1 January 1843, Sunday
Allen 2, p. 92

``This a.m. we had a pleasant interview with Mr. Butterfield, Judge Douglas, Senator Gillespie & others. pres. Joseph stated to Mr. Butterfield the prominent points of difference in sentiment between the Latter Day Saints & sectarian viz: the latter are all circumscribed by some peculiar creed which deprives its members of the right of believing anything not contained in it; whereas the Latter Day Saints have no creed, but are ready to believe all true principle existing, as they are made manifest from time to time. He said further, that if any person should ask him if he was a prophet he should not deny it. As to deny it would give him the lie & then shewed from the Revelations of John that any man who has the testimony of Jesus has the spirit of prophesy &c.''

2 January 1843, Monday
Temple History, p. 79

On Monday the company repaired to the court; but Mr. Lamborn, the State's attorney, pleaded that he was not ready for trial, and the case was postponed until Wednesday.

4 January 1843, Wednesday
Allen 2, p. 91

The hearing began on January 4,
Temple History, p. 79

Accordingly, on Wednesday at 9 a.m. the trial was opened. Its result was the release and discharge of Joseph both from the writ and proclamation.

6 January 1843, Thursday
Allen 2, p. 91

... on January 6 William was among those who testified that on the day the attempt was made on Boggs's life Joseph was, indeed, in Illinois and not in Missouri. The trial concluded the same day according to the planned results, and that evening Clayton wrote gratefully in his journal: ``We feel to thank the great God for thus delivering his servant from the power of the wicked and designing men.''

18 January 1843, Wednesday
Allen 2, p. 93

... on January 18 a group of close friends was invited to the Smith home for a grand dinner party. The list of guests included Lucy Mack Smith (Joseph's mother), Hyrum Smith, Brigham Young, Willard Richards, John Taylor, Orson Hyde, Wilford Woodruff, George A. Smith, Heber C. Kimball, the wives of these men, Eliza R. Snow, several other prominent citizens, and, of course, William and Ruth Clayton. The festivities began with the singing of two jubilee hymns written especially for the occasion, one by Wilson Law and Richards and the other by Snow. Joseph Smith distributed cards with the hymns printed on them. The conversation centered around the deliverance and at 2 p.m. the prophet and Emma began to serve dinner. It took four shifts, for their dinner table could not hold all the guests at once, and the Smiths had their own meal only with the last shift. The party broke up at 6 p.m. Wrote Clayton, ``Truly it was a time of Jubilee; all hearts rejoiced.'' But all the celebration must have been too much for his constitution, for he went home feeling ill and could not even attend the Masonic lodge meeting that evening, as Joseph did.

21 January 1843, Saturday
Allen 2, p. 105 n. 3

Clayton went with the prophet to sell a lot to E.J. Sabin

22 January 1843, Sunday
Nauvoo 1; Words, p. 159

This A.M. Joseph preached in the Temple. subject arose from two questions proposed from a Lyceum. 1st Did John Baptize for remission of sins,? 2nd Whether the kingdom of God was set up before the day of Pentecost or not till then? To the 1st Q. he answered, ``he did'' It is acknowledged of all men that John preached the gospel & must have preached the 1st principles, if so he must have preached the doctince of Baptism for the remission of sins for that is the 1st principal of the Gospel and was ordained before the foundation of the world. I next give my own testimony because I know it is from God. On the 2nd question He said Where the oracles of God are revealed there is the kingdom of God.
Nauvoo 1; Words, p. 159; Allen 2, p. 120

Wherever the oracles of God are & subjects to obey those oracles there is the kingdom of God. What constitutes the kingdom of God? an administrator who has the power of calling down the oracles of God, and subjects to receive those oracles no matter if there are but 3, 4 or 6 there is the kingdom of God &c.

28 January 1843, Saturday
Allen 2, p. 105 n. 3

Joseph escorted a land agent from New York around the city and then took him into the office to continue discussing land with Clayton. See William Clayton Journals, 3 vols., Nov. 1842 to Jan. 1846, 21, 28 Jan. 1843 (in private custody and used here with special permission), hereafter cited as Clayton, Nauvoo Journal; History of the Church, 5:260. Evidently the land agent, a Mr. Taylor, was clerk of a New York based agency called the Illinois Land Agency. Clayton's diary gives the name of the agency while the History of the Church says he was from New York.

29 January 1843, Sunday
Nauvoo 1; Words, p. 164

Pres. Joseph Preached in the Temple on the Prodigal Son and showed that it did not refer to any nation, but was mearly an answer to the remark ``he receiveth the sinners and eateth with them,'' the Temple was crowded with people.

9 February 1843, Thursday
Allen 2, p. 82

Joseph Smith gave William a letter in which Joseph was told that a Mr. Walsh was willing to transfer to him some land that lay outside the city, upon proof that $500 had been deposited in Quincy.
Allen 1, p. 42

``Joseph related some of his history and gave us a key whereby we might know whether any administration was from God.'' He then recorded the statement that is now in the Doctrine and Covenants, though it did not appear in that volume until the 1876 edition.
Allen 2, p. 120

Sometimes instructions from God are delivered by heavenly messengers, and on at least two occasions Clayton heard Joseph Smith instruct certain leading church members on how to tell the difference between such a messenger and an evil spirit. The idea had been presented to the Quorum of the Twelve as early as 1839, but Clayton heard it in December 1840 and again when he was at the prophet's home on February 9, 1843. There are really two kinds of beings in heaven, Joseph said on the last occasion. ``Angels, who are resurrected personages, having bodies of flesh and bones ... (and) the spirits of just men made perfect who are not resurrected.'' Presumably the latter will also be resurrected in due time, but even without bodies of flesh and bones they can deliver messages to mortals. The key, then, is to ask anyone who claims to be a messenger from God to shake hands with you. If he is an angel, he will do so and you will feel it. If he is the ``spirit of a just man made perfect,'' he will not move, for he will not deceive. But ``if it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him.'' So confident was Clayton and other Nauvoo Mormons in the close relationship between themselves and heaven, that it would have surprised none of them to have an ``angel,'' a ``spirit of a just man,'' or a devil appear and talk to them. The statement was later made scripture and became Section 129 of the book of Doctrine and Covenants, and Clayton provided the source; the published version is practically verbatim from his diary.

12 February 1843, Sunday
Allen 2, p. 82

The prophet gave his clerk the full amount in gold and silver and sent him to Quincy. The trip took three days, in very cold weather, but Clayton deposited the funds and got the necessary receipt. Always ready to mix religion with business, he spent the evenings away from home in ``interesting debate'' and ``pleasant conversation'' in the gospel.

7 March 1843, Tuesday
Nauvoo 1

Tuesday 7th. A.M at the office. Afterwards went to prest Josephs & commenced settlement with those who have claims on city Lots. Er B. Young called me on one side & said he wants to give me some instructions on the priesthood the first opportunity. He said the prophet had told him to do so & to give me a favor which I have long desired. For this again I feel grateful to God & his servant, and the desire of my heart is to do right and be saved.

8 March 1843, Wednesday
Nauvoo 1

Wedy. 8th. ... Evening I went to bro Kimballs meeting. The house was crowded to suffocation. He made use of the figure of the Potter & clay, and shewed that O P Pratt was stiff & had to be cast off the wheel & A. Lyman put on it. The discourse was good.

9 March 1843, Thursday
Nauvoo 1

Thursday 9. At prest. Josephs office. Walked out in the P.M. he told me it was lawful for me to send for Sarah & said he would furnish me money.
Affidavit, p. 225

During this period the Prophet Joseph frequently visited my house in my company, and became well acquainted with my wife Ruth, to whom I had been married five years. On day in the month of February, 1843, date not remembered, 22 the Prophet invited me to walk with him. During our walk, he said he had learned that there was a sister back in England, to whom I was very much attached. I replied there was, but nothing further than an attachment such as a brother and sister in the Church might rightfully entertain for each other. He then said, ``Why don't you send for her?'' I replied, ``In the first place, I have no authority to send for her, and if I had, I have not the means to pay expenses.'' To this he answered, ``I give you authority to send for her, and I will furnish you with means,'' which he did. This was the first time the Prophet Joseph talked with me on the subject of plural marriage. He informed me that the doctrine and principle was right in the sight of our Heavenly Father, and that it was a doctrine which pertained to celestial order and glory. After giving me lengthy instructions and information concerning the doctrine of celestial or plural marriage, he concluded his remarks by the words, ``It is your privilege to have all the wives you want.''23 After this introduction, our conversations on the subject of plural marriage were very frequent, and he appeared to take particular pains to inform and instruct me in respect to the principle. He also informed me that he had other wives living besides his first wife Emma, and in particular gave me to understand that Eliza R. Snow, Louisa Beman, Desdemona W. Fullmer and others were his lawful wives in the sight of Heaven.

2 April 1843, Sunday
Nauvoo 1; Words, p. 168

... P.M. Joseph preached on Revelations chap. 5. he called on me to open the meeting. He also preached on the same subject in the evening. During the day president Joseph made the following remarks on doctrine. ``I was once praying very ernestly to know the time of the coming of the son of man when I heard a voice repeat the following `Joseph my son, if thou livest untill thou art 8424 years old thou shalt see the face of the son of man, therefore let this suffice and trouble me no more on this matter.' I was left thus without being able to decide wether this coming referred to the beginning of the Millenium, or to some previous appearing, or wether I should die and thus see his face. I believe the coming of the son of man will not be any sooner than that time.'' In correcting two points in Er Hydes discourse he observed as follows, ``The meaning of that passage where it reads `when he shall appear we shall be like him for we shall see him as he is' is this, When the savior appears we shall see that he is a man like unto ourselves, and that same sociality which exists amongst us here will exist among us there only it will be coupled with eternal glory which we do not enjoy now. Also the appearing of the father and the son in John c 14 v 23 is a personal appearing and the idea that they will dwell in a mans heart is a sectarian doctrine and is false''

In answer to a question which I proposed to him as follows, `Is not the reckoning of gods time, angels time, prophets time & mans time according to tbe planet on which they reside he answered yes ``But there is no angel ministers to this earth only what either does belong or has belonged to this earth and the angels do not reside on a planet like our earth but they dwell with God and the planet where he dwells is like crystal, and like a sea of glass before the throne. This is the great Urim & Thummim whereon all things are manifest both things past, present & future and are continually before the Lord. The Urim & Thummim is a small representation of this globe. The earth when it is purified will be made like unto crystal and will be a Urim & Thummim whereby all things pertaining to an inferior kingdom on all kingdoms of a lower order will be manifest to those who dwell on it. and this earth will be with Christ Then the white stone mentioned in Rev. c 2 v 17 is the Urim & Thummim whereby all things pertaining to an higher order of kingdoms even all kingdoms will be made known and a white stone is given to each of those who come into this celestial kingdom, whereon is a new name written which no man knoweth save he that receiveth it. The new name is the key word. ``Whatever principle of intelligence we obtain in this life will rise with us in the ressurection: and if a person gains more knowledge in this life through his diligence & obedience than another, he will have so much the advantage in the world to come. There is a law irrevocably decreed in heaven before the foundation of this world upon which all blessings are predicated; and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.

``The Holy Ghost is a personage, and a person cannot have the personage of the H. G. in his heart. A man receive the gifts of the H. G., and the H. G. may descend upon a man but not to tarry with him.
Allen 2, p. 122

William Clayton was present on April 2, 1843, when Joseph announced to a select group that the Father and the Son both have bodies of flesh and bones, but that the Holy Ghost is a ``personage of Spirit.''25 If this were not so, he said, the Holy Ghost could not dwell in us. ``A Man may receive the Holy Ghost, and it may descend upon him and not tarry with him.''
Allen 2, p. 147

``the Holy Ghost is a personage, and a person cannot have the personage of the H.G. in his heart. A man may receive the gifts of the H.G., and the H.G. may descend upon a man but not tarry with him.''26

He also related the following dream. ``I dreamed that a silver-headed old man came to see me and said he was invaded by a gang of robbers, who were plundering his neighbors and threatening distruction to all his subjects. He had heard that I always sought to defend the oppressed, and he had come to hear with his own ears what answer I would give him. I answered, if you will make out the papers and shew that you are not the agressor I will call out the Legion and defend you while I have a man to stand by me. The old man then turned to go away. When he got a little distance he turned suddenly round and said I must call out the Legion and go and he would have the papers ready when I arrived, and says he I have any amount of men which you can have under your command.

[Note: The above paragraph is crossed through with a penciled line and at the beginning, in handwriting that is not William Clayton's handwriting, a comment simply says ``repeated his of 10 March.'']

Er Hyde gave this interpretation ``The old man represents the government of these United States who will be invaded by a foreign foe, probably England. The U. S. government will call on you to defend probably all this Western Territory, and will offer you any amount of men you may need for that purpose.

Once when prest. Joseph was praying ernestly to know concerning the wars which are to preceed the coming of the son of man, he heard a voice proclaim that the first outbreak of general bloodshed would commence at South Carolina--see Revelation

The sealing of the 144000 was the number of priests who should be anointed to administer in the daily sacrifice &c. During Prest. Joseph's remarks he said their was a nice distinciton between the vision which John saw as spoken of in Revelations & the vision which Daniel saw, the former relating only to things as they actually existed in heaven--the latter being a figure representing things on the earth. God never made use of the figure of a beast to represent the kingdom of heaven--when they were made use of it was to represent an apostate church.

6 April 1843, Thursday
Nauvoo 1; Words, p. 176

This day was a special conference the saints assembled in the Temple soon after 9. I was appointed to take minutes. About 11 prest Joseph arrived and preceeded to business. He first stated the object of this conference, viz. 1st. To ascertain the standing of the first presidency 2nd. To take into consideration the propriety of sending some of the Twelve into the branches abroad to obtain funds for building the Nauvoo House. 3rd. To give a chance to those Elders who have been disfellowshiped or had their licenses taken away in the branches to have a re-hearing & settle their difficulties He then spake on the importance of building the Nauvoo House stressing that the time had come to build it. and the church must either do it or suffer the condemnation of not fulfilling the commandments of God.

He next presented himself & was unanimously voted president of the whole church. Next his councillors Ers Rigdon and Wm. Law. and afterwards Er Hyrum who was voted with a hearty aye. He blessed the people in the name of the Lord.

The next business was appointing the Twelve on their mission &c. He showed the injustice of Ers collecting funds for the Temple in as much as they rarely brought them there. The conference must contrive some measures to put the Twelve under bonds, for a true return of monies received by them &c.

7 April 1843, Friday
Allen 2, p. 112

The squabbling [among the temple workers] broke out again, and on April 7 it was William Clayton who brought charges against the committee before the general conference of the church. He accused its members of partiality in distributing goods, money, and ``store pay'' (i.e., credit at Joseph Smith's store). He also noted that the son of one committee member had received all of the above but that none of his labor had been placed on the tithing account. This was a serious breach of religious duty, for one day in ten was supposed to be donated as tithing labor. Committee members, furthermore, were charged with taking ``store pay'' for themselves but being too tightfisted in what they would allow to others. Hyrum Smith, however, rose to the committee's defense, and in the end the conference sustained it in its work, thus exonerating it for a third time. That evening Cahoon complained angrily to Clayton about the accusations, but when the beleagured scribe explained why he made them (apparently to clear the air, as much as anything else), Cahoon appeared satisfied, at least for the time being.

8 April 1843, Saturday
Nauvoo 1; Words, p. 190 27

various little items of business attended to and a discourse from the president on Rev.
Words, p. 182

William Clayton Report

Pres't Joseph called upon the choir to sing a him and remarked that ``tenor charms the ear-bass the heart.'' After sing the President spoke in substance as follows.

I have three requests to make of the congregation the first is that all who have faith will exercise it, that the Lord may be willing to calm the wind. The next is, that I may have your prayers that the Lord may strengthen my lungs so that, I may be able to make you all hear. And the next is, that I may have the Holy Ghost to rest upon me so as to enable me to declare those things that are true.

The subject I intend to speak upon this morning is one that I have seldom touched upon since I commenced as an Elder of the Church. It is a subject of great speculation as well amongst the Edlers of the church as amongst the divines of the day; it is in relation to the beast spoken of in Revelations. The reason why it has been a subject of speculation amongst the Elders, is in consequence of a division of sentiment and opinion in relation to it. My object is to do away with this difference of opinion. The knowledge of the subject is not very essential to the Elders. To have knowledge in relation to the meaning of beasts with seven and heads and ten horns and other figure made use of in the revelations is not very essential to the Elders. If we get puffed up by thinking that we have much knowledge, we are apt to get a contentious spirit, and knowledge is necessary to do away with contention. The evil of being puffed up is not so great as the evil of contention. Knowledge does away with darkness, supense and doubt, for where Knowledge is there is no doubt nor suspense nor darkness. There is no pain so awful as the pain of suspense. this is the condemnation of the wicked; their doubt and anxiety ans suspense causes weeping, wailing and gnashing of teeth. In knowledge there is power. God has more power than all other beings, because he has greater Knowledge, and hence he knows how to subject all other beings to him. I will endeavor to instruct you in relation to the meaning of the beasts and figures spoken of. Er (Pelatiah) Brown has been the cause of this subject being now presented before you. He, is one of the wisest old heads we have among us, has been called up before the High Council on account of the beast. The old man has preached concerning the beast which was full of eyes before and behind and for this he was hauled up for trial. I never thought it was right to call up a man and try him because he erred in doctrine, it looks too much like methodism and not like Latter day Saintism. Methodists have creeds which a man must believe or be kicked out of their church. I want the liberty of believing as I please, it feels so good not to be tramelled. It dont prove that a man is not a good man, because he errs in doctrine. The High Council undertook to censure and correct Er Brown because of his teachings in relation to the beasts, and he came to me to know what he should do about it. The subject particularly referred to, was the four beasts and for and twenty Elders mentioned in Rev. ch 5 v. 8. The old man has confounded all Christendom by speaking out that the four beasts represented the Kingdom of God; the wise men of the day could not do any thing with him, and why should we find fault, anything to whip sectarianism and put down priestcraft; a club is better than no weapon for a poor man to fight with, but I could not keep laughing at the idea of God making use of the figure of a beast to represent the Kingdom of God on the earth, when he could as well have used a far more noble and consistent figure. What? The Lord make use of the figure of a creature of the brute creation to represent that which is much more noble and important. The glories of his Kingdom? You missed it that time, old man, but the sectarians did not know enough to detect you.

When God made use of the figure of a beast in visions to the prophets, he dit it to represent those Kingdoms who had degenerated and become corrupt--the Kingdoms of the world, but he never made use of the figure of a beast nor any of the brute kind to represent his kingdom. Daniel says when he saw the vision of the four beasts ``I came near unto one of them that stood by, and asked him the truth of all this.'' The angel interpreted the vision to Daniel, but we find by the interpretation that the figures of beasts had no allusion to the Kingdom of God. You there see that the beasts are spoken of to represent the Kingdoms of the world the inhabitants whereof were beastly and abominable characters, they were murderous, corrupt, carnivourous and brutal in their dispositions. I make mention of the prophets to qualify my declaration which I am about to make so that the young Elders who know so much may not rise up and choke me like hornets. there is a grand difference and distinction between the visions and figures spoken of by the prophets and those spoken of in the Revelations of John. None of the things John saw had any allusion to the scenes of the days of Adam or of Enoch or of Abraham or Jesus, only as far as is plainly represented by John and clearly set forth. John only saw that which was ``shortly to come to pass'' and that which was yet in futurity (He read Rev. ch. 1 v. 1) Now I make this declaration, that those things which John saw in heaven, had no allusion to any thing that had been on the earth, because John says ``he saw what was shortly to come to pass'' and not what had already transpired. John saw beasts that had to do with things on the earth, but not in past ages; the beasts which he saw had to devour the inhabitants of the earth in days to come. The revelations do not give us to understand any thing of the past in relation to the Kingdom of God. What John saw and speaks of were things which were in heaven, what the prophets saw and speak of where things pertaining to the earth. I am now going to take exception to the present translation of the bible in relation to these matters. There is a grand distinction between the actual meaning of the Prophets and the Present translation. The Prophets do not declare that the[y] saw a beast or beasts, but that the[y] saw the image or figure of a beast. They did not see an actual bear or Lion but the images or figures of those beasts. The translation should have been rendered ``image'' instead of ``beast'' in every instance where beasts are mentioned by the Prophets. But John saw the actual beast in heaven, to show to John and to the inhabitants that that being 28 did actually exist there. When the Prophets speak of seeing beasts in their visions, they saw the images; the types to represent certain things and at the same time they received the interpretation as to what those images or types were designed to represent. I make this broad declaration, that where God ever gives a vision of an image, or beast or figure of any kind he always holds himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in them it. Dont be afraid of being damned for not knowing the meaning of a vision or figure where God has not given a revelation or interpretation on the subject (He here read Rev. ch 5 v 11 to 13) John saw curious looking beasts in heaven, he saw every creature that was in heaven, all the beasts, fowls, & fish in heaven, actually there, giving glory to God. I suppose John saw beings there, that had been saved from ten thousand times ten thousand earths like this, strange beasts of which we have no conception all might be seen in heaven. John learned that God glorified himself by saving all that his hands had made whether beasts, fowl fishes or man. Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God and understood them. God who made the beasts could understand every language spoken by them; The beasts were intelligent beings and were seen and heard by John praising and glorifying God.

The popular religionists of the day say that the beasts spoken of in the revelations represent Kingdoms. Very well, on the same principle we can say that the twenty four Elders spoken of represent beasts, for they are all spoken of at the same time, and represented as all giving uniting in the same acts of praise and devotion. Deacon Homespun said the earth was flat as a pan cake, but science has proved to the contrary. The world is full of technicalities and misrepresentation, but I calculate to overthrow the technicalities of the world and speak of things as they actually exist. Again there is no revelation to prove that things do not exist in heaven as I have set forth, and we never can comprehend the things of God and of heaven but by revelation. We may spiritualize and express opinions to all eternity but that is no authority.

Ye Elders of Israel hearken to my voice and when ye are sent into the world to preach, preach and cry aloud ``repent ye for the Kingdom of heaven is at hand repent and believe the gospel.'' Never meddle with the visions of beasts and subjects you do not understand. Er Brown when you go to Palmyra dont say any thing about the beast, but preach those things the Lord has told you to preach about, repentance and baptism for the remission of sins.

(He here read Rev. ch 13 v 1 to 8) The spiritualizers say the beast that received the wound was Nebuchadnezzar, but we will look at what John saw in relation to this beast. The translators have used the term ``dragon'' for ``devil''. Now it was a beast that John saw in heaven, and he was then speaking of ``things that were shortly to come to pass.'' and consequently the beast John saw as spoken of in the 13th chapter was an actual beast to whom power was to be given. An actual intelligent being in heaven and this beast was to have power given him. John saw ``one of the heads of the beast as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast.'' Nebuchadnezzar and Constantine the great no excepted; it must have been a wonderful beast that all human beings wondered after it, and I will venture to say that when God gives power to the beast to destroy the inhabitants of the earth, all will wonder. Verse 4 reads ``And they worshipped the dragon which gave power unto the beast; and they worshipped the beast saying, who is like unto the beast? who is able to make war with him? Some say it means the kingdom of the world. One thing is sure, it dont mean the kingdoms of the saints. Suppose we admit that it means the kingdoms of the world, what propriety would there be in saying, who is able to make war with myself. If these spirtualizing 29 interpretations are true, the book contradicts itself in almost every verse, but they are not true. There is a mistranslation of the word dragon in the second verse. The original hebrew word signifies the devil and not dragon as translated. Read ch 12 v 9 it there reads ``that, old serpent called the devil, and it, ought to be translated devil in this case and not dragon. Everything that we have not a key word to, we will take it as it reads. The beasts which John was and speaks of as being in heaven were actually living in heaven, and were actually to have power given to them over the inhabitants of the earth precisely according to the plain reading of the revelations. I give this as a key to the Elders of Israel.

14 April 1843, Friday
Allen 2, p. 85

William Clayton and Joseph Smith rode out on the prairie with several immigrants, and about twenty acres of land were sold.

16 April 1843, Sunday
Words, p. 198

Heard Pres. J preach on the ressurection shewing the importance of being buried with the saints & their relatives in as much as we shall want to see our relatives first & shall rejoice to strike hands with our parents, children &c when rising from the tomb.

17 April 1843, Monday
Allen 2, p. 85

Clayton thankfully began receiving hard cash from some of the immigrants.

19 April 1843, Wednesday
Allen 2, p. 85

[Clayton] sold thirty acres more.

21 April 1843, Friday
Temple History, p. 106

Brother Player had been sick during the entire Winter, and he continued in a very feeble state until the time when he commenced again to lay the stone on the walls, which was on the 21st day of April, 1843.
Allen 1, p. 44

``Joseph swore to me he would forever defend & protect me and divide earthly things with me if I would be faithful to him which I carefully 30 promised.''
Allen 2, p. 113

... the two [Joseph Smith and William Clayton] were riding together on the prairie. Wrote Clayton, ``He swore to me he would forever defend & protect me and divide earthly things with me if I would be faithful to him which I cheerfully promised.''

23 April 1843, Sunday
Allen 2, p. 99

helped Heber C. Kimball arrange his history.

24 April 1843, Monday
Nauvoo 1

Monday 24 ... sister Margt Moon went with me [to Carthage] she is a lovely woman and desires to do right in all things and will submit to council with all her heart. Got back at dark conversed some with President

27 April 1843, Thursday
Nauvoo 1

Thursday 27. At the Temple A.M. went to prests. who rode with me to bro. H.C, Kimballs where sister Margt. Moon was sealed up by the priesthood, by the president--and M to me. ... evening told Mother in law concerning the priesthood.
Nauvoo 2

27. At the Temple A.M. at 10 at bro Kimballs was M to M.M. [shorthand] ... evening told Mother in law about the priesthood
Affidavit, p. 225

On the 27th of April, 1843, the Prophet Joseph Smith married to me Margaret Moon, for time and eternity, at the residence of Elder Heber C. Kimball
Letter, p. 77

In April, 1843, he [Joseph Smith] sealed to me my second wife, my first wife being then living.

28 April 1843, Friday
Allen 2, p. 104

... on April 28, 1843, they /the brick masons/ finished /work on his new home/

29 April 1843, Saturday
Nauvoo 2

29 ... Rode out to Prairie with pres. Joseph, Wm & Samuel H. Smith and John Topham.

30 April 1843, Sunday
Nauvoo 2

Apl 30-- ... P.M at Sister Booths where I learned that S. Ann would obey her instructions Evening walked out with Margaret and accomplished a good object.

1 May 1843, Monday
Nauvoo 2

May 1st. A.M at the Temple. at 10. m J to L.W. P.M at prest. Josephs ... I have seen 6 brass plates which were found in Adams County ... Prest J. has translated a portion and says they contain the history of the person with whom they were found & he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven & earth
Allen 2, p. 117

``I have seen 6 brass plates which were found in Adams County by some persons who were digging in a mound. They found a skeleton about 6 feet from the surface of the earth which was 9 foot high. [At this point there is a tracing of a plate in the journal.] The plates were on the breast of the skeleton. This diagram shows the size of the plates being drawn on the edge of one of them. They are covered with ancient characters of language containing from 30 to 40 on each side of the plates. Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth.''
Allen 1, p.44

[Clayton] preformed a marriage ceremony between Joseph Smith and Lucy Walker
Blood Atonement and the Origin of Plural Marriage 31

May 1st, (1843) A.M. At the Temple. At 10 married Joseph to Lucy Walker. P.M. at Prest. Joseph's; he has gone out with Woodworth.
Affidavit, p. 225

On the 1st day of May, 1843, I officiated in the office of an Elder by marrying Lucy Walker to the Prophet Joseph Smith, at his own residence. During this period the Prophet Joseph took several other wives. Amongst the number I well remember Eliza Partridge, Emily Partridge, Sarah Ann Whitney, Helen Kimball and Flora Woodworth. These all, he acknowledged to me, were his lawful, wedded wives, according to the celestial order. His wife Emma was cognizant of the fact of some, if not all, of these being his wives, and she generally treated them very kindly.
Letter, p. 78

I had the honor to seal one woman [Lucy Walker Smith] to Joseph under his direction.

2 May 1843, Tuesday
Nauvoo 2

May 2nd ... Talked with Jane Charnock. she loves me & would sooner unite to me than R. Joseph rode out to day with Flora W.

3 May 1843, Wednesday
Nauvoo 2

May 3rd ... Diantha Farr went with me /to Carthage/ ... /Clayton trying to settle taxes with an unnamed collector says that the collector/ was abusive--much use of the term Joe Smith & snearingly [Walter Bagby]

7 May 1843, Sunday
Nauvoo 2

Sunday 7. ... P.M at sister Booths with my wifes Evening walked to prests with Margt

13 May 1843, Saturday
Nauvoo 2

Saturday 13th ... Sister Desdemona Fullmer came to see if she could board with me. I told her she could on tuesday

14 May 1843, Sunday
Nauvoo 2

Sunday 14th ... Walked out with Mt. who promises to be true.

15 May 1843, Monday
Nauvoo 2

Monday 15 ... At the Temple office. night my wife & Margaret slept together

16 May 1843, Tuesday
Nauvoo 2

Tuesday 16. Went to see Pres. J. who ordered me to prepare for Carthage I returned home & got ready & started about 11 oclock in the New Carriage with prest. J. George Miller, Eliza Partridge, Lydia Partridge & J.M. Smith Loran Walker drove. We called at Carthage & saw Styles, Backenstos & others. Tarried about 15 minutes & started again for Ramus where we arrived about 3 ½ oclock. We stayed at W. G. Perkins. Prest. J. & I went to B.F. Johnsons to sleep. Before we retired the Prest. gave bro Johnson & wife some instructions on the priesthood. He put his hand on my knee and says ``your life is hid with Christ in God, and so is many others.'' Addressing Benjamin says he ``nothing but the unpardonable sin can prevent him (me) 32 from inheriting eternal glory for he is sealed up by the power of the priesthood unto eternal life having taken the step which is necessary for that purpose.''
Nauvoo 2; Allen 2, p. 147 n. 38

He said that except a man and his wife enter into an everlasting covenant and be married for eternity while in this probation by the power and authority of the Holy priesthood they will cease to increase when they die (ie. they will not have any children in the resurrection), but those who are married by the power & authority of the priesthood in this life & continue without committing the sin against the Holy Ghost will continue to increase & have children in the celestial glory.
Nauvoo 2

The unpardonable sin is to shed innocent blood or be accessory thereto. All other sins will be visited with judgement in the flesh and the spirit being delivered to the buffetings of satan untill the day of the Lord Jesus.'' I feel desirous to be united in an everlasting covenant to my wife and pray that it may soon be. Prest. J. said that the way he knew in whom to confide, God told him in whom he might place confidence. He also said that in the celestial glory was three heavens or degrees, and in order to obtain the highest a man must enter into this order of the priesthood and if he dont he cant obtain it. He may enter into the other but that is the end of his kingdom he cannot have increase.

17 May 1843, Wednesday
Nauvoo 2

Wednesday 17th Breakfast at bro Perkins, after which we took a pleasure ride through Fountain Green.
Nauvoo 2; Words, p. 202

At 10 Prest. J. preached on 2nd Peter Ch 1. He shewed that knowledge is power & the man who has the most knowledge has the greatest power. Also that salvation means a mans being placed beyond the powers of all his enemies. He said the more sure word of prophecy meant, a mans knowing that he was sealed up unto eternal life by revelation & the spirit of prophecy through the power of the Holy priesthood. He also showed that it was impossible for a man to be saved in ignorance. Paul had seen the third heavens and I more. Peter penned the most sublime language of any of the apostles.
Nauvoo 2

Dined at bro. Babbits. prest. J said to bro. Johnson & I that J.B. Nobles when he was first taught this doctrine set his heart on one & pressed J. to seal the contract but he never could get opportunity. It seemed that the Lord was unwilling. Finally another came along & he then engaged that one and is a happy man. I learned from this anecdote never to press the prophet but wait with patience & God will bring all things right. I feel to pray that God will let me live so that I may come to the full knowledge of truth and salvation & be prepared for the enjoyment of a fulness of the third heavens.

After dinner I took a pleasure ride with Lorain & the children P.M. pres. J. attended the City council & afterwards rode out with B.F. Johnsons family.
Nauvoo 2; Words, p. 203

In the evening we went to hear a Methodist preacher lecture. After he got through Pres. J. offered some corrections as follows. The 7th verse of C 2 of Genesis ought to read God breathed into Adam his spirit or breath of life, but when the word ``ruach'' applies to Eve it should be translated lives. Speaking of eternal duration of matter he said. There is no such thing as immaterial matter. All spirit is matter but is more fine or pure and can only be discerned by purer eyes We cant see it but when our bodies are purified we shall see that it is all matter.
Nauvoo 2

The gentleman seemed pleased & said he should visit Nauvoo immediately.

18 May 1843, Thursday
Nauvoo 2

Thursday 18th. We left Macedonia about 8 ½ and arrived Carthage at 10. I asked the Prest. wether children who die in infancy will grow.
Nauvoo 2; Allen 2, p.145

He answered ``no, we shall receive them precisely in the same state as they died in no larger. They will have as much intelligence as we shall but shall always remain separate and single. They will have no increase. Children who are born dead will have full grown bodies being made up by the resurrection.''
Nauvoo 2

At Carthage we paid some taxes &c. Dined at Backenstos's with Judge Douglas who is presiding at Court. After dinner the Prest. & Judge had conversation concerning sundry matters.
Nauvoo 2; Allen 2, p. 118
The Prest. said ``I prophecy in the name of the Lord God that in a few years this government will be utterly overthrown and wasted so that there will not be a potsherd left'' for their wickedness in conniving at the Missouri mobocracy. The Judge appears very friendly & acknowledged the propriety of the prests. remarks.
Nauvoo 2

We left Carthage about 2 & arrived home at 5 ½. my family all well.

20 May 1843, Saturday
Nauvoo 2

May 20th 1843. ... Rode on prarie with prest. J Jackson bro Oakley & others to look lands P.M. rode out with Jackson to shew lands. prest. Smith tells me he has appointed Jackson to sell lands and relieve me of their burthen. He says Jackson appears a fine & noble fellow but is reduced in circumstances. The prest. feels disposed to employ him & give him a chance in the world. Jackson says he shall be baptized ere long.

21 May 1843, Sunday
Nauvoo 2; Not in Words

Sunday 21. Prest. J. preached on 2 Peter chapter 1 to a very full house. P.M. we had sacrement administered Evening I took a walk with my wife M. to H Kimballs & thence to the post office
Temple History, p. 106

On Sunday, May 21, 1843, President Joseph preached in the temple from the first chapter of Peter's second epistle. In the afternoon of that day the ordinance of partaking of bread and water, as the sacrament, was administered to the Saints for the first time in this temple.

22 May 1843, Monday
Nauvoo 2

Monday 22. Went to prest. J's he recd. a letter from sister Armstrong of Philadelphia complaining of slanderous conduct in B. Winchester. the Prest. handed the letter to Dr Richards saying the Twelve ought to silence Winchester. ... In company with Jackson Prest. J. Mr Simpson and some others

23 May 1843, Tuesday
Nauvoo 2

Tuesday 23. Conversed with H.C.K. concerning a plot that is being laid to entrap the brethren of the secret priesthood by bro. H. and others. Attended to much tax business with sundry brethren. ... Prest. J & lady rode to his farm. Evening Prest. gave up lot 4 B 148 which he agreed to purchase of Asa Smith some time ago in consequence of Asas wanting to drag all money out of Prest. and paying it for land else to here. Prest. said such covetous minded men would be damned. Prest. stated to me that he had had a little trouble with sis E. he was asking E. Partridge concerning Jackson conduct during Prest. absence & E came up stairs. he shut to the door not knowing who it was and held it. She came to the door & called Eliza 4 times & tried to force open the door. Prest. opened it & told her the cause &c. She seemed much irritated. He says Jackson is rotten hearted.

May the Lord preserve me from committing a fault to cause me to lose the confidence of my friends for I desire to do right thou Lord knowest.
Allen 1, p. 44 n. 17

On 23 May 1843 Joseph told Clayton of Emma's irritation when she discovered him and Eliza Partridge (one of his plural wives) in conversation in an upstairs room.

24 May 1843, Wednesday
Nauvoo 2
Wednesday 24. ... Prest J. bought 11 quarter sections of land of Gen. Adams. ... Prest. J. rode on the hill with Emma & also attended Court in the Ferry case.

25 May 1843, Thursday
Nauvoo 2

Thursday 25. Started early to Carthage to redeem the city lots. Completed the business & returned home. I arrived about 8. rained very heavy

26 May 1843, Friday
Nauvoo 2

Friday 26. A.M. went with A. Cordon to look a lot. Also at the Temple office. The carpenters finished in my house. Prest. J came up in the afternoon & I went back with him. Settled with Wm. Ford by giving him ¼ of lot & took up the due bill. Prest. in meeting with the Twelve & Judge Adams. Hyrum received the doctrine of priesthood

28 May 1843, Sunday
Nauvoo 2

Sunday 28. At bro Kimballs who was blessing his children, he also blessed Wm. Heber Clayton. At 2 I met with the wardens of the lodge P.M at home writing papers on settlement with the lodge.
Nauvoo 2; Allen 2, p. 104

We are occupying our new house for which I feel very thankful.

29 May 1843, Monday
Nauvoo 2

Monday 29 This A.M. prest J. told me that he felt as though I was not treating him exactly right & asked if I had used any
familiarity with E. I told him by no means & explained to his satisfaction. At the store office.

30 May 1843, Tuesday
Nauvoo 2

Tuesday 30. At the Mayors office preparing papers for the Lawrence business.

31 May 1843, Wednesday
Nauvoo 2

Wednesday 31. ... This A.M. Sarah Crooks arrived at Nauvoo. She received word that I sent to bro Clark on Feby 12th - & started immediately. She has been prospered & blest on her journey.

1 June 1843, Thursday
Nauvoo 2

Thursday June 1st. This day I have been at Prest. J's office all day, preparing papers for the settlement of the Lawrence business with bro's Whiting & Richards. ... Evening J. rode in the carriage with F. Whdoounto [Woodworth]. He let Lorin Walker have a knowledge of some things.

2 June 1843, Friday
Nauvoo 2

Friday 2nd. ... wrote to Susan Conrad. This evening I talked with Sarah again & she appears willing to comply with her privilege.

3 June 1843, Saturday
Nauvoo 2

Saturday 3rd. This A.M. started for Quincey on the Steam Boat ``Maid of Iowa.'' I took my wife & her child Also Margaret Moon & Sarah Crooks. We had a large company of brethren and sisters on a pleasure voyage. We arrived at Quincey about 1 oclock. I immediately went to the Probate Judge & presented the papers which we had made out pertaining to the Lawrence Estate. He said he could do nothing with them. Upon enquiring what he wanted I finally made a new account which he accepted. I then went to the boat & Prest. J returned with me to make oath to the accounts. ballance in Guardians hands was $3790.89 ¾ We soon got through & started back about 5 oclock ... Sunday A.M ...

4 June 1843, Sunday
Nauvoo 2

Evening conversed with Sarah & Elizth. Brotherton.

8 June 1843, Thursday
Nauvoo 2

Thursday 8 ... Made deed to H.C. & H. M. Kimball for N.E ¼ L 2 B 118.
Temple History, p. 106

Early in the morning on the 8th day of June, 1843, Elder Elias Higbee, one of the temple committee, died after an illness of only five days. His death was unexpected and deeply lamented by all his brethern. He had proved himself a worthy man, and was much respected by all who knew him.

After this event several applications were made by men to be appointed to fill the vacant place of Elder Higbee. Elder Jared Carter was very anxious to have the appointment and, for some cause or other, claimed it as his right. But the Spirit whispered that it would not be wisdom to appoint him. After some delay and consultation on the subject, the Patriarch Hyrum Smith was appointed by the Trustee-in-Trust, with the consent of the other committee; and on the morning of the 23rd day of October, 1843, he entered upon the duties of this office, amidst the greetings and good feelings of the workers universally.

11 June 1843, Sunday
Nauvoo 2

Sunday 11th ... Margaret received a letter from Aaron [Farr] which made her feel bad. It also gave me unaccountable sorrow.
Temple History, p. 86

Brother James Whitehead was called into the office [of the recorder for the temple] on the 11th of June to assist in keeping the books; and from this time forward the business continued to increase and contributions came in plentifully.

13 June 1843, Tuesday Nauvoo 2

Tuesday 13 ... Prest. J. started North. I have had some conversation with M. she promised she would not marry A if she can possibly avoid it. And if she ever feels disposed to marry she will tell me as soon as she thinks of it. She will seek my Council & says she will abide it. Last night S. Crooks went away abruptly to Thos. Millers but came back this A.M.

18 June 1843, Sunday
Allen 2, p. 93

On the night of June 18, 1843, Clayton was visiting at the home of a Sister Booth, along with Ruth and her sister, Margaret {who had only recently become his first plural wife}. Suddenly William F. Cahoon rushed in, telling Clayton that Hyrum Smith wanted to see him at the temple immediately. Another writ was out for Joseph's arrest, but he was away with his wife and family, visiting Emma's sister, Elizabeth Wasson, who lived near Dixon. Clayton rushed to the temple where Hyrum met him and asked him to ride to Dixon immediately to warn Joseph. Clayton borrowed $120 for the trip, persuaded Stephen Markham to go with him, and rode swiftly out of town at midnight on Joseph Smith's favorite horse, Joe Duncan. The two riders covered the 190 miles in sixty-four hours, with very little rest along the way. It is not suprising that Joe Duncan was do jaded at the end of the trip that he could not be ridden for several days.

21 June 1843, Wednesday
Allen 2, p. 94

Clayton and Markham found Joseph and Emma about halfway between Dixon and the Wasson home and delivered their message. They need not be alarmed, the prophet assured them, for his enemies could not hurt him. Nevertheless he prudently kept out of sight all day on June 22, even though he had agreed to preach at Dixon and many people turned out to hear him. 33

23 June 1843, Friday
Nauvoo 2

Friday June 23rd. This A.M. Prest J. took me and conversed considerable concerning some delicate matters. said } wanted to lay a snare for me. [}=Emma] He told me last night of this and said he had felt troubled. He said } had treated him coldly & badly since I came [William Clayton arrived meeting Joseph on 21 June 1843 halfway between Wassons & Dixon] and he knew she was disposed to be revenged on him for some things she thought that if he would indulge himself she would too. He cautioned me very kindly for which I felt thankful. He said Thompson professed great friendship for him but he gave way to temptation & he had to die. Also bro Knight he gave him one but he went to loose conduct and he could not save him. Also B.Y. had transgressed his covenant & he pled with the Lord to spare him this end & he did so, other wise he would have died. B. denied having transgressed He said if I would do right by him & abide his council he would save my life while he lived. I feel desirous to do right & would rather die than loose my interest in the celestial kingdom ... [Willaim Clayton went to Dixon and soon after this Joseph was arrested]
Allen 1, p. 44
It is understandable that Emma would somewhat resent William Clayton at this particular point, and this seems to be the only explanation for Joseph confiding in his friend not only that Emma wanted somehow to ``lay a snare'' for Clayton, but also that she had treated Joseph himself coldly since Clayton's arrival. [In a footnote Allen 2, p. 44, n. 16

Joseph told Clayton of other problems that day, even suggesting that some close associates had transgressed their covenants. He told Clayton that if he (Clayton) would do right and abide his counsel, Joseph could save his life. ``I feel to do right & would rather die than to loose my interest in the celestial kingdom,'' Clayton responded.
Allen 2, p. 94

Already Joseph H. Reynolds, the sheriff from Jackson County, Missouri, and Constable Harmon T. Wilson of Carthage were in the area. They were disguised, however, passing themselves off as Mormon elders. On Friday morning, June 23, Clayton went into Dixon to find out what was happening. He must have been chagrined when he later discovered that he actually passed Reynolds and Wilson along the way without recognizing them. Perhaps he could have saved the prophet from arrest. But the two officers knew where Joseph was, for they had been told by his friends at Dixon who thought they were Mormons. They arrived at the Wasson home early in the afternoon, took Joseph by suprise, and after considerable abusive language and harsh treatment arrested him and tried to hurry him off to Missouri before anything could complicate their plans.

Clayton heard of the arrest from Markham and quickly began making arrangements for another writ of habeas corpus. Eventually, after a long series of complicated maneuvers, several writs were issued, and Joseph's captors were themselves arrested for using violence against him. In an almost comic-opera turn of events they were ultimately forced to take him to Nauvoo for a habeas corpus hearing where, of course, there was no question that Joseph would be released.

25 June 1843, Sunday
Allen 2, p. 94

Clayton, meantime, set out to inform Hyrum and the others. He took a carriage to Rock Island and then a river boat to Nauvoo where he arrived on Sunday, June 25. As soon as they received the message, Hyrum Smith and Wilson Law called for volunteers to ``rescue'' the prophet. Some 300 men volunteered, and out of these around 120 were selected to go in two companies. One group boarded the Maid of Iowa, planning to stop any river boats in case Reynolds and Wilson had taken the prophet that way, and the other rode horseback toward Dixon.

30 June 1843, Friday
Allen 2, p. 95

No rescue mission was needed, however, and on June 30, leading his captors, Joseph made a dramatic, triumphal entry into Nauvoo. The poignancy of the day, especially as described by William Clayton, demonstrated the irrestible influence that was Joseph Smith's in the City of Saints. Joseph himself sent a messenger ahead, who told his friends that his party would arrive about noon and that he wanted the band and as many citizens as possible to meet them. About 11 a.m. the band marched to the edge of town, followed by Hyrum and Emma Smith on horseback and a train of carriages a half-mile long carrying other prominent citizens. Clayton was there in a buggy, and about a mile and a half east of the temple they met Joseph Smith and his party, which included several men on horseback who had gone out on the rescue mission. As soon as the saw Joseph the people of Nauvoo began to cheer, whereupon Joseph left his buggy, mounted a horse, called for his wife and children and his brother and, holding hands, the three ``wept tears of joy.''

The band struck up ``Hail Columbia'' and the whole procession--horses, carriages, and crowds on foot falling in behind--marched slowly into the city. There the streets were lined with people on both sides, and with crowds cheering, guns firing, and cannons roaring, Joseph made his way to his home where an even greater crowd was waiting. There also he met his sixty-six-year-old mother, and, in describing the reunion, Clayton could not refrain from adding his own emotional editorializing to the scene. Joseph, he wrote, ``repaired to her & with the welling tears rolling down his cheek kissed the parent who had so often been compelled to sorrow & suffer feelings of the most exquisite anguish to see her offspring hunted from place to place for his religious sake. Tears of joy bedewed her aged cheeks whilst she once more held him in clasped in her arms.'' His children also crowded around, and seven-year-old Fred exclaimed, ``Pa, the Missourians won't take you away again, will they?'' (Just a year earlier the same little Fred had amused the whole family by telling of a dream in which he saw that ``the Missourians had got their heads knocked off.'') The whole scene ended with Joseph introducing his friends to the people from out of town, who were astonished at the enthusiasm of the greeting, and the crowd dispersed only after he promised to address them at the temple at 4 p.m.
Allen 1, p. 44, Allen 2, p.96

... it was a particular pleasure for Clayton to see the tender evidence of reconciliation as Joseph and Emma embraced each other upon Joseph's triumphal return to Nauvoo. ``He called for sister Emma & his brother Hyrum who when they came up and took him by the hand all wept tears of joy. Such a feeling I never before witnessed when the Prest. took hold of the hand of his partner in sorrow & persecution. Surely it would have moved any thing but the heart of an adamantine.
Allen 1, p. 44, n. 17

Clayton also tenderly described the emotional reunion between Joseph and his mother and children, including ``Little Fred exclaiming `pa the Missourians wont take you away again will they.'''
Allen 2, p.96

Joseph went into the house to have dinner and, ironically, among the guests were Sheriff Reynolds and Constable Wilson. William Clayton could not resist a comment, worth noting here because it shows so well his disgust for anyone who abused his idol. He seemed seldom to miss an opporutnity, either in Nauvoo or later, to use whatever descriptive talent he had to both sing the prophet's praises and damn his enemies. ``Wilson & the Sheriff were very kindly invited to sit at table with the family & friends,'' he wrote in his journal, ``& partook of the kind hospitality of him whom they had so lately insulted and abused in the most shameful manner. What a contrast between the treatment they met with & that which they had used toward J while he was there prisoner. It was very evident that they were in some measure conscious of the magnitude of their baseness & maltreatment.''
Nauvoo 2; Words, p. 225

At 4 o clock a large multitude were assembled at the grove & about 5 Prest. J. made his appearance on the stand in company with Cyrus H. Walker Esqr. The general theme of his discourse tended to enlighten the minds of the public concerning the powers of the Municipal Court in relation to Habeas Corpus as granted in the Nauvoo Charter, plainly proving that the municipal court had more power than the circuit courts inasmuch as the latters power was limited while that of the former was unlimited. He also said that he had restrained the saints from using violence in self defense but from henceforth he restrained them no more. The best of feelings prevailed during the whole meeting.
BYU Studies, Vol. 35, No. 2, p.168-9; 34

"Pres J. left the buggy and mounted old Charley he called for sister Emma & his brother Hyrum who when they came up and took him by the hand all wept Prest. took hold of the hand of his partner in sorrow and persecution. Surely it would have moved any thing but the heart of an adamantine." Clayton also commented on the non- Mormons who had accompanied Joseph Smith to Nauvoo, "who all gazed with astonishment & rapture to see the enthusiastic attachment of the Mormon people to their beloved leaders."