Daviess County, Missouri - Chapter 4, 1882

Their Going

Mormons in Missouri - Arviral in Daviess County - Vhe Grave of Adam - Dissensions - Lhe Danitis - The Ovration - What Followed - Arrested for Treason--The Exodus.

Mormons In Missouri

There is nothing in the history of Daviess county which has excited greater interest than that part which relates to the Mormons and the war which the arrogance of their leaders and the thieving propensity of their followers brought on, and in writing the history of the county it will be necessary, perhaps, to go back a little and give the reason for their advent into the county, as well as the cause for their exit. The Mormons, asa distinct religious sect, came into existence on the 6th day of April, 1830, at a sinall town called Manchester, in the State of New York. The organization, which was composed of only six members, had Joseph Smith, Sr., for their leader, and his followers were Hiram Smith and Samnel Smith, his brothers, Joseph Smith, Jr., Oliver Cowdrey and, Joseph Knight. The Smith family came from Vermont. Joseph Smith, the prophet of the Mormons, was born at Sharon, in Windsor county, December 23, 1805. He is the reputed author of the new faith, and was considered ignorant, unreliable and worthless, and given to all manner of superstition, a peculiarity of which the whole family seemed to have a full share. Young Joseph was reported as a wild, reckless, and dishonest boy, and as he grew to manhood became intemperate. He followed his father's business of digging wells. They used the hazel rod, or what was called the " water-witch," going over the country locating wells by this sort of divining rod. While digging a well for a Mr. Chase, near Manchester, New York, young Joseph came upon a smooth stone of peculiar shape. This he kept and in a short time gave it the name of " Pup Stone," claiming that by carrying it in his hat it gave him miraculous powers, and that it revealed to him where lost and stolen property could be found.

During 1830, and a few years prior to that date, a religious revival had been going on, and it raged quite violently in Western New York, and gave rise to the phenomena known as "Jerks." The Smiths were drawn into this from the natural peculiarity of the family. Anything that was of a superstitious character they were irresistibly drawn to, but it was evident that young Joseph, though ignorant as regards book-learning, was of a shrewd, calenlating turn of mind, and seemed to have imbibed early the notion of using this superstitious phase of the p2ople around him for a selfish purpose; at the same time he undoubtedly had some faith in his work. He commenced to read the Bible attentively and prepare himself for what might lead to great results. He became master of those parts of the Bible which treated of ancient days, and was soon in a mood to venture upon his chosen ground. He promulgated as a facet that ii 1823 God had sent word to him by a messenger that his sins were forgiven, and again thatin 1$26 an angel visited him with the information that in the hills of Cumorah, not fru from Manchester, were hidden certain golden plates which he was to unearth and translate. He represented that these plates were unearthed with celestial surroundings and delivered to him, and that they were translated by himself, Oliver Cowdrey and Martin Harris, and this translation was published as the * Book of Mormon," and contained the Mormon faith. This was one account of the origin of this book, and another was that it was a historical romance written by Solomon Spaulding, to account for the Indians in America, in 1812. This book was presented by Spaulding, who was a retired preacher, to a Mr. Patterson, of Pittsburgh, a book-seller, for publication, together with a preface representing that it had been taken from plates dug up in Ohio. Mr. Patterson declined to publish it, but Sidney Rigdon, afterward quite noted in early Mormon history, was then at work in Mr. Patterson's office, and it is thought that he stole the manuseript and had his full share of bringing Mormonism into existence, although not known in it until several months after the organization of the society referred to above.

No matter how the book may have come, Joseph Smith appeared from the first as prophet, and directed the movements of the new sect by what he claimed to be divine revelations, and put forth the most extravagant claims for himself and his prophetie powers. The time was peculiarly favorable for the cultivation of such a superstition. Seon atter the organization of the society mentioned, there was an administration of the sacrament, and the laying on of hands for the "Gifts of the Holy Ghost." On the 11th of May Oliver Cowdrey preached the first sermon on the new faith, and at Colesville, in Broome county, New York, the new sect claimed that a miracle had been performed during that month. From this time the new sect took strong hold of the ignorant and superstitious and gained rapidly in number, notwithstanding the prophet was several times arrested for petty offenses. In August of the same vear Paxley P. Platte and Sidney Rigdon appeared as Mormons, and soon afterwards Orson Platte was converted and baptized in the new faith.

The work of proselyting now becaine active. Smith claimed to havea revelation that things terrestial were soon to come to an end. This excited terror in the minds of his followers, after the strong religions excitement which had prevailed for some time, and the belief ina future state, in which hell took a prominent place, was the current idea in their theology. The preachers gave voice to this prophecy, and also proclaimed Smith's miracles, and the injunction to ask satety in the new church. Its effect upon the ignorant and superstitious was very great, and by June of the year 1831, two thousand had become members of the new church. Rigdon, in the meantime, had settled near Iirtland, Ohio, and gathered about him a number of fanatics and in January, 1831, visited Smith, and the latter returned with him to Kirtland. That visit cleared the way for the gathering of all the adherents of the new sect at the last named place. This is known as the " First Hegira" in Mormon history, and the gathering was of a motley class, whose chief characteristics were ignorance, vice, and superstition.

Such was the character of the people, who being driven out of Kirtland, first made Jackson county, and then Caldwell and Daviess counties their homes, and from which they were again driven forth by an indignant and outraged people. It was evident that the leaders were aware they could not long carry on their villainies in Ohio, and a year betore they lett Smith had prophesied that the final gathering of the Saints (the name they had assumed) was to be in Missouri. Under this revelation, he, with a few of his Elders, started for the promised land and arrived at Independence, Jackson county, in July, 1831. Here he put forth another revelation, that this was "the Zion from which they never would move," and the land was dedicated, "To the Lord and his Saints." They erected at once a log house in Kaw township, about twelve miles from Independence, and, on the 2d of August, Smith was delivered of another revelation to the effect that the site of the (rreat Tensple" was three hundred yards west of the court-house in Independence, and that spot was accordingly taken possession of by Joseph Smith, Sidne y Rigdon, Edward Partridge, W. W. Phelps, Oliver Comer, Martin Harris, and Joseph Coe, dedicated with great ceremony and followed by an *accession of gifts" from God. The day following, Aneust 4, another large party arrived from Kirtland and the tirst "ceneral conference" was held: Revelation followed revelation, and the poor, degraded and tanatical followers of Smith soon began to believe the land and all therein belonged to them and that the Gentiles, "so called," were usurpers in the land of their inheritance. The settlement at Kirtland, atter starting a bank and getting their bills fairly afloat. broke up, and Smith and Bisiion lett for Independence at night. They began the publication of a paper at ene any called the Evening and ee Star, and by the spring of 1833. the Mormons numbered about 1,500 in Jackson county. As they grew stronger, they grew bolder, and claimed the Lord had given them the whole land) of Missouri and that the Geutiles must not build new houses or improve farms as they would not live to enjoy the fruits of their labor, and that in a few months they would be driven ont of the State. These bold ayowals naturally excited distrust and apprehension among the people. The Mormons were in a majority and could eleet the whole county officers, and it was clear they intended mischief. Matters continued unsettled and it tinally culminated in the people of Independence and surrounding country meeting together, July 20, about £00 strony. The account given of this meeting was found in a paper published at Fayette, Missouri, and was in substance as follows: The meeting was called to order 'by Colonel Richard Simpson, who was placed in the chair, with James H. Flournoy and Colonel Samuel D. Lueas, as secretaries.

" Messrs. Russel Hicks, Thomas Hudspeth, Joel I'. Chiles, and James I. Hunter were appointed to draft an address." This address was soon drawn up and presented most of the complaints from which the people had suf: tered, and exposed the trouble likely to arise from a fanatical sect that claimed the power of performing miracles with their leaders holding all of the county offices. The address closed with, * And we do hereby most solemnly declare:

"That those now here who shail give a definite pledge of their intention within a reasonable time, to remove out of the county, shall be allowed to remain here unmolested until they have suthcient time to sell their property and close their business withont any material sacrifice.

"That those who fail tocomply with these requisitions be referred to those of their brethren who have the gift of divination and of unknown tongues to inform them of the lot that awaits them."

The Mormons refused to go and the printing office was destroyed and Bishop Partridge and Charles Allen taken to the public square and tarred and feathered. There were many disturbances. The people armed them. selves and were determined that the Mormons should leave. Several street tights and one or two battles were fonght. The Mormons were allowed no rest until the most of them were driven out, and finaily settled in Clay, Carroll, Ray, Caldwell, and this county. In Caldwell and Daviess counties were their principal settlements, and they undertook in these counties the same high-handed measures that had driven them from Jackson county. They made a strong effort to return to Jaekson county, but failed. They were willing to purchase or do anything to return, but finally gave it up and settled in this part of the country, taking for granted that silence gave consent.

James M. Hunt's //istory of the Mormon War, in speaking of the removal from Jackson county to this seetion of the country, said that the prophet concentrated his followers; erected houses as if by magic - improvements were prosecuted with vigor and with such rapidity as to promise a flourishing town and country in a very short time. The country around was fast being settled and improved, and every month brought swarms of deluded fanaties to forward the designs of their ambitious leaders.

"Settlements were made at Far West; one on Grand River, in this county, called Adam-on-di- Amon, and one in Carroll county, named De Witt. The Mormons gathered at these places, and it is just to say, that they were an industrious, agricultural people, or at least that portion of them who located in the country round about the "Stakes," as these settlements were called by them."

The arrival of the Mormons in this county and their acts while here is what is now to be recounted, and of these Hunt's history gives a very suecinet account, while McGee adds some incidents of a local nature. - It says, in speaking of the arrival at Far West of the Mormon immigrants, that * They became satisfied that they had passed through and lett behind them a better country than they were then in, and retraced cheir steps to Daviess county. Thus early in 1837 Daviess county began to have an influx of Mormon immigrants. Their settlements were mainly south of Grand River. They had one settlement on Lick Fork, near the Weldon Settlement. Here a Mormon by the name of Bosley, and a widow by the name of Ives, besides others whose names are not remembered, settled. This part of the country, which is now Harrison township, up to this time was being settled princi- pally by Kentuckians. Amoug its early settlers are remembered the names of William Osborn, Benedict Weldon, William Cox, Elijah Foley, old man Freeman, Jack Freeman, Elijah Trosper, Nicholas Trosper, Robert Trosper, Keliy Lije Trosper, Leonard Lije Trosper, and Jolin W. Blakely. Further up the river and in what is now Monroe township, tie Mormons formed another settlement - this was on Marrowbone and Honey creeks, close to where Uncle Hardin Stone then lived. Here Perry Durfey (who was afterward arrested for treason), Roswell Stevens, Henry Belt, the Daleys, and John D. Lee (of Mountain Meadow Massacre fame), settled, and others also came in, Whose names are not remembered.

"Tt would be well to state here that at this time all the lands in Daviess county, excepting Colfax township, were subject to preGinption, not having as yet been brought into market. Colfax township had been surveyed at the same time Ray and Caldwell counties were, and was therefore in market. Here another settlement of Mormons was made, composed principally of a better class who were able to purchase their lands and improve them.

* Klijah Grove, a Mormon preacher, entered the land and settled the place on which Benny Rowell died. Levi Taylor entered and settled the land on which cld Unele John Castor died, and John Freeman settled a part of the saine lands. A man by the name of Swartwout entered land now owned by Robert Castor; James Bingham entered lands now owned by Squire Kelso and the Gurrey Brothers. The old man Woodland. settled the lands on which Madison J. Benson now lives. John L. Butler settled on the ridge north of John Castor's. Charles McGee entered and settled the lands now owned by E. Kuhns and M. W. Young. The place now owned by Ira Bacon was settled by a Mormon whose name is not remenibered. There were other Mormon families in this settlement.

* Another settlement was made on Grand River just below the mouth of South Big Creek. This settlement was made historic from several reasons. It was here that Chauncey G. Webb, the father of Aun Eliza, Brigham Young's wife No. 19, settled. Lyman Wight, and other Mormon notables settled here, and here it was that Joe Smith found the remains of Old Father Adam, his grave remaining with us to the present day. Other Mormon tamilies were seattered here and there over the county, but these were the only settlements. Excepting the settlement in Coltax township, the Mormons were generally of the poorer class, im many instances not having ateam with which to cultivate their lands, whilst on the other hand the Missourians, the then settlers of Daviess county, were generally men who were in good circumstances, the most of them having large herds of horses running on the prairies, and so kindly disposed were they toward the Mormons that they permitted them to go to their herds and select any animal they chose, with which to cultivate their fields, furnishing them with provisions to be returned only when they (the Mormons) had succeeded in rais- ing enough for themselves. The kind treatment of the Missourians toward their Mormon neighbors had a good effect upon those of the Mormons who were capable of appreciating such treatment, and it was talked of among them until it came to the ears of Smith and Rigdon, who, fearing the influence this kind of talk might have on their deluded followers, took means to circumvent it. It was certain they must get them trom under this kind influence, and as they could make no excuse for them to leave their possessions in Daviess county and come to Zion in Caldwell county, they concluded the next best thing they could do would be to bring Zion to Daviess county - If the mountain wouldn't come to Mahomet, why Mahomet could go to the mountain' - accordingly these two worthies, Smith and Rigdon, having been directed by the Lord so to do, decided that in order to promote the well being and interest of the Saints, a new Stake to Zion must be selected in Daviess county, where the Saints might be at all times * under the droppings of the Sanctuary' where they could receive those divine revelations of Brother Joseph's as they tell pure and fresh from his sacred lips.

" But then the question arose, where shall this * Stake to Zion' be located? Did they want a high and commanding view, twenty places in Daviess county would offer them the desired location. Did they want a location where timber, prairie, water, stone, and every other facility that the rapid growth and development of a city would require, Daviess county was profuse with just such locations."

The Grave Of Adam

It was necessary, to save all trouble, for Prophet Joseph to have another revelation, and it was kind in the Lord to accord these whenever Brother Joseph wanted to carry his point or have hisown way. So it was in the case of locating the Stuke to Zion in Daviess county. Joseph went to his Lord and asked for wisdom to guide him in his great enterprise. The Lord revealed to him that he should take his compass and Jacob-staff. That he should start from the city Fur West, that he should travel due north for so many miles and furlongs, and he would come to a réver, an ancient river, though now called * Grand." That he should know this river when he came to it by its beautiful scenery, its large and majestic trees, its superabundance of verdure of every description lining its banks, and its picturesque bluffs, towering high over all. That he should descend this river to where the center line running north and south through Daviess county, crossed said river. That he should follow said line north so many furlongs, and he would come to a point of upland which was made memorable and should be held dear to every son and daughter of Adam, as it was on this spot that their great Father Adam was buried. It was here where he died and was gathered to his futher, and it is here you shall locate the Stake to Zion in

Daviess county, and you shall call the naine thereof "A dam-on-di-Amon," which, being interpreted, means the " gvrave of the first man, Adam." even as the Lord had so declared. He now ealled all his people together, even all who were living in Daviess county, and having delivered to them his revelation from the Lord, and how all things had been found as the Lord had declared it would be, the place was consecrated and a town immediately laid off and named Adam-on-di-Amon, as the Lord had commanded. It was, however, familiarly called "Di-Amon. This town was on the lands now owned and occupied by Major McDonald. That here it was the Devil sought out and tempted old Mother Eve, that here it was the curse was pronounced upon 'Adam,' which entailed misery upon the whole human tamily. Certain it is Joe's revelations never led him to make a bad location. *Di-Amon was located on a high piece of table-land, overlooking Grand River, which gradually sloped to the river's edge. It was surrounded by the finest country in Daviess county, and had the Mormons behaved themselves so they could have been permitted to remain in this country, *Di- Amon would have at this time contained thousands of inhabitants. Lyman Wight made his headquarters at this place, as well as many others of the Mormon leaders, and it was not long before *Di-Amon threatened to rival Far West. A good wagon road was located between these two points, which was traveled daily by the Prophet and his followers in passing between these two points." ; DISSENSIONS.

For awhile the Mormon people were satisfied, but soon dissensions broke out among them. Some made "bogus money " and circulated it, others objected, and said it was wrong; some committed thefts and quarrelled about dividing the spoils, ete.; at length some of the members dissented (ainong whom was David Whitmor one of the original witnesses to the Book of Mormon), in consequence of which they were cruelly treated, their property consecrated and themselves driven from the county upou the condition that if they returned their lives should he forfeited. David Whitmor fled to Richmond, in Ray county, where he still resides.

It is said, that before making his escape from Caldwell county David had become so turbulent and refractory that the leaders of the church concluded he was possessed of a devil, and Joseph, as was his custom, asked the Lord in reference to the matter. He received a revelation direct from God to take David to the timber and flagellate him for his seditious conduct. It is said they lynched him and although the plan seems novel, yet they undoubtedly cast a devil out of him, for immediately upon receiving such striking proots of their affections he seceded trom the Mormon Church, and has led an orderly and quiet life ever since, and is highly respected in the community in which he lives.

A few, some of them prominent men among them, dissented from the rules of the society and the authority of Smith and Rigdon; these were denounced as apostates and attempts were made to drive them out from the society and settlements, which resulted in mutual recrimination and the making publie of exaggerated accounts of the intentions of the Mormon leaders. Some of the 'brethren - more fanatical or more unwise than others - were guilty of flagrant excesses, of language calculated to create suspicion and uneasiness in the minds of those already prejudiced against them as a people. The dissensions in their own ranks and the bitter feeling people began to have against them because of their unprincipled course in thieving and other crimes, as well as a refusal of justice to punish the wrong- docu had the desired effect of arousing the indignation of the people against the Mormons, as a body, and the forming of a determination to drive them from

The Mormon leaders desired to hold their followers together, and to force the Missourians to leave, that they might get possession of their property. To accomplish the first they organized a secret society called the 'Danites," during the spring of 1838. The leaders of this organization were Smith and Rigdon. The society was a secret one, with the usual signs and passwords of recognition, its degrees, ete., the highest being that of Destroying Angels." John D. Lee, who expiated his crimes, was commander of the Destroying Angels. The Danites had two missions to perform. One was to rid the church of dissenters and those persons who had become obnoxious to Smith and Rigdon: the other was for the purpose of plundering and harrassing the country.

They were instructed to go out on the borders of the settlements and take the spoils trom the ungodly Gentiles, for was it not written, "The riches of the Gentiles shall be consecrated to the people of the House of Israel." About this time, Thomas B. Marsh, who was then president of the Twelve Apostles, and Orson Hyde, another apostle apostatized and made solemn atlidavits against Joseph and the leaders in general, accusing them of the grossest crimes and outrages. It was, no doubt, the intention of Smith and Rigdon, through the medium of the "Danite Band," to harrass and annoy the Missonrians so as to unite them against the Mormons, who were becoming fractious among themselves and were hard to be controlled. It was in order to allay the excitement and bring peace to the troubled chureh, that Rigdon, in June, 1838, preached a sermon, from the text, "Ye aré the salt of the earth, but if the salt has lost its savor," ete. In this he pictured the dissenters and Missourians as the salt that had lost its savor, and consequently should he cast out and trodden under foot.

and of reprisal against the citizens. The Missourians often endeavored to obtain the benefit of the law and punish the thieves, but all to no purpose. The Saints had decidedly the advantage in swearing, as may be seen by the following occurrence, which is only one case out of a hundred: -

Thomas Linville, of Ray county, sold a Mormon some pork, and having become wearied of waiting for his pay, concluded to stir the pure mind of the Mormon by bringing him before the law. He accordingly sued him betore a Mormon justice of the peace. Defendant brought up a brother Mormon, who swore that he himself purchased the pork, and was alone responsible for the payment. Judgment, of course, for defendant. This judgment, of course, didn't suit Linville, who vowed in his wrath he would be even with that witness, and accordingly brought suit before the same justice against the witness for the pork. This was a new case and needs must have new testimony. The former defendant was now brought up as a witness, who swears that he himself purchased said pork and was alone responsible. Judgment again for defendant. Linville again paid the costs and concluded to let the matter rest, and, although a man of good common sense, he was never able to see the justice in the law that would take his hog from him and make him pay costs in two cases without any remuneration whatever.

Under this state of affairs it would seem strange, indeed, if the Missonrians were idle. On the contrary, says Hunt, they industriously circulated their grievances, and probably exaggerated them, though we hardly think the latter possible. The intentions of the Mormons, however, were pretty fully stated in an oration, delivered at Far West, by Sidney Rigdon, July 4, 1838, the treasonable and daring character of which will be sufficient without comment.

Yet, says the historian, "they may have been but the indignant protests against violence that a possible enthusiast might inadvertently use." It is clear that Rigdon's utterances were in defiance of law, and that he was the most daring and accomplished of the whole gang, as well as the most fanatjeal. Te was an abler and far better educated man than Smith, and would have ruled had not the dogged and stubborn obstinacy and reckless character of Smith forbade any attempt to dethrone him for Rigdon's benefit. Rigdon was bold in his words and defiant, but at heart a coward. That is where Smith's courage and shrewdness had the advantage. In a measure they were necessary to each other. Rigdon could talk, Smith was ready to act and assume the responsibility. The oration is worthy of a place in history, for it was, in a measure, the ground upon which the Missourians acted in their determination to drive them trom the country. The right, law, and order were with the people, and the Mormons. under such leaders as Smith, Rigdon, and John D. Lee, were fast developing into a bold, reckless and criminal people, defiant both of Jaw and justice.

The Oration

"Friends and fellow citizens: - By your request, I am called upon to address you this day, under circumstances novel to myself, and I presume as much so to the most of you; for however frequently we have met our fellow citizens in times past, in the places of our nativity or of our choice, to mingle our feelings with theirs, and unite with them in grateful acknowl. edgments to our Divine Benefactor on the anniversary of our national existence, we have never before been assembled by reason of our holy religion, for which cause alone a very large majority of us are here to-day. But though our residence here is far from the sepulchers of our fathers, and from the lands of our nativity and former choice, and our associations here, as novel to ourselves as it could be to any portion of our fellow men, still we hail the return of the birthday of our liberties with no less feeling of joy and gratitude, nor less desire for the prosperity and continuance of the fabric our national government inspires in our breasts this day, than when we met in the mixed assemblies of all religions, as in times past in the lands of our nativity. Nor, indeed, could it otherwise be; from our infancy we have been traditionated to believe ours the best government in the world. Our fathers, our neighbors, and our associates in life have extolled its excellence to the highest pinnacle of fame, in our ears, even before we were capable of judging of its merits for ourselves, or were able to form an estimate of its worth. As we advanced in life, we heard nothing else from our statesinen and heroes but the pertection and excellence of our public institutions, and the superiority of our government over all the governments of the world, whether they existed in former or latter times. It is the government under which we were born and edueated, or else we exchanged another for it, with whose form we were satisfied, and in exchange gave this the preference, and sought by removal to enjoy its benefits. We have been taught trom our cradles to reverence the Fathers of the Revolution, and venerate the very urns which contain the ashes of those who sleep; and every feeling of our hearts responds in perfect unison to their precepts. Our country and its institutions are written on the tablets of our hearts, as with the blood of our heroes who offered their lives in sacrifice, to redeem us_from oppression. On its towers the flag of freedom waves and invites the oppressed to enter, and find an asylum - under the safeguard of its constitution the tyrant's grasp is unfastened, and equal rights and privileges flow to every part of the grand whole. Protected by its laws, and defended by its powers, the oppressed and persecuted Saint can worship under his own vine and fig-tree, and none can molest or make him afraid. We have always contemplated it, and do now, as the only true fabrie of freedom and bulwark of our liberty in the world. Its very existence has taught the civilized world, far surpassing the eloquence of a Pitt, a Wilberforce, a Channing, ora Grey, and has cast all their efforts in the shade forever; it has stood, and now stands, as the arbiter of the world, the judge of the nations, and the rebuker of tyrants throughout the world; it is the standard of freedom, both civil and religions. By its existence the fears of the superstitious have been removed, and the pretexts of tyrants have been swept away, a refuge of lives and the rights of man have been restored, and freedom, both political and religions, has been made to triumph. Our government is known throughout the civilized world, as the standard of freedom, civil, religious, and political; by it are the acts of all nations tried; and it serves to expose the frauds, the deception and eratts of the Old World, in attempting to palm upon the people monarchy and aristocracy for republicanism and freedom. So powerful has been its influence, that the hand of the oppressor, even in the Old World, has been lightened - tyrants have been made to tremble, and oppressors of inankind have been filled with fear. Thrones, if they have not been east down, have been stripped of their terror, and the oppressed subject has been measurably delivered from his bondage. Having been rocked in the cradle of liberty, and educated in the school of freedom, all our prejudices and prepossessions are deeply rooted in favor of this superlative excellence of a government from which all our privileges and enjoyments have flown. We are wedded to it by the greatest ties, - bound to it by cords as strong as death, - to preserve which should be our thought and our aim: in all our pursuits to maintain its constitution inviolable, its institutions uncorrupted, its laws unviolated, and its order unchanged.

"There is one thing, in the midst of our political differences, which ought to create feelings of joy and gratitude in every heart, and in the bosom of every well-wisher of mankind, that all parties in polities express the strongest desire to preserve both the Union and the constitution unimpaired and unbroken, and only differ about the means to aceomplish this object - so desirable, as expressed by all parties. And while this, indeed, is the object of parties in this republic there is nothing to fear; the prospects for the future will be as flattering as the past. In celebrating this, the anniversary of our independence, all party distinctions should be forgotten - all religious differences should be laid aside. We are members of our common republic, equally dependent on a faithtul execution of its laws for our protection in the enjoyment of our civil, political and religious privileges; all have a common interest in the preservation of the Union, and in the detense and support of the constitution. Northern, Southern and Western interests ought to be forgotten, or lost, for the time being, in the more noble desire to preserve the Union - we cannot by rending it to pieces. In the former there is hope; in the latter there is fear: in one, peace; in the other, war. In times of peace, it ought to be our aim and our object to strengthen the bonds of the Union, by cultivating peace and good will among ourselves, and in times of war, to meet our foes, sword in hand, and defend our rights at the expense of lite. For whatis life, when freedom has fied? It isaname - a bubble: better far sleep with the dead, than be oppressed among the living. All attempts on the part of religious aspirants to unite church and state ought to be repelled with indignation, and every religious society supported in its rights and in the exercise of its conscientious devotions - the Mahommedan, the pagan, and the idolater not excepted - and be partakers equally in the benefits of the government, for if the Union is preserved, it will be endearing the people to it; and this can only be done by securing to all their most sacred rights. The least deviation from the strictest rule of right, on the part of any portion of the people, or their public servants, will create dissatistaction; that dissatisfaction will end in strife - strife in war - war in the dissolution of the Union. It is on the virtue of the people that depends the existence of the government, and not in the wisdom of legislators. Wherefore serveth laws (it matters not how righteous in themselves), when the people, in violation of them, tear those rights from one another, which they (the laws) were designed to protect? If we preserve the nation from ruin, and the people from war, it will be by securing to others what we claim ourselves, and being as zealous to defend another's rights as to secure our own. If, on this day, our fathers pledged their fortunes, their lives and their sacred honor, to one another, and to the claims which they represented, to be free, or to lose all earthly inheritance (not life and honor excepted), so ought we to follow their example and pledge our fortunes, our lives, and our sacred honor, as their children and their suecessors, in maintaining inviolable what they obtained by their treasure and their blood. With holy feelings, sacred desires, and grateful hearts to our Divine Benefactor, ought we to perform the duties of this day, and enjoy the privileges which, as Saints of the Living God, we enjoy in this land of liberty and of freedom, where our most sacred rights, even that of worshiping our God according to his will, is seeured unto us by law; and our religious rights so identified with the existence of the nation, that to deprive us of them will be to doom the nation to ruin, and the Union to dissolution!

"Tt is now three score and two years since the God of our fathers, Abraham, Isaac, and Jacob, caused the proclamation to go forth among the people of the continents that the people of this nation should be free, and that over them 'Kings should not rule and princes decree authority'; and all this preparatory to the great purpose which he had designed to accomplish in the last days, in the face of all people, in order that the Son of God, the Savior of the world, should come down trom heaven, and reign in Mount Zion, and in Jerusalem, and before his ancients gloriously, according to the testimony of the holy prophets, since the world began: and it is eight years two months and twenty-eight days since this church of the last days was organized by the revelations of that same Jesus, who is coming to reign before his ancients gloriously - then consisting of six members only, At its first appearance, excitement began to prevail among the people, where it made its appearance; and as it increased in members, the excitement increased. The first attack made upon it by its enemies was - tfalse representations and foul slander. By this engine it was assailed trom every quarter, and by all classes of men, religious and irreligious; misrepresentation followed misrepresentation - talsehood after falsehood followed each other in rapid succession, until there must have been multitudes of them created in a minute, by those employed in it, or else they could not have gotten so many put in cireulation. This scheme not succeeding, the enemies had recourse to persecutions, which were multiplied continually, apparently with determination to destroy every person who united to aid and assist in bringing forth the work of the Lord. But all this not sueceeding according to the expectations of the presentors, they united to all this power that of mob, driving men, women, and children from their houses; dragging them, in the dead hours of night, out of their beds; whipping, tarring and feathering, and otherwise shamefully treating them. Nor were these means the only ones resorted to in this work of persecution; but, being determined to put an end to the chureh forever, they added to all the rest of the means used - stealing the property of the Saints; also, burning houses, and charging it on their (the Saints') heads, in order to raise public indignation against them; and also false swearing; and, indeed, we may add, all other means which the adversary had in his power to use - nothing seems to be left undone that could be done, by men and demons, in order that the purpose of God might fail; but still the object so much desired has not yet been obtained. Under all this fire of persecution, the cause has been rolled on with a steady course; the increase has been gradual, but constant; and the church, at this time, numbers many thousands; some in the Old World have become obedient to the faith; multitades in the Canadas, as well as in most parts of the United States. During the scenes of persecution, a number of Saints have lost their lives and others are missing, and it is unknown what has become of them; but the presumption is, they have been secretly murdered. No country of which we have any knowledge, has offered so fair an opportunity for determining the great hostility which exists naturally in the human heart, against God and against his work, as this one. In other countries persecutions were carried on under pretext of law; but in this country, where the Constitution of the United States and the constitution of every State in the Union, guarantees unto every person the rights of conscience and the liberty of worshiping as he pleases, to witness such scenes of persecution as those which have followed this church from the beginning, in despite of law, justice, equity, and truth, and at war with the very genius of republican institutions, and contrary to the design of our government, surely evinces the depravity of the human heart, and the great hostility there exists in the hearts of the human family against the work and purposes of God; and fully confirms the apostles, 'That the carnal mind is at enmity against God.' But, notwithstanding all this violence, we even say, as did Paul to the Corinthians, ' We are troubled on every side, yet not destroyed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed'; we have, until this time, endured this great weight of aftliction and kept the faith. If the ancient Saints had to endure as seeing him who is invisible - so have we; if they had to suffer the contradiction of sinners against themselves - so have we; if they had to suffer stripes and imprisonments for their religion's sake--so have we; if they were journeying in perils of water, in perils among robbers, in perils by their own countrymen, in perils by the heathens, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and paintulness, in watchings, often in hunger and thirst, in fastings, often in cold and nakedness - - so are we: if they had to commend themselves to God, in much patience, in afflictions, in necessities, in distresses, In stripes, in imprisonment, in tumults, in Jabors, in watchings, in tastings; by pureness, by knowledge, by long suftering, by kindness, by the Holy Ghost, by love unteigned, by the word of truth, by the power ot God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report aud good report; as deceivers, and yet true; as unknown, and yet well-known; as dying, and, behold! they lived; as chastened, and not killed; as sorrowful, yetalways rejoicing; as poor, yet making men rich; as having nothing, yet possessing all things- - so have we; if they went up through much tribulation, and washed their robes, and made them white in the blood of the Lamb - so have we.

"One cause of our heavy persecution is - the influence those have in the world whoin we have separated from the fellowship of the church for their wickedness; who attempted to gratify their vengeance on us, and also to hide their own shame, by foul slanders and base calumny. We were, at one time, represented by them as having all things common; at another, as being enemies to the government; and in other places we were represented to be Abclitionists; and, indeed, anything they thonght best caleulated to stir up the public mind, and to excite pubhe indignation, and, if possible, put an end to the work by sacrificing some of those who were considered as most active in supporting and defending the cause; but, through the merey of God, we are still in existence and have the opportunity of joining with you in the privileges of this day. In assembling on this occasion, our object is, not only to comply with the custom of our nation in celebrating the birthday of our liberties, but also to lay a corner-stone of the edifice about to be built in this place, in honor of our God, to whom we aseribe the glory of our freedom, as well as our eternal salvation, and whose worship we esteem of more consequence than we do the treasures of Missouri; ready at all times to offer unto him the sacrifice of our first fruits; and by uniting perseverance, patient industry, and faithtul devotion to the cause of God, rear this building to his name, designed for the double purpose of a house of worship and an institution of learning. The first floor will be for sacred devotion, and the two others for the purpose of education. The building to be one hundred and ten feet by eighty, with three floors and not far from thirty feet between the floors; all to be finished according to the best style of such buildings in our country; the entire expense calculated at not tar from $100,- 000; all, when finished, to stand as a monument of the power of union, of effort and concert of action.

"Next to the worship of our God, we esteem the education of our children, and of the rising generation: for what is society - or society without intelligence? and how is intelligence to be obtained? By education. It is that which forms the youthful mind; it is that alone which renders society agreeable and adds interest and importance to the worship of God. What is religion without intelligence? An empty sound. Intelligence is the root from which all true enjoyments flow. Intelligence is religion, and religion is intelligence, if it is anything; take intelligence from it and what is lett? A name- - -a sound, without retin: If a person desires to be truly pious in the sight of God, he must be purely intelligent. Piety without intelligence is fanaticism, and devotion without understanding is enthusiasm. % % % x % % % x % % % *

In view, then of what we have already obtained and of what there is to be obtained, we have assembled ourselves together in this remote land to prepare for that which is coming on the earth; and we have this day laid the corner-stones of this temple of God, and design, with as little delay a possible, to complete it, and rear up to the name of our God, in this city, Far West, a house which shall be a house of prayer, a house of learning, a house of order, and a house of God, where all the sciences, languages, etc.. which are taught in our country, in schools of the highest order, shall be taught, and oe object is to have it on a plan accessible to all classes, the poor as well as the rich, that all persons in our midst may have an opportunity to educate their children, both male and female, to any extent they please, so that all the talents in our midst may be called forth, in order that we mnay avail ourselves of all the means God puts into our hands, and put into the power of all, to deliver themselves from the impositions and frauds which are practicing upon the more illiterate part of the community, by those who have had superior advantages, or as far, at least, as learning can go to obtain this object.

"One part of the honse shall be set apart for a place of worship, where we shall invoke our God for revelations, when these have gone as far as human skill can carry us, that by revelations, visions,ete., we may fill the vacuum still left, after science and philosophy have done all they can do, so that we may have that understanding and that wisdom which brings salvation, and that knowledge which is unto eternal life. That whether there are wars or famines, or pestilences, or earthquakes, or distress of nations, or whatever may come according to the purposes of our God, that we may know it beforehand, and be prepared for it, so that none of these things shall overtake us as a thief in the night, and while we are enjoying peace and safety, sudden destruction come upon us.

"Having, then, knowledge of these things, and the voice of God being unto us to meet together, and make a covenant with our God by sacrifice, we have given heed thereunto, and are here this day as witnesses for God, that he has not spoken in vain. But the day and hour of his judgment sleepeth not, neither do they slumber, and whether men believe or do not believe, it alters not the word which God has caused to be spoken, but it must come and come it will, and that to the astonishment, the confusion, and the dismay of thousands who believe not; neither will they regard, until overtaken by it asa thief in the night, and sudden destruction come upon them, and there be none to deliver. Knowing, therefore, the terrors of the Lord, we warn our fellow-men, not only by precept, but by example also, by leaving our former homes, to which we were bound by the strongest ties, suffering a sacrifice of the greatest share of our earthly possessions. Many of us, in times past, were rich; but for Jesus' sake, and the command of our God, we became poor; as he (Christ) became poor tor onr sakes, so, in like manner, we follow his example, and become poor tor his sake. Andas Moses left Egypt, not fearing the wrath of the king, and refused to be called the son of Pharaoh's daughter, choosing rather to suffer afHliction with the people of God, than enjoy the pleasures of sin for a season, having respect to the recompense of reward - so do we. We choose to suffer afHiction with the people of God, rather than enjoy the flatteries of the world tor a season. It is not because we cannot, if we were so disposed, enjoy both the honors and flatteries of the world, but we have voluntarily offered them in sacrifice, and the riches of the world also, for a more durable substance. Our God has promised us a reward of eternal inheritance, and we have believed his promise, and thongh we wade through great tribulations, we are in nothing discouraged, for we know he that has promised is faithful. The promise is sure, and the reward is certain. It is because of this, that we have taken the spoiling of our goods. Our cheeks have been given to the smiters, and our heads to those who have plucked off the hair. We have not only, when smitten on one cheek, turned the other, but we have done it again and again, until we are weary of being smitten and tired of being trampled upon. We have proved the world with kindness: we have suffered their abuse without cause, with patience, and have endured without resentment, until this day and still their persecutions and violence do not cease. But from this day and this hour, we will suffer it no more. We take God and all the holy angels to witness, this day, and we warn all men, in the name of Jesus Christ to come on us no more forever; for, from this hour, we will bear it no more: our rights shall be trampled upon no more with impunity; the man or the set of men, who attempts it, does it at the expense of theirlives. And that mob that comes on us to disturb us, it shall be between us and them a war of extermination; for we will follow them till the last drop of their blood is spilled, or else they will have to exterminate us, for we will carry the seat of war to their own houses and their own families, and one party or the other shall be utterly destroyed. Remember it then, all men! We will never be the aggressors - we will infringe on the rights of no peuple, but shall stand for our own until death.

"We claim our own rights, and are willing that all others should enjoy theirs. No man shall be at liberty to come into our streets to threaten us with mobs, for if he does, he shall atone for it before he leaves the place; neither shall he be at liberty to vilify and slander any of us, for suffer it we will not in this place. We, therefore, take all men to record, this day, that we proclaim our liberty this day, as did our fathers, and we pledge this day, to one another, our fortunes, our lives, and our sacred honors, to be delivered from the persecutions which we have had to endure for the last nine years, or nearly that time. Neither will we indulge man, or set of men, in instituting vexatious lawsuits against us, to cheat us out of our rights; if they attempt it, we say woe be unto them! We, this day. then, proclaim ourselves tree, with a purpose and a determination that never can be broken- -

What Followed

The closing paragraph is what excited the people for they knew something of the power and influence Rigdon held over the Mormons, and that pushed on by him they were ready to perform any act of deviltry he might inspire.

The first outbreak was at the election in August, 1838. The Mormons were in favor of John A. Williams tor sheriff and William P. Peniston was indorsed by the Missourians. The latter, it must be admitted, began the row. A man by the name of Richard Weldon first commenced to abuse a Mormon preacher and finally knocked him down. The blow was uncalled for, but it seems there were a few rough characters in favor of a fight and they got it. The Mormons rushed for a pile of stakes, and grabbing these they made a vigorous onslaught. There was one man stabbed with a knife and some twenty or twenty-five others pretty badly hurt, but none were killed. The Mormons at Far West heard that a large number of their peo- ple had been killed and they came over 200 strong to look into the matter. This trouble laid the foundation for the succeeding troubles, and the people refused to live quietly with the Mormons around. Adam Black, who lived in what was then (Grand River township, now Jamesport, and who was a justice of the peace, made a statement under oath, before John Wright and Elijah Foley, fellow justices, that Joseph Smith and others to the number of 154, exacted from him about Angust 8, 1838, a written promise to support the Constitution of the United States and of this State, and not to support a mob, nor attach himself to any mob, nor to molest the Mormons. To answer this charge, Smith, Wight, and others were arrested and recognized to appear for trial. Other disturbances followed and a deputation of citizens from this county called for assistance. Major-General David R. Atchison at the head of a portion of the third division of militia numbering about 1,000 men came to the scene of troubles and found the Mormons and citizens in battle array and dispersed both parties, and reported to the governor that no further depredation was to be feared from the Mormons.

At this time disturbances also occurred in Caldwell and Carroll counties. The citizens determined to drive the Mormons out of the State; the Mormons refused to go. Representatives from Daviess county informed General Atchison, on September 10, that they held a Mormon prisoner in custody, and that the Mormons held John Comer, William McHaney, and Allen Miller, prisoners, as hostages. Certain citizens and Mormons of Carroll county petitioned the governor from De Witt, stating the committal of lawless acts against them, among which was an order to leave the country, giving them until: October 1, and they asked interference and relief. This petition was dated September 22, 1838.

The appearance of the soldiers, ordered by the governor to look after the trouble here, was always met by the Mormons with every appearance of peaceful intentions on their part. They were the ones that were in trouble, not the Gentiles. All the reports to the governor, from Generals Parks, Atchison and Doniphan was to the effect that the Mormons were peaceable and had no hostile intentions.

Hostile feeling, however, culminated rapidly. The citizens, in the absence of the military, gathered their torces together over in Carroll county and on the night of October 1, invested De Witt, the Mormons asking for protection and acting on the defense. They reported, also, that a portion of their assailants were on the march to Daviess county with one piece of artillery, and General Atchison wrote that nothing "but the strongest measures within the power of the executive will put down this spirit of mobocracy." This was in the month of October.

The Mormons resisted, and in their turn plundered the store of Jacob Stollings in Gallatin, removed the goods and burned the store and other buildings in Gallatin and Millport. Many brutal acts were committed on both sides. A Mormon neighbor, who had ever been friendly, toreed the wife of Milford Donaho and her children trom their home in a driving snowstorm and Mrs. Donaho daily expecting confinement. Her excitement was so great as to cause sickness prematurely, and resulted in lasting harm to the ahild. Donaho was absent at the time, but on returning home and hearing the full particulars of the outrage and its terrible result, sought out the author of his wrongs and killed him on the spot. Donaho died in April, 1847, and Mrs. Donaho lived until April 14,1878. The citizens were now in dead earnest, and the Mormons equally so. It was war and the destruction of property on both sides, and Governor Boggs issued orders to General John B. Clark, placing him in command of the forces necessary, with instructions that he was in receipt of information of the most appalling nature, "which entirely changed the face of things, the Mormons being in armed defiance of the laws, that they must be treated as enemies, and be exterminated or driven from the State if necessary for the publie peace - their outrages are beyond all description."

Arrested For Treason

In obedience to this order General Clark, associated with General Lueas, proceeded to the seat of war, and, without much resistance, disbanded the armed forces of the Mormons, received their arms and took Joseph Smith, Sidney Rigdon, Hiram Smith, and filty other leading Mormons prisoners, to be tried on various charges - high treason against the State, murder, burelary, arson, robbery and larceny. These men were examined before Austin A. King, then judge of the Fifth Judicial Cireuit of whieh Daviess county was a part, at the session of the court November 12, 1838, at Richmond, Ray county. At this examination some were discharged tor lack of evidence, bat Joseph Smith, Lyman Wight, Hiram Smith, Alexander McRae, and Caleb Baldwin were held for trial and committed to the Clay county jail. It was for guarding these men that Daviess county had to pay the jailors $480. Not, however, until the justice of the claim had been decided by the court in session in Caldwell county. The property taken by the Mormons was returned by them, and the war was at an end.

The Exodus

The Mormons began leaving at once, and continued until all were gone except a few who gave up their associates rather than their property and who had friends among the citizens. Many sold ont for what they could get, others left being unable to sell at all. Their leaders were prisoners, their means of defense as well as offense were taken from them, and the order of the governor caused some twelve thousand of them to be driven from the State. The official statement of the number killed and wounded on both sides in this Mormon war was officially stated as "forty Mormons killed and several wounded, and one citizen killed and fifteen badly wounded." Messrs. Smith, Rigdon, Wight, and other comrades in jail at Liberty took a change of venue to Boone county and the Daviess county officers started with the prisoners to their destination in Boone county. Some of the prisoners haying no horses, William Bowman, the first sheriff of Daviess county, furnished the prisoners three and they left in the charge of William Morgan the sheriff of the county. The sheriff alone returned on horseback, the guard, who accompanied him, returning on foot or "riding and tying" by turns. The sheriff reported that the prisoners had all escaped in the night taking the horses with them, and that a search made tor them proved unavailing. The people of Gallatin were greatly exercised and they disgraced themselves by very ruftianly conduet. They rode the sheriff on a rail and Bowman was dragged over the square by the hair of his head. The men guilty of these dastardly acts accused the sheriff, Morgan, and ex sheriff, Bowman, of complicity in the eseape of the Mormon leaders. That Bowman furnished the horses and that Morgan allowed them to escape, and both got well paid tor their treachery. The truth of history compels us to state that the charges were never sustained by any evidence adduced by the persons who committed this flagrant act of mob law. The prisoners arrived safely on the Illinois shore and there they are left to again found a city (Nauvoo, Illinois), and to be once more driven from the land of their adoption. Joseph and Hiram Smith were afterwards killed by an Illinois mob, June 27, 1844, and two years later the Mormons were expelled trom that State, and under the leadership of Brigham Young, made their home on the banks of the Great Salt Lake and Utah became their Eden, and is still their home. Quite a large organization is seattered over the country known as the "Latter Day Saints." They are a branch of the Mormon family, but do not believe in polygamy, and in fact this tenet of their faith only came to light after their removal to Utah.