he would strike the first blow upon the house.
Early Monday morning the brethren were out with their teams laboring with great ambition at digging a trench for the wall quarying [p.583]stone and hauling them to the place where they were to be used—although there was but <about> 30 families in Kirtland <at that time as there had many of the brethren gone to Jackson Co> the work never stoped or stood still for the want of means or laborers but they suffered much from fatigue and uneasiness for as soon as the work was commenced our enemies began to swear that we should not finish it but the brethren were faithful to their charge and they would take turns in watching the walls and of those that then stood upon guard This was Saturday night.153 On the following Monday the brethren went to work at the house with great ambition; and [p.583]although but154 thirty families now remained in Kirtland,155 they never suffered the work to stop until it was accomplished. They had to endure great fatigue and privation, in consequence of the opposition they met with from their enemies, and which was so great, that they were compelled to keep a guard upon156 the walls every night after they were commenced, until157 they were completed. They “gave no sleep to their eyes, nor slumber to their eyelids, until they found a place for the Lord, a habitation for the mighty God of Jacob.”158

Lucy: 1844-45

Some are yet living Jared Carter and Simeon Carter Alvin Tibbets Jenkins Saulsbury William Tibbets my sons also took their turn and stood upon the walls and very of [sic] stood 3 nights in the week. but oh how many of those affectionate brethren that spent so many <spent> days and nights watching by th for the enemy least they should steal into the town unawares and murder the prophet and his counsill and tear down their foundation of the house but they clung fast by the walls and gave no quet spll sleep to their eyes nor peaceful slumber to their eyelid untill they found a place for the Lord an habitation for the mighty God of Jacob but now they lie full low <and> their houses are mouldering to rust and their spirits have returned to God who gave it But their good <works> have followed them and for they did not [p.584]turn therefrom but continued faithful to the end While others these have <are> buried in far more gross and dreadful darkness for they have forsaken the truth and taken to themselves the God of this world and given heed to vanity and [blot]ies thing wherein there is no profit says the Saviour of the light which is in you become darkness how great is that darkness159

Lucy: 1844-45

Mary Fielding <Baily> and Agnes Coleby160 was then boarding with me they devoted their whole time to this making and mending clothes for the brethren who worked on the house. There was but one main spring to all our thoughts and that was the building the Lord’s house.

Coray/Pratt: 1853

Mary Baily and Agnes Coolbrith were then boarding with me; they devoted their whole161 time to making and mending clothes for the men who were employed on the house. There was but one main-spring to all our thoughts and actions, and that was, the building of the Lord’s house.

I often wonder to hear brethren and sisters murmur at the trifling troubles <inconveiniences> which they have to encounter in living in a little less stylish house <establishment> than they are <have been> accostomed to do <and> I think to myself salvation is worth as much now as it was in the beginning of the work but I find that allAll like the purchase few the price will pay I often wonder, when I hear brethren and sisters complain at the trifling inconveniences which they have to suffer in these days, and I think to myself that salvation is worth as much now as it was in the commencement of the work. But “all like the purchase, few the price would pay.”

Lucy: 1844-45

And although they all speak frequently of being of that people whom the Lord will try in all things162 yet when they find by experience that they have [p.585]been preaching a doctrine which is true in its litteral sense they feel as though those who carried them the message of Eternal life had injured them and reflect upon those who brought them into the church as though they had acted the part of an enemy And I often find that even those who have been with us from almost the ouset are <some of them> still clinging to their property as if life depended upon close economy.

Lucy: 1844-45

How often have I with my daughters and daughters in law parted every bed in the house for the accomodation of the brethren and then Joseph would take his cloak and lay down on the hard floor with no other bed or bedding and his wife Emma place herself by his side and share his comfort while My husband and myself lodged in the same room and as the one with a single blanket for bed and bedding and this was our rest for 2 weeks together

Coray/Pratt: 1853

How often I have parted every bed in the house for the accommodation of the brethren, and then laid a single blanket on the floor for my husband and myself, while Joseph and Emma slept upon the same floor, with nothing but their cloaks for both bed and bedding.

Lucy: 1844-45

and we labored hard every day it is true <but> those who were accomodated by our privations did not know how we fared for <as> Emma nor I never either of suffered them to know that we took such unwearing pains for them and when the temple Lords house was building how our brethren at Kirtland watched and toiled who can do so now that did not learn the lesson then I do not know but many would but not having seen it done they have not thought about such things.

Lucy: 1844-45 A short time after the this work was commenced my husbands brother John Smith who had been [p.586]lying very low with the consumption came to a determination of being baptized although notwithstanding he was not able to walk into the water— He got Brother <was baptized when Hyrum and William went on their first Mission to Stockholm and Potsdam.> to baptize him and was soon healed. Shortly after he came to Kirtland with his family and <in> order to live with and assist them in the work to which they had been called Coray/Pratt: 1853 At this time, John Smith, my husband’s brother, was lying very low with the consumption, and, [p.586]although he was unable to stand upon his feet without assistance,163 he resolved upon being baptized, which was accordingly done, and he was immediately healed. In a short time164 he moved his family to Kirtland, where he settled himself with the Church.
not long how <after> Brother John arrived My daughter Sophronia Stodard was taken <very> sick165 and her symtoms soon became so alarming that her husband being alarmed about her sent for a physician who after attending upon her sometime prounounced her beyond the reach of Medicine and discontinued his visits because he said that he could be of no service to her—in a short time she became so weak that we could not turn her in bed for several days She did not speak and many thought that she was dying about this time Jared Carter returned from Not long after brother John arrived, my oldest daughter, Sophronia Stodard,166 was taken sick. Her symptoms soon became so alarming, that her husband sent for a physician, who, after attending upon her for some time, pronounced her beyond the reach of medicine, and therefore discontinued his visits. As she did not speak, nor turn herself in bed, many supposed that she was dying. When she was in this situation, Jared Carter, together with my husband and our sons, administered to her in the name of the Lord, and in half an hour she spoke to me, saying,
[p.587]a preaching Mission and he was a man of great faith and I thought that if could get him to administer to her with the my husband & sons that by their united faith she might be healed <I spoke> acc <mentioned this> to Mr. Smith and he called Brother Carter and his sons together and the laid hands on her and in 1⁄2 an hour she spoke to me and said Mother I shall get well but not suddenly but the Lord will heal me gradually. and it was so <the same day she sat up for an hour an> for in three days she walked across the street— [p.587]“Mother, I shall get well—not suddenly, but the Lord will heal me gradually.” The same day she sat up half an hour, and in three days she walked across the street.
When Joseph came to see what We were still living on the farm and working with our might to make the droves of company of Company while comfortable which were consta<n>tly coming in from the country both those who were in the church and those who were not. But when Joseph saw how we were crowded and that we were breaking ouselves down with hard work he came to us and <he> told us that it would <would not> answer for us to atempt to carry on <on> a public house at free cost any longer and by his request we moved into an upper room of his house where we lived very comfortably for a season We were still living on the farm, and labouring with our might to make the droves of company, which were constantly167 coming in, as comfortable as possible. Joseph saw how we were situated, and that it would not answer for us to keep a public house, at free cost, any longer; and, by his request, we moved into an upper room of his own house, where we lived very comfortably for a season.168

Coray/Pratt: 1853

[p.588]About this time,169 Joseph wrote a letter to his Uncle Silas, which I think would be interesting to my readers, and shall therefore give it insertion in this place:— “Kirtland Mills, Ohio, September 26, 1833.

 ‘Respected Uncle Silas,
It is with feelings of deep interest for the welfare of mankind, which fill my mind on the reflection that all were formed by the hand of Him who will call the same to give an impartial account of all their works on that great day to which you and myself, in common with them, are bound, that I take up my pen and seat myself in an attitude to address a few, though imperfect, lines to you for your perusal.

“I have no doubt but that you will agree with me, that men will be held accountable for the things they have done, and not for the things they have not done. Or that all the light and intelligence communicated to them from their beneficent Creator, whether it is much or little, by the same they, in justice, will be judged. And that they are required to yield obedience, and improve upon that, and that only, which is given, for man is not to live by bread alone, but by every word that proceeds out of the mouth of the Lord.

“Seeing that the Lord has never given the world to understand, by anything heretofore revealed, that he had ceased for ever to speak to his creatures, when sought unto in a proper manner, why should it be thought a thing incredible, that he should be pleased to speak again in these last days, for their salvation? Perhaps you may be surprised at this assertion, that I should say for the salvation of his creatures in these last days, since we have already in our possession a vast volume of his word, which he has previously given. But you will admit that the word spoken to Noah was not sufficient for Abraham, or it was not required of Abraham to leave the land of his nativity, and seek an inheritance in a strange country upon the word spoken to Noah, but for himself he obtained promises170 at the hand of the Lord, and walked in that perfection, that he was called the friend of God.

Isaac, the promised seed, was not required to rest his hope alone upon the promises made to his father Abraham, but was privileged with the assurance of his approbation, in the sight of Heaven, by the direct voice of the Lord to him. If one man can live upon the revelations given to another, might I not with propriety ask, why the necessity, then, of the Lord’s speaking to Isaac as he did, as is re-[p.589]corded in the twenty-sixth chapter of Genesis? For the Lord there repeats, or rather, promises again to perform the oath which he had previously sworn to Abraham; and why this repetition to Isaac? Why was not the first promise as sure for Isaac as it was for Abraham? Was not Isaac Abraham’s son? and could he not place implicit confidence in the veracity171 of his father as being a man of God? Perhaps you may say that he was a very peculiar man, and different172 from men in these last days, consequently, the Lord favoured him with blessings, peculiar and different, as he was different from men in this age. I admit that he was a peculiar man, and was not only peculiarly blessed, but greatly blessed. But all the peculiarity that I can discover in the man, or all the difference between him and men in this age, is, that he was more holy and more perfect before God, and came to him with a purer heart, and more faith than men in this day.

“The same might be said on the subject of Jacob’s history. Why was it that the Lord spake to him concerning the same promise, after he had made it once to Abraham, and renewed it to Isaac? Why could not Jacob rest contented upon the word spoken to his fathers? When the time of the promise drew nigh for the deliverance of the children of Israel from the land of Egypt, why was it necessary that the Lord should begin to speak to them? The promise or word to Abraham, was, that his seed should serve in bondage, and be afflicted, four hundred years, and after that they should come out with great substance. Why did they not rely upon this promise, and when they had remained in Egypt, in bondage, four hundred years, come out, without waiting for further revelations, but act entirely upon the promise given to Abraham, that they should come out?

“Paul said to his173 Hebrew brethren, that God might more abundantly show unto the heirs of promise174 the immutability of his counsel, he confirmed it by an oath. He also exhorts them, who, through faith and patience inherit the promises.

“Notwithstanding, we (said Paul) have fled for refuge to lay hold upon the hope set before us, which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the vail, yet he was careful to press upon them the necessity of continuing on until they, as well as those who then inherited the promises, might have the assurance of their [p.590]salvation confirmed to them by an oath from the mouth of Him who could not lie; for that seemed to be the example anciently, and Paul holds it out to his Hebrew brethren as an object attainable in his day. And why not? I admit, that by reading the Scriptures of truth, the Saints, in the days of Paul, could learn, beyond the power of contradiction, that Abraham, Isaac, and Jacob, had the promise of eternal life confirmed to them by an oath of the Lord, but that promise or oath was no assurance to them of their salvation; but they could, by walking in the footsteps, continuing in the faith of their fathers, obtain, for themselves, an oath for confirmation that they were meet to be partakers of the inheritance with the Saints in light.

“If the Saints, in the days of the Apostles, were privileged to take the Saints for example, and lay hold of the same promises, and attain to the same exalted privileges of knowing that their names were written in the Lamb’s Book of Life, and that they were sealed there as a perpetual memorial before the face of the Most High, will not the same faithfulness, the same purity of heart, and the same faith, bring the same assurance of eternal life, and that in the same manner to the children of men now, in this age of the world? I have no doubt but that the holy Prophets, and Apostles, and Saints in ancient days were saved in the kingdom of God; neither do I doubt but that they held converse and communion with him while they were in the flesh, as Paul said to his Corinthian brethren, that the Lord Jesus showed himself to above five hundred Saints at one time after his resurrection. Job said that he knew that his Redeemer lived, and that he should see him in the flesh in the latter days. I may believe that Enoch walked with God, and by faith was translated. I may believe that Noah was a perfect man in his generation, and also walked with God. I may believe that Abraham communed with God, and conversed with angels. I may believe that Isaac obtained a renewal of the covenant made to Abraham by the direct voice of the Lord. I may believe that Jacob conversed with holy angels, and heard the word of his Maker, that he wrestled with the angel until he prevailed, and obtained a blessing. I may believe that Elijah was taken to Heaven in a chariot of fire with fiery horses. I may believe that the Saints saw the Lord, and conversed with him face to face after his resurrection. I may believe that the Hebrew Church came to Mount Zion, and unto the city of the living God, the Heavenly Jerusalem, and to an innumerable company of angels. I may believe that they looked into eternity, and saw the Judge of all, and Jesus the Mediator of the New Covenant.175 But will all this [p.591]purchase an assurance for me, and waft me to the regions of eternal day, with my garments spotless, pure, and white? Or, must I not rather obtain for myself, by my own faith and diligence in keeping the commandments of the Lord, an assurance of salvation for myself? And have I not an equal privilege with the ancient Saints? And will not the Lord hear my prayers, and listen to my cries as soon as he ever did to theirs,176 if I come to him in the manner they did? Or, is he a respecter of persons?

“I must now close this subject for the want of time; and, I may say, with propriety, at the beginning. We would be pleased to see you in Kirtland; and more pleased to have you embrace the New Covenant.

“I remain,
Yours affectionately,

Lucy: 1844-45

and I thought as my time had been so taken up with buisness I now devote the principle part of it to reading and I studied the bible and book of Mormon and the recent revelations constantly untill a circumstance occurred which deprived me of the priviledgeOne day upon going down stairs to my dinner I incautiously set my foot on on a round stick which lay near the top of the stairs this rolling under my foot pitched me forward down the steps and bruised my head sadly for my right arm was lame at the th time and I could not use it to my advantage—

Coray/Pratt: 1853

Previous to the time of our going to live with Joseph, my attention had been chiefly taken up with business; I now concluded to devote the most of my time to the study of the Bible, Book of Mormon, and Doctrine and Covenants, but a circumstance occurred which deprived me of the privilege.One day upon going down stairs to dinner, I incautiously set my foot upon a round stick, that lay near the top of the stairs. This, rolling under my foot, pitched me forward down the steps; my head was severely bruised in falling; however, I said but little about it, thinking I should be better soon.

[p.592]I was much hurt but thinking I should be better soon I said nothing about it at that time but Brother cohoon came in in the Afternoon and requested Mr. smith to go to his house and bless some friends of his who had just arrived from the east and was desirous of having their patriarchal blessing177 My husband invited me to accompany him but I told him that I was afraid that I should take a cold that would affect me seriously on account of the my fall but as he refused to go without me after much persuasion on the part of brother Cahoon I went— [p.592]In the afternoon I went with my husband to a blessing meeting;
But in spite of all the care which I could take I took cold and an inflammation settled in my eyes which increased untill I was not able to open them And the distress which I suffered for a length of time surpasses all discription every thing that <it> was supposed could help them in the least degree was faithfully tried by my daughter and daughter in law. But in vain as And if I had called upon a more efficient power than that of Medicine I should have lost the use of my eyes I took cold, and an inflammation settled in my eyes, which increased until I became entirely blind. The distress which I suffered for a few days, surpasses all description. Every effort was made by my friends to relieve me, but all in vain.
[p.593]but I called upon My husband and sons and other Elders soon to administer to me by prayer and the laying on of hands and I desired them to ask God that I might recieve my sight even that I might be able to read without ever putting on spectacles again. I called upon the Elders, and requested them to pray to the Lord, that I might be able to see, so as to be able to read without even wearing spectacles.
They did pray for this with fervent spirit and when they took their hands off of my head I opened my eyes and read 2 lines in the book of Mormon and I am now 68 and I have not worn glasses since.178 This was done by the special power of God and I felt to adore his name for the same—179 They did so, and when they took their hands off my head, I read two lines in the Book of Mormon; and although I am now seventy years old, I have never worn glasses since.



The house progressed steadily forward notwithstanding all the threats of the mob untill the the years [blank] when it was completed And there was great <much> rejoicing in the church [p.594]and great blessings poured out upon the elders but as that endowment of the Elders does not exactly come with in the purview of my knowledge I shall say nothing further about that but refer the reader to the church history writen by those who were more present— The house of the Lord went steadily forward, until it was completed, notwithstanding the threats of the mob. When this work was accomplished, there was much rejoicing in the Church, and great bless-[p.594]ings were poured out upon the elders; but as I was not present at the endowment, I shall say but little about it.
soon after the house was finished Joseph and Martin Harris took a short tour into the eastern country181and as they were returning and were near home <in Palmira at calvin Stoddards fathers> I think it was the night before they arrived at home Joseph <had> a vision which lasted untill he besaught the Lord take it from for it showed him things which were very painful for <to> him to contemplate but it returned immediately and remained before his eyes untill near the middle of the forenoon— Shortly after the completion of the house, Joseph and Martin Harris took a short tour through the eastern country. When they arrived at Palmyra, on their return, Joseph had a vision, which lasted until he besought the Lord to take it from him; for it manifested to him things which were painful to contemplate. It was taken from before his eyes for a short time, but soon returned again, and remained until the whole scene was portrayed before him.
The Church manifested great joy at his return and it <the news> of his arrival was soon circulated among the brethren and there was nothing to be heard but brother Joseph has come back and we shall hear brother Joseph preach tomorrow &c. On his arrival at home, the brethren seemed greatly pleased to see him. The next day he preached a sermon, and the following are182 a part of his remarks:—
When he met the brethren the next day he appeared unusually solemn which caused them to wonder much but as he preached as he was [p.595]accustomed to do—He told the church who <congregation that> had assembled that he was rejoiced to see them and they no doubt were glad to meet him again. We are now said he nearly as happy as we can be on Earth for we have accomplished more than we had any reason when we began to anticipate our lovely and beautiful house is finished and the Lord has acknowledged it by pouring out his Spirit upon us here and revealing to us much concerning his pourposes in regard to Work which he is about to perform—furthermore we have plenty of every thing necessary to our comfort and conveinience And judging from [covered by bent page corner] appearances we one would not suppose that any thing could occur that would break up our friendship for each other or distress us in the least. But brethren beware for I tell you this I the name of the Lord that there is an evil in this very congregation which if is not repented of will result in something very an apostasy making one third of you who are here this day so much my enemies that you will have a desire to take my life and even would do so if God permitted the deed—183 But brethren I [p.596]call upon now to repent while there is room for repentance—and cease all your hardness and turn from those principles of dishonesty and death which you are harboring in your bosoms before it is eternally to late for there is yet room for repentance “Brethren, I am rejoiced to see you, and I have no doubt, but that you are glad to see me. We are now nearly as happy as we can be on [p.595]earth. We have accomplished more than we had any reason to expect when we began. Our beautiful house is finished, and the Lord has acknowledged it, by pouring out his Spirit upon us here, and revealing to us much of his will in regard to the work which he is about to perform. Furthermore, we have every thing that is necessary to our comfort and convenience, and, judging from appearances, one would not suppose that anything could occur which would break up our friendship for each other, or disturb our tranquillity. But brethren, beware; for I tell you in the name of the Lord, that there is an evil in this very congregation, which, if not repented of, will result in setting one-third184 of you, who are here this day, so much at enmity against me, that you will have a desire to take my life; and you even would do it, if God should permit the deed. But brethren, I now call upon you to repent, and cease all your hardness of heart, and turn from those principles of death and dishonesty which you are harbouring in your bosoms, before it is eternally too late, for there is yet room for repentance.”
He continued to labor in this way with them appealing to them in the most feeling and solemn manner untill he was <untill> The exertion of his mind and the fatigue of speaking quite fatigued him and sat down exhausted leaving almost every one in the house in tears of [p.596]He continued to labour with them in this way, appealing to them in the most solemn manner, until almost every one in the house was in tears, and he was exhausted with speaking.185
the following week was much given to surmises and speculations as to who would be the traitors & why they should be so &c. &c. The following week was spent in surmises and speculations, as to who would be the traitors, and why they should be so, &c., &c.
in a short tine however Joseph left and went to cleveland to be absent a while on buisness he had not been gone many days when a difficulty <before he went however> there was a difficulty broke out about the bank which the brethren had established in kirtland and it seemed that a quantity of Money had been taken away by fraud When Joseph discovered this he demanded a search warrant of Esqr Frederick G. Williams— [p.597]this was flatly refused by said Williams upo which Joseph if said if you will give me a warrant I can get the money but if you do not I will break you of your office well break it is then said Williams and we will strike hands upon it very well said Joseph from henceforth I drop you from my quorum in the name of the Lord Prior to this,186 a bank was established in Kirtland.187 Soon after the sermon, above mentioned, Joseph discovered that a large amount of money had been taken away by fraud,188 from this bank. He immediately demanded a search warrant of Esquire Williams,189 which was flatly refused. [p.597]“I insist upon a warrant,” said Joseph, “for if you will give me one, I can get the money, and if you do not, I will break you of your office.” “Well, break it is, then,” said Williams, “and we will strike hands upon it.” “Very well,” said Joseph, “from henceforth I drop you from my quorum, in the name of the Lord.”
and Williams in wrath replied Amen Soon after <To Oliver Cowdray> Joseph entered a complaint against him on which account his magistracy was ta [damaged] Williams, in wrath, replied “Amen.” Joseph entered a complaint against him, for neglect of duty, as an officer of justice; in consequence of which the magistracy was taken from him, and given to Oliver Cowdery.190
then Joseph <then> went to cleaviland on <the same> business.191 On the ensuing sunday after Mr smith in speaking <of the bank affair> reflected somewhat sharply [p.598]upon Brother Parish This incensed him Mr. Parish and he made an attempt to go into the stand where my husband stood declaring that he would speak to the people but Mr smith told him that he would not be interrupted and seeing that Parish intended to force his way My husband called upon the justice of the peace to f still him— Joseph then went to Cleveland, in order to transact some business pertaining to the bank; and as he was absent the ensuing Sunday, my husband preached to the people. In [p.598]speaking of the bank affair, he reflected somewhat sharply upon Warren Parrish. Although the reflection was just, Parrish was highly incensed, and made an attempt to drag him out of the stand.
but Oliver paid no attention and Parish made a move to pull Mr Smith out of the stand at this William who was the only <oldest> one of my sons who were present sprang from his seat and caught Parish in his arms and carried him half way out of <across> the house and would have put him out of the room entirely My husband appealed to Oliver Cowdery, who was justice of the peace, to have him brought to order; but Oliver never moved from his seat. William, seeing the abuse which his father was receiving, sprang forward and caught Parrish, and carried him in his arms nearly out of the house.
had not John Boyenton offre stepped forward and drawing the sword from his cane presented saying that if he advanced one step farther he would run him through and before William had time to turn there was several around him threatening to handle severily if he laid hands upon Parish again At this John Boynton stepped forward, and drawing a sword from his cane, presented it to William’s breast, and said, “if you advance one step further, I will run you through.”192 Before William had time to turn himself, several gathered around him, threatening to handle him severely, if he should lay the weight of his finger upon Parrish again.
at this juncture I left the house sick and grieved at heart and more distressed as I found that although their did not a great number take no active part against the church yet there were many who were [p.599]undecided and this plainly showed Me the seeds of the apostacy which Joseph had prophecied would take place were already sown in the breasts of a greater number than I could have have immagined before could have been affected by it. At this juncture of affairs, I left the house, not only terrified at the scene, but likewise sick at heart, to see that the apostasy193 of which Joseph had prophecied was so near at hand.
The same week a young woman who lived with David Witmore and who pretended to be able to diccover hiden things and to prophecy by looking through a certain black stone which She had found—revealed to brother Whitmere and others Some facts which gave them a new Idea of things altogether. [p.599]At this time a certain young woman,194 who was living at David Whitmer’s, uttered a prophecy, which she said was given her, by looking through a black stone that she had found. This prophecy gave some altogether a new idea of things.
[p.600]David The circumstances of this were as follows—David Whitmore requested her to look through this stone and tell him what Joseph meant by one third of the church turning against him her answer was that he would fall from his office because of transgression and either he (David Whitmore) or Martin Harris would be appointed in his place and the one who did not seceed Joseph in his office would be a councillor to him who did. [p.600]She said, the reason why one-third of the Church would turn away from Joseph, was because that he was in transgression himself; that he would fall from his office on account of the same; that David Whitmer, or Martin Harris would fill Joseph’s place;195 and that the one who did not succeed him, would be the Counsellor to the one that did.196
Those persons who were disaffected towards Joseph commenced collecting together around this girl as soon as this news came to their ears untill Dr Williams was also one of the dissenters <and> He wrote the revelations that were given to this girl. This girl soon became an object of great attention among those who were disaffected. Dr. Williams, the ex-justice of the peace,197 became her scribe, and wrote her revelations for her.
Jared Carter who had always untill before been a good and faithful brother lived in the same house with David Whitmore and was soon imbibed the same spirit not long [p.601]after he became one of their party Jared Carter, who lived in the same house with David Whitmer, soon imbibed the same spirit, and I was informed, that he said in one of their meetings, that he had power to raise [p.601]“Joe198 Smith” to the highest heavens, or sink him down to the lowest hell.199
I the was made acquainted with the fact and having a great regard for him I took <improved> the first opportunity of talking with him and to disuade him from continueing to associate with persons who would be the means of his destruction and as I had been informed that he a had declared in one of their meettings that he had possessed power to send raise Joe Smith to the highest heaven or cast him down to the lowest hell* I questioned him about the matter in presence of my husband in order to get him to [written broadside in the margin: “tell the story in full”] Who <not knowing what I at first talking of said as he began to tell the whole story in full> when he heard this commence reason with brother Carter upon the impiety of the course he was taking and warned him to repent and that speedily and confess his sins to the church or the judgements of God would overtake him He remained with us untill Midnight and he acknowledged his fault and said he would confess to the brethren Shortly after this, Jared came to our house, and I questioned him relative to what he had said concerning Joseph.200 Not having mentioned the matter to my husband, he did not understand what I meant at first; but after a little explanation, he warned Jared to repent of the injudicious course that he was taking, and speedily confess his sins to the Church, or the judgments of God would overtake him. Jared received this admonition, and acknowledging his fault, agreed to confess to the brethren, the first opportunity.
[p.602]The next morning he which was thursday was taken with a violent pain in his eyes to and he was in great distress for two days but on the evening of the second day he rose from his bed and kneeling down he besaught the Lord to heal him and he covenanted before God that if he was healed he would make a full confession before the church the next sabbath [p.602]The next morning he was seized with a violent pain in his eyes, and continued in great distress for two days. On the evening of the second day, he arose from his bed, and, kneeling down, besought the Lord to heal him, covenanting to make a full confession to the Church at meeting the next Sunday.
when the Sunday came & the brethren were about to open the meeting he rose and said that he had been doing wrong and <related his what had occurred bettwen him and Mr Smith and myself and> asked the forgiveness of the church begging to be received again into their confidence As this he did not however tell them what he steps he had taken that he called wrong but they would not doubt have readily forgiven him if he had done so— 201Accordingly, the next Sabbath he arose and stated to the brethren that he had done wrong; and, asking their forgiveness, begged to be received again into their confidence. He did not, however, state what he had done that was wrong; nevertheless his confession was received, and he was forgiven.
his <conffession> was received but his party still continued obstinate and they met at Mr Whitmores held <secret> meetings and When the young Woman who was their instructress was through giving revelations she would jump up and d and hop over the floor and dance with all her might and boast of her great [p.603]power and her proselites would rehearse in the most vehement manner how pure how holy they were and how mighty how great and how powerful they were going to be But the rest of his party continued obstinate. They still held their secret meetings at David Whitmer’s, and when the young woman, who was their instructress, was through giving what revelations she intended for the evening, she would jump out of her chair and dance over the floor, boasting of her power, until she was [p.603]perfectly exhausted. Her proselytes would also, in the most vehement manner, proclaim their purity and holiness, and the mighty power which they were going to have.
and When we held <our next> prayer meetings they took no part with us but after meeting was dismissed they arose and appointed a meeting made a standing appointment for meetings to be held every thursday by the pure church which <title> they themselves claimed to be They made a standing appointment for meetings to be held every Thursday, by the pure Church in the house of the Lord.
they got circulated a paper to ascertain how many would follow them and it was ascertained that a great proportion of those whom we considered good members were decidedly in favor of the new party They also circulated a paper, in order to ascertain how many would follow them, and it was found, that a great proportion of the Church were decidedly in favour of the new party.202
In this spirit Mo [slightly over half of the next line is blank] went to Misouri and contaminated the minds of some of the brethren there against joseph in order to destroy his influence with them— In this spirit they203 went to Missouri, and contaminated the minds of many of the brethren against Joseph, in order to destroy his influence.
This schism and the rage of the Mob whom we had contended with from the first made it necessary to keep a more strict guard then ever at the houses of those who were their chief objects of vengeance This made it more necessary than ever, to keep a strict guard at the houses of those who were the chief objects of their vengeance.204

Lucy: 1844-45

[p.604]and the brethren who are now complained of by discontented members of the church would in their days take their stations as <a> watch and stand night after night through all weather on guard to protect the lives of the presidency one of whom was syney Rigdon that was always as faint hearted as any woman and far more so than his <own> wife for had his faith patience and courage been as genuine as Sister Rigdons he would not have been where he is now when those wh the 12 many of whom were then cheerful to take the brunt of danger and hardship that he recoiled from are shining as much brighter in comparison to him as the Light of the sun is brighter than the smoke of a tar hill—205

Coray/Pratt: 1853



In the year 1836 my husband and his brother John were sent on a short mission to New Portage. While there they administered patriarchal blessings and baptized sixteen persons.206

Soon after they left for New Portage, their aged mother207 arrived in Kirtland from New York,208 after travelling the distance of five hundred miles. We sent immediately for my husband and his brother, who returned as speedily as possible, and found the old lady in good health and excellent spirits. She rejoiced to meet so many of her children, grand-children, and great-grandchildren, whom she expected never to see.

In two days after, her sons, John and Joseph, arrived, she was taken sick, [p.605]and survived but one week; at the end of which she died, firm in the faith of the Gospel, although she had never yielded obedience to any of its ordinances. Her age was ninety-three years.209


Contextual note: Asael and Mary Smith had been living with their son Silas in Potsdam, and Silas brought his mother and other relatives to Kirtland at this time. His conversion is not included in Lucy’s narrative, even though a draft version exists in Martha Jane Coray’s notebook, beginning abruptly in midsentence:

aned [sic] rathe towards Mormonism this offended them and they began to find fault he continued with them however until 1835 at which time the Lord gave Hyrum Smith a revelation commanding him to visit his uncle Silas and bap for he was ready to be baptized at this time Hyrum had not seen his uncle and but he enquired for him and when he found him he said Uncle Silas I have come The Lord has sent me to baptize you for the Lord has seen the integrity of your heart but knows your fears with regard to your family but you need not suffer any anxiety about them for if you embrace the Gospel it will be the means of saving them— He answered that he had no doubt of the truth of the work and the only thing that hindered him from embracing it was that he was affraid that his family was would be so much opposed to it that it would ruin his peace—however upon receiving this message he was baptized but through much tribulation being much opposed by his Neighbors as well as his own family—in the month of May 1836 he moved to Kirtland taking his Mother aged 93 92 years but the first family of children staid behind—for they were so opposed that they refused to come with him—6 years previous to their removal from Stockholm St Laurance county father Asael Smith died and on his death bed declared his ful [sic] and firm belief in the [p.606]everlasting gospel and also said regreted that he was not baptized when Joseph his son was there and acknowledged that the doctrine of Universalism which he had so long advocated was not true for although he had lived by this religion 50 years yet he now renounced it as insuficient to comfort him in death—when he left his wife also a firm believer and She would have been baptized but Jesse her oldest son was so opposed that She concluded to set delay the matter until she could get to Kirtland when She arrived there she told said to Lucy that I am going to have your Joseph baptize me but I will have my blessing from My Joseph but in 20 days after She got there She was taken sick and died in the 93 year of her age Surrounded with a numerous company of children Grand children and Great Grand children—in the year 1838 Mrs Smith Silas [Mary Aikens Smith] wife came into the church and they set out for Misouri but when they came got to Knox county Ohio he stopped and remained 3 months on account of his team this b brought them to huntsville just time enough to meet the exterminating order here we also met one Isaac Rusel210 who pretended he had authority from the chief officers to form an encampment of the Saints Whom he found on their way to Mis<s>ouri and lead them back we accordingly we stopped with the company soon after this Mr Marks who was one of the number went to Far west to bring out Mr russels family when Mr Marks returned he iformed him that Joseph and his counselors wished to see him Mr <I> Russel went to Far West and after <being> tried his lisence was taken from him and he did not return to us again he Mr211 Russel also pretended to have revelations and power to lead the church and persuaded us to encamp in a point of Land between Salt river and the Mississipi not sufferring one of them to go into a house and in consequence of the exposure which the people were subjected to Silas Smith and his youngest <child> second Son John was taken sick and the child died and was buried there after the Mr Russel absconded <back> we set out for Ilinois and moved into Pitsfield Pike County and Silas Smith was appointed to preside over the church and soon after this he received visions and a commandment to go on to brother Marks and brother John Sweat with some others and Joel Harvey with others and tell them that they must command their families in the name of the Lord to repent and cease their <mur>murrings for and be subject to their natural heads that if they did not do this that their families would lead them out of the church. This was a hard talk for Silas Smith for he had considered bro Marks much Superior and he went first to my husband to get council Mr. Smith told him to go to brother Marks and tell him what he had been commanded to but before had time to do so he was taken sick again and died soon after while during his last sickness he Saw many important visions which I would be glad to relate but cannot remmember them clearly enough to do so Note when Silas received the above visions he lived in Pitsfield and we lived in Nauvoo. [p.607]Silas died as he lived composed and in full faith and confidence in the everlasting gospel[.] “Copy of an Old Notebook,” 38-46.

A fragment in Lucy’s manuscript in chap. 52 reports Silas’s death.


Coray/Pratt: 1853

In a short time after her [Mary Duty Smith’s] death my husband and his brother John took a journey to visit all the Churches,212 and the following is a sketch from the journal of John Smith, of this tour:— “As we travelled through New Hampshire, we visited213 Daniel Mack, who was Joseph’s brother-in-law. He treated us very kindly, but was unwilling to hear the Gospel. We travelled thence up the Connecticut river to Grafton. Here we found an own sister,214 whom we had not seen for twenty years. Her prejudice had become so strong against ‘Mormonism,’ that she215 was unwilling to treat us even decently. From this place we went to Vermont, through Windsor and Orange counties, and found many of our relatives, who treated us kindly, but would not receive the Gospel. We next crossed the Green Mountains to Middlebury. Here we found our oldest sister,216 who was very much pleased to see us, and received our testimony. We staid with her over night. and the next day set out for St. Lawrence county, New York, where we had one brother and a sister. Having arrived at this brother’s (who was Jesse Smith), we spent one day with him. He treated us very ill. Leaving him, we went to see our sister Susan. I had business about ten miles on one side, and during my absence, Jesse pursued Joseph to Potsdam, with a warrant, on a pretended debt of twelve dollars, and took him back to [p.608]Stockholm. Not satisfied with this, he abused him most shamefully, in the presence of strangers; and he exacted fifty dollars of him, which Joseph borrowed of brother Silas, who happened to be there just at that time from Kirtland, and paid Jesse this sum, in order to save further trouble.217

“The meekness manifested by brother Joseph upon this occasion, won upon the feelings of many, who said that Jesse had disgraced himself so much, that he would never be able to redeem his character. “From Potsdam we went to Ogdensburg, when to our joy we found Heber C. Kimball, who had raised up a small branch in that place. These were the first Latter-day Saints218 we had seen in travelling three hundred miles. On the tenth of October we returned home.”219


Contextual note: Jesse Smith was as zealous and dogmatic in his anti-religious faith as the most single-minded sectarian. Joseph Sr. and Lucy had apparently had no hesitation in confiding Joseph Jr. to Jesse’s care when he was convalescing at about age seven after his leg surgery, so Jesse’s acts of harshness, attempted intimidation, and what seem to be personal malice are puzzling, especially since they apparently run counter to the Smith family tradition of familial affection and devotion. For example, Joseph’s and Jesse’s father, Asael Sr., made a deathbed promise to his father, Samuel Smith, that he would [p.609]assume his debts and the care of his widow (Asael’s stepmother who “did not,” he felt, “treat him so kindly as some mothers treat their children”). This promise “cost me much money and trouble” over the next five years, leaving him “almost destitute.” He and Jesse then went into Vermont in the spring of 1791 and cleared a new farm but sold it with standing crops rather than waiting to harvest them because, according to his son John, he “could not bear to have his boys so far from him, as he always loved to have his children close by” (John Smith, memoir written on 20 July 1839 at George A. Smith’s request; see Richard Anderson, New England, 149-54, 291n241). Furthermore, in his “spiritual will,” written to his family on 10 April 1799, to be read after his death, Asael pleaded with them to “visit as you may each other. Comfort, counsel, relieve, succor, help and admonish one another,” to pool their labor, to hold a yearly reunion, and to “live together in an undivided bond of love” (ibid., 127-28). Perhaps he feared that his eldest son’s peremptory ways had already strained the fraternal bond.

Certainly Jesse’s recorded behavior communicates no commitment to Asael Sr.’s desires. On 17 June 1829, Jesse answered a letter written by Hyrum Smith, violently repudiating Mormonism’s claims as “not a very deep, but a very clear and foolish deception, a very great wickedness, unpardonable, unless you are shielded by your ignorance.” He was irate that Joseph Sr. had not written himself but instead had sent a messenger, possibly Martin Harris, according to Richard L. Anderson, to try and influence their father and brother Samuel. This messenger had told Samuel that Joseph Sr. “has a wand or rod like Jannes & Jambres who withstood Moses in Egypt—that he can tell the distance from India to Ethiopia &c another fool story, many other things alike ridiculous” (Vogel 1:552-53). George A. Smith, Jesse’s nephew, described himself as Jesse’s “favourite” and was much impressed with his intellect. “I thought what he did not know was not worth knowing.” Jesse “abused” George A. when he found out that the boy had had a private conversation with Joseph Sr. and had been impressed by the Book of Mormon. When Jesse proudly claimed, “The Devil never shut my mouth,” George A. dared to answer back, “Perhaps he opened it, uncle.” Jesse instantly consigned him to the devil (Vogel 1:568).

According to George A. Smith, Jesse’s treatment of his brothers drew upon himself a miserable death which they prophecied in George A.’s presence. George A. Smith, in a letter to Thomas Bullock on 15 February 1859, put on the record his own version of his father John’s mission with Joseph Sr., Jesse’s actions, and their consequences:

I will relate one incident, which his brothers told me, of Jesse Smith. When their father, Asael Smith, was seventy years, old, he placed his farm of 450 acres, [p.610]at Tunbridge, Orange Co. Vermont, in the hands of Jesse, his eldest son, with the understanding that he should pay about 600 dollars of debts which the father was then owing, and distribute to the other children about 100 dollars each. The property was worth several thousand dollars. The old gentleman reserved to himself a small house and seventy acres of land for his own private residence, putting Jesse in possession of the old homestead. Jesse went and settled with the persons to whom his father was owing, by taking up his father’s obligations and giving his own. He then sued his father for these obligations, and attached his house and twenty [sic] acres to secure payment. The lawyers advised the old gentleman to stand a suit, and throw Jesse out of the whole property, and leave him to pay the debts. But the father was unwilling to have a lawsuit with his son, and he wept bitterly in consequence of the difficulty. His two youngest sons, Silas and John, seeing the grief of their father, though they had no property, told him that he should never want for the comforts of life while their labour would procure them. He accordingly let Jesse have his residence and land, taking therefore the obligations named before. Silas and John removed their parents to St. Lawrence Co., N.Y., and took care of them until the day of their death, in turns of five years each, the father dying at Stockholm Oct. 31, 1830, in the 88th year of his age, and the mother at Kirtland, May 27, 1836, was 93 [actually 92] years. John took care of his parents the first five years, Silas the second, John the third, and then Silas kept them until their death. About 17 years after Jesse turned them out of their own residence, he, with his family, came to St. Lawrence Co., in a state of destitution. Asael, Silas, and John supplied his wants, aided him in procuring a small farm in Stockholm, and assisted in building his present residence there. He put himself under obligations to them until they received the Book of Mormon. In the fall of 1836, President Joseph Smith, senior, Patriarch over the Church, and John Smith, his brother, came to see me in Owegatchie. They had been on a mission to bless the Saints throughout the eastern branches, and on their return they called to see their relatives in Stockholm and other parts of St. Lawrence Co. They were very much grieved in consequence of the persecution they had received from their eldest brother, Jesse, who resided in Stockholm. He followed them to Potsdam, and sued Joseph on a pretended claim some thirty years old, and which Joseph insisted had been paid. As the patriarch had no money, Jesse attached his horse. The circumstances were the more aggravating as he was too old and feeble to proceed on his mission on foot. Fortunately, in the midst of this dilemma, Silas, another brother, arrived, having come from Kirtland to settle some business in St. Lawrence. He paid fifty dollars for the release of his brother Joseph from the obligation, being the amount claimed for fifteen dollars principal, and the interest thereof for about thirty years. I cannot easily express the grief manifested by these venerable fathers in Israel at the unkind treatment they received from their elder brother, who possessed a small farm and other comfortable property in Stockholm. As soon as they arrived I went with them into the wilderness and prayed. Their hearts were comforted, and the Spirit of the Lord rested upon them. They related to me the treatment they had received from their elder brother, whom they forever treated with kindness and respect, and who had no occasion against them, except [p.611]for the ministry of the Gospel, and the Priesthood which had been conferred upon them. He despised them for the Gospel’s sake, and for its sake only. They prophesied that he should become a pauper, that he should die penniless, and that his children should be estranged from him and be scattered.

George A. then confirmed: “My uncle Jesse Smith, died in 1852 in his 85th year. His numerous family were scattered, and his property wasted away, so that when he died he had no friends able to bury him, and his funeral expenses were defrayed, out of the poor fund, by the township of Stockholm, where he died” (Smith to Bullock). Apparently neither Joseph Sr. nor John confided this distressing behavior to Joseph Jr., since he records the details of Jesse’s persecution of his father on 10 May 1836 as he heard them, apparently for the first time, from Heber C. Kimball (HC 2:441).

Lucy: 1844-45

When Hyrum left home220 he requeste Don Carlos to see to his family accordingly Don Carlos moved into the same house with them in a short time after Hyrum left Jerusha <Jerusha> his wife was confined had a daughter which she named Sarah as her heath continued very poor for some time after the birth of her child she it was taken care of by one Mrs Grenolds who stayed with its mother during Hyrums absence Jerusha’s health was still on the decline she became subject to [p.612]fainting fits at last she sent for a physician who gave her some mild restoratnes[ve] and left her saying he thought she would be better soon she still grew worse and in a short time she sent for me and said she did not think before that her time to die was so near but she was sure she should not live but a very little while. She then sent for her children were then brought to her and She kissed them and took bid them and us farewell and immediately expired It was a time of dreadful mourning with us all when <that> followed this sad disaster—

Coray/Pratt: 1853

About one year after my husband returned from this mission, a calamity happened to our family that wrung our hearts with more than common grief. Jerusha, Hyrum’s wife, was taken sick, and, after an illness of, perhaps two weeks, died while her husband was absent on a mission to Missouri. She was a woman whom everybody loved that was acquainted with her, for she was every way worthy. 221 The family were so warmly attached to her, that, had she been our own sister, they could not have been more afflicted by her death.222

Lucy: 1844-45

[p.612]223About one year after my husband returned from this mission, a misfortune happened our family that wrung our hearts with more than common grief. Hyrum being under the necessity of going to Missouri ’s wife Jerusha who was taken sick during his abscence and after an illness of perhaps 2 weeks died while her husband was absent on a mission to Misouri. She was a woman whom every body loved that ever knew her, for she was every way worthy and the family were so deeply attached to her that if she had been an own sister they could not have been more afflicted at her death.

Lucy: 1844-45

Coray/Pratt: 1853


[p.613]The next move the mob ma I will now return to the mob for we have said little of their proceedings for sometime principally because they were not of suficient importance to demand attention but when they found that despite their best endeavors we had built our the house of Lord and that we were to in most of our comfort which we enjoyed on account of it became divided they began to renew their diligence to effect the desire of their hearts which was our overthrow [p.613]Soon after the division that took place in the Church, our enemies without began224 again to trouble us. Having seen our prosperity in everything to which we had set our hands225 previous to this, they became discouraged, and ceased their operations; but, suddenly discovering that there was a division in our midst, their fruitful imaginations were aroused to the utmost, to invent new schemes to accomplish our destruction.
Their first movement towards this was to commence sueing My son Joseph for debt and with this pretense they would siezed upon every any <every> piece of property which they could have least pretext to lay hold upon and they considered it quite sufficient if the article in question belonged to any one of the family Their first movement was to sue Joseph for debt, and, with this pretence, seize upon every piece of property belonging to any of the family.
Their great they determined to have get posession of some Mummis and the records which attended them and declared that they would fetch them all from the Mormon meeting [p.614]house and burn them and accordingly they levied an execution upon them claiming that they belonged to Joseph and he was owing them a debt of 50 dollars this was an unjust demand and for we was not oweing any man out of the church any thing but as Joseph had and by various stratagems we kept them out of the hands of the rabble who were joined to with the appostates in devising every invention for our to get these things into their hands possession in order to destroy them only then existing evidence in writing of the book226 Mormon which was accessible to the world227 Joseph then had in his possession four Egyptian mummies, with some ancient records that accompanied them. These the mob swore they would take from the meeting-[p.614]house,228 and then burn every one of them. Accordingly, they levied229 an execution upon them for an unjust debt of fifty dollars; but, by various stratagems, we succeeded in keeping them out of their hands

Contextual note: Lucy Mack Smith exhibited these artifacts to visitors for a modest fee, earning her the distinction, according to Glen Leonard, director of the Museum of Church History and Art, of being “the first Church curator” (“Church Museum,” 10). Eudocia Baldwin Marsh, a non-Mormon born in Geneva, New York, in 1829, who lived on a farm outside Carthage during the 1840s, many years later (date not given) reported visiting Nauvoo during Joseph’s lifetime, dining at the Mansion House, and viewing the mummies that were exhibited for a small fee in an adjoining room.

We found them presided over by the mother of the Prophet, a trim looking old lady in black silk gown and white cap and kerchief.—With a long wand she pointed out to us the old King Pharoah of the Exodus himself, with wife and daughter, and gave us a detailed account of their lives and doings three thousand years before.— Upon my asking her how she obtained all this information she replied in a severely virtuous tone and a manner calculated to repress all doubt and further question— “My Son Joseph [p.615]Smith has recently received a revelation from the Lord in regard to these people and times—and he has told all these things to me.”— We left the house without faith in these revelations—neither did we believe in the old ladies [sic] faith in them which seems hard on the mother of the “Prophet …” (Hallwas and Launius, 33)

This visit closely parallels the better-known experience of Josiah Quincy and Charles Francis Adams, who called on Joseph Smith in April 1844. Among other points of interest, he showed them “the curiosities,” exhibiting them personally, perhaps because of the importance of his guests:

He led the way to a lower room, where sat a venerable and respectable-looking lady. “This is my mother, gentlemen. The curiosities we shall see belong to her. They were purchased with her own money, at a cost of six thousand dollars;” and then, with deep feeling, were added the words, “And that woman was turned out upon the prairie in the dead of night by a mob.” There were some pine presses fixed against the wall of the room. These receptacles Smith opened, and disclosed four human bodies, shrunken and black with age. “These are mummies,” said the exhibitor. “I want you to look at that little runt of a fellow over there. He was a great man in his day. Why, that was Pharaoh Necho, King of Egypt!” Some parchments inscribed with hieroglyphics were then offered us. They were preserved under glass and handled with great respect. “That is the handwriting of Abraham, the Father of the Faithful,” said the prophet. “This is the autograph of Moses, and these lines were written by his brother Aaron. Here we have the earliest account of the creation, from which Moses composed the first book of Genesis.” The parchment last referred to showed a rude drawing of a man and woman, and a serpent walking upon a pair of legs … “Gentlemen,” said this bourgeois Mohammed, as he closed the cabinets, “those who see these curiosities generally pay my mother a quarter of a dollar.” (Quincy, 386-87)

the persecution became so hot230 that Joseph found that it would be necessary for him to leave Kirtland and go to Misouri and he was preparing for his journey when the first effort was made to get the mumies and their attendant records but went to and he was one evening in our house Speaking of various things which he wished to have them do in case he left when it was quite late he rose to go home but [p.616]as he was about leaving he turned to the company saying well brethren one thing more I do not want you to be concerned about me for I shall see you again for I have let what will happen for this I have a lease of my life 5 years any way and they will not kill me till after that time is expired232 The persecution finally became so violent, that Joseph regarded it as unsafe to remain any longer in Kirtland, and began to make arrangements to move to Missouri. One evening, before finishing his preparations for the contemplated journey, he sat in council with the brethren at our house.231 After giving them directions as to what he desired them to do, while he was absent from [p.616]them, and, as he was about leaving the room, he said, “Well, brethren, I do not recollect anything more, but one thing, brethren, is certain, I shall see you again, let what will happen, for I have a promise of life five years, and they cannot kill me until that time is expired.”
when we came to hear from his hou house the next morning he had gone on his journey having received an intimation of sud immediate danger he set out in the night with his family and a beds and bedding and clothing suficient to make them comfortable Emma’s oldest son was then only [blank] old—233 That night he was warned by the Spirit to make his escape, with his family, as speedily as possible; he therefore arose from his bed, and took his family, with barely beds and clothing sufficient for them, and left Kirtland in the dead hour of the night.234
soon after Joseph left the constable came to our house (this mans name was Luke Johnson) who had formerly been a member of the church) and requested <serving a summons on> Mr Smith to go <served a summons on> requested him to go to the Magistrates office saying that no Mischief was intended that it was <of> a peaceable nature The day following, the constable, Luke Johnson, an apostate, served a summons upon my husband, telling him that no harm was intended, and desired him to go immediately to the office.
[p.617]Mr Smith was then sick and I begged of Johnson not to take him and away among <our> Enemies for I knew by experience how to take there civil writs (indeed they too often proved to be very uncivil for their design was generaly false imprisonment however nothing else would satisfy those very civil men but his going into a crowd of apostates & Mobocrats and run the risk of what treatment he might receive at their hands. 235After Mr Smith arrived there he was soon instructed informed of the cause of arrest his being arrested and what was necessary to his escape from imprisonment—he was taken before Esqr. Cowdray for Marrying a couple236 as the Apostates and the <mob> did not consider that he was a minister of the Gospel they contested his right to perform such a ceremony and he was fined the sum of $3000 for and in default of paying that he was sentenced to the penetentiary Hyrum was there but still as he had not set out for Misouri [p.617]I begged Johnson not to drag my husband away among our enemies, for I knew, by sad experience the direful consequences of these civil suits. Johnson paid no attention to what I said, but hurried my husband away to the office. He was taken for marrying a couple; and as Esquire Cowdery, and the mob, did not consider that he was a minister of the Gospel, they disputed his having the right to perform this ceremony, and so fined him the sum of three thousand dollars, and, in case he should fail to pay this amount forthwith, he was sentenced to go to the penitentiary.
Luke Johnson no bustled about and seemed to be very much engaged preparing to send Mr. Sm draw writings for the money and <make> other arrangements such as was required of him by the party to which he belonged [p.618]but he went to Hyrum and told him to take his father into a room which he pointed out to him and said Luke I will manage to get the window out and then became <he will be> you him at liberty to jump out and <go where he pleases> Luke Johnson bustled about, pretending to be very much engaged in preparing to draw writings for the money, and making other arrangements, such as were237 required of him by the party to which he belonged. [p.618]The first opportunity that offered itself, he went to Hyrum, and told him to take his father238 into a room, which he pointed out to him, and, said Johnson, “I will manage to get the window out, which will set him at liberty to jump out, and go where he pleases.”239
When Hyrum and Mr Smith left the company Luke th told the mob that they were gone to make consult together about raising the money and by deceiving them in this way kept them still untill Mr Smith by the help of Hyrum and John Boyenton who said that he was our friend at this time escaped out of the window Mr. Smith and Hyrum, who had been together all the time, then retired from the company, who were kept from following them by Luke Johnson, who told the mob that the prisoner had gone to consult about raising the money.240 In this way they were stilled, until Mr. Smith, by the help of Hyrum and John Boynton, escaped from the window.241
he travelled about four miles and stopped with father <brother> Snow who is the father of Miss Eliza Snow the poetess the old man said he would secreet him and calle forbid his family from saying to any one that Father Smith was there.— My husband, after travelling about four miles, stopped with brother Snow,242 who was father to Eliza Snow, the poetess. The old man told Mr. Smith that he would secrete him, and, calling his family together, he forbade them telling [p.618]any one of his being there.
[p.619]When Luke supposed that my husband was out of their reach he started up & ran into the room where he left him and saying that he must see after the prisoner and upon finding that the <prisoner> had fled he made a great parade calling out that he was gone and hunting in every direction for the fugitive When Johnson supposed that my husband was out of their reach, he started up and ran into the room where he had left him, saying that he must see after the prisoner, and finding the room empty, he made a great outcry, and ran, hunting in every direction for the fugitive.243
he came to me and enquired if Mr Smith was at home this frightened me very much and I exclaimed Luke You have taken my husband away and given him into the hands of the mob that they might murder him and they have done it killed him but this he denied but gave me no explanation He came to me and inquired if Mr. Smith had returned home. This frightened me very much, and I exclaimed, “Luke, you have killed my husband.” He denied it, but gave no further explanation.
in a short time however I found out where he was and sent h him money and clothes to travel with and when he was ready to start he se <and> he started in a few days with Carlos my youngest son and Brother Wilber for New Portage by this there were hanbills stuck up at <on> every public or private road giving a discription of his person and so no means was left untried which ingenuity could invent to prevent his escape runners were sent through the country to watch for him and with authority to bring him back in case they found him. In a short time I found out where he was, and sent him both money and clothes to travel with, so that in a few days, he started with Don Carlos and brother Wilber. By this time, hand-bills were stuck up, on every public, as well as private road, offering a reward for him, and describing his person, in order, if possible, to prevent his escape. Runners were also sent throughout the country to watch for him, with authority to bring him back, in case he should be found;
but despite their utmost exertions [p.620]he eluded them and succeeded in getting to New Portage without falling after remaining at this place with brother Tailor—244 [p.620]but, in spite of245 all their diligence, he succeeded in making his escape, and getting to New Portage, where he stopped with brother Taylor. Don Carlos, having accompanied his father to the above-named place, returned home again to his family; but, immediately discovering that the mob contemplated taking him for the same offence, he moved with his family to New Portage, and was there with his father until the rest of the family were ready to remove to Missouri. Hyrum had already moved there with his family.
a man by the name of Edward Woolley came to Kirtland to see Mr Smith about ran after his departure and finding him also that he had he went to New Portage where my husband was stopping at the time Mr woolly persuaded him <Mr Smith> to accompany him home to a town situated in the same country <which> where the above named gentleman resided[p.621]after he had been <had remained> with Mr W. about about 2 weeks and then returned, when the became— very uneasy about him as we had not having received any intelligence of him since he left us William accordingly resolved to go in pursuit of him, to see whether how he was situated whether he had met with or and comfortably provided for or had fallen into the hands of his enemies and been murdered by them as had cause to fear the latter as much as to hope for the former Shortly after they left, a man by the name of Edward246 Woolley came to Kirtland to see Mr. Smith; not finding him there, he went to New Portage, and persuaded my husband to accompany him home.247[p.621]After Mr. Smith had been at this gentleman’s residence about two weeks, we became very uneasy about him; and, as we did not know at that time whither he had gone, William set out in pursuit of him, in order to learn, if possible, whether he had met with friends, and was well provided for, or had fallen into the hands of his enemies, and been murdered, for we had as much reason to apprehend the latter calamity, as to hope for the former good fortune.
when William arrived at New Portage <now called Portown> it was sometime before he could learn exactly where his father had gone but as soon as he obtained the necessary intelligence he went immediately to him and had the pleasure of finding him in good heal health although in great anxiety about the family for he did not know how we were situated nor where we were for we designed moveing to Misouri soon after he left us— It was some time after William arrived at New Portage, before he could ascertain where my husband had gone. But as soon as he did receive the desired information he proceeded to Edward Woolley’s, where he found his father in good health, but extremely anxious about the family.
As soon as it was known that William was in the place a part of the inhabitants were very anxious that he should preach and he agreed to do so but there were a few that declared that if he did preach they would tar and feather him and of these one was Mr Bear a man of extraordinary size and strength and those besides him were 3 others no less than he On hearing that William was in the place, many of the inhabitants were desirous that he should preach, and he agreed to do so; but a few declared, that if he did they would tar and feather him. One of these was Mr. Bear, a man of unusual size and strength; besides him there were three others.
[p.622]as these men came in William was just taking his text which was not “The poor deluded Mormons” the singularity of this text at excited their curiosity so much that they stopped in the door saying wait let’s see what he will do with his text and they waited so long that they either forgot what they came for or they changed their minds for they made no further move towards making use of tar or feathers and when he got through preaching Mr. Bear frankly confessed his conviction of the truth and in a short time was baptized [p.622]These men came into the house, just as William was taking his text, which was, “The poor deluded Mormons.” The singularity of this text excited their curiosity, and they stopped in the doorway, saying, wait a little, let us see what he will do with his text; and they waited so long, that they either forgot what they came for, or changed their minds, for they made no further moves towards using their tar and feathers. After meeting, Mr. Bear frankly acknowledged his conviction of the truth, and was baptized.248
soon after <wards> William left told his father that we should set out for Misouri as soon as we could we could get ready and we wished him to be ready to go with us. soon Mr Smith retu William then returned home and his father went <again> to Norton and informed Carlos of what was we <while he was absent carlos second child sophronia was born at Norton> and we was there untill he We were ready to set out for Misouri Immediately after this William returned home and his father went again to New Portage. Here he remained with Don Carlos until we were ready to start to Missouri.


1. William had not yet been ordained a teacher. He miscopied the date on his certificate of ordination as 5 October 1830 in his book, On Mormonism … (1883); according to the original at the RLDS Church Archives, Joseph Jr. ordained him a teacher on 5 October 1831, a year later, at Hiram, Ohio (Vogel 1:447-48, 501-2).

2. Nibley note: “This would be in February or March, 1831.”

3. Nibley note: “The first part of the journey was made on a flat boat on the Erie Canal to Buffalo.” According to Larry Porter (“Ye,” 11), the party embarked on two barges, approximately fifty on one barge under Lucy’s direction, the remaining thirty on the second under Thomas B. Marsh. They left from Waterloo, traveled by the Cayuga and Seneca Canal into the Erie Canal, then to Buffalo, and from there around the southern shore of Lake Erie until they reached Fairport, Ohio, about eleven miles from Kirtland. He dates their departure at about 3-4 May 1831; the Erie Canal had opened for navigation that year on 16 April, and Lake Erie opened at Buffalo on 8 May 1831 (ibid., 14-15).

4. GAS on Coray: “arrived from Potsdam <Stockholm>. This man was <convinced of the truth> by Don Carlos, at the time that he visited his grandfather in company with my husband <his father>; and at this time, he was the oldest elder in the church and Don Carlos was the youngest.” GAS on Pratt also replaced “Stockholm” with “Potsdam,” then struck out the next sentence so that the paragraph ends with “with my husband.” RLDS: “… the oldest man who was an elder in the Church …” IE and Nibley: “… arrived from Stockholm. This man was convinced by Don Carlos, at the time that he visited his grandfather in company with my husband.”

5. Coray: “We were soon after this we were shoved <off> …”

6. Coray: “Lehigh”

7. RLDS: “reason”

8. IE: “Do, for God’s sake”; Nibley: “Do, come here”

9. RLDS: “The music sounded beautiful …”

10. Coray: “They had on hands <board>”; RLDS: “they had on hand”; IE and Nibley: “on hand”

11. IE and Nibley: “expense”

12. Possibly Lucy is here referring to D&C 38:34-35, which repeats the command for the Saints to gather at the Ohio, and then instructs: “And now, I give unto the church in these parts a commandment, that certain men among them shall be appointed, and they shall be appointed by the voice of the church; And they shall look to the poor and the needy, and administer to their relief that they shall not suffer; and send them forth to the place which I have commanded them.”

13. Larry Porter hypothesizes that this break may have occurred near Pittsford, New York, since it was on their route and the section called the “Irondequoit embankment” was experiencing “frequent breaks” (“Ye,” 16).

14. Coray: “are like to be, for we can go no further. We have left our homes, and here we have no means getting a living, and consequently …”

15. Coray: “of the kind …”

16. IE and Nibley: “would”

17. Coray: “to be held …”

18. Coray: “The congregation collected in good season—listened with great attention and afterwards requested …”

19. Coray: “we pursued our journey; and arrived at Buffaloe, the fifth day after we left Waterloo.” Porter (“Ye,” 16) dates their arrival at about 7-8 May 1831; the Colesville Saints would have reached Buffalo about 1 May.

20. See Mark 8:38 (“Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed …”); Romans 1:16 (“For I am not ashamed of the gospel of Christ . . .”); 1 Peter 4:16 (“If any man suffer as a Christian, let him not be ashamed …”); and 1 John 2:28 (“… abide in him; that, when he shall appear, we may … not be ashamed before him at his coming”).

21. Coray: “would be …”

22. RLDS: “felt considerably irritated.”

23. Here appears a drawing of a rectangle divided once horizontally and four times vertically to form ten boxes. A note related to Captain Blake, much of it illegible, is written on the bottom of the sheet containing Joseph Smith Sr.’s first vision (see chap. 14): “— and enquire for a man by the name of Blake who <was formerly> had been Capt of a boat which belonged to <my brother> Gen mack and upon my brothers decease he purchased the buisness and <was> still plying the lakes under his own command [three words marked out]”

24. Coray: “to procure that which they so much stood in need of—a shelter …”

25. See “The Textual History of Lucy’s Book” for three versions of this episode: Lucy’s rough draft, a page from the intermediate manuscript, and Pratt’s 1853 published version, which corresponds closely to the Coray 1845 fair or finished copy.

26. RLDS: “what the world calls us … Latter Day Saints.”

27. See Acts 19:1-2: “And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.”

28. Coray: “do get Porter back.” This truncated sentence is another example of probable omissions as Coray copied this second volume from the first fair copy, which ended up in Pratt’s hands.

29. This individual was probably Vincent Jolly (1804-66). He was baptized at age twenty-one with his parents, William and Elizabeth Jolly, in Seneca Lake by Oliver Cowdery on 18 April 1830 and is known to have come to Kirtland, although I lack information on a younger brother and whether the family traveled in Lucy’s company. He reportedly married Betsy Curtis in 1834 and disaffiliated from the church in Kirtland. He died at Parkman, Geauga County, Ohio (Andrew Jenson, Church Chronology; Jessee, Papers, 1:494).

30. Coray: “Just at this time William whispered …”

31. RLDS: “of our company was …”

32. Coray: “feel to murmur as you do?”

33. See Ephesians 3:14 (“For this cause I bow my knees unto the Father of our Lord Jesus Christ”); 1 Corinthians 5:10 (“then must ye needs go out of the world”); D&C 20:37 (“… having a determination to serve him to the end …”); 2 Nephi 25:29 (“… and worship him with all your might, mind, and strength, and your whole soul”); Mark 12:30 (“… love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength …”); John 3:12 (“… I have told you earthly things, and ye believe not …”); and Numbers 14:27 (“I have heard the murmurings of the children of Israel, which they murmur against me”).

34. New page: “12” is written at both the left and right upper margins.

35. Coray: “should raise their hearts …”

36. Coray: “in a moments time …”

37. Coray: “my voice to sound as loud as the trumpet of Michael, the Arch Angel, I would declare the truth of the same …”

38. Compare 1 Thessalonians 4:16 (“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God …”); Jude 1:9 (“Michael the archangel …”); D&C 29:26 (“Michael, mine archangel, shall sound his trump …”); Exodus 19:19 (“the voice of the trumpet sounded long, and waxed louder and louder …”); 3 Nephi 6:8 (“… which led from city to city, and from land to land …”); D&C 66:5 (“… proclaim my gospel from land to land, and from city to city …”); Psalms 72:8 (“… dominion also from sea to sea …”); Amos 8:12 (“they shall wander from sea to sea …”); Romans 1:9 (“… in the gospel of his Son …”); Joel 2:16 (“Gather the people …”); Psalms 89:25 (“I will set his hand …”); Isaiah 11:11 (“… the Lord shall set his hand again the second time to recover the remnant of his people …”); Jeremiah 3:19 (“… and give thee a pleasant land, a goodly heritage …”); cf. D&C 97:9 (“… as a very fruitful tree which is planted in a goodly land …”); Genesis 42:18 (“This do, and live; for I fear God”); Psalms 84:11 (“… them that walk uprightly”); 1 Nephi 16:3 (“… that ye might walk uprightly before God”); e.g., Deuteronomy 4:38 (“… to give thee their land for an inheritance …”); Deuteronomy 4:27 (“And the LORD shall scatter you …”); Exodus 9:15 (“… and thou shalt be cut off …”); Genesis 1:29 (“… upon the face of all the earth …”); Psalms 2:8 “… and the uttermost parts of the earth …”); 2 Corinthians 2:16 (“we are the savour of death unto death; and to the other the savour of life unto life …”); Luke 7:30 (“the Pharisees and lawyers rejected the counsel of God …”); D&C 20:15 (“it shall turn to their own condemnation”); Psalms 37:4 (“… give thee the desires of thine heart”); Psalms 119:30 (“I have chosen the way of truth”); John 5:25 (“… and they that hear shall live”); 1 Nephi 19:7 (“even the very God of Israel do men trample under their feet”); Matthew 7:6 (“lest they trample them under their feet …”); Ezekiel 44:2 (“This gate shall be shut, it shall not be opened …”). 39. Coray: “the ice may be broke up …”

40. Coray: “sailors, together the noise of the ice, and the cries and confusion of the spectators, presented a scene truly sublime and terrible.”

41. Coray: “that we had sunk …”

42. Coray: “had a kind of prayer meeting …”

43. Coray: “were thrown upon their backs with sea-sickness. Not having engaged water for the voyage, they suffered great anxiety on this acc= [sic] But I went …”

44. Coray: “I had taken care of…”

45. Coray: “he left us …”

46. Porter (“Ye,” 18) dates their departure from Buffalo at about 9 May and their arrival at Fairport about 11-12 May 1831.

47. RLDS: “a few of them attending to the care …”

48. Coray: “He told to give myself …”

49. Coray: “he having signified …”; GAS on Coray: “which he had received from brother Humphry, who had arrived at Kirtland a short time before this, he having informed Joseph that he apprehended …”; IE and Nibley: “which he had received that he apprehended, from the fatigue I was undergoing, my life …”

50. RLDS: “Painesville”

51. Coray: “great was my joy.”

52. Coray: “Soon after we arrived at Kirtland, a pair of twins were brought to Emma, which were given to her in the place of …”

53. Nibley note: “These twins were the children of John Murdock, whose wife died at their birth. They were born April 30, 1831.”

54. Coray: “removed”

55. When Brigham Young, then in England, wrote to Joseph Smith on 7 May 1840, among the list of friends to whom he asked to be remembered, he notes that he prays for Emma Smith and “Father and Mother Smith. I remember the time when I first saw Mother Smith, and the trials she had when the work of the Lord first commenced in her family” (4:125). He had made their acquaintance in November 1832, when they had been in Kirtland for about eighteen months.

56. Coray: “vol. 3, p. 417”; GAS on Coray: “Vol. 5.” See D&C 51.

57. This name in the Coray manuscript is most often spelled Wm E. M’C’Lellin or Mc Lellin.

58. See D&C 52:30.

59. Coray: “exertion in order to obtain …”

60. Coray: “employers”

vWilliam McLellin, in a letter written on 4 August 1832 to his “Beloved Relatives,” gives a different account of his conversion, explaining that he heard two different sets of missionaries preach. The letter does not name the first two missionaries he heard in Paris; his diary, in the first entry dated 18 July 1831, mentions only one set, whom he identifies as Harvey Whitlock and David Whitmer. He has apparently collapsed the two accounts in his retrospective journal entry but distinguishes them from each other in the letter below: “Some time in July 1831. Two men came to Paris & held an evening meeting, only a few attended, but among the others, I was there. They delivered some ideas which appeared very strange to me at that time. ‘They said that in September 1827 an Angel appeared to Joseph Smith (in Ontario Co. New-York) and showed to him the confusion on the earth respecting true religion. It also told him to go a few miles distant to a certain hill and there he should find some plates with engravings, which (if he was faithful) he should be enabled to translate. He went as directed and found plates (which had the appearance of fine Gold) about 8 inches long 5 or 6 wide and alltogether about 6 inches thick; each one about as thick as thin past Board fastened together and opened in the form of a book containing engravings of reformed Egyptian Hieroglyphical characters. which he was inspired to translate and the record was published in 1830 and is called the book of Mormon. It is a record which was kept on this continent by the ancient inhabitants.’ Those men had this book with them and they told us about it, and also of the rise of the church (which is now called Mormonites from their faith in this book &c.) … But in a few days two others came into the neighbourhood proclaiming that these were the last days, and that God had sent forth the book of Mormon to show the times of the fulfillment of the ancient prophecies … One of these was a witness to the book … (his name was David Whitmer). They were in the neighbourhood about a week” (Shipps and Welch, 79-80; compare journal account, 29). McLellin’s “anxiety … to know the truth” was so keen that he hastened to Missouri where he was baptized.

62. A new page commences at this point. Three lines are written at the head of the sheet; then the text resumes after a blank that takes up almost half of the page.

63. Coray: “On their way … such as want of rest and want of food.”

64. Coray: “30”

65. Coray: “arrived in Missouri …”

66. Nibley note: “Joseph dedicated the site for the Temple on August 3, 1831.”

67. D&C 61.

68. See D&C 61:35.

69. Coray: “Almira Mack, Hyrum, and brother Murdock, Lyman Wight, and brothr Corril set out …”; GAS on Coray: “brother Corril”; RLDS: “… Brethren Murdock, Lyman Wight, and Corril …”

70. Coray: “such a book …”

71. Coray: “decorated with jewels so brilliant as to almost dazzle the eye.”

72. New page: “12” is handwritten on the top left and right margins.

73. New page: “13” is handwritten on the top left and right margins.

74. Coray also spells this name “Stanly.”

75. Coray: “Smith, who pretended …”; RLDS: “Joe Smith, who pretends to translate …”

76. Coray: “was the very Deacon, too …”

77. GAS: “Samuel Bent”; IE and Nibley: “Samuel Bent”; Nibley note: “Samuel Bent was baptized in January, 1833, by Jared Carter.” RLDS (1912, 1969): “October, 1838, Samuel Bent was made a member of the High Council at Far West, Missouri. One year later he was chosen a member of the High Council at Commerce [afterwards called Nauvoo], Illinois. We have no record of his being president of the High Council in the lifetime of Joseph Smith. May have been made such by the faction under Brigham Young. He died at Garden Grove, Iowa, August 16, 1846. —H.C.S” (Heman C. Smith; brackets his).

78. Hiram was about twenty-five miles south and slightly east of Kirtland.

79. At the top right margin of this page has been written “9 L” or possibly “, L”.

80. Joseph Smith’s record mentions footwashing on 5 October 1835 when the First Presidency and Twelve were meeting, then again on 12 November; but it is not clear who was present. Only nine of the Twelve were at the November meeting. Samuel H. Smith and Orson Hyde returned to Kirtland on 22 December 1832; at a meeting in January 1833, the ordinance was again performed. After the temple’s dedication, the ordinance of footwashing was again performed on 29 March 1836; but the only Smiths named as participating in this ordinance are Joseph Jr., Joseph Sr., and Hyrum (HC 2:287, 307-10, 430).

81. Lucy has mistaken the date by about three weeks. Joseph Jr. received the revelation instructing Samuel Smith and Orson Hyde to serve this mission to the East on 25 January 1832. See D&C 75:13.

82. Coray: “September which immediately preceeded the mission of the Elders to Misouri.”

83. GAS, IE, and Nibley: “John Johnson”

84. IE and Nibley: “awakened”

85. IE is identical to Pratt; Nibley: “they swore they would …”

86. IE is identical to Pratt; Nibley: “‘Ge, gee, I’ll fix ye.’”

87. Nibley only: “farther”

88. RLDS: “ar’nt”; IE: “a’nt” here and in the next line; Nibley: “ain’t”

89. Nibley: “exclaimed, ‘Let us tar up …’”

90. Nibley: “cried out, ‘Hold up …’”

91. Nibley: “muttered out, ‘That’s the way the Holy Ghost …’”

92. According to Keith Perkins (“The Prophet,” 101), a Mrs. Gresham Judson “used her influence with some men from Mantua, Ohio,” to accomplish this unprovoked attack. Symonds Ryder described the mobbers as “citizens from Shalersville, Garretsville, and Hiram” who were Campbellites, Methodists, and Baptists. A Dr. Dennison, brought along to emasculate Joseph, instead tried to force him to drink nitric acid, a poison. Susan Easton Black (“Hiram,” 170), further identifies the mobbers: McClentic, who seized Joseph by the hair, Streeter, son of a Campbellite minister, Pelatiah Allen, Esq., who supplied a barrel of whiskey, and individuals surnamed Mason, Fullars, and Cleveland.

93. IE retains but Nibley omits the asterisks.

94. Coray: “viz., Simonds Rider, a Campbelite minister; and Pelatiah Allen …”

95. New page: “N.B.” is written within a hand with a pointing finger.

96. Reynolds C. Cahoon’s diary gives an exact date for this incident: Thursday, 5 July 1832. Charles C. Rich also dates it after Joseph Smith’s second trip to Missouri, meaning that Lucy mistakenly placed it about three months too early (Van Wagoner, Sidney, 130).

97. Coray: “in this place to-day.”

98. GAS on Coray: “night; and having aroused Joseph, he said, “you must go straight with me to Kirtland; we are having terrible times there and I want you to come up and see to things.” IE and Nibley also omit this passage.

99. IE and Nibley: “from”

100. At this point, a new page begins in Pratt, at the foot of which is a footnote without the usual asterisk in the text. The footnote reads: “See Times and Seasons, vol. V, p 626. Mil. Star, vol. xiv, p. 163.” The page ends with the phrase: “At this place, Joseph had poison administered …” The Times and Seasons reference is to the events on the latter part of the page, since p. 626 describes the coach trip back from St. Louis, the runaway, Whitney’s broken leg, and their stay at the inn where Joseph thought they were given poison.

101. Coray: “in which council Sidney …”

102. IE follows Pratt, but Nibley omits the last sentence and a half, ending with “for his folly.” Nibley, for the first of three times, correctly indicates an omission with ellipses.

103. “History of Joseph Smith,” Times and Seasons 5, no. 16 (2 Sept. 1844): 624-25.

104. Coray: “and Joseph Jesse Gauze.”

105. Here appears the drawing of a hand with a pointing finger containing the letters “TR” or “JR.”

106. Lucy has drawn on Joseph’s personal history for this account. He says: “After we left Hiram, fearing for the safety of my family, on account of the mob, I wrote to my wife, (in connection with bishop Whitney,) to have her go to Kirtland and tarry with his family till our return. She went to Kirtland, to brother Whitney’s, and sister Whitney’s aunt, Sarah Smith, (who was then living with her,) inquired of her niece if my wife was going to stay there; and, and on being answered in the affirmative, said she should go away, for there was not room enough for both of them; accordingly sister Whitney invited my wife to leave, which she did immediately; having enjoyed about two hours visit. She then went to brother Reynolds Cahoon’s, and father Smith’s, and doctor Williams’, where I found her, very disconsolate on my return” (“History of Joseph Smith,” Times and Seasons 5, no. 16 [2 Sept. 1844]: 624). According to Elizabeth Ann’s memoirs, her husband had not told her of Joseph’s arrangement. She was ill at the back of the house when Emma came and did not know that Aunt Sarah had turned her away. When she found out, she was mortified since “I would have shared the last morsel with either of them” (Newell and Avery, 43-44). They are mistaken, however, in saying that Emma told Lucy about this experience. Joseph’s writings were Lucy’s source.

107. Possibly “Altnomah.” I have been unable to identify what is obviously a tag of poetry referring to a stoic.

108. This Times and Seasons extract recounts Joseph, Sidney, and Newel’s return to Kirtland and the mishap that broke Newel’s leg. It is summarized below in Pratt.

109. GAS on Pratt: “lived with William <Reynolds> Cahoon …”; GAS on Coray: “Reynolds Cahoon Fa. Smith and brother Dr. [Foster?] Williams …”; IE and Nibley edit this list to read: “with Reynolds Cahoon, Father Smith, and Dr. F. G. Williams, occasionally spending a short time with us.” Since Lucy is the narrator, these changes insert the Smith household into the list twice, by dint of simply picking up the Times and Seasons version (5:624) without reading it carefully. Nibley note: “Emma at this time had one child, her adopted daughter, Julia Murdock. Joseph Murdock died in March, 1832.”

110. 1853 note: “See Times and Seasons, vol. V, p. 626, Mil. Star, vol. xiv, p. 163.” Newel Whitney’s leg was broken between Vincennes and New Albany, Indiana, when the horses ran away with the stage coach in which they were riding. Joseph Smith stayed with Newel for a month in Greenville, Indiana, while the leg healed (Perkins, “The Prophet,” 105). RLDS duplicates the 1853 note; IE and Nibley omit it.

111. Coray: “at Greensville …”

112. They left the morning after the alleged poisoning, about four weeks after their arrival. Coray: “As soon as brothe [sic] Whitney was able to travel again, they pursued …”

113. Lucy is mistaken. Joseph did not provide Emma with a house. They returned to the John Johnson home at Hiram from June till October, then Joseph moved Emma into rooms on the second floor of the Whitney store and left for New York City. Lucy is also mistaken (next paragraph) in saying that they moved into the store after Joseph’s return and that the building was no longer used as a store.

114. Coray: “for Emma …”

115. RLDS (1912, 1969) note: “According to the account of Joseph Smith he returned from this Eastern trip on the day his son was born, November 6, 1832, Times and Seasons, volume 5, page 67. Church History, volume 1, page 259.” Nibley note: “Date of birth of Joseph Smith III is given as November 6, 1832.”

116. See D&C 88:127-41.

117. According to Milton V. Backman (“Establish,” 217), washing feet was the last of the four preparatory ordinances comprising the “Kirtland endowment.” The first three were: (1) Washing the body, performed in homes or in the printing office in which the School of the Prophets was also held, (2) Anointing, and (3) Sealing the anointing. Foot washing “was introduced to … the School of the Prophets but … discontinued temporarily” and was then “instituted in the temple shortly before the Savior told Joseph that members had received an endowment.” See also Backman, The Heavens Resound, 265-66, 285-94, 300-302.

118. See John 13:4-15: “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.”

119. See Acts 2:1-11.

120. Coray: “after me …” A few weeks later, on 29 October 1835, Joseph Smith noted in his diary that “Father and Mother Smith visited us” in his office, apparently an occurrence rare enough to be remarked (2:293).

121. GAS on Coray: “It was but few …” IE, and Nibley: “It was but a few …” Lucy is mistaken about the date. The mass meeting of old settlers in Jackson County was on 18 April 1833, but the tarring and feathering of Edward Partridge and Charles Allen occurred on 20 July.

122. GAS on Pratt: “had been tarred and feathered, and put into prison; this difficulty continued; some were killed …” Nibley: “Partridge and Allan”; Nibley note: “This outrage occurred on July 20, 1833.”

123. IE and Nibley: “A revelation was received (see Doctrine and Covenants, section 101), requiring the brethren from Kirtland and other places in the state, to proceed to Missouri and relieve the persecuted Saints, and importune the civil authorities in their behalf. (See also Doctrine and Covenants, section 103).”

124. GAS on Pratt added an initial: “Jesse J. Smith,” here and on its next occurrence two lines below. He changed “from Potsdam” to “from Stockholm” then made the following changes: “He was the son of Jesse <Asahel> Smith, my husband’s oldest brother <next younger than myself> of whose peculiar disposition I have spoken before.” Knowing <fearing> …” GAS then drew a line in the margin beside the lines from “immediately” to the end of the chapter and wrote: “The whole statement so far as it relates to Jesse J. Smith is an error.” He made similar but not identical changes on Coray: “… Jesse Smith, my husband’s nephew, … from Potsdam, <Stockholm> and Jesse <J> determined to … son of <Jesse> Smith my husband’s oldest brother, of whose peculiar disposition I have spoken before. Knowing <Fearing> that …”

125. GAS crossed out this part of the heading and the first three sentences in the first paragraph. IE and Nibley change “Lucy Smith Builds a School-house” to “Building of a House.”

126. Coray: “both a meeting and a school house.”

127. Nibley note: “This refers to Zion’s Camp. Joseph and the brethren left Kirtland May 5, 1834.”

128. GAS on Pratt crossed out from the beginning of the chapter to this point.

129. This word is possibly “he” with the upright stroke of the h crossed as if it were a t.

130. RLDS: “forwarding the the work”

131. Coray: “the money, that I should receive …”

132. It was not Hyrum’s second wife, Mary Fielding, who with Agnes Coolbrith, was boarding at the Smiths, but Mary Bailey, Samuel H. Smith’s first wife. Mary and Agnes had lived in the same boarding house in Boston, had both been baptized in June and July 1832 respectively, and had come to Kirtland together in the summer of 1833. This mistake is a strange one for Lucy to make; perhaps it was Martha Jane’s. She had never known Hyrum’s first wife, Jerusha; and Mary Bailey Smith had died in January 1841, the month before Martha Jane married Howard Coray and moved to Nauvoo. Thus, the only “Mary Smith” she would have known would have been Mary Fielding Smith. See chap. 44 where “Mary Fielding” has been corrected to “Mary Baily [sic]” on Lucy’s rough draft.

133. Coray: “Bosly”

134. IE and Nibley eliminate the following material from “I employed a man” through “the sale of produce.”

135. Coray: “should go ahead and finish the house …”

136. Coray: “six dollars behind which remained unpaid.”

137. Robert Lang Campbell on Pratt: The text has been bracketed from “I studied upon it” to “sale of produce” and beside it is written in his black ink and tiny fine hand: “The old lady must be mistaken about the finishing of the house.”

138. GAS on Pratt: “August 1st …”; IE and Nibley: “Late in the fall …”

139. GAS on Coray: “But many [sic] them …”; IE and Nibley: “But many of them …”

140. This individual was no doubt Sylvester Smith. The minutes of his ecclesiastical trial (HC 2:147-60) report a number of conflicts between him and Joseph Jr.

141. New page: “13” is handwritten in the upper left and right margins, the right number with a curlicue cloud around it.

142. See Acts 8:39: “and he went on his way rejoicing.”

143. Coray: “They stated still farther …”

144. GAS on Coray has pencilled lightly through the next two paragraphs.

145. GAS on Pratt wrote a marginal note in sprawling pencil by this last paragraph: “The house refered [sic] to was not completed for some months after Joseph’s return. Most of the carpenter work was done by Brigham Young. —G. A. Smith.” IE and Nibley replicate this note, including the initials but correcting the spelling. Joseph Smith preached in this “new” schoolhouse west of the temple on 4 May 1834 (Backman, Heavens, 276).

146. New page: “14” is handwritten at the top right and left margins.

147. GAS in Pratt penciled “1833” in the margin and edited this sentence to read: “The summer ensuing <preceding> Joseph’s return from Missouri, the brethren called a council with the view of investigating the subject of building a new meeting-house, as the first was now too small to accommodate the increased congregation.” He wrote in the margin: “See book of covenants, sec. 85.” In Coray, someone, not GAS, has written “1833” in ink in the margin. RLDS (1912, 1969) note: “Other accounts agree that the Kirtland Temple was commenced prior to Zion’s Camp starting to Missouri. —H.C.S.” IE and Nibley: “Preceding Joseph’s return from Missouri, the brethren called a council with the view of investigating the subject of building a meetinghouse, to accommodate the increased congregation.” Lucy is mistaken as to the date. Joseph Jr. announced the construction of the temple on 1 June 1833.

148. IE and Nibley: “he would give”

149. GAS in Pratt: “the majority were of a mind to put up another log house”; (this correction leaves an ungrammatical construction); GAS in Coray edited the larger passage to read: “… of building a frame house; <others> but the majority were of a mind to put up another <a> log house.” IE and Nibley: “frame house, but others were of a mind to put up a log house. Joseph reminded them that they were not building a house for a man …”

150. RLDS: “the brethren were delighted”

151. GAS on Pratt struck out the next paragraph and the first sentence of the next paragraph: “After the close … That was Saturday night.” GAS on Coray has added: “… designed for himself. See Doc & Cov. Sec. 84.)” He left the next paragraph intact but made a few editing changes: “… selecting a spot <site> for the building <Temple> … situated in the North west corner …”

152. RLDS: “the standing grain leveled”

153. GAS on Pratt, IE, and Nibley omit this sentence.

154. IE: “although thirty”

155. Nibley note: “The great majority of the members of the Church had moved to Missouri or had gone on the expedition with Zion’s Camp.”

156. IE and Nibley: “around”

157. GAS on Pratt: “… the walls every night after they were commenced, until …”; GAS on Coray made more elaborate corrections: “with great ambition <animation>; and although but <not> 30 families now remained … accomplished; notwithstanding they had to endure … which opposition was so great, … keep a guard upon <around> the walls every night after they were commenced, <much of the time> until …”

158. See Psalms 132:4-5: “I will not give sleep to mine eyes, or slumber to mine eyelids, Until I find out a place for the LORD, an habitation for the mighty God of Jacob.”

159. Compare this pastiche with Psalms 132:4-5 (quoted above); Ecclesiastes 12:7 (“and the spirit shall return unto God who gave it”); Proverbs 3:3 (“Let not mercy and truth forsake thee”); and Matthew 6:23 (“If therefore the light that is in thee be darkness, how great is that darkness!”).

160. Coray: “Anes Coolbrith”; GAS on Coray: “A<g>nes Coolbrith”; Nibley notes: “In August, 1834, Mary Bailey was married to Samuel H. Smith. Agnes Coolbrith became the wife of Don Carlos Smith on June 30, 1835.”

161. GAS on Pratt: “devoted their whole <most of> …”

162. Compare Psalms 26:2 (“Examine me, O Lord, and prove me; try my reins and my heart”); 3 Nephi 26:11 (“the Lord forbade it, saying: I will try the faith of my people”); and D&C 136:31 (“My people must be tried in all things, that they may be prepared to receive the glory that I have for them …; and he that will not bear chastisement is not worthy of my kingdom”).

163. GAS on Pratt: “At this time John Smith, my husband’s brother, was lying very low with the consumption, and, although he was unable to stand upon his feet without assistance <jan 7 1832>.” He erased the second strike-out. GAS on Coray: “At this time, <In Jany, 1832> John Smith, my husband’s brother, was lying very low with the consumption, <in Potsdam, New York> and, although he was unable <hardly able> to stand … upon being baptized, which done <on the 10th> Jan 7, 1832 …” IE and Nibley: “In January, 1832, John Smith, my husband’s brother, was … unable to stand … accordingly done on the 10th, and he was immediately healed. In May, 1833, he moved his family to Kirtland.” They end the sentence here.

164. GAS on Pratt wrote: “In May 1833.”

165. Since John Smith arrived at Kirtland on 25 May 1833, Sophronia’s illness probably occurred during the summer. Jared Carter was in Michigan on a mission at least during January-April 1833.

166. Coray and RLDS: “Stoddard”

167. GAS on Pratt wrote “1835” in the margin and struck “droves of”; GAS on Coray made these editing changes: “to make the droves of company, which were <was> …”

168. IE and Nibley move this paragraph to the point I indicate in the notes after Joseph’s letter to his uncle. They include minor changes: “to make the company which was constantly …”

169. GAS on Pratt: “about this time”; GAS on Coray: “After Bro. John moved to Kirtland …” IE and Nibley follow GAS on Pratt.

170. RLDS: “obtained promise”

171. Coray: “in the word …”

172. IE: “and was not only different …”; Nibley: “and not only different”

173. GAS on Pratt drew a pencil line from approximately this word to the bottom margin where he wrote “willing to.” These words cannot be logically read as an insertion here or at any point before the bottom of the page, which ends “then inherited the”

174. IE and Nibley: “that God being more abundantly willing to show unto the heirs of promise …” For the source of this discussion, see Heb. 6:17-19.

175. See Heb. 12:22, 24: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, … and to God the Judge of all, and … to Jesus the mediator of the new covenant …”

176. IE and Nibley: “ever did theirs”

177. The First Presidency had ordained Joseph Smith Sr. to the patriarchal office on 18 December 1833; the minutes of this meeting, kept by Oliver Cowdery, include Cowdery’s account of the restoration of the Aaronic priesthood (Jessee, “Joseph,” 146).

Caroline Crosby, who with her husband received her patriarchal blessing from Joseph Sr. on 21 February 1836, has left a vignette of the event: “The Patriarch conversed with us sometime, told us we had come together right. And when we told him our ages, and places of birth, he observed—that he thought we were both born under one planet. But merely by way of merriment. Mother Smith was in the room. She also added her blessing, or confirmed what we had already received” (Selected).

178. Coray: “seventy …” Since Lucy thought she had turned sixty-eight on 8 July 1844 and would turn sixty-nine on 8 July 1845, this passage was dictated before the latter date. The difference of two years, rather than one year, between the rough draft and the Coray copy is peculiar. If it was not just a simple mistake, the most likely explanation is that Lucy dictated that passage in her rough draft before July 1845, giving her age at that moment, and the Coray fair copy, made after July 1845, meant to say “in my seventieth year.” RLDS (1912, 1969) note: “Lucy Smith was born in 1776, hence this must have been written about 1846. —H.C.S.” Nibley: “Mrs. Smith became seventy years of age on July 8, 1846 [sic].” Although Lucy thought she was born in 1776, she was actually born in 1775.

179. Although some of the events above are difficult to date, those that can be occurred in 1833. Now, Lucy moves ahead to 1836, beginning with the completion and dedication of the Kirtland temple, January-March 1836.


181. This tour is not listed in Joseph Smith’s History of the Church.

182. IE and Nibley: “is”

183. According to Milton V. Backman (“Establish,” 221, and The Heavens Resound, 17), nothing like a third of the membership apostatized. “A high percentage of stockholders in the Kirtland Safety Society remained faithful, and not one of the major stockholders was disfellowshipped or excommunicated. In fact, only 8 percent of the investors left the Church, and almost half (45 percent) of this group returned to the Church.” However, “between November 1837 and June 1838 approximately 300 Kirtland members, representing perhaps 15 percent of all Mormons, withdrew or were excommunicated from the church. Included were nearly one-third of the church’s leading officers, the three witnesses to the Book of Mormon, four members of the Quorum of the Twelve, three original presidents and three current presidents of Seventy, as well as Frederick G. Williams, a member of the First Presidency” (Van Wagoner, Sidney, 187).

184. GAS on Coray, IE, and Nibley: “many”

185. Max H. Parkin identifies four economic factors that contributed to the Kirtland apostasy: “(1) ambitious unprincipled brethren, (2) the prominence of speculation in land sales among the Saints, (3) excessive credit buying, (4) and the failure of the Kirtland Safety Society Anti-Banking Company” (228). See his detailed analysis of each in Conflict at Kirtland; see also Hill, Rooker, and Wimmer.

186. GAS on Coray: “Prior to this, <In the fall of 1836> …” IE and Nibley follow his change.

187. The list of investors on 2 January 1837 includes Joseph Smith Jr., Joseph Smith Sr., Lucy Smith (suggesting that she had at least some separate income), Hyrum Smith, Jerusha Smith, William Smith, Samuel H. Smith, and members of the extended family: George A. Smith, Silas Smith, John Smith, and Temperance Mack. An S. B. Stoddard may have been kin to Calvin Stoddard, Sophronia Smith’s husband (“Minutes … Kirtland Safety Society”). Other noted investors are Orson Pratt, Brigham Young, and Wilford Woodruff. The amounts they invested are not listed.

188. Coray: “taken away from this bank by fraud.” George A. Smith also gave a version of this fraud (JD 11:11): “Warren Parrish was the teller of the bank, and a number of other men who apostatized were officers. They took out of its vault, unknown to the President or Cashier, a hundred thousand dollars, and sent their agents around among the brethren to purchase their farms, wagons, cattle, horses, and everything they could get hold of. The brethren would gather up this money put it into the bank, and those traitors would steal it and send it out to buy again, and they continued to do so until the plot was discovered and the payment stopped” (Parkin, 244).

189. GAS on Pratt added “F. G.” (for Frederick Granger) to each of the three occurrences of Williams’s name in this account. IE and Nibley include the initials.

190. GAS on Coray has marked out this whole last sentence. IE and Nibley also eliminate the entire paragraph from “Williams, in wrath …” to “… given to Oliver Cowdery.”

191. This trip is not mentioned in Joseph Smith’s History of the Church.

192. GAS on Pratt has written “query?” vertically in the margin by this paragraph.

193. Coray: “appostas”

194. This girl was Adaline M. Bernard, an adopted daughter of Oliver and Elizabeth Cowdery, but not to be confused with their biological daughter, Adeline Fuller Cowdery (born 29 September 1844, Tiffin, Ohio; died 13 October 1844). In a letter to Thomas Gregg on 4 March 1881 (BYU Special Collections, M209, Ala #1), she tells him that “Mr. Cowdry adopted me as his own child,” asked him to identify her in his book as “A. M. Orvis,” and reported Cowdery’s violent skepticism: “I have often heard Mr. Cowdry say that Mormonism was the work of the Devil.” Seven months later, also to Gregg, she added another report from Cowdery that, despite his negative view of Joseph Smith, apparently confirms his acceptance of the Book of Mormon: In a second letter she says, “Joe Smith said that as fast as he translated from the golden plates the Book of Mormon, the angel took them from them and nothing was left him but the Book of Mormon” (Letter, 3 October 1881, published in Charles A. Shook, The True Origin of the Book of Mormon, 1914, 58). My thanks to Larry Morris for providing this material. Corroboration that it was this adopted daughter who was the schismatic seer comes from John Logan Trauber Jr., who wrote: “David Whitmer has a peep-stone, which was once used by a girl named Adeline Fuller, who lived in David’s family at Kirtland, Ohio, and probably elsewhere. John C. Whitmer has a stone, the one which his son uses, and states that it belonged to his father, Jacob Whitmer” (John Logan Traughber, “David Whitmer, ‘The Last Witness’ of the Book of Mormon,” 24, in Traughber Papers, Ms 666, Box 2, fd. 23, Manuscripts Division, Marriott Library, University of Utah). Furthermore, Adeline’s cousin, John Whitmer (son of John C. Whitmer and grandson of Jacob Whitmer), used the same stone in 1877 at the age of ten in seeric visions. My thanks to Michael Marquardt for supplying this material. Additional information on Adeline M. Barnard’s life is skimpy. The Cowdery family is not indexed in the 1840 census and may have been sharing a dwelling with another family. By 1850, only two daughters, Elizabeth and Maria, were living with their widowed mother, who was then living again with her parents.

Despite the distinctive role Adeline played in the Whitmer schism, at least three other girls also acted as seers in Kirtland. First, Symonds Rider was converted in May 1831 when he heard a “young Mormon girl” in Kirtland prophesy the destruction of Peking, then read about the event in June. He does not identify her (Van Wagoner, Sidney, 109). Michael Quinn quotes Edward Partridge’s description in December 1835 of Kirtland’s “youngest female seer,” a girl whom Hepzibah Richards identified in 1838 as a daughter of John Thorp. With the help of her stone, this girl described Partridge’s daughter Eliza and the family’s circumstances in Missouri in 1835. Three years later, two individuals fired into Thorp’s house, trying to hit this girl. The third girl was Elias Pulsipher’s daughter. Elias found a “brown colored stone about 2 1/2 inches wide and 6 inches long with two holes in it. The Prophet Joseph examined it and declared it to be a seerstone.” Pulsipher’s daughter used it to find “drowned persons, lost cattle and other items for people who sought such information.” She gave this stone to her own daughter, who could also see anything desired in it until she once asked to see Satan; his image appeared in the stone, but it never worked again for anyone (Quinn, Early Magic, 248-49, 542n92). Oddly, no history of the Kirtland period that I have consulted so much as mentions the role of this young woman in the schismatic movement that developed between about February 1837 (the collapse of the Kirtland Safety Society) and 12 January 1838 (the departure of Joseph Smith, Sidney Rigdon, and their families, for Missouri). See Van Wagoner, Karl Anderson, Backman.

195. Joseph had reportedly ordained David Whitmer as his successor “in case of accident to himself ” at the time he disbanded Zion’s Camp in 1834 (Vogel 1:33).

196. Coray: “would be councillor to him who did.”

197. GAS on Coray, IE, and Nibley: “Williams, the ex-justice of the peace, became …”

198. GAS on Pratt, IE, and Nibley: “Joseph.”

199. RLDS: “sink him to the lowest hell”; Nibley note: “The above paragraphs show the state of apostacy into which some of the leaders of the Church, including the Three Witnesses, had fallen.”

200. Benjamin F. Johnson’s letter to George Gibbs claims that Oliver Cowdery, Warren Parrish, and Jared Carter began practicing an unauthorized form of plural marriage about 1837 (Backman, Heavens, 276). Although George Q. Cannon in 1881 recorded that Cowdery, unlike Joseph Smith, leaped from knowing of the practice to engaging in it, no similar corroboration exists for Jared Carter. Thus, although it is tempting to speculate that Lucy and Joseph Sr. catechized Jared Carter until he repented for what they would have considered adultery, it must remain only speculation; and their distress that he was associating with dissidents amply accounts for their resolve to call him back to his duty.

201. GAS has struck out this paragraph and the next—to the end of the chapter.

202. GAS on Pratt has written in the margin: “Query Such rumors did exist” and then has drawn lines on the text from this point to the end of the chapter. GAS on Coray, IE, and Nibley: “found, that a great proportion <large number> of the Church were decidedly <were disaffected> in favor of the new party.”

203. GAS on Coray, IE, and Nibley: “some”

204. RLDS note: “The Kirtland Bank affair was an unfortunate one, and has been made the occasion of strong objection to the claims of the Church. There is, however, reason to believe that the failure was due more to mismanagement than to dishonesty. Bro. William Marks, Sr., is credited with stating that he made some advances of money, and put forth some efforts to have the matter properly settled; but that a large number of the bills were put afloat without the sanction of the directors, by an individual, and this rendered such effort useless. He lost considerable means in the attempt, and did not avert the disaster that occurred subsequently.”

205. After this passage, which begins a new page, the text continues directly with the material that is the beginning of chap. 47.

206. Joseph Jr.’s history records their departure on 22 June 1836. Joseph Jr., Lucy, and Clarissa escorted Joseph Sr. and John as far as Painesville “where we procured a bottle of wine, broke bread, ate and drank, and parted after the ancient order with the blessings of God” (HC 2:447).

207. Nibley note: “Mary Duty Smith, wife of Asael Smith.” She was born 11 October 1743 (Richard L. Anderson, New England, 209n191).

208. GAS on Pratt: “in Kirtland from <Stockholm> New York …”

209. Apparently Hyrum had urged his uncle Silas Smith, who was still living in Potsdam, St. Lawrence County, in 1836, to bring his widowed mother, Mary Duty Smith, to Kirtland and come himself. Hyrum promised, “And God will bless him [Silas] in so doing and give her strength to endure the journey.” Mary arrived in May 1836, accompanied by the families of Asael Jr., Silas Smith, and other converts from New York. Elias Smith’s diary for 17 May 1836 describes the meeting between Joseph, Hyrum, and Mary Duty Smith in these terms: “Found her well & as smart as I have ever seen her for ten years. The day was fine after the rain of the preceeding evening & every thing seemed to welcom her to this country … Grandmother was over Joyed at meeting her children Grandchildren & all in this place whom she had not seen for years. & many of them <she> had never had the satisfaction of beholding.” Richard Anderson (New England, 113-15), drawing on Elias’s account, explains: “The meeting between the grandmother and her prophet-descendant and his brother was most touching. Joseph blessed her and said she was the most honored woman on earth. She had desired to see all her children and grandchildren before she died, which with one exception [grandson George A. Smith was the absent one, serving a mission; see Appendix, letter to Agnes Smith, 25 June 1836] was providentially granted her.” In her last moments on 27 May 1836, she gestured toward an invisible group and “exclaimed, ‘O, how beautiful! But they do not speak!’” Eliza R. Snow, who was present, “saw her calmly fall asleep.”

210. Here appears a drawing of a hand labeled “IR” with pointing finger.

211. The initials “IR,” enclosed in a ragged rectangle, are inserted here.

212. GAS on Coray, IE, and Nibley: “. . . to visit all <branches of the> the churches <in the East> …”

213. GAS on Coray, IE, and Nibley: “As we travelled through New Hampshire, <& on our way> we visited …”

214. IE and Nibley: “our sister Mary”

215. GAS on Coray, IE, and Nibley: “… an own <our> sister, whom we had not seen in 20 years. Her <The> prejudice <of her husband Isaac Pierce> had become so strong against Mormonism, that she <he> …” In the absence of John Smith’s holograph diary, it is not possible to know what exactly he wrote, but in both the typescript copy that Zora Smith Jarvis included in her history of George A. Smith and Martha Jane Coray’s notebook copy of this diary, the language is clear: “[Mary’s] prejudice had become so strong against Mor—through the report that she was unwilling to treat us decently” (“Copy of an Old Notebook,” 7).

216. GAS on Coray: “Priscilla”; IE and Nibley: “Precilla”

217. According to the copy Martha Jane made in her notebook, this passage reads: “my hussband said name the sum he said nothing less than 50$—he borrowed the sum & paid it to get away when he [Jesse] owed brother John 3 times that sum but he dispised the idea of treating a brother thus—” (“Copy of an Old Notebook,” 10).

218. Coray: “Mormons”; RLDS: “Latter Day Saints”

219. Another typescript version of this diary, included in Zora Smith Jarvis, “Ancestry,” 13-14, adds some additional details. Joseph and John stayed for about three weeks at Portage, Allegheny County, until 18 July, visiting their relatives, including Charity, the daughter of their brother Silas, from South Island, Vermont. On 30 July, they had an unpleasant encounter with Alexander Campbell, founder of the Church of Christ (Disciples). John recorded: “Had a meeting at five o’clock this afternoon. After service a gentleman to all appearances arose and requested liberty to speak, but he was told that the congregation had been detained to a late hour. We dismissed the meeting. He requested the people to tarry. We did also. He said that he knew that the Book of Mormon was a falsehood that he knew the author, and that it was borrowed from his own writings, and that he would prove it to the satisfaction of the public, and many other things that were very abusive. We told him to repent and washed our feet against him. He was Alexander Campbell.” Another unpleasant experience next awaited them. “We came to Potsdam and found our sister Susan full of popularity and pride. On 25th we left Potsdam and made the last visit among our kindred in the Eastern land; left them in unbelief and as hard hearted as the devil wants them to be.” Despite these setbacks, they returned from their trip of 1,600 miles “in a one-horse wagon” through the states of Pennsylvania, New York, Vermont, and New Hampshire, reaching Kirtland on 10 October 1836 “in good health and spirits.”

220. In addition to the rough draft and published versions (both reproduced here) and the fair copy, which the 1853 publication follows, a fourth version of Jerusha’s death, a single sheet, has been preserved as a loose sheet in Lucy’s manuscript. See “The Textual History of Lucy’s Book” for all three versions and discussion hypothesizing the creation of an intermediate draft version after Lucy’s rough draft but before the Coray fair copy.

221. Coray: “whom everyone loved; who was acquainted … The family were so attached to her, that had she been an own sister …” GAS on Pratt drew a penciled line in the margin from “She was a woman” to “every way worthy” but did not make a comment or any other changes.

222. Coray: “been an own sister …” Nibley note: “Jerusha Barden Smith died in October, 1837.” Don Carlos wrote to Hyrum on 9 October: “I called the family together … [Jerusha] told the children to tell their father that the Lord had taken their mother and left them for you to take care of.” He added a reassuring postscript that he could care for Jerusha’s five surviving children, including the newborn Sarah, in Hyrum’s absence. (Their second child, Mary, born in 1829, had died in 1832; three-year-old Hyrum would die in Nauvoo in 1841.) Don Carlos’s letter was included with one from Samuel to Hyrum, written on 13 October, explaining: “Jerusha … died this evening about half past seven o’clock. She was delivered of a daughter on the first or second of this month. She has been very low ever since” (qtd. in Esplin, 34). Don Carlos and his wife, Agnes, had two daughters at that point, one fourteen months old and the second five months old. Samuel and his wife, Mary, were also the parents of two daughters, the first only a few days short of her second birthday and the second six months old.

223. This paragraph follows immediately after “sad disaster” with only a paragraph break, ending at the bottom of the page with “at her death.”

224. GAS on Pratt: “our enemies without began …”; IE and Nibley: “Soon after the apostasy that took place in Kirtland, our enemies began …”

225. GAS on Coray: “Soon after the division <apostasy> that took place in the Church, <Kirtland> our enemies without began … to which we <had> set our hands …”

226. New page: “14” is handwritten at the left and right top margins.

227. Coray: “… hands, and they were not permitted to destroy the only evidence, which was acceptable to the world, of the truth of the Book of Mormon.” Lucy and Coray were mistaken, of course, in considering that the Egyptian mummies, associated with the Book of Abraham, had a direct connection with the Book of Mormon, which is no doubt the reason Pratt eliminated this sentence. However, in the popular mind, both the Book of Mormon and the Book of Abraham were linked through their joint claim of being ancient records.

228. IE and Nibley: “they would take, and then …”

229. GAS on Coray, IE, and Nibley: “obtained”

230. Coray: “hot violent”

231. Coray: “in council at our houce.”

232. Coray: “has expired.”

233. Lucy is mistaken. Joseph and Sidney left without their families. Emma, who was six months pregnant, packed her belongings and six-year-old Julia, five-year-old Joseph III, and eighteen-month-old Frederick. She and Phebe Rigdon and her children then joined Joseph and Sidney at Norton, Ohio, sixty miles to the south, thirty-six hours after the men’s flight from Kirtland. Brigham Young and his family also joined the party there (Newell and Avery, 68-70).

234. Nibley note: “The Prophet and Sidney Rigdon left Kirtland on the night of January 12, 1838.”

235. New page: “15” is handwritten at the right and left top margins

236. GAS on Coray: “marrying a couple <without being licensed the courts of Ohio having absolutely refused to license any of the Elders of the Church; although the law required them to do so.” He has marked out the next sentence: “and as Esq. Cowdery … penetentiary.” IE and Nibley follow these corrections.>

237. GAS on Coray: “… Johnson blustered about, pretending to be very much engaged in preparing to draw writings for the money, and making other arrangements”; IE and Nibley: “Luke Johnson bustled about, pretending to be very much engaged in drawing the bonds and in making arrangements such as were …”

238. IE and Nibley: “and told him he would take his father …”

239. GAS on Coray: “… told him to <he would> take his father into a room which he pointed out to him: and, said Luke, ‘I will manage <so that he can> to get <out of> the window out, which will set him at liberty to jump out, and <to> go where he pleases.’” IE and Nibley: “… manage so that he can get out, which will set him at liberty to go where he pleases.”

240. GAS on Coray, IE, and Nibley omit the next sentence: “Mr. Smith and Hyrum … raising the money.”

241. GAS on Cory: “In this way they were stilled, <he escaped> until Mr. Smith, by the help of Hyrum and John Boyenton, <escaped> from the window.” IE and Nibley follow GAS but spell the second name “Boynton.”

242. IE and Nibley: “after traveling about two miles, stopped with brother Oliver Snow …” While Oliver Snow’s first name would be readily known, the change from four to two miles is an unusual substantive change; it is the first and may be the only change between the 1853 and 1902 editions that cannot be explained by the GAS-BYU and GAS-Coray corrections.

243. IE and Nibley omit this paragraph describing Luke Johnson’s activities and replace “He” (the first word in the next sentence) with “Johnson.”

244. Here appears a drawing of a hand with a pointing finger labled “D6S.” The “S” may also be an “L” or “8” or some other character.

245. Coray: “in case they should find him; but, in despite of …”

246. GAS on Pratt: “Edwin Woolley’s”; Pratt on Coray: “Edwin D.” On Coray, he does not correct the second occurrence of “Edward” two paragraphs below. IE and Nibley change the first “Edward” to “Edwin” (without adding the initial) and change the second occurrence to “Mr. Woolley.”

247. GAS on Coray: “home <to Rochester Columbiana Co.>.” IE and Nibley follow GAS. Samuel Amos Woolley’s biographical sketch states: “In the fall of 1837 my brother Edwin D. went to Kirtland, Ohio, and on returning he brought with him Joseph Smith, sen., the Prophet’s father, who remained with us during the winter, to escape the persecutions of the mobs which were at that time harassing the Saints” (Black, Membership).

248. GAS on Pratt struck out this paragraph with horizontal lines and an “X”, beginning with “On hearing that William …” and ending with “and was baptized.” He comments in the margin: “Bear Says this is a mistake.” GAS on Coray also has X’ed through this paragraph, adding in the margin: “At the request of Elder John Bear who states, by letter, that this is incorrect—it is stricken out.” George A. Smith’s letterpress copybook (1:716; CR/100/38 Vol. 2 1854-61) contains a letter to John Bear on 23 February 1859 inquiring whether he is the individual meant here, asking if the statements are “substantially correct,” and asking for corrections and/or “an account of your conversion and baptism” and asking for a quick response. Bear’s reply is not listed in Smith’s or the Church Historian’s Office incoming correspondence. A Mormon elder named John Bear in Nauvoo was approved for a mission to Shokoquon, about twenty miles upriver, when its inhabitants requested a Mormon preacher (HC 5:269). However, no further information links the two, nor is it known if he is related to the Mr. Bar, a glazier/carpenter mentioned in chap. 43. IE and Nibley follow GAS in omitting this paragraph.