MORMONISM UNVEILED;

EMBRACING A HISTORY OF MORMONISM FROM ITS INCEPTION DOWN TO THE PRESENT TIME, WITH AN EXPOSITION OF THE SECRET HISTORY, SIGNS, SYMBOLS, AND CRIMES OF THE MORMON CHURCH.

ALSO THE TRUE HISTORY OF THE HORRIBLE BUTCHERY KNOWN AS THE MOUNTAIN MEADOWS MASSACRE.

PUBLISHERS' PREFACE.

JOHN D. LEE'S prominent connection with the Mormon Church, and the almost universal desire on the part of the public to know the secrets that he could tell, gave a peculiar interest to the life and doings of this man, and led to a general inquiry for his Autobiography and Confessions. This has caused the publication of several pretended "Lives and Confessions of John D. Lee," the materials for which were collected from fragmentary newspaper reports, and advertised by certain unscrupulous publishers as genuine. We therefore deem it but simple justice to those who may read this book, to state how we obtained the true and only LIFE AND CONFESSIONS OF JOHN D. LEE.

It was stated at the time of Lee's execution that he had left the manuscripts of his Life and Confessions with his confidential attorney for publication. We at once wrote to Col. Wm. Nelson, U. S. Marshal of Utah Territory, requesting him to give us the address of Lee's attorney. H$ replied promptly, stating that Mr. W. W. Bishop, of Pioche, Nevada, was the man. We immediately entered into correspondence with Mr. Bishop, and made a contract with him for the publication of the work.

In proof of the fact that this is the genuine and only genuine Life and Confessions of John D. Lee, we refer to Col. Wm. Nelson, U. S. Marshal Utah Territory; Hon. Wm. Stokes, Deputy U. S. Marshal, U. T.; Hon. Summer Howard, U. $. Attorney, U. T.; the editor of the Salt Lake Tribune; Col. Geo. hi. Sabin, Pioche, Nevada; Mr. Wm. W. Bishop, of the

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PUBLISHERS' PREFACE.

same place, and to John D. Lee's letter to Mr. Bishop, on page 84 of this book.

Lee wrote his Life and Confessions in prison, after his sentence to death, and subsequent to his execution his manuscripts were copied and prepared for publication by Mr. Bishop. They were at no time out of his possession or from under his immediate control, until they were delivered to the express company on the 17th day of May, 1877, to be forwarded to us.

The Mormon leaders were so greatly alarmed at the prospect of the publication of Lee's writings, and the consequent revelation of their secrets and crimes, that they sent their "Blood Atoners" to threaten the life of Mr. Bishop, and, if possible, compel him to give up the manuscripts. The danger was so great that he was compelled to have his office guarded while engaged in copying the papers; and when they were ready to be forwarded to the publishers, the Wells, Fargo & Co. Express refused to receive them until they were furnished with an armed. guard to protect them until they were beyond the reach of the Mormons.

The fears of the Mormon dignitaries were well founded, for Lee's revelations of crimes committed by them are of the most startling character.

THE PUBLISHERS.

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PREFACE.

I WAS requested by John Doyle Lee, after he had been sentenced to be shot for the part he took in the commission of the Mountain Meadows Massacre, to publish an account of his life and confessions, in order to inform the world how it was that he had acted as he had, and why be was made a scups-goat by the Mormon Church. I accepted the trust, and, in giving publicity to the facts now, for the first time fully brought to light, I am only performing what I believe to be a duty-to him, and to the public.

The Mountain Meadows Massacre stands without a parallel amongst the crimes that stain the pages of American history. It was a crime committed without cause or justification of any kind to relieve it of its fearful character. Over one hundred; and twenty men, women and children were surrounded by Indians, and more cruel whites, and kept under constant fire, from hundreds of unerring rifles, for five days and nights, during all of which time, the emigrants were famishing for water. When nearly exhausted from fatigue and thirst, they were approached by white men, with a flag of truce, and induced to, surrender their arms, under the most solemn promises of protection. They were then murdered in cold blood, and left nude and mangled upon the plain. All this was done by a band of fanatics, who had no cause of complaint against the emigrants, except that the authorities of the Mormon Church had decide that all the emigrants who were old enough to talk, should dierevenge for alleged insults to Brigham Young, and the booty of the plundered train being the inciting causes of the massacre.

John D. Lee was one, and only one of fifty-eight Mormons, who there carried out the orders of the Mormon Priesthood. He has died for his crimes --shall the others escape?

The entire history of this atrocious crime is given in the confession. How it was done, and why it was the wish of the Mor-

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moos that it should be done, all is fully stated. As one of the attorneys for John D. Lee, I did all that I could to save his life. My associates were, and are able men and fine lawyers, but fact and fate united to turn the verdict against us. The history of the first and second trials is familiar to most of the American people; therefore, I will not describe them here, any more than to say, Mormonism prevented conviction at the first trial, and at the second trial Mormonism insured conviction.

After Brigham Young and his worshipers had deserted Lee, and marked him as the victim that should suffer to save the Church from destruction, on account of the crimes it had ordered; after all chances of escape had vanished, and death was certain as the result of the life-long service he had rendered the Church, the better nature of Lee overcame his superstition and fanaticism, and he gave to me the history of his life, and his con-cession of the facts connected with the massacre, and wished me to have the same published. Why he refused to confess at an earlier day, and save his own life by placing the guilt where it of right belonged, is a question which is answered by the statement, that he was still a slave to his Endowment and Danite oaths, and trusted until too late to the promises of protection made to him by Brigham Young. John D. Lee was a fanatic, and as such, believed in the Mormon Church, and aided in carrying out the orders of that Church. I believe it is my duty to publish this work, to show mankind the fruits resulting from obedience to Mormon leaders, and to show that Mormonism was as certainly the cause of the Mountain Meadows Massacre, as it is that fanaticism has been the mother of crime in all ages of the world. I also wish the American people to read the facts, as they are told by a mistaken and fanatical follower of the Mormon doctrines, yet, one who was a brave man, and, according to his ideas and teaching, a good man; who did not believe he was doing wrong when obeying the commands of the Mormon Priesthood. I wish the American people to read this work, and then say, if they can, what should be the fate of those who caused the crime to be committed. The following pages contain simply true copies of material, furnished to me by John D. Lee, for the purpose of being published; all of which was written by him while in prison, and after the jury had returned its verdict of guilty.

I have no excuses to offer for publishing the work just as it

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PREFACE.

is. It is what it purports to be, a full history of the Mountain Meadows Massacre, and also a sketch of the life of John D. Lee, embracing a revelation of the secret history of Mormonism, from its inception down to the death of Lee; with a correct copy of his confession as given to me for publication. If any feel injured by the facts, I cannot help it. If this publication shall, in any degree, aid in securing the much-needed legislation,

demanded by the American citizens of Utah, from the National Government, so that Church criminals, as well as Gentiles, can be convicted in Utah, I shall feel that I have been paid well for all the vexations I have endured in the land of the Saints, where they murder men, women and children for the glory of God, and the upbuilding of His kingdom.

I also believe this publication will be an advantage to the large number of naturally good and honest people, who inhabit Utah, who joined the Church, and moved to Utah, believing it their Christian duty to do so. To that class of people I am indebted for many favors, and wish them future prosperity.

Wm. W. BISHOP,

Confidential Att'y of John D. Lee.

PIOCHE, NEVADA, May 17, 1877.

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CONTENTS.

PUBLISHERS' PREFACE................................5

PREFACE. . ...........................................................7

INTRODUCTORY..................................................15

CHAPTER I.

STORMY BEGINNING

Early Life of Lee-Death of his Mother---Hardships and Trials----Becomes a Mail Carrier in the Wilds of Missouri at an Early Age---Is a Stage Driver---Abandons the business---Reflections upon the condition of the Country...................................................................35

CHAPTER II.

THE INDUSTRIOUS YOUNG MAN,

Remains on his Uncle's Farm-Volunteers in the Black Hawk War---Goes to St. Louis---Engages as Fireman on a SteameR---Cholera Experience---Finds a Friend---Goes to Galena and enters a Store as Clerk---Adventures with the Miners---Anecdote of Ulysses Grant---Lee Marries Agathe Ann Woolsey................................................. 43

CHAPTER III

LEE BECOMES A MORMON

In 1836 Lee first hears the Mormon Doctrine Preached---Embraces the Doctrine of Mormonism--- Sells Out and Removes his Family to Far West, Mo. ----Is Baptized and Joins the Church--- Fight at Gallatin, at the Polls---The People Consecrate their Property to God.....................56

CHAPTER IV.

THE SAINTS ARE BESET WITH TROUBLES,

The Saints Decline to give up their Property to the Church--Troubles Between the Saints and Gentiles---Companies of Armed Men are formed for Driving Out the Mormons---A

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CONTENTS.

Providential Warning ----Conflicts between the Saints and Gentiles.......................................... 64

CHAPTER V.

THE MORMON WAR IN MISSOURI.

Death of Capt. Patton---Rebuke of the Prophet---Description al the prophet-Continued Troubles with the Gentiles---Massacre at Haughn's Mill---Miraculous Cure of Isaac Laney, in Answer to prayer---Cowardice of Col. Hinkle---Surrender of Joseph Smith, the Prophet---The Saints Surrender and are Disarmed---Terms of the Surrender..................................................................74

CHAPTER VI.

LEE LOCATES THE GARDEN OF EDEN.

Account of the Surrender Continued---Lee refuses to Abandon his faith---Returns to his Home---Finds his House Burned and Property Destroyed---Temple Block---Garden of Eden---Site of the Altar Built by Adam--Suffering during the Winter---Lee is ordained to the Priesthood---Holy Patriarchal Blessing.......................85

CHAPTER VII.

THE SAINTS GATHER AT NAUVOO.

Los returns to Illinois---Goes on a Mission to Preach---Lively Experiences by the way---Is Strengthened of God and Resists Temptation ---False Doctrines taught by Brigham Young, and their Degrading Tendencies---Preaches in Tennessee---Beholds a Vision which is realized-Mission is Successful --- Organizes Branch Churches --- Returns to Illinois.................................96

CHAPTER VIII.

LEE CONTINUES HIS MISSIONARY WORK.

Spends the Winter at Home---Foundation of the Temple laid at Nauvoo ----Teachings of the Prophet-Lee builds s Home in Nauvoo----Goes on a Mission in 1841---Resumes his Labors in Tennessee---Makes many Converts---Holds a Series of Discussions................................................108

CHAPTER IX.

MORMONISM ---ITS DOCTRINES AND HOW IT ORIGINATED.

Lee holds a Discussion with Parson Hall---Identity of the Ten Tribes of Israel with the American Indians shown---Divine Origin of the Book of Mormon---Lee holds another and Anal Discussion with Rev. Cantrell----Many Converts are Baptized and added to the Church.......116

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CONTENTS.

CHAPTER X.

LEE CASTE OUT DEVILS AND DOES OTHER WONDERFUL WORKS.

He goes to Jackson County and holds a public Discussion---Wonderful Manifestation of Divine Power---Lee rebukes Evil Spirits and they are still---Casts out Devils from Mark Young---Returns to Visits friends----Condition of Zion---Denunciation of Brigham Young..........................................................124

CHAPTER XI.

A TENNESSEE PLANTER MAKES IT HOT FOR PARSON LEE.

Lee returns to Tennessee to Preach---Is kindly received---Goes to Nashville---Preaches in the Country---Is assailed by a Mob---Baptizes the Wife of Col. Tucker---The Colonel Hunts him with a Loaded Rifle---Escapes from the County to avoid Arrest---Returns to Nauvoo......132

CHAPTER XII.

MATTERS OF PECULIAR INTEREST AT NAUVOO.

Affairs at Nauvoo---The Nauvoo Legion organized---Building of the Hall of the Seventies---The Devil Enraged---The Doctrine of Plural or Celestial Marriage first taught---Domestic Troubles among the Saints---Joseph Smith becomes a Candidate for the Presidency of the U. S.---Lee goes to Kentucky on an Electioneering Tour---The Assassination of the Prophet causes his return to Nauvoo.............................................. 144

CHAPTER XIII.

DEATH OF JOSEPH SMITH---SOME OF BRIGHAM YOUNG'S CRIMES.

Assassination of Joseph Smith and his Brother Hyrum---Causes of the Assassination---Successor of the Prophet---Brigham Young Chosen---He Steals the Inheritance of Young Joseph---Lee is appointed to various Offices of Trust and HonorAssassination of Erwin by orders of Brigham Young---Secret Murders and Robberies by the Saints---Teachings of the Church---Arrogance and Oppressions of Brigham Young............................152

CHAPTER XIV.

INSIDE VIEW OF POLYGAMY AND THE DOCTRINE 0F SEALING.

Celestial Marriage taught and practiced---Lee embraces the Doctrine and takes a number of Wives---Troubles with the Gentiles---The Saints prepare to Emigrate---Baptism,s, Washings and Anonintings in the Temple.164

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CONTENTS.

CHAPTER XV.

THE SAINTS MOVE WESTWARD.

Reminiscences of the Prophet Joseph---His Fourth of July Toast ---Lee removes his Family from Nauvoo---Great Sacrifices of Property by the Saints to get away---Brigham Young blesses Lee---The Saints move through lows---Lee restores a Blind Man to Sight!---Settlements established at Garden Grove and Pisgah---Arrival At Council Bluffs---The Missouri River Crossed..............175

CHAPTER XVI.

LEE GOES ON 1N EXPEDITION TO SANTA FE

The Saints prepare to go into Winter Quarters---Lee is sent to the Mormon Battalion at Santa Fe to bring back the Soldiers' pay---A Long and Dangerous Journey and safe Return---Follows an invisible Guide--- Miraculous Deliverance from Indiana---Safe Arrival---Finds his family suffering.........................................................182

CHAPTER XVII.

LEE IS TREATED BADLY BT THE "BRETHREN."

In camp---Angry words with Brigham Young---Gives an account of his Trip and Pays over the Money---Contrast, 1847 and 1877---Opens a Store at Winter Quarters---Is Sealed to a number of Wives---Summer Quarters laid out---Life on the Border---Bravery of Lee's Wives---Jealousy of the Brethren---Murmurings of the Saints against Lee---Ingratitude and Heartlessness of Brigham Young.........................................................................196

CHAPTER XVIII.

LAST CONFESSION AND STATEMENT 0F JOHN D. LEE.

Closing events of Lee's Life---Startling Revelations of Crimes and Church Secrets, implicating Brigham Young and the Mormon Leaders---The Mountain Meadows Massacre, and all the particulars thereof......................218

CHAPTER XIX.

CONFESSION CONTINUED AND CONCLUDED, MARCH 16, 1877, SEVEN DAYS PRIOR TO HIS EXECUTION.

More Startling Revelations---Going "Over the Rim of the Basin"---Brigham "goes to God" with his crimes, and is strengthened in a "Vision"---A "bully" Warrior---A model Indian Agent---Brigham preaches a "Red-hot" Sermon---The "Old Boss" on his travels---Brigham betrays Lee---Tricks of "Dirty Fingered Jake Hamlin" ----Some "Blood Atonement" ---Some "Holy" men and their deeds---Exploits of

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CONTENTS

the "Destroying Angels"---Shocking Barbarities---End of Confession...................................................249

CHAPTER XX

ARREST 0F JOHN D. LEE BY WM. STOKES, DEPUTY U.S. MARSHAL.

Brigham imagines be is going to be Assassinated---Lively Adventures of the Deputy Marshal---Hunting Lee in his Stronghold---Efforts of his sons to prevent his Arrest---Lee to found concealed in a pen, and is Arrested---A pungent Toast by one of his Daughters---The journey to Beaver City.....................................................................298

CHAPTER XXI.

TRIAL OF LEE AT BEAVER CITY, UTAH TERRITORY, SEPTEMBER, 1876.

Depositions of Brigham Young, George A. Smith, etc.---t Witnesses Manufactured to order---Startling Developments---Determination of the Mormon Leaders to convict Lee........................................................302

CHAPTER XXII.

TRIAL OF LEE CONTINUED.

Testimony of Witnesses---Getting at the bottom facts by a circuitous route---Model Witnesses............................317

CHAPTER XXIII.

TRIAL OF LEE CONCLUDED.

Conclusion of the Evidence---Conviction and Sentence of Lee---Additional facts.....................................................360

CHAPTER XXIV.

NAMES AND PRESENT RESIDENCES.

Of the Mountain Meadows Assassins, as given by Lee..................................................................................376

CHAPTER XXV.

EXECUTION OF JOHN D. LEE................................383

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INTRODUCTORY.

ONE hundred and twenty men, women, and children were murdered by Mormons and Indians, at the Mountain Meadows, on Friday, September 16, 1857, or thereabouts. The victims were members of a train under command of Captain Fancher, and are generally known as the Arkansas Emigrant Company. At that time Brigham Young was Governor of Utah Territory, and also the head of the Church of Jesus Christ of Latter Day Saints. Acting as Governor of the Territory, he and his followers had, for a series of years, violated the laws of the United States, with insulting impunity, and then were standing in hostile attitude towards the government. Brigham Young had the audacity to declare Utah under martial law, and call out his legions of fanatics to oppose the forces of the United States which had been ordered to Utah to enforce obedience to the Government. As leader and head of the Mormon Church, he had taught his followers to believe that he was an inspired man, and as such, receiving orders and revelations direct from the God of Heaven; that the time had arrived when Christ was to come did not accept the Book of Mormon, and the teachings of Brigham Young, as God's holy religion, were to suffer death, and the wealth of the unbelievers to become the property of the so-called Saints. He had also taught the doctrine that all who opposed his orders or refused obedience to his commands should die, and if they had been members of the Mormon Church their blood was to be shed in order to save their souls. At that time Brigham Young had the sole control of everything in Utah; his word was law; his orders were given under the pretense that they emanated from God, and to disobey his orders was treason to the Church and punishable by death. The Mormon people were willing followers of their designing leader. They believe in polygamy, blood atonement, and the inspiration of the priest-

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INTRODUCTION.

hood. Their intelligence made their fanaticism the more dangerous. No crime was so great that it would not be ordered by Brigham Young, if he believed it would benefit Mormonism, and no order could be given by him but what his deluded followers considered it their bounden duty to unquestioningly obey.

The oaths taken by the Mormons in their various ceremonies bound them under fearful penalties to lay aside all individuality, and become the willing tools of a cruel and treasonable priesthood. Blind obedience to Brigham Young was the test of Christian excellence. Salvation and celestial glory were offered by the Church leaders, and confidently expected by the brethren, as the reward to be received for the most fearful crimes. Brigham Young held the keys of Heaven, so it was said, and so his followers believed, and certain it was he held the life of every man in the Territory of Utah in his hand. Law and justice were unheard of, or at least unknown. The so-called reformation was then at its height. The members of the Church were confessing their sins to each other in public and being rebaptized under promise of certain salvation. Superstition, fanaticism, and satanic influences of every character had changed the dwellers in Utah from American citizens, with reasoning faculties, into blind zealots, anxious to do any act that their socalled Prophet commanded. It was while this condition of affairs existed in Utah that Captain Fancher attempted to cross the Territory, on the way to the pleasant valleys of the Golden State, where the company intended to settle and build homes for themselves and their children.

In support of the charge that Brigham Young favored the shedding of blood as an atonement for sin, I quote the following compilation of extracts which were kindly furnished me by the Salt Lake Tribune, and as they speak for themselves, comment is useless:

EXTRACTS FROM BRIGHAM YOUNG'S SERMONS.

" I could refer yon to plenty of instances where men have been righteously slain in order to atone for their sins."

"But now I say, in the name of the Lord, that if this people will sin no more, but faithfully live their religion, their sins will be forgiven them without taking life."

"Now, when you hear my brethren telling about cutting people off from the earth, that you consider is strong doctrine ; but it is to save them, not to destroy them."

"All mankind love themselves; and let these principles be

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INTRODUCTIORY.

known by an individual, and he would be glad to have his blood shed. That would be loving themselves even unto eternal exaltatation."

"This is loving our neighbor as ourselves; if he needs help, help him; if he wishes salvation, and it is necessary to spill his blood upon the ground in order that he be saved, spill it."

"Any of you who understand the principles of eternity, if you have sinned a sin requiring the shedding of blood, except the sin unto death, would not be satisfied or rest until your blood should be spilled, that you might gain the salvation you desire. This is the way to love mankind."

"It is true the blood of the Son of God was shed for sins through the fall and those committed by men, yet ye men can commit sins which it can never remit. As it was in the ancient days, so it is in our day; and though the principles are taught publicly from this stand, still the people do not understand them; yet the law is precisely the same."

"I have known a great many men who have left this Church, for whom there is no chance whatever of exaltation; but if their blood had been spilled, it would have been better for them. The wickedness and ignorance of the nations forbid this principle being in full force, but the time will come when the law of God will be in full force."

"Will you love your brothers and sisters likewise, when they have committed a sin that cannot be atoned for without the shedding of their blood? Will you love that mangy or woman well enough to shed their blood? That is what Jesus Christ meant. He never told a man or woman to love their enemies in their wickedness. He never intended any such thing. "

" I have known scores and hundreds of people for whom there would have been a chance in the last resurrection if their lives had been taken and their blood spilled upon the ground as a smoking incense to the Almighty, but who are now angels to the devil, until our elder brother, Jesus Christ, raises them up, conquers death, hell, and the grave."

"There are sins that can be atoned for by an offering upon an altar, as in ancient days; and there are sins that the blood ref a lamb, of a calf, or of turtle doves cannot remit, but they must be atoned for by the blood of the man. That is the reason why men talk to you as they do from this stand; they understand the doctrine, and throw out a few words about it. You have been taught that doctrine, but you do not understand it."

"Now, take a person in this congregation, who has a knowleable of being saved in the kingdom of our God and our father, and being an exalted one, who knows and understands the principles of eternal life, and sees the beauty and excellency of

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INTRODUCTORY.

the eternities before him, compared with the vain and foolish things of the world; and suppose he is overtaken with a gross fault, that he has committed a fault which he knows will deprive him of that exaltation which he desires, and that he cannot attain to it without the shedding of blood; and also knows that by having his blood shed, lie will atone for that sin and be saved, and be exalted with the gods, is there a man or woman in this house but what would say, ` Shed my blood, that I may be saved and exalted with the gods?' "

Brigham Young had also written letters to his chief men throughout the Territory, inciting them against the people of the United States. That it may be understood what kind of language he used to his bishops in these circulars, I copy the one sent to Wm. H. Dame, the man who was colonel and commander of the militia in southern Utah, and who afterwards, and while standing upon Mountain Meadows examining the bodies of those that he had directed Haight to slaughter, said : "I would not have given the orders if I had thought there were so many of them." The circular bears date two days before the massacre is charged to have been committed, and the supposition is that it had been delivered to Dame at the time he issued his orders for the massacre. It explains itself, and reads as follows:

"GREAT SALT LAKE CITY, Sept. 14, 1857.

" Herewith you will receive the Governor's Proclamation, declaring martial law. You will probably not be called out this Fall, but are requested to continue to make ready for a big fight another year. The plan of operations is supposed to be about this: In case the U. S. Government should send out an overpowering force, we intend to desolate the Territory and conceal our families, stock, and all of our effects in the fastnesses of the' mountains, where they will be safe, while the men waylay our enemies, attack them from ambush, stampede their animals, take the supply trains, cut off detachments and parties sent to canons for wood or on other service. To lay waste everything that will burn-houses, fences, trees, fields, grass---that they cannot find a particle of anything that will be of use to them, not even sticks to make a fire for to cook their suppers. To waste away our enemies, and lose none. That will be our mode of warfare. Thus you see the necessity of preparing. First secure places in the mountains where they cannot find us, or if they do, where they cannot approach in any force, and then prepare for our families, building some cabins, caching flour and grain. Flour should be ground In the latter past of Winter, or

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INTRODUCTORY

early in the Spring, in order to keep. Sow grain in your fields early as possible this Fall, so that the harvest of another year may come off before they have time to get here. Conciliate the Indians, and make them our fast friends. In regard to letting people pass or repass, or travel through the Territory, this applies to all strangers and suspected persons. Yourself and Bro. Isaac C. Haight, in your district, are authorized to give such permits. Examine all such persons strictly before giving them permits to pass, keep things perfectly quiet and let all things be done peacefully, but with firmness, and let there be no excitement. Let the people be united in their feelings and faith, as well as works, and keep alive the spirit of the reformation; and what we said in regard to sowing the grain and provisions, we say again, let there be no waste; save life always when it is possible we do not wish to shed a drop of blood if it can be avoided. This course will give us great influence abroad.

[Signed "BRIGHAM YOUNG.

[Signed "DANIEL H. WELLS."

Next, take the proclamation declaring martial law in the Territory, and put these facts together, and no fair-minded person can deny that the massacre was the result of the teachings of Brigham Young, and that the Mormons in church council decided that the emigrants should be killed as they were afterwards killed.

I claim that Brigham Young is the real criminal, and that John. D. Lee was an instrument in his hands. That Brigham Young used John D. Lee as the assassin uses the dagger, to strike down his unsuspecting victim; and as the assassin throws away the dagger, to avoid its bloody blade leading to his detection, so Brigham Young used John D. Lee to do his horrid work; and when discovery becomes unavoidable, he hurls Lee from him, cuts him away from the Church, and casts him far out inter the whirlpool of destruction. The assassin has no further use for his weapon. I also claim that if religious fanaticism can clear a man from crime, that John D. Lee was guiltless, for he was one of the most intensely fanatical Mormons that infested Utah in 1857. But I do not claim that the fact of his being a fanatic and blinded believer of Brigham Young's so-called revelations excused him ---far from it. In place of excusing him, it added to his crime. Such insanity as that which religious fanaticism breeds, can only, and should only, be treated by the executioner, and there are many thousands in Utah who are afflicted

with the disease, that calls for that radical treatment which was administered to Lee. The Mormons around Cedar City, espe-

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INTRODUCTORY.

cially, were insane dreamers, and to them the Danites, Destroying Angels and Blood Atoners became objects of ecstatic admiration. The Mormons had come into existence to combat the doctrines of Protestants and Catholics alike. They were infatuated followers of designing leaders, anxious to earn the martyr's crown by giving up life if necessary to advance the interest of the Mormon Church, or please one of the priesthood.

The Templars and Knights of St. John were no more willing servants of the Cross, in its war with the Crescent, thaw were the deluded followers of Brigham young to overthrow all established government, and shed the blood of all who were marked as victims by the false prophet who directed their assassin-like actions. whey had no law but the will of Brigham Young. No purpose but what they called the will of God. Their discipline was perfect, and their devotion absolute.

Such was the condition of affairs when the fair plains of Utah were wetted with the blood of over one hundred and twenty human beings, that had been doomed to death by the unanimous voice of the Satanic crew that claimed to be servants of the everliving God. Since that time every force has been brought forward which Mormonism could wield to prevent the facts from becoming known. Brigham Young has shielded and rewarded those that he well knew were engaged in the unholy work.

I cannot explain the facts connected with the Mormons and the massacre, in any other way, so fully and clearly, and yet so truly, as I can by giving extracts from the speech of Judge Cradlebaugh, which he delivered in Congress, in the year 1863. Judge Cradlebaugh was an educated, honorable gentleman, whose word no man that ever knew him can honestly dispute. $e was speaking about the Mountain Meadows Massacre, and calling upon Congress for needed legislation for the Territory of Utah. The entire speech is one that every lover of our in stitutions should be familiar with, as it most clearly portrays the evils of the Mormon system. I would like to publish the entire speech, but will content myself by giving only a part. In regard to what Mormonism is, he says:

MR. CRADLEBAUGH. --- ~ Mr, Speaker, having resided for some time among the Mormons, become acquainted with their ecclesiastical policy, their habits, and their crimes, I feel that I would not be discharging my duty if I failed to impart such information as I have acquired in regard to this people in our midst,

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INTRODUCTORY

who are building up; consolidating, and daringly carrying out a system subversive of the Constitution

and laws, and fatal to morals and true religion.

"The remoteness of Utah from the settled regions of our country, and the absence of any general intercourse between the Mormons and the masses of our people, have served to keep the latter in almost complete ignorance of the character and designs of the former. That ignorance, pardonable at first, becomes criminal when the avenues to a full knowledge are open to us.

"Mormonism is one of the monstrosities of the age in which we live. It seems to have been left for the model Republic of the world, for, the nineteenth century, when the light of knowledge is more generally diffused than ever before, when in art, science and philosophy we have surpassed all that ages of the pant can show, to produce an idle, worthless vagabond of an impostor, who heralds forth a creed repulsive to every refined mind, opposed to every generous impulse of the human heart, and a faith which commands a violation of the rights of hospitality, sanctities falsehood, enforces the systematic degradation of women, not only permits, but orders, the commission of the vilest lusts, in the name of Almighty God himself, and teaches that it is a sacred duty to commit the crimes of theft and murder. It is surprising that such faith, taught too, in the coarsest and most vulgar way, should meet with any success. Yet in less than a century it girdles the globe. Its missionaries are planted in every place. You find them all over Europe, thick through. England and Vales, traversing Asia and Africa, and braving the billows of the southern oceans to seek proselytes. And, as if to crown its achievements, it establishes itself in the heart of one of the greatest and most powerful governments of the world, establishes therein a theocratic government overriding all other government, putting the laws at defiance, and now seeks to consummate and perpetuate itself by acquiring a State

sovereignty, and by being placed on an equality with the other Mates of the Union.

Mormonism is in part a conglomeration of illy cemented creeds from other religions, and in part founded upon the eccentric production of one Spaulding, who, having failed as a preacher and shopkeeper, undertook to write a historic novel. He had a smattering of biblical knowledge, and chose for his subject 'the history of the lost tribes of Israel.' The whole was supposed to be communicated by the Indians, and the last of the series was named Mormon, representing that he had buried the book. It was a dull, tedious, interminable volume,

marked by ignorance and folly. The work was so flat, stupid and insipid, that no publisher could be induced to bring it before the world. Poor Spaulding at length went to his grave,

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and the manuscript remained a neglected roll in the possession of his widow.

"Then arose Joe Smith, more ready to live by his wits than by the labor of his hands. Smith had, early in life, manifested a turn for pious frauds. He had figured in several wrestling matches with the devil, and had been conspicuous in giving in eventful experiences in religion at certain revivals. He announced that he had dug up the book of Mormon, which taught the true religion; this was none other than poor Spaulding's manuscript, which he had purloined from the widow. In his hands the manuscript became the basis of Mormonism. Joe became a prophet; the founder of a religious sect; the president of a swindling bank; the builder of the City of Nauvoo; mayor of the city; general of the armies of Israel; candidate for President of the United States, and finally a martyr, as the Saints choose to call him. But the truth is that his villainies, together with the villainies of his followers, brought down upon him the just vengeance of the people of Illinois and Missouri, and his career was brought to an end by his being shot while confined in jail in Carthage. It was unfortunate that such was his end, for his followers raised the old cry of martyrdom and persecution, and, as always proved, 'the blood of the martyr was the seed of the church.'

Mormonism repudiates the celibacy imposed by the Catholic reliion upon its priesthood, and takes in its stead the voluptuous impositions of the Mohammedan Church. It preaches openly that the more wives and children its men have in this world, the purer, more influential and conspicuous will they be in the nest; that wives, children, and property will not only be restored, but doubled in the resurrection. It adopts the use of prayers and baptism for the dead, as a part of its creed. Mormons claim to be favored with marvelous gifts ---the power of speaking in tongues, of casting out devils, of curing the sick, and of healing the lame and the halt. They claim that they have a living prophet, seer and revelator who holds the keys of

of the Kingdom of Heaven, and through whose intercession alone access can be had. They recognize the Bible, but they interpret it for themselves, and hold that it is subject to be changed by new revelation, which, they say, supercedes old revelation. One of their doctrines is that of continued progression to ultimate perfection. They say God was but a man, who went out developing and increasing until be reached his present high capacity; and they teach that Mormons will be equal to

him; in a word, that good Mormons will become gods. They teach the shedding of blood for remission of sins, or, in other words, that if a Mormon apostatizes, his throat shall be cut, his blood poured out upon the ground for the remission of

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his sins. They also practice other revolting doctrines, such as are only carried out in polygamous countries, which is evidenced by a number of mutilated persons in their midst. They hold that the prophet's revelations are binding upon their consciences, and that they are bound to obey him in all things. They say that the earth and the fullness thereof is the Lord's; that they are God's chosen people on earth; that their mission on earth is to take charge of God's property, and, as faithful stewards, that it is their duty to obtain it, and are taught that, in obtaining it, they must not get in debt to the Lord's enemies for it; in other words, they teach that it is a duty to rob and steal from Gentiles. They have christened themselves "The Church of Jesus Christ of Latter-day Saints." They claim that Mormonism is to go on spreading until it over- all the nations of the earth, and if necessary for its accomplishment, its success shall be consummated by the sword; that Jackson county, Missouri, is to be the seat of empire of the Mormon Church; that here the Mormons are to to finally gathered, and that from that Zion shall proceed a cower that will dethrone kings, subvert dynasties, and subjugate all the nations of the earth.

"I have said that their doctrines were repulsive to every refined mind. Every other false faith which has reigned its evil time upon this goodly world of ours, has had some kindly and re-deeming features. Even the semi-theocracy of the Aztecs, as Prescott tells you, disfigured as it was by horrid and bloody rites, was not without them. Buddhism and Brahmanism, with all their misshapen fables, still inculcated, in no small degree, a pure code of morals. Nor is the like assertion untrue of Mormonism. It was reserved for Mormonism, far in the bosom of our beloved land, to rear its head, naked in all its hideous deformity, and unblushingly, yes, defiantly, proclaim a creed without the least redeeming feature, and of such character that the Thugism of India cannot match it.

"So at variance is the practice of polygamy with all the instincys of humanity, that it has to be pressed upon the people with the greatest assiduity as a part of their religious duty. It is astonishing with what pertinacity through all their 'sermons and discources' it is justified and insisted on. Threats, entreaties, persuasions, and commands, are continually brought to play to enforce its cheerful observance. So revolting is it to the women, that to aid in its enforcement they are brutalized, their modesty destroyed by low, vile, vulgar expressions, such as I could not repeat, and would not ask the clerk to read in your hearing. If, however, my conjugal friend, the Delegate from Utah, will undertake such task, I will most cheerfully furnish them for him; certainly he ought not to hesitate. If they

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are proper to be repeated before large congregations of women and children in Salt Lake City, the representative of the Church ought not to be ashamed at reading them to this House. Will the Delegate from Utah read them?

CONDITION OF THE WOMEN.

"But their teachings, officially reported by themselves, give you a better idea of their estimation of woman than anything I could say. I shall read to you from a few of their sermons on this subject, only observing that you may pick other passages inculcating similar doctrines, containing like threats, rebukes, and complaints, in nearly every sermon published in the Church organ.

"President J. M. Grant, in a sermon delivered September 21, 1856, reported in the Deseret News, (volume 6, page 235) said:

" 'And we have women here who like anything but the celestial law of God, and, if they could, would break asunder the cable of the Church of Christ; there is scarcely a mother in Israel but would do it this day. And they talk it to their husbands, to their daughters, and to their neighbors, and say that they have not seen a week's happiness since they became acquainted with that law, or since their husbands took a second wife. They want to break up the Church of God, and to break it from their husbands and from their family connections.'

"President Brigham Young, in a sermon delivered the same day, reported in the same paper, said:

"Now, for my proposition; it is more particularly for my sisters, as it is frequently happening that women say that they are unhappy. Men will say, "my wife, though a most excellent woman, has not seen a happy day since I took my second wife ; no, not a happy day for a year." It is said that women are tied down and abused; that they are misused, and have not the liberty they ought to have; that many of them are wading through a perfect flood of tears, because of the conduct of some men, together with their own folly.

" 'I wish my women to understand that what I am going to say is for them, as well as all others, and I want those who are here to tell their sisters, yes, all the women of this community, and then write it back to the States, and do as you please with it. I am going to give you from this time to the 6th day of October nest for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty, and say to them, "now go your way, my women with the rest; go your way." And my wives have got to do one of two things; either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go Into Heaven alone, rather than have scratching and fighting

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around me. I will set all at liberty. "What, first wife too?" Yes, I will liberate you all.

" ' I know what my women will say; they will say, "yon can have as many women as you please, Brigham." But I want to go somewhere and do something to get rid of the whiners; I do not want them to receive a part of the truth and spurn the rest out of doors. * * *

" 'Let every man thus treat his wives, keeping raiment enough to clothe his body; and say to your wives, " take all that I have and be set at liberty; but if you stay with me you shall comply with the law of God, and that, too, without any murmuring and whining. You must fulfill the law of God in every respect, and round up your shoulders to walk up to the mark without any grunting.

" ` Now, recollect,, that two weeks from to-morrow I am going to set you all at liberty. But the first wife will say, " it is hard, for I have lived with my husband twenty years, or thirty, and have raised -a family of children for him, and it is a meat trial to me for him to have more women that will bear children." If my wife had borne me all the children that she ever would bear, the celestial law would teach me to take young women that would have children.

" ` Sisters, I am not joking; I do not throw out my proposition to banter your feelings, to see whether you will leave your husbands, all or any of you. But I do know that there is no cessation to the everlasting whinings of many of the women of this Territory. And if the women will turn from the commandments of God and continue to despise the order of Heaven, I will pray that the curse of the Almighty may be close to their heels, and that it may be following them all the day long. And those that enter into it and are faithful, I will promise them that they shall be queens in heaven and rulers for all eternity.'

"President Heber C. Kimball, in a discourse delivered in the Tabernacle, November 9, 1856 (Deseret News, volume 6, page 291), said:

" `I have no wife or child that has any right to rebel against me. If they violate my laws and rebel against me, they will get into trouble just as quickly as though they transgressed the counsels and teachings of Brother Brigham. Does it give a woman a right to sin against me because she is my wife? No; but it is her duty to do my will as I do the will of my Father and my God. It is the duty of a woman to be obedient to her husband, and unless she is, I would not give a damn for all her queenly right and authority, nor for her either, if she will quarrel and lie about the work of God and the principles of plurality. A disregard of plain and correct teachings is the reason why why many are dead and damned, and twice plucked up

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by the roots, and I would as soon baptize the devil as some of you.'

"October 6, 1855 (volume 5, page 274), Kimball said:

" ' If yon oppose any of the works of God you will cultivate a spirit of apostasy. If you oppose what is called the spiritual wife doctrines, the patriarchal order, which is of God, that course will corrode you with apostasy, and you will go overboard. Still a great many do so, and strive to justify themselves in it; but they are not justified in God. " * * * *

" ' The principle of plurality of wives never will be done away, although some sisters have had revelations that when this time passes away, and they go through the vale, every woman will have a husband to herself. I wish more of our young men would take to themselves wives of the daughters of Zion, and not wait for us old men to take them all. Go ahead upon the right principle, young gentlemen, and God bless you for ever and ever, and make you fruitful, that we may fill the mountains and then the earth, with righteous inhabitants.'

" ' April 2, 1854, President Heber C. Kimball said in the Tabernacle (see Deseret News, volume 4, No. 20)

" ' There are some ladies who are not happy in their present situation; but that woman who cannot be happy with one man cannot be happy with two. You know all women are good, or ought to be. They are made for angelic beings, and I would like to see them act more angelic in their behavior. You were made more angelic, and a little weaker than man. Alan is made of rougher material-to open the way, cut down bushes and kill the snakes-that women may walk along through life, and not soil and tear their skirts. When you see a woman with ragged skirts you may know she wears the unmentionables, for she is doing the man's business, and has not time to cut off the rags hanging about her. From this time henceforth you may know what woman wears her husband's pants. May the Lord bless yon. Amen.'

"President Heber C. Kimball, in a lengthened discourse, delivered in the Tabernacle on the 4th day of April, 1857, took occasion to say

" 'I would not be afraid to promise a man who is sixty years of age, if he will take the counsel of Brother Brigham and his brethren, he will renew his age. I have noticed that a man who has but one wife, and is inclined to that doctrine, soon begins to wither and dry up, while a man who goes into plurality looks fresh, young and sprightly. Why is this? Because God loves that man, and because he honors his work and word. Some of you may not believe this; but I not only believe it, but I also know it. Fur a man of God to be confined to one woman is a small business, for it is as much as

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we can do to keep under the burdens we have to carry, and do not know what we should do if we only had one woman apiece.'

"President Heber C. Kimball used the following language in a discourse, instructing a band of missionaries about to start on their mission:

" 'I say to those who are elected to go on missions, go, if you never return, and commit what you have into the hands of God ---your wives, your children, your brethren and your property. Let truth and righteousness be your motto, and don't go into the world for anything else but to preach the Gospel, build up the kingdom of God, and gather the sheep into the fold. You are sent out as shepherds to gather the sheep together; and remember that they are not your sheep; they belong to him that sends you; then don't make a choice of any of those sheep, don't make selections before they are brought home and put into the fold. You understand that? Amen.'

" Such, then, is Mormonism in regard to all that beautifies life in the conjugal relation; such are their sentiments and commands pronounced under the assumed authority of God upon the female sex. When President Kimball calls his numerous wives his 'cows, ' he but reflects the Mormon idea of woman in the social scale.

" 'The view is sickening. I turn with loathing and disgust from their legalized status of systematic debauchery and lust. Before it the entire nature recoils. No wonder that it requires the whole enginery of the Mormon Church, threats and intimidations to compel the women to submit to it. I pity that man or woman who can for one moment look upon this organized, systematic, enforced degradation and prostitution with any other feeling than that of abhorrence and disgust. In matters of affection woman is a monopolist-she wants the whole heart, or she wants none. But in Utah she is compelled to take part only of the smallest of hearts-a Mormon's heart-little attention and no devotion.

" The church government established by the Mormons to carry into operation the teachings from which I have so copiously extracted, is one of the most complete despotisms on the face of the earth. The mind of one man permeates through the whole mass of the people, and subjects to its unrelenting tyranny the souls and bodies of all. It reigns supreme in Church and State, in morals, and even in the minutest domestic and social arrangements. Brigham's house is at once tabernacle, capital and harem; and Brigham himself is king, priest, lawgiver, and chief polygamist. Is treason hatched in Utah? Brigham is the head traitor. Is a law enacted ? Brigham's advice determines it. Is an offending `Gentile' or an Apostate Mor-

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non to be assassinated?-the order emanates from Brigham.

In addition to all this, he heals the afflicted by the laying on of hands, and comforts the widow by becoming her husband. It may be asked, does he do this without compensation? No, his pay is both high and certain. He taxes his deluded followers to the extent of all surplus property upon their arrival in the Territory. He subsequently taxes them to the extent of one-tenth of their annual productions and labor, and if reluctant to pay, he mercilessly snatches all they have. He has through the Legislature unrestricted license to tax merchants. By legislation, all estrays in the Territory are impounded and sold, and the proceeds paid over to him. By like authority he seizes upon the great highway between our Atlantic and Pacific possessions, grants exclusive rights to erect bridges and ferries across all the streams in the Territory, and fixes the toll at enormous rates, ranging from five to ten dollars for a team, expressly providing in the law that a portion of the receipts shall be paid over to himself, by which means, whether willing or unwilling, the emigrant to the Pacific coast is forced to build up, the Church, and furnish moneyto emigrate pious sisters to Zion to replenish the harems of the hoary-headed leaders of the Church; and as if to consummate the matter of pay, all escheats, in the Territory are to him; the property of the emigrant, and even the habiliments of the deceased may be sold, and the proceeds paid over to him. He selects for himself the choicest spots of land in the Territory, and they yield him their productions, none daring to interfere.

"The timber in the mountains for a great distance from Salt Lake City belongs to him, and it is only by delivering each third load, as he shall order, that the gates are opened and the citizen allowed to pass up City Creek canyon to obtain it. Having appropriated all that he desires for his own use, he has quite extensive tracts of country furnished him by the Federal Government as capital for his Church. He sends his agents, denominating them missionaries, to Europe, who represent Utah as a paradise, and go into the market offering each proselyte who will come to Zion, a homestead of a quarter of a section of landbeing in return compensated by the addition of females to fill the harems, and the tithing which will in the future accrue to him. The cattle on a thousand hilis exhibit his brand. He fixes hip, pay-pays himself. His pampered but plebeian body reposes in a palace, and scores of bright-eyed women call him husband. His deluded followers yield him implicit obedience and a Church organization known as 'Danites' or `Destroying Angels,' stands ready to protect his person, or avenge his wrongs, and to execute his pleasure.

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"The legislators of the Territory are Mormons. The endowment oaths bind them to yield an implicit obedience to Brigham, as the head of the Church, and political head of the Territory. His mandates are superior to -ail law. The Mormons are fanatics; they will keep their oath to obey him. Did not their religion induce, their fears would compel obedience, for the vengeance of Brigham, though silent, is swift, and fearful as the horrors of death can make it. Mormon punishment for Mormon apostasy is like the old curse of former Popes, it extends from the soles of the feet to the hairs of the head. It separates the husband from the wife; it reaches from the confiscation of property to the severance of the windpipe. Armed with such power over the hearts and lives of the people, Brigham defiantly driven the barbaric chariot of Mormon robbery, murder, polygamy and incest over all law, in defiance of all Federal officials in the Territory. Brigham not only controls the legislation, but he controls the courts. He uses the one to aid in accomplishing the other.

" As one of the Associate Justices of the Territory of Utah, in the month of April, 1859, I commenced and held a term of the District Court for the Second Judicial District, in the city of Provo, about sixty miles south of Salt Lake City. General A. S. Johnston, in command of the Military Department, furnished a small military force for the purpose of protecting the Court. A Grand Jury was impaneled, and their attention was pointedly and specifically called to the great number of crimes that had been committed in the immediate vicinity, cases of public notoriety both as to the offense and the persons who had perpetrated the same; for none of these things had been done in a corner.' Their perpetrators had scorned alike concealment or apology before the arrival of the American forces. The Jury, thus instructed, though kept in session two weeks, utterly refused to do anything, and were finally discharged as an evid- useless appendage to a court of justice. But the Court was determined to try a last resource to bring to light and to punish those guilty of the atrocious crimes which had been committed in the Territory, and the session continued. Bench warrants, based upon sworn information, were issued against the alleged criminals, and United States Marshal Dotson, a most excellent and reliable officer, aided by a military posse, procured on his own request, had succeeded in making a few arrests. A general stampede immediately took place among the Mormons; find what I wish to call your attention to as particularly notice is the fact that this occurred more especially among the Church officials and civil officers. Why were these classes so peculiarly urgent and hasty in flight? The law of evidence, based on the experience of ages, has but one answer. It was

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the consciousness of guilt which drove them to seek a refuge from the avenging arm of the law, armed at last, as they supposed, with power to vindicate its injured majesty. It is a well known fact that many of the bishops and presidents of Stakes' remained secreted in the mountains until the news was confirmed beyond doubt, which announced the retrograde course of the administration at Washington. * * * * * * * * Sitting as a committing magistrate, complaint after complaint was made before me of murders and robberies. Among these I may mention as peculiarly and shockingly prominent, the murder of Forties, the assassination of the Parishes and Potter, of Jones and his mother, of the Aiken party, of which there were six in all; and worst and darkest in this appalling catalogue of blood, the cowardly, cold-blooded butchery and robbery at the Mountain Meadows. At that time there still lay, all ghastly under the sun of Utah, the unburied skeletons of one hundred and nineteen men, women and children, the hapless, hopeless victims of the Mormon creed."

Judge Cradlebaugh then gives a full history of his visit to the scene of the massacre and of his utter failure to procure the arrest of one of the guilty parties; and also gives the reasons why the Courts were powerless to bring offenders to justice. After giving the history of many of the crimes committed by the priestly crew, the speech closes with the following eloquent sentences:

"There can be no doubt that the mass of the Mormon community are misled in their errors by a set of heartless, fanatical leaders. Their success may be much attributed to their isolation. That isolation the fast filling up of the Great Basin, because of its vast mineral deposits, will soon do away with. Nevada now has a population equal to Utah. Thriving towns and cities are springing up on the Humboldt river-and in near proximity to the Mormons. Brigham sees this, and he knows and feels that he must place himself in a position to prevent the consequences to his system which will grow out of this contiguity of settlement. He feels that he cannot keep his women where they have a chance to get away, unless he can protect himself by legislation further than he is able to do while his community remains under the general jurisdiction of the Government. It is on that account that he manifests so great a desire to become an independent State. I say he desires to become a State, for under his tyrannical sway, and with the system that is now prevalent, Brigham would be the State and the State would be Brigham.

"The people of Utah have nothing but ill will towards our government. The great mass know nothing of our institu-

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tions; they came to Lion, not to America. They are hurried through the settled portions of our country without being allowed to become acquainted with our people or institutions. Upon arriving in Utah they hear nothing but abuse of our people; the whole fountain of patriotism is polluted, and they are taught that they owe neither allegiance nor love to our government. Treason and insubordination are openly taught. God forbid that this people should be admitted into the Union as an independent State; I protest against it in the name of humanity, which it would violate by the admission; I protest against it on behalf of my constituents, who have a deep interest in the institutions that are to prevail in the great American Basin; I protest against it in the name and on behalf of the murdered victims of the cruel Mormon faith, whose mouldering bones are bleaching in almost every valley in the Territory; I protest against it on behalf of the downtrodden and undone women Utah, who, with their female posterity, in all time to come, will bless those that would not aid in keeping them in bondage."

The foregoing is, in my judgment, sufficient to show what Mormonism was, and the influences that were brought to bear upon the citizens of Utah at the time of the commission of the massacre.

The Territory was. practically without courts of justice from 1857 until after the passage of the "Poland Bill," since which time the Federal officers in Utah have made great and praiseworthy exertions to enforce the laws in the Territory.

ORGANIZATION OF THE COURT AT BEAVER CITY.

The Second District Court convened in Beaver City, Utah Territory, on the seventh day of September, A. D. 1874. A grand jury was summoned for the 7th of September, but the panel was not completed until the 9th of September. This was the first grand jury under the Poland Bill. This was the fast term of this court at which a Federal or Gentile officer had charge of the grand jury.

This grand jury consisted of fifteen men, ten Gentiles, four Mormons, and one Apostate.

Wm. Stokes and B. L. Duncan rendered efficient service is procuring witnesses to go before this grand jury.

This grand jury was in session from the 9th to the 25th day of September, 1874. The indictment against John D. Lee and others, charging them with the crime of murder at the Mountain Meadows, was returned into court on the 24th day of

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September, la 1874. v. Twenty-eiglit indictments for various crimes were found and returned by this jury. D. P. Whedon, Esq., acted as deputy United States Attorney, and drew all the indictments presented at that term of court. Great credit is due to Judge Whedon for the able manner in which lie discharged his duty while acting as deputy United States Attorney in Utah.

Hon. Jacob S. Boreman was the Presiding Judge during all of the time since 1874, in that district.

General George R. Maxwell, the United States Marshal for Utah, was an efficient officer. He resigned his position after the first trial of Lee, and was succeeded by Colonel William Nelson, the present United States Marshal for Utah.

James R. Wilkins, the clerk of the court, is an affable, educated gentleman, in every way qualified for his position.

Hon. William Carey, United States Attorney, who prosecuted at the first trial, was succeeded by Hon. Sumner Howard, who secured a conviction of Lee, by beating the Mormons at their own game of trickery.

At the first trial, a jury was sworn to try the case on the 24th day of July, 1875.

The prosecution was conducted by William Carey, United States Attorney for Utah, D. P. Whedon, deputy United States Attorney, R. N. Boskin, Presley Denney, Charles H. Swift and C. M. Hawley.

The defendant was represented by J. G. Sutherland, E. D. Hoge1 Wells Spicer, John McFarland and Win. W. Bishop.

After several days of legal strife, the case was given to the jury, and failing to agree (nine being for Nat Guilty, and three being for Guilty), the jury were discharged and the case continued.

At the succeeding May term of the Court, the prosecution being without money to carry on the case, or procure witnesses, and the defendant insisting upon a trial, the court admitted him to bail in the sum of ten thousand dollars, which bail was at once given, and Lee was then discharged from custody, and remained at liberty until a few days before the commencement of the second trial, at which time he was surrendered to the court by his Mormon bondsmen, they having been ordered by the Church authorities to withdraw all assistance and sympathy from John D, tee, as he had been selected as a victim to shoulder the sine of the people of the Mormon Church. Daniel H. Wells was pres-

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ent in person at Beaver, to see that the treachery of the Mormon leaders was completely carried out.

September 14, 1876, a jury was empaneled to try the case the second time. Twelve jurymen were found who were considered safe by the Church authorities, and all other parties concerned, and the trial commenced. The attorneys for the defendant had been furnished a list of the jurymen, and the list was examined by a committee of Mormons, who marked those who would convict with a dash (-), those who would rather not convict with a star (s), and those who were certain to acquit John D. Lee, under all circumstances, with two stars (••). It is sufficient on that subject to simply say, all the jurymen accepted were marked with the two stars in the list, and they acted as the Church directed-they convicted. As a matter of explanation, I may be pardoned for saying that the Mormons, who gave us the list so marked, had shown it to Howard before they gave it to us, and informed him that he had nothing to fear! The law and evidence, and also Brigham I oung and the Mormon Church, were then all against Lee, hence his conviction ways a foregone conclusion. The evidence is given in full in the body of this work, and speaks for itself.

The jury brought in a verdict of guilty of murder in the first degree, and the Court passed sentence of death upon Lee. The case was appealed to the Supreme Court of Utah Territory, and the judgment of the District Court affirmed. Lee was again' taken to Beaver and sentenced to be shot. The sentence way, carried into effect on the 23d day of March, A. D. 1877.

At the last trial the prosecution was conducted by Sumner Howard, U. S. Attorney for Utah, and Presley Denney, Deputy U. S. Attorney.

The defendant was represented by Wells Spicer, J. C. Foster and W. W. Bishop.

After John D. Lee had been convicted, he consented to make a full confession of all that he knew concerning the Mountain Meadows Massacre, and at his request I assisted him in writing up the confession. He then made an assignment of all his writings to me, and requested me to publish the same. I have over one thousand pages of his manuscripts and writings, in his own handwriting. I have corrected the same as I have seen fit, by correcting the spelling and punctuation; otherwise I give the writings and confessions in the exact language of John D. Lee.

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Several persons having made claim to the possession of the true confession of Lee, I can only say that what I have published was given to me by him for the purpose of publication, and that he insisted up to the moment of his execution his statements were true.

As my authority for publishing his life and confessions, I give the following letter, which he wrote to me, and which, with others that I have since received from him, and still retain, give me the sole right to publish his writings. The letter reads as follows:

"BEAVER CITY, UTAH TERRITORY, SEPT. 30, 1876.

" W. W. BISHOP:

"Dear Sir-Having acted for me as one of my Attorneys, and having in all respects done your utmost for my acquittal and interest generally; now that I am awaiting sentence of death on the charge of having aided in the Mountain Meadows Massacre, in case of my death, or final imprisonment, I wish you to still continue my counsel and friend, and as such to publish to the world the history of my life and of my connection with the affair for which I have been tried. You are familar with the facts, and have my statements, which are true. My journals and private papers will be furnished you by my family, the same to be returned when examined. In justice to myself, and to my family,

I wish you to publish the trice history of my life. After the expenses are paid for the publication, I expect you to divide the profits arising therefrom with my family. Charging you with this sacred trust, and by reason of my own inability to publish my life, by reason of imprisonment, I urge you to carry out this my request. "Your true friend and no mistake, John D. Lee

The Mountain Meadows are situated in Washington County, Utah Territory, and between the seventh and eight parallels of south latitude, from Salt Lake meridian. If the government survey was extended over that portion of Utah Territory, then the particular portion of the Meadows where the massacre was committed, would be within the limits of township thirty-seven, south of range twelve west. The monument, erected at the place of the massacre, is three hundred and twenty miles south-west from Salt Lake City, by road measure, as the road ran in 1857. A line extended two hundred miles due south, from Salt .Lake City, and then run, at right angles, seventy-five miles due

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INTRODUCTORY.

west, would terminate at the monument. The Meadows are thirty-six miles south-west of Cedar City, where the massacre was finally planned by Haight, Higby, Klingsmith and the Mormon authorities then in council.

At the time of the massacre, if the evidence of the vampires who acted as Church slaves to secure the conviction of Lee are to be believed, the Meadows were covered with an abundance of rank, nutritious grasses, and was a beautiful, smiling spot of earth, inviting the beholder to rest and repose.

Now it is an arid waste, with but little vegetation upon its

plains. The springs, once furnishing a bounteous supply of water, are now comparatively dry and wasted away. The Meadows are such only in name; all that gave them beauty has long since faded and gone. They lie there as one of the cursed spots of earth; surrounded by desolation so intense that a fanatic, seeking death in order to escape from the troubles of this sincursed earth ; seeking death in order to obtain the CELESTIAL reward offered by some self-styled apostle, anxious to give up life at once, and try the realities of the hereafter, would forego his promised joys and dwell in this land of sorrow, for a season, rather than lay down the body that he was so anxious to separate from, and leave it to moulder upon the unsightly spot where so much of wrong has been done in the name of religion. Mormon tradition informs us that the ghosts of the slaughtered emigrants meet nightly at the springs, and with phantom-like stillness, but with perfectness of detail, act over in pantomime the cruelties and horrors connected with the massacre.

I acknowledge myself greatly indebted to D. P. Whedon,

Esq., Hon. Win. Nelson, Win. Stokes, Esq., John Ward Christian, Esq., General George R,. Maxwell, Hon. Sumner Howard, A. S. Patterson, Esq., and the Salt Lake Tribune Publishing Company for many favors extended to me by them, in furnishing me with valuable documents for use in the work of compiling this manuscript for publication.

I also acknowledge myself under many obligations to Col.

Geo. M. Sabin, of Pioche, Nevada, for his valuable services rendered me in the preparation of this work for the press.

I have now kept faith with my unfortunate client, and feel that I have also performed a duty that I owed to myself and the country.

Wm. W. Bishop.

Pioche, NEVADA, May 17th, 1877.

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page 36 LIFE OF JOHN D. LEE.

CHAPTER I.

A STORMY BEGINNING.

IN JUSTICE to myself, my numerous family, and the public in general, I consider it my duty to write a history of my life. I shall content myself with giving facts, and let the readers draw their own conclusion therefrom. By the world at large, I am called a vile criminal, and have been sentenced to be shot for deeds committed by myself and others, nearly twenty years ago. I never willingly committed a crime. I have acted my religion, nothing more. I have obeyed the orders of the Church. I have acted as I was commanded to do by my superiors, and if I have committed acts that justify my execution, I ask my readers to say what should be the fate of the leaders in the Church who taught me to believe that I could not and would not commit sin while obeying orders of the priesthood? My sins, if any, are the result of doing what I was commanded to do by those who were my superiors in authority in the Church of Jesus Christ of Latter-day Saints. I will now give the facts which relate to my own history, and leave it to others to say how I should have acted-how they world have acted if situated as I was.

I was born on the 6th. day of September, A. D. 1812, in the town of Kaskaskia, Randolph County, Illinois. My father, Ralph Lee, was born in the State of Virginia. He was of the family of Lees of Revolutionary fame, and was a relative of General Robert E. Lee, of the late war; he served his time as an apprentice and learned the carpenter's trade in the city of Baltimore. My mother was born in Nashville, Tennessee. She was the daughter of John Doyle, who for many years held the posi- Lion of Indian Agent over the roving tribes of Indiana in Southeastern Illinois. He served is the war of the Revolution, and was wounded in one of the many battles in which be took part with the Sons of Liberty against the English oppressors. About

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the year. 1796, he was appointed Indian Agent, and moved to Kaskaskia, Illinois.

My mother was first married in 1799, to Oliver Seed, and lived with him until he was assassinated by a man named Jones, who entered the horse when the family were asleep, and striking Reed with a seat of a loom, knocked his brains oat, at the same time severely wounding my half-sister, Eliza Virginia, then six months old. The blow and the screams of the child awakened my mother, who sprang from the bed, and recognizing the assassin, said, "For God's sake, Jones, spare my husband's life!" Jones said, "You know me, G-d-n you I you shall tell no tales." With this, he caught up s sugar trough and struck my mother on the head with it. The blow rendered her senseless. Jones, believing he had completed his work of death, then left the house. My mother soon revived, called upon the neighbors for assistance, and told who had committed the murder. Jones was arrested, convicted and afterwards hung for the crime. The injuries received by my mother, from the blow struck by Jones, affected her all the rest of her life.

After the death of Reed, my mother went back to Kaskaskia and lived in her father's family until she married my father in the year 1808. My mother had two children by my .father-that is, William Oliver and myself. My brother, William Oliver, died when about two years old. At the time of my birth my father was considered one of the leading men of that section of country; he was a master workman, sober and attentive to business, prompt and punctual to his engagements. He contracted largely and carried on a heavy business; he erected a magnificent mansion, for that age and country, on his land adjoining the town of Kaskaskia. This tract of land was the property of my mother when she married my father. My grandfather Doyle was a wealthy man. He died in 1809 at Kaskaskia, Illinois, and left his whole fortune to my mother and her sister Charlotte, by will. They being his only children, he divided the property equally between them.

My father and mother were both Catholics, were raised in that faith; I was christened in that Church. William Morrison and Louise Phillips stood as my representative god-father and godmother. It is from that Church record that I could alone obtain the facts and date that referred to my birth.

When about one year old, my mother being sick, I way sent

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to a French auras, a negro woman. At this time my sister Eliza was eleven years old, but young as she was she had to care for my mother and do all the work of the household. To add to the misfortune, my father began to drink heavily and was soon very dissipated; drinking and gambling was his daily occupation. The interest and care of his family was no longer a duty with him; his presence was seldom seen to cheer and comfort his lonely, afflicted wife. The house was one mile from town, and we had no neighbors nearer than that. The neglect and indifference on the part of my father towards my afflicted mother, served to increase her anguish and sorrow, until death came to her relief. My mother's death left us miserable indeed; we were (my sister and I) thrown upon the wide world, helpless, and I might say, without father or mother. My father when free from the effects of intoxicating drink, was a kind-hearted, generous, noble man, but from that time forward he was a slave to drinkseldom sober.

My aunt Charlotte was a regular spit-fire; she was married to a man by the name of James Conner, a Kentuckian by birth. They lived ten miles north of us. My sister went to live with her aunt, but the treatment she received was so brutal that the citizens complained to the county commissioners, and she was taken away from her aunt and bound out to Dr. Fisher, with whose family she lived until she became of age. In the meantime the Doctor moved to the city of Vandalia, Illinois. I remained with my nurse until I was eight years of age, when I was taken to my aunt Charlotte's, to be educated. I had been in a family which talked French so long that I had nearly lost all knowledge of my mother tongue. The children at school called me Gumbo, and teased me so much that I became disgusted with the French language and tried to forget it--which has been a disadvantage to me since that time.

My aunt was rich in her own right. My uncle Conner was poor; he drank and gambled and wasted her fortune; she in return gave him thunder and blixen all the time. The more she scolded, the worse he acted, until they would fight like cats and dogs. Between them I was treated worse than an African slave. I lived in the family eight years, and can safely say I got a whipping every day I was there. My life was one of misery and wretchedness; and if it had not been for my strong religions convictions, I certainly would have committed suicide, to have

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escaped from the miserable condition I was in. I then believed, as I do still, that for the crime of suicide there was no forgiveness in this world, or that which is to come. »Y aunt was more line a savage than a civilized woman. In her anger she generally took her revenge upon those around her who were the least to blame. She would strike with anything she could obtain, with which to work an injury. I have been knocked down and beaten by her until I was senseless, scores of times, and I yet, carry many scars on my person, the result of my harsh usage by her.

My experience in childhood made a lasting impression upon me; the horrors of a contentious family have haunted me through life. I then resolved in my mind that I would never subject myself to sorrow and misery as my uncle had done. I would marry, for love, and not for riches. I also formed the resolution that I would never gamble after I was married, and I have kept that. resolution since I was a married man.

Aunt Charlotte had five children, four girls and one boy; i.e., Minerva C., Amanda, Eliza, Maria and John Edgar. They, as well as myself, were strangers to the affections of a mother, and the pleasures of a home.

When I was sixteen years old, I concluded to leave my aunt's house---I cannot call it home; my friends advised me to do soI walked one night to Kaskaskia; went to Robert Morrison and; told him my story. He was a mail contractor. He clothed me comfortably, and sent me over the Mississippi river into Missouri, to carry the mail from St. Genevieve to Pinckney, on the north side of the Missouri River, via Potosi, a distance of one hundred

and twenty-seven miles. It was a weekly mail. I was to receive seven dollars a month for my services. This was in December, 1828. It was a severe winter; snow unusually deep, and roads bad. I was often until two o'clock at night in reaching my stations. In the following Spring I came near losing my life on several occasions when swimming the streams, which were then generally over their banks. The Meramec was the worse stream I had to cross, but I escaped danger, and gave satisfaction to my employer. At my request, I was changed, in the

spring of 1839, to the route from Kaskaskia to Vandalia, Illinois, the then capital of the State; the route went by Covington and Carlisle. This was also a weekly route: the distance was about one hundred miles, and I had eighteen hours in which to make

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the trip. While I was carrying the mail in Missouri, I got a letter from my sister, informing me of her marriage to Josiah Nichols, a nephew of Barker Berry, the sheriff of Fayette county, Illinois, and inviting me to visit them. Nichols was a wealthy man, and lived sixteen miles north of Vandalia. I had not met my sister for many years, so I concluded to visit her. This was one reason why I wished to be put on the Vandalia route. One day, when I arrived at Vandalia, I did not find the post-master in the post-office. I could not find him, so I left the mail at the post-office door, and rode up to my brother-in-law's house. I had a pleasant visit there, and returned the next morning to carry the mail back to Kaskaskia. The post-master, not knowing where I was, had sent another person with the mail, at my expense. It cost me $ 15.00-a little over my wages for two months. I returned to Kaskaskia, where my employer received me kindly, and laughed at my mishap. I agreed to pay all damages if he would change me to another route, for I could not consent to return again to the scene of my failure.' My employer kindly gave me the place as stage driver from Kaskaskia to Shawneetown, on the Ohio river. The route ran by Pinkney- and Gallatin; and it was one hundred and twenty miles in length, through a thinly settled country. I drove on that line about one month, when I commenced driving stage from Kas- to Belleville. In traveling this route, I passed by my aunt Charlotte Conner's place. Uncle Conner had then gone to the lead mines at Galena. When my aunt and cousins saw me, they all begged me to return and live with them. They made great promises of kindness, and I was finally persuaded to agree to return, and live in the family. I soon quit the stage-driving business and returned to my aunt's.

All I know of my father, after I was eight years of age, is, that be went to Texas in the year 1820, and I have never heard of him since. What his fate was I never knew.

When my mother died, my uncle and aunt Conner took all the property-a large tract of land, several slaves, household and kitchen furniture, and all; and, as I had no guardian, I never received any portion of the property; in fact I was robbed of all. The slaves were set free by an act of the Legislature; the land was sold for taxes, and was hardly worth redeeming when I came of age; so I sold my interest in all the land that had belonged to my mother, and made a quit-claim deed to it to Sidney

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Breeze, a lawyer of Kaskaskia, in consideration of $200. My sister, by the kindness of Dr. Fisher, her guardian, received a mach greater price for her interest in the land than I did.

I was born on the point of land lying between and above the mouth of the Okaw or Kaskaskia river and the Mississippi river, in what is known as the Great American Bottom-the particular point I refer to was then called Zeal-no-waw, the Island of Nuts. It was nineteen miles from the point of the bluffs to the mouth of the Okaw river; ten miles wide up at the bluffs and tapering to a point where the rivers united. Large bands of wild horses, French ponies called "punt" horses, were to be found any day feeding on the evergreen and nutritious grasses and vegetation. Cattle and hogs were also running wild in great numbers; every kind of game, large and small, could be had with little exertion. The streams were full of fish; the forests contained many varieties of timber; nuts, berries, and wild fruits of every description, found in the temperate zone, could be had in their season. This point of land is one of the finest on the globe; there I spent my early years; there I had pleasures and sorrows ; there I met the maiden that first taught me love's young dream. Near by was the Kaskaskia Reservation of the Kaskaskia Indians, Louis DuQuoin was Chief of the tribe. He had a frame house painted in bright colors, but he never would farm any, game being so plentiful he had no need to labor. Nearly all the settlers were French, and not very anxious for education or improvement of any kind. I was quite a lad before I ever saw a wagon, carriage, set of harness, or a ring, a staple or set of bows to an ox yoke. The first wagon I ever saw was brought into that county by a Yankee peddler; his outfit created as great an excitement in the settlement as the first locomotive did in Utah; the people flocked in from every quarter to see the Yankee wagon. Every thing in use in that country was of the most simple and primitive construction. There were no saw mills of grist mills in that region; sawed lumber was not in the country. The wagons were two-wheeled carts made entirely of wood-not a particle of iron about them-the hubs were of white elm, spokes of white oak or hickory, the felloes of black walnut, as it was soft and would bear rounding. The felloes were made six inches thick, and were strongly dowelled together with seasoned hardwood pine; the linch pin was of hickory or ash; the thills were wood; in fact all of it was wood. The harness

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consisted of a corn husk collar, hames cut from an ash tree root, or from an oak; tags were raw hide; the lines also were raw hide; a hackamere or halter was used in place of a bridle; one horse was lashed between the thrills by raw hide straps and pins in the thills for a hold back ; when two horses were used, the second horse was fastened ahead of the first by straps fastened the thills of the cart.

Oxen were yoked as follows: A square stick of timber or sufficient length was taken and hollowed out at the ends to fit on the neck of the ox, close up to the horns, and this was fastened by raw hide straps to the horns. All other implements were made in an equally primitive manner. The people were of necessity self-sustaining, for they were forced to depend upon their own resources for everything they used. Clothing was made of home manufactured cloth or the skins of wild animals. Imported articles were procured at heavy cost, and but few found, their way to our settlements. Steamboats and railroads were then unthought of, by us at least, and the navigation of the Mississippi was carried on in small boats, that could be drawn up along the river bank by means of oars, spikes, poles and hooks. The articles most in demand in the settlements were ages, hoes, cotton cards, hatchels for cleaning flax, hemp and cotton, spinning wheels, knives and ammunition, guns and bar shears for plows. In exchange for such goods the people traded beef, hides, furs, tallow, beeswax, honey, etc. Money was not needed or used by any one-everything was trade and barter.

The people were generous and brave. Their pleasures and pastimes were those usual in frontier settlements. They were hardy, and well versed in woodcraft. They aided each other, and were all in all a noble class of people, possessing many virtues and few faults. The girls were educated by their mothers to work, and had to work. It was then a disgrace for a young woman not to know how to take the raw material-the flag and cotton-and, unaided, manufacture her own clothing. It it a lamentable fact that such is no longer the cave.

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CHAPTER II.

THE INDUSTRIOUS YOUNG MAN.

After I settled up with my employer and drew my wages I had but little money left. But I had learned one good lesson: that men who will lead you into trouble will seldom stand by you to get yon out of it. I then knew that a soft answer turned away wrath, and I also found out that a man should never spend money that he had not earned. So I determined to live within my income from that time forward, to be prompt and punctual to all my engagements; making my word my honor and my bond. These rules I incorporated into my creed and tried hard to reduce them to practice.

I formed a liking for Emily Conner, the daughter of Henry Conner, when we were quite young. Her father was Marshal of the State of Illinois, under Ninian Edwards, the Governor of the State. Emily was an orphan, and lived for about four years at my aunt Charlotte's after her mother died, and until her father married again. She had a consoling word for me at all times when I was in trouble. From being friends, we became lovers and were engaged to be married, when my circumstances would permit. The year after I quit driving stage, I raised a large crop of grain on my aunt's farm, but she did not thinly I was entitled to any pay for it. This, after her fine promises, was rather disheartening, but I bore it without complaining. My uncle Conner returned home that Fall, and was much pleased to see me back on the farm again, and by his influence I was well treated the remainder of the Fall and Winter. That Winter I went to s school for three months. Early in the Spring the Indian war, known as the Black Hawk war, broke out, and volunteers were called for. I enrolled myself at the first call, in the company of Captain Jacob Feaman, of Kaskaskia. My uncle Conner was First Lieutenant is the same company. The company was ordered to rendezvous at Fort Armstrong, Rock Island, where the troops were reorganized, and Capt. Feaman

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was promoted to Colonel, and James Conner became Captain of the company. I served until the end of the war, and was engaged in many skirmishes, and lastly was at the battle of Bad Axe, which I think took place on the 4th day of August, A. D. 1831, but am not certain as to the date.

The soldiers were allowed to go home about the first of September, 1831. Our company got to Kaskaskia, and were discharged, I think, on the first of September, 1831. I got back to my uncle's with a broken-down horse and worn-out clothing, and without money. During that month I concluded to seek a more genial clime, one where I could more rapidly better mg financial condition. I went to see and talk with Emily, the friend of mg childhood, and the girl that taught me first to love. I informed her of mg intentions. We pledged mutual and lasting fidelity to each other, and I bid farewell to the old farm, and went to St. Louis to seek employment. When I landed on the wharf at St. Louis, I met a negro by the name of Barton, who had formerly been a slave to my mother. He informed me that he was a fireman on the steamboat Warrior, running the Upper Mississippi, between St. Louis, Mo., and Galena, Illinois. I told him I wanted work. He said be could get me a berth on the Warrior as fireman, at $25.00 a month; but he considered the work more than I could endure, as it was a hard, hot boat to fire on. I insisted on making the effort, and was employed as fireman on the Warrior, at $25.00 per month. I found the work was very hard. The first two or three times that I was on watch, I feared I would be forced to give it up; but my proud spirit bore me up, and I managed to do my work until we reached the lower rapids near Keokuk. At this place the Warrior transferred its freight, in light boats, over the rapids to the Henry Clay, a steamer belonging to the same line.

The Henry Clay then lay at Commerce, now known as Nauvoo. I was detailed with two others to take a skiff with four passengers over the rapids. The passengers were Mrs. Bogges ant her mother, and a lady whose name I have forgotten, and Mr. Bogges. The distance to the Henry Clay from where the War- lay, was twelve miles. A large portion of the cargo of the Warrior belonged to the firm of Bogges do Co. When we bad gone nearly half-way over the rapids my two assistants got drunk and could no longer assist me; they lay down in the staff and went to sleep. Night was feat approaching, and there was no

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chance for sleep or refreshment, until we could reach Commerce or the Henry Clay. The whole labor fell on me, to take that skiff and its load of passengers to the steamer. Mr. Bogges aided me when he could do so, but much of the distance I had to wade in the water and push the skiff as was moat convenient. I had on a pair of new calf-skin boots when we started, but they were cut out by the rocks in the river long before we reached the end of the journey.

After a great deal of hardship I succeeded in getting mg passengers to the steamer just as it became dark. I was wet, cold, hungry and nearly exhausted. I had strained every nerve to accomplish my task, and save those ladies from a night of suffering in an open skiff on the river. Yet when we boarded the boat I was forgotten; no one paid any attention to me. I was among strangers. I expected that the passengers that I had so faithfully served would see to my wants, but in this I was mistaken; no one paid any attention to me. I sat down by the engine in my wet clothing and soon fell asleep, without bedding or food. I slept from exhaustion until near midnight, when I was seized with fearful crampings, accompanied by a cold and deathlike numbness. I tried to rise up, but could not. Every time I made an effort to rise, the pains increased. I thought my time had come, and that I would perish without aid or assistance. When all hope had left me, I heard a footstep approaching, and a man came and bent over me and asked if I was ill. I recognized the voice as that of Mr. Bogges. I said I was in the agonies of death, and a stranger without a friend on the boat. He felt my pulse, and hastened away, saying as he left me, "Do not despair, young man, you are not without friends, I will return at once." He soon came to me bringing a lantern and a bottle of cholera medicine, and gave me a large dose of the medicine, then he brought the Captain and others to me. I was soon comfortably placed in bed, and from that time I had every attention paid me, and all the medical care that was necessary. Mr. Bogges sat by me a long time and robbed my hands and limbs until the cramping gave way. He told me by way of apology for his seeming neglect, that he had supposed I was one of the regular crew of the Henry Clay, and was among friends. That his wife and mother in-law had noticed that I appeared to be a stranger, and they had seen me when I sat down by the en engine alone; that after they

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retired, his wife was restless and insisted on his getting up and finding me; this was the occasion of his assistance coming as it did. He then asked me why I was there and for a history of my former career. I gave him a brief history of my life, which seemed to interest him very much. He told me he bad formed a slight acquaintance with my uncle Conner, at Galena, the year before, and considered him rather a hard case. So the conversation dropped for that night. I recovered rapidly, and by noon neat day was up, and reported myself to the Captain for duty, informing him why I was there, and what I came for. I was set to work loading the steamer. In the meantime, Mr. Bogges had contracted for freighting his goods to Galena, where he resided; aud had provided for the passage of himself, wife and mother-in-law. They would go by land from Commerce, as he dreaded the passage of the upper rapids in time of low water, as it then was. After finishing the loading of the steamer, I again began to fire up to get ready for & start. While so engaged, Mr. Bogges came to me, and talked to me for some time. He said steamboating was a hard life at best, that I would be constantly wet, cold, and broken of my rest, and would soon drift into bad habits; that he considered me an honorable young man, and felt an interest in me like a father should feel for a son; that he admired my grit and courage, and said I had manly principles, which was more than the average, that his wife was interested in my welfare, and that, at the suggestion of her and her mother, and of his own wish, he now offered to employ me, and wished me to go to Galena with him, and act as his clerk that winter; that he was doing business as a provision and groceryman, that in the Spring he would furnish me with tools, and every thing I needed, and I could go to mining, if I wished to do so, and he would then give me the half that we could make. He asked me then what wages I was getting. I told him $25. ," I will give you $50," said he. I said, "You are very kind, indeed, sir. I should not charge you more than I am getting here, except my expenses from Galena to Saint Louis, as I may have that to pay, for I may not suit you; for I have had very little experience in selling goods, though I have traded and trafficked considerably with the people where I have lived. And the services that I rendered you, as we came up the river, was simply my

duty. It was what I had been employed to do, and I did it and no more." He said, "I know what you have done, and if you will

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only go with me, I will pay you double what you are getting here, and perhaps three times as much." "But," said I, "you know I am already employed, and have no right to break my contract, and leave my employer." He said he would arrange that with the Captain, if I would go with him. I consented, and after settling with the Captain of the Henry Clay, who bid me good bye and good luck, I started for Galena, Illinois, with Mr. Bogges and his family, to take charge of a business then almost new to me.

We reached Galena in safety, and good health. Now a new era in my life commenced. Mr. William Bogges introduced me to John D. Mulligan, his partner. I at once commenced my duties as salesman and bar-tender at the store, and general outside man for Mr. Wm. Bogges; who placed me in charge of every thing in which he was interested.

The business was such that I found it more than play. Many, a time I did not get rest or sleep for forty-eight hours at a time. I have frequently taken in $100 in twenty-four hours for drinks, at five cents a drink. The receipts, for provisions sold, would average $1000 a day. During the winter, Mr. Mulligan was taken sick, and I had 'the whole business to attend to for three weeks. I found out that the clerks in stores have as hard work to do, and put in more hours during the day and night than the farm hand has to labor. I paid strict attention to business, making the interest of my employers my interest. On account of my faithful services, I was permitted to prepare hot lunches during the night, to sell to gamblers. What I made was my own. In this way I made from $50 to $100 a month extra. One day while I was absent from the store, looking after the farming interests of air. Boggea, a French half-breed, by the name of shaunce, got on a drunken spree and cleared out the store, and saloon, tag; he broke considerable furniture, glassware, and made himself generally troublesome. When I returned at night, Mr. Bogges told me of all the troubles that Shaunce had occasioned, and said if he repeated it, I must give him a good drubbing. I said I would rather have nothing to do with him. Things were quiet for a few days, then the miners got on a spree, and a large number of them came to where I was working. Shaunce was in the crowd. I was then oat at dinner.

They attacked Mulligan, beat him up badly, and ran him out of the building; then the drunken crowd set things up generally.

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Hearing the disturbance, I ran to the store. I entered by the back door, and went behind the counter. As I did so Shaunce ran to the counter and grabbed up a large number of tumblers, and threw them over the house, breaking them all. I said, "Mr. Shaunce, you most either behave, or go out of the house." As I said so, he jumped over the counter, caught me by the throat, and shoved me back against the counter, saying, "You d----d little pup, how dare you insult me!" There was no time to swap knives. I must either receive a severe beating, or do something to prevent it. I remembered the advice that my uncle Corner had given me about fighting. He said, "John, if you ever get in a fight with a man that over-matches you, take one of his hands in both of yours, and let him strike as he may, but get one of his fingers in your mouth and then bite it, and hold on until he gives up." Acting on this advice, I succeeded in getting one of his thumbs in my mouth. I held to it until I dislocated the thumb joint, when he yelled, "Take him off!" This little affair made a quiet man of Shaunce, and my employers were more pleased with me than ever before. They made me a present of $50 for what I had done.

I formed a slight acquaintance with the father of General Grant while in Galena. He was a steady, orderly man. U. S. Grant was then about seventeen years of age. I remember a story that was told at that time about the Grant family by John L. Dickerson, who resided near Galena. Dickerson had a horse that he wanted to sell, and young Grant took a fancy to it and insisted that his father should buy it for him. The father sent young Grant to buy the horse, but directed him to give no more than $60, and said, "Yon offer him $50, and if he refuses that, offer $55 ; if he still refuses, yon can give $60, BUT that is as much as I will pay, for he has offered it for that price." Young Grant went to Dickerson and commenced to talk about buying the horse. Dickerson said, "Tell me just what your father said about your trading with me." This made Grant think a few minutes, when he said, " Mr. Dickerson, I expect it is best to tell the truth" Then he informed him what his father had said. Dickerson was so pleased at it that he let Grant have the horse for $55, saying he deducted $5 on account of the lad being so honest.

I made money while with Bogges & Co., and was saving of what I earned. I did not gamble. I took good care of myself,

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and, having the respect of every person, I admit I was quite vain and proud. I was accused by the gamblers of being stingy with my money. So I thought I world do as others did, and commenced to give money to others as a stake to gamble with on shares. Soon I began to play. I won and lost, but did not play to any great extent. Mr. Bogges took me to task for gambling, gave me good advice, and showed me how utterly impossible it was for me to be a successful business man if I gambled. He also showed me many of the tricks of the gamblers, and I promised him to quit the practice as soon as I got married, and also not to gamble any more while in his employ. I kept these promises.

In the early part of 1832 I received an affectionate letter from my Emily, desiring me to return to her, and settle down before I had acquired a desire for a rambling life. I then had $500 in money and two suits of broad-cloth clothing. I was anxious to, see Emily, so I settled up with Bogges & Co., and started for home. Emily was then living at her sister's house in Prairie de Roache ; her brother-in-law, Thos. Blay, kept the tavern there. I boarded with them about two weeks, during which time I played cards with the Frenchmen there, and dealt vantune, or twentyone, for them to bet at. I was lucky, but I lived fast, and spent my money freely, and soon found that half of it was gone.

I soon discovered that Emily was dissatisfied with my conduct. I proposed immediate marriage ; Emily proposed to wait until the next fall, during which time we were to prepare for housekeeping. Her suggestions were well intended, and she wished to see if I would not reform, for she had serious doubts about the propriety of marrying s gambler. She asked me to quit gambling, and if I had made that promise all would have been well, but I was stubborn and proud and refused to makeany promise; I thought it was beneath my dignity. I really intended to never gamble after my wedding, but I would not tell her so; my vanity overruled my judgment. I said to her that if she had not confidence enough in me to take me as I was, without requiring me to give such a promise, I would never see her again until I came to ask her to my wedding. This was cruel, and deeply wounded her; she burst into tears and turned from me. I never saw her again until I went to ask her to attend my wedding. I went up into the country and stopped with my cousins; while there I met the bride of my youth ; she was the

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daughter of Joseph Woolsey and Abigail his wife; they had four daughters, all grown. I attended church, went to parties, picnics, etc., with the girls, and fell in love with Agathe Ann, the eldest girl. The old folks were opposed to my marrying their daughter, but after suffering the tortures and overcoming the obstacles usual in such cases, I obtained the consent of the girl's parents, and was married to Agathe Ann Woolsey on the 24th day of July, A. D. 1833. The expenses of the wedding ended all my money, and I was ready to start the world new and fresh. I had about $50 to procure things to keep house on, but it was soon gone; yet it procured about all we then thought we needed. I commenced housekeeping near my wife's father's, and had good success in all that I undertook. I made money, or rather I obtained considerable property, and was soon comfortably fixed. I followed trading everything, and for everything that was in the country.

My wife was born January 18, 1814 ; our first child was born on the 3rd day of July, 1834 ; we named him William Oliver. In October, 1834, I moved to Fayette county, Illinois, and settled north of Vandalia, near my sister's, and lived there some two years; during that time our oldest child died. I next purchased a farm on Luck Creek, in Fayette county, Illinois, and lived on it until I went to Missouri to join the Mormon Church.

CHAPTER. III.

LEE BECOMES A MORMON.

In 1886 my second child, Elizabeth Adaline, was born. After I moved to Luck Creek I was a fortunate man and accumulated property very fast. I look back to those days with pleasure. I was blest with everything that an honest heart could wish.

I had a large house and I gave permission to all sorts of people to come there and preach. Methodists, Baptists, Campbell- and Mormons all preached there when they desired to do so. In 1887 s man by the name of King, from Indiana, passed by, or came to my place, on his way to Missouri, to join the Mor-

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mons. He had been a New Light, or Campbellite preacher. I invited him to stay at my place until the next Spring. I gave him provisions for his family, and he consented to and did stay with me some time. Soon after that there was a Methodist meeting at my house. After the Methodist services were through I invited King to speak. He talked about half an hour on the first principles of the gospel as taught by Christ and his apostles, denouncing all other doctrines as spurious. This put an end to all other denominations preaching in my house,. That was the first sermon I ever heard concerning Mormonism. The Winter before two elders, Durphy and Peter Dustan, stayed a few days with Hanford Stewart, a cousin of Levi Stewart, the bishop of Danab. They preached in the neighborhood, but I did not attend or hear them preach. My wife and her mother went to hear them, and were much pleased with their doctrine. I was not a member of any church, and considered the religion of the day as merely the opinions of men who preached for hire and worldly gain. I believed in God and in Christ, but I did not see any denomination that taught the apostolic doctrine as set forth in the New Testament.

I read in the New Testament where the apostle Paul recommended his people to prove all things, then hold fast to that which is good; also that he taught that though an angel from heaven should preach any other gospel than this which ye have received, let him be accursed. This forbid me believing any doctrine that differed from that taught by Christ and his apostles. I wanted to belong to the true Church or none.

When King began to preach at my house I noticed that every otter denomination opposed him. I was surprised at this. I could not see how he could injure them if they were right. I had been brought up as a strict Catholic. I was taught to look upon all sects, except the Catholic, with disfavor, and my opinion was that the Mormons and all others were apostates from the true Church; that the Mormon Church was made up of the offscourings of hell, or of apostates from the true Church. I then had not the most distant idea that the Mormons believed in the Old and New Testaments. I was astonished to hear King prove his religion from the Scriptures. I reflected. I determined, as every honest man should do, to fairly investigate his doctrines, and to do so with-s prayerful heart. The more I studied the question, the more interested I became. I talked

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of the doctrine to nearly every man I met. The excitement soon became general, and King was invited to preach in many places.

In the meantime, Levi Stewart, one of my near neighbors, became interested in this religion, and went to Far West, Missouri, to investigate the question of Mormonism at head-quarters. He joined the Church there, and when he returned he brought with him the "Book of Mormon " and a monthly periodical called the Elder's Journal. By this time my anxiety was very great, and I determined to fathom the question to the bottom. My frequent conversations with Elder King served to carry me on to a conviction, at least, that the dispensation of the fullness of time would soon usher in upon the world. If such was the case I wished to know it; for the salvation of my neverdying soul was of far more importance to me than all other earthly considerations. I regarded the heavenly boon of eternal life as a treasure of great price. I left off my frivolity and commenced to lead a more moral life. I then began trying to lay up treasure in Heaven, in my Father's rich store-house, and wished to become an heir of righteousness, to inherit in common with the faithful children the rich legacy of our Father's Kingdom

A third child had been born to us, a daughter; we called her Sarah Jane. During that year our second child, Elizabeth Adaline, died of scarlet fever. The night she lay a corpse I finished reading the Book of Mormon. I never closed my eyes in sleep from the time I commenced until I finished the book. I read it after asking God to give me knowledge to know if it was genuine and of Divine authority. By careful examination I found that it was in strict accord with the Bible and the gospel therein contained. That it purported to have been given to another people, who then lived on this continent, as the Old and New Testaments had been given to the Israelites in Asia. I also found many passages in the Bible in support of the forthcoming of such a work, preparatory to the gathering of the remnant of the House of Israel, and the opening glory of the Latter Day Work, and the setting up of the Kingdom of God upon the earth for the reception of the Son of Man, the millennial reign of Christ upon the earth a thousand years, etc. ; all of which, to me, was of great moment. My whole soul was absorbed in these things. My neighbor Stewart, who had just returned from Missouri,

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brought the most cheering and thrilling accounts of the power and manifestations of the Holy Spirit working with that people. That the spiritual gifts of the true believers in Christ, were enjoyed by all who lived faithfully and sought them. That there was no deception about it; that every one had a testimony for himself, and was not dependent upon another. That they had the gift of tongues, and the interpretation of those tongues. The power of healing the sick by the laying on of hands; prophesying, casting out devils and evil spirits, etc. All of which he declared, with words of soberness, to be true. Stewart had been my playmate send my companion in former years. His word was considered good by all, and it had great influence on me, and strengthened my conviction that the Book of Mormon was true-that it was a star opening the dispensation of the fullness of time.

I believed the Book of Mormon was true, and if so, everything but my soul's salvation was a matter of secondary consideration to me. I had a small fortune, a nice home, kind neighbors, and numerous friends, but nothing could shake the determination I then formed, to break up, sell out, and leave Illinois and go to the Saints at Far West, Missouri. My friends used every known argument to change my determination, but these words came into my mind, 11 First seek the righteousness of the kingdom of God, then all things necessary will be added unto you; and again, "What would it profit a man to gain the whole world and lose his own soul?" or, what could a man give in exchange for his soul? I was here brought to the test, and my action was to decide on which I placed the most value-my earthly possessions and enjoyments, or my reward in future, the salvation of my never-dying soul. I took up my cross and chose the latter. I sold out and moved to Far West. I took leave of my friends and made my way to where the Saints had gathered in Zion. Oar journey was one full of events interesting to us, but not of sufficient importance to relate to the public. While on the journey I sold most of my cattle on time to an old man, a friend of Stewart's-took his notes, and let him keep them, which, as the sequel shows, was fortunate for me.

We arrived at Far West, the then headquarters of the Mormon Church, about the fourth day of June, 1838. The country around there for some fifteen or twenty miles, each way, was settled by Mormons. I do not think any others lived within that

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distance. The Mormons who had been driven from Jackson. Bay and Clay counties, in 1833, settled in Caldwell and Daviess counties.

The night after our arrival at Far West, there was a meeting to be held there. Stewart said to me, "Let us go up and hear them speak with new tongues and interpret the same, and enjoy the gifts of the gospel generally, for this is to be a prayer and testimony meeting." My reply was, "I want no signs; I believe the gospel they preach on principle and reason, not upon signs-its consistency is all I ask. All I want are natural, logical and reasonable arguments, to make up my mind from." Feeling in this way, I did not go to the meeting.

The Sunday after, I attended church in Far West Hall. The hall was crowded with people, so much so that I, with others, could not gain admittance to the building. I obtained standing room in one of the windows. I saw a man enter the house without uncovering his head. The prophet ordered the Brother of Gideon to put that man out, for his presumption in daring to enter and stand in the house of God without uncovering his head. This looked to me like drawing the lines pretty snug and close; however, I knew but little of the etiquette of high life, and much less about that of the kingdom of heaven. 1 looked upon Joseph Smith as a prophet of God-as one who held the keys of this last dispensation, and I hardly knew what to think about the rash manner in which the man was treated who had entered the house of God without taking his hat off. But this did not lessen my faith; it served to confirm it. I was fearful that I might in some way unintentionally offend the great and good man who stood as God's prophet on the earth to point out the way of salvation.

We remained at the house of elder Joseph Hunt, in Far West, several days. He was then a strong Mormon, and was afterwards first captain in the Mormon Battalion. He, as an elder in the Church, was a preacher of the gospel; all of his family were firm in the faith. Elder Hunt preached to me the necessity of humility and a strict obedience to the gospel requirements through the servants of God. He informed me that the apostles and elders were our true teachers, and it was our duty to hear, learn and obey; that the spirit of God was very fine and delicate, anal was easily grieved and driven from us; that the more humble we were, the more of the Holy Spirit we would enjoy.

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After staying in Far West about a week, we moved about

twenty miles, and settled on a stream called Marrowbone, at a place called afterwards Ambrosia. Sunday, June 17, 1838, I attended meeting. Samuel H. Smith, a brother of the prophet, and elder Daniel Cathcart preached. After meeting, I and my wife were baptized by elder Cathcart, in Ambrosia, on Shady Grove creek, in Daviess county, Missouri. I was now a member of the Church, and expected to live in strict obedience to the requirements of the holy priesthood that ruled, governed and controlled it. I must do this in order to advance in the scale of intelligence onto thrones, kingdoms, principalities and powers, and through faithfulness and fidelity to the cause, receive eternal increase in the mansions that would be prepared for me in my Father's kingdom.

My neighbor, Stewart, and myself each selected a place on the same stream, and near where his three brothers, Riley, Jackson and Urban, lived. Urban Stewart is now Treasurer of Beaver county, Utah. On my location there was a splendid spring of pure, cold water; also a small lake fed by springs. This lake was full of fish, such as perch, bass, pickerel, mullet and catfish. It was surrounded by a grove of heavy timber, mostly hickory and oak, in nearly all their varieties. We could have fish sufficient for use every day in the year, if we desired. My home on Ambrosia creek reminded me much of the one I had left on Luck creek, Illinois; but it was on more rolling land, and much healthier than the Illinois home had proven to us. I knew I could soon replace, by labor, all the comfort I had abandoned when I started to seek my salvation. I felt that I had greatly benefitted my condition by seeking first the kingdom of Heaven and its righteousness; all else, I felt, would be added unto me. But still I knew I must be frugal, industrious, and use much care. I improved my farm as rapidly as I could, and was soon so fixed that we were comfortable. Meetings were held three times a week; also prayer and testimony meetings, at the latter sacrament, was administered. In these meetings, as well as in everything I was called upon to do, I tried hard to give satisfaction. I was & devout follower from the first. Whatever duty was assigned me, I tried to discharge with a willing heart and ready hand. This disposition, on my part, coupled with my views of duty, my promptness and punctuality, goon brought me to the notice of the leading men of the Church.

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The motives of the people who composed my neighborhood, were pure; they were all sincere in their devotions, and tried to square their actions through life by the golden rule-" Do unto others as you would they should do unto you." The word of a Mormon was then good for all it was pledged to or for. I was proud to be an associate with such an honorable people.

Twenty miles north-east of my home was the settlement of Adam-on-Diamond. It was on the east bank of Grand river, near the Three Forks. Lyman White, one of the twelve apostles, was president of that Stake of Zion. In July, 1838, Levi Stewart and myself concluded to visit the settlement of Adam- We remained over night at the house of Judge Mourning. He was a Democrat. He told us that, at the approaching election, the Whigs were going to cast their votes, at the outside precints, early in the day, and then rush in force to the town of Gallatin, the county-seat of Daviess county, and prevent the Mormons from voting. The Judge requested us to inform our people of the facts in the case, and for us to see that the Mormons went to the polls in force, and prepared to resist and overcome all violence that might be offered. He said the Whigs had no right to deprive the Mormons of their right of suffrage, that they had a right to cast their votes as free and independent Americans. I knew that the two political parties were about equally divided in Daviess county, and that the Mormons held the balance of power, and would turn the scale which ever way they desired.

I had heard of Judge Mourning as a sharp political worker, and I then thought he was trying to get up and carry out an electioneering job for his party; therefore I paid but little attention to what he said.

We visited our friends at Adam-on-Diamond, and returned home. While on this trip I formed the acquaintance of Solomon McBrier, and purchased some cattle from him. He wished to sell me quite a number, but as I did not wish to be involved in debt, I refused to take them, for I had a perfect horror of being in debt, for I knew that when a man was in debt he was in nearly every respect a slave, and that if I got in debt it would worry me and keep my mind from that quiet repose so necessary for comtemplating the principal beauties of nature, and communing with the Spirit regarding holy subjects.

On Monday, the 6th day of August, 1838, the greater portion

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of our people in the settlements near me, went to Gallatin to attend the election. In justice to truth I must state, that just before the general election of August, 1838, a general notice was given for all the brethren of daviess county to meet at Adam-onDiamond. Every man obeyed the call. At that meeting all the males over eighteen years of age, were organized into s military body, according to the law of the priesthood, and called "The Host of Israel." The first rank was a captain with ten men under him; next was a captain of fifty, that is lie had five companies of ten; next, the captain of a hundred, or of ten captains and companies of ten. The entire membership of the Mormon Church was then organized in the same way. This, as I was then informed, was the first organization of the military force of the Church. It was so organized at that time by command of God, as revealed through the Lord's Prophet, Joseph Smith. God commanded Joseph Smith to place the Host of Israel in a situation for defense against the enemies of God and the Church of Jesus Christ of Latter Day Saints.

At the same Conference another organization was perfected, or then first formed-it was called the "Danites." The members of this order were placed under the most sacred obligations that language could invent. They were sworn to stand by and sustain each other. Sustain, protect, defend, and obey the leaders of the Church, under any and all, circumstances unto death; and to disobey the orders of the leaders of the Church, or divulge the name of a Danite to an outsider, or to make public any of the secrets of the order of Danites, was to be punished with death. And I can say of a truth, many have paid the penalty for failing to keep their covenants. They had signs and tokens for use and protection. The token of recognition was such that it could be readily understood, and it served as a token of distress by which they could know each other from their enemies, although they were entire strangers to each other. When the sign was given it must be responded to and obeyed, even at the risk or certainty of death. The Danite that would refuse to respect the token, and comply with all its requirements, was stamped with dishonor, infamy, shame, disgrace, and his fate for cowardice and treachery was death.

This sign or token of distress is made by placing the right hand on the right side of the face, with the points of the fingers

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upwards, shoving the hand upwards until the ear is snug up between the thumb and fore-finger.

I here pause, and ask myself the question, "Am I justified in making the above statement? I ask those who think I am. not fully justified in telling all I know, to wait until they read the whole story; how I have been ordered, how I have obeyed orders, and how treacherously I have been used and deserted by the Church and its leaders. It is my purpose and intention, for such is my certain duty, to free my mind, and bring to light some of the secret workings, some of the deeds of darkness, that have been the result of the evil teachings of aspiring men, who have tried to couple their vile acts with the Gospel of Truth; and endeavored, alas! too successfully, to palm it off on the credulous and weaker-minded brethren, as a religious duty they owed to God, to unquestioningly obey every order of the Priesthood.

To return to the election at Gallatin: ---The brethren all attended the election. All things seemed to pass off quietly, until some of the Mormons went up to the polls to vote. I was then lying on the grass with McBrier 'and a number of others. As the Mormons went to the polls, a drunken brute by the name of Richard Weldon, stepped up to a little Mormon preacher, by the name of Brown, and said

" Are you a Mormon preacher, sir?"

" Yes, sir, I am."

"Do you Mormons believe in healing the sick by laying on of hands, speaking in tongues, and casting out devils?"

" We do," said Brown.

Weldon then said, "You are a d-d liar. Joseph Smith is s d---d impostor."

With this, he attacked Brown, and beat him severely. Brows did not resent it, but tried to reason with him; but without effect. At this time a Mormon, by the name of Hyrum Nelson, attempted to pull Weldon off of Brown, when he was struck by half a dozen men on the head, shoulders and face. He was soon forced to the ground. Just then, Riley Stewart struck Weldon across the back of the head with a billet of oak lumber, and broke his skull. Weldon fell nearly on me, and appeared lifeless. The blood flowed freely from the wound. Immediately the fight became general.

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Gallatin was a new town, with about ten houses, three of which were saloons. The town was on the bank of Grand river and heavy timber came near the town, which stood in a little arm of the prairie. Close to the polls, there was a lot of oak timber, which had been brought there to be riven into shakes or shingles, leaving the heart, taken from each shingle-block, lying there on the ground. These hearts were three square, four feet long, weighed about seven pounds, and made a very dangerous, yet handy weapon; and when used by an enraged man they were truly a class of instrument to be dreaded. When Stewart fell, the Mormons sprang to the pile of oak hearts, and each man, taking one for use, rushed into the crowd. The Mormons were yelling, " Save him! " and the settlers yelled, "Kill him; d---n him!" The sign of distress was given by the Danites, and all rushed forward, determined to save Stewart, or die with him. One of the mob stabbed Stewart in the shoulder. He rose and ran, trying to escape, but was again surrounded and attacked by a large number of foes. The Danite sign of distress was again given by John L. Butler, one of the captains of the Host of Israel. Butler was a brave, true man, and a leader that it was a pleasure to follow where duty called. Seeing the sign, I sprang to my feet and armed myself with one of the oak sticks. I did this because I was a Danite, and my oaths that I had taken required immediate action on my part, in support of the one giving the sign. I ran into the crowd. As I reached it, I saw Nelson down on the ground fighting for life. He was surrounded by a large number, who were seeking to murder him, but he had a loaded whip, the lash wrapped around his hand, and using the handle, which was loaded with several pounds of lead, as a weapon of defense. He was using it with effect, for he had men piled around him in all shapes. As I approached, a man sprang to his feet. He had just been knocked down by Nelson. As the man was rising, Nelson gave him a blow across the loins with the handle of his whip, which had the effect of straitening out the villain on the grass, and rendered him an inoffensive spectator during the remainder of the play. Captain Butler was then a stranger to me, and until I saw him give the Danite sign of distress, I had believed him to be one of the Missouri ruffians, who were our enemies. In this contest I came near committing a serious mistake. I had raised my club to strike a man, when a Missourian rushed at him, and struck

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him with a loaded whip, and called him a d---d Mormon. The man then gave the sign, and I knew how to act.

Capt. Butler was attacked from all sides, but, being a powerful man, he used his oak club with effect and knocked a man down at each blow that he struck, and each man that felt the weight of his weapon was out of the fight for that day at least. Many of those that he came in contact with had to be carried from the field for surgical aid. In the battle, which was spirited, but short in duration, nine men had their skulls broken, and many others were seriously injured in other ways. The severe treatment of the mob by the Danites, soon ended the battle. Three hundred men were present at this difficulty, only thirty of whom were Mormons, and only eight Mormons took part in the fight.

I was an entire stranger to all who were engaged in the affray, except Stewart, but I had seen the sign, and, like Sampson, when leaning against the pillar, I felt the power of God nerve my arm for the fray. It helps a man a great deal in a fight to know that God is on his side. After the violence had ceased, Captain Butler called the Mormons to him, and as he stood on a pile of building timber, he made a speech to the brethren. He said that his ancestors had served in the war of the Revolution to establish a free and independent government ---one in which all men had equal rights and privileges; that he professed to be half white and free born, and claimed a right to enjoy his constitutional privileges, and would have his rights as a citizen, if lie had to fight for them; that as to his religion, it was a matter between his God and himself, and was no man's business; that he would vote, and would die before he would be driven from the polls. Several of the Gentile leaders then requested us to lay down our clubs and go and vote. This Captain Butler refused, saying, "We will not molest any one who lets us alone, but we will not risk ourselves again in that crowd without our clubs." The result was, the Mormons nuns all voted. It is surprising what a few resolute men can do when united. After voting, the Mormons returned home, fearing additional violence if they remained.

It may be well for purposes of explanation to refer back to the celebration of the Declaration of Independence on the 4th of July, 1838, at Far West. That day Joseph Smith made known to the to the people the subst stance of a revelation of a he had lie had before received

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from God. It was to the effect that all the Saints throughout the land were required to sell their possessions, gather all their money together, and send an agent to buy up all the land in the region round about Far West, and get a patent for the land from the Government, then deed it over to the Church; then every man should come up there to the land of their promised inheritance and consecrate what they had to the Lord. In return the Prophet would set apart a tract of land for each Saint-the amount to correspond with the number of the Saint's familyand this land should be for each Saint an everlasting inheritance. In this way the people could, in time, redeem Zion (Jackson County) without the shedding of blood. It was also revealed that unless this was done, in accordance with God's demand, as required by Him in the Revelation then given to the people through his Prophet, Joseph Smith, the Saints would be driven from State to State, from city to city, from one abiding place to another, until the members would die and waste away, leaving but a remnant of the Saints to return and receive their inheritance in Zion (Jackson County) in the Last Days. Sidney Rigdon was then the mouth-piece of Joseph Smith, as Aaron was of Moses in olden time. Rigdon told the Saints that day that if they did not come up as true Saints and consecrate their property to the Lord, by laying it down at the feet of the apostles, they would in s short time be compelled to consecrate and yield it up to the Gentiles. That if the Saints would be united as one man, in this consecration of their entire wealth to the God of Heaven, by giving it up to the control of the Apostolic Priesthood, then there would be no further danger to the Saints; they would no more be driven from their homes on account of their faith and holy works, for the Lord had revealed to Joseph Smith that He would then fight the battles of His children, and save them from all their enemies. That the Mormon people would never be accepted as the children of God unless they were united as one man, in temporal as well as spiritual affairs, for Jesus had said unless ye are one, ye are not mine; that oneness must exist to make the Saints the accepted children of God. That if the Saints would yield obedience to the commands of the Lord all would be well, for the Lord had confirmed these promises by a revelation which He had given to Joseph Smith, in which it was said: "I, the Lord, will fight the battles of my people, and if your enemies shall come up against you, spare

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them, and if they shall come up against you again, then shall we spare them also; even onto the third time shall ye spare them; but if they come up against you the fourth time, I, the Lord, will deliver them into your hands, to do with them as seemeith Good unto you; but if you will then spare them it shall be accounted unto you for righteousness."

The words of the apostle, and the promises of God, as then revealed to me, made a deep impression on my mind, as it dial upon all who heard the same. We that had given up all else for the sake of the gospel, felt willing to do anything on earth that it was possible to do, to obtain the protection of God, and have and receive His smile of approbation. Those who, like me, had full faith in the teachings of God, as revealed by Joseph Smith, His Prophet, were willing to comply with every order, and to obey every wish of the priesthood. The majority of the people felt like Ananias and Sapphira, they dare not trust all to God and His Prophet. They felt that their money was as safe in their own possession as it was when held by the Church authorities. A vote of the people was then had to determine the question whether they would consecrate their wealth to the Church or not. The vote was taken and was unanimous for the consecration. I soon found out that the people had voted as I have often known them to do in Mormon meetings since then, they vote to please the priesthood, then act to suit themselves. I never thought that was right or honest; men should vote their sentiments, but they do not at all times do so. I have been the victim of such hyprocrites, as the sequel will show.

The vote, as I said, was taken. It was done by a show of hands, but not s show of hearts. By the readiness with which all hands went up in favor of consecration, it was declared that the people were of a truth God's children, and as such, would b e protected by him. The Prophet and all his priesthood were jubilant, sad could hardly contain themselves; they were so happy to see the people such dutiful Saints.

Sidney Rigdon, on that day, delivered an oration, in which be said the Mormons were, as a people, loyal to the government, and obedient to the laws, and as such, they were entitled to the protection of the government, in common with all other denominanations, and were justified in claiming as full protection, in their religions matters, as the people of any other sect. That the Mormons had long suffered from mob rule and violence, but

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would no loner submit to the mob or unjust treatment that had so long followed them. Now and forever mare would they meet force with force. " We have been driven from Kirkland, Ohio, from Jackson County, the true Zion, and now we will maintain our rights, defend our homes, our wives and children, and our property from mob rule and violence. If the Saints are again attacked, we will carry on a war of extermination against our enemies, even to their homes and firesides; until we despoil those who have despoiled us, and give no quarter until our enemies are wasted away. We will unfurl to the breeze the flag of our nation, and under that banner of freedom we will maintain our rights, or die in the attempt." At the end of each sentence Rigdon was loudly cheered; and when he closed his oration, I believed the Mormons could successfully resist the world. But this feeling of confidence faded away as soon as a second thought entered my mind. I then feared that the days of liberty for our people had been numbered. First, I feared the people would not give up all their worldly possessions, to be disposed of by and at the will and pleasure of three men. In the second place, I doubted the people being so fully regenerated as to entitle them to the full and unconditional support and favor of God, that had been promised through the Revelation to Joseph Smith, in favor of the Latter Day Saints. I knew that God was able and willing to do all He had promised, but I feared that the people still loved worldly pleasures so well that God's mercy would be rejected by them, and all would be lost.

About three days after the proclamation of Rigdon had been made, there was a storm of rain, during which the thunder and lightnings were constant and terrible. The liberty pole in the town was struck by lightning, and shivered to atoms. This evidence from the God of nature also convinced me that the Mormon people's liberties, in that section of the country, were sot to be of long duration.

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CHAPTER IV.

THE SAINTS ARE BESET WITH TROUBLES.

THE Saints did not consecrate their possessions as they had so recently voted they would do; they began to reflect, and the final determination was that they could manage their worldly effects better than any one of the apostles; in fact better than the Prophet and the priesthood combined. Individual Saints entered large tracts of land in their own names, and thereby secured all of the most desirable land round about Fat West. These landed proprietors became the worst kind of extortionists, and forced the poor Saints to pay them large advances for every acre of land that was settled, and nothing could be called free from the control of the money power of the rich and head-strong Mormons who had defied the revelations and wishes of God.

So things went from bad to worse, until the August election at Gallatin. The difficulty on that day had brought the Church and Saints to a stand-still; business was paralyzed; alarm seized the stoutest hearts, and dismay was visible in every countenance. The prophet soon issued an order to gather all the people at Far West and Adam-on-Diamond, under the leadership of Cal. Lyman White, for the purpose of protecting the people from mob violence, and to save the property from lawless thieves who were roaming the country in armed bands.

The Gentiles and Mormons hastened to the executive of the State. The Gentiles asked for a military force to protect the settlers from Mormon violence. The Mormons requested an investigating committee to inquire into the whole subject and suggest means necessary for future safety to each party.

Also they demanded military protection from the mobs and outlaws that infested the country. The Governor sent some to keep order. They were stationed about midway o, tween Far West and Adam-on-Diamond. A committee was also appointed and sent to Gallatin to inquire into the recent disturbances. This committee had full power to send for wit-

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nesesses, make arrests of persons accused of crime, and generally to do all things necessary for a full and complete investigation of the entire affair. Many arrests were made at the request of the committee. The persons so arrested were taken before Justice Black, of Daviess County, and examined; witnesses were examined for both parties, and much hard and false swearing was done on both aides. After s long and fruitless examination the committee adjourned, leaving the military to look after maters until something would turn up to change the feeling of danger then existing. It was thought by the committee that all could soon become quiet and that peace would soon be restored. The Gentiles of the country were dissatisfied with the action of the committee, and were in no way disposed to accept peace on any terms; they determined that, come what would, the Mormons should be driven from the State of Missouri. Letters were written by the Gentiles around Far West to all parts of the State, and elsewhere, giving the most fearful accounts of' Mormon atrocities. Some of the writers said it was useless to send less than three or four men for each Mormon, because the Mormons felt sure of Heaven if they fell fighting, hence they did not fear death; that they fought with the desperation of" devils. Such reports spread like wild-fire throughout Northern, Missouri, and thence all over the States of the Mississippi Valley, and resulted in creating a feeling of the most intense hatred in the breasts of all the Gentiles against the Mormons. Companies of volunteers were raised and armed in every town through Northern Missouri, and commenced concentrating in the vicinity of the Mormon settlements. The troops sent by the Governor to guard the settlers and preserve order soon took part with the mob, and all show for legal protection was gone, as far as Mormons were concerned. I had built a cabin in the valley of Adam-on-Diamond, at the point where the Prophet -foretold Adam blessed his posterity after being driven from the Garden of Eden. The condition of the country being such that we could not labor on our farms, I concluded to go hunt for wild honey. Several of my neighbors agreed to fund me in my bee hunt, and we started with our teams, and ' revealed ' northeasterly until we reached the heavy timber at the

forks of Grand River. We camped on the middle fork of - Grand River, and had fine success in securing honey. We hadbeen out at camp only two or three days when we discovered

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signs of armed men rushing through the couutry. On the 3rd of October, 1838, we saw a large number of men that we knew were enemies to the Mormons, and on their way, as we supposed, to attack our people at the settlements. I concluded to go and meet them, and find out for certain what they, were really intending to do. I was forced to act with caution, for, if they discovered that we were Mormons, our lives would be taken by the desperate men composing the mob who called themselves State volunteers.

I took my gun and carried a bucket on my arm and started out to meet the people, to learn their intentions. I met them soon after they had broken camp on Sunday morning. As soon as I saw them I was certain they were out hunting for Mormons, I concluded to pass myself off as an outsider, the better to learn their history. My plan worked admirably. I stood my ground until a company of eighteen men rode up to me, and said, "You move early."

"Not so d---d early, gentlemen; I am not moving any sooner than you are. What are you all doing in this part of the country, armed to the teeth as you are? Are you hunting for Indians?"

"No,", said they, "but we wish to know where you are from, and what you are doing."

"I am from Illinois ; there are four of us who have cone out here to look up a good location to settle. We stopped on Marrowbone, and did think of staying there, until the settlers and Mormons got into a row at Gallatin, on election day. After that we concluded to strike out and see what this country looked like. I am now going to cut a bee tree that I found yesterday evening, and I brought my gun along so that if I met an old buck I could secure some venison, to eat with my honeycomb."

As I got through my statement, they all huddled around me, and commenced to relate the horrors of Mormonism. They advised me to have nothing to do with the Mormons, for said they, "As old Joe Smith votes, so will every Mormon in the country vote, and when they get into a fight, they are just the same way, they stick together; when you attack one of the crew you bring every one of them after you like a nest of hornets."

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I said I had hears a little of the fuss at Gallatin, but did not suppose I had got the right of the story, sad would be glad if they would tell me just how it was. I should like to learn the facts from an eye witness. Several of the mean spoke up and said they were there and saw it all. They then told the story, and did the Mormons more justice than I expected from them.

They said, among other things, that there was a large rawboned man there, who spoke in tongues, and that when the fight commenced he said, "Charge Danites," and if ever you saw men pitch in like devils, they did it there. Our men fell thick as hail wherever those Danites charged with their clubs.

They then said the Mormons must leave the country, and if we do not make them do so now, they will be so strong that we cannot compel them to go, unless we force them away; they will be so strong in a few years that they will rule; the country as they please. That another band of men would come along soon, and they would then go through the Mormon settlements, and burn up every house, and lynch every d---d Mormon they could find. That the militia had been sent to keep order in Daviess County, but would soon be gone, and the work of destroying the Mormons in general would begin. I said, "Give them h---l, and if they have done as you say they have, pay them in their own coin."

The company then passed on, and I returned with a heavy heart to my friends. I advised taking an immediate start for home, and in a few minutes we were on our way. While coming up from home we had found four bee trees, that we left standing, intending to cut them down and get the honey as we went back. When we got on the prairie, which was about eight miles across, the men with me wanted to go and get the honey. I was fearful that the people I had met in the morning would attack the settlements, and I wanted to go directly home and let trees and honey alone.

While we were talking the matter over, a single black bird came to us apparently in great distress. It flew around each one of us, and would alight on the head of each one of our horses, and especially on my horses' heads, and it even came and alighted on my hat, and would squeak like it was in pain, and turn its furthers up, and acted like it wished to warn us of danger. Then it flew off towards the settlements where I wished to go.

I admitted that they were strange actions for a bird, but

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they still insisted on going to cut the bee trees. was persuaded to go with them. We had gone a quarter of a mile further, when the black bird returned to us and went through the same performances as before, and again flew off toward the settlement. This was to me a warning to go home at once, that there was danger there to my family. I then proposed that we all join in prayer. We did so, and I prayed to the Author of our existence, and asked that if it was his will for us to go home at once, and if the black bird had been sent as a warning messenger, to let it return again, and I would follow it. We then traveled on some two miles, when the messenger returned the third time and appeared, if possible, more determined than before to turn us towards home. I turned my team and started, as straight as I could go, for Adam-on-Diamond. As we passed over the prairie we saw the smoke rising from many farms and houses in the vicinity of where we had left our bee trees. This smoke showed us that our enemies were at work, and that had we kept on in the course we were first intending to travel we would have fallen into the hands of the lawless mob and lost our lives. Before we reached home the news of the attack upon the settlements had reached there. It was also reported, and we afterwards learned that the report was true, that many of the Mormon settlers had been tied to trees and fearfully whipped with hickory withes, some of them being horribly mangled by the mob. This conduct on the part of the Gentiles roused every Mormon to action, and the excitement was very great. Joseph Smith, the Prophet, was sent for. In the meantime Col. White called together every man and boy that could carry arms. When the forces were assemblled Col. White made a war speech. As he spoke he stood by his fine brown horse. There was a bear skin on his saddle. He had a red handkerchief around his head, regular Indian fashion, with the knot in front; bare headed, in his shirt sleeves, with collar open, showing his naked breast. He held a large cutlass in his right hand. His manner of address struck terror to his enemies, while it charged his brethren with cnthusiastic zeal and forced them to believe they were invinci. ble and bullet proof. We were about three hundred and seventy-five strong. I stood near Col. White while he was speaking, and I judge of its effect upon others by the way it affected me.

While our Colonel was in the midst of his speech the aid-de-camp

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of the militia Colonel was sent with a dispatch to Col. White, to the effect that the militia had become mutinous and could no longer be controlled, but were going to join the mob; that the Colonel would disband his forces, and he would then go find report to the Governor the true condition of the country; that Col. White must take and make use of all the means in his bower to protect the people from the mob, for the government officers were powerless to aid him. The aid did not deliver his message, for as he rode up close to where Col. White was standing speaking to his men, he stopped and listened a short time; then wheeled his horse and rode back to the militia camp and reported that Col. White had 15,000 men under arms, in battle array, and would be upon their camp in less than two hours; that he was then making a speech to the army, and that it was the moat exciting speech he had ever listened to in his life; that he meant war and that of the most fearful kind; and that the only safety for their forces was in instant retreat. The soldiers broke camp and left in haste. I cannot say that the Colonel commanding the militia was alarmed, or that he fled through fear of being overcome, but it suited him to leave there, for he was anxious to prevent a collision between his troops and the men under Col. White.

The Prophet, Joseph Smith, when informed of the danger of the settlers from mob violence, sent Maj. Seymour Brunson, of Far West, with fifty men, to protect the settlers who lived on the two forks of the Grand River. Col. White kept his men in readiness for action. A strong guard was posted round the settlement; a point was agreed upon, to which place all were to hasten in case of alarm. This point of meeting was east of the town, under the bluffs, on the main road leading from Mill Port to Adam-on-Diamond. This road ran between the fields and bluff.

We expected to be attacked every hour. A few nights afterwards the alarm was given, and every man rushed to the field When I reached the command, I found everything in confusion. The officer in command tried to throw two companies across the road, but the firing was heavy and constant from the opposing forces, who had selected a strong point for the purpose of attack and defence. The flash of the rifles, and the ringing reports that echoed through the hills at each discharge of the guns, added to the confusion, and soon forced the Mormons to take up their

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position in the fence corners and elsewhere, so they could be is a measure protected from the bullets of the enemy. Soon there was order in our ranks, and we were prepared to dislodge our opponents or die in the attempt, when two men came at the full speed of their horses, shouting, "Peace, peace, cease firing, it is our friends," etc. Chapman Duncan, the Adjutant of Col. White, was the one who shouted peace, etc. We were then informed that the men we had taken for a part of the Gentile mob were no other than the command of Maj. Brunson, who had been out on the Three Forks of Grand River, to defend the settlers, and that he had been ordered back to the main body, or any of the Hosts of Israel; that they had intended to stop at Mill Port, but finding it deserted, they concluded to alarm the troops at Adam-on-Diamond, so as to learn whether they would fight or not. I admit that I was much pleased to learn that danger was over, and that we were facing friends and not enemies; yet I was mad to think any men would impose upon us in that way. The experiment was a dangerous one, and likely to be very serious in its consequences. The other men with me were equally mad at the insult offered by those who had been so, foolish as to question our bravery.

By the efforts of our officers all was soon explained, and amid peals of laughter we returned to our homes.

The withdrawal of the State militia was the signal for the Gentiles and Mormons to give vent to the worst of their inclinations. The Mormons, at command of the Prophet, at once abandoned their homes, taking what could be carried with them, and hastened to either Far West or Adam-on-Diamond for protection and safety. Some few refused to obey orders, and they afterwards paid the penalty for disobedience by giving up their lives to the savage Gentiles who attacked and well nigh exterminated them. Armed men roamed in bands all over Caldwell, Carroll, and Duviess Counties; both Mormons and Gentiles were under arms, and doing injury to each other when occasion offered. The burning of houses, farms, and stacks of grain was generally indulged in by each party. Lawlessness prevailed, and pillage was the rule.

The Prophet, Joseph Smith, said it was a civil war; that by the rules of war each party was justified in spoiling his enemyThis opened the door to the evil disposed, and men of former quiet became perfect demons in their efforts to spoil and waste

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away the enemies of the Church. I then found that men are creatures of circumstances, and that the occasion calls forth the teen needed for each enterprise. I also soon saw that it was the natural inclination of men to steal, and convert to their own use which others possessed. What perplexed me most was to se that religion had not the power to subdue that passion in ma , but that at the first moment when the restrictions of the Ch Church were withdrawn, the most devout men in our community acted like they had served a lifetime in evil, and were natural- thieves.

But the men who stole then were not really honest, for I spot d every man that I knew to steal during the troubles in Miss Missouri and Illinois, and I have found that they were never reap converted, were never true Saints, but they used their pretence of religion as a cloak to cover their evil deeds. I have watched their rise and fall in the Church, and I know from their fate hat honesty is the only true policy.

Being young, stout, and having plenty of property, I fitted myself out in first-class style. I had good horses and plenty of the best of arms. I joined in the general patrol duty, and tool part in daily raids made under either Major Brunson or Capt. Alexander McRay, now Bishop of a Ward in Salt Lake City. I saw much of what was being done by both parties.

I also made several raids under Captain Jonathan Dunham, alias Black Hawk. I remember one incident that was amusing at the time, as it enabled us to determine what part of our forces would fight on the field and face the enemy, and also those who preferred to fight with their mouths.

Early in the morning, while Maj. Brunson's men were marching along, shivering in the cold-for it was a dark, cloudy morning, late in October, 1838-we saw a company of horsemen some three miles away. We concluded they were Missourians, and made for them at full speed. They halted and appeared willing to fight us when our command got within three hundred yards of them. Many of our pulpit braves found out all at once that they must stop and dismount, to fix their saddles or for some other reason. The remainder of us rode on until within one hundred and fifty yards of the other force, and were drawn up in line of battle. Maj. Brunson rode forward and hailed them, saying,

"Who are you?"

"Capt. McRay," was the reply. "Who are you?"

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"Maj. Brunson."

They met and shook hands. Seeing this the pulpit braves cashed up in great haste and took their places in the ranks, and lamented because we did not have an enemy to overcome.

So it is through life---a coward is generally a liar; those men were cowards, and lied when they pretended they would like to fight. All cowards are liars, but many liars are brave men.

While I was engaged with the Mormon troops in ranging over the country, the men that I was with took a large amount of loose property, but did not while I was with them burn any houses or murder any men. Yet we took what property we could find, especially provisions, fat cattle and arms and ammunition. But still many houses were burned and much damage was done by the Mormons, and they captured a howitzer and many guns from the Gentiles. Frequent attacks were made upon the Mormon settlements. The Mormons made an attach on Gallatin one night, and carried off much plunder. I was not there with them, but I talked often with them and learned all the facts about it. The town was burnt down, and everything of value, including the goods in two stores, was carried off by the Mormons. I often escaped being present with the troops on their thieving expeditions, by loaning my horses and arms to others who liked that kind of work better than I did. Unless I had adopted that course I could never have escaped from being present with the Hosts of Israel in all their lawless acts, for I was one of the regular host, and I could not escape going when ordered, unless I furnished a substitute, which sometimes was accepted, but not always. A company went from Adam-on-Diamond and burned the house and buildings belonging to my friend McBrier. Every article of moveable property was taken by the troops; he was utterly ruined. This man had been a friend to me and many others of the brethren; he was an honorable man, but his good character and former acts of kindness lied no effect on those who were working, as they pretended, to build up the Kingdom of God. The Mormons brought in ever article that could be used, and much that was of no use or value was hauled to Adam-on-Diamond. Men stole simply for the love of stealing. Such inexcusable acts of lawlessness had the effect to arouse every Gentile in the three Counties of Caldwell, Carroll and Daviess, as well as to bring swarms of armed Gentiles from other localities.

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Lyman White. with three hundred men, was called to clef Far West. I went with his command. The night White reached Far Pest, the battle of Crooked River was fought. Captain David Patton, alias Fear Not, one of the twelve apostles, was sent out by the prophet with fifty men, to attack a body of Missourians, who were camping on the Crooked River. Captain Patton's men were nearly all, if not every one of them, Danites. The attack was made just before daylight in morning Captors Fear Not wore a white blanket overcoat, and led the attacking party. He was a brave, impulsive man. He rushed into the thickest of the fight, regardless of danger---really seeking it to show his men that God would shield him from harm. But he counted, without just reason, upon being invincible, for a ball soon entered his body, passing through his hips, and cutting his bladder. The wound was fatal; but he kept on his feet, and led his men some time before yielding to the effects of the wound. The Gentiles said afterwards that Captain Patton told his men to charge in the name of Lazarus, "Charge, Danites, charge!" and that as soon as he uttered the command, which distinguished him, they gave the Danite Captain a comission with powder and ball, and sent him on a mission to preach to the spirits that were in prison. In this battle see men were killed and wounded on both sides. I do not remember all of the names of the Danites that were killed, but I do remember that a man by the name of Banion was killed; and one by the name of Jas. Holbrook was wounded.

I knew a man by name of Tarwater, on the Gentile side, that was cut up fearfully and was taken prisoner. The Danites routed the Gentiles, who fled in every direction. The night being dark, Jas. Holbrook and another Danite met, and had a hand-to-hand fight, in w they cut each other fearfully with their swords before they discovered that they were friends. After the Gentiles retreat the Mormons started for Far West, taking Tarwater along a prisoner. After traveling several miles, they halted in a grove of timber, and released Tarwater, telling him he was free to go home. He started off, and when he was some forty yards from the Mormons, Parley P. Pratt, then one of the Twelve Apostles, stepped up to a tree, laid his gun up by the side of the tree, took deliberate aim, and shot Tarwater. He fell and lay still. The Mormons, believing he was dead, went on and left him lying where he fell. Tarwater came to, and reached home, where

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be was taken care of, and soon recovered from his wounds. He afterwards testified in court against the Mormons that he knew, and upon his evidence Parley P. Pratt was imprisoned in the Richmond jail in 1839.

I must remind the reader that I am writing in prison, and am not allowed to have a book of reference, and as most of my private writings and journals have been heretofore delivered to the agents of Brigham Young, and all have been destroyed, or at least kept from me, I am forced to rely on my memory for names and dates, and if I make mistakes in either, this must be my excuse.

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CHAPTER V.

THE MORMON WAR IN MISSOURI.

After 1844, it was my habit to keep a journal, in which I

wrote at length all that I considered worthy of remember

ing. Most of my journals, written up to 1860, were called for by Brigham Young, under the plea that he wished the Church historian to write up the Church history, and wished my journal to aid him in making the history perfect. As these journals contained many things not intended for the public eye, and especially very much concerning the crimes of Mormon leaders in Southern Utah and elsewhere, and all I knew of the Mountain Meadows Massacre, and what led to it, they were never

returned to me. I suppose they were put out of the way, perhaps burned, for these journals gave an account of many dark deeds.

I was at Far West when the Danites returned. They brought Captain Patton with them. He died that night, and his death spread a mantle of gloom over the entire community. It robbed many of their fond hope that they were invincible. If Fear Not could be killed, who could claim immunity from the missiles of death, hurled by Gentile weapons?

I admit up to this time I firmly believed what the Prophet and his apostles had said on that subject. I had considered that I

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was bullet proof, that no Gentile ball could ever harm me, or any Saint, and I had believed that a Danite could not be killed by. Gentile hands. I thought that one Danite could chase a thousand Gentiles, and two could put ten thousand to flight. Alas! my dream of security was over. One of our mighty men had fallen, and that by Gentile hands. My amazement at the fact was equal to my sorrow for the death of the great warrior apostle. I had considered that all the battles between Danites and Gentiles would end like the election fight at Gallatin, and that the only ones to be injured would be the Gentiles. We had been promised and taught by the Prophet and his priesthood that henceforth God would fight our battles, and I looked as a consequence for a bloodless victory on the side of the Lord, and that nothing but disobedience to the teachings of the priesthood could render a Mormon subject to injury from Gentile forces. I believed as our leaders taught us, that all our sufferings and persecutions, were brought upon us by the all-wise God of Heaven, as chastisement to bring us together in unity of faith and strict obedience to the requirements of the Gospel; and the feeling was general, that all our sufferings were the result of individual sin, and not the fault of our leaders and spiritual guides. We, as members of the Church, had no right to question any act of our superiors; to do so wounded the Spirit of God, and lead to our own loss and confusion.

I was thunderstruck to hear Joseph Smith, the apostle, say at the funeral of Capt. Patton that the Mormons fell by the missiles of death the same as other men. He also said that the Lord was angry with the people, for they had been unbelieving and faith- they had denied the Lord the use of their earthly treasures, and placed their affections upon worldly things more than trey had upon heavenly things; that to expect God's favor we must blindly trust him; that if the Mormons would wholly trust in God the windows of heaven would be opened and a shower of blessings sent upon the people; that all the people could contain W' blessings would be given as a reward for obedience to the will of God as made known to mankind through the Prophet of the living God; that the Mormons, if faithful, obedient and true followers of the advice of their leaders, would soon enjoy the wealth of the earth; that God would consecrate the riches of the Gentiles to the Saints. This and much more he said to ::. ??luce the the people to obey the will of the priesthood. I believed

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all to said, for he supported it by quotations from Scripture, and if I believed the Bible, as I did moat implicitly, I could not help believing in Joseph Smith, the Prophet of God in these last days. Joseph Smith declared that he was called of God and given power and authority from heaven to do God's will; that he had received the keys of the holy priesthood from the apostles Peter, James and John, and had been dedicated, set apart and anointed as the prophet, seer and revelator; sent to open the dispensation of the fullness of time, according to the words of the apostles; that he was charged with the restoration of the house of Israel, and to gather the Saints from the four corners of the earth to the land of promise, Zion, the Holy Land (Jackson County), send setting up the kingdom of God preparatory to the second coming of Christ in the last days.

Every Mormon, if true to his faith, believed as fully in Joseph Smith and his holy character as they did that God existed.

Joseph Smith was a most extraordinary man; he was rather large in stature, some six feet two inches in height, well built, though a little stoop-shouldered, prominent and well-developed features, a roman nose, light chestnut hair, upper lip full and rather protruding chin broad and square, an eagle eye, and on the whole there was something in his manner and appearance that was bewitching and winning; his countenance was that of a plain, honest man, full of benevolence and philanthropy and void of deceit or hypocrisy. He was resolute and firm of purpose, strong as most men in physical power, and all who saw were forced to admire him, as he then looked and existed.

In the sports of the day, such as wrestling, etc., lie was over average. Very few of the Saints had the strength needed to throw the Prophet in a fair tussel ; in every gathering he was a welcome guest, and always added to the amusement of the people, instead of dampening their ardor. During the time that we were camping at Adam-on-Diamond, waiting to see what would be the result of the quarrel between our Church and the Gentiles, one Sunday morning (it had rained heavily the night before and the air was cold) the men were shivering over a few fire-brands, feeling out of sorts and quite cast down. The Prophet came up while the brethren were moping around, and caught first one and then another and shook them up, and said, -Get out of here, and wrestle, jump, run, do anything but mope around; warm yourselves up; this inactivity will not do

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for soldiers." The words of the Prophet put life and energy into the men. A ring was soon formed, according to the custom of the people. The Prophet stepped into the ring, ready for a tussel with any comer. Several went into the ring to try their strength, but each one was thrown by the Prophet, until he had thrown several of the stoutest of the men present. Then he stepped out of the ring and took a man by the arm and led him in to take his place, and so it continued-the men who were thrown retiring in favor of the successful one.

man would keep the ring so long as he threw his adversary. The style of wrestling varied with the desires of the parties. The Eastern men, or Yankees, used square hold, or collar and elbow; those from the Middle States side hold, and the Southern and Western men used breeches hold and old Indian hug or back hold. If a man was hurt he stood it without a murmur; it was considered cowardly and childish to whine when thrown down or hurt in the fall.

While the sport was at its height Sidney Rigdon, the mouthpiece of the Prophet, rushed into the ring, sword in hand, and said that he would not suffer a lot of men to break the Sabbath day in that manner. For a moment all were silent, then one of the brethren, with more presence of mind than the others, said to the Prophet, "Brother Joseph, we want you to clear us from blame, for we formed the ring by your request. You told us to wrestle, and now Brother Rigdon is bringing us to account for it."

The Prophet walked into the ring and acid, as he made a motion with his hand: "Brother Sidney, you had better go out of here and let the boys alone; they are amusing themselves according to my orders. You are an old man. You go and get ready for meeting and let the boys alone." Just then catching Rigdon off his guard, as quick as a flash be knocked the sword from Rigdon's hand, then caught him by the shoulder, and said: "Now, old man, you must go out, or I will throw you down." Rigdon was as large a man as the Prophet, but not so tall. The prospect of a tussel between the Prophet and the mouthpiece of the Prophet, was fun for all but Rigdon, who pulled back like a craw-fish, but the resistance was useless, the 'Prophet dragged him from the ring, bareheaded, and tore Rigdon's fine pulpit coat from the collar to the waist; then he turned to the men and said: " Go in, boys, and hate your fur..

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page MORMONISM UNVEILED.

You shall never have it to say that I got you into any trouble that I did not get you out of."

Rigdon complained about the lose of his hat and the tearing of his coat. The Prophet said to him: "You were out of your place. Always keep your place and you will not suffer; but you got a little out of your place -and you have suffered for it. You have no one to blame but yourself." After that Rigdon never countermanded the orders of the Prophet, to my knowledge-he knew who was boss.

An order had been issued by the Church authorities commanding all of the members of the Mormon Church to leave their farms, and to take such property as they could remove, and go to one of the two fortified camps-that is Far West or Adam-on-Diamond. A large majority of the settlers obeyed, and the two camps were soon full of people who had deserted home again for the sake of the gospel.

There was a settlement on Loa Creek, between three and five miles east from Far West. It was quite a rich settlement. A man named Haughn had just completed a good flouring mill on the creek. The morning after the battle of Crooked River, Haughn came to Far West to consult with the Prophet concerning the policy of the removal of the settlers on Log Creek to the fortified camps. Col. White and myself were standing by when the Prophet said to him: " Move in, by all means, if you wish to save your lives." Haughn replied that if the settlers left their homes all of their property would be lost, and the Gentiles would born their houses and other buildings. The Prophet said: " You had much better lose your property than your lives, one can be replaced, the other cannot be restored; but there is no need of your losing either if you will only do as you are commanded." Haughn said that he considered the best plan was for all of the settlers to move into and around the mill, and use the blacksmith's shop and other buildings as a fort in case of attack; in this way he thought they would be perfectly safe. " Yon are at liberty to do so if you think best," said the Prophet. Haughn then departed, well satisfied that he had carried his point.

The-Prophet turned to Col. White and said: "That man did not come for counsel, but to induce me to tell him to do as lie pleased; which I did. Had I commanded them to move in here and leave their property, they would have called me a tyrant.

************************************************page 79 LIFE OF JOHN D. LEE.

I wish they were here for their own safety. I am confident that we will soon learn that they have been butchered in a fearful manner."

At this time the Missourians had determined to exterminate the whole of the Mormon people. Governor Lilburn W. Boggs issued orders to that effect. I think General Clark was the officer in command of all the Gentile forces. Gen. Atchison and Gen.

Doniphan each commanded a division of from three to eight thousand men, and they soon besieged Far West. The Mormons fortified the town as well as they could, and took special care to fortify and build shields and breastworks, to prevent the cavalry from charging into the town. The Gentile forces were mostly camped on Log Creek, between the town of Far West and Haughn's Mill, and about a mile from Far West, and about half a mile south of our outer breastworks. Our scouts and picket guards were driven in, sad forced to join the main ranks for safety. The Mormon troops were placed in position by the officers, so as to guard every point. Each man had a large supply of bullets, with the patching sewed on the balls to facilitate the loading of our guns, which were all muzzle loaders. The Mormon force was about eight hundred strong, poorly armed; many of the men had no guns; some had single-barrel pistols, and a few had home-made swords. These were all of our implements

of war. So situated, we were still anxious to meet the enemy, and demanded to be led out against our foes. Our men were confident that God was going to deliver the enemy into our hands, and so we had no fears. I was one of the advance force, and as I lay behind some timber, with my cap-box open, and bullets lying on the ground by my side, I never had a doubt of being able to defeat the Gentile army. The. troops lay and watched each other two days, then the Gentiles made two efforts to force their way into the town by stratagem; but seeing our forces in order, they did not come within range of our guns.

The Mormons stood in the ranks, and prayed for the chance of getting a shot; but all to no effect. The same evening we learned of the massacre at Hanghn's Mill. The description of this massacre was such as to freeze the blood of each Saint, and force them to swear revenge should come some day.

HAUGH'S MILL MASSACRE

'was reported about as follows to us at Far West. When the

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Gentile mob attacked the Mormons at the mill the Mormons took shelter in the blacksmith shop and other buildings. The mob took advantage of the banks of the creek and the timber, and very nearly surrounded the shop, which was built of logs, and served as a slaughter-house instead of a shelter or protection. The mob, while protected as they were, shot down the Mormons at their leisure. They killed eighteen and wounded as many more; in fact they, killed and wounded every one who did not run away during the fight and take refuge in the woods. After shooting down all that could be seen, the mob entered the blacksmith shop and there found a young lad who had secreted himself under the bellows. One of the men said, " Don't shoot; it is but a small boy." The reply was," Nits will make lice; it is best to save them when we can." Thus saying, they shot the little fellow where he lay. There was an old man in the settlement by the name of McBride, who had been a soldier in the Revolutionary war; he was killed by being hacked to pieces with a corn-cutter while begging for his life. The dead and wounded were thrown into a well all together. Several of the wounded were afterwards taken out of the well by the force that went from Far West, and recovered from their wounds. So great was the hatred of the mob that they saved none, but killed all who fell into their hands at that time. I received my information of the massacre from David Lewis, Tarleton Lewis, William Laney and Isaac Laney; they were Kentuckians, and were also in the fight, but escaped death. Isaac Laney was shot seven times, leaving thirteen ball holes in his person; five of the shots were nearly in the centre of the chest; one entered under the right arm, passed through the body and came out under the left arm; yet, strange as it appears, he kept his feet, so he informed me, and ran some three hundred yards to a cabin, where a woman raised a loose plank of the cabin floor, and he lay down and she replaced the boards.

The mob left, and in about two hours Laney was taken from under the cabin floor nearly lifeless. He was then washed, anointed with oil, the elders praying for his recovery, according to the order of the Holy Priesthood, and he was promised, through prayer and faith in God, speedy restoration. The pain at once left him, and for two weeks he felt no pain at all. He then took cold, and the wound in his hips pained him for some two hours, when the elders repeated their prayers and again a,-rain

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page LIFE OF JOHN D. LEE.

anointed him, which had the effect desired. The pain left him, and never returned. I heard Laney declare, this to be a fact, and he bore his testimony in the presence of many of the Saints. I yaw him four weeks after the massacre and examined his perI I saw the wounds, then healed. I felt of them with my .. n hands, and I saw the shirt and examined it, that he had :: when he was shot, and it was cut in shreds. Many balls had a r his clothing, that had not touched his person. The massacre at Haughn's Hill was the result of the breth-

??n's ??n's refusal to obey the wishes of the Prophet. All the breth-

run a so considered it. It made a deep and lasting impression on

my ; mind, for I had heard the Prophet give the counsel to the

bretheren to come into the town. They had refused, and the re-

,t was a lesson to all that there was no safety except in obey--

!w? the Prophet.

1 `Col. George H. Hinkle had command of the troops at Far West, under Joseph Smith. He was from Kentucky, and was considered a fair weather Saint. When danger came he was c certain to be on the strong side. He was a fine speaker, and had great influence with the Saints. Previous to the attack on Far West, Col. Hinkle had come to any understanding with the Gentile commanders that in case the danger grew great, they could depend on him as a friend and `

one a through whom they could negotiate and learn the situation of affairs in the camp of the Saints. When our scouts

re first driven in Col. Hinkle was out with them, and when they were closely pursued he turned his coat wrong aide oat and

•.-we it so. This was a peculiar move, but at the time it did not ;use much comment among his men, but they reported it the Prophet, and he at once became suspicious of the Colonel.

'! iv Prophet, being a man of thought and cool reflection, kept

'.s information within a small circle, as that was a bad time

' ventilate an act of that kind. The Prophet concluded to, lie use of the knowledge he had gained of Hinkle's character and use him to negotiate between the two parties. I do not sieve that Joseph Smith had the least idea that he, with his ' little handful of men, could stand off that army that had come up gnat him. I knave that now, but at that time I was fall of J pious zeal and felt that the Mormon Hosts of Israel were invincible. Joseph wished to use Hinkle to learn the destiny of

.. , s,, ??? that _ he could prepare fir LL,, worst. Cpl.

E2

Hinkle was sent out by Joseph to have an interview with the Gentiles.

The Colonel returned and reported to Joseph Smith the terms proposed by the Gentile officers. The terms offered were as follows: Joseph Smith and the leading men of the Church, Rigdon, Lyman White, P. P. Pratt, Phelps and others, were to give themselves up without delay, the balance of the men to surrender themselves and their arms by ten o'clock the following day, the understanding being that all would be tried for treason against the Government, and for other offences. The Prophet took advantage of this information, and had every man that was in imminent danger, leave the camp for a place of safety. The most of those in danger went to Illinois. They left at once, and were safe from all pursuit before the surrender took place, as they traveled north and avoided all settlements. When the brethren had left for Illinois, as just stated, Joseph Smith called all of his remaining- troops together, and told them they were a good lot of fellows, but they were not perfect enough to withstand so large an army as the one now before them, that they had stood by him, and were willing to die for and with him, for the sake of the Kingdom of Heaven, that he wished them to be comforted, for God had accepted their offering, that he intended to, and was going to offer himself up as a sacrifice, to save their lives and to save the Church. He wished them all to be of good cheer, and pray for him, and to pray that he and the brethren that went with him might be delivered from their enemies. He then blessed his people in the name of the Lord. After this, he and the leading men, six in number went with him direct to the camp of the enemy. They were led by a Judas, Col. G. M. Hinkle. I stood upon the breastworks and watched them go into the camp of the enemy. I heard the yells of triumph of the troops, as Joseph Smith and his companions entered. It was with great difficulty that the officers could restrain the mob from shooting them down as they entered. A strong guard was then placed over them to protect them from mob violence.

The next morning a court martial was held, at which Joseph Smith and his six companions that had surrendered with him, were sentenced to be shot. The execution was to take place-at eight o'clock the next morning. When the sentence of the court martial was announced to them, Col. Lyman White said

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page LIFE OF JOHN D. LEE.

" shoot and be d---d." General Atchison and Col. Doniphan rived with their divisions the same day, soon after the court martial had been held. Col. Doniphan, in particular, remonstrated against the decision. He said it was nothing more or less than cold blooded murder, and that every name signed rued to the decision was signed in blood, and he would with ("raw his troops and have nothing to do in the matter, if the men were to be shot. General Atchison sustained Col. Doniphoan and said the wiser policy would be, in as much as they lead surrendered themselves as prisoners, to place them in the Richmond jail, and let them take the due course of the law; let them be tried by the civil authorities of the land. In this way justice could be reached and parties could be punished according to law, and thus save the honor of the troops and the nation. This timely interposition and wise course on the part of Col. Doniphan and General Atchison, changed the course and prevented the hasty action of an infuriated mob, calling itself a court, men who were all the bitter enemies of Joseph Smith and his followers.

The next day a writing desk was prepared, with two secretaries or clerks; it was placed in the middle of the hollow square formed by the troops. The Mormons were marched in double file across the centre of the square, where the officers and men mho had remained in Far West surrendered themselves and their arms to General Clark, Commander-in-Chief of the Missouri Militia, then in arms against the Saints at Far West. I was among the number that then surrendered. I laid down a good Kentucky rifle, two good horse pistols and a sword. After stacking our arms we were marched in single file, between a double file of the militia, who stood in a line from the secretary's desk, extending nearly across the square, ready to receive us, with fixed bayonets. As each man came up to the stand, he stepped to the desk and signed his name to an instrument recapitulating the conditions of the treaty, which were substantially as follows: We were to give a deed to all of our real estate, and to give a bill of sale of all our personal property, to

Pay the expenses of the war that had been inaugurated against us that a committee of twelve should be appointed, one for Far Pest and one for Adam-on-Diamoqd, who were to be the pole judges of what would be necessary to remove each family ')"It of the State, and alt of the Mormons were to leave Missouri

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by the first of April, A. D. 1839, and all the rest of the property of the Mormons was to be taken by the Missouri troops to pay the expenses of the war. When the committee had examined into affairs and made the assignment of property that the Mormons were to retain, a .pass would be given by the committee to each person as an evidence that he had gone through an investigation both as to his conduct and property. The prisoners at Far West were to be retained and not allowed to return home until the committee had reported and given the certificate that all charges had been met and satisfied. I remained a prisoner for nine days, awaiting the action of the committee. While such prisoner I witnessed many scenes of inhumanity, even more degrading than brutality itself. The mob of the militia was mostly composed of men who had been neighbors of the Mormons. This mob rifled the city, took what they wished, and committed many cruel and shameful deeds. These barbarous acts were done because they said the Mormons had stolen their goods and chattels, and while they pretended to search for stolen property they ravished women and committed other crimes at will. One day, while standing by a log fire, trying to keep warm, a man came up and recognized Riley Stewart, and said, "I saw you knock Dick Weldon down at Gallatin." With this he sprang and caught at an ax that had been stuck in a log; while trying to get the ax out, as it stuck fast in the log, Stewart ran; the man succeeded in getting the as loose ; he then threw it with all his force at Stewart; fortunately the as struck him a glancing blow on the head. not killing him, but giving him a severe wound. When one of the mob saw a saddle, or bridle, or any article they liked, they took it and kept it, and the Mormon prisoners dared not say a word about it.

The night after he was wounded, Stewart broke through the guard, and escaped to his wife's people in Carroh County, fifty miles south of Far West. As soon as the citizens heard that Stewart had arrived, they notified his wife's brothers and father that hat an armed mob inten intended to take him out and whip him severely, and then tar and feather him. His friends notified him of the fact, and he attempted to make his escape, but the mob was on the watch. They caught him, and, holding two pistols at his head, forced him to take off his coat, ':heel down, and receive fifty lashes. These were given him with such force that they cut through his linen shirt. After this «-liiphin;. lie re

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page 85 LIFE OF JOHN D. LEE.

turned to Far West, and took his chances with the rest of us. One day a soldier of the mob walked up to a house near where I was standing. The house was occupied by an old widow woman. The soldier noticed a cow in the little shed, near the house. He said he thought that was a Danite cow; that he wanted to have the honor of killing a Danite, or something that belonged to s Danite. The old widow came to the door of her cabin, and begged him to spare her cow, saying it was her only dependence for milk, that she had no meat, and if her cow was killed, she must suffer. I ° Well, then," said he, °I you can eat the cow for a change." He then shot the cow dead, and stood there and tantalized the old woman when she cried over her loss.

While we were standing in line, waiting our turns to sign the treaty, a large company of men, painted like Indians, rode up and surrounded us. They were a part of the men who were in the fight at the town of Gallatin, on the day of election. They tantalized us and abused us in every way they could with words. This treatment was hard to bear, but we were powerless to protect ourselves in any way.

CHAPTER 9I.

LEE LOCATES THE GARDEN OF EDEN.

THAD a fine gray mare that attracted the attention of many of the mob. I was allowed to take her to water, while closely warded by armed men. One day as I took her to water I was spoken to by-several men, who said they were sorry for a man like me, who appeared to be honest and peaceably disposed; that they knew that I and many honest men were deluded by Joseph smith, the impostor. But they thanked God he would delude nn more people; that he would certainly be shot; that I had better quit my delusion and settle down by the officer in command, who was then talking to me, in Carroll! County, and make a home fur my family; that I would never have peace or quiet while I REMAINED kith the Mormons. I heard him through. Then I

_ l: ????? No man has de?? 11,-„i `:- deceived me. me. I am not deceived by Joseph

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page MORMONISM UNVEILED.

Smith, or any Other man. If I am deceived it is the Bible that has deceived me. I believe that Joseph Smith is a prophet of God, and I have the Bible as my authority in part for this belief. And I do not believe that Joseph Smith will be shot, as you seem to think. He has not finished his work yet."

As I finished my remarks the officer became fearfully enraged, and said, "That is the way with all you d-d Mormons. You might as well try to move a mountain as to turn s Mormon from his delusion. Blow the brains out of this fool! " In an instant several guns were leveled on me. I imagined I already felt the bullets piercing my body. The soldiers would certainly have shot me down if the officer had not immediately countermanded his order, by saying, " Hold on, boys, he is not worth five charges of ammunition." I said, "Gents, I am your prisoner, unarmed and helpless, and I demand your protection. But if you consider there is any honor in treating a man, an American prisoner, in this way, you can do it."

As we returned to camp the man said, " We will make it hot for the Mormons yet before we are done with them, and if you haws not got enough of them now, you will have before you are done with them; and you will remember my words when it is too late to serve you."

"I may," said I; "when I do I will own up like a little man. But until I am so convinced I will never yarn my coat."

"Well,:' said he, "you are not so bad after all. I like a firm man, if he only has reason on his aide."

The Mormons were forted, or barricaded, in the public school houses, and kept without any rations being issued to them. The grain fields and gardens that belonged to the Mormons were thrown open to the stock and wasted. Our cattle and other stock were shot down for sport and left for the wolves and birds of prey to devour. We were closely guarded, and not allowed. to go from our quarters without a guard. We were nearly starved for several days, until I obtained permission to go out and bring in some of the cattle that the soldiers had killed for sport. The weather was cold and the snow deep, so the meat was good. I also got permission to gather in some vegetables, and from that time, while we remained prisoners, the men had plenty to eat, yet often it was of a poor quality. While a prisoner I soon learned that the loud and self-conceited men were of little account when dander stared them in the face.

************************************************page 87 LIFE OF JOHN D. LEE.

Arrangements had been made to carry the treaty into effect. It was found necessary to send General Wilson with five hundred men to Adam-on-Diamond to compel the surrender, and signing of the treaty, as had been done at Far West, and the 1,< people of that place were to be treated just as we had been.

I was recommended to General Wilson by the officer who had ordered his men to blow my brains out, as a suitable man for a

aide to Adam-on-Diamond. He said that I was as stubborn as a mule but still there was something about me he respected.

'1 tHAT he believed that I was honest, and certainly no coward.

General Wilson said: "Young man, do you live at Adam-on-?? I said: " I cannot say that I do, but I did once,

",lid I have a wife and child there that I would like to see; but

:: > to a home I have none left." He said, " Where did you live

fore you came here?" " In Illinois,"

I answered. "You

;;all soon see your wife and child. I will start in the morning

;.: with my division for Adam-on-Diamond. You are at liberty to -; select two of your comrades and go with me as guides, to pilot

us there. Be ready for an early start and report to my Adjutant." " Thank you, sir, I will do as you request," said I.

I selected two good men, I think Levi Stewart was one, but I lave really forgotten who the other man was. In the morning I was on hand in time. The day was cold and stormy, a hard

north wind blowing, and the snow falling rapidly. It was an

,,)en country for thirteen miles, with eighteen inches of snow on

the ground. We kept our horses in the lope until we reached

Lady Grove timber, thirteen miles from Far West. There we

.,roped for the night by the side of Waldo Littlefield's farm. The fence was burned for camp-fires, and his fields of grain ere fed to the horses, or rather the animals were turned loose

.a the fields. After camp was struck I went to General Wilson

"lad said, "General, I have come to beg a favor of you. I ask

vu in the name of humanity to let me go on to Adam-on-Dis-

??mond to-day. I have a wife and helpless babe there. I am

informed our house has been burned, and she is likely out in

:.is storm without a shelter. You are half-way there; the snow

deep, and you can follow our trail (it had then slackened up,

r was snowing but little) in the morning; there is but one

:mad to the settlement." He looked at me far a moment, and

hen sail. " Young man, your request shall he granted, I admire

.. . - .. " II. ??? He turned to his ? i: _ m Las All? , who stood <<,'':•) tremb-

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page MORMONISM UNVEILED.

ling in the snow, and said, " Write Mr. Lee and his two comrades a pass, easing that they have gone through an examination at Far West,. and have been found innocent," etc. The Adjutant drew out his portfolio and wrote as follows: " I permit John D. Lee to remove from Daviess to Caldwell County, and to pass out of the State, as he has undergone an examination at Far West and was fully acquitted. Marrowbone Encampment, Caldwell County, Mo., Nov. 15, 1839.

" R. WILSON, Brigadier Gen. "R. F. COCKEY, Aid-de-Camp."

After receiving my pass I thanked the General for his humane act, and with my friends made the journey, through the snow, to Adam-on-Diamond. As we neared home the sun shone out brightly. When I got in sight of where my house had been, I saw my wife sitting by a log fire in the open air, with her babe :in her arms. Some soldiers had cut a large hickory tree for fire-wood for her, and had built her a shelter with some boards I dad dressed to weather-board a house, so she was in a measure comfortable. She had been weeping, as she had been informed that I was a prisoner at Far West, and would be shot, and that she need not look for me, for she would never see me again. When I rode up she was nearly frantic with delight, and as soon as I reached her side she threw herself into my arms and then ;her self-possession gave way and she wept bitterly; but she soon recovered herself and gave me an account of her troubles during .my absence.

The next evening, General Wilson and his command arrived and camped near my little shanty. I started at once to report to General Wilson. On my way to him I passed my friend McBrier, who had trusted me for some cattle. I still owed him for them. I told him why I had been unable to pay him, and wished him to take the cattle back, as I still had all of them except one cow that had died of the murrain; that it was an honest debt, and I wished to pay it. I asked him to go to m v shanty with me, and said lie could take what cattle were left, and a black mare that was worth $75, and an eight-day clock that was worth $25, for my note. "I have not got your note," said he. "Who has it?" I asked him. "I do not know, I supposed you had it." " I never saw it since I gave it to you."

"Well," said he, "my house was burned, and ell my property either barred or taken from me, and your note was in the house

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page 89 LIFE OF JOHN D. LEE.

when it was burned." "Well," said I, " it matters not with me, if you will take the property and give me a receipt against the note, so that it cannot be collected the second time, I will settle the debt." He then said, "I thought you had been in the party that burned the house, and had taken your note, but I am now satisfied to the contrary, and that you are an innocent man. All I axle is for you to renew the note. The property of the Mormons will be held to pay their debts, and the expenses of the war, and I will get my pay in that way. You just renew the note, and that will settle all between us." I then renewed the note, after which he went with me to General Wilson. McBrier introduced me to a number of the soldiers as an honest Mormon. This worked well in my favor, and pleased me much, for it satisfied me more than ever that honesty was the best policy. I had done nothing that I considered wrong ; there was no stolen property around my house. I did not have to run and hide, or screen any act of mine from the public gaze. My wife had been treated well personally, during my absence; no insults had been offered to her, and I was well pleased at that. I was treated kith respect by Gen. Wilson and his men. True, I was associated with the people that had incurred the displeasure of the authorities, and my neighbors, who had committed crimes and larcenies, were then receiving fearful punishment for all they had done. The punishment, however, was in a great part owing to Vie fault of the people. When the Gentiles found any of their property that had been stolen, they became very abusive.

Every house in Adam-on-Diamond wag searched by the troops for stolen property. They succeeded in finding very much of the Gentile property that had been captured by the Saints in the various raids they made through the country. Bedding of every and and in large quantities was found and reclaimed by the owners. Even spinning wheels, soap barrels and other articles were recovered. Each house where stolen property was found

;%: as certain to receive a Missouri blessing from the troops. The _..w who had been most active in gathering plunder had fled to Illinois, to escape the vengeance of the people, leaving their families to suffer for the sins of the bleeding Saints. By the t.: terms of the treaty all the Mormons were to leave Daviess ::aunty within fifteen days, but they were allowed to stay through the winter in Caldwell County; but all had to depart from

Missouri before the first day of the nest April. There were but

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page MORMONISM US UNVEILED.

few families that met with the kind treatment that mine did. The majority of the people were censured and persecuted as much as they were able to stand and live.

In justice to Joseph Smith I cannot say that I ever heard him teach or even encourage men to pilfer or steal little things. He told the people that in an open war the contending factions were justified in taking spoil to subsist upon during the war; but lie did despise this little, petty stealing. He told the people to wait until the proper time came to take back their rights, "Then," said he, " take the whole State of :Missouri like men."

When the people at Adam-on-Diamond had signed the treaty, and complied with the stipulations, the committee of twelve commenced their duties. When it came my turn to take the property necessary to take me out of the State, I was told to fit myself out comfortably. I told them that I had a wife and one child, that I had two good wagons, one a heavy one-horse wagon, with fills, and that I had a large mare that was equal to a common span, that the mare and wagon would do me, that I wanted some bedding and our clothing, and some other traps of little value; that I had a good milk cow that I wished to. give to a friend who had lost all his cattle, and his wife had died a short time before, leaving a little babe that must. have milk-. I told them they could take the rest of my property and do with it as they did with that of the brethren. I was worth then in property, at a fair valuation, $4,400. The officers were astonished at me and said they did not wish to oppress a man who acted fairly. They told me to take my large wagon and two of my best horses, and all the outfit that I wanted. I thanked them for their kindness. I was permitted to give the cow to my friend and I had the privilege of taking such articles as I wished. I fitted up with just what would take me to Illinois, and left the remainder as a spoil for the enemies of the Church.

T did not regret the loss of my property; I gave it up as the price of my religious freedom; but I did feel cast down to think and know that I was associated with so many petty thieves, whose ambition never rose higher than the smoke of their corncob pipes.

thought the people possessed, was not, in fact, a part of their

I had long desired to associate myself with an honest people, whose motto should be promptness, punctuality,

I was sorrowful to find that the perfection I had

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people that feared God and worked righteousness, dealt justly, loved mercy and walked uprightly with each other before their God; where my property, my life, my reputation would be held sacred by them all, the same as if it was their own. For the society of such a people I was willing to forsake all earthly substance, and even to have my name cast out as evil and trodden under foot, if I could be found worthy to serve with such a blessed people, and thus earn the boon of eternal life. But I had found another class of people; they fell far short of the requisites that I had believed they possessed. When I found fault with having such characters in the Church I was told of the parable where Christ likened the kingdom of heaven to a net that was cant into the sea, which, when drawn to the shore, had in it all kinds of fish; the servants picked out the good and kept them for the Master's use, and the bad were cast back into the sea; that we could not expect anything different with the kingdom on earth; that it was a trick of the evil one to cause such persons to rush into the gospel net to harrass and torment the Saints with their evil doings, but the time would come when forbearance would cease to be a virtue, then all those who worked iniquity or gave offense in the kingdom would be cut off and destroyed; that we must bear with them until the time came to correct the evil.

Before I speak of other things I will say a few words of the country we were then in. Adam-on-Diamond was at the point where Adam came and settled and blest his posterity after being driven from the Garden of Eden. This was revealed to the people through Joseph Smith, the Prophet. The Temple Block in Jackson County, Missouri, stands on the identical spot where once stood the Garden of Eden. When Adam and Eve were driven from the Garden they traveled in a northwesterly course until they came to a valley on the east side of Grand River. There they tarried for several years, and engaged in tilling the soil. On the east of the valley there is a low range of hills.

ending on the summit of the bluffs a person has s full view of beautiful valley that lies below, dotted here and there with

•-.. giant groves of timber. On the top of this range of hills Adam -cued an altar of stone, on which he offered sacrifice unto the 1. Lord. There was at that time (in 1838) a pile of atone there, ell the Prophet sari was a portion of the altar on which 1 - ??? sacrifice. Almost? _11!1:u) 'a Amongst? these st?? stones? had been ? ex? m

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posed to the elements for many generations of time, still the traces remained to show the dimensions and design of the altar. After Adam lad offered his sacrifice lie went up the valley same two miles, where he blessed his posterity and called the place the Valley of Adam-on-Diamond, which, in the reformed Egyptian language, signifies Adam's Consecrated Land. It is said to be seventy-five miles, in a direct course, from the Garden of Eden to Adam-on-Diamond. Those supposed ancient relics and sacred spots of earth are held sacred by the greater portion of the Latter Day Saints. To a casual observer it appears that this people are all the time chasing a phantom of some sort, which only exists in the brain of the fanatical followers. These things, and much more concerning the early days, were revealed to Joseph Smith.

On the 20th day of November, 1838, I took leave of my home, and the spot I considered sacred ground, on Adam-on-Diamond, and started as a banished person to seek a home in Illinois. We went to my farm on Shady Grove Creek, and staid over night. We found everything as we had left it, nothing had been interfered with. I killed a large hog and dressed it to carry with us to eat on the journey. The snow was fully twenty inches deep, weather very cold, and taken all in all, it was a disagreeable and unpleasant trip. We went to the settlement on Log Creek, and stopped with the family of Robert Bidwell. He had plenty of property. This man had good teams, and had reaped where he had not sawn, and gathered where lie had not strewn. He was engaged in removing families of his helpless brethren to Quincy, Illinois, who had not teams to move themselves, but who had a little money that he was after, and lie got all they had. For some reason unexplained to me, he had been permitted to keep all of his property; none of it was taken by the troops. While at Bidwell's I bought a crib of corn, abort two hundred bushels, for a pocket-knife. I built a stable for my mare, and a crib for the carp, and hauled wood enough to do the whole family for the rest of the winter. I also attended to Bidwell's stock and worked all the time for him. They had five children, which made considerable work for the women folks; my wife worked for them all the time. During this time we had nothing but corn to eat. The hog I killed at my farm was diseased, and I had to throw the meat away. Notwithstanding our constant work for Bidwell's family, they newt

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have us a drop of milk or a meal of victuals while ire remained there. Mrs. Bidwell fed six gallons of milk to their hogs each day. I offered to feed the hogs corn for milk, so we could have milk to eat with our boiled corn, but she refused the offer, saying they had all they needed. They did have provisions of every kind in abundance, but not a particle of food could we obtain from them. Prayer meetings were frequently held at their house. They had plenty of tallow, but Mrs. Bidwell would not allow s candle to be burned in the house unless some other person furnished it. One night at prayer meeting I chanced to speak upon the subject of covetuousness, and quoted the twelfth chapter of Paul to the Corinthians, where he speaks of members of the Church of Christ being united. I was feeling badly to see so much of the covetuousness of the world in some of the members of the Church, and I talked quite plainly upon the subject. The next morning Mrs. Bidwell came into our room and said that my remarks at the meeting the evening before were directed at her, and she wanted me to understand that if I did not like my treatment there, she wanted us to go where we would fare better. This inhuman and unwelcome language did not set well on an empty stomach, and was more than I could bear. I burst into tears. Yet I pitied the ungrateful woman. As soon as I could control my feelings I said, 11 Sister Bidwell, I will take you at your word. I will leave your house as soon as I can get my things into my wagon, but before I leave you, I wish to say a few words for you to ponder on when we are gone. In the first place, you and I profess to be members of the same Church; for the sake of our faith my family has been broken up and driven from a comfortable home, in this inclement season of the year. We came here seeking shelter from the stormy blasts of winter, until the severity of the weather was past, when we intended to leave this State. You have been more fortunate than your brethren and sisters who lived in Daviess County. You are allowed to live in your own house, but we are homeless wanderers. Now you drive us from the shelter of your roof, for a trivial offense, if offense it was. But I assure you that you are only angry because my words were the truth. Woe unto you who are angry and offended at the troth. As you do unto others, so will your Heavenly Father do (-'r, unto you. In In as much as you :t, lave Moue t:.:3 unnatural act,

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yon will yet be houseless and homeless-you will be one dap dependent upon those that you now drive from your door."

At first she mocked me, but soon her tune changed and she commenced to cry. She then begged me not to get angry with what a woman said. I told her I could not undo what I had said-that I should start at once for Quincy, Illinois. We left the house of the stingy and selfish family, intending to go direct to Illinois. We traveled until we arrived at the house of a man by the name of Morris; they had a much smaller house than Bidwell's, but they would not listen to our continuing our journey during the severe cold weather. We accepted their invitation, and stayed there about two weeks. This family possessed the; tree Christian spirit, and treated us while there as kindly as if we had been their own children. While staying with Brother Morris I attended several meetings at Far West. Old Father Smith, the father of the Prophet, lead the meetings. He also .directed the exodus of the Saints from Missouri to Illinois. Thomas B. Marsh was at that time President of the Twelve Apostles, and I think Brigham Young was second and Orson Hyde the third on the roll. The great opposition to our people and Church caused the two pillars, Marsh and Hyde, to become weak-kneed and turn over to the enemy. Col. G. M. Hinkle, Dr. Averard, Judge W. W. Phelps, and others of the tall men of the Church followed suit. I remember going with Levi Stewart to some of those fallen angels (in the days of our prosperity they had looked like angels to me) to enquire what to do and what was to be the future conduct of our people. " G. M. Hinkle said that it was his opinion our leaders, Joseph Smith and those with him in prison, would be either hung or imprisoned for life-that the members of the Church would scatter to the four winds, and never gather again in this dispensation. We then went to Joseph's father and asked him for counsel. He told us that the Saints would gather again in Illinois. We asked him at what point. He said, " I do not know yet, but the farther north we go the leas poisonous serpents we will find." He then advised us to attend private meetings and be set apart to the ministry. Public meetings could not be held by the terms of the treaty. `.We did attend private meetings, and I was ordained in the Quorum of Seventies, under the hands of Joseph Young and Levi Hancock. Stewart was ordained to the lesser priesthood, which gave him authority to preach and baptize, but

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mot to confirm. The office that I held gave me authority to preach, baptize and confirm by the laying on of hands, for the reception of the Holy Ghost, and to ordain and set apart Elders, Priests, Teachers and Deacons, and to ordain a Seventy or High Priest, as the office of a Seventy belongs to the Melchiaedek Priesthood; yet a Seventy or High Priest is generally ordained and set apart by the presidents of the several quorums. After we were ordained we attended a private feast and blessing meeting, at which my wife and I got our Patriarchal Blessing, under the-hands of Isaac Morley, Patriarch. This office properly belongs to those that are ordained and set apart to that calling, to bless the fatherless and the widow especially, but he can bless others who ask it and pap one dollar for the blessing. Often the widow and the poor are blessed free, but this is at the option of the Patriarch.

My Patriarchal Blessing was in the following form: " Patri- Blessing of John D. Lee. By Isaac Morley, Patriarch. Caldwell County, Missouri, Dec. -, 1838. Brother John D. Lee: In the name of Jesus of Nazareth, and by virtue and authority of the Holy Priesthood, in me vested, I lap my hands upon thy head, and confer upon thee a Patriarchal or Father's Blessing. Than art of Ephraim, through the loins of Joseph, that was sold in Egypt. And inasmuch as thou hast obeyed the requirements of the gospel of salvation, thy sine are forgiven thee. Thy name is written in the Lamb's Book of Life, never more to be blotted out. Thou art a lawful heir to all the blessings of Abraham, Isaac and Jacob in the new and everlasting covenant. Thou shalt travel until thou art satisfied with seeing. Thousands shall hear the everlasting gospel proclaimed from thy lips. Kings and princes shall acknowledge thee to be their father in the new and everlasting covenant. Thou shalt have a numerous posterity, who shall rise up and bless thee. Thou shalt have houses and habitations, flocks, fields sad herds. Thy table shall be strewed with the rich luxuries of the earth, to seed thy numerous family and friends who shall come unto thee. Thou shalt be a counselor 1n Israel, and many shall come unto thee for instruction. Thos shalt have power over thins enemies. They that oppose thee shall pet come bending onto thee. Thou shalt sit under thins owe vine and 8g tree, where none shall molest or make thee afraid. Thou shalt be a blessing to thy family and to the Church of Jeans Christ of Latter Day Saints.

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number of people were around the house. We asked for lodging and refreshments. Our request was carried back to the supperroom to the man of the house, and we stood at the gate awaiting the reply. Presently the man came out and said that no d---d Mormon preacher could stay in his house; and if we wished to save our scalps, we had better be making tracks lively. Brother Stewart took him at his word, and started off at a double quick. I followed, but more slowly. We made no reply to that man's remarks.

A mile further on we again called for lodging. The man could not keep us, as he was poor, and his family was sick; but lie directed us to a house half a mile from the traveled road, where he said s man lived that was an infidel, but he would not turn a hungry man from his door.

We went to the house, and asked for entertainment. The man said he never turned. a man from his door hungry, but he had as soon entertain horse-thieves as Mormon preachers; that he looked upon all Mormons as thieves, robbers and scoundrels. There was determination in leis voice as he addressed us in this manner. He held his rifle in his hand while speaking. Then he said, "Walk in, gentlemen. I never turn the hungry away." He then addressed his wife, a very pretty, unassuming lady, and said, "Get these men some supper, for I suppose they feel pretty lank."

A good supper was soon on the table; but I could not eat. Stewart ate his supper, and soon was enjoying himself talking to the family. He was a great talker; liked to hear himself talk. They requested me to eat, but I thanked, them, and said rest would do me more good than eating. I soon retired, but did not sleep. I was humiliated; ms proud spirit was broken and humbled; the rough words used toward me had stricken me to the heart. At daylight we were on our way again.

About ten o'clock we arrived at a little town, and went to the pump to get a drink. While there a woman came to the pump, and asked us if we were Mormon preachers. We told her we were out on that business, but had never preached yet. She invited us to her house, saying she owned the hotel; that she was a widow; she would inform the people of the town that we were there, and as it was the Sabbath, we could preach in her house; for she wished to hear the strange doctrine.

consented to remain, and went home with her and had song thing to eat. At eleven o'clock, A. 3i., I made my deut to to

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quite an attentive audience. I both quoted and mule Scripture. I had been fisting and praying until I had became as humble as a child. My whole mind and soul were swallowed up

in the Gospel. My most earnest desire was to be able to impart to others that knowledge that I had of the truths of the Gospel. When I began to speak I felt an electric thrill through my whole system. I hardly knew what I said, and the people said I spoke from inspiration; and none of the audience noticed my mistakes in quoting Scripture.

After dinner my companion, Stewart, proposed to travel on, and I agreeing with him, we left the town, although the people wished us to stay and preach again. I had but little confidence in myself, and concluded to preach but seldom, until I got over my timidity or man-fearing feeling that most new beginners are subject to. But I have now been a public speaker for thirty-five years, and I have not yet entirely gotten over that feeling.

We started for Cincinnati, and traveled two days and a half without food. My boots hurt my feet and our progress was quite slow. The third night we applied to a tavern keeper for lodging and food. He said we were welcome to stay in his house free, but be must have pay for what we eat. We sat in the hall all night, for we were much reduced by hunger and fatigue.

That was a miserable night indeed. I reflected the matter over and over again, scrutinized it up one side and down the other. I could not see why a servant of God should receive such treatment-that if I was in the right faith, doing the will of God, that He would open up the way before me, and not allow me to perish under the sore trials then surrounding me. I had seriously considered the propriety of walking back to where the kind landlady had given us our last meal, but was soon comforted. for these words came into my mind, "He that putteth his

hands to the plow, and then looketh back, is not fit for the Kingdom of Heaven;" "If ye were of the world, then the world would love its own, but because I have chosen you out of the world, the world persecuteth you;" "Ye, and all who live Godly in Christ Jesus, shall suffer persecution, while evil men and seducers shall wag worse and worse, deceiving and being de.

ceived;" that the Son of God himself, when he entered upon the duties of "f n;,, mission, was led into the wilderness, where He ' . y Slavs anal nights and when W was hungry and !m;_],

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asked for bread, he was told, substantially, that if his mission was of God, that God would feed him, that if hungry he could turn the atones to bread and eat. I remembered that similar sayings had been thrown into our teeth. These thoughts passed through my frame like electricity, or to use the language of one of the old prophets, it was like fire shut up in my bones; I felt renewed and refreshed from head to foot, and determined to trust in that Arm that could not be broken, to conquer and subdue the passions of my nature, and by the help of God to try and bring them in subjection to the will of the Spirit, and not of the flesh, which is carnal, sensual and devilish. I determined that there should be no lack on my part.

Daylight came at last, and we renewed our journey. I put a double guard over my evil passions that were sown thickly in my sinful nature. The passion most dreaded by me was the lust of the flesh; that I knew to be the worst enemy to my salvation, and I determined to master it. I have walked along in silence for hours, with my heart lifted up to God in prayer, pleading with Him to give me power over my passions and sinful desires, that I might conquer and drive from my mind those besetting sins that were continually warring with the Spirit, which, if cherished

Spirit and drive it away. It is written, "My Spirit will nut dwell in an unholy temple." Jesus said to his followers that they were the Temple of the Living God, that if they who had charge of those temples, or bodies, allowed them to become unholy, that he would destroy that body; but those who guarded their temples, and kept them pure and holy, that he and his Father would come sad take up their abode and dwell with them as a constant companion forever, even unto the end; and would guide them in all truth and show them things past, present and to come. From day to day I have kept my mind in a constant strain upon this subject. Notwithstanding this the tempter was ever on the alert, and contested every inch of ground with me. Often, while I was in the most solemn reflections, the tempter would place before me some lovely female, possessing all the allurements of her sex, to draw my mind from the contemplation of holy things. For a moment humanity would claim the victory, but quick as thought I would banish the vision from my mind, and plead with God for strength and power to resist the temptations that were besetting me, and to enable me to cast aside the

of suffered to remain, would wound and grieve the

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love of sinful pleasures. The words of the Apostle Paul were appropriate for me at that and in future time, when he declared that he died daily to crucify the deeds of the flesh; so it was with me. I was soon convinced that I could not serve two masters, God and Mammon. When I tried to please the one I was certain to displease the other. I found that I must give myself up wholly to God and His ministry, and conduct myself as a man of God, if I would be worthy of the name of a messenger of salvation. I must have the Spirit of God to accompany my words, and carry conviction to the honest in heart. In this way I grew in grace from day to day, and I have never seen the day that I regretted taking up my cross and giving up all other things to follow and obey Christ, my Redeemer and Friend.

But I do most sincerely regret that I have ever suffered myself to be captivated by the wiles of the devil, contrary to my better judgment. I regret that I have ever listened, or given the least credence, to the many monstrous absurdities that Brigham Young has introduced into the Mormon creed, and claimed, as the successor of Joseph Smith, to have coupled with the gospel of Jesus Christ. Brigham Young has introduced many things that have no affinity with the gospel whatever; but these new doctrines are contrary, in spirit and substance, to the gospel. They are at war with the doctrines of the Church, and antagonistic to the peace, safety, and happiness of the people known as Latter Day Saints. The whole study, aim, and design of Brigham Young its to disrobe the Saints of every vestige of their remaining constitutional rights, and take from them all liberty of thought or conscience. He claims, and has claimed, since he became the head of the Church, that the will and acts of the people most all be dictated by him. The people have no right to exercise any will of their own. In a word, he makes

himself out to be as infallible as the God of the universe, and delights in bearing the apostles and elders declare to the people that he, Brigham Young, is God. He claims that the people are answerable to him as to their God. That they must obey his every beck and call. It matters not what he commands or requests the people to do, it is their duty to hear and obey. To disobey the will of Brigham Young is, in his mind, a sin against the Holy Ghost, and is an unpardonable sin to be wiped out blood atonement. The followers of Brigham Young

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are serfs, slates, and willing instruments to carry out the selfish, designs of the man that disgraces the seat once occupied by God's chosen Prophet, Joseph Smith.

I must now resume my narrative, but I will hereafter speak of Brigham Young more at length.

We left the Fasting Hotel, as I called it, and traveled to. Hamilton, Olio, then a neat little town. As we arrived in the center of the town, I felt impressed to call at a restaurant, kept by a foreigner. It was then noon. This was the first house we had called at since morning. As we entered, the proprietor requested us to unstrap our valises and sit down and rest, saying we looked very tired. He asked where we were from, and where we were going. We answered all his questions. He then offered us refreshments; we informed him that we had no money, and had eaten nothing for three days. He said it made no difference to him, that if we had no money we were more welcome than if we had plenty of it. We then eat a hearty meal, and he gave us a drink of cider. He then filled our knapsacks with buns, cheese, sausages, and other things, after which he bid us God speed. We traveled on with hearts full of gratitude to God, the bountiful Giver, who had opened the heart of the stranger who had just supplied our wants, and we felt grateful to and blessed the man for his generous actions. While passing through Cincinnati we were offered refreshments by a lady that kept an inn. We crossed the Ohio river at Cincinnati, and stopped over night at a hotel on the Kentucky side of the river. We then traveled through Kentucky and into Overton and Jackson Counties, Tennessee.

I now bear testimony, though many years have passed since then, that from the moment that I renewed my covenant to deny myself of all unrighteousness, and decided to live the life of a man devoted to God's work on earth, I pace never felt that I was alone, or without a Friend powerful to aid, direct and shield me at all times and during all troubles.

I stopped with my friend Levi Stewart at the houses of his relatives in Overton and Jackson Counties, anal preached several times. My friend Stewart was blessed with a large bump of pelf-esteem. He imagined that be could convert all of his relations at once; that all lie had to do was to present the gospel, anal they would gladly embrace it. He appeared to for?et that a a prophet was not without nut without honor, saw in his own country and any

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among his own kinfolks. Stewart, though I was his superior in the priesthood, if not in experience and ability, looked upon me as a cypher, fit for nothing. The rough treatment and slights that I received from him were more than humiliating to a man of fine feelings and a proud spirit, such as I possessed. I said nothing to him, but I poured out my soul in secret prayer to my Heavenly Father, asking him to open the door for my deliverance, so that my proud spirit, which was bound down, might have a chance to soar in a free element.

One Sunday we attended a Baptist meeting. We sat facing the preacher, but at the far side of the house. My mind was absorbed in meditating upon my future labors. Gradually I lost consciousness of my surroundings, and my whole being seemed in another locality. I was in a trance and saw future events that I then saw was to me a reality, and I will describe it as such. I traveled, valise in hand, in a strange land, and among a people that I had never seen. I was kindly received by the people, and all my wants were supplied without my having to ask for charity. I traveled on, going over a mountainous country. I crossed a clear, handsome river, and was kindly received' by the family of the owner of the ferry at the river. I stayed with this family for some days. I then recrossed the river and called at a house, where I asked for a drink of water, which was given to me. I held quite a conversation with two young women. They informed me that there was no minister in the neighborhood; also that their father had gone in pursuit of a Mormon preacher that had passed that way a few days before. A few days passed, and I saw myself in the midst of a large congregation, to whom I was preaching. I also baptized a large number and organized quite a flourishing branch of the Church there, and was in charge of that people. I was very popular with, and almost worshiped by, my congregation. I saw all this, and much more, when my vision closed.

My mind gradually changed back, and I found myself sitting in the meeting house, where I had been just forty minutes before. This was an open day vision, in which the curtains of heaven were raised and held aside from futurity to allow me to look into the things which were to come. A feeling of heavenly rapture filled my being, so much so that, like the apostle who was caught up into the third heaven, I did not know whether I

??? or out of it ?? ,f during my _ vision. I I saw things

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that it would be unlawful for men to utter. While the vision lasted my soul was lighted up as if illuminated with the candle of God. When the vision closed, the hallowed influence gradually withdrew; yet leaving sufficient of its glorious influence upon my soul to justify me in f Wing and knowing that I was then chosen of God as a servant in his earthly kingdom; and I was also made to know, by my sensations, that my vision was real, and would soon be verified in every particular.

At the close of the church services, we returned to our lodgings. Stewart asked me if I was sick. I said, "No, I am not sick, but I feel serious; yet I am comfortable." That evening, after I had given some time to secret prayer, I retired to rest. Very soon afterwards the vision returned, though somewhat va- I was in the midst of a strange people, to whom I was propounding the gospel. They received it with honest hearts, and looked upon me as a messenger of salvation: I visited from house to house, surrounded by friends and kindred spirits, with whom I had once been familiar in another state of existence. I was in the spirit, and communing with the host of spirits that surrounded me; and encouraged me to return to the body, and continue to act the part that my Master had assigned me. No person, except those who have entered by pureness of heart and constant communion with God, can ever enter into the joyous host, with whom I then, and in after life, held intercourse.

When I came to myself in the morning, I determined to travel until the end of time, to find the people and country that God had shown me in my first vision; and I made my arrangements to start forth again, knowing that God now went with me.

I started off the next morning, after having a talk with Brother Stewart. He tried to dissuade me from going, saying I had little experience, not sufficient to warrant my traveling alone, that we had better remain together where we were for a season, for we had a home there, and we could study and inform ourselves more thoroughly before starting out among strangers. I told him that, in and of my own strength I was but a weak vessel; but my trust was in God, and unless He would bless my labors I could not accomplish much. That I was God's servant, engaged in His work, therefore I looked to Him for strength and grace sufficient to sustain me in my day of trial. That I trusted in the arm of God alone, and not in one of flesh.

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I started off in a southwesterly course, over the Cumberland Mountains, and went about seventy miles through a heavily timbered country. I found many species of wild fruit in abundance along the way. Springs of pure, cold water were quite common. I passed many little farms and orchards of cultivated fruit, such as cherries, peaches, pears and apples. As I proceeded, the country became familiar to me, so much so that I soon knew I was on the very ground I had seen in my vision in the Baptist Church. I saw the place where I had held my first meeting, and my joy was great to behold with my eyes what I had seen through a glass darkly. I turned aside from the road, and beneath the spreading branches of the forest trees I lifted my heart with gratitude to God for what he had done for me. I then went to the house where I had seen the multitude assemble, and where I was preaching. I saw the two young ladies there that I bad beheld in my vision. They appeared to me as though I had known them from infancy, they so perfectly accorded with those that I had seen while God permitted me to see into futurity. Yes, I saw the ladies, but their father was gone from home. I asked for a drink of water, and it was handed to me, as I had seen it done in my vision. I asked them if there had ever been any Mormon preachers in that country. They said there had not been any there. The young ladies were modest and genteel in behavior.

I passed on to the Cumberland River, was set over the river by the ferryman, and lodged at his house. So far all was natural, it was part of what God had shown me; but I was then at the outer edge of my familiar scenery. I stayed about a week with the ferryman. His name was Vanleven, a relative of my friend and banker in Illinois. I made myself useful while there. I attended the ferry, and did such work as I could see needed attending to. I also read and preached Mormon doctrines to the family. On the fifth day after reaching the ferry, I saw five men coming to the ferry. I instantly recognized one of them as the man I had seen in my vision-the man that took me to his house to preach. My heart leaped for joy, for God had sent him in answer to the prayers I had offered to God, asking that the man should be sent for me. I crossed the men over and back again, and although I talked considerably to the man about what was uppermost in my mind, he said nothing about

•1'Y my going home with him. I was much disappointed. I retired

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for secret prayer, and asked God, in the name of Isis Son Jesus Christ, to aid me, to send the man whom I had seen in my vision back for me. Before I left my knees I had an evidence that my prayer was answered. The next morning at daylight I informed my friends that I must depart in search of my field of labor. They asked me to stay until breakfast, but I refused. One of the negroes put me over the river, and directed me how to cross the mountains on the trail that was much shorter than the wagon road. I stopped in a little cove and ate a number of fine, ripe cherries. I then went on until I reached what to me was enchanted ground. I met the two sisters at the gate, and asked them if their father was at home. "No, he is not at home," said the ladies, 1° he has gone to the ferry to see a Mormon preacher, and see if he can get him to come here and preach in this neighborhood," and then said I must have met him on the road. I told them that I had come over the trail, and said I was probably the man he bad gone for. They replied, "Our

father said that if you came this way, to have you stop and stay here until his return, and to tell you that you are welcome to preach at our house at anytime." This was on Friday. I took out my pencil and wrote a notice that I would preach at that place on the following Sunday, at ten o'clock,

s. M. I handed it to the girls. They agreed to have the appointment circulated. I passed on and preached at a place twelve miles from there, and returned in time for my appointment. When I arrived within sight of the place of

'meeting, I was filled with doubt and anxiety. I trembled all over, for I saw that a vast concourse of people had come to hear an inexperienced man preach the gospel. I went into the grove and again prayed for strength and

assistance from my Father in Heaven, to enable me to speak His truth aright. I felt strengthened and comforted. As I arose from prayer, these words came into my mind, "Truth is mighty and will prevail."

I waited until the hour arrived for preaching; then I approached the place where I had once been In a vision. This meeting-place was in a valley, near a bold, pure spring; on either side was a high, elevated country; in the centre of this valley there stood a large blacksmith and wagon shop, surrounded with a bower of brush wood, to protect the audience from the, sun. This bower would seat one thousand people. In the c•en

°try of tre of the bower they tlieV had erected a a r,,.:nu frame work or raised ur piat- ?

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page 107 LIFE OF JOHN D. LEE.

form for a pulpit. I took my place and preached for one hour and a half. My tongue was like the pen of a ready writer. I scarcely knew what I was saying. I then opened the doors of the Church for the admission of members. Five persons joined the Church, and I appointed another meeting for that night. I again preached, when two more joined the Church. The next day I baptized the seven new members. I then arranged to mold meetings at that place three times a week. I visited around the country, seeking to convert sinners, while not engaged at this place. The first converts were leading people in that county. Elisha Sanders and his wife and daughter were the first to receive the gospel. Sanders was a farmer; he had a large flouring mill, owned a wood yard, and was engaged in boat-building on the Cumberland Ricer. Caroline C. Sanders had volunteered to publish the appointment of my first meeting, which I left with the daughters of Mr. Smith.

I labored at this place two months, and baptized twenty-eight persons, mostly the heads of families. I then organized them into a branch of the Church. Brother Sanders fitted up a room very handsomely for me, in which I could retire for study, rest and secret prayer. I was made to feel at home there, and felt that God had quite fully answered my prayers. I had the knowledge that God's Spirit accompanied my words, carrying conviction to the hearts of sinful hearers, and gave me souls as peals to my ministry.

Brother Stewart soon preached himself out at his relatives' neighborhood. He heard of my success, and came to me. He said that the people where he had been preaching were an

unbe- set. I introduced him to the members of my congregation, and had him preach with me a few times, which gratified him very much. One Sunday we were to administer the Ordi- of Baptism. Several candidates were in attendance. brother Stewart was quite anxious to baptize the people. I was

filling to humor him. So I said, " My friends, Brother Stewart, . priest of the New Dispensation, will administer the Ordinance -!'Baptism." The people stood still; no one would go forward or consent for him to baptize them. They said they would no,, w": baptized until I would baptize them myself. I told them I

• would act if they desired it. So I baptized the people, an.:

Brother Stewart was much offended with them. lie had nut

he that exalteth himself ? shall be cast Ire cast dwon,

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and he that humbleth himself shall be exalted. I then called on the people for a contribution, to get some clothing for Brother Stewart. I had concluded to have him return home, and wished to clothe him up before he started, for he was then quite in need of it. The contribution was more liberal than I expected.

I stayed there some three weeks after Brother Stewart had started for home. Then I made up my mind to go home and visit my family. Brother E. Sanders invited me to go to Gainsborough with him, where he presented me with a nice supply of clothing. Caroline C. Sanders presented me with s fine horse, saddle and bridle, and $12 in money. The congregation gave me $50, and I had from them an outfit worth over $300. I at first refused to accept the horse, but Miss Sanders appeared so grieved at this that I finally took it. I left my congregation in charge of Elder Julien Moses, and started for my family about the 1st of October, 1839. I promised to call on my flock the nest Spring, or to send s suitable minister to wait upon them.

When I reached Vandalia, Illinois, I found my family well. God had raised up friends for them in my absence. The Saints were then gathering at Commerce, Hancock County, Illinois. I visited my sister's family that Fall; they then lived about one hundred miles north of Vandalia. I preached often through Central Illinois, and that Fall I baptized all of my wife's family, except her father. He held out and refused the gospel until he was on his death bed; then he demanded baptism, but being in a country place he died before an elder could be procured to baptize him. But by the rules of our Church a person can be baptized for the dead, and so he was saved to eternal life by the baptism of one of his children for the salvation of his soul.

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CHAPTER VIII.

LEE CONTINUES HIS MISSIONARY WORK.

SHORTLY after my return to Illinois, I built a house for my family, and that Winter assisted my brother-in-law, Richard Woolsey, to do his work in the blacksmith shop. I sometimes visited my wife's sister Nancy and family. They lived on the Four-Mile Prairie, in Fayette County, Illinois. Nancy had married a man named Thomas Gatewood; he was known in that county as young Torn,, as his father's name was Thomas. Nancy was the second wife of young Tom. His first wife left one child, a boy; he was quite a lad then, and very chubby. The people when speaking of the Gatewood family, would designate them in this way, " Old Tom," " Young Tom," and " Tom Body," and I understand this name stuck to them for many years.

During the Winter I entered into a trading and trafficking business with G. W. Hickerson. We would go over the country and buy up chickens, butter, feathers, beeswax, coon skins, etc., and haul them to St. Louis, and carry back calicoes and other goods in payment for the articles first purchased. We made some money that way. While carrying on this trade I drew the remainder of my money from my friend, Vanleven, and began my preparations for again joining the Saints at Nauvoo. About the middle of April, 1840, I succeeded in securing a good outfit, and with my old friend Stewart, again joined the Saints at Nauvoo. I felt it to be God's will that I must obey the orders of the Prophet, hence my return to the society of the brethren.

Joseph Smith, and his two counselors, his brother Hyrum and Sidney Rigdon, had been released from jail in Richmond,

Mis- and were again at the head of the Church, and directing the energies of the brethren. It was the policy of Joseph Smith to hold the city lots in Nauvoo at a high price, so as to draw money from the rich, but not so high as to prevent the poor from obtaining homes. The poor who lost all their property in following the Church, were presented with a lot free, in the center of

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right before God. It is written, ' Do unto others as you would that others should do unto you.' The first commandment is, ' Thou shalt love the Lord thy God with all thy heart, mind and strength.' The second commandment is, ' Thou shalt love thy neighbor as thyself.' Upon these two hang all the law and the prophets." To more deeply impress these truths upon the minds of his people, the Prophet gave them an account of the man who fell among thieves and was relieved by the stranger, and he also taught us from the Scriptures, as well as by the revelations that he had received from God, that it is humane acts and deeds of kindness, justice and words of truth, that are accounted to man for righteousness; that prayers made to be heard by men, and hypocritical groans, are displeasing to God. The Prophet talked to us plainly, and fully instructed us in our duty and gave the long-faced hypocrites such a lecture that much good was done. I had at that time learned to dread a religious fanatic, and I was pleased to hear the Prophet lay down the law to them. A fanatic is always dangerous, but a religious fanatic is to be dreaded by all men-there is no reason in one of them. I cannot understand how men will blindly follow fanatical teachers. I always demanded a reason for my belief, and hope I will never become a victim of fanaticism.

During the summer of 1840 I built a house and such other buildings as I required on my lot on Warsaw street, and was again able to say I had a home.

The brethren were formed into military companies, that year, in Nauvoo. Col. A. P. Rockwood was drill master. Rockwood was then a Captain, but was afterwards promoted to Colonel of the Militia or Host of Israel. I was then fourth corporal of a company. The people were regularly drilled and taught military tactics, so that they would be ready to act when the time came for returning to Jackson County, the promised land of our inheritance. Most of my wife's relatives came to Nauvoo that year, and settled near my house.

In 1841 I was sent on a mission through Illinois, Kentucky and Tennessee. I also visited portions of Arkansas. I traveled in company, on that mission, with Elder Franklin Edwards. I was then timid about speaking in towns or cities. I felt that I had not sufficient experience to justify me in doing so. My comrade had less experience than I had, and the worst of it, he would not study to improve his mind or permit me to study

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page LIFE OF JOHN D. LEE.

in quiet. He was negligent, and did not pay sufficient attention to secret prayer, to obtain that nearness to God that is so necessary for a minister to have if he expects his works to be blessed with Divine favor. I told him he must do better, or go home. He promised to do better; also agreed that lie would do: the begging for food and lodging, and I might do the preaching. I accepted the offer, and in this way we got along well and pleasantly for some time.

At the crossing of the Forkadeer River we staid over night with the ferryman, and were well entertained. When we left the ferry, the old gentleman told us that we would be in a settlement of Methodist people that evening, and that they were set in their notions, and hated Mormons as bad as the Church of England hated the Methodists, and if we got food or shelter amongst them, he would be mistaken. He said for us to begin

to ask for lodging by at least an hour by sun, or we would not:

get it. In the after part of the day we remembered the advice of the morning and stopped at every house. The houses were about half a mile apart. We were refused at every house. The night came on dark and stormy, the rain fell in torrents, while heavy peals of thunder and bright flashes of lightning;

were constant, or seemed so to me. The timber was very heavy, making the night appear darker than it would otherwise have been. The road was badly cut up with heavy freight teams passing over it, and the holes were full of water. We fell into many holes of mud and water, and were soon well soaked. About ten o'clock we called at the house of a Methodist class leader, and asked him for lodging and food. He asked who we were.

N. 'e told him that we were Mormon preachers. As soon as he heard the name Mormon, he became enraged, and said no, Mormon could stay in his house. We started on. Soon afterwards we heard him making efforts to set his dogs on us. The dogs came running and barking, as a pack of hounds always do. Brother Edwards was much frightened, but I told him not to be afraid, I would protect him. So when the dogs came near us I commenced to clap my hands and shouted like the fox was just ahead of us; this caused the whole pack of dogs to rush on end leave us in safety. In this way we escaped injury from the pack of ten or more dogs that the Methodist had put on our trail. The next house we came to we were again refused shelter or food. I asked for permission to sit under his porch until

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the rain stopped. "No" said he, "if you were not Mormons, I would gladly entertain you, but as you are Mormons I dare not permit you to atop around me." This made twenty-one houses that we had stopped at and asked for lodging, and at each place had been refused, simply because we were Mormons. About midnight my partner grew very sick of his contract to do the begging, and was resolved to die before he would ask for aid from such people again. I told him I would have both food and lodging at the next place we stopped. He said it was useless to make the attempt, and T confess that the numerous refusals we had met with were calculated to dishearten many a person, but I had faith in God. I had never yet gone to Him in an humble and penitent manner without receiving strength to support me, nor had he ever sent me empty-handed from Him. ,My trust was in God, and I advanced to the neat house confident that I would not ask in vain. As we approached the house we discovered that some negroes were having a dance. I asked where their master was; they pointed out the house to me. We walked to the house, and up on the porch. The door was standing open, a candle was burning, and near the fire s woman was sitting holding a sick child on her lap. The man was also sitting near the fire. Oar footsteps attracted their attention; our appearance was not inviting as we stood there wet, muddy and very tired. I spoke in a loud voice, saying, "I, Sir, beseech you, in the name of Jesus Christ, to entertain us as servants of the living God. We are ministers of the gospel, we travel without purse or scrip; we preach without hire, and are now without money; we are wet, weary and hungry; we want refreshments, rest and shelter." The man sprang to his feet, but did not say a word. His wife said, "Tell them to come in." I said, "We will do you no harm, we are friends, not enemies." We were invited in. Servants were called, a good fire was made and a warm supper placed before us. After eating we were shown to a good bed. We slept until near ten o'clock in the morning. When we did awaken, our clothes were clean and dry, and a good breakfast was ready and waiting for us. In fact, we were as well treated as it was possible to ask for.

This family had lately come from the State of Virginia, intending to try that climate for a year, and then if they liked it, they intended to purchase land and stay there permanently.

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after breakfast, the gentleman said, "You had a severe time of it amongst the Christians yesterday and last night. As you are ministers, sent out to convert slavers, you cannot do better than to preach to these Christians, and seek to convert them." He offered to send word all over the settlement, and notify the people if we would only stay there and preach that night. We accepted his offer, and remained that day; thus securing the rest that we so much needed, and thanking God for still remembering and caring for us, His servants.

Agreeably to arrangements, previously made, we preached in the Methodist meeting-house, to a very attentive audience, upon the subject of the first principles of the gospel; alluded to the treatment of Christ and his followers by the Pharisees and

Sad- the religious sects of those days, and that we preached the same gospel, and fared but little better. This meetinghouse was built on the line between the Methodists and Univer- Members from both persuasions were present. Our neighbor, who fed and cared for us, leaned to the latter faith. At the close of our remarks, the class-leader, who had set the hounds on our track, was the first to the stand to invite us home with him.

I told him that the claims of those who did not set their dogs on us, after they had turned us from their doors hungry, were first with me-that his claims with me were as after consideration. He said it was his nego boys that sent the hounds after us, but he would not be bluffed. He said that one of us had to go with him-that if I would not go Frank must go. I told him that Elder Edwards could use his own pleasure, but I would hold a meeting that night with those Universalise brethren, and thus we parted. Elder Edwards went to spend the night with the class-leader, and attended the meeting with the friends who had invited him home with them. I had a good time. Of their own accord they made up a collection of a few dollars, as a token of their regard for me. I was to meet Elder Edwards at the house of my friend, who took us in at midnight from the storm, by an hour by sun, to start on; but he did not put in his appearance for an hour or more. When he got within talking distance I saw by his features that he had been roughly dealt with. His first words were, "That is the wickedest old man that I ever met with, and if he don't repent God will curse That was enough, and I began to laugh. I conceived

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what he had to encounter the long night before. He said, "It the Lord will forgive me for going this time I will never go again, without you are along." I said to him,

I Frank, experience teaches a dear school, yet fools will not learn at any other. I knew what treatment you would receive, and refused to go with him. If you had been a wise man yon would have taken the hint and kept away from him."

We made our way through to Overton County, Tennessee. Here I advised my friend Edwards to return back to Nauvoo, and gave him money to pay his fare on a steamer, as he was cut out for anything but a preacher.

At Carlisle, the county seat of Overton County, I met with a young man, an elder, by the name of Dwight Webster. Though but little experienced, he was a man of steady habits and an agreeable companion. We held a number of meetings together in this part of the country. Webster and Moses had been companions together, and met with much opposition. Webster and I baptized several persons, and made a true friend of a wealthy merchant, named Armstrong, who welcomed us to his house and placed us under his protection. He also owned a large establishment in Louisville, Kentucky. He was an infidel, though an honorable and high-minded gentleman. His wife Nancy, and her sister Sarah, were both baptized.

While here I received a letter from James Pace, one of my near neighbors in Nauvoo, requesting me to visit his brother, William Pace, and his relatives in Rutherford County, Tenn. Elder A. O. Smoot and Dr. David Lewis succeeded us in this county and in Jackson County, Tenn., and added many to those whom we had already baptized. We made our way through to Stone River, preaching by the way, as opportunity occurred. Here I handed my letter of introduction to William Pace, brother of my neighbor James Pace, who received us very kindly and procured us the liberty of holding forth in the Campbellite Chapel. Here we were informed that the Campbellite preachers were heavy on debate, that none of the other sects could stand before them, and that they dare not meet them in public or private discussion. I replied that my trust was in God, that the message I had to bear was from Heaven-that if it would not bear the scrutiny of man I did not want to stand by it, but if it was of God, He would not suffer His servants to be confounded if they were only honorable and trusted in him.

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Truth is mighty and will prevail; Error cannot stand before Truth. If these men can overthrow the gospel which I preach, the sooner they do it the better for me. I do not wish to deceive any one, or to deceive myself. If any one can point out an error in the gospel which I preach, I am willing to drop that error, and exchange it for truth.

The hour came, we both spoke. We spoke on the first principles of the gospel of Christ, as taught by the Saviour and his apostles. Before setting down I extended the courtesy to any gentleman that wished, to reply or offer any remarks either for or against what we had set forth. Parson Hall, the presiding Campbellite minister, was on his feet in a moment and denounced us as impostors. He said we were holding forth a theory that was fulfilled in Christ; that the canon of Scripture being full, these spiritual gifts that were spoken of in the New Testament were done away with, being no longer necessary; that as for the "Golden Bible" (Book of Mormon), that was absurd in the extreme, as there were to be no other books or revelations granted. He quoted the revelations of St. John in his support, where it reads, "He that addeth to, or diminisheth from the words of the prophecies and this Book, shall have the plagues herein written added to his torment," or words to that effect. I followed him in the discussion, and quoted John where it reads, "He that speaketh not according to the law and the testimony hath no light in him." I said that my authority and testimony were from the Bible, the book of the law of the Lord, which all Christian believers hold as a sacred rule of their faith and practice. To that authority I hoped my worthy friend would not object. I illustrated my position by further quotations from the Scriptures, and when our meeting was over the people flocked around us in a mass, to shake hands with us and

invite us to their houses-the Methodists, Baptists and Presyterians especially. The planters in this county were mostly w-althy, and prided themselves on being hospitable and kind to strangers, especially to ministers of the gospel. We went from house to house and preached from two to three times a week. «'e saw that the seed had already been sown in honest hearts anal we were near to them. Knowing the danger of being lifted up by self-approbation, I determined to be on my ward, to attend to secret prayer, and reading and keeping

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diaries. When at our friend Pace's hones we would frequently resort to a lonely grove to attend to prayer and: lead to ourselves.

CHAPTER EL

MORMONISM ---ITS DOCTRINES, AND HOW IT ORIGINATED.

A SHORT time after the events narrated in the preceding

chapter, it was arranged that Parson Hall and myself

should hold another discussion at the Campbellite Chapel. Par-

son Hall did not want to meet me in the discussion, but he had

to do so or lose his flock, as all the people had become interest-

ed in the subject of Mormonism.

1 We met at the appointed time, and chose two umpires to act as

moderators of the meeting. The subject to be discussed was:

r "Are apostles, prophets, teachers, etc., together with the

spiritual gifts spoken of, as recorded by the Apostle Mark in his

E 16th chapter, necessary to be in the Church now as they were

then?" I took the affirmative, the Parson the negative ; the lis-

t

cussion lasted six hours. In his closing speech Parson Hall became

':x very abusive and denounced the Mormons to the lowest regions

of darkness, and the Prophet, Joseph Smith, as a vile impostor.

I replied to him and closed the discussion. It was agreed that

the Old and New Testaments should be the only authorities to

be quoted by us. The empires refused to decide who had the

Eli best of the discussion. They said it rested with the people to

14 decide for themselves. It was evident, however, that the people

were with me. The principal topic of conversation was about

this strange Mormon doctrine. .

Parson Hall's flock was by no means satisfied with his course. He said this Mormon doctrine was the strongest Bible doctrine he ever heard of, and he feared the consequences of s further

' 3 discussion of it. Bat this would not satisfy the people, who

wanted to hear and learn more of it; so another discussion was

agreed upon, in which Parsons Curlee and Nichols were to as-

sist Parson Hall, and prompt him.

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LIFE OF J011\ D. LEE.

The subject was, "Is the Book of Mormon of Divine origin, and has it come forth in direct fulfillment of prophecy? And was Joseph Smith inspired of God?" I had the affirmative. We selected three judges; the hall was thronged. I felt the responsibility of my situation, but I put my trust in God to give me light and utterance to the convincing of the honest and pure in heart. The discussion lasted many hours. I showed conclusively, both from the Old and New Testaments, that, in accordance with scripture and prophecy, the ten tribes of Israel had been broken up and scattered upon the face of the earth. That sure and indisputable evidence had been found and produced, by which it was certain that the tribes of North American Indians were descendants from the ten tribes of Israel. I showed that from many customs and rites, prevalent among the Indians, that there could be no doubt, in any rational mind, but that these tribes had sprung from the remnants of the scattered ten tribes of Israel. The prophecies of the Old and New Testaments, the traditions and history of the Indiana, so far as, known, their solemn religious rites and observances, were conclusive evidence of thin fact. And God has repeatedly promised that, in His own good time, these tribes of Israel, this chosen people, should be again gathered together, that a new and further revelation should be given them, and to the whole world, and that under this new dispensation Zion should be rebuilt, and the glory of God should fill the whole earth, as the waters cover the mighty deep.

It should be as a sealed book unto them, which men deliver to le that is learned, saying, " Read this book," and he saith, "I cannot, for it is a sealed book." It is strange that a people, „:me so favored of God, strengthened by His arm and counseled ,; his prophets and inspired men, should have so far wandered and become so lost to all sense of duty to God! But so it was, until, as the prophet says, the Book that should come unto ,.,.m, should speak to them out of the ground-out of the dust of the earth; as a "familiar spirit, even out of the dust of the r earth." The Book that was to contain the divine revelation of ' : God was to come forth, written upon plates, in s language un0 to men."

But a man unlearned, not by his own power, bus by the pow- of God, by means of the Urim and Thummim, was to trans- it into cur language. And this record, in due time, came

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according to God's will. It was found deposited in the side of s mountain, or hill, called Cumorrah, written in the reformed Egyptian language, in Ontario County, in the State of New York. It was deposited in a atone boa, put together with cement, air tight. The soil about the box was worn away, until a corner of the bog was visible. It was found by Joseph Smith, then an illiterate lad, or young man, who had been chosen of God as His instrument for making the same known to men.

Joseph Smith was a young man of moral character, belonging to no sect, but an earnest enquirer after truth. He was not permitted to remove the bog for a period of two years after he found it. The angel of God that had the records in charge, would not permit him to touch them. In attempting to do so, -on one occasion, his strength was paralyzed, and the angel appeared before him and told him that that record contained the gospel of God, and an historical account of the God of Joseph -on this land; that through their transgressions the records were taken away from them, and hid in the earth, to come forth at the appointed time, when the Lord should set His heart, the second time, to recover the remnant of His people, scattered through all nations; that the remnant of His people should be united with the stick of Judah, in the hands of Ephraim, and they should become one stick in the hands of the Lord. This is the Bible, which is the stick of Judah, that contained the gospel and the records of the House of Israel, till the Messiah came. The angel further informed him that when the Ten Tribes of Israel were scattered, one branch went to the north; that prior to the birth of Jesus Christ the other branch left Jerusalem taking the records with them, of which the Book of Mormon is a part. The branch of the Ten Tribes which went north doubtless have a record also with them.

When these plates, containing the Book of Mormon and God's will, as therein revealed, were removed from Ontario County, New York, they were taken to Professor Anthon, of New York City, for translation. He replied that he could not translate them, that they were written in "a sealed language, unknown to the present age." This was just as the prophet Isaiah said it should be.

Do any of the present denominations counsel with the Lord? No, they deny revelation, and seek to bide their ways from Him. Upon all such He pronounces woe.

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LIFE OF JOIN D. LEE.

I do not wish to be considered as casting aspersions on any other sect. It is not my purpose to do so. The love that I have for truth, and the salvation of the human family, may cause me to offend, but if I do so it is because of my exceeding zeal to do good. Remember that the reproof of a friend is better than the smite of an enemy. Jesus said, " Woe unto you that are angry and offended because of the truth." It is not policy on your part to be offended on account of the truth. If your systems stems will not stand the scrutiny of men, how can they stand the test of the great Judge of both the living and the dead? I place a greater value upon the salvation of my soul than I do upon all earthly considerations.

After my second discussion I began to baptize some of the leading members of the Campbellite Church. Among the first to be baptized were John Thompson and wife. Thompson was sheriff of Rutherford County, and was an influential man. Among others who were baptized were Win. Pace and wife. Mrs. Pace was a sister of Parson Nichols, who assisted Parson Hall in his last discussion with me. Major D. M. Jarratt and wife, Mrs. Caroline Ghiliam, Major Miles Anderson, and others, were also baptized and received into the Church. My friend Webster, after being with me about a month, returned to visit and strengthen the branches of the Church established in Smith, Jackson and Overton Counties. I continued my labors here on Stone River and Creple Creek about six months. During the most of this time I availed myself of the opportunity of studying grammar and other English branches. During my stay I lectured three times a week, on Wednesdays, Saturdays and Sunday afternoon. Sabbath forenoon I attended the meetings of other denominations. During this time I held four public discussions, in addition to those I had held with Parson Hall. I held two discussions with the Rev. James Trott, who had for fifteen years been a missionary to the Cherokee Nation.

I held a closing debate in that settlement with the Rev. Mr. Cantrall, of the Campbellite faith. He came from a distance, at the request of friends, to endeavor to save the flock. After consultation with Parson Hall, and other members of the flock, they refused to submit to moderators or judges, neither were they willing to be confined to the Old and New Testaments for authority to disprove the doctrine that I defended. 'their was that Mr. Cantrall should speak first, bringing

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any argument he chose; when he had finished I was to conclude the debate, and the people were to judge for themselves who had the best of the argument. My friends would not consent to this arrangement, but I told them ti-it they could have it their own way, that if the Rev. Cantrall wished to condescend to the platform of a blackguard, that in case of necessity I might meet him there, though I would prefer an honorable debate to slander and ridicule. This statement I made to the assembly prior to the Rev. gentleman's mounting the stand, with Parsons Hall, Curlee, Trott and Nichols as prompters.

They had provided themselves with a roll of pamphlets and newspapers, containing many of the low, dirty, musty, cunning, lying stories about Joe Smith's walking on the water, being a money digger, an impostor and a thousand such stories. Mr. Cantrall read and emphasized each story, as his prompters handed them to him. He occupied about two hours and a half in this manner, and about half an hour in trying to point out discrepancies in the Book of Mormon. He spoke of the absurdities of the boat that the Nephites built to cross the ocean in, from Asia to America. That it was built tight, excepting a little hole on top, for air, and that it would shoot through the water like a fish, and ridiculed such an absurdity. He defied me to produce any such inconsistencies in the Holy Bible. He said the Bible was a book of common sense, written by men inspired of God. It was full of good works, and only pure characters, and nothing like the impostor Joe Smith. He challenged me again to point out a single instance in the Bible which would compare with the stories in the Book of Mormon. The idea of apostles and prophets and supernatural gifts in the Church, as it was in the days of Christ, was absurd. That the History of Nephi was absurd and a burlesque upon common sense. That he hoped none of the people would be led away by such nonsense and folly. I sat facing him during all his long harangue of abuse and ridicule. When it came my turn to speak, I asked the reverend gentleman to occupy my seat, that I did not want more than thirty minutes to reply. I said to the assembly that a sense of duty to the truth, and to the cause I had espoused, alone prompted me to make any reply to the long tirade of abuse and sarcasm they had been listening to. The gentleman and his prompters had gathered quite an angry-looking cloud of pamphlets and newspaper slang and abuse, which

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culminated in a tornado of bolts of thunder, tapering off with wind, blixen and chinck-a-pin bushes, without quoting s single

passage of scripture to disprove my position, or in support of their own. But on the contrary, he had become an accuser of

the brethren, speaking evil of thins he knew not. The spirit of persecution, hatred and malice is not the spirit of the meek and

lowly Saviour. The gentleman tells you that the day of perfection has arrived, that Satan is bound in the gospel chain, that we

have no need of spiritual manifestations, that this is the reign of Christ. Now, I will say if this is the millennial reign of Christ, and the devil is bound in the gospel chain, I pity the inhabitants of the earth when he gets loose again. After reading the description of the millennial reign, as it shall be, as described by the prophet Isaiah, can any one be so stupid as to believe that we are now living in that eventful day? Shame nn a man who

would deceive and tamper with the souls of men ! The gentleman who has told you this don't believe it.

The gentleman has challenged me to produce anything from the Bible equaling in strangeness the building of a boat like a

fish, in which the Nephitea crossed the ocean from Asia to America. I call his attention to the first chapter of the Book of Jonah. Here W very strange craft was used for three days and nights, in which to send a missionary to Nineveh. This craft was constructed after the manner of the bout spoken of in the

Book of Mormon. If the prophet was correct in the description of his craft, he too scooted through the water in the same way that the Nephites did in their boat. The Book of Mormon is nothing more or less than a book containing the history of a portion of the House of Israel, who left Jerusalem about the time of the reign of Zedekiah,

Ding of Judah, and crossed the ocean to America; containing also the gospel which was preached to them on this continent, which is the same gospel as that preached by Christ and his Apostles at Jerusalem. The Bible and the Book of Mormon both contain a history of the different branches of the House of Israel, and each contains the gospel of Christ as it was preached unto them, the different branches of the house of Israel, and to all nations. Both testify of each other, and point with exactness to the dispensation of the fullness of time. The Book of Mormon does not contain a new gospel; it is the same gospel as that preached by Christ. That it is a mysterious book, is j just what the prophet said it should be, " a marvelous

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work, a wonder." But my friend says that it is too mysterious, too wonderful for human credence, and challenges me to point out anything told in the Bible that seems inconsistent with reason or our experience. Now, which is the most reasonable, that Nephi built a boat after the pattern mentioned in the Mormon Bible, directed by God how to build it, and crossed the ocean to this continent, or that Jonah was in the whale's belly for three days and three nights, and then made a safe landing ? Or would it sound any better if Nephi had said that when he and his company came to the great waters, that the Lord had prepared great whales, two or more, to receive them and their outfit, and set them over on this side by that means? Nothing is impossible with God. If He saw fit to send Jonah on his mission in a whale's belly, I have no fault to find with Him for so doing. He has the right to do His own will and pleasure; and if he instructed Nephi how to fashion his boat, or Noah to build an ark against the deluge; or to cause Baalam's ass to speak and rebuke the madness of his master; or caused Moses to lead the children of Israel through the Red Sea, without any boat at all; or caused the walls of Jericho to fall to the ground, and the people to become paralyzed through the tooting of rams' horns; or empowered Joshua to cause the sun to stand still while he slaughtered his enemies; is any one of these things more wonderful than the other? Now any one of these instances that I have selected from the Bible, if found in the Book of Mormon, would be sufficient to stamp it with absurdity and everlasting contempt, according to argument of the gentlemen who oppose me; but when found in the Bible the story assumes another phase entirely. It is as the Saviour said of the Pharisees, " Ye strain at a gnat and swallow a camel." My opponent strains at a gnat, when found in the Book of Mormon, but if camels are found in the Bible he could swallow them by the herd. I cannot see why a big story, told in the Bible, should be believed any more readily than if found in the Book of Mormon. It is not my purpose to find discrepancies in the characters of the ancient prophets or inspired writers, but my opponent has challenged me to produce from the Bible a character of such disrepute as that of Joe Smith, the Mormon Prophet. Now I will say that of the characters that I shall mention, we have only their own history or account of what they did. Their enemies and cotemporaries

Lave Ion- since passed away. But if their enemies could speak

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worse of them than they have of themselves, decency world blush to read their history. I will refer to only a few instances. Moses, the meek, as he is called, murdered an Egyptian that strove with an Israelite, and had to run away from his country for the offence. He was afterwards sent by God to bring the Israelites out of bondage.

Noah was a preacher of righteousness. He built the ark, and

was saved through the deluge. His name has been handed down

from posterity to posterity, in honorable remembrance, as one

who feared God and worked righteousness. But we find him

soon after the flood getting drunk, exposing his nakedness, and

cursing a portion of his own posterity. Lot, 'whose family was

the only God-fearing family in Sodom and Gomorrah, res-

cued by the angel of God from the judgments that over-

whelmed those cities, when only a short distance from Sodom

became drunk and debauched his daughters.

Think of the conduct of David with Uriah's wife, and David was, we are told, a man after God's own heart. Also Judah, Judge in Israel. Peter cursed and swore and denied his Master. The enemies of Christ said he was a gluttonous man and a wine bibber; a friend of publicans and sinners; that after the people at the marriage feast were well drunken, that he turned` water into wine that they might have more to drink; that in the corn fields he plucked the ears of corn and ate them; that he saw an ass hitched, and without leave he took it and rode into Jerusalem; that he went into the Temple and overset the tables of the money changers and took cords and whaled them out, telling them they had made his Father's house a den of thieves. I am aware that all Christians justify the acts of Christ, because tie was the Son of God. But the people at that time did not believe him to be the Son of God, any more than the gentleman does that Joseph Smith was the Prophet of God. I have alluded to these instances merely in refutation of the challenge imposed upon me by my opponent.

But few seem to comprehend that man, in and of himself, is f rail, weak, needy and dependent, although the Creator placed within his reach, as a free agent, good sod evil, and has placed in the heart of every rational being a degree of light that makes us sensitive and teaches us right from wrong. As the Saviour says, " There it a light that lighteth every man that cometh into the world."

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I have been obliged to abbreviate my argument very much, lest I tire my readers. I had scarcely closed speaking before my Reverend opponents were making for the door. They would have nothing more to do with the Mormon. Some were honest enough to acknowledge that Mormonism, as it was called, would stand the test; that it could not be disproved from the Bible, and that sooner or later all other creeds would have to give way to it, or deny the Bible, for the more it was investigated the more popular it would become, as it would expose the many weak points and inconsistences of the different denominations. Others denounced it as an imposition, and warned their adherents to have nothing to do with it. This kind of talk from the pulpit only served to give Mormonism a new impetus. I soon baptized many converts, and organized branches in that and adjoining counties of over one hundred members.

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CHAPTER %.

LEE CASTS OUT DEVILS AND DOES OTHER WONDERFUL WORKS.

A SHORT time after holding the discussion mentioned in the preceding chapter, Dr. A. Young, of Jackson County, 'Tenn., came to me and wished me to go with him, and join in a discussion with a couple of Campbellite preachers. At first I d dined, as the distance was nearly one hundred miles, and my labors in the ministry where I then was were pressing. I lead more calls to preach than I could fill.

Dr. A. Young was made a bishop, and A. O. Smoot, s convert, was made an elder in the Church.

I finally consented to go and attend the discussion. On our arrival at the place agreed upon, I learned that all necessary arrangements had been made. The subject was, "Is the Book of Mormon of Divine authenticity, and has it come forth in direct fulfillment of prophecy, found in the Old and New Testament, sad is Joseph Smith Divinely inspired and called of God?" We had the affirmative. There was a large concourse of people assembled. The discussion lasted two days. At the close of the

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127

:,hate the judge decided that the Mormons brought forth the -:Iongest reasonings and scriptural arguments, but that the other side had the best of the Mormons in sarcasm and abuse.

When I was about to leaps Dr. Young exchanged horses with tee, be keeping my pony, and giving me a very fine blooded black mare. I was then built up, so far as a good outfit for traveling was concerned. Dr. Young traveled with me as far as Indian Creek, Putnam County, twenty-five miles south-east, as :v-port said that a couple of Mormons had been " raising h---l" " there, to use their own words. So we concluded to visit the -,:ace and learn the facts. This was about the first of March. It was on Saturday that we arrived there. We rode at once to the Methodist Chapel. Here we found several hundred people assembled-the most distressed and horrified looking worshipers my eyes ever beheld. Their countenances and actions evinced an inward torture of agony. Some of them were lying in a swoon, apparently lifeless; others were barking like dogs; some singing, praying and speaking in tongues, their eyes red and distorted with excitement.

Tile chapel was situated in a yard surrounded with tees. I was so overcome with amazement and surprise that I had forgotten that I was on horseback. The first that I remember was that a man had led my horse inside the gate and was putting me off, saying, "Come, get down, you are a Mormon preacher; We are having fine times." I objected, but walked to the south end of the chapel, instead of going inside. A chair was set for me by some, rational person, and I leaned my head upon my hands and commenced praying. I was a stranger, both to the people and to their religious exercises. I was puzzled, not knowing what to do in the situation. I saw a young woman, about eighteen years of age, of handsome form and features, in her stocking feet, her handsome black hair hanging down over her shoulders in a con:'used mass. She was preaching what she called Mormonism, and warning the multitude to repent and be baptized, and escape the wrath of God. In front of her stood' s young Methodist minister, to whom she directed her remarks. He smiled at her. :111 of a sadden she changed her tack, and belted him right and lift for making light of what she said. The next moment she confronted me, and said, "You are a preacher of the true Church, and I love yon I " Thus saying, she sprang at me to embrace

me R with open arm o. I stretched forth my hand and rebuked the

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evil spirit that was in her, and commanded it to depart in the name of the Lord Jesus, by virtue of the holy priesthood in me vested. At this rebuke she quailed, and turned away from me like a whipped child, and left the crowd and went home, ashamed of her conduct.

This occurrence gave me confidence in God, and in Him I put my trust still more than I had ever done before. It was now about sunset and we had had no refreshment since morning. I arose and informed the multitude that we would preach at that place on the morrow at ten o'clock. A merchant by the name of Marshbanks invited us home with him, some of the leading men accompanying us. They informed us that a couple of men, brothers, from West Tennessee, named William and Alfred Young, formerly members of the Baptist Church, who had joined the Mormons, had been there and preached; that they enjoyed spiritual gifts as the apostles anciently did, and had baptized the people into that faith, and had ordained John Young, Receiver of the Land Office there, a preacher; that he was an intelligent, well-educated man, but was now a fanatic, and many of their leading men were ruined and business prostrate, and all through that impostor, Joe Smith. They said he ought to be hung before he did any more harm; that their settlement was being ruined and all business stopped; that if any one would give John Young, or Mark Young, his father, who was formerly a Methodist class leader, their hand, or let them breathe in their face, he could not resist them, but would come under the same influence and join them. I told them that I had been a member of this Church for a number of years and had never seen or heard of anything of this kind.

The next morning, about day break, those two fanatics were at Marshbanks' house. They said they had a glorious time through the night, and had made a number of converts. I began to reason with them from the scriptures, but as soon as I came in contact with their folly, they began to whistle and dance, and jumped on to their horses and left.

Sometime after, on our way to the chapel, my friend Marshbanks indulged in a great deal of abuse of Joe Smith. He told me that I could not be heard among the fanatics at the chapel, and that I had better return to his house and hold :. meeting there.

I said to him, "In the name of the Lord Jesus Christ, I will

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129

preach there to-day, and not a dog will raise his voice against me, and you shall bear witness to it." He replied, " Very well. I will go with yon and try and keep order." As we entered the chapel, the same scene of confusion prevailed that we observed the day before. Some were stretched on the floor, frothing at the mouth, apparently in the agonies of death. Others were prophesying, talking in tongues, singing, shouting and praying. I walked into the pulpit as a man having authority, and said, " In the name of Jesus Christ, and by virtue and authority of the Holy Priesthood invested in me, I command these evil spirits that are tormenting you, to be still, while I lay before you the words of life and salvation." As I spoke every eye was turned upon me and silence reigned; the evil spirits were subdued and made powerless. There were two Presbyterian ministers there who asked leave to take notes of my sermon,. which I freely granted, telling them further that they were at, liberty to correct me if in anything I spoke not according to the Law and Testimony of Christ. -

I preached a plain sermon on the first principles b1' the gospel of Christ, as taught by the apostles. I showed to them that the house of God was a house of order, and not confusion;; that the Spirit of God brings peace, joy, light and completes harmony. The testimony of Jesus is the spirit of prophecy,. and every person who has the Spirit of Jesus has the spirit of prophecy, and should and would do the will of Heaven; that one may have a gift of prophecy, another of tongues, another of interpretation-but let one speak at a time; that this fanaticism which they had witnessed during the last few days was not to be fathered upon Joseph Smith or upon the Mormons; that we had no affinity for such a religion, and that we discarded it as from beneath and not from God. Before I dismissed the meeting I asked my Presbyterian friends if they wished to reply to me.. They said they did not; that they were much pleased with my remarks, and that they were scriptural anti reasonable.

I then concluded to return to the Branch at Rutherford County, and continue my labors there. A delegation came to me from the Assembly and said, " Mr. Lee, your discourse today has turned us up side down. Yon have convinced many of as that we are going astray. Do not, for mercy's sake, leave us in this situation. We are persuaded that many are honest-hearted and will obey the truth." I replied, " My mission is to preach J

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the truth, to call erring children of men to repentance." I appointed a meeting, and preached that evening at the house of David Young, a brother of Mark Young, the Methodist class. leader, to a large body of inquiring minds. The following day eve preached at the side of a clear running brook. After the preaching many demanded to be baptized. I went down into the water and baptized twenty-eight persons, among whom were two well educated young men. One was a nephew of Gov. Carlin, of Illinois; the other was F. McCollough, now a Bishop at Alpine City, Utah.

Most of the leading families of Putnam County were converted, and I organized them into a Branch, and remained with them about ten days, teaching and instructing them, the better to establish them upon the true basis of order and equity, and to guard them against those fanatical influences that had been ruining the people of this neighborhood.

Elder Samuel B. Frost had been laboring in DeKalb County, East Tennessee, where he had baptized about thirty converts. As he passed on his return to Nauvoo, I sent for him to tarry with me a few days, and assist me, as Dr. Young had returned home. Such of the people who had been under the power of the spirit of darkness became alarmed, and dared not trust themselves away from us. We fasted and prayed three days vend three nights, pleading with the Father, in the name of the Son, to give us power over those evil spirits.

And here I will say that up to the time of my witnessing what I have here narrated, I was skeptical on the subject of our power over evil spirits. I had heard of such manifestations, but had never seen them with my own eyes before.

)17y experience here impressed me deeply, that we could attain such power, and showed me the stern necessity of living near to God, for man, in and of himself, is nothing but a tool for the tempter to play with.

As I said, the people durst not trust themselves away from mss. One time we were in s large room, at Mark Young's house. I was sitting by a desk writing in my diary. Adolphus Young, the chairman of the delegation which had waited on me and requested me to remain with them and set them right, was walking too and fro across the room. As he came near me I noticed that his countenance changed, and as be turned from me be cast s fearful glance at me. I kept my eyes upon him as ha

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LIFE OF JOHN D. LEE.

walked away from me. When near the centre of the room he wilted down and exclaimed, 11 Ohl God, have mercy on me." Without a word spoken, Elder Frost and myself sprang to him. Laying my hands upon him I commanded the evil spirits, by virtue of the Holy Priesthood, and in the name of Jesus Christ, to come out of him. As I spoke these words I felt as if a thousand darts had penetrated my mouth, throat and breast. My blood ran cold in my veins; my pluse stopped beating; in a word, I was terror-stricken. I saw a legion of evil spirits in the vision of my mind. And what was still more, they had fastened their fangs in me and I was about to give up the contest, when another influence came to my relief, and said to my spirit: "Why yield to the powers of darkness? You hold the keys over those evil spirits. They should be subject to your bidding in the name of Jesus, through faith." This last comforting influence relieved my fears, strengthened my faith, and gave me power to overcome the evil spirits. I was not more than a minute or two in this situation, but during that time I endured more agony, torture, and pain than I ever did in tie same time before or since.

This may seem to be a fabulous story to my readers, many of whom will, no doubt, attribute it to fanaticism; nevertheless it is true. The man was restored, and bore record of the power of God to his deliverance, and was to the day of his death an honorable, good citizen.

I was never considered a long-faced preacher. During my stay here I added to this branch of the Church until it was more than fifty members strong.

>17y friend, Elder Frost, agreed to wait in

,Overton County until I could re-visit the breach in Rutherford County, and set things in order there. Then I was to accompany him home to our families in Nauvoo, the City of Joseph. I ordained William Pace to the office of the lesser priesthood, to take charge of the Saints there. We also ordained Adolphus Young to preside over the branch at Indian Creek, Putnam County. After calling on Dr. A. Young, I joined my friend, Elder Frost, and drove to Nauvoo for him six jacks and jennets to exchange for land, that he might have a place to come to. We had a pleasant journey to Nauvoo, as the weather was fine. On arriving in the city I met my family, all in good health. I traded some of my stock with Byrum Smith, the Prophet's brother, r, for land.

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It was now June, 1842. In the summer and fall I bunt me s snug, two-story brick house on Warsaw street, and made my family quite comfortable. I enclosed my ground and fined things snug and nice. I then took a tour down through Illinois. H. B. Jacobs accompanied me as a fellow companion on the way. Jacobs was bragging about his wife and two children, what a true, virtuous, lovely woman she was. He almost worshiped her. But little did he think that, in his absence, she was sealed to the Prophet Joseph, and was his wife.

We raised up quite a branch of the Church in Clinton County. Among others whom we baptized, were the Free sisters, Louis & and Emeline; also the Nelsons. Emeline Free was afterward sealed to Brigham Young, and her sister Louis & to myself. She is now Daniel H. Wells' first wife.

I also visited my relatives in Randolph County, the home of my youthful days. Here I baptized my cousin Eliza Conners, with whom I had been raised. I also baptized Esther Hall, the sister of my old friend Samuel Hall, with whom I lived when I was first married. I was kindly received in my own county.

But few, however, cared to investigate the principles of Mormonism, as the most of them were Catholics. In all my travels I was agent for our paper, the Nauvoo Neighbor, and collected means, tithings and donations for the building of the Temple. From here I returned home by steamboat.

Through the winter Joseph Smith selected forty men for a city guard, from the old tried veterans of the cause. I was the seventh man chosen. These men were also the life-guard of the Prophet and Patriarch and of the twelve Apostles. My station as a guard was at the Prophet's mansion, during his life, and after his death my post was changed to the residence of Brigham Young, he being the acknowledged successor of the Prophet. From the time I was appointed until we started across the plains, when at home I stood guard every night, and much of the time on the road, one-half of the night at a time, in rain, hail, snow, wind and cold,, to nourish, protect and guard, and give strength to the man that has proven to be the most treacherous, ungrateful villain on earth. In return for all of my faithfulness and fidelity to him and the cause that he taught, he has wantonly sacrificed me, in a dastardly and treacherous manner. But I must not think or reflect too much upon so frail a being. He has contracted the debt himself, and sooner or later must atone for his own

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page LIFE OF JOHN D. LEE.

sins. "Vengeance is mine, saith the Lord, and I will repay." Such a base, vile, inhuman wretch, cannot long escape justice. However, I intend to speak more fully of this depraved man at the proper time and place in this narrative.

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CHAPTER %I.

• TENNESSEE PLANTER MARES IT HOT FOR PARSON LEE.

DURING the winter of 1841, a letter was sent to the Prophet from the leading men and members of the branch church on Stone River, Tennessee, and Cripple Creek, Rutherford County, Tennessee, desiring him to send me back to labor in that country, as there was a wide field for preaching there.

They stated that I had so ingratiated myself among the people that no other man could command the influence and respect to do good that I could among them. This was enough. In the latter part of February I took leave of my family and entered upon my mission.

To refuse to comply with the call of the Prophet is a bad omen. A man so doing is looked upon with distrust, renders himself unpopular, and is considered a man not to be depended upon. At the time I started the river was blocked with ice. I traveled on foot, without purse or scrip, like the apostles of old, carrying out the motto of the Church, the bee of the desert, `Leave the hive empty-handed and return laden." In this way I, as well as many other elders, brought in money, thousands of dollars, yearly to the Church, and I might say many hundreds of thousands, as the people among whom I traveled were mostly wealthy, and when they first received the love of the truth their hearts as well as their purses were opened and they would pour out their treasures into the lap of the Bishop. All were taught that a liberal man deviseth liberal things, and by his liberality shall be live, and that be that soweth liberally shall reap bountifully, etc.

As I passed along my way, I strengthened the brethren of the various branches, reminding them of their duties, especially -%f the necessity of building the Temple. That duty was more im

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portant than all others, for in that alone, when completed, they could attain to the highest exaltation of the Priesthood, together with all the spiritual gifts that belong thereto. When I arrived. at my old home, the place of my childish days, I found Elder John Twist, who was waiting my arrival. We staid in that neighborhood a few days, and then started on again. My uncle was going on our way with a wagon for about one hundred miles, and we accompanied him. I passed through Kaskaskia, where I was born, but did not preach there, for my uncle was in a hurry to reach the point of his destination in Jackson County, where he was establishing a wood yard on the Mississippi River. Here we intended to take a steamer for Nashville, but no steamer would take us on board at the landing, for it was a bad one to bring boats up to. While staying at that place we. preached to the people, and made our home with Mr. V. Hutcheson, and his sister Sarah, where we were treated very kindly. Finally a flat-boat came in sight. We hailed it and went aboard. We were soon on good terms with the Captain and crew, and. went with them to Memphis, Tennessee. At this place the Captain of the flat-boat sold out his cargo, and then offered to. pay our fare on a steamer from Memphis to Nashville. While we were in Memphis, General William Henry Harrison, then a candidate for President, arrived, and a great political meeting of the Whig party was held in the open sir. After my friend Win. Springer, the Captain of the flat-boat, had sold his cargo. and received his money, he invited my friend Twist and myself to go with him to a saloon. There were quite a number of men in the saloon, fiddling, eating, drinking and otherwise enjoying themselves. Captain Springer was not used to drinking. He soon got mellow, felt rich, and commenced throwing his money around in a careless manner. The saloon-keeper was a man with an eye to business, and was particularly interested in friend Springer. He treated him often and insisted on his drinking. I tried to get Springer to go to his boat, and took him by the arm and started off with him, when one of the crowd told me not to be so officious, that the man knew his own business and was capable of attending to it. I said nothing to him in reply, but I sent Twist in haste to the boat for the crew to come at once before Springer was robbed of his money. They came, but not any too soon for his benefit, as a row had commenced,. with the design of going through him while it was going on.

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LIFE OF JOHN D. LEE.

When the crew came, I started for the boat with Springer, the crew keeping back the crowd of drunken robbers. By acting in this way we saved him and his money too. Twist and

myself refused all kinds of drinks that night. We were therefore sober and in good condition to protect the man who had favored us and been our friend. Next morning Springer wished to reward us, but we refused to let him do so.

I told him we had done nothing but our duty. We parted with him and his crew, and took passage in a new steamer that was owned in Nashville, and was then making its first trip from Nashville to New Orleans. The boat got into a race with the Eclypse, another fine boat. The Captain was a fine man. The crew were all negroes. One of the firemen on our boat took sick, and was unable to do his work. I saw that the Eclypse

was crowding us closely. I threw off my coat and took the nebro's place as fireman. I saw a barrel of resin near by; I broke the head in with an ax and piled the resin in the fire. This soon had its effect, and our boat soon left the Eclypse far in the rear. The steamers parted at the mouth of the Ohio. The

Captain was so we'll pleased with my work that he gave Elder Twist and myself a free passage.

When we reached Nashville Elder Twist became homesick and left me, and returned to Nauvoo. I gave him $14 to pay his- way home. I was thus left alone once more. I found the Branch at Nashville in a healthy condition, and much pleased to have me with them. I then visited the Branch in Putnam County, and preached to them, advising all to go to Nauvoo. I added several new members to the Church. By the neat Spring that entire Branch had gone to Nauvoo. The Branch on Stone River also went to Nauvoo soon after I returned home. A delegation, headed by Captain John H. Redd, came to incite me to go and preach in the settlement where Captain Redd lived.

They said I could not preach publicly, for my life would be in danger, as many of the citizens were very hostile to the Mormons and had run one man out of the neighborhood for practicing Mormonism, and Randolph Alexander had been run off for preaching Mormonism. Captain Redd was formerly a sea captain and a native of South Carolina. I told the delegation I would preach, provided they gave general publicity to my appointment. They were startled at the proposal, and said my life would not be safe a moment if I undertook to preach in public.

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I told them to trust that to me. They returned home and gave general notice of when and where I would preach. At the appointed time I started for the place of meeting, which was twenty miles from Murfreesborough. I was met by a guard of ten men, headed by Captain Redd, who came to meet and protect me. The next day I preached to a large number of people. I spoke two hours to them, upon the subject of our free institutions and the constitutional rights of American citizens. I told them who I was and what I was; that I was a free American citizen; that I claimed the right of free speech as a free man; that I held myself open for investigations that if the people wished me to set forth the tenents of our faith I would do so, otherwise I would leave; that if they did not desire to bear the truth they could make it manifest and I would leave their country. The vote was unanimous for me to tarry and preach to them. I preached there twice. My first sermon was upon the apostasy of the churches of the day and the necessity of a purer gospel, proving what I said by the Scriptures. I then followed up with the origin and authenticity of the Book of Mormon.

I was then induced to continue my sermons. I staid there and continued to do my Master's will. After the fourth sermon I commenced to baptize members. The first one that I baptized at that place was Parson John Holt, of the Christian faith. Then I baptized seven of the members of his church; then Captain Redd and his family. This unexpected success of the gospel created great excitement in that section of country. About ten miles from there lived two men, lieutenants in the militia company of Captain Bogardus, of Missouri fame and disgrace. These men had strayed into this section of the country, and were employed by two wealthy farmers, and were acting as overseers. They told fearful stories about the Mormons in Missouri, and gathered up a mob of about twenty-five men and came with them, determined to tar and feather me if I preached again. Word reached the settlement of what was intended. The people came to me to ask what they should do. I told them to wait and let me manage the affair. The next day, Sunday, while I was preaching, one of the lieutenants, by the name of Dickey, made his appearance with ten men. He informed me of his design, and that I must quit preaching and leave for other parts of the country. "Not just yet," said I. At this he and his men made a rush for me. As they started the women next to the

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LIFE OF JOIN D. LEE.

137

stand formed a circle around me. While thus surrounded I continued my sermon. I refuted the absurd stories of Dickey and his crew, and I then told the people there what I knew had been done at Far West by Lieut. Dickey and the members of Captain Bogardus' company. The mob tore down my stand, but could not get at me. Then they retired to consult. Captain J. H. Redd then appointed a meeting to be held at his place that afternoon, and he told the people that he did not want any person to come into his yard unless they came intending to behave; that if there was any violence used there some one would get hurt. I preached at his house that afternoon. A fearful storm raged during most of the time, but this was fortu

nate, for it kept the mob away. While I was preaching a drunken wag interrupted me and called me a d-d liar. Captain Redd was sitting near me with two large pistols, which he called his peace-makers. This insult was not more than out of the fellow's mouth when Captain Redd caught him by the neck and rushed him out of the house into the rain. The coward begged hard for himself, but' he was forced to go out and sit

under a porch during the rest of the sermon. Captain Redd was a kind-hearted, generous man, but would not stand abuse. The

next Sunday was a cloudy day, so the meeting was held within doors. Dickey had by this time raised his mob to about fifty men, and had made every arrangement to give me a warm reception. Two men who were intoxicated were selected to start the

disturbance, or "open the ball," as they called it. I had just commenced speaking, when one of these men began to swear and

use indecent language, and made a rush for me with his fist drawn. I at once made a Masonic sign of distress, when, to my relief and yet to my surprise, a planter rushed to my aid. He was the man who employed Dickey. He took the drunken men and led them out of the crowd, and sat by me during the rest of my sermon, thus giving me full protection. That man was a stranger to me, but he was a good man and a true Mason. His action put an end to mob rule at that place. After the meeting

I baptized some ten persons.

Soon afterwards I was sent for by Col. Tucker, of Duck Creek, Marshall Co., to come there, a distance of thirty miles. I attended, and delivered three lectures, which were well received by all, the Colonel in particular. He was a wealthy Virginian,

and pressed me warmly to make his house my home. His wife

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and family were favorably impressed. They were of the Presbyterian order, and two of her brothers were ministers of that faith. I remained here a few days, and left an appointment to, preach on the following Saturday and Sunday. Before leaving I let the Colonel's lady have books on our faith, and returned to fill some appointments that I bad made at Capt. Redd's. At the appointed time I returned to fill my

River.

Within half a mile of Col. Tucker's house was a Methodist chapel. At this place lived a New Light preacher, an old man, who invited me to stop with him. He informed me that Col. Tucker had become bitter against the Mormons on account of his wife believing in them, and that she wanted to be baptized. She had left word with him requesting me not to leave without baptizing her. This was something that I wished to avoid, so to prevent trouble I concluded not to go to Col. Tucker's at all. I filled my appointments, and returned to my Christian friend's house for refreshments, intending to make my way over the mountains that night, and thus avoid meeting Mrs. Tucker. I had just finished supper, and stepped to the door to start back, when I met Mrs. Tucker. She upbraided me for not calling to see her. I said to her that it was contrary to the rules of our faith for an elder to interfere in any man's family against the wish or will of the husband or parents; that she should keep quiet and the Lord would take the will for the deed. The more I tried to reconcile her, the more determined she became to be baptized. While I was talking with her a young man came to us and reported that Col. Tucker had ambushed himself, with a double-barreled shot-gun, near the place of baptizing, swearing vengence against the man that attempted to baptize his wife.

I was in hopes to persuade her to return, but in vain. She said to me, "You have declared your mission is from Heaven, that you are a servant of God, and I believe it. Now I demand baptism at your hands. 'If you are a servant of God, don't shrink from your duty."

I looked at her for a moment, and said, " Woman, if you have faith enough to be baptized under these circumstances, I have faith enough to try it at least." Some ten personal friends who lived in the little village accompanied us to the water, a short distance above the usual place of baptizing, and attended during the performance of the ordinance. They advised her to

appointments on Buckskin

************************************************LIFE OF JOHN D. LEE.

return home in immediately, with her two servants, and never let

on as though anything had happened. Wa started to return to the house of my friend, carrying m5 boots in ms hand. It was

now dark. As I got to the top of a high fence, and cast my eves about me, I luckily saw a man near me in the rear, with a double-barreled shot-gun in his hands, or what I supposed was such. He was within ten steps of me, or nearer. I at once recognized him to be Col. Tucker. Having heard of

his threats, I was induced not to tempt him too far. I placed my hands on the fence and sprang over it, alighting on the side near a cross-fence

other

, which the garden from

a field of corn, to avoid a collision with him. As quick as

thought I got on the opposite side of the fence, among the corn,

which was at full height. I was within twenty feet of Tucker

and could hear all that was said. I heard him rave, draw

his shot-gun down, and demand with oaths what they were

doing there. Had they been baptizing his wife? I 1

the voice of the Parson's lady with whom

clothes of lira. Tucker.

recognizes

I was stopping.

She had the wet

" Tell me," demanded Tucker, " if my wife has been baptized, or I will blow your brains out." The reply was, " She has been baptized." "Where is that infernal Mormon preacher? " demanded the Colonel; "I will put a load of shot through him." "He is in that corn field," was the reply. The Colonel then raved the more. Finally some of his friends persuaded him to return home, and not disgrace himself. He pretended to do so, but it was only a feint to get me out, I feared. After waiting until all was quiet, I returned to the house of my friend, and passed through the door and went out on the porch. I sat down and was slipping off my socks, to put on dry ones, when I heard a rustling in the room behind me. The newt moment Col. 'tucker had his gun leveled on me, and it flashed. He then whirled the butt of it to fell me to the earth. Seeing my danger I sprang

and caught him around the waist, with one of his arms in ms grasp, which left him with only one arm loose. He said, "a have you now, d-n you, where I want you." He was a strong, muscular man, and, no doubt, supposed I would be no match for him. I ordered a young man that stood near by, to tape

h;-i gun. I then gripped him with an iron hug, anti sent him

back k into the room. The old gentleman with whim I was stop-

ping, ordered !aim )Ut of ti:,: him out of the house unless he he would behave him- ':,fm-.

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140

MORMONISM UNVEILED.

self. He said he had invited me to his house, and felt that it was his duty to protect me. The Colonel replied that he would go if he could, that he never knew before that when he was in the hands of a Mormon, he was in a bear's clutches. I said, I• I will take you out if it will accommodate you." Thus saying, I stepped out on the porch with him. I saw that he was willing to go. This gave me new courage. He said, 11 D-n you, let me go or I will blow your brains out when I get loose." I replied, °IThere is but one condition on which I will let you go, and that is that you will go home and be quiet and trouble me no more." He replied, " D-n you, I will settle with you for all this." I felt that a man who would treat a stranger as he had me, could not have the moral courage to back him in so shameful an act as the one he was engaged in. This was in the month of July, and it was very warm. I had hugged him closely, and he was growing weak. He said again,'" Let me go, I am getting faint. I will be still if you will let go of me, and I will make it hot for you if you don't let me go." As he said this I renewed my grip upon him, and raising him up, said, You have tried to take my life without cause, and still persist in doing so. If you don't behave I will throw you out of sight on this hard ground." I said this with an emphasis as though I meant it. As I was, as he supposed, in the act of dashing him to the ground, he begged of me, saying that if I would let him loose, he would go and trouble me no more. I let him fall to the ground, and handed him his gun, and let him live. When he got a little distance away he began threatening me, and said he would be revenged. After all had quieted down I retired to rest in the upper story of my friend's house.

About one o'clock in the morning I was awakened by the voice of a female, which I recognized as the voice of Mrs. Tucker, in company with two or three other ladies. She informed me that her husband was bent on my destruction, and that he and ten men were way laying my road, and advised me not to start in that direction; that her husband had accused her of wetting the wads in his gun to save my life; but for me to be of good cheer and put my trust in God, and that she bad not regretted the steps she had taken. I thanked her for her kindness, and told her that I wished her to return home and not come to see me any more; that I was in the hands of God and He would protect nee and deliver me safe; that her visits to me

************************************************LIFE OF J011` D. LEE.

would only make her husband more enraged at her. They retired, and I fell asleep.

At four o'clock I awoke, dressed myself, and ordered the servant to saddle my horse. As the servant hitched my horse to the post, Tucker and several men appeared upon the ground. Tucker told the servant that he would cut him in two if he saddled my horse. I spoke to Tucker kindly, saluting him with the time of day. His reply was, "I have got you now, d-n you." Thus saying, he ordered his nephew to bring

Esquire Walls immediately. After washing, I took my seat on the porch, and took out my Bible to read. Tucker stood about ten stns from me to guard me and my horse. My old friend, the New Light preacher, with whom I was lodging, had a fine horse saddled for me and hitched on the south side of the cornfield. He advised me to pass down through the corn-field while I could do so without being detected, and thus get away out of the county before a warrant could be issued for my arrest. Deliverance was very tempting, yet I did not like the name of

running away from trouble. It would convey the impression of fear, if not guilt, to most casual observers. So I chose to face the music and abide the consequences.

A little after sunrise I saw Justice Walls coming, and some

fifty men with him. At this my heart leaped for joy. Among so

many I was satisfied all were not against me, as many of them

had attended lectures and were favorably impressed with them.

After a short interview with Col. Tucker, Justice Walls informed

me that Col. Tucker demanded from him a warrant for my

arrest, for having baptized his wife without his consent. I asked

Col. Tucker if he ever forbid me to baptize his wife; if he did

not invite me to his house and invite me to stop there when I

returned; that I had not seen him, after this conversation, until

after his wife was baptized. That I had not urged her to lie

baptized; that she came to me and demanded to be baptized. I

told the Justice that I had violated no law of Tennessee.

The law allows a wife much greater privileges than being bap-

tized without the consent of her husband; that she could sell

one-third of his real estate, and her deed would be good. The

Justice said I was right, and told the 'Colonel it would be use-

less to issue a warrant without just cause. The Colonel then

demanded a warrant for my arrest for assault and battery. Ili,

said I had abused his person, and

that lie was sore all over and

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MORMONISM UNVEILED,

scarcely able to walk. The Justice told the Colonel that it seemed to him that he was the one who bad made the assault; that he snapped a loaded gun at me and bad attempted to take my life, and that what I had done was in self-defense. He told Colonel Tucker he would talk with him again.

He then beckoned tome to follow him, and I did so. We went into a room by ourselves, when he said to me, 11 Parson Lee, you have many warm friends here. I have been very much interested in your lectures. I believe you to be honest and firm in your faith, and I will do all I can for you. Colonel Tucker is a desperate man when aroused. As a matter of policy, to humor him, I will give him a writ, but I will manage to delay the time to enable you to get out of the county. I will send for my law books, with instructions to delay in getting them here, and will argue with the Colonel that I must have my books here to examine the law. It is only four miles to the county line, when you will be all right. Then take the trail over the mountain, and they will not know which way you have gone. When you get into your county remember me on election day. This county and Rutherford County send three members to the Legislature. I am a candidate, and the vote of your friends in these counties will secure my election. When I send for my books you appear and bid us good-bye, as though you were not afraid of any man. Colonel Tucker has promised me he will use no violence if I will give him a writ." The Justice then gave me a token of the Brotherhood, and then walked out to confer with Colonel Tucker, and sent his nephew back for his books, instructing him to delay in getting them, so as to give me time to get out of the county, before an officer could overtake me. He told the Colonel to keep cool and he would soon have a writ for me.

I went into the dining-room and sat down to breakfast, and ate a little as a blind. Then taking up my saddle-bags, bade them all good-bye.

I walked to my horse, that stood bitched where the servant had left him. As I left the house Justice Walls followed me as though he was very much surprised, and said, " Parson Lee, I hope you will tarry until this matter can be settled amicably."

1 told him that I had violated no law, that my ministerial engagements compelled me to leave, and that I should have done so before had not this unpleasant affair detained me; that I chose

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LIFE OF JOHN D. LEE.

143

to serve God rather than fear the ire of man. Thus saying, I placed my saddle upon my horse. Colonel Tucker leveled his gun on me, and said, 1° D-n you, I knew you would run." I turned and eyed him and told him to put up his gun ; that I had borne all I intended to from him; that if he attempted violence he would never trouble another man. At the same time the Justice told him to be careful, that he had made himself liable already. I mounted my horse and turned to the Colonel and told him he might guard that wood-pile until the day of judgment, for all that I cared. He again raised his gun, but was prevented by the bystanders from shooting. I rode off leisurely, and when about seventy-five yards away I stopped and watered my horse. Tucker again drew his gun on me, and I expected him to shoot every moment, but I durst not show fear. My road lay along the mountain for some two miles. When I passed a house I would walk my horse, and sing and seem to be wholly unconcerned, but when I was out of sight I put my horse on the keen jump, and was soon safe out of Marshall County and in Rutherford. Finding an out-of-the-way place, with good blue grass and plenty of shade, I got down from my horse and returned thanks to my Father in heaven for my deliverance.

In the afternoon I arrived at the house of Capt. Redd, where I generally made my home. The brethren all came to welcome me back, and I related to them my experience and deliverance.

A short time after this James H. Polk and Col. Jones, both candidates for the office of Governor of Tennessee, and the candi-

didates for the Legislature, including my friend Walls, met at Murfreesborough and held a political meeting. Walls related to me the sequel of what happened with Col. Tucker. When his nephew went for his law books he permitted his horse to get away, and was nearly ruined in the brush and grapevines while I was escaping. COI. Tucker did not blame the Justice at all, but rather sympathized with him in his misfortune. Mrs. Tucker Still remained firm in her faith. The kindness of Justice Walls to me in my hour of peril was not forgotten. I spoke of it in all my meetings, and to my friends in private. And to this act of j justice and humanity he owed his election, as he was elected by a majority of only five votes.

I visited the branch on Stone River and made arrangements

to return to my family at Nauvoo, the City of Joseph. The two

branches now numbered about sixty members. I organized a

************************************************I!4 MORMONISM UNVEILED.

branch west of Murfreesborough, and ordained John Holt to the ofce of Elder. I baptized a young girl at Readysville, by the name of Sarah C. Williams, of rich parentage. She was about ten years old, and afterwards emigrated to Nauvoo, with the family of Win. Pace. She was sealed to me in her fourteenth year, and is still with me. She is the mother of twelve children, and has been a true, faithful companion to me. I lectured at Diurfreesborough for about ten days, and about the first of October, 1843, I took the steamer at Nashville for my home at Nauvoo, arriving there on the 14th of October.

************************************************

CHAPTER. XII.

MATTERS OF PECULIAR INTEREST AT NAUVOO.

Upon my return home I found my family well. Work on the Temple was progressing finely, and every effort was being made to push it ahead. About this time John C. Bennett came on a visit to see the Prophet, and soon after joined the Church. At that time he wielded quite an influence in government affairs. He grew in the graces of the Prophet and became his right-hand man. He endeavored, in connection with Stephen A. Douglass, to obtain a charter for the City of Nauvoo. Bennett organized the Nauvoo Legion, and was elected Major General. Through his influence, backed by Douglass, arms were obtained for the Legion from the government. A Free Mason's lodge, and the privileges of Masonry, were extended to the Legion. Judge Cleveland, of Springfield, Ill., was very friendly, and frequently visited the Prophet. A fine lodge was built in Nauvoo, and many were admitted as members. The brothers, Joseph and Hyrum Smith, held high positions in the brotherhood. I here became a member of the order and received three degrees.

The institution flourished during our stay in Nauvoo, and was frequently visited by the Grand Worshipful Master from Spring- and lectures were had and a library established. I was Librarian of the order. I was also Wharf Master of the city, and held the position of Major in the Nauvoo Legion, and com-

************************************************LIFE OF JOHN D. LEE.

145

mantled the escort in the Fifth Infantry. I was mane the general clerk and reader for the Seventies and issued the laws to that body. 1 held the office of a Seventy, and was collector of the delinquent military tax. The same Fall I was appointed on a committee, with Brigham Young as counselor, to build a hail for the Seventies, the upper story to be used for the Priesthood and the Council of Fifty. Previous to my being appointed on the committee two committees had been appointed, but had accomplished nothing, and we commenced without a dollar. My plan was to build it by shares, of the value of- five dollars each. Hyrum Smith, the Patriarch, told me that he would give the Patriarchal Blessing to any that labored on the foundation of the building. The Seventies numbered about four hundred. and ninety men. I was to create the material. That is, I would watch, and when I could get a contract to take out lumber from the river, as rafts would land at the city, I would take common laboring men, and the portion of the lumber that we got for our pay we would pile up for the building. In this way we got all the lumber needed. The brick we made ourselves, and boated the wood to burn them and our lime from the island.

In the month of March, 1844, we had the building up on the, west side nearly two stories high. One day when the wall was built up nine feet high and forty-five feet long, and was of course green, a tornado came that night and blew the wall down, breaking columns and joists below, doing a damage of several thousand dollars. I was inclined to be down in the lip, but Brigham Young laughed at me, and said it was the best omen in the world; it showed that the Devil was mad, and knew that the Seventy would receive the blessings of God in that house; and as they were special witnesses to the nations of the earth, they would make his kingdom quake and tremble; that when Noah was building the ark he was mobbed three times, but he persevered, and finally they said, "Let the d-d old fool alone, and see what he will accomplish." " Just so with you; double your diligence and put her up again. If yon do not you will lose many a blessing."

I went to work again with as many men as could work to advantage. We threw the wall down flat, and commenced a new one, another brick thicker than the former. I borrowed fifty thousand bnrick, and made them and returned them when the weather was fine. By the first of Mx) we had the the Hall closed in. closed in.

************************************************146 MORMONISM UNVEILED.

LIFE OF JOIN D. LEE.

I must now leave the building of the hall for other matters. During the winter, Joseph, the Prophet, seta man by the name of Sidney Hay Jacobs, to select from the Old Bible such scriptures as pertained to polygamy, or celestial marriage, anal to write it in pamphlet form, and to advocate that doctrine. This he did as a feeler among the people, to pave the way for celestial marriage. This, like all other notions, met with opposition, while a few favored it. The excitement among the people became so great that the subject was laid before the Prophet. No one was more opposed to it than was his brother Hyrum, who denounced it as from beneath. Joseph saw that it would break up the Church, should he sanction it, so he denounced the pamphlet through the Wasp, a newspaper published at Nauvoo, by E. Robinson, as a bundle of nonsense and trash. He said if he had known its contents he would never have permitted it to be published, while at the same time other confidential men were advocating it on their own responsibility. Joseph himself said on the stand, that should he reveal the will of God concerning them, that they, pointing to President W. Marks, P. P. Pratt, -and others, would shed his blood. He urged them to surrender themselves to God instead of rebelling against the stepping .tone of their exaltation. In this way he worked worked upon the feelings and minds of the people, until they feared that the anger of the ' Lord would be kindled against them, and they insisted upon knowing the will of Heaven concerning them. But he dared not proclaim it publicly, so it was taught confidentially to such as were-strong enough in the faith to take another step. About the same time the doctrine of 1° sealing " for an eternal state was introduced, and the Saints were given to understand that their marriage relations with each other were not valid. That those who had solemnized the rites of matrimony had no authority of God to do so. That the true priesthood was taken from the .earth with the death of the Apostles and inspired men of God. That they were married to each other only by their own covenants, and that if their marriage relations had not been productive of blessings and peace, and they felt it oppressive to remain together, they were at liberty to make their own choice, as much as if they had not been married. That it was a sin for people to live together, and raise or beget children, in alienation from each other. There should exist an affinity between each other, not a lustful one, as that can never cement that

************************************************1 47

love and affection that should exist between a man and his wife. I will here mention that Orson Hyde and W. W. Phelps turned against Joseph in Missouri, and forsook him in time of peril and danger, and even testified against him in the courts. After the troubles were over, and Joseph was again in place in the midst of the Saints, they both wished to be restored to fellowship and standing in the Church, confessing their faults. Joseph laid the case before the Church, and said that if Go 1 could forgive them he ought to, and would do so, and give them another chance. With tears he moved that we would forgive and receive them back into fellowship. He then sent Elder O. Hyde and John E. Page to Jerusalem, and to the land of Palestine, to dedicate that land for the gathering of the Jews. Report said that Hyde's wife, with his consent, was sealed to Joseph for an eternal state, but I do not assert the fact. I also understood that Brigham Youna's wife was sealed to Joseph. After the death of Joseph, Brigham Young told me that Joseph's time on earth was short, and that the Lord allowed him privileges that we could not have.

A difference arose between Joseph and Win. Law, his second counselor, on account of Law's wife. Law said that the Prophet proposed making her his wife, and she so reported to her husband. Law loved his wife and was devoted to her, as she was an amiable and handsome woman, and he did not feel like giving her up to another man. He exposed the Prophet, and from that time became his enemy. His brother, Wilson Law, sided with him. They were Canadians, and wealthy and influential men. They, in connection with Foster and Higbee, who were on the wane in the faith, established a paper at Nauvoo, called the Expositor, in which they took about the same position that the Salt Lake Daily Tribune does. They set the Prophet up without mercy. They soon got after Brigham for trying to influence Martha Brotherton to be sealed to Joseph. Her father found it out and helped to expose them, which made it rather hot for them. The next move of the Prophet and his friends eras to get the City Council to pass an ordinance declaring the Expositor to be a nuisance, and also Higbee's grocery, unless they would close them up.

John C. Bennett became suspected, and fears were entertained that he would join the faction. He was accused of selling ol- in the military organization, to certain men who would help

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LIFE OF .T011 \' D. LEE.

148 MOB-UU1'IS.tI UNVEILED.

him win the good graces of some of the young sisters, and that he became intimate with Orson Pratt's wife, while Pratt was on a mission. That he built her a fine frame house, and lodged with her, and used her as his wife. Fearing that Bennett would assail the character of the Prophet, I brought him before the City Council, and had him make a statement, certifying that he knew nothing derogatory to the character of the Prophet, and that his behavior was that of a gentleman and a man of God. After this, Bennett was hauled up and dealt with, and severed from the Church. He said that the Prophet gave him permission to do as he had done with Mrs. Pratt. Joseph said Bennett was guilty of adultery, but that as a matter of policy he had not exposed him until after Bennett had made his statement.

Previous to this time, the Prophet had written a letter to Martin Van Buren, wishing to know his views in regard to the grievances and wrongs of the Mormon people, should he be elected President. He replied that he believed their cause was just, and that Congress had no right to interfere. That it was a State matter, and was left to the Executive. The Prophet addressed another letter to Wm. H. Harrison, on the same subject. His answer was but little more satisfactory. He then drew up a statement of his own, of the power and policy of the Government. A convention was called, and the Prophet was nominated as a candidate for the Presidency. He set forth his views in the nAUVOO Neighbor, a newspaper formerly knows as the Wasp. He stated that if the people would elect him President it would be the salvation of the nation, but if otherwise, the Union would soon be severed. That the two political parties would continue to influence the people until it would end in a civil war, in which all nations would take part, and this nation would be broken up. At this convention, the Elders were assigned missions to different States. I was sent to stump the State of Kentucky, with ten elders to assist me.

Brigham Young said to me, "Yon had better shut up the Seventies' Hall, and obey, perhaps, the last call of the Prophet." Things looked rather squally before I left, and but little prospect of growing better. I left Nauvoo on the 4th of May, 1844, with greater reluctance than I had on any previous mission. It was hard enough to preach the gospel without purse or scrip, but it was nothing compared to offering a man with the reputation that Joseph Smith had, to the people as a candidate for

the highest Gift of the nation. I would a thousand times rather lave been shut up in jail, than to have taken the trip, but I dared not refuse.

About one hundred of us took the steamer Ospray, for St. Louis. Our mission was understood by all the passengers on board. I was not long waiting until the subject was brought up. I had made up my mind to banish all fear, and overcome timidity. I made the people believe that I felt highly honored to electioneer for a Prophet of God. That it was a privilege that few men enjoyed in these days. I endeavored to make myself agreeable by mixing with the passengers on the steamer. I told them that the Prophet would lead both candidates from the start. There was a large crowd on the boat, and an election was proposed. Judges and clerks were appointed and a vote taken. The Prophet received a majority of seventy-five, out of one hundred and twenty-five votes polled. This created a tremendous laugh, and we kept it up till we got to St. Louis. Here the most of us took tie steamer Mermaid. The change of steamers afforded me a new field of labor. Here I met a brother of Gen. Atchinson, one of the commanders of the militia that served against the Church at Far West. He became very much interested in me, and when we parted at Smithland, Ky., he invited me to go home with him and preach in his neighborhood. illy destination being Frankfort, I could not accept his invitation. I went to Lexington, by way of Georgetown, lecturing as I went. I finally went to the Capital, put up at a hotel, and endeavored to hire the State House to speak in, but found it engaged.

My funds were low, though my hotel bill was four dollars per clay. After three days' trial I hired the Court House. The people said that no Mormon had ever been able to get a hearing, though several had attempted to do so. When evening came I had to light up the house and ring the bell. Elder S. B. Frost assisted me. Soon the hall was filled with none but juveniles, from ten to fifteen years of age. I understood the trick. They supposed I would leave, but to their surprise I arose and said I was glad to see them out in such great numbers; that I knew they had good parents, or they would not be here ; that it they would take seats and be quiet we would sing them some of our Mormon songs. Elder Frost was a charming sinker. W e sang two or three songs. Our juvenile hearers seemed paralyzed. I

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then knelt down and prayed. By this time the hall was crowded with men, and I begged them not to crowd my little friends out. I then spoke about an hour and a half upon the constitutional rights of American citizens. I spoke of the character of the Southern people; that they were noted for their kind and generous treatment of strangers in particular, but that I feared, from the treatment I had received, that I had missed my way in Kentucky. My sires were of Southern birth; my father was a relative of the Revolutionary Lee, of Virginia; my uncle was from Lexington, Kentucky; that I came a stranger into their midst, and I felt confident that the right of speech would be extended to us; that we were ministers of the gospel, traveling without purse or scrip, dependent upon the generosity of the people for food and raiment, nor did we preach for hire; that if they wished, we would remain there and lecture, and if it met the approbation of the people they could have the gospel preached to them without money and without price. The first man that spoke up was a saddler; he said he was a poor man, but we were welcome to his house, giving the street and number. About twenty more responded in like manner, among them some of the most wealthy men of the county. We went home with a rich farmer, and continued our labors, having more calls than we could fill. We were sent for by a rich planter, who lived about twenty miles away. I was anxious to extend our labors as much as it was advisable.

On our way to the planter's we found it difficult to obtain dinner. The orthodox people did not like to associate with Mormons. I finally asked them to direct me to where some infidel or gambler lived. They wanted to know what on earth I wanted of them. I replied, "° To get something to eat; that they were too liberal-minded to turn a stranger away from their door. That the Saviour ate with publicans and sinners, for the very reason that we do, for the religious scribes and pharisees would not feed him." They pointed us to the next house, where we went and were kindly received and entertained. The gentleman informed us that he belonged to no church, but that he had an interest in a church, and said we were welcome to preach there. He went and made an appointment for us to preach. We preached there and were received with the greatest kindness. I soon began to baptize, and calls came in on every side,

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when the papers brought us the news of the assassination of the Prophet Joseph, and his brother Hyrum.

We returned immediately to Frankfort, as I expected the Elders there, to learn what to do. , We all retired to Maple Grove, on the Kentucky river, and kneeled in prayer, and asked the Lord to show us whether or not these reports were true. Z was the mouth in prayer, but received nothing definite in answer to my prayer. I told the elders to follow their own impressions, and if they wished to do so, to return to Nauvoo.. Each of them made his way back. I went and spent the evening with a Mr. Snow. He claimed to be a cousin of Erastus Snow, who was favorable to us. We spent the evening talking; over the reported deed. The next morning, about ten o'clock,. my mind was drawn out in prayer. I felt as though the solemnity of eternity was resting upon me. A heavenly, hallowed influence fell upon me, and continued to increase until I was electrified from head to foot. I saw a large personage enter the and stand before me. His apparel was as white as the driven snow, and his countenance as bright as the noon-day sun.. I felt paralyzed, and was speechless and motionless. It remained with me but a moment, then receded back out of the door. This bright being's influence drew me from my chair and led me youth about three hundred yards, into a plot of clover and bluegrass, and stood over a persimmon tree, which afforded a pleasant shade. I fell prostrate upon my face upon the grassy While here I saw Joseph, the Prophet, and Hyrum his brother, the Patriarch, and their wounds by which they had been assassinated. This personage spoke to me in a soft, low voice, and said that the Prophet and Patriarch had sealed their testimony with their blood. That our mission was like that of the Apostles, and our garments were clear of the blood of the nation. That I should, return to Nauvoo and wait until power was granted us from o0 high. That as the Priesthood fell upon the Apostle Peter, so should it rest with the twelve apostles of the Church for the present. And thus the vision closed, and I gradually returned back to my native element. Rising up I looked at my watch and saw that I had been there an hour and a quarter. Returning to the house my friend Snow asked me if I was ill. I replied hi the negative. He said I was very pale, that he saw my countenance change while I sat in my chair; that when I went out of' the door it seemed as seemed as though every every drop of blood had

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left me, or been changed. I then 'told him that the reports in the papers were true, and the two Saints, the Prophet and the Patriarch, were no more. I asked him to take me to the landing, as I wished to take the evening packet, as my labors were done in this county for the present. He importuned me so hard that I told him what I had seen. He saddled a horse for me and one for himself, and we started, in company with several others, for the landing. When we were about to start on the steamer, Mr. Steele, a brother of the Captain, introduced me to the Captain. About eight persons demanded baptism, but I could not stop, but advised them to come to Nauvoo ; among them was my friend Snow. I had a cabin passage free. `then I reached Nauvoo, the excitement was at the highest point.

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CHAPTER XIII.

DEATH OF JOSEPH SMITH-$ONE OP' BRIGHAM YOUNG'S CRIMES.

Joseph Smith, the Prophet, and Hyrum, his brother, were assassinated on the 24th day of June, 1844, at Carthage, 111., about twenty miles from Nauvoo, while under the pledged faith of Gov. Ford, of Illinois. Gov. Ford had promised them protection if they would stand trial and submit to the judgment of the court. By his orders the Nauvoo Grays were to guard the jail while the prisoners awaited a trial.

The mob was headed by Williams and Sharp, editors of the Nauvoo Signal. When they approached the jail the guard made no resistance, but fell back. Stephen Markham, who had been to visit the prisoners an hour or so before they were killed, gave Joseph an Allen revolver. A part of the mob rushed up stairs, to the inner door of the prison, and burst it open and attempted to enter. Dr. Richards parried off the bayonets with his heavy cane. Joseph reached out his hand and fired off his six shots at the crowd, and wounded several mortally. Hyrum, who was trying to brace against the door, received a shot in the face near the nose. He said, I I I am a dead man," and fell. John Taylor received a shot, but fortunately it struck his watch,

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LIFE OF J011.\' D. LEE.

which saved his life. These four were in the prison. Taylor, however, received another shot and fell. Joseph left the door, sprang through the window, and cried out," Oh, Lord, my God, is there no help for the widow's son!" as he sprang from the window, pierced with several balls. The crowd then left the door and ran around to the windows.

Dr. Richards covered Taylor with a straw bed. Several shots were fired at the bed, some of which cut his legs. Dr. Richards bards looked out of the window on the scene, and had several balls pass through his clothing, but received no injury. After Joseph fell he was set up against the well-curb and shot again. A young man named Boggs rolled up his sleeves, and with a knife attempted to cut off his head. At this instant, many of the bystanders report that a flash of light encircled the Prophet, and the man who was advancing to cut off his head fell back. They all seemed frightened, and fled after perpetrating the horrid deed. A runner was sent to Nauvoo to acquaint Governor Ford with what had been done. The Governor was terror stricken, as it endangered his life, he being alone, without a guard, and at the mercy of the Mormons, had they chosen to take advantage of him while he was in Nauvoo. Governor Ford advised them to be quiet, and promised that he would see that their murderers should be prosecuted. He gave the Mormons a company of troops to go and bring their dead friends to 1`'auvoo. They were placed in rough oak plank boxes and brought to the city. There was great lamentation and mourning over them among the people. Joseph was a man dearly loved by the Saints, and blessed with direct revelation from God, and was an honorable, generous, high-minded man. The remains of the Prophet and his brother were laid in a sepulcher made of stone. The rough boards, which once enclosed them, were sawed in pieces and distributed among their friends, many of whom had canes made of the pieces, with a lock of the hair of the Prophet set in the top of them, and those canes are kept as sacred relics to this day.

But I must go back and speak of the cause of their arrest. While I t=as in Kentucky the printing press and the grocery of Higbee & Foster were declared nuisances, and ordered to be destroyed. The owners refused to comply with the decision of the City Council, and the Mayor ordered the press and type destroyed, which was done. The owner of the grocery employed John Eagle, a regular holly, and others, to defend it. As the police

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entered, or attempted to enter, Eagle stood in the door and knocked three of them down. As the third one fell the Prophet struck Eagle under the ear and brought him sprawling to the ground. He then crossed Eagle's hands and ordered them to be died, saying that he could not see his men knocked down while in the line of their duty, without protecting them.

This raised the ire of those men, Higbee, Foster, and others, and they got out writs for the arrest of Joseph and others, and laid their grievances before the Governor. Joseph, knowing the consequences of such a move, concluded to leave for the Rocky Mountains, and lay out a country where the Saints would not be molested. , He crossed over into Iowa, with a few faithful friends, with him. These friends begged him to return and stand his. trial; that the Lord had always delivered him, and would again.

He told them that if he returned he would be killed, but that if he went away he would save his life and the Church would not be hurt; that he would look out a new country for them; that the Governor had also advised him to do so. These old grannies then accused him of cowardice, and told him that Christ had said he would never leave his brethren in trouble. He then asked them if his Emma wished him to return. They answered, I ° Yes." He then said it was all light before him, and darkness behind him, bat he would return, though he felt like a sheep being led to the slaughter. The following day he crossed the river again to Illinois. He kissed his mother in particulars and told her that his time had come, and that he would seal his testimony with his blood. He advised his brother Hyrum not to go with him-that he would be a comfort to the churches when he, the Prophet, should be gone. Hyrum said, °1 No, my brother, I have been with you in life and will be with you in death! " The Prophet then called Gen. Dunham and had some private talk with him, and started for the jail at Carthage. Dunham said that the Prophet requested him to take his command and ambush it in s grove near Carthage, and watch the movements of the crowd, but Dunham dared not go contrary to the orders of the Governor. He might 'have gone in the night time, as he knew that Joseph feared treachery.

About this time the settlements on Bear Creek and at Great Plains had a difficulty with the outsiders, and the settlements were broken up and the settlers driven to nAUVOO. tHE Mormons sought redress under the law. Tie Sheriff tried to sup-

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press the riot by a posse, but could not get a posse from the outsiders, and he was obliged to summon them from the Mor- This made him unpopular and endangered his life, which rendered him powerless. Governor Ford tried to bring to justice those who had assaulted the Smiths, but public opinion was against him, and the mass of the people objected, hence nothing was done. Some of the leaders in the horrid deed were members of the Legislature, and though the disturbance was partially quelled, still the feeling of enmity continued to exist until the final breaking up of the Church.

Every exertion was made to push forward the completion of the Temple at Nauvoo.

Before proceeding further, we must learn who was to be the successor of the Prophet to lead the Church. It was then understood among the Saints that young Joseph was to succeed his father, and that right justly belonged to him. Joseph, the Prophet, had bestowed that right upon him by ordination, but he was too young at that time to fill the office and discharge its solemn duties. Some one must fill the place until he had grown to more mature age. Sidney Rigdon set up his claim, he being the second counselor to the Prophet. Rigdon had a few backers for his claims. A man by the name of Strong, who had been writing for the Prophet, set up his claim to the office, by forging an appointment from Joseph. Time passed on until the whole twelve got nn from their missions, and a conference was held, and the several claimants came forward with their claims. Sidney Rigdon was the first who appeared upon the stand. He had been considered rather in the back-ground for sometime previous to the death of the Prophet. He made but a weak claim. Strong did not file any. Just them Brigham Young arose and roared like a young lion, imitating the style and voice of Joseph, the Prophet. Many of the brethren declared that they saw the mantle of Joseph fall upon him. I myself, at the time, imagined that I saw and heard a strong resemblance to the Prophet in him, and felt that he was the man to lead us until Joseph's legal successor should grow up to manhood, when he should surrender the Presidency to the man echo held the birthright. After that time, if he continued to claim and hold the position, he could not be considered anything else than an usurper, and his acts would not meet the approbation of Heaven. Hence the: course of Brigham Young has been

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downward ever since. As soon as he got the reins of government in his hands, he swore that he would never suffer an officer to serve a writ on, or arrest him, as they had Joseph; that he 'would send them across lots to h-1, that dark and gloomy road whence no traveler ever returned. At that time I lived on Warsaw street, about one-half of a mile east of the Temple.

He wished me to remove near to him, as I was one of the guards that were assigned to guard him. I had quite a comfortable brick house and lot, all in fine order, on Warsaw street. He told me to let him have my property on Warsaw street and he would buy me a house on the flat, nearer to him. I did so, and he bought out Samuel D. Frost, and sent him on a mission to Kentucky, where I had been laboring, taking his family with him. He had a nice little frame house. I moved into it and had it finished on the inside and made quite comfortable. Brigham at that time was living in a little log house, but was preparin

to build a brick house. I renewed my labors on the Hall of the Seventies, and finished it in grand style. It was then dedicated, and the different quorums all had a picnic party in it, beginning with the first quorum, consisting of seventy-seven men to each quorum. Brigham said this hall would be a creditable building in London. He called upon me to organize all the young men into Quorums of Seventy, and keep the records for them. He appointed me General Clerk and Recorder of the Seventies, and through me were to be issued the licenses of the Quorums. This was to be my compensation for my services. Joseph Young was the senior President over all the Quorums. My responsibility increased daily. I was offered the position of senior President, I to select my six Counselors and my Quorum of Seventy, but I declined, as I did not want the responsibility. I held then all the offices I could fill. Having finished the hall, I was offered, or rather had a mission, to build Joseph Young, the head President of the Seventies, a neat brick dwelling. Calling upon the Seventies to assist me, I soon mustered all the Help that was necessary, and made brick enough to build me a large dwelling house. Including my other buildings it was ninety feet front, two and a half stories high, with a good cellar. By the middle of July, 1845, I had both houses, the one for Joseph Young, and the one for myself, finished, ready for painting. During the Winter of 1844-5 a man by the name of Stanley took up a school, teaching the use of the broad-sword. At

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LIFE OF JOHN D. LEE.

the expiration of his term I opened three schools, of fifty scholars each, in the same exercise. I gave thirteen lessons in each school, receiving two dollars from each scholar. This made me six hundred dollars. I received twenty-five cents for each license that I issued. With these means I purchased paints and oils to finish my dwelling house. I became very popular among

the Saints, and many of them donated labor and materials for my dwelling house. I had a handsome inclosure, with fine orchard, well of water, house finished and grained from top to bottom, and

everything in the finest order. I was young, strong and athletic. I could drive ahead and work all day and stand guard half of the night, through all kinds of weather. My pay for all this was the honor and trust reposed in me.

To guard the Presi-

dent and leading men of the Church was considered a great and mighty thing, and would not be exchanged by those holding that

office for ten dollars a night. It was considered that this would qualify those performing that duty for any position of honor or

trust. In 1845 I was present at a trial, when two young men named Hodges were indicted and tried for murdering an old man and his wife. The Hodges said that Brigham Young had

sent them to rob the old people of their money, of which they were supposed to have a large amount.

When they went to rob the house they found the inmates

ready for them, and one of them was wounded. Thinking then that they would be detected, they killed the old people, and robbed them of their money. One of the party became alarmed and reported on the two Hodges boys. Their older brother, Erwin Hodges, said that Brigham Young had gotten his brothers in this scrape, and that he could get them out of it, and that if lie

did not do so his (Brigham Young's) blood would atone for it. The same evening as Erwin was returning home, a little after

dark, he was met by two men who had been waiting for him to come along. After some little conversation, as Erwin was turning, he was struck over the head with a police club, and then stabbed font times over the heart. The murderers then fled, supposing him to be dead. He was, however, only stunned, and

the bleeding revived him. He ran about one hundred and fifty yards, and fell near Brigham Young's gate. He called for water,

and also for Brigham to lay his hands upon him. Some person asked him who had done the deed. He replied he thought they

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were his friends, and expired without finishing the s t he was afraid to tell.

A neighbor came running to my house, knowing that Brigham was there, as be often came there to keep away from suspicious persons. I started home with Brigham, and while on the way, I remarked to him that it was a shocking affair. After a mo- ment's hesitation, he replied that it was not any worse for Hodges to be killed than it would have been for him (Young) to have his blood shed. This answer recalled to my mind the threat that Erwin had made during the day, at the trial of his brothers, who were sentenced and hung at Burlington, Iowa. These men who turned away from the Church were the most bitter enemies to Brigham Young, and sought every opportunity to entrap him. They had a list of their most private friends to ensnare him, and find an occasion to arrest him with a warrant. This caused Brigham Young to keep hidden as much as possible. In the meantime, his "destroying angels" were dilligently on the watch, and every suspicious man was closely tracked up, and no

s-ate,

ti strategy neglected to find out his business. If they were sus- picious that any man wanted to serve a writ on his Honor, Brigbam Young, they were careful never to let that man escape. Sometimes they would treat them with great kindness, and in that way decoy them to some out-of-the-way place, and I I save " them, as they called it. They were not only on the track of officers, but all suspected characters who might come on to spy out what was going on; for instance, the consecrating of the stock of their enemies, by the Saints, and driving it in at night and butchering it, and distributing it among their friends. Joseph Smith in his life-time said that a man who would steal from a Gentile, would steal from his brother if he could not steal from any one else; that he deprecated this petty thieving, and that the Saints should wait until the proper time, and then steal back the whole State of Missouri and get their homes back with interest. I knew of several men who were put out of the way in this manner, though I never saw any of them killed. Besides there were enough willing tools to do all this kind of dirty jobs without me, though it was entrusted to the police to do, they being sworn to secrecy. If any of them was caught in a scrape, it was the duty of the rest to unite and swear him out. It wan claimed that the Gentiles had no right to administer an oath ' I have heard men say they would swear a house full of lies to

0 en sentence, or

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LIFE OF JOHN D. LEE.

save one of the brethren. Whatever the police were ordered to do, they were to do and ask no questions. Whether it was right or wrong mattered not to them, they were responsible only to their leaders, and they were amenable only to God. I was a confidant among them, and they let me into the secret of all they did, and they looked to me to speak. a good word for them with Brigham, as they were ambitious to please him and obtain his blessing. I knew that I was in their full confidence, and the captain of the police never asked me to do anything he knew I was averse to doing. Under Brigham Young, Hoses Stout was Chief of Police They showed me where they buried a man in a lot near the Masonic Hall. They said they got him tight and were joking with him while some men were digging his grave. They asked him to go with them into a pit of corn, saying it was fully grown. They told him they had a jug of whiskey cached out there. They led him to his grave, and told him to get down there, and hand up the jug, and he should have the first drink. As he bent over to get down, Rosswell Stevens struck him with his police cane on the back of the head and dropped him. They then tightened a cord around his neck to shut off his wind, and then they covered him up, and set the hill of corn back on his grave to cover up any tracks that might lead to his discovery.

Another man they took in a boat, about two o'clock at night, for a ride. When out in the channel of the river, the man who eat behind him struck him upon the head and stunned him. They then tied a rope around his neck and a stone to the other end of the rope, and sent him to the bottom of Mississippi River. There was another man whose name I have forgotten, who was a great annoyance to the Saints at Nauvoo. He generally brought a party with him when he came to the city, and could threaten them with the law, but he always managed to get away safely. They (the Saints) finally concluded to entrust his case to Howard Egan, a policeman, who was thought to be pretty long-headed. He took a party of chosen men, or" destroying angels," and went to La Harp, a town near the residence of this man, and watched an opportunity when he would pass along. They "saved" him, and buried him in a wash-out at night. In s short time afterwards, a thunder storm washed the earth away and exposed the remains. They also told me of an attempt to rob an old man and one son who lived on the Bear River. Ebenezer

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Richardson, an old tried veteran and policeman, had charge of this mission. Four of them went near the residence of the old folks. Two of them went to the house to get lodgings and refreshments. The old gentleman told them that he was not prepared to entertain them, and directed them to a neighbor who lived a mile away. They insisted upon stopping, and said they were weary and would lie down upon their blankets. The fact was that the old man was suspicious of them and utterly refused to keep them. They then went away and counseled over the matter, and concluded to wait until they were all asleep, then burst in the door before they could have time to resist. The old man and his son being sure that they had come for the purpose of robbing them, had -expected, and were waiting for their return. Each of them had a gun. Richardson and his party waited until about midnight, when they slipped carefully to the house and listened. All was still. Then ?Richard-son and another man burst in the door. As the robbers were in the act of entering the house, the old man and his son both fired. Richardson's arm was broken just below the elbow; the other man received a alight wound. The reception was rather hot and they backed water and were glad to get away. Richardson wore a cloak to conceal his broken arm. The matter was kept a profound secret.

I was in Brigham Young's office about this time. His brother Joseph, and quite a number of others were present, when Brigham raised his hand and said, « I swear by the eternal Heavens that I have unsheathed my sword, and I will never return it until the blood of the Prophet Joseph and Hyrum, and those who were slain in Missouri, is avenged. This whole nation is guilty of shedding their blood, by assenting to the deed, and holding its peace." "Now," said he, "betray me, any of yon who dare to do so!" Furthermore, every one who had passed through their endowments, in the Temple, were placed under the most sacred obligations to avenge the blood of the Prophet, whenever an opportunity offered, and to teach their children to do the acme, thus making the entire Mormon people sworn and avowed enemies of the American nation.

They teach the rising generation to look upon every Gentile or outsider, as their enemy, and never to suffer one of their number to be sentenced by a Gentile court. They have even gone so far as to teach them not to allow a Gentile Judge to

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hang a Mormon dog. That they have no right to come into this Territory, and to sit in judgment upon the Saints. That the Saints are to judge the world instead of the officers of the world judging them. I once thought that I never could be induced to occupy the position that I now do, to expose the wickedness and corruption of the man whom I once looked upon as my, spiritual guide, as I then considered Brigham `young to be. Nothing could have compelled me to this course save an honest sense of the duty I owe myself, my God, the people at large,. and my brethren and sisters who are treading the downwardpath that will lead them to irretrievable ruin, unless they retrace their steps and throve off the yoke of the tyrant, who has long usurped the right of rule that justly belongs to the son of Joseph, the Prophet. I have been driven to the wall by circumstances beyond my control, and have been forced to resort to, the first law of nature, self-protection. Perhaps this has served to open my eyes to a sense of duty. I confess I have been deeply steeped in fanaticism, even more so than I was aware of, until I felt the bitter pangs of its direful influence upon me.

I heard Mother Smith, the mother of Joseph the Prophet,,

plead with Brigham Young, with tears, not to rob young Joseph

of his birthright, which his father, the Prophet, bestowed upon

him previous to his death. That young Joseph was to succeed

his father as the leader of the Church, and it was his right in the.

line of the priesthood. 1° I know it," replied Brigham, 11 don't

worry or take any trouble, Mother Smith; by so doing you are

only laying the knife to the throat of the child. If it is known

that he is the rightful successor of his father, the enemy of the. -

Priesthood will seek his life. He is too young to lead this peo-

ple now, but when he arrives at mature age he shall have his.

place. No one shall rob him of it." This conversation took

place in the Masonic Hall at Nauvoo, in 1845. Several persons

were then present.

In the meantime Brigham had sought to establish himself as the leader of this Church. Many years, however, passed away before he dared assume or claim to be the rightful successor of Joseph, the Seer, Prophet, and Revelator to the Church. When the time came, according to his own words, for Joseph to receive his own, Joseph came, but Brigham received him not. He said, as an excuse, that Joseph had not the true spirit. That his mother had married a Gentile lawyer, and had infused the, 11

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Gentile spirit into him. That Joseph denied the doctrine of his father, celestial marriage. Brigham closed the door and barrel him from preaching in the Tabernacle, and raised a storm of persecution against him. He took Joseph's cousin, George A. Smith, as his first counselor. This he did as a matter of policy to prevent George A. from using his influence in favor of Joseph as the leader of the people, which he otherwise would have done. He also ordained John Smith, the son of Hyrum the Patriarch, to the office of Patriarch to the Church, and his brother Joseph F. Smith, to the office of one of the Twelve Apostles, thus securing their influence and telling them that had young Joseph been willing to act in harmony with them, the heads of the Church, he could have had his place, but that he was too much of a Gentile ever to lead this people. Brigham said he had some hopes that David, a brother of young Joseph, when he became older, might occupy the place of his father, but .Joseph never would. In this low, cunning, intriguing way he blinded the eyes of the people, and gained another advantage ,over them in establishing himself and family at the head of the Church, as the favored of the Lord. Strange as it may appear, yet it is true, that many of this people are blind to the intrigues ®f this heartless impostor. They suffer themselves to be bound in fetters of bondage, and surrender the last principle of manhood and independence, and make themselves slaves to that corrupt usurper and his profligate family, who have robbed the fatherless, and usurped the right to rule that belongs to another; and who has been trying to put his profligate sons at the head of this Church, to rule over this people.

Now let us for a moment divest ourselves of fanaticism, which ,is the result of ignorance, and look from the stand-point of justice and reason, and compare the conduct and character of the two families. Young Joseph, the legal heir of the Prophet, because he denies polygamy, or celestial marriage, is accused .of not following in the footsteps of his father, which Brigham says renders him unworthy to be a leader of this people. How much better is Brigham's son, John W. Young? Has he followed in the footsteps of the Prophet? Every one acquainted with his heartless conduct must answer, No! on the contrary, he turned away the bride of his youth, and his offspring by her, and also his other wives that were given him in ,the celestial order of marriage, and then took up with an actress

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163

from the stage 1 A woman not even of the faith of the Mormon C l: Church.

-Notwithstanding all this he is put forward by his father, Brio, ham, as his right-hand man, to guide the destinies of this Church and people. Oil! consistency, where art thou! and justice! where hast thou fled! Have this people lost their under-standing Does it require inspiration to detect the fraud and injustice at the bottom of this move? I think not. But it does require a great deal more fanaticism than I want to possess to make me believe that God or justice has anything to do with it. I am honest in saying that it is from beneath, and none but a depraved, heartless wretch, would stoop so low as to use religion as a cloak to dupe and deceive the people. To accomplish so corrupt a purpose he has robbed the rich and the poor of this people. He has made them pay tithes and tributes to himself. Ile lids made himself rich and waned fat, until he really imagines himself to be the Lord's vicegerent here on earth, and that no man lids the right to interfere with him. He is above the lawlie is the Lord's anointed 1 Oh ! vain man, go hide thyself, and consider from whom thou halt received the succession, and through whose hard earnings thou hast been made rich.

I must not forget to make mention of the qualifications of young Briggy, the eon of the present leader of the Church. He is considered by his father fully qualified to be his successor; to stand at the head of the Church and lead the Saints. This amiable son of the Prophet Brigham, while on a mission to England, concluded that he would measure arms with Queen Victoria and the Prince of Wales, by driving as many horses as she did to her carriage. This was a violation of law. The Queen very soon Gave Prince Briggy to understand that she was the ruler of that kingdom; that if his father could measure arms with the President of the United States, his son could not do so with her. Prince Brig was shut up in jail, and there he was to remain until the fine for his offence was paid. I have been told that E26,000 were paid from the perpetual emigration fund for his re. lease. This emigration fund is collected from the people for the gathering together of poor saints, but the liberty of this worthy young man was of more consequence than the gathering in of lx->or saints. Perhaps it is this ambitious act of the Prophet's son that has qualified him to act as s leader! How does the character of Smith's sons compare with that of Brigham Young's

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sons? The one were peaceable, law-abiding citizens, the other

are spendthrifts and ambitious, regardless of law or order just

like their father, full of self-esteem, miserly and bigoted. I re-

member twenty years ago, among the first members of the Church,

it was all the talk that young Joseph would soon take the leader-

ship of the Church, as the rightful successor of his father, the

Prophet. At that time it never was thought that Brigham

Young intended to hold the place permanently, and establish

himself and profligate family at the head of the Church, as he

has done, to make slaves of the Saints, to keep and sup-

port himself and worthless sons. The Saints have suffered

themselves to be led step by step downward, lulled to sleep by

false promises and phantoms that can never be realized. They

are powerless, and having lost their self-control, they cannot re-

sist the charms by which the serpent captivates his victims and

holds them fast under his influence. Oh! that I had the power

of speech to touch the understanding of my brethren and sis-

ters, to wake them from the stupor and lethargy that has over-

come them, through the subtle cunning of the devil, that I fear

has already made the bonds of many of them so strong they can

never loose them.

But I must atop and take a retrospective view of things in Nauvoo, that I have not yet mentioned, trusting to my worthy friend Bishop to place these sentiments which I have just written in their proper place in my history. I have felt impressed to write them while I could do so, not knowing that I would have the liberty to bring up all the circumstances to that date.

************************************************CHAPTER XIV.

WEDS VIEW OF POLYGAMY AND THE DOCTRINE OF 64 "SEALING."

IN THE Winter of 1845 meetings were held all over the city of Nauvoo, and the spirit of Elijah was taught in the different families as a foundation to the order of celestial marriage,

as well as the law of adoption. Many families entered into covenants with each other-the man to stand by his, wife and the woman to cleave unto her husband, and the children to be adopted to the parents. I was one of those who entered into covenants to stand by my family, to cleave to them through time

and eternity. I am proud to say I have kept my obligations sacred and inviolate to this day. Others refused to enter into these obligations, but agreed to separate from each other, dividing their substance, and mutually dissolving their former relations on friendly terms. Some have mutually agreed to exchange wives and have been sealed to each other as husband and wife

by virtue and authority of the holy priesthood. One of Brigham's brothers, Lorenzo Young, now a bishop, made an exchange of wives with Mr. Decker, the father of the Mr. Decker who now

has an interest in the cars running to York. They both seemed happy in the exchange of wives. All are considered aliens to the commonwealth of Israel until adopted into the kingdom by

baptism, and their children born unto them before the baptism of the parents are to be adopted to the parents, and become heirs to the kingdom through the law of adoption. But the children that are born to parents after the baptism of the parents

are legal heirs to the kingdom.

This doctrine extends much further. All persons are required to be adopted to some of the leading men of the Church. In this, however, they have the right of choice, thus forming the links of

the chain of priesthood back to the father, Adam, and so on to the second coming of the Messiah. Time will not allow me t0 163

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enter into the fall details of this subject. The ordinance of celestial marriage was extensively practiced by men and women who had covenanted to live together, and a few men had dispensations granted them to enter into plural marriages, which were taught to be the stepping-atone to celestial exaltation. Without plural marriage a man could not attain to the fullness of the holy priesthood and be made equal to our Saviour. Without it. be could only attain to the position of the angels, who are servants and messengers to those who attain to the Godhead.

These inducements caused every true believer to exert himself to attain that exalted position, both men and women. In many cases the women would do the "sparking," through the assistance of the first wife.

My second wife, Nancy Bean, was the daughter of a wealthy farmer, who lived near Quincy, Illinois. She saw me on a mission and heard me preach at her father's house. She came to, Nauvoo and stayed at my house three months, and grew in favor and was sealed to me in the Winter of 1845. My third and fourth wives were sealed to me soon afterward, in my own house. My third wife, Louisa, is now the first wife of D. H. Wells. She was then a young lady, gentle and beautiful, and we never had an angry word while she lived with me. She and her sister Emeline were both under promise to be sealed to me. One day Brigham Young saw Emeline and fell in love with her. He asked me to resign my claims in his favor, which I did, though it caused a great straggle in my mind to do so, for I loved her dearly. I made known to Emeline Brigham's wish, and even went to her father's house several times and used my influence with her to induce her to become a member of Brigham's family. The two girls did not want to separate from each other; however, they both met at my house at an appointed time and Emeline was sealed to Brigham, and Louisa was sealed to me. Amass Lyman- officiated at the ceremony. At the name time Sarah C. Williams, the girl that I had baptized in Tennessee, when but a child, at the house of Win. Pace, and who came to Nanvoo, stood up and claimed a place in my family. She is yet with me and is the mother of twelve children. She has been a kind wife, mother and companion. By Louisa. I had one son born, who died at the age of twelve. She lived with me about one year after her babe was born. She then told me that her parents were never satisfied to have one daughter

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sealed to the man highest in authority and the other below her. Their constant teasing caused us to separate, not as enemies, however. Our friendship was never broken. Her change made her more miserable than ever. After we got into Salt Lake Valley she offered to come back to me, but Brigham would not consent to her so doing. Her sister became a favorite with Brig

ham, and remained so until he met Miss Folsom, who captivated him to a degree that lie neglected Emeline, and she died brokenhearted.

Plural marriages were not made public. They had to be kept still. A young man did not know when he was talking to a single woman. As far as Brigham Young was concerned, he had no wives at his house, except his first wife, or the one that he said was his first wife. Many a night have I gone with him,. arm in arm, and guarded him while he spent an hour or two with his young brides, then guarded him home and guarded his house until one o'clock, when I was relieved. He used to meet hi& beloved Emeline at my house.

In the Spring of 1845 Rachel Andora was sealed to me ---the woman who has stood by me in all my troubles. A truer woman, was never born. She has been by me true, as I was to Brigham, and has always tried to make my will her pleasure. I raised her in my family from five years of age. She was a sister to my first wife. Her mother, Abigail Sheffer, was sealed to me for an, eternal state. The old lady has long since passed away, and entered into eternal rest and joy.

But to resume the narrative of events at Nauvoo. In the year 1845 the building of the Temple was progressing. Through the Summer trouble was brewing among all the Saints, both in Illinois and Iowa. Many of my friends from Tennessee, and some from Kentucky, emigrated and joined us during that Summer and Fall, as well as some from other places. An effort was made to complete the \auvoo House if possible, but finding the storm approaching too fast the work on the House was abandoned, and all hands put at work on the Temple. We were anxious to complete the Temple, in order that we might receive our promised 1 blessings in it before we commenced our exodus across the plains in search of a home, we knew not where. Our time was limited, and our Christian friends who surrounded us, whose ire had been aroused to the highest pitch, were not likely to allow us to remain longer than our appointed time. The killing of the Smiths.

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had aroused their friends to acts of violence, and many whose houses were burned and property destroyed, who had come to Nauvoo for protection and shelter, retaliated by driving in stock from the range to subsist upon. No doubt the stock of many an innocent man was driven away, and this served to bring others into trouble.

Thus things grew worse the longer the Saints remained at Nauvoo. It was an unfortunate matter, and much of the trouble that came upon the Church was brought on through the folly and fanaticism of the Saints. I have seen relentless cruelty practiced by those who directed this cattle stealing. I cannot call it anything else, though they called it getting back what had been taken from them. It caused many strangers to come to the city to look for traces of their cattle. A company was organized, called the "Whittlers." They had long knives, and when any of these strangers would come to town, they would gather around him, and whittle; none of them saying a word, no matter what question was asked. They would thus watch any stranger, gathering close to him, until they finally ran him out of town. I never took part in such low, dirty doings. I was taught from a child to respect all persons, as every spirit begets its like. I never did think any good came of such conduct. A man must respect himself, or he can never command others.

During the fall of 1845 companies were formed for making wagons for the contemplated move, as a great many of the Saints were poor, and had neither wagons nor teams. Teams wore more easily obtained than wagons. People traded off their lots and loose property for teams. Many of the wagons had wooden hoops in place of tires, for the want of iron, though iron and everything else was at the lowest price. Common labor was only twenty-five cents per day, but money was hard to get.

About the 1st of December, 1845, we commenced filling up the rooms for giving endowments. I assisted in putting up the stoves, curtains and other things. It was about fifteen days before we got everything ready. I must mention that when the doctrine of baptizing for the dead was first introduced, the families met together, down by the river side, and one of their number, of the order of the Melchisedek Priesthood, officiated. They were baptized in behalf of all they could remember, the men for the men, and the women for the women. But when the fount was ready in the Temple, which rested on the twelve

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carved oxen, they went and were baptized in it, after the same order, except that a clerk must make a record of it, and two witnesses must be present, and the name of the person baptized and for whom he or she was baptized, and the date of baptism, together with the name of the officiating elder, and the name of the clerk and witnesses entered in the register or record. All persons who are baptized must also be confirmed. Male and female alike pass through the same ceremony, and the fact entered in the record kept for that purpose.

This is done for all who have died without the knowledge of the gospel. As Jesus, while his body lay in the tomb, went and preached to the spirits, in the spirit world, the doctrine of his gospel to all who had died before hearing it, since the days of Noah, so through baptism for the dead, can our friends, and those who have gone before us, be made partakers of this new and last gospel sent to us, and receive its blessings and eternal reward. No person, however, is allowed the privilege of this baptismal fount, or their washings or anointings, unless they have paid their tithings promptly, and have a certificate to that effect. In many cases, also, where men require it, their just debts must be settled before they are allowed to be baptized, washed or anointed. In the order of Endowment, a list is made out the day previous, of those who wish to take their endowments. Every person is required to wash himself clean, from head to foot. Also to prepare and bring a good supply of food, of the best quality, for themselves and those who labor in the house of the Lord. In the latter about twenty-five persons

are required in the different departments to attend to the washing, anointing, blessing, ordaining, and sealing. From twentyfive to fifty persons are passed through in twenty-four hours.

I was among the first to receive my washings and anointings, and even received my second anointing, which made me an equal in the order of the Priesthood, with the right and authority to build up the kingdom in all the earth, and power to fill any vacancy that might occur. I have officiated in all the different branches, from the highest to the lowest. There were about forty men who attained to that order in the Priesthood,

including the twelve Apostles and the first presidency, and to them was intrusted the keeping of the records. I was the head clerk; Franklin D. Richards was my assistant clerk. My office was in room number one, at President Young's apartments.

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I kept a record of all the sealing, anointings, marriages and adoptions.

I was the second one adopted to Brigham Young. I should have been his first adopted son, being the first that proposed it to him, but always ready to give preference to those in authority, I placed A. P. Rockwood's name first on the list. I also had my children adopted to me in the Temple. Brigham Young had his children adopted to himself, and we were the only ones, to my knowledge, that had our children so adopted at the Temple at Nauvoo. As time would not permit attending to all the people, the business was rushed through day and night.

Officers were on the alert to arrest Brigham Young. He often hid in the different apartments of the Temple. One day about sunset, an officer, knowing that he was in the Temple, waited for him to come out, as his carriage was waiting for him at the door. Brigham threw his cloak around Win. Miller, who resembled Bigham in build and stature, and sent him to the carriage with Geo. D. Grant, his driver. As they got to the carriage, Grant said to Duller, "Mr. Young, are you ready to go?" As he spoke to him, the officer said: " Mr. Young, I have a writ for you. I want you to go with me to Carthage," twenty miles distant. Miller replied, "Shall I take my carriage?" The officer answered, "You may if you choose, and I will pay the bill."

Grant then drove Miller to Carthage, and the marshal took him to the hotel and supplied him with refreshments. After supper an apostate Mormon called in with the marshal to see him. When he saw Miller, he said to the marshal: "By heavens! you are sold this time. That is not Brigham, that is Mr. Miller.'

The marshal was a good deal nettled, and said to Miller:

"I am very much obliged to you."

Miller replied, "You are quite welcome. I hope you will pay my bill as you agreed to do."

"Why did you deceive me?" demanded the marshal.

"I did not," replied Miller, "you deceived yourself. I said nothing to deceive you."

"All right," replied the marshal, "I will settle your bill, and you can return in the morning, if you choose."

This friendly warning gave Brigham to understand that it was

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time for him to get sway, that many such tricks would not be wholesome.

In the Temple I took three more wives---Martha Berry, 'Polly Ann Workman and Delethea Morris, and had all my family pealed to me over the altar, in the Temple, and six of them received their second anointings, that is, the first six wives did, but the last three we had not time to attend to.

On the 10th of February, 1846, Br sham Young and a small company crossed the Mississippi River, on the ice, into Iowa, and formed an encampment on a stream called Sugar Creek. I crossed, with two wagons, with the first company. Brigham did this in order to elude the officers, and wait there until all who could fit themselves out could join him. Such as were in dander of being arrested were helped away first. Our police crossed over to guard the first Presidency. Those who were not liable to be arrested remained back and sent their teams forward. I took one of Brigham's wives, Emeline, in one of my wagons, with Louisa, her sister, as far as Florence or Rainsville. All of Brigham's wives, except the first, were taken by the brethren, as he did not at that time have the teams or means to convey his family across the plains, but was dependent on the brethren for help, though he had used every means in his power to raise an outfit.

Brigham called a council of some of the leading men. Among them was one Joseph L. Heywood and myself. Heywood was a merchant at Quincy, Illinois, and was doing a fair business before he joined the Mormon Church, and was considered an honorable man. When the Mormons were driven from Missouri many had occasion to bless him for his many kindnesses to them

in their hour of trouble. At the council, after some conversation upon our present move, Brigham proposed to appoint a committee of men, against whom no charges could be brought, to return to Nauvoo and attend to the selling of the property of the Saints, and to see to fitting out the people and starting them forward. He proposed that I, A. W. Babbitt, Joseph L. Heywood and David S. Fulmer be that committee. Brother Heywood was asked to turn over his whole stock of goods to fit the first Presidency and the apostles for the journey. This to

Brother Heywood was a stunner. He replied that he was indebted to honorable men in the East for the most of his stock, and that he did not dare to defraud them; that he had been

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taught from childhood to deal honorably with all men. He was told by Brigham that he could raise the money to pay his Eastern creditors from the sales of the property at Nauvoo. This brother Heywood thought very doubtful, as the property of a deserted city would not be very valuable. Brigham then said that this was a case of emergency, and they must have the goods; that Brother Heywood must write to his creditors and tell them that owing to tae trouble among the people business had fallen off, and that he could not pay them, but would in the future. Brigham told him if be failed to raise money from the sale of city property, as soon as the Church was established that lie would raise the money for him to satisfy his creditors, and this would give him more influence than ever among the outside world. They finally persuaded Heywood to tern over his goods. If time permits I will hereafter tell how he came out of the matter. For all of my services for the leading men I never received a dollar. I have managed, however, to maintain my family in good style, to pay my tithing and live independently of help from the Church. I was called a shrewd trader and a good financier, and always had plenty.

I usually had some money on hand. These were considered by Brigham noble traits in my character. He would rather a person would give to him than beg from him.

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page 173

CHAPTER XV.

THE SAINTS MOVE WESTWARD.

A FEW words in regard to the Prophet Joseph. He was tried twenty-one times for different offences, and acquitted each time. One time when he was visiting at Peoria, he was captured by four men from Missouri, who started with him in a wagon, to take him to that State. Two of them sat beside him with cocked pistols, punching him in the side occasionally, and telling him that if he opened his month they would blow his brains out. He was not arrested by any process of law, but they were trying to kidnap him. Stephen H. Markham, an old tried friend of Joseph, ran ahead to the town of Peoria, employed a lawyer, got out a writ of habeas corpus, and had him set at liberty. When the news reached Nauvoo, the Saints were in the wildest state of excitement. The Mormon steamer there was laden with troops, who hastened to Peoria to rescue the Prophet. When they arrived there they found him at liberty. This was in 1843. The same winter he organized what was called the "Council of Fifty." This was a confidential organization. A man by the name of Jackson belonged to it, though he did not belong to the Church. This Council was designated as a law-making department, but no record was ever kept of its doings, or if kept, they were burned at the close of each meeting. Whenever anything of importance was on foot this Council was called to deliberate upon it. The Council was called the "Living Constitution." Joseph said that no legislature could enact laws that would meet every case, or attain the ends of justice in all respects.

As a man, Joseph tried to be a law-abiding citizen, but he had a motley crew to manage, men who were constantly doing something to bring trouble upon them. He often reproved them and some he dis-fellowehiped. But being of a forgiving disposition,

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when they would come back to him and beg his forgiveness, his kind, humane heart could not refuse them. He was often basely imposed upon.

I was standing with him one cold day, watching a couple of men who were crossing the river in a canoe. The river was full of ice, running swiftly. As they neared the shore the canoe upset, throwing them into the river. One of them got on a cake of ice, but the other made several attempts before he could do so. As quick as thought Joseph sent a runner to them with a bottle of whisky, saying, " Those poor boys must be nearly frozen." This man Jackson was standing near; said he, "By Heavens, he is the most thoughtful man on earth."

On another occasion, on the 4th of July, 1843, at a celebration, a number of toasts had been offered, when some one said, "Brother Joseph, suppose you give us a toast." Raising his glass, with water in it, in the place of spirits, he said, "Here is wishing that all the mobocrats of the nineteenth century were in the middle of the sea, in a stone canoe, with an iron paddle; that a shark might swallow the canoe, and the shark be thrust into the nethermost part of h--1, and the door locked, the key lost, and a blind man hunting for it."

But to return to our expedition across the plains. The snow lay about eight inches deep on the ground when the first company crossed the river. The plan of operation was this: We must leave Nauvoo, whether ready or not. All covenanted to help each other, until all were away that wanted to go. The teams and wagons sent to help others away were to be sent back as soon as a suitable place was found at which to make a settlement, and leave the poor, or rather those who had no teams to go on with. I was unwilling to start out with a part of my family, leaving the rest behind, and thought that now was the time to get them out before greater trouble commenced. I went into Brigham's tent and told him what I thought of the matter, and that I thought I could fit up teams in a few days and bring them all away. He replied that he had been thinking of the same thing. Said he:

"Go, I will give you five days in which to sell out and cross the river again, and bring me one hundred dollars in gold."

I informed the portion of my family that was with me of my intentions. My first wife was still at Nauvoo. I had the confidence of my family, and I was a man who seldom undertook

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anything that I did not carry out. I started back on foot, and crossed the river on the ice. I fell in with acquaintances about La Harpe, who were in trouble about a number of wagons and teams which they had purchased in the State. The devil was to pay generally. Some of the Gentiles who had lost cattle laid it to the Mormons in Nauvoo, and they were determined to take

cattle from the Mormons until they got even. I had a brick house and lot on Parley street that I sold for three hundred dollars in teams. I told the purchaser that I would take seven wagons and teams, and before I went to sleep that night I had my entire outfit of teams. My large house, costing me $8000 (in Salt Lake City it would have been, worth $50,000), I was offered $800 for. My fanaticism would not allow me to take that for it. I locked it up, selling only one stove out of it, for which I received eight yards of cloth. The building, with its twenty-seven rooms, I turned over to the committee, to be sold to help the poor away. The committee informed me afterwards that they sold the house for $12.50.

I was sitting with my family, and was telling them that I must get $500 in some way, but the Lord opened no way by which I could see where I could get it, and I had but five days in which to get out of Nauvoo. In an adjoining room was an old gentleman and his daughter, who rented the room of me. They were from Pennsylvania, and the old gentleman was wealthy. The daughter stepped into her father's room, and soon returned, say saying that her father wished to see me. I went into his room. He gave me a seat and said, "You once did me a kindness that I have not repaid. Do you remember meeting me once, when coming from the Temple? I had been there with my wife and only child to get my washings and anointings. I was not admitted, because I was a stranger, and no one to vouch for me. I was returning with a heavy heart, when I met you. You returned with me and used your influence, vouched for us and procured our admittance. I obtained our endowments. I had a cancer on my breast at that time, that was considered incurable. From the hour I received our endowments it has never pained me and it is healing up. Now, I am thankful I have it in my power to do you a little favor in return." So saying, he lifted the lid of a box and counted out $500 in gold coin, saying that if it would help me I was welcome to it. I offered him a team, but he said lie had money enough to buy his outfit, and support

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him while he lived, and that he. felt thankful for an opportunity of returning my favor. This was to me an unexpected blessing from an honest heart. I wept with joyful gratitude; I had the means that I desired in my hands. The next morning I received my teams and wagons. All had to be fitted up for the journey. My family all went to work making tents and things needful for the journey. I sent my wagons to the Mormon wagonshop and told them to work night and day, and put them in the best order within three days, and I would give them $50 dollars in gold, which was $5 for a day and night's work, quite a difference from fifty cents, the usual price. They went to work in earnest, and as fast as a wagon was finished I had it loaded. In the meantime A. W. Babbitt was urging me to cross the river, as there was an officer in town looking for me. On the third day I started one of my ox teams across the river on the ice, and came near losing the whole outfit, by its breaking through the ice. I crossed no more teams that way. I then got a large wood boat and some twenty-five men to help me, and we cut through the ice across the river, so that the boat could be towed over. On the fourth day I had all of my effects at the river aide. The day before, when I had crossed the team that had broken through the ice, I met an officer at the river side looking for me. He wanted to arrest me on the charge of lascivious cohabitation-having more wives than one. I told him that I had seen John D. Lee crossing the river the day before, and that one of his oxen broke through, and added that it was a pity he had not broken through also. I stepped into a saloon with the officer and we took a drink together. I then went with him into the wagonshop, and stepping in ahead of him, and tipping the wink to the men there, said,

"Have any of yon seen John D. Lee to-day? Here is an officer looking for him."

They replied that he had crossed the river the day before. This satisfied the officer, and he went away. I bought oils and paints for my wagons, and five gallons of whiskey to treat the boys who had helped me over the river. As we left the river, a heavy storm came up. It was so dark I could see nothing. I had four mule teams, and let them follow the road. We halted about a mile beyond the town of Montrose, and a man who lived there, named Hickenlooper, took us all in and attended to the animals. I went to sleep and did not wake until ten o'clock the

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r at morning. This man had all the supplies we needed, flour, bacon, etc. ; and I purchased my store of supplies from him. I learned that the company had moved on, and was camped at a place ace called Richardson's Point, forty-five miles from Montrose. Before reaching the encampment, I was met by Brigham Young, H. C. Kimball, and Dr. William Richards in their carriages, who bade me welcome. After we reached camp, a council was held, and I reported my success, and gave an account of mission. When I had finished, Brigham asked me if I had brought him that hundred dollars. I replied I had, and handed it it to him. He counted it, and then said,

" What shall I do with it?"

I replied, "Feed and help the poor."

He then prophesied, saying that I should be blessed, and means would come unto me from an unexpected source, that in time of need friends would be sent to my assistance.

The roads were in a bad condition, and we lay here a few days, during which time I painted and numbered my wagons. Myself, Geo. S. Clark, Levi Stewart and another man were appointed hunters, as there was much game in the country we had to pass through, turkey, deer and some elk.

From here we traveled to the Raccoon Fork of Grand River, in Iowa, about about seventy-five miles. At the three forks of the Grand River we made a halt. In fact the rain had made the country impassable, and our provisions were running short. Here we found some wild hogs, and the men killed several. Brigham said that they were probably some of our hogs that had become

scattered when we were driven out of Missouri. This was

sufficient license for many to kill anything they could find.

While we lay here two men came to our camp, named Allen Miller and Mr. Clancy. They were traders to the Potawatomie Indians. Allen Miller had married one of my wives. They informed me that we could get everything we needed about fifty miles from there, near Grand River. We unloaded about seventeen wagons and selected out such articles as we could spare. I was appointed the Contracting Commissary, to do the purchasing for the companies. This was in April, 1848.

We started with those two men and the seventeen wagons, and '1 drove to Miller's and made that headquarters, as he had provisions in abundance. The grass was like a meadow then. I had some horses and harness to exchange for oxen and cows. When

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we had turned out our stock for the day at Miller's, Mr. Clancy invited me home with him. On entering his house I found his partner, Patrick Dorsey, an Irishman, sick. Mr. Dorsey had been tormented with a pain in his eyes, in so much that he had rested neither day nor night, and was losing his sight. I asked him if he was a Catholic. He answered that he was. I knew their faith, as I was raised a Catholic and once believed in their doctrines. I asked him if he wished me to pray for him. He inquired if I was a minister, to which I replied that I was. He then said

"Do pray with me, if you please, for I am in great distress."

I then laid my hands upon his head, and asked the Father, in the name of the Son, and by virtue of the holy priesthood in me vested, to stay his sufferings and heal him. The pain left him instantly, as he took his hat and walked with me to Miller's house. They were astonished to see him apparently without pain, and asked him what I had done for him. He answered:

"I was in great distress; a stranger laid bands upon my head, and prayed and made me whole; but who he was, or whence he came, I know not. But this I know, that I was almost blind, and now I see; I was sick, but now I am well."

This little occurrence created quite an excitement in the setIlement, and nothing would do but I must preach the nest evening. During the next day I made several trades. Evening came, and I preached at my friend Miller's. When I closed they made me up a purse of five dollars, and offered to load one of our wagons with provisions.

We remained here about a week and did finely in trading. On Sunday quite a large attendance, for a new country, turned out to hear me preach. I was weary and did not feel much like preaching. However I preached about an hour and a half. At the close of the service they made up ten dollars for me, and a fir. Scott, a wealthy farmer, said that if I would drive my wagons to his establishment he would fill them all with flour, bacon, potatoes, etc. I had the use of my friend Miller's store to store away our traps, as I had more than we could take away. The people were anxious for me to stop there and take up a farm, make my home with them, and preach and build up a church. I told them I was bound for the Rocky Mountains. As for Mr. Dorsey, he offered me all be had, and wanted to know what to do to be saved. He gave me a history of his life. He told me

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he led a company of men from Carroll County, Missouri, when we were driven from the State. I reflected a little and gave him a list of city property at Nauvoo that I would turn out to him at one-fourth its value, for such property as he wanted to turn out to me. He said he had twelve yoke of oxen and some twentyfive cows, and other stock; four bee stands, three wagons, some six to eight hundred dollars' worth of bacon, flour, meal, soap, powder, lead, blankets, thirty rifles, guns, knives, tobacco, calicoes, spades, hoes, plows, harrows; also twelve feather beds and all of his improvements. He said he only wanted his carriage and a span of black horses, to take himself, wife and partner to Nauvoo. All the above property he turned over to me, and I gave him deeds to property in Nauvoo. He was to go back with our return teams, as Brigham had commenced making a settlement at the place where he was camped. He called the place Garden Grove. We returned to camp, laden with all our teams could haul, besides the three wagons that I had got from Dorsey. There was a great deal that we could not move away. I took a forty-gallon cask of honey and a quantity of whisky and brandy from Dorsey. The bee stands, improvements and farming utensils I turned over for the use of the settlers that remained at Garden Grove.

This circumstance confirmed me in my oft-expressed opinion that much of the trouble that has followed this people has been created by wild, ignorant fanatics; for only a few years before these same people were our most bitter enemies, and when we came again and behaved ourselves, they treated us with the utmost kindness and hospitality.

I also made arrangements for all the labor needed by the company that was left, so that they could be planting crops and raising supplies while building houses to live in. The company left would be strengthened by others who would follow. All the borrowed teams were returned to bring others forward, and those who had teams of their own went on and made another settlement called Pisgah, and then went on to Council Bluffs, which was afterwards called Kanesville, in honor of Col. Thomas L. Kane. From this point I took a cargo of traps, consisting of feather beds, fine counterpanes, quilts, and such goods, and went down to Missouri, with a large number of wagons, to ohtain a cargo of supplies, and beef cattle and cows. During my absence a call was made on the Mormons for five hundred

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men to go to Mexico, to defend the American flag. Col. Ethan Allen and Thos. L. Kane came to raise the required number of men. An express was sent back to Pisgah and Garden Grove to furnish their number. The ranks were nearly full before I reached camp. Dr. Richards said to me:

"I am glad you have returned. We want you for one of the Captains."

"All right," I answered, and started to enroll my name. Brigham Young called me back and said he could not spare me; that there were men enough to fill the bill without me. The battalion was filled, and Col. Allen, a United States officer, marched them to Fort Leavenworth, Kansas.

From Council Bluffs I returned to Missouri, to buy a drove of cattle for Brigham Young, Dr. Richards and others, they having received some money from England. I also loaded some twenty wagons with provisions and articles for trade and exchange. I also exchanged horses for oxen, as the latter were low and the former high in price. About the middle of August I returned, with about five hundred head of cattle.

While I was gone the camp had moved across the Missouri River, at a place called Cutler's Park. The cattle swam the river, but the provision train was still on the Iowa side of the river. A. Grant, and some other of Brigham's men, teamsters and waiters, crossed back for a couple of loads of provisions for Brigham and some others. Without saying a word to me they loaded up from the train their supply of provisions. When I heard of it I was considerably ruffled, as this train was in my charge and I was responsible for it.

I went to Grant, who seemed to be the leader, and told him he had not acted the gentleman in interfering with what did not belong to him. We had some warm words, and bad not other parties interfered we would have come to blows. He justified himself by saying that Brigham sent him. I told him I did not care who sent him ---that there was a right way and a wrong way of doing things. The feeling grew bitter between us, and they accused me of doing many wrongful things in my office. Finally Brigham called us all together in the presence of the first Presidency and the Twelve Apostles, and we made our statements. My accusers said what they had to say, and then I replied. When Brigham had heard our statements he reproved my accusers sharply, and fully approved of all I lead done. He

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then said we must not have any ill-feeling, and directed us to shake hands and be friends. I was the first that arose to comply. We shook hands, and though we agreed to drop the matter, still the old spirit lingered, even after we had crossed the plains.

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page 182

CHAPTER XVI.

LEE GOES ON AN EXPEDITION TO SANTA FEE.

W E GOT into camp the neat day. After striking camp I noticed that a tire was gone from one of the wagons. A few days afterwards the mother of my first wife went down to a stream near by, and caught a number of fine fish, and on her way back to the camp she found the missing tire. It had rolled nearly three hundred yards from the road, and was laying where it at last stopped. The people all began cutting hay and stacking it, so as to be prepared for feeding our stock during the winter.

One night in the latter part of September, I dreamed that Lieut. James Pace, of Co. E, Mormon Battalion, stood at my tent door, and said that Col. Allen, commanding the Mormon battalion, was dead. I saw him plainly in my dream, and after he gave the information, he started back to his camp, and a man went from our encampment with him. I saw him and his companion, and all they did on their way back to Santa Fee, their dangers from the Indiana, and all that took place, etc.

The neat evening I went, as was usual, with Brigham Young and Dr. Willard Richardson, the Church Historian, to attend a Council meeting at Heber C. Kimball's camp. After the meeting was over, and we were going back to our tents, I said to Brigham Young

"We will find Lieut. Pace at my tent when we get there."

"How do you know that?" said he.

I then told him my dream, and we walked on. When we got in eight of my tent, there stood Lieut. James Pace, just as I had seen him in my dream. This did not surprise me, for I knew he would come. Brigham Young said:

"What on earth has brought you back?"

He replied, "Col. Allen is dead. The battalion is without a

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commander and I have returned by order of the other officers to report to you, and ask you who shall now lead us."

"Why did you not elect one of your Captains? said Brigham Young.

"The officers prefer to let Col. Smith, of the United States, army, lead us, if you will consent to it. But some of our men object, so I came for orders from you," said Pace.

The matter was taken into consideration by Brigham Young until next morning. In the morning he came to me in my tent, and said,

"John, how would you like to go back with Brother Pace and get the remittances of the soldiers? "

I said nothing could be more objectionable than such a trip. "My family is large, I have no houses for them; they are without provisions, and I have no means to shelter them from the winter storms. I have not sufficient hay cut to feed my stock through the winter. I must attend to keeping my stock in order or I will have nothing left to take me and my family over the plain next Spring. But," said I, " there is no one more willing to sacrifice himself and his own interests for the benefit of

the Church than I am."

He waited and heard me through; then he said, "Thus sayeth Lord. You shall go, my son. Prosperity shall attend you during your absence, and you shall return in safety, not a hair of your head shall be hurt."

I said, "It is sufficient to know your will, I will go; but who will take care of my family in my absence?"

He said, "I will see to your family, and attend to all you are interested in during your absence."

I was satisfied, and proceeded to carry out the will of Brigham Young,. I had cut considerable hay in company with the brethren, but as it had to be divided, I considered I would not have mach to my share, especially after I had to divide in Winter with the lazy poor, or poor devils. I never went much on this partnership system of labor. There are always a number who will not work, and yet they are always present when there is a division to be made of the proceeds of the labor. Joseph Smith classed the poor in three divisions. He said, "There are ''three kinds of poor. The Lord's poor, the devil's poor, and the poor devils." I never objected to share with the Lord's poor, but when it came to dividing with the devil's poor and the poor ************************************************page 184 MORMONISM UNVEILED.

devils too, it was rather more than I desired; it took away all the profits.

My outfit for the intended journey consisted of a snug light wagon, a span of good mules, a spy-glass and such traps as a ,man needs on the plains. I also took Dr. Willard's dog with me to watch while I was asleep. I was ordered to keep my business secret from every one, for fear of being robbed on my return home. I was not allowed to even tell my wives where I was going, or how long I would be gone. I went to St. Joseph, Mo., and put up at John Gheen's, and stayed there while fitting out for the trip. While there I met Luke Johnson, one of the witnesses to the Book of Mormon. I had a curiosity to talk with him concerning the same. We took a walk down on the river bank. I asked him if the statement he signed about seeing the angel and the plates was true. If he did see the plates from which the Book of Mormon was printed or translated. He said it was true. I then said, "How is it that you have left the Church? If the angel appeared to you, and you saw the plates, how can you now live out of the Church? I understand you were one of the twelve apostles at the first organization of the

Church?"

"I was one of the twelve," said he, " I have not denied the

truth of the Book of Mormon. But myself and several others were overtaken in a fault at Kirkland, Ohio ---Wm. Smith, Oliver Cowdrey, one or two others, and myself. We were brought up for the offence before the Church authorities. Sidney Rigdon and Wm. Smith were excused, and the matter hushed up. But Cowdrey and myself were proceeded against and our choice given us to make a public confession, or be dropped from the Church. I refused to make the public confession unless Rigdon and Smith did the same. The authorities said that would not do, for Rigdon was counselor to the Prophet, and Wm. Smith was the brother of the Prophet, and also one of the twelve; but that if Cowdrey and I would confess, it would be a cloak for the other two. I considered this unjust and unfair. So I left the Church for that reason. But I have reflected over the matter much since that time, and I have come to the conclusion that each man is accountable for his own sins, also that the course I have been pursuing injures me alone, and I intend to visit the Saints and again ask to be admitted into the Church.

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Rigdon has gone to destruction, and Wm. Smith is not much better off to-day than I am."

This conversation was a great comfort to me. We went to Fort Leavenworth, where we learned that Colonel Smith had taken command of the battalion and had marched on with it. Lieut. Pace got another good horse here, and such oats and provisions as we needed. We then struck on after the command. We overtook the battalion about fifty miles below Bent's Fort. Our brethren were rejoiced to see us. Many had grievances to relate, and all had much to tell and enquire about. That morning they had buried one of the battalion named Phelps. The men said his death was caused by arsenic which the doctor had forced him to take. They claimed that Colonel Smith was a tyrant ---that he was not the man that Colonel Allen had been. The command was on the march when we came up with it. There was a fifty-mile desert before us, and little water on the route. Colonel Allen had allowed the men to pray with and for each other when sick and had not forced them to take medicine when they did not want it. But Colonel Smith deprived them of their religious rights and made them obey the doctor's orders at all times. The doctor examined the sick every morning and forced them to take medicine, or when they refused to take it they were compelled to walk, and when unable to walk and keep up with the others they were tied to the back end of the wagons, like they were animals. The doctor was generally called Death; lie was known to all by that name. While traveling along Captain J. Hunt, of Company A, introduced Colonel Smith to me. I then invited them to ride in my wagon. They got in, and I soon introduced the subject of the treatment of the troops adopted by Colonel Allen, and spoke of its good influence over them. I said the men loved Colonel Allen, and would all have died for him, because he respected their religious rights. I said

they were volunteers, and not like regular troops; that they were not used to regular military discipline, and felt that they were oppressed, and had lost confidence in their officers. I referred to the ill-treatment of the men, and talked quite freely. Captain Hunt got very mad, and jumped out of the wagon. He said I talked like an insane man more than a man of sense. The Colonel said that he was willing to give up the command to the choice of the battalion. I said he had better keep it until we arrived at Santa Fe, but for his own sake tie toad better ease

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up on the boys little. That evening Captain Hunt sent a delegation to me informing me that I was causing the command to mutiny, and I must stop it or lie would have me put under arrest. I asked where he was going to find his men to put me under guard ---that he could not find them in that command, and that if he doubted my word he had better try to arrest me. The Captain knew I was right, and so the matter ended. I then told them I would encourage the men to obedience until we reached Santa Fe. The troops were better treated after that.

On the march water was very scarce; I saw a man offer $16 for a coffee-pot of water one day on the desert. I walked most of the time, and let the sick ride in my wagon. When we reached the Spanish settlements we got pepper, onions, corn, sheep, goats and other articles of food. We reached Santa Fe in the midst of a snow storm. All the Mormons were pleased to find, that honest Missourian, Colonel Doniphan, in command at that place. He had a kind, humane nature. The sick and disabled men of the battalion were sent to a Spanish town called Taos, under charge of Captain Brant, for care and rest. Soon after reaching Santa Fe Colonel Philip St. John Cook took command of the battalion. The soldiers were paid off, and Howard Egan, who had accompanied me, was given one-half of the checks and money, donated by the soldiers for Brigham Young and Heber C. Kimball, and the remainder was given to me to carry back to winter quarters. I remained in camp ten days to recruit my animals, because I could not purchase an animal there for use. The army had taken everything fit to ride or walk.

I wished to have Lieut. Gully return with me, and it was necessary to obtain permission for him to resign before he could go with me. I went to see the commander and stated the situation to him, and asked that Lieut. Gully be allowed to resign. The General granted my request. The Lieutenant had been acting Commissary of Subsistence, and had to make up his papers before he could start. I waited until he was ready to go with me. I also took Russell Stevens with me, as he had been discharged on account of ill health. While thus waiting I was troubled with Egan considerably, for he was drunk every day, and I feared he would be robbed. I had Stevens watch him mast of the time. By closely guarding him I kept him and the money safe. General Doniphan said I should have a guard wins me, and he would send one back to protect us through the Indian

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than country, but animals could not be procured. I then took the necessary trouble and procured as good a team as I could to start back with. With the consent of the General I got a large mule, after much trouble, to work with one of my own. While we were in camp at Santa Fe the Doctor was robbed. Hip trunk was stolen, carried out of the camp, and broken open. Two gold watches and some money were taken from it. Two mules were also stolen the same night. I knew nothing of this, nor who did it, until long afterwards. After we had started home Stevens bad the mules. He brought them to camp and said they were his. I think Stevens and Egan robbed the Doctor, but they never acknowledged it to me. About the 11th of October, 1846, we started for home over a wilderness twelve hundred miles wide, nearly every foot of it infested with Indians. We camped in the mountains at Gold Springs, where little particles of gold can be seen on the bottom of the streams. Egan and Stevens did not join us until we had gone fifty miles from Santa Fe. They had the Doctor's mules and a Spanish horse with them when they joined us. When we had traveled ninety miles I discovered that one of my mules was failing. The little flesh that was on them was soft and would not last, for we had not fed them any grain. It was difficult to recruit our mules on the grass, for it is very short generally, and the immense herds of buffalo ranging over the country keep the grass short. At the last Spanish town we passed through I sent Egan to buy a couple of mules. That night Egan and Stevens came to camp with two poor, miserable looking little mules. I said:

"What on earth have you brought these poor brutes for?"

Egan said, " We cabbaged them; it was the best we could do."

I told him that I was on a mission of duty, and trusted in God, and I would not permit him to bring stolen articles to the camp. I then sent him back with the mules at once. I said,

"My trust is in God, and not in the devil. We will go on, and you take back the mules, and leave them where you got them." He did as I directed. At Moro Station, on the Moro River, the last camp we would find until we reached the eastern side of the plains, we found a large, fat mule, that belonged to the Government. Lieutenant Gully gave the station keeper, a young man, a receipt for the mule, and we took it with us, as we were, in one sense, in Government employ. We were carrying a mail,

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and on general business for the Government. This was a large, line, gentle mule. I called her Friendship. When the other animals grew weak, I fastened the double-tree back to the axle, and thus Friendship hauled the wagon fully three hundred miles. At the Cimerone Springs we met a company of traders from St. Louis, with a train of thirty-eight wagons. One of their wagons was loaded with pitch-pine wood for cooking purposes. It was then raining, and a regular plains storm was coming on. These storms are sometimes very destructive. A train had been over-, taken at this same place a year before, and nearly all of the animals belonging to the train perished. I counted one hundred and ninety skeletons of mules that had died in that storm.

Many of the men also died at that time. The storm had taken place ten days earlier in the season than the one then threatening us. We were all invited to the camp by the Captain; the other men went, but I staid in the wagon to write up any account of the trip, which I was obliged to keep by order Brigham Young. Captain Smith then came to my wagon and gave me a drink of fine brandy. He invited us to take supper and breakfast with him, which we did. He asked me if I was not afraid to travel in such a small company, and said the Indians were all on the war path, and committing depredations all along the road, that he had a large train, yet did not consider himself safe. I answered, " My trust is in God, not in numbers." This led to a conversation on religious subjects. When I told him who I was, and fully stated my belief to him, he was much interested in the new doctrine. At supper he had every thing to eat that could be desired. The Captain put up a large tent over my wagon to protect it from the storm and wind. The next morning the storm was over and we made an early start. The Captain gave me a large cheese, a sack of butter crackers, some sardines, and many articles which were of great value to us on our long, cold journey over the plains. He also gave me his name, age, and place of residence in St. Louis, wring it in a little blank book which he gave me. He then gave me five dollars in gold, shook hands with me, and said, "Remember me in coming days," and we parted.

At the crossing of the Arkansas River, we met several companies of Missouri troops. They informed us that Captain Xann, with three companies of troops, had been attacked by a large body of Southern Pawnee and Cheyenne Indians, that

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they fought three hours, when the troops were defeated and lost seven men killed, with quite a number wounded. That three of the men had come for help. That Captain Mann had lost all of his animals except the three that the messengers escaped with. That the men only had a small supply of ammunition, and shot it all away before they retreated. Reinforcements had gone to their assistance and would bring in the command. They insisted upon us stopping with them, saying it was madness for us to attempt to go on. I told them that my trust was in God, and my business was urgent and, we could not stop. We went on twelve miles, when we met the troops brining in the wounded, and the remnant of the men who had been engaged with Capt. Mann, in the late Indian fight; they also insisted upon our returning with them. They said there were eight hundred mounted Indiana not more than two miles back, following up the rear guard, and that we would all be certainly massacred unless we returned with them. I must admit that the prospect looked dark. Still I felt impressed to go on. Along this river, while it runs in nearly a level country and with

no timber in a hundred miles, yet there are many washes that sometimes run out perhaps a mile from the river. Often these washes, which were quite deep, caused the road to run around them, thus forcing s person to travel a couple of miles to gain two hundred yards in distance. It was near one of these washes that we met the last body of troops. We stopped at the point where the road turned back to the river. My comrades were in doubt what to do. I felt that the danger was great. While debating the matter over in my mind, my whole dream that I had the night when I saw Lieut. Pace at my tent door, came fresh before me. I at once saw the whole situation. While studying upon this matter I heard a voice---an audible voice-say:

" John, leave the road and follow me." The voice appeared to be about twenty feet in front of me, and the same distance from the earth. I was startled, for I could see no one who could have spoken thus to me. I said to Lieut. Golly:

"Did you hear that voice?"

"No," said be.

"What shall we do? " I asked.

He said, "You are intrusted with this mission, follow your impressions and all will be right."

From that moment I felt an invisible power that led me out

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into the plain, away from all roads or trails. We went along about half a mile, when we came to a low basin, which entirely hid us from the road. This basin contained about one acre of ground, and was covered with good grass. I felt it my duty to stop there, and did so. It was then about one o'clock, P. M. Soon after stopping we saw a cloud of dust made by a large herd of buffaloes running from the river where they had gone for water and had been frightened by Indians. We did not see the Indians, for we were perfectly protected by our position. We staid there and let our animals eat grass for about one hour and a half. We then started on again, following my invisible guide, in an easterly direction, over a country entirely strange to me. We traveled on until after dark, when we came to a deep wash which my guide directed me to follow down to the river. I did so, and came to the very spot where the Indians had attacked Captain Mann that morning. Fragments of the train lay scattered all over the plain. Our mules were much frightened, perhaps at the smell of the blood. We watered our animals, and filled our canteens with water. The night was still and the least noise would echo and re-echo through the river canyons, until it made the place more than horrid for people in our situation. We traveled on until near midnight, when we turned out our animals, tied the dog to the wagon-tongue, to give us a guard, then all lay down and slept until day-light. We never camped near watering-places, nor near the road. Our reasons for camping away from water, and at least half a mile from the road, were to avoid the Indians. We never had a fire at night.

The next day we found a large, fat young mule, with all its harness on. It had evidently been frightened during the battle and broke away from the command It was fully forty miles from the battle ground. I was much in need of fresh animals, for mine were nearly given out. The finding of this mule, as we did, gave me renewed confidence in God, and strengthened my belief that he was leading us.

The neat day we traveled on in the same direction. The heavy rains had made the grass good. Buffalo were constantly in sight. We followed our course three days, when we struck the road again at a stream called Walnut Creek. Here we found a large Indian encampment, but the Indians were evidently out on s buffalo hunt. We crossed the creek and camped, concluding

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.to cook our supper and let our animals eat and rest. It was no use trying to escape from the Indians, for I knew they had seen us and could capture us if they wished to do so. I concluded the best plan was to appear to be perfectly easy and without fear. Soon after camping, a band of over fifty warriors surrounded us. I offered to shake hauls with them but they refused. I then offered them pine and needles and some calico that I had purchased to trade to the Spaniards. They took my proffered gifts and dashed them on the ground. I began to feel that although we had been delivered from many former dangers, our time had at last come. I remarked to Lieut. Gully, who was a true and faithful man:

"Pray in your heart to God, and ask him to turn away the ire of these people. They have been abused by large parties of white men and soldiers. They think we are of that class, and that we are only friendly because we are in their power, but if they know who we are, that we have been sent to preach the gospel to them, and to learn them its truths through the Book of Mormon, they would die sooner than see us hurt." I saw an elderly-looking Indian turn and speak to a noble looking young warrior. They talked some time, and would occasionally turn and point to me. Then they all dismounted and came nearer to us. The old man raised his voice and talked in a loud tone, and in a rapid manner to his men, for about five or ten minutes. The young warrior then turned -to us and spoke in plain English, very much to our surprise. He said:

"Young man, this is my father. He is the head chief of the Osage Indians. I have been educated in the East. We came here with the intention of scalping you all. This tribe has been abused by what my father calls the pale-faces, though he wishes to be friendly with them. When a small part of this nation comes in contact with a larger force of pale-faces, they are shot and abused, but when the Indians have the advantage the pale faces are always wanting to be friends. We thought you were of that class, but now my father is satisfied you are good men. I have read the Book of Mormon to him and to our tribe. I got the book from a preacher, who was in the Cherokee Nation. My father wishes me to say to you that you shall not be hurt. If you wish any dried buffalo meat you can have all that you want. Do not be afraid, we will not harm yon, but you had better remain here until morning, for you may fall in with some of my

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father's braves, who will not know who yon are, and they will attack you. If you stay until morning, I will go with you until you are out of danger." I replied that my business was urgent, and we must go on, that we had letters from the Mormon battalion to their friends at home, and must go on at once. The young man then told the chief what I said. The chief then said, through the young warrior:

" If you cannot stay, I will send word to the other chiefs not to hurt you. They may not see you, as they are away from the road, but I will send some hunters out to tell them to let you pass in safety." I then thanked them very kindly, and told them I was raised among the Delawares and Cherokees, that when a child, I used to play with them before they were removed to this country, and that I was still their friend. They then asked if we wanted any dried meat. I told them no, that I would prefer some fresh meat. I saw a buffalo near by, and asked them to kill it, and bring me some of the meat. One of the Indians rode for the buffalo at the full speed of his horse. The well-trained horse stopped when near the buffalo, and the Indian shot it down, then jumped from his horse and cut out a piece of the bump, and returned with it before we were ready to start. I then gave the Indians what trinkets we had, and started on again. It was now after sunset.

Here was another manifestation of the providence of Almighty God. I felt so grateful for our deliverance that I could not restrain my tears of gratitude. I care not what people may call me. I know there is a just God, and a rewarder of those that diligently seek Him. I know that my Redeemer liveth and I shall see Him for myself and not for another. Though the day of my execution is near at hand-four days only are given me to continue the history of my life-(this is March the 19th, 1877) my trust is in that Arm that cannot be broken. Though men may err, and cruelly betray each other unto death, my life may be taken from this earth, but nevertheless the hope of my calling in Christ Jesus, my Lord, is the same with me. I am sure that I shall rest in peace. I must not suffer my feelings to overcome me, or destroy the thread of my narrative. I wish to continue while time affords me a moment here, that my history may live when I am no more.

The next day only two Indians came to us, but they could not talk English, and we could not speak their tongue, so we had no

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conversation. I am certain from the actions of the two Indiana that the old chief had kept his word with us and notified his tribe to let us go on in safety. On reaching the Pawnee Fork, a tributary of the Arkansas River, we found Captain Bollard's train of thirty wagons. They lay by all day in search of eight of their mules, that had been stampeded by the Indians, although they had been picketed and closely guarded. The company could not find a trace of them. The men were a rough, boisterous set, and, while our animals were very weary, I concluded it was still best to go further before camping. It was then raining, but that made the traveling better, for the country was quite sandy. We camped late that night at Ash Creek. We now felt that we were over the worst of our dancers, but we still had sufficient of trials before us to keep it from being a pleasure 'rip. Next morning our riding animals were unable to travel. 'they refused to go on. I again went to God in prayer and laid our case before Him, and asked that He would open up the way for our deliverance. That night I dreamed that I was exceedingly hungry and had little to eat, when five ears of large, solid corn were handed me by a person, who said, "This will do you until you get to where there is plenty." The ears of corn were of different colors; one ear was jet black, but perfectly sound;. one was red, and one was yellow. I was much pleased with thecorn and felt that there was not much danger of suffering now. The newt morning our animals still looked fearfully bad; only two of our riding animals could raise the trot. Lieut. Gully- unless God soon sent us some fresh animals we would have to give up.

"We will not give up," said I. "God has protected us thus far and we must still trust in Him-in the eleventh hour of our trouble He will aid us. We will find help to-day."

" I hope so," said lie.

He then said, " Have yon been dreaming again? "

I related to him my dream about the corn, and said I thought the ears of corn meant mules. After prayer (we always kneeled n prayer, night and morning) we started on our way. The mules could hardly travel. We made about six miles, when we law fresh tracks made by shod animals, that appeared to be ragging long ropes and pins. The tracks were following the road, going in the same direction that we were traveling. We ha,[ a 1 had a long down grade before us. The plain was dotted here

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and there with herds of bnffalo. I halted and took up my spy-glass, and took a careful survey of the country. My efforts were rewarded by the sight of a number of mules feeding among the buffalo. We went on until we arrived as near them as we could get without leaving the road. We called a halt, turned our mules loose, then took out the oil-cloth that I had to feed the mules on, and took a little of the grain we had left, and put it on the cloth. The strange mules saw it, and came running up to us to get a feed of grain. We then got hold of the ropes that were on the necks of four of the mules, and tied them together. There was a black mare mule that was quite shy, but I finally caught the rope that was on her neck. The mule at once came at me with her ears turned back and mouth open. She caught me by the arm and bit me severely, then turned and man away. Lieutenant Gully said:

"Let her go, she will kill some of us."

"No, we will not let her go, we need all the mules," said I. I again caught her, and she made for me again, but I caught the rope near the end where it was fastened to an iron pin, and struck her a blow with the pin, which knocked her down. I then placed my knee on her neck, anti caught her by the nose with my hands. I held her this way until a bridle was put on her, after which we were able to manage her easily. I then hitched his wild mule to the wagon by the side of Friendship. We then

had fresh riding animals, and turned our jaded ones loose, and drove them before us. At Bane Creek we lost the mule that I got from the soldiers at Santa Fe. It drank more of the alkali water than was good for it, so we left it on the plains and went our way. We saw so many fresh Indian signs around there that we knew we had no time to stay attending sick mules. A few nights afterwards I saw a large body of Indians among the cedars on a mountain, not far off, but our lucky star was guiding us, for soon after that we met three hundred soldiers, with whom we camped that night. The force was so strong that the Indians did not attack us. Next day we met soldiers very frequently, and every few hours we would meet a body of troops from that time until we reached Fort Leavenworth. It was storming very hard when we got to St. Joseph, Missouri. We put up at a hotel, but before our animals were in the stable, Egan was gone, and I could not find him that night, yet we searched for him very diligently. I was fearful that he would be robbed, but he

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happened to meet sums honest men who put him in bed, and kept him and his money in safety until morning, when we found him.

After leaving St. Joseph, where we had purchased a lot of supplies, we started for winter quarters, and had to go through from six to ten feet of snow, the whole distance. We reached our friends in safety. I had two hundred dollars that the soldiers had made me a present of. I took three of the mules we had found on the was, and divided the others between my companions. We reached winter quarters, now called Florence, on the 15th day of December, 1846. The snow was deep, my family all living in tents, and in a suffering condition; but I must report first, as it is usual to pay homage to the man of God, Brigliam Young, then attend to my family, but when I saw my family exposed to the pelting storms of Winter, while all others had comfortable log houses, I was angry. I cannot say I was disappointed, for it was not the first time that Brigham Young and others in authority had broken their promises made to me. My family received me as they always did, with open arms and thankful hearts.

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page 196

CHAPTER XVII.

LEE IS TREATED BADLY BY THE BRETHREN.

I HAD brought home with me about all that my team could haul of supplies, clothing, groceries, etc., which soon made my family comfortable. I had met President Young and shaken hands with him, but had not made my report or delivered the money to him. The nest morning the President called to see me, and notified me that the Council would meet at nine o'clock at Dr. Richards', and for me to be there and make my report. He appeared greatly ashamed at the manner my family had been treated. I said:

"President Young, how does this compare with your promises to me, when I trusted all to you? I took my life in my hands and went into that Indian country, on that perilous trip, a distance of two thousand two hundred miles, through savage foes, to carry out your orders. I have found things as I feared they would be. When I started I asked yon to care for my family, and yon promised all that I asked of yon. Now I see all, my family exposed to the storm; they, of all the camp, are without houses. My best cattle have been butchered and eaten, but not by my family. The choice beef has been given to your favorites, and the refuse given to my wives and children." The President replied:

"Brother John, I am ashamed of the conduct of this people. I have mentioned the situation of your family several times, but the brethren did not feel like building houses for others until they had their own houses completed. I was intending this very day to call a meeting sad have the brethren tare out and build houses for your family. Do not blame me, Brother John, for I have done the best that I could." Then putting his hand on my shoulder, he said: "Don't feel bad about it. You will live through, and the day will come when we can look back and

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see what we have endured for the Kingdom of Heaven's sake, and will rejoice that we have passed through it." Then he wound up by saying, "Lord bless you, Brother John. You can mow begin and make your family more comfortable than nine-tenths of these people, for it does not take you long to put things in shape. Come, cheer up, and you shall have $100 of the money for your services, and you can make a thousand out of it." But this, like all his other promises, fell to the ground, for I never got a cent of the money.

I met the Council, and made my report, and handed over the checks for the money sent home by the soldiers. I received blessings without end, but all of them to come in the future, sad also on condition that I remained faithful to the end.

Allow me to jump from 1847 to 1877, just thirty years, and let the future tell my experience of that time, and what my prospects are to-day. As I said, my promised blessings were all to be received in the future, and that too upon condition that I remained faithful to the end. I was adopted by Brigham Young, and was to seek his temporal interests here, and in return he was to seek my spiritual salvation, I being an heir of his family, and was to share his blessings in common with his other heirs. True to my pledges, I have at all times tried to do his bidding. I have let him direct my energies in all things. And now the time has come for me to prepare to receive my reward. An offering must be made, and I must prepare the wood and build the altar; then, as Abraham of old did with his son Isaac, be placed upon the altar as the sacrifice. But the Lord, or Abraham, had a ram tied in the thicket, when the hand of the Lord stretched forth and staid the fatal blow. But I doubt whether my hither Brigham has been as thoughtful as Abraham was, I think not; I must meet my fate without murmuring or complaining. I most tamely submit, and be true to the end. I must not speak a word against the Lord's anointed, for if I I do, I must lie the blessings promised for all that I have done. If I endure firm to the end, I will receive the martyr's crown, and my son will represent me here on earth, and carry on my work for an eternal state. This, to me, appears to be a hard way to receive my pay. I would rather lose the debt, and begin anew, if I could. But it is now too late for escape from the fate that awaits me. It is said that experience teaches

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a dear school, and that fools will learn at no other. I fear that I have paid a little too much for mine.

My first duty was to build some comfortable houses for my family. Soon afterwards I was sent to St. Joseph to cash the checks and purchase some goods to supply the wants of the people. I was directed to purchase a lot of salt and potatoes from a Frenchman at Trading Point. I did so, and bought $300 worth on credit and sent them back to the settlement. I had to borrow the money from Mrs. Armstrong to pay the $300 debt. But she was afterwards sealed to me, and it was then all in the family, and I never asked Brigham Young for it and be never offered to pay it. He owes it to me yet. On that trip to St. Joseph I bought $1,500 worth of goods, such as were needed at the settlement. I advanced $700 of my own money and the remainder was from the money sent home by the Mormon Battalion. I took the goods back and we opened a store at winter quarters. A. P. Rockwood acted as chief clerk and salesman. We sold the goods at a great advance. What cost us seven cents at St. Joseph, we sold at sixty-five cents, and everything was sold at a similar profit. I kept the stock up during the Winter and did a good business. One drawback was this: many of the families of the men who were in the Mormon Battalion had no money, and we had to let them have goods on credit, but I had to stand the loss myself, for few of the men ever paid a dollar due me when they returned. Andrew Little was in the battalion, and wt the request of Brigham Young I let his family have $258 worth of goods, and Brigham said I should have my money when Little returned, but I never got any of it. Little was also an adopted son of Brigham Young, and consequently did about as he pleased. James Pace, Thomas Woolsey, and a few others of the soldiers, paid me when they returned, for what I had advanced their families, but the majority never paid. When I returned from Santa Fe I found David Young, his wife and two daughters, lying sick and helpless; really in want. I took care of them and supplied them with food and such articles as they required, until the death of the father, mother and one son, which took place in a short time-a few months after my return home. I had baptized this family in Putnam County, Tennessee, and felt a great interest in them. The two girls were sealed to me while we staid at winter quarters, and became members of my family. They are both still living. By them I

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have three sons and three daughters. They were sealed to me in 1847. I was also sealed to Nancy Armstrong the same evening that I took the Young girls to wife. A few evenings afterwards I was sealed to Emeline Woolsey. She was my thirteenth wife. Nancy Armstrong's maiden name was Gibbons. She was the wife of a wealthy merchant by the name of Armstrong, who owned a large establishment in Louisville, Kentucky, and another in Carlisle, Kentucky, at which places he did business as wholesale and retail dealer in dry goods. I became acquainted with the family at Carlisle, Overton County, Tennessee, while preaching there. The people of Carlisle were bitter enemies of the Mormon Church, and a mob threatened to tar and feather me one night, when Armstrong took me home with him and protected me. He was not a believer in any religion, but I always considered him a high-minded, honorable man. I afterwards stopped at the house often. His wife and sister Sarah were believers in the Mormon faith, but as Mr. Armstrong was not, I advised his wife not to become a member of the Church, and refused to baptize her until such time as her husband would consent to it. Elder Smoot afterwards baptized Sarah Gibbons and Nancy Armstrong.

Brother Smoot had taken his wife with him on the mission,, and she laid the plan to get Sarah to go to Nauvoo. A wagon was sent to take Sarah Gibbons' goods to Nauvoo, and in it Mrs. Armstrong sent her valuable clothing and jewelry, amounting to some two thousand dollars. She intended to join the Saints at the first chance. A few months after Sarah had gone Mrs. Armstrong got the consent .of her husband that she might pay a visit to her sister and the Church at nAUVOO; he fitted her up in fine style, sending two serving maids to wait on her. Soon after she left home, the friends of Armstrong advised him to stop his slaves at St. Louis, if he wanted to keep them, for his wife would never return to him. Armstrong stopped the slaves, and hid wife went on to Nauvoo, where she staid until the Saints left that place after the death of the Prophet. I am satisfied that Smoot laid the plan to get Mrs. Armstrong to Nauvoo, so lie could be sealed to her and get her property. Sarah Gibbons was sealed to Elder Smoot, but Mrs. Armstrong would not con- to take him as her husband, but she lived in the family until she got disgusted with Smoot's cruel treatment of her sister. She She loadned him nearly nearly all her money and he never paid

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it back; he wanted the rest of it, but she refused to let him have it; he then refused to take her with him across the plains. She told her griefs to my wife Rachel, and Rachel brought about the marriage between her and myself.

Mrs. Armstrong said to Rachel that I was the first man on earth to bring the gospel to her, and that she had always had a great regard for me since she first saw me, but that I appeared to treat her coldly. Rachel told her that I always spoke kindly of her, and that the reason I had not been more friendly, was because I had thought she wanted to become a member of Brother Smoot's family; that she had heard me speak of her in terms of praise many times. Finally she came to my house and I asked her in the presence of my wives, if she wished to become a member of my family. She said she did. My wives advised me to be sealed to her, and as the matter was agreeable all round, I slid so. Brigham Young sealed her and the Young girls to me. She was a true, affectionate woman. My whole family respected her. She was forty-eight years of age when she was sealed to me, and she was a true wife until her death. In all matters of this kind I tried to act from principle and not from passion. Yet I do not pretend to say that all such acts were directed by principle, for I know they were not. I am not blind to my own faults. I have been a proud, vain man, and in my younger days I thought I wax perfection. In those days I did not almost mane due allowance for the failings of the weaker vessels. I then expected perfection in all women. I know now that I was foolish in looking for that in anything human. I have, for slight offences, turned away good meaning young women that had been sealed to me and refused to hear their excuses, but sent them away heart-broken. In this I did wrong. I have regretted the same in sorrow for many years. Two of the young women so used, still have warm hearts for me, notwithstanding my unnatural conduct toward them. They were young and in the prime of life when I sent them from me. They have since married again,

and are the mothers of nice families. They frequently send letters to comfort me in my troubles and afflictions, but their kind remembrances only serve to add to my self-reproach for my creel treatment of them in past years. I banished them from me for less offences than I Lad myself been guilty of. Should my history ever fall into the hands of Emeline Woolsey or Folly .Ann Workman, I wish them to know that, with my last

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breath, I ask God to pardon me for the wrong I did them, when I drove them from me, poor young girls as they were.

President Young built s grist mill during the Winter, and ground meal for the people, charging a heavy toll for all that the mill ground. In the Spring I was ordered to go out and preach, and raise thirty-three wagons and the mules and harness to draw them. I succeeded in getting thirty of the teams.

Brigham Young told me to go again, that he asked for thirtythree teams, not for thirty. I went again, and preached so that I soon had the other teams. I then turned the whole outfit over to Brigham Young, so he could send his pioneers out to look up a new home for the Saints. I then offered to go with the company, but BrighamYoung said:

"I cannot spare you; I can spare others better than you."

He then directed me to take my family and a company, and go and raise corn for the people. He said:

"I want you to take a company, with your family, and go up the river, and open up a farm, and raise grain and vegetables to fend the needy, and the soldiers' families, for we cannot depend on hauling our substance from Missouri, to feed so many as we have on our hands. I want so much grain raised that all will be supplied next Winter, for we must feed our animals grain if we wish them to cross the plains nest Spring. There is an old military fort about eighteen miles above here, where the land was once farmed, and that land is in good condition for farming now. We will leave Father Morley in charge of the various settlements. Brother Heber C. Kimball will send some of his boys and make another farm this side of there."

Then turning to Father Morley, he said:

"I want John to take charge of the farming interests and the settlement, at my place, and you must counsel and advise with him from time to time. I want you and all the brethren to understand that the land nearest the settlement is to be divided between John and his wives, for they are all workers, and the others are to go further for their land."

I said that kind of an arrangement would not give satisfaction to the people, and that there were some of his adopted sons now jealous of me, and I feared the consequences, and preferred that the land be divided nearer equal.

Hee said, "Who are they that are jealous of yon?"

I named several persons to him. In reply he said, naming

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man, be would work all day under the shade, of a tree. Another, he said, could work all day in a half-bushel. Then he said:

"Such men will do but little; let them go to some outside place for their land. I want those who will work to have the best land. Let each family have an acre near by for a garden and truck patch. And now, Father Morley, I want you to see that John and his family have all the cleared land that they can tend, for I know they will raise a good crop, and when it is raised we can all share it with him. I want a company to follow Brother Lee, about the first of May, when the grass is good, of such men as can fit themselves out comfortably. My brother, John Young, will lead them, and Jedde Grant will be the Captain."

Then he turned to me and said

"Brother John D., I want you to fit my brother John out. If he needs oxen let him have them, and I will pay them back again; see that he gets a good outfit. When he leaves here Father Morley will take charge of the Church. I want the Brethren to do as John D. tells them; he carries a good influence wherever he goes; no evil reports follow him from his field of labor; all respect him, and that is good evidence to me that he carries himself straight."

I then settled up my business at the winter quarters. President Young was indebted to the firm $185 ; of course he had not the money to settle the account, and he was just starting to look out a resting place for the Saints. His first adopted son, A. P. Rockwood, our salesman, could not spare a dollar to help his Father, Brigham Young, so the loss of that sum of money fell on me.

I told my adopted father, Brigham Young, that he was welcome to the $285. Before he left for the new land of promise, he said to me,

"My son John, what shall I do for you?"

I said, "Select me an inheritance when you find the resting place

" I will remember you. May Heaven bless you. I bless you. Be a good boy. Keep an account of how each man under your charge occupies his time, while I am gone."

He then said I was to have half of all the improvements that were marls, and half of the crop that was raised by the company I fitted out with tams, seed and provisions. The pioneer

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company started April 1st, 1847. We moved to our new location, and called it Summer Quarters. We laid out a fort to protect us from the Indians, as they were troublesome. We then laid off our land. I found out that if I obeyed orders, it would require all the cleared land for my family, so I took and laid off three acres for each family-there were thirty-seven families --- gardens, and I took the balance. Although I had given each family three times as much land, for a garden and truck-patch, as Bri6gham Young had ordered, still the people found a great deal of fault with me. Mrs. Armstrong had some money left, and she told me to take it, and send for supplies and seed-corn. I did take it, and sent four teams to Missouri for seed-corn and' provisions, and then put all hands to work building the fort, putting the land in order for the crop, etc. About the first of play, thirty-eight warriors of the Oto tribe came to our camp. They were in full paint, and on the war-path. They came in on the yell,. and at full speed. It was just after daylight; I was laying the foundation of a house when they came to me. I threw logs against them the same as if I did not see them, but most of the brethren kept out of sight. The Indians began to build a fire in my garden, and one of them raised his gun to shoot one of my oxen, which the boys were then driving up. The majority of the Indians then formed a half-circle, holding their bows fully sprung, and commenced a regular war dance. We were told. not to shoot Indians, but to take sticks and whale them when they commenced any depredations. As the Indian took the leather-casing from his gun, so that he could shoot, I rushed at him with a heavy club, with the intention of knocking down as many of them as I could. I could speak their language some, so I told them I would kill them all if they shot my ox. They saw that I meant what I said. Then the two chiefs held out their hands, and yelled to the warrior not to shoot. He lowered hi, gun and returned to the crowd, but he was very angry. The other Indians seemed amazed, sad stood as if they were paralyzed. Old man A. G. Knight followed me with a club, and stood by me all the time. Joseph Busby said:

"Hold on, Brother Lee, they out-number us."

"Out-number h---l," said I, "there are not Indians enough in their whole nation to make me stand by and see them shoot down my oxen before my eyes."

Bushy then ran into the house to load my gun, but he was so

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(continued in Part  2)