A

D E S C R I P T I V E B I B L I O G R A P H Y

of the

M O R M O N C H U R C H

A

D E S C R I P T I V E B I B L I O G R A P H Y

of the

M O R M O N C H U R C H

Volume One 1830-1847

PETER CRAWLEY

Religious Studies Center

Brigham Young University, Provo, Utah

Copyright © 1997 by Religious Studies Center

Brigham Young University

All rights reserved

Library of Congress Catalog Card Number: 97-75398 ISBN 1-57008-395-9

Printed at the Wind River Press, Austin, Texas

To Donna

Contents

Preface

9

Introduction

11

A Descriptive Bibliography

27

Endnotes

375

Library Codes

445

Author/Title Index

447

Biographical Index

457

Subject Index

461

Preface

Thirty-four years ago, in the summer of 1963,1 purchased a copy of Helen Mar Whitney's Why We Practice Plural Marriage (Salt Lake City, 1884) from the

Alta California Bookstore in Berkeley for $3.50, marking the beginning of my obsession with collecting Mormon books. After three or four years I began to write a paragraph or two about each of the books 1 had acquired. And a few years later when my friend and mentor Jean Wunderlich, one of the great collectors of Mormon Americana, suggested that I write an annotated bibliography of the early Mormon pamphlets, I expanded my writing project to include books I did not own.

This bibliography has evolved out of that effort. Its scope is the books produced by Mormons in support of the Church during the period 1830-57. Here Church refers to the Church of Jesus Christ of Latter-day Saints with headquarters in Salt Lake City. The term book means any printed piece with one or more pages having text bearing on some Church issue; it excludes individual newspaper or magazine articles, maps, prints, bank notes, and ephemeral pieces such as printed forms or elders' licenses.

The bibliography is arranged chronologically. The first volume covers the years 1830-47; a second volume will cover 1848-57. As a general rule the books are entered by author and title; "official" publications of the Church are entered by title only. Title pages are faithfully transcribed, including the original punctuation, with two exceptions: quotations on the title pages are not given but are indicated by the number of lines in brackets, and no effort has been made to reproduce the use of capital letters so often employed by the nineteenth-century printers. Broadsides or broadsheets with no title are identified by the first few lines of print. The size of a book, given after its collation, is the vertical dimension of its pages, not of its binding, rounded up to the nearest half centimeter. Both vertical and horizontal dimensions are included in the case of a broadside or a broadsheet, again rounded up to the nearest half centimeter. Generally this measurement is for the tallest copy examined.

I have assumed that the reader has a basic knowledge of Mormon history and therefore have not added a historical overview of Mormonism. The books are the focus here, and in the discussions of them I have attempted to include enough background to make their historical contexts clear. In some instances—the broad­sides bearing on the Kirtland bank, for example—I have given little in the way of a historical discussion because the events are well known and adequately treated in the scholarly literature. In others—for example, those pieces dealing with the British

and American Commercial Joint Stock Company—I have included more historical details because they are not readily accessible elsewhere.

Concluding the discussion of a book is its citation in Chad J. Flake's A Mormon Bibliography 1830-J930 (Salt Lake City, 1978) or his and Larry W. Diaper's Ten Year Supplement (Salt Lake City, 1989), followed by a list of libraries which own an original copy. In general this census covers the major institutional Mormon collections, but it should not be viewed as definitive. Since Ronald D. Dennis has already described the early Welsh Mormon books in his Welsh Mormon Writings From J 844 to 1862: A Historical Bibliography (Provo, 1988), I have not duplicated his efforts here but have listed each Welsh item in its chronological order with a reference to the Dennis bibliography.

Three indexes follow the endnotes at the back of this book. The first is an author/short-title index to the entries in this volume. The second is an index to the biographical sketches scattered throughout the text and the endnotes. For the most part, sketches are not included for the Three Witnesses, members of the First Presidency, or members of the Twelve, since there is so much biographical material on these men. The third is a general subject index. Just preceding the indexes is a list of the codes for the libraries cited in this volume.

During the past twenty years I have received considerable help from the staffs of libraries with major Mormon collections. Especially I acknowledge with

gratitude the help of Chad J. Flake, Lee Library, Brigham Young University; and Donald T. Schmidt and Larry W. Draper, Historical Department, The Church of Jesus Christ of Latter-day Saints. Among many others, I am indebted to: Scott H. Duval, David J. Whittaker, and the late Dennis Rowley, Lee Library, Brigham Young University; Glenn N. Rowe, Ronald O. Barney, W. Randall Dixon, Chad O. Foulger, and William W. Slaughter, Historical Department of the LDS Church; Richard P. Howard, Patricia Struble, Ronald L. Romig, Ada L. Bauman, and Sue McDonald, Reorganized Church of Jesus Christ of Latter Day Saints; George Miles and Bridget J. Burke, Beinecke Library, Yale University; Ann Buttars, Merrill Library, Utah State University; Thomas Lange, Huntington Library; Alfred L. Bush, Princeton University Library; Gregory Thompson, Marriott Library, University of Utah; Jennie Rathbun, Houghton Library, Harvard University; and Anthony S. Bliss, Bancroft Library, University of California, Berkeley.

In addition I am grateful for the help of Kent P. Jackson and his associates in the Religious Studies Center, Sarah E. Beal, Erika A. Justis, Lisa M. Kurki, Charlotte A. Pollard, Jason O. Roberts, Ana N. Shaw, Charles D. Tate, Jr., and Benjamin B. Whisenant, in preparing the book for the press.

10

Introduction

Mormonism's incunabula are the books of its first twenty-eight years. In large part the Church is defined by these books. They tell, for example, of its birth

in New York, of its moves to Ohio and Missouri and then to Illinois, and finally of its trek to a permanent place of refuge in the Great Basin. They report the murder of Joseph Smith, its founder, and the succession of Brigham Young, its leader for a third of a century. They record the efforts of its missionaries who carried its message across the Atlantic, and then to South America, Asia, Africa, India, and Australia. They include its three books of new scripture as well as numerous tracts which introduced and defended its distinctive doctrines. And among them are the earliest attempts at a synthesis of its theology—Spencer's Letters (1848), Orson Pratt's first and second series of pamphlets (1848-51, 1856-57), John Jaques's Catechism for Children (1854), Parley P. Pratt's Key to Theology (1855), and Franklin D. Richards's Compendium (1857)—which served as the points of departure for its writers of later generations.

While hundreds of LDS books were published during the period 1830-57, relatively few were produced during the twenty years subsequent to 1857. The Utah War, the Civil War, the deaths of Orson Spencer and Parley Pratt, and the censure of Orson Pratt, all combined to limit the output of the Church's presses to little more than six previously established periodicals. Brigham Young's attitudes toward book writing were also a factor. He was clearly bothered by the large amounts of money spent to print books that sat unsold in the Millennial Star office. And he seems to have been concerned about the "dogma" Mormon writers were putting into print. On several occasions, for example, he openly differed with Orson Pratt over doctrinal issues and in 1865 officially condemned some of his writings.

Paradoxically, today there is little "official" theology in Mormonism even though it is a revealed religion. Certain doctrines are spelled out in the standard works, and a few doctrinal issues have been addressed in official pronouncements by the Church authorities; but there is nothing in Mormonism comparable to the Westminster Confession of Faith or the Augsburg Confession. In almost every case a particular tenet first appeared in print in some unofficial tract, and as it was repeatedly discussed and defended it became cemented in the minds of the Saints and fixed in an informal body of theology. With the appearance of the synthetic works, Mormon doctrine moved from a folk level to a more formal, but still "unofficial" level; here, for the most part, it has remained. Little of it has been officially canonized or commented upon by the highest quorums of the Church. It is mainly by unofficial means—Sunday School lessons, religion classes, Sunday

sermons, and books by church officials and others who ultimately speak only for themselves—that the theology is passed from one generation to the next, essentially as it was formulated during the first twenty-eight years.

Even though Mormonism began with a book, only a few others were published during the Church's early years. Certainly its youth was a factor, but the

attitudes held by some of its founding fathers played a role as well. Mormonism arose in that religious milieu which included the so-called primitive gospel move­ments, a collection of diverse, independent efforts which flourished in New England, the South, and the West between 1790 and 1830 in response to the revivalism and sectarian conflict which swept evangelical Protestantism. A few of those who led some branch—Alexander Campbell for example—were formally trained for the ministry; most were not. Primitive gospelers tended to share a biblicist point of view; they rejected the pessimistic predestination of Calvinism; they anticipated mass conversions to Christianity as the harbinger of an imminent Second Advent; they taught that the established churches were corrupt, having departed from the ancient, primitive Christian faith; and they were critical of a hierarchical clergy. One other belief, in particular, affected their attitudes toward the printed word. Primitive gospelers tended to be anticreedal. Deploring the conflict among the mainline churches, they confronted this issue, not by imposing an authoritarian statement of doctrine but by eschewing any dogma beyond that explicitly enunciated in the scriptures.1

Primitive gospel attitudes are discernible in Joseph Smith's family and in the families of his grandparents. Equally important, these attitudes are evident in some of those who surrounded Joseph Smith during the months preceding the formal organization of the Church. David Whitmer's account of this period describes a loosely organized, anticreedal group of "seekers" in which Joseph Smith was distinguished only by his "call" to translate the gold plates. Whitmer, who of all the earliest Mormons most clearly reflected a primitivistic orientation, felt that the Church was as organized as it needed to be during the ten months prior to April 6, 1830, that in this state it was closer to the primitive ideal than at any other time in its history.

Mormonism obviously differed from other primitive gospel movements in several ways. It rejected the infallibility of the Bible, for example, and accepted the Book of Mormon as a new volume of scripture. More fundamentally, this loosely organized anticreedal group centered on a man who spoke with God. Other primitive gospelers—Elias Smith for instance—began their ministries as a result of personal visions. Joseph Smith, on the other hand, continued to receive revelations through­out his life. As new converts were drawn to Mormonism and Joseph Smith's revelations multiplied, his stature in the new church inevitably grew to a position of overwhelming preeminence, and his revelations took on the weight of scripture. In an anticreedal church a growing body of dogma produces fundamental stresses. And a significant part of the history of Mormonism's first decade can be viewed as

12

the ebb and flow of these tensions, which ultimately were resolved with the excommunications of David and John Whitmer, Oliver Cowdery, and Martin Harris in 1838 and the move of the Church to Nauvoo the following year.

On the two occasions when the Church first attempted to print Joseph Smith's revelations in book form, these tensions broke into the open (see items 8, 22). Each time, David Whitmer protested the publication on the grounds that it created "a creed of religious faith." The preface of the 1835 Doctrine and Covenants includes a pointed response:

There may be an aversion in the minds of some against receiving any thing purporting to be articles of religious faith, in consequence of there being so many now extant; but if men believe a system, and profess that it was given by inspiration, certainly, the more intelligibly they can present it, the better. It does not make a principle untrue to print it, neither does it make it true not to print it.

Nevertheless it would seem that the anticreedal leanings of some of the early leaders kept much of the Church's developing theology from being openly discussed until the Saints settled in Nauvoo.

On January 12, 1838, Joseph Smith and Sidney Rigdon rode away from the disintegrating Mormon community in Kirtland, Ohio, and headed for the new colony in Caldwell County, Missouri. In Missouri, Oliver Cowdery, David and John Whitmer, and W. W. Phelps were in open rebellion over what they perceived to be an effort on the part of some of the Church leaders to "unite ecclesiastical and civil authority, and force men under the pretense of incurring the displeasure of heaven to use their earthly substance contrary to their own interest and privilege." Joseph Smith's supporters responded intemperately that the Church authorities should be upheld "right or wrong" and "no one should speak against what they said." On March 10, four days before Joseph Smith reached the Missouri colony, Phelps and John Whitmer were excommunicated. A month later Cowdery and David Whitmer were also excommunicated—victims of an evolution they could not accommodate. That fall the animosity between Mormons and Missourians passed the point of combus­tion, and the Saints began fleeing into Illinois, as Joseph Smith, his brother Hyrum, Sidney Rigdon, Parley Pratt, and others began terms of many months in Liberty, — Richmond, and Columbia jails.

Liberty Jail marks a watershed in Mormon history. Late in 1839 Joseph Smith and Sidney Rigdon journeyed to Washington to plead for federal assistance in recovering the Mormon properties lost in Missouri, and in Pennsylvania and New Jersey they visited the branches of the Church in company with Parley and Orson Pratt. Parley later reported that at this time Joseph Smith first taught him the doctrine of eternal marriage. At the first of the year Parley published his Millennium and Other Poems (item 63), which includes his prison essay "A Treatise on the Regen­eration and Eternal Duration of Matter." This essay contains a clear denial of an ex nihilo creation and an implicit statement of a belief in a finitistic God. Eight months later, in Edinburgh, Orson Pratt issued his Interesting Account of Several Remark-

13

able Visions (item 82), which contains the first printed account of Joseph Smith's cataclysmic 1820 vision. During the spring of 1840, in Philadelphia, Samuel Bennett wrote A Few Remarks by Way of Reply to an Anonymous Scribbler (item 74), which includes an affirmation of the Church's belief in a corporeal, anthropomorphic God and allusions to the 1820 vision and the eternal nature of marriage. About the same time, in New Jersey, Benjamin Winchester printed his Examination of a Lecture Delivered by the Rev. H. Perkins (item 75), which refers to the Mormon doctrine of the pre-existence of spirits. Back in Nauvoo that August, Joseph Smith preached a funeral sermon which introduced the idea of vicarious baptism for the dead.

It seems clear that immediately after his escape from Liberty Jail, Joseph Smith — began to openly teach many of Mormonism's most distinctive doctrines. Some have identified the Nauvoo period (1839-46) as the time when the more dramatic aspects of Mormon theology emerged. But the flood of new ideas following on the heels of his incarceration at Liberty together with the hints and allusions to them that had earlier surfaced in Kirtland show that many of these doctrines were fully formulated in Joseph Smith's mind before he set foot in Nauvoo. To what extent the months of solitude in Liberty Jail affected Mormonism's doctrinal development is hard to assess. What does seem apparent is that, free from the inhibiting influence of David Whitmer and the old guard, Joseph Smith walked away from Liberty eager to talk openly about ideas that were only whispered of in Kirtland.

Mormonism emerged from Liberty Jail with a new attitude toward the printed word. During its first nine years, 1830-38, the Church, officially or unofficially, published fifty-two works, including two editions of the Book of Mormon, five periodicals, two editions of Joseph Smith's revelations in book-form, two hymnals, a volume of poetry, various circulars—and six polemical tracts: two editions of Orson Hyde's A Prophetic Warning (items 30, 36), Parley Pratt's Kingston handbill (item 31), his Voice of Warning (item 38), and two editions of his Mormonism Unveiled: Zion 's Watchman Unmasked (items 45-48). In 1840 the confluence of an expanded missionary effort and a willingness to speak openly about its distinctive doctrines swelled the Church's output of books that year to thirty-two—including eighteen polemical tracts. This change in the use of the press is demonstrated by the following chart which shows the distribution of the 345 entries in this volume over the years 1830-47.

1830 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

1 0 4 4 7 9 8 6 13 10 32 42 31 23 62 39 29 25

Hyde published A Prophetic Warning during his mission with Parley Pratt in Canada in the summer of 1836. A year later he, Heber C. Kimball, and five others crossed the Atlantic on the first British mission, and in August 1837, a month after he reached England, Hyde published a new edition with a new title, A Timely Warning. Reprinted in 1839, A Timely Warning was the principal work circulated by the Saints in England until the Twelve arrived there in the spring of 1840 (see items 30, 36,54, 81).

14

By the time he undertook his Canadian mission, Parley Pratt had come to view himself as a literary man. He had first written for the Church in December 1833 in a Missouri handbill which recounted the violence in Jackson earlier that year (items 9-10). Sixteen months later he had issued a little pamphlet describing his treatment in Mentor, Ohio, when he attempted to preach the gospel there (item 19). And in the summer of 1835 he had published a book of poems, composed just for his own pleasure (item 21). So when he was confronted with a religious attack as he was returning from his Canadian mission in October 1836, he instinctively turned to the press. In Canada he issued two ground-breaking handbills, neither of which has survived (items 31-32). The first, printed in Kingston, responded to an anti-Mormon lecture; the second, printed in Toronto, advertised his own lectures there.

In August 1837 Parley began a more important introductory work. Fleeing the apostasy that swept Kirtland, he had come to New York in July to spread the gospel and renew himself. When few New York doors opened to him, he turned to the written word and in two months produced the most important of all the noncanonical LDS books, Voice of Warning (item 38). Although it was neither the first Mormon missionary tract nor the first outline of the beliefs of the Saints, Voice of Warning was the first book to stress the differences between Monnonism and traditional Christianity. And it put in print a formula for describing the Church's basic doctrines, with biblical proof-texts, arguments, and examples which would be used by Mormon pamphleteers for another century.

Three months after Voice of Warning came off the press, Parley's effort in New York was successful enough to draw the fire of the sectarian clergy. In January 1838 La Roy Sunderland began an eight-part anti-Mormon series in the Methodist Zions Watchman which used E. D. Howe's Mormonism Unvailed (Painesville, 1834) and quoted freely from Voice of Warning. That April, Parley responded in kind with his Mormonism Unveiled: Zion's Watchman Unmasked, the earliest surviving reply to an anti-Mormon work (items 45-47). It too established a formula that would be followed by other Mormon pamphleteers, balancing a defense of the Church's claims with an assault on the religion of the attacker. Thus, by the spring of 1838, in the outlying missions of the Church, the basic prototypes had been put in print.

Two years later, seven of the Twelve sailed for England on the second mission to Great Britain. In England they founded a new periodical, the Millennial Star, edited by Parley Pratt (item 71); published two editions of a hymnal (items 78, 130); and reprinted the Book of Mormon (item 98). In all, during the years 1840-42, they and their fellow missionaries in Great Britain added forty entries to the biblio­graphical record, seventeen in 1840, the same number in 1841, and six in 1842. Parley Pratt accounted for fifteen of the entries himself.

A month before he sailed to England, Parley reworked the introduction of his Late Persecution (item 64) into a four-page pamphlet entitled An Address by Judge Highee and Parley P. Pratt . . . to the Citizens of Washington and to the Public in General (item 67)—the earliest surviving short missionary tract outlining the fundamentals of Mormonism. Immediately after he reached England he reprinted

15

it, slightly revised for a British audience, with the title An Address by a Minister of the Church of Jesus Christ of Latter-day Saints to the People of England (item 72). During the next three years it was reprinted twice more in England, three times in the United States, and incorporated in tracts by Erastus Snow and Benjamin Winchester, and John E. Page (items 73, 111-12, 124-26, 128, 184).

In Edinburgh, in September 1840, Orson Pratt issued An Interesting Account of Several Remarkable Visions (items 82, 109-10, 147), which used his brother's introduction to Late Persecution and proved to be one of the most effective of the nineteenth-century Mormon missionary tracts. Thirteen months later, in London, Lorenzo Snow wrote The Only Way to Be Saved (item 129), the most widely circulated of all the Church's nineteenth-century tracts. That spring Orson Hyde started on his mission to the Holy Land (see item 144), and in June 1841, in Rotterdam, he paused to publish his address to the Hebrews in Dutch, the first Mormon work in a foreign language (item 117). On his return, at Frankfurt, in August 1842, Hyde published Ein Rufaus der Wiiste, the earliest Mormon book in a foreign language that has survived (item 160).

To a large extent the flow of Mormon tracts mirrored the flow of anti-Mormon books. Chad Flake's Mormon Bibliography lists eleven anti-Mormon works pub­lished during the years 1830-39, including four in 1838 and three in 1839.2 At least nineteen such works appeared in 1840, precipitated by the surge in missionary activity and the open discussion of Mormonism's distinctive features. These, in turn, generated a number of replies. Eight of the pieces published in Great Britain in 1840 were responses to anti-Mormon attacks, four each by Parley Pratt and John Taylor (items 80, 84-87, 89, 91-92). Samuel Bennett, Benjamin Winchester, and Erastus Snow added four others that year in the United States (items 74-75, 77, 90). During the years 1841-43, in England and in America, Mormon pamphleteers produced eighteen more such responses, seven in 1841, seven in 1842, and four in 1843—re­flecting the production of anti-Mormon books: eleven in 1841, thirteen in 1842, and seven in 1843.

During the four years subsequent to 1843, however, there are no Mormon replies in English, and there is a corresponding decline in anti-Mormon tracts: ten in 1844, five in 1845, three in 1846, and two in 1847. Only Dan Jones, in Welsh, replied to anti-Mormon attacks during these four years, twice in 1846 and three times in 1847. Perhaps, as the decade wore on, the Mormon pamphleteers came to view further responses as unnecessary inasmuch as some of the early replies were still in print (see e.g., items 80, 89, 134). Perhaps they lost some of their zeal to respond to the anti-Mormon press. Parley Pratt, Mormonism's chief polemicist, responded to J. B. Rollo in 1841 (item 118), and then waited eleven years to publish his next, and last, reply to an attack upon the Church.

In August 1846 David Candland, a young missionary in England, began a series of tracts each devoted to a particular tenet of Mormonism (item 308). Although he intended to publish "seven or more," he produced just three before returning to America. Nine months later, Orson Spencer, who had come to Liverpool to preside

16

over the British Mission, adopted Candland's format and issued a series of twelve letters in tract form describing Mormonism's basic doctrines (items 334-35). The following January he gathered the twelve letters together with two others in a hardback entitled Letters Exhibiting the Most Prominent Doctrines of the Church of Jesus Christ of Latter-day Saints—the first of the major synthetic works and one of the Church's most important books.

Certain other events affected the volume of published works. Ten of the entries for 1839-40, for example, dealt with the Mormons' expulsion from northern Missouri in the fall of 1838. Among these are John P. Greene's documentary Facts Relative to the Expulsion (items 55-56), Parley Pratt's prison essay History of the Late Persecution (items 59, 64-65), Sidney Rigdon's quasi-official Appeal to the American People (items 66, 79), and Elias Higbee's and Robert B. Thompson's memorial to the U.S. Congress (item 94).

In January 1844 Joseph Smith launched his campaign for the U.S. presidency, which added fourteen entries to the record, including at least ten editions of his views on government (items 201, 209-10, 213-20, 271). The events surrounding his murder on June 27, 1844, contributed thirteen more (items 223-27, 231-33, 238, 245, 249, 261, 266). After Smith's death, Sidney Rigdon, William Smith, James J. Strang, and Lyman Wight each contended with the Twelve for the leadership of the Church, and this produced eleven books, two in 1844 (items 240, 242), two in 1845 (items 262-63), five in 1846 (items 303-4, 310-11,318), and two in 1847 (items 323, 345). Fifteen entries in 1845 came from the anti-Mormon violence in Hancock County and the Saints' decision to leave Illinois. Eight entries in 1846 and four in 1847 dealt with the move west.

Sixteen of the entries are hymnbooks. During the period 1830-47 the Church published two official hymnals in America'—at Kirtland in 1835 and at Nauvoo in 1841 (items 23, 103)—and five others in England, beginning with the 1840 Man­chester hymnal (items 78, 130, 172, 252, 340). But what distinguishes this period is the number of independent hymnbooks published by various members in the outlying branches for local use (items 50, 61, 102, 132, 186, 246, 289, 314, 345). One of these, the 1844 Little-Gardner book, is the first Mormon songbook with music (item 246).

Mormonism arose at a time when the religious press was flourishing. John Hayward's Religious Creeds and Statistics of Every Christian Denomination,

for example, names more than seventy sectarian periodicals in circulation in 1836.3

Three months before the Church was organized, Alexander Campbell began pub­lishing the Millennial Harbinger in support of his movement—which soon after supplied some of Mormonism's most influential converts. So it is not surprising that the Church too would issue a paper of its own.

With the conversion of W. W. Phelps in 1831 a Mormon newspaper became a possibility. Phelps had edited or published three papers before joining the Mormons, the most recent the anti-Masonic Ontario Phoenix in Canandaigua, New York. In

17

July 1831 he was directed to settle in Jackson County, Missouri, "and be established as a printer unto the church," and Oliver Cowdery, who had gained a little practical experience while he read proof for the Book of Mormon in E. B. Grandin's shop, was called to assist him (D&C 57). Two months later a Church conference in Ohio directed Phelps to purchase a press and type in Cincinnati, set up a print shop in Jackson, and there publish a monthly paper to be called The Evening and the Morning Star.*

William Wines Phelps, a native of New Jersey, was thirty-nine years old at the time of his conversion. In July 1834 he was called to be David Whitmer's counselor in the presidency of the Church in Missouri, which position he held until he was excommunicated in 1838 along with David Whitmer, John Whitmer, and Oliver Cowdery. After his return to the Church two years later, he worked as Joseph Smith's clerk, helped edit the Times and Seasons and Nauvoo Neighbor, and joined the Council of Fifty at the time it was organized. In 1848 he made the overland journey to Utah, where he served in the territorial legislature and published a series of Deseret Almanacs. He died in Salt Lake City in 1872."

Phelps and Cowdery were in Independence, Jackson County, Missouri, in early January 1832. At the end of February they issued a prospectus for the Star (item 2), and in May they did a little job printing for Lilburn W. Boggs (see item 3). On May 29 twelve of the elders gathered in the print shop on the second floor of Phelps's house in Independence, on Liberty Street between Kansas and Lexington streets, and the bishop, Edward Partridge, dedicated the building and apparatus to the Lord. The first regular number of the Star came off the press the following month, and between June 1832 and July 1833, Phelps published fourteen issues of the Star and a number of issues of the Upper Missouri Advertiser, a weekly community paper, before the local Missourians destroyed his shop and confiscated his press on July 20, 1833 (see items 3-4, 7-8).6

Phelps issued his publications under the firm name of W. W. Phelps & Co. But the print shop was more broadly owned. In November 1831, Joseph Smith received a revelation (D&C 70) designating him, Martin Harris, Oliver Cowdery, John Whitmer, Sidney Rigdon, and W. W. Phelps "stewards over the revelations and commandments." These men were to assume the responsibility for publishing Joseph Smith's revelations in book form; they were to "have claim for assistance" upon Church assets; they were to be supported out of the proceeds from the sale of the revelations; and any surplus profits were to be paid back into the bishop's storehouse. By the following April this group had taken the name "Literary Firm" and had assumed the responsibility for all Church publications.7

Late in 1833 the local Missourians turned Phelps's press over to Messrs. Kelly and Davis, who paid $300 against a $1,000 note owing the Mormons' attorneys. Kelly and Davis used the press to print the Upper Missouri Enquirer in Liberty, Clay County, Missouri, and in 1845 they sold it to William Ridenbaugh, who founded the St. Joseph Gazette. Fourteen years later he sold it to John L. Merrick, who entered the press in the famous race to get out the first Colorado newspaper.8

18

Merrick and William N. Byers arrived at the Cherry Creek settlements, now Denver, in mid-April 1859, each intending to publish a paper for the gold miners. Immediately they put up their shops and began to set type, Byers for the first number of the Rocky Mountain News, Merrick for the Cherry Creek Pioneer. About 10 p.m. on April 22, Byers ran out of his shop with the first issue of the News, beating Merrick by twenty minutes. The next day Merrick traded his press, type, and fixtures to Thomas Gibson, one of Byers's partners, for flour and bacon and headed off to hunt for gold, thus terminating the Cherry Creek Pioneer after the first issue. Four months later Gibson took the Mormon press to Mountain City, now Central City, Colorado, and began the Rocky Mountain Gold Reporter and Mountain City Herald. After a few issues, he sold the press to George West, a printer at the Rocky Mountain News, who began issuing the Western Mountaineer in Golden that December. The follow­ing year West sold the press to Chandler, Chambers, and Millett, who started the Canon Times in September in Canon City. After that the Mormon press was used for another Western Mountaineer at Laurette, in 1862; the Valmont Bulletin at Valmont, near Boulder, in 1866; and the Boulder Valley News at Boulder in 1867. Then, it is reported, it was taken to Elizabethtown, New Mexico, to print the first New Mexico newspaper.9

Seven and a half weeks after the Independence shop was destroyed, Joseph Smith, Oliver Cowdery, Sidney Rigdon, Frederick G. Williams, and Newel K. Whitney met in Kirtland, Ohio, to consider acquiring another press for the Church. Williams had been a member of the First Presidency and of the Literary Firm since March; Whitney had been the bishop in Kirtland since December 1831. At this meeting they resolved to establish a press in Kirtland, under the firm name of F. G. Williams and Company; to continue printing the Star there under Oliver Cowdery's editorship until it could be transferred back to Missouri; and to begin a Kirtland periodical, the Latter-day Saints' Messenger and Advocate, at some future date. Cowdery left for New York to buy a press on October 1, 1833, with $800 in borrowed money. Two months later he and Whitney took delivery of the new press, and on December 4 they began distributing the type. On December 18 the elders gathered in the shop, when Joseph Smith pronounced the dedicatory prayer and Cowdery pulled the first sheet of the resuscitated Star (see item 3)."'

In April 1834, ownership of the shop passed to Cowdery and Williams. This partnership was dissolved and bought out by Cowdery in June 1836. Eight months later Joseph Smith and Sidney Rigdon assumed ownership of the shop and engaged Warren A. Cowdery, Oliver's brother, to manage it and edit the Messenger and Advocate. After three months they transferred the shop to William Marks, a new convert from New York, but continued to direct its operation. In the fall ot 1837 Don Carlos Smith, Joseph's brother, assumed its management and the editorial responsibilities for a new Church periodical, Elders' Journal (item 39). These changes, the frequent pleas to the subscribers of the Messenger and Advocate to pay their past-due subscriptions, and Joseph Smith's comment about a loan in October

I9

1835 suggest that the print shop operated on the brink of financial collapse for most of its life (see item 16)."

Late in 1834 the press was moved to its permanent location, on the upper floor of a two-story building adjacent to the Kirtland Temple. W. W. Phelps reported in November 1835 that the shop was then employing three apprentices and four journeymen and was still unable to meet its deadlines. Oliver Cowdery added a bindery in the spring of 1836.12

On January 15, 1838, three days after Joseph Smith and Sidney Rigdon left for Far West, Missouri, the Kirtland print shop was attached to satisfy a judgment against the Church leaders and sold at auction to a Mr. Million, an apostate Mormon. That night the shop caught fire, and in one hour it was destroyed. Joseph Smith suggested it was burned by Warren Parrish's followers. Benjamin F. Johnson claimed it was set on fire by his brother-in-law, Lyman R. Sherman, a member of the Kirtland high council.13

It is clear that Oliver Cowdery acquired a second press for the Kirtland shop (see item 39), probably just before he began issuing the Northern Times in February 1835 (item 18). Soon after he transferred the shop to Joseph Smith and Sidney Rigdon in February 1837, he bought back one of the presses and had Elisha H. Groves ship it to Far West. In August 1837 John Whitmer traded Cowdery "some timbered land" for the press, and the following March or April he sold it to the Far West high council. On April 21, 1838, the high council transferred the press to Edward Partridge and directed him to pay for it from the sale of Church land. It also designated Thomas B. Marsh, the senior member of the Twelve, to publish the resurrected Elders' Journal (item 39). That June the high council appointed Marsh the "sole proprietor of the printing establishment" and urged him to sell off some of his land to support the Far West print shop.'"4

In the course of its five months of operation the Far West shop got out four pieces—a prospectus, two issues of the Elders 'Journal, and Sidney Rigdon's Fourth of July oration in pamphlet form (items 39,44,49)—before the violence of October 1838 put it out of business.15 During the night of October 30, while General Samuel D. Lucas and the Missouri militia were camped outside Far West, some of the shop hands buried the press and type, including an inked form for the September issue of the Journal. The following April, Elias Smith, Hiram Clark, and some others dug them up and hauled them to Commerce, Illinois—soon to be renamed Nauvoo. In June 1839 a council of the First Presidency and other Church leaders gave the press to Don Carlos Smith and Ebenezer Robinson, with the understanding that they would publish a new Church magazine, the Times and Seasons, bear all of the expenses, and keep any profits deriving from the venture (see item 60).I6

Robinson and Smith set up the press in a former warehouse on the bank of the Mississippi, in a basement with a dirt floor kept damp by water seeping in from the river. During June and July they cleaned the press and type, and after purchasing a new font and some paper with borrowed money, they struck off a prospectus and began to print the first number of the Times and Seasons. Soon both took sick with

20

swamp fever, which stopped all printing activity for four months. In the meantime, a few subscriptions came in, which enabled them to move the press to a small, new, one-and-a-half-story frame building on the northeast corner of Water and Bain streets. That November with the help of a newly hired young printer, Lyman Gaylord, they began again on the magazine.17

On December 14, 1840, Robinson and Smith dissolved their partnership after publishing fifteen numbers of the Times and Seasons. Robinson took the book and job printing; Smith continued to edit and publish the magazine. Eight months later Don Carlos died, and Robinson resumed publishing the Times and Seasons. In November 1841 he moved the shop across the street into a two-story brick building on the northwest corner of Water and Bain and put in a stereotype foundry and bindery.18

But the Twelve had developed some concerns about Ebenezer Robinson, primarily because he had assumed a too proprietary view of the Church books he had published. At the same time, they were assuming a larger responsibility for the affairs of the Church and undoubtedly wanted more control over the official Church organ. On January 28,1842, Joseph Smith received a revelation directing the Twelve to take charge of the Times and Seasons, and on February 3 they appointed John Taylor and Wilford Woodruff to edit the Times and Seasons and manage the print shop under Joseph Smith's direction. The next day Robinson deeded the shop to Joseph Smith for $6,600—ultimately paid in cash installments, credit against temple contributions, livestock, and shares in the Nauvoo House. That April the shop began issuing The Wasp, a weekly paper, which was enlarged and renamed Nauvoo Neighbor in May 1843 (items 148, 175).,9

The Times and Seasons lists Joseph Smith as editor and publisher for seventeen semimonthly issues, but it is clear from Woodruff's journal that he and Taylor managed the paper during this period. In November 1842 Joseph Smith leased them the shop, and fourteen months later he sold it outright to John Taylor, who ran it until it ceased operation in March 1846. Taylor moved the shop to its fourth, and last, location on the northwest corner of Main and Kimball streets in May 1845. By September 1842 the Nauvoo shop had acquired a second press.20

On January 18, 1846, the Twelve met with a number of others to discuss the evacuation of Hancock County, which they anticipated would begin in the spring. Here they appointed Almon W. Babbitt, Joseph L. Heywood, John S. Fullmer, Henry W. Miller, and John M. Bernhisel to dispose of the property of the Saints once the exodus had begun (see item 296). In fact, the exodus began seventeen days later on February 4, when the first wagons were ferried across the Mississippi. That month Babbitt entered into a partnership with some others who were not Mormons— among them Jacob Backenstos and E. A. Bedell, according to the Warsaw Signal—to publish the Hancock Eagle, a weekly paper directed to the non-Mormon "new citizens" of Nauvoo. Babbitt provided the Mormon print shop, and the publishers hired a new citizen William E. Matlack to edit the paper. The Eagle ran from April 3 to October 24, and then Babbitt sold the shop to Samuel Slocumb, who in

21

December 1846 began publishing the Nauvoo New Citizen, a weekly newspaper edited by Isaac Galland. The following March the Twelve dispatched W. W. Phelps to the east coast to buy another press for the Church.21

Sam Brannan's New York press had its inception at a conference in New York City in April 1844, which directed George T. Leach, the presiding elder, A. E. Wright, and three others to launch a weekly paper in support of the Church. Henry J. Doremus, a physician and local branch member, provided funds for a press and type, and on May 18, 1844, the committee issued the first number of The Prophet (item 211), with Leach, apparently, the editor. Financial problems beset the enterprise from the beginning, and after a few weeks Brannan and Wright took over the paper and print shop under the firm name of S. Brannan and Co. Leach and Wright were excommunicated in October 1844, and the following month S. Brannan and Co. was dissolved, and Brannan assumed ownership of the press. Fifty-two numbers of The Prophet, twenty-one numbers plus an extra of its successor the New- York Messenger (item 267), and a number of pamphlets were printed at the shop at No. 7 Spruce Street before Brannan took the press to San Francisco on the Brooklyn in 1846 (see item 297).22

Soon after the Brooklyn dropped anchor in San Francisco Bay on July 31,1846, Brannan set up his press in the second story of Nathan Spear's mule-powered gristmill, on the north side of Clay Street between Montgomery and Kearny. Before the end of December he moved it to a new adobe building southwest of the corner of Washington Street and Brenham Place. On January 9, 1847, he struck off the first regular number of The California Star—the first newspaper in San Francisco, the second in California. It seems clear that Brannan had anticipated publishing the Star in California as a Mormon newspaper. But once he had come to El Dorado, with all of its wonders—and himself—to promote, he had a change of mind and brought it out as a community paper, not associated with the Latter-day Saints (see item 322).23

Brannan published the Star until June 1848, and that fall he sold his shop to Edward Kemble, his co-worker in New York and San Francisco. In November Kemble began issuing the California Star and Californian, renamed Alta California the following January. A year later he moved Brannan's press to Sacramento to improve the Placer Times, and there it was seen in June 1851. What became of it after that continues to be a source of speculation and controversy.24

Another Mormon printer did business in Boston during 1844-45. John Gooch was about twenty years old at the time and regularly advertised for job work in The Prophet. He printed two Mormon pamphlets at Minot's Building, Spring Lane, corner of Devonshire Street, but whether he actually owned his own press is not known (see items 232, 268).

Dan Jones combined the roles of author, publisher, and printer. A native of Flintshire, Wales, he immigrated to the United States about 1840 and made his living running a river steamer, The Maid of Iowa—hence his use of the title "Capt." in his pamphlets. Early in 1843, when he was thirty-one years old, he converted to Mormonism and that spring began running The Maid of Iowa as a ferry between

22

Nauvoo and Montrose, Iowa. In January 1845 he arrived in Liverpool on a mission and soon after was assigned to Wales. Jones was an educated man, and his brother John Jones was a printer in Rhydybont; so it is not surprising that he seized upon the press to spread the Mormon message. Before he left England in February 1849, he published a periodical, a hymnal, and about twenty tracts, all in Welsh—some of which he printed himself on his brother's press.25

Of the 345 entries discussed in this volume, slightly more than one-third were printed by the "official" Mormon presses: seven by the Independence shop, twenty-three at Kirtland, three at Far West, seventy-six in Nauvoo, and eleven by Brannan's New York shop. The rest were printed at commercial establishments. Generally the Mormon pamphleteers in a particular city found a shop they liked and continued to patronize it. Of the thirty-four items from New York, for example, at least nine were printed by Joseph W. Harrison, first at 28 Catharine Street and then at the corner of Pearl and Chatham Streets. At least twelve of the twenty-one Mormon books printed in Philadelphia were done by Brown, Bicking & Guilbert, at No. 56 North Third Street. W. R. Thomas, at 61, Spring Gardens, printed half of the twenty odd pieces from Manchester.

Richard James, in Liverpool, was virtually the Church printer. Eighteen of the entries in this volume bear the imprint James and Woodburn or R. James. James and Woodburn, first on Hanover-Street and then at 39, South Castle-Street, began printing the Millennial Star in June 1842, three months after the British Mission headquarters was moved from Manchester to Liverpool. In April 1846 Richard James, still at 39, South Castle, became the sole owner of the business and continued to print the Star, as well as most of the other Church books, until April 1861, when the British Mission acquired its own press.26

Many of the entries in this volume were printed with the expectation that they would be distributed without charge. Certainly this was the case with "offi­

cial" Church circulars and with the handbills struck off to advertise missionary preaching (items 32, 76, 88, 97, 100, 170-71, 212, 238, 255, 266, 272, 305, 315, 331, 338-39). Orson Hyde's Prophetic Warning and the later edition Timely Warning (items 30, 81) were considered important declarations to the gentile world and were given out at no charge. Listen to the Voice of Truth (item 235), Proclama­tion of the Twelve Apostles (items 256, 285), and Orson Spencer's Invitation (item 339) were specifically intended for gratis distribution. And the size of the editions and short times in which they were exhausted make it clear that Parley Pratt's Address (items 72-73), his Letter to the Queen (items 108, 119-20), and Lorenzo Snow's Only Way to Be Saved (item 129) were mainly distributed free of cost.

But others were intended to be sold. Viewing the sale of books as a source of income began with the Literary Firm (see items 8,22) and became more widespread as the Church's missionary effort spread to Great Britain. Sales of the 1837 Book of Mormon, for example, helped fund the first English missionaries (item 35). John Taylor published his Short Account, in part, to support his and Wilford Woodruff's

23

families while they were in England (item 58). Parley Pratt expected to receive money during his English mission from the sale of his Voice of Warning, his Poems, and his Late Persecution (items 62-64). Orson Hyde and John E. Page got out a second edition of Sidney Rigdon's Appeal to the American People to fund their mission to the Holy Land (item 79). Benjamin Winchester issued the Gospel Reflector in hopes of making a profit (item 95). Parley published Orson Hyde's letters from his Holy Land mission to support him during his trip home (item 144). Hyde was to be the sole beneficiary from the sale of the Liverpool edition of his Speech Before the High Priests'Quorum (item 264). Orson Pratt hoped to derive an income from his Prophetic Almanac for 1846 (item 269). And Moses Martin republished his Treatise on the Fulness of the Everlasting Gospel in 1846 to support himself and his family during his British mission (item 316).

When Parley Pratt left for England in March 1840, he made Lucian R. Foster, the presiding elder in New York, the agent for his books and offered him a percentage of the receipts.27 In the course of the next four years Foster became the principal seller and publisher of Church books in the eastern United States (see e.g., items 146-47, 199). After he moved to Nauvoo, The Prophet office was the main distributor in the East.

In May 1840 Parley commenced publishing the Millennial Star, and at the same time he advertised for agents to sell it and the books he had brought with him from America. With these advertisements he founded a system for distributing tracts and magazines which would drive Mormon pamphleteering for at least two decades. Soon he also encountered the problem which would plague the system for those decades, that of collecting the money from the sales, and in September he called on his agents to bring their accounts current. Two months later he announced that he would no longer sell books on credit and would forward an issue of the Star to an agent only when the previous month's bill was paid.28

As the British Mission grew, this system of agents expanded. Book agents and subagents were organized among the presidents of conferences and branches, and during the later 1840s this system became sufficiently formal that receipts from the agents were regularly reported in the Star. Copies of the Star and other books were offered at wholesale prices to these agents, on credit, who distributed them at below retail to their subagents for retail sale. This provided an opportunity for a number of men in the mission to earn an income. It also maintained the problem of collecting money, and one sees in the Star an occasional request to the agents or subagents to pay up their accounts, or a reminder to them not to make retail sales on credit.29

Credit is known to have played a role in the publishing of some Mormon books, and it likely played a role with many others. Parley Pratt, for example, published his Voice of Warning, his Poems, and his Late Persecution and then sailed for England, leaving his wife to pay the $75 owing the printer J. W. Harrison out of the proceeds from the sale of the books.30 Ebenezer Robinson started the stereotyping and printing of the 1840 Book of Mormon by signing a note with Shepard and Stearns, which he paid off from advance sales (item 83). Wilford Woodruff finished

24

paying James and Woodburn for the Liverpool Doctrine and Covenants five months after it was completed, and at that point he still owed the binder (item 265). He also took more than two months to pay James and Woodburn for printing the Proclama­tion of the Twelve Apostles (item 285). David Candland returned to America from his English mission, leaving Thomas D. Brown to sell enough of his Fireside Visitor to pay off Richard James (item 308).

One wonders how often the books were financially profitable. Parley Pratt's Poems and his Late Persecution, for example, were offered by the New-York Messenger in November 1845, six years after they were printed, at one-third of their original prices. His Plain Facts and his Reply to Taylor and Livesey were advertised at reduced prices in the Millennial Star of July 1, 1847, seven years after they first appeared (items 80, 89). At the same time, the Star noted that it had a thousand copies of Reply of Joseph Smith to J.A.B. for gratis distribution, three and a half years after it was published (item 198), and it advertised Hyde's Speech Before the High Priests'Quorum at a reduced price, two years after it came out. The 1841 Book of Mormon was in print almost eight years and was finally sold out at forty percent off its initial price (item 98).

The problem of unsold books grew worse during the decade following 1847. Soon after he assumed the presidency of the British Mission in December 1860, George Q. Cannon moved to establish a printing office at the mission headquarters in Liverpool, and in March 1861 he corresponded with Brigham Young about this decision. He indicated that the Church would save money by doing its own printing, but, he remarked, "I am not sanguine enough to hope that it will make such a fortune out of the printing as Mr. [Richard] James has." Cannon also complained about the massive inventory of books. "There are editions of some works," he wrote, "which at the ratio they have been sold at during the past three years, will take half the Millennium to sell what are now on hand in this Office." In response Brigham Young directed him to send the bound volumes of the standard works and other basic books to Salt Lake City, to give away to the Saints or sell "at the rate of waste paper" all of the tracts in the office "which contain correct doctrine," and to destroy those which were doctrinally incorrect—a signal that Mormon pamphleteering would not reach its earlier levels until after Young's death.31

Two men dominate the Mormon bibliographical record for the years 1830-47. W. W. Phelps essentially founded the Church's publishing effort and was

directly involved with at least a third of the entries before 1837. He edited and published The Evening and the Morning Star and the Upper Missouri Advertiser and assisted in editing the Messenger and Advocate and the Northern Times. He published the Book of Commandments (item 8), helped with the 1835 Doctrine and Covenants (item 22), and compiled and published the first hymnal (item 23), which includes twenty-six of his own songs. In Nauvoo he was the assistant editor of the Times and Seasons and the Nauvoo Neighbor.

25

Parley Parker Pratt, the predominant figure from 1837 to 1847, all but single-handedly invented Mormon pamphleteering. His important "firsts" are mentioned above, but there are others of significance, as well. During his mission with the Twelve in 1835, he stopped in Boston and published his Millennium, a Poem To Which is Added Hymns and Songs (item 21), the first book of Mormon poetry. Five years later, in Manchester, he wrote Plain Facts Showing the Falsehood and Folly of the Rev. C. S. Bush (item 80), the first response in England to an anti-Mormon attack. Again in Boston in 1844 he took a day off during Joseph Smith's presidential campaign and wrote "A Dialogue Between Joe Smith and the Devil," which was printed in the New York Herald and later in pamphlet form (items 291-93)—the earliest work that might be called Mormon fiction. Just before he left San Francisco for Chile in September 1851, he composed Proclamation to the People of the Coasts and Islands of the Pacific, which C. W. Wandell published in Sydney, Australia, two months later—the first Mormon book published outside of North America or Western Europe, the first book associated with that extraordinary effort that sent Mormon missionaries to South America, Africa, India, China, and Australia.

But Parley's contribution goes beyond producing "first books." Although he took his ideas from Joseph Smith, the way he presented them is essentially the way Latter-day Saints have continued to think about them to the present time. Most of his works are now virtually unknown, but what he wrote in them, in one form or other, has survived. Mormon pamphleteers thought little of borrowing from one another, and many of Parley's arguments were incorporated into the works of others and thus perpetuated as a permanent part of the Church's gospel tradition (see e.g., items 82, 87, 95, 125-26, 128, 162, 194, 230, 308). Orson Pratt, in particular, used his brother's ideas in his 1848-51 series of pamphlets, which bound together became one of the most influential Mormon books during the second half of the nineteenth century.32

26

A Descriptive Bibliography of the Mormon Church 1830-1847

1 The book of Mormon: an account written by the hand of Mormon, upon plates taken from the plates of Nephi. [18 lines] By Joseph Smith, Junior, author and proprietor. Palmyra: Printed by E. B. Grandin, for the author. 1830.

iv[5]-588[2] pp. 18.5 cm.

Only a few pages of what is now known as the Original Manuscript of the Book of Mormon existed when Oliver Cowdery introduced himself to Joseph Smith in Harmony, Pennsylvania, April 5, 1829. A year earlier, at Harmony, Martin Harris had transcribed Joseph Smith's dictation from the plates, and in about two months they had produced 116 pages, which were lost when Harris took them to Palmyra to show his incredulous wife. At the end of September Joseph Smith had begun dictating his translation again, and from time to time his wife Emma and her brother Reuben Hale acted as scribes. But when Cowdery started writing for Joseph Smith on April 7, the work on the manuscript began in earnest.1

Cowdery had met David Whitmer earlier in Palmyra, and in May he wrote to Whitmer and asked if he and Smith might stay at Whitmer's father's farm in Fayette, New York. About the first of June they reached Fayette, and the day after they arrived they resumed their work on the manuscript. Occasionally two of David's brothers, Christian and John, relieved Cowdery as Joseph Smith's scribe. By the first of July the manuscript was finished.2

With the manuscript near completion, Joseph Smith turned his attention to its publication. On June 11,1829, he deposited the title page of the Book of Mormon with the clerk of the Northern District of New York and obtained a copyright. About the same time, he and Harris approached Egbert B. Grandin, publisher of the Palmyra Wayne Sentinel, about printing the book. Grandin was troubled by the adverse publicity and refused. Next they contacted Thurlow Weed, publisher of the Rochester Anti-Masonic Enquirer, who declined on the grounds that he was only a newspaper man. But he sent them to Elihu F. Marshall, a Rochester book publisher, who agreed to do the printing if payment was suitably guaranteed. With a printer in hand, Harris went back to E. B. Grandin and urged him to take on the job. After talking with friends, who assured him printing the book would be viewed only as business, and consulting with his typesetter, John H. Gilbert, Grandin agreed to print and bind in leather 5,000 copies for $3,000. As security, Harris gave Grandin a mortgage on his farm, dated August 25, 1829, which bound Harris to pay the $3,000 within eighteen months.3

While Smith and Harris made arrangements with the printer, Oliver Cowdery began making a second copy of the manuscript. This transcription—now referred to as the Printer's Manuscript—would be given to the typesetter, while the Original Manuscript was locked away, thus preserving the text should any part of the Printer's Manuscript be lost. Cowdery did most of the copying, but Emma Smith, Christian Whitmer, and others also worked on this transcription.4 The printing of the Book of Mormon actually began several months before the entire Printer's Manuscript was finished: in a postscript to a letter to Joseph Smith of November 6, 1829, Cowdery remarked that, at that point, he had transcribed a little more than half. Apparently

he attempted to copy the manuscript just fast enough to stay ahead of the typesetter. But at one point, it would seem, he got behind, and the typesetter used instead part of the Original Manuscript (Helaman 13-Mormon). Seventy-four leaves of the Original Manuscript, about a quarter, are held by the LDS Church. The entire Printer's Manuscript is in the possession of the RLDS Church.5

Grandin's print shop was on the third floor of what is now known as the Grandin Building and used by the LDS Church as a museum. Luther Howard's bindery, operated in partnership with Grandin, was on the second floor; Grandin's Palmyra Bookstore was on the first. Near the end of August 1829 the shop began on the Book of Mormon.6 John H. Gilbert set the type for about 85 percent of the book.7 On occasion, when he was rushed to get a form ready for the press, he engaged some additional compositors and sometimes cut the pages of the manuscript so they could simultaneously work on the same page. Gilbert faced a serious problem with the Printer's Manuscript. Like the Original, it had virtually no punctuation; only the names of persons and places were capitalized; and there were no paragraphs. So it became his task to add punctuation to the text and divide it into paragraphs. Since the Printer's Manuscript now shows only sporadic additions of punctuation in pencil or pen, it would seem that much of the punctuation was added by the compositor as he set the type.8

Gilbert also did the press work with J. H. Bortles until December 1829, when Grandin hired a journeyman pressman, Thomas McAuley. After that, McAuley and Bortles operated the press. Grandin's press was a single-pull Smith Patented Improved Press, inked with "balls." (It is now on display at the LDS Church's Museum of Church History and Art.) Faced with setting a six hundred-page book, Grandin ordered a new font of type from Albany. Even so, one form of sixteen pages had to be printed and the type distributed before the next form could be set. Gilbert reported that when he was also working the press, it took nearly three days to print one form.9

Generally Oliver Cowdery, Hyrum Smith, and Martin Harris saw the book through the press. At least during the early weeks, Hyrum Smith handed the Printer's Manuscript to Gilbert only a few pages at a time. Cowdery did the bulk of the proofreading—occasionally breaking the monotony of reading proof by setting a few lines of type himself. Joseph Smith was in Pennsylvania almost the entire time the Book of Mormon was in press and had little to do with the actual printing.10

Two crises drew Joseph back to Palmyra. In January 1830 excerpts from the Book of Mormon appeared in The Reflector, a one-man Palmyra newspaper pub­lished irregularly by Abner Cole, a former justice of the peace, who used the pseudonym Obediah Dogberry. Cole put his newspaper together in Grandin's shop on Sundays and consequently had access to the Book of Mormon sheets. The Reflector for January 2, 1830, prints what is now 1 Nephi 1:1-2:3; and the issues of January 13 and January 22 include 1 Nephi 2:4-15 and Alma 43:22-40. Earlier Oliver Cowdery and Hyrum Smith had learned of Cole's intentions and had tried to dissuade him from using the book, but to no avail. In desperation they dispatched

30

Joseph Smith, Sr., to Harmony to fetch Joseph Smith, who reached Palmyra on Sunday, January 3. Following some heated negotiations, Joseph persuaded Cole to end his piracy. After January 22, The Reflector ran no other excerpts from the Book of Mormon."

As the publication of the book became more of a certainty, a few of the local citizens began to speak out against it. Some proposed a boycott and sent a committee to E. B. Grandin to inform him of their intent. Alarmed over the possibility of a financial loss, Grandin immediately stopped work on the book. Once again Joseph Smith was called from Harmony. Upon arriving in Palmyra, he and Martin Harris persuaded Grandin that his payment was secure. Thus reassured, he resumed the printing.12

The first signal that the Book of Mormon was almost out of press came on March 19, 1830, when the Wayne Sentinel announced it would be ready within the week. Seven days later the Sentinel reprinted the title page together with the advertisement, "The above work, containing about 600 pages, large Duodecimo, is now for sale, wholesale and retail, at the Palmyra Bookstore, by Howard & Grandin."

Two months earlier, Martin Harris had entered into an agreement with Joseph Smith to have "equal privilege" in selling the book until the printing bill was paid. And the moment that copies were delivered from Luther Howard's bindery, Harris was out trying to sell them—with little success. Consumed by the debt hanging over him, he demanded that Joseph Smith receive a revelation for him. The next day Joseph received a revelation (D&C 19) which declared to Harris, "Impart a portion of thy property. . . . Pay the debt thou has contracted with the printer. Release thyself from bondage." In the end it fell to Harris to underwrite the publication of the Book of Mormon, and in April 1831 he sold his mortgaged farm for $3,000, to settle the debt with E. B. Grandin.13

The 1830 Book of Mormon is originally bound in brown calf, plain except for seven double bands in gilt on the backstrip with a black leather label stamped in gilt Book of Mormon.I4 End sheets are of the same paper as the text. The copyright notice appears on the verso of the title page. A preface (pp. [iiil-iv) explains the loss of the initial 116 pages of manuscript and the revelation to Joseph Smith not to retranslate that part but to begin with the plates of Nephi. Only the 1830 edition has this preface. Pages [51-588 contain the main text, and the testimonies of the three and of the eight witnesses occur on both sides of the leaf following p. 588. A few copies have a four-page index, in double columns, titled References to the Book of Mormon, but this was printed later, probably in Kirtland about 1835, and is not intrinsic to the book (see item 24).

Many variants exist. Janet Jenson and Alfred Bush have found forty-one points in the text where printing variations occur. For example, on p. 81, line 20, the phrase Holy One occurs in some copies as Holy one; on p. 91, line 9, the word carcasses also appears as carcases; the page number on p. 487 is given correctly and as 48; and on p. 507, lines 26-27, the phrase which is in my name is corrected in some

31

copies to read which is my name. No pattern to these variations has emerged, and it is unlikely that one will. Most are typographical errors; some are errors in the Printer's Manuscript that were perpetuated into print. What certainly happened was that errors were caught and corrected while a particular signature was being printed, but the sheets with the errors were not discarded; then books were assembled from signatures in several stages of correction, producing a large number of variant copies. Of some seventy copies she surveyed, Jenson identified sixty which were different from one another. In 1884 a committee appointed by the RLDS Church compared the Printer's Manuscript with a copy of the 1830 Book of Mormon and tabulated about 350 differences, mainly typographical errors and errors in the manuscript corrected in the book. Their list and Janet Jenson's list have only one entry in common. Since each point where the Printer's Manuscript differs from a printed book marks a potential printing variation, it is very likely that Jenson's list can be extended to include many more than forty-one points in the text. Indeed it is possible that very few copies of the book exist which are entirely identical.15

Flake 595. CSmH, CtY, CU-B, DLC, ICHi, ICN, MH, MiU-C, MoInRC, MWA, NjP, NN, OClWHi, TxDaDF, UHi, ULA, UPB, US1C, UU, WHi.

2 [Prospectus for The Evening and the Morning Star. Independence, 1832] Broadside?

No copy of this prospectus is known to have survived. Its existence is inferred from the reference to the "prospectus, which was published last winter" in the article "To Man" in the first number of The Evening and the Morning Star, and from the comment in Joseph Smith's history that he received a copy in March 1832.'

Fortunately the text of the prospectus was added to the Kirtland reprint of the Star (item 17). Dated February 23, 1832, and undoubtedly written by W. W. Phelps, it announced that the paper would discuss the revelations of God and provide the Saints with beneficial information "without interfering with politics, broils, or the gainsayings of the world"—a promise Phelps would break in the fourteenth number with his article "Free People of Color." "As the forerunner of the night of the end, and the messenger of the day of redemption," it declared, "the Star will borrow its light from sacred sources"—hence the paper's name, The Evening and the Morning Star. It further stated that the Star would be issued monthly, at one dollar a year, until it seemed proper to publish it more often. Parenthetically it mentioned that "a supplement will be published weekly, if required, containing the advertisements of Jackson county, &c,"—thus anticipating the Upper Missouri Advertiser (item 4).

3 The Evening and the Morning Star. Independence: June 1832—July 1833; Kirtland: December 1833-September 1834.

2 v. (24 nos. in 192 pp.) 32 cm.

32

The first Mormon newspaper had its conception at a conference held in September 1831, in Ohio, at which W. W. Phelps was instructed to purchase a press and type in Cincinnati and publish a monthly newspaper in Jackson County, Missouri, to be called The Evening and the Morning Star (see the preceding item). Two months previous Phelps had been directed to settle in Jackson "and be established as a printer unto the church," and Oliver Cowdery had been called to assist him (D&C 57).'

Cowdery joined Phelps in Independence, Missouri, just after the first of the year. On January 27, 1832, he wrote to Joseph Smith that they expected "soon to be ready to print," and that they were waiting for Martin Harris to bring paper for the press.2 The following month they issued a prospectus for the Star. In May they did a little job printing for, ironically, Lilburn W. Boggs, publishing a Star Extra which outlined his position in his run for lieutenant governor.3 The first regular number of the Star appeared in June, and between June 1832 and July 1833, Phelps published a total of fourteen numbers before the press was destroyed on July 20, 1833.

The fourteenth number of the Star contains Phelps's article "Free People of Color," which did little more than repeat the laws of Missouri regarding the immigration of free blacks into the state. But Phelps inserted a more inflammatory editorial comment on p. Ill of the same issue: "As to slaves we have nothing to say. In connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks, in Africa." According to the Star Extra of February 1834 (item 10), he published "Free People of Color" to scotch the rumors that the Mormons were tampering with the Jackson County slaves. Unfor­tunately it only ignited the animosities of the local Missourians, leading immediately to the destruction of the print shop and ultimately to the expulsion of the Latter-day Saints from Jackson County.

For the non-Mormons in Jackson the Star certainly represented those charac­teristics which they found most objectionable in the Saints, their peculiar religious beliefs including a belief in direct revelation from God, their communitarianism (see items 5-6), their rapidly increasing numbers in the county, and the fact that they were northerners in a slave-holding state. Thus the Star was a likely target when the wrath of the Jackson citizens finally boiled over. During the week of July 15, 1833, some of the prominent county residents circulated a manifesto outlining their grievances and called for a mass meeting at the courthouse in Independence on Saturday, July 20. On the 16th Phelps issued an extra in an attempt to mitigate the effect of his articles (item 7). But that Saturday, several hundred people converged on his home, a two story brick building which housed the press in the second story, and after throwing the press and type out of the upper story window, they pulled down the building.4

Too important was the power of the press for the Church leaders to allow the Star to die, particularly with their side of the Jackson violence still to be aired. So on September 11, seven and a half weeks after the Independence print shop was destroyed, they resolved to establish a new press in Kirtland, under the firm name

33

of F. G. Williams and Company, and to continue the Star in Kirtland under Oliver Cowdery's editorship until it could be transferred back to Missouri. Cowdery left for New York on October 1 to purchase a press, and two months later he and Newel K. Whitney brought it into Kirtland. On December 4 they began distributing the type, and on December 18 the elders dedicated the new shop and then pulled the first sheet of the resuscitated Star from the press. Cowdery published ten more issues in Kirtland between December 1833 and September 1834, making a total of twenty-four numbers in two volumes.5

Each issue of the Star consists of eight royal-quarto pages, printed in double columns. None of the pages are numbered for the first twelve issues, but beginning with the thirteenth, the first issue of volume 2, the pages are numbered consecutively from [971 to 192.

The first fourteen issues include the earliest authorized printings of Joseph Smith's revelations.6 The Star opens with "Articles and Covenants of the Church of Christ" (D&C 20), and all or parts of twenty-two other revelations, each sub­sequently incorporated into the Doctrine and Covenants, appear throughout these fourteen issues. In addition Phelps included doctrinal discussions, instructions for the Saints, letters from the elders in various parts of the country, and bits of national and foreign news, particularly the catastrophic events which he saw as foreshadow­ing the Second Advent. On January 14, 1833, Joseph Smith wrote to him, urging him to make the Star more interesting, particularly by including more on the development of the young Church. In response, Phelps inserted a brief history of the Church in the April 1833 issue, and in each of the three succeeding issues he included articles or lengthy letters on the Church's progress.7

The ten issues published in Kirtland reflect the change in editor. They contain, for example, no revelations, and the articles are generally longer and better written. But then Cowdery had "hot copy," and eight of the ten Kirtland issues include detailed discussions of the Mormons' expulsion from Jackson County. Three long serial articles, "Millenium," "Faith of the Church," and "The Gospel," each written by Sidney Rigdon, commence in this part of the Star and continue in the Messenger and Advocate (item 16), the Star's successor.8

The circulation of the Star was small, probably no more than a few hundred, and it is clear that when it ceased publication, only a handful of files existed. Consequently, the entire twenty-four issues were reprinted in Kirtland between January 1835 and October 1836 (item 17), in octavo format to conform with the Messenger and Advocate, so that more of the Church membership could retain those first Mormon writings.

Flake 3272. CSmH, MoInRC[nos. 1-14], UPB, US1C.

4 The Upper Missouri Advertiser. By W. W. Phelps & Co. Independence: June 27? 1832-July 1833?

48 cm.

34

Only a single issue of the Upper Missouri Advertiser is extant, no. 3, July 11, 1832. A notice in this issue asserts that "The Advertiser will be published weekly at Independence, at the rate of seventy five cents a year, till the sheet is printed on both sides—then one dollar a year: in advance.—Advertisements the customary prices." Presumably the first number appeared two or more weeks before July 11. The Saints' petition to Daniel Dunklin of September 28, 1833, refers to "the stoppage [on July 20, 1833] of The Evening and Morning Star, a monthly paper, and the Upper Missouri Advertiser, a weekly paper," suggesting that the Advertiser ran until the Mormon press was destroyed.1

The Star of July 1832 refers to the Advertiser, commenting that "it will contain sketches of the news of the day, politics, advertisements, and whatever tends to promote the interest of the Great West." Thus the Advertiser was intended to be a community paper serving the non-Mormons as well as the Mormons, whereas the Star was specifically directed to the Saints.

The surviving number consists of a single sheet, 48.3 x 30.5 cm., printed on one side in three columns. It includes news items from other papers, legal notices, a list of letters remaining at the Independence post office, an ad soliciting job printing, a notice that Wynkoop Warner has opened a new tavern, and a notice that Peter Whitmer, Jr., has opened a tailoring business in the upper room of Colonel Boggs's house, opposite Warner's tavern. One further glimpse into the contents of the Advertiser is provided by the Morning Courier and New-York Enquirer for December 11, 1832, which reprints an article from the Advertiser about the return of a Captain Bent—undoubtedly Charles Bent, the prominent fur trader and brother-in-law of Lilburn W. Boggs—from a trading expedition to Santa Fe.

Flake 9260. MWA[no. 3].

5 Be it known, that I, [blank space] Of Jackson county, and state of Missouri, having become a member of the church of Christ, organized according to [First two lines of print]. [Independence? 1832?]

Broadside 31 x 19 cm.

Be it known, that I, [blank space] Of Jackson county, and state of Missouri, bishop of the church of Christ, organized according to law, and established [First two lines of print]. [Independence? 1832?]

Broadside 31 x 19 cm.

6 Be it known, that I, [blank space] Of Jackson county, and state of Missouri, having become a member of the church of Christ, organized according [First two lines of print]. [Independence? 1832?]

Broadside 3 1 x 1 9 cm.

Be it known, that I, Edward Partridge, of Jackson county, and state of Missouri, bishop of the church of Christ, organized according to law, and established by the revelations of the Lord, on the [First two lines of print]. [Independence? 1832?]

35

Broadside 31x19 cm.

Ordinarily printed forms such as these would not be included in this bibliog­raphy. But these two pairs, undoubtedly printed on the Independence press, provide some insight into the law of consecration, as initially conceived, and so they are included here.

Item 5 consists of two forms originally printed on the same side of a single sheet. The first form, a deed of gift, conveys property from the Church member to the bishop. The printed portion indicates that the property is to be used for "the purpose of purchasing lands, and building up the New Jerusalem, even Zion, and for relieving the wants of the poor and needy," and that the donor forever releases all rights to it. It further binds the bishop and his heirs to use the property for the above stated purposes. Spaces are left for the name of the donor, the name of the bishop, and a description of the property conveyed by the donor to be written on the form in manuscript.

The second form in item 5 is a lease from the bishop to the member. With it the bishop leases real property to the member and loans him certain items of personal property. Its printed text stipulates that the leasee agrees to pay all the taxes and to pay yearly to the bishop any surplus income from the property above the needs of his family. The lease is to be binding during the life of the leasee, unless he is expelled from the Church, in which case the real property is forfeited to the bishop and the leasee is to pay an equivalent amount for the personal property. If the leasee becomes unable to earn a living, he is to be supported by the bishop. Upon the death of the leasee, the lease then applies to his widow until her death, or, if both parents are dead, to the children until they become of age. Also in this form there are spaces for the name of the leasee, the name of the bishop, and a description of the real and personal property.

Item 6 is a different printing of item 5. The deed of gift in item 6 is textually identical to that of item 5 except that Edward Partridge's name is printed in the form as bishop. The lease in item 6 also has Partridge's name printed in it. That part of the text giving the conditions of the lease is a rearrangement and slight modification of the corresponding part of item 5, but the conditions themselves are the same. Whether item 6 is earlier or later than item 5 is not known.

Generally the terms of these two pairs of agreements are consistent with the outline of the law of consecration in chapter 44 of the Book of Commandments (item 8). The intent was that every member of the Church would deed all of his real and personal property to the bishop. Some, it was expected, would give more to the bishop than they leased back, and from the surplus thus created, the bishop could lease property to those who had none and in other respects finance the programs of the Church. Subsequent litigation in the Missouri courts forced significant modifi­cations in the law of consecration, reflected in the revised version of chapter 44 in section 13 of the 1835 Doctrine and Covenants (now D&C 42; see item 22). And on May 2, 1833, Joseph Smith wrote to Partridge that thereafter the properties conveyed back to the Church members should be given in fee simple rather than

36

leased or loaned.' It would seem therefore that both items 5 and 6 were printed before Partridge received this letter. The LDS Church has a copy of the lease in item 5 which is filled out to Joseph Knight, Jr., and dated October 12,1832. So item 5 must have been printed before this date. Item 5, filled out to Levi Jackman, and item 6, filled out to Benjamin Eames, both undated, are reproduced in Leonard J. Arrington, et al., Building the City of God (Salt Lake City, 1976), pp. 28-29, 370-71. Item 5 filled out to Titus Billings is given in History of the Church 1:365-67, with no distinction between the printed and manuscript parts. In addition to these, the LDS Church has copies of item 5 for Stephen Chase, George W. Pitkin, and Sanford Porter, and a copy of the deed of gift form of item 6 for James Lee, all undated.

Edward Partridge, the first bishop in the Church, was born in Pittsfield, Massachusetts, August 27, 1793, and was living in Painesville, Ohio, when he converted to Mormonism in December 1830. On February 4, 1831, he was called to be a bishop "and to spend all his time in the labors of the church" (D&C 41:9), and four months later he was directed to go to Missouri (D&C 52:24; 58:14, 24). He continued to serve as the bishop in Missouri when the Saints moved into Clay and Caldwell counties, and on October 5, 1839, he was called to be the bishop of the Nauvoo upper ward. He died in Nauvoo, May 27, 1840.2

Items 5-6: US1C.

7 The Evening and the Morning Star Extra.—July 16, 1833. [Independence, 1833]

Broadside 21.5 x 16.5 cm.

W. W. Phelps rushed this extra off the press and tacked up copies around Independence in an effort to calm the local Missourians' wrath over his article "Free People of Color" and his editorial in the fourteenth number of the Star (see item 3). The extra declares that the purpose of the article was actually to prevent free people of color from immigrating into the state, and further, that "none will be admitted into the church." One might suspect, however, that in spite of its overreaching disavowal this extra only fanned the flames, for it repeated the comment in Phelps's editorial, "in connexion with the wonderful events of this age, much is doing towards abolishing slavery," which certainly was offensive to the slave-holding Missourians.

The extra is reproduced in Chad Flake's A Mormon Bibliography, p. 226. Its text is reprinted in History of the Church 1:378-79 with a few changes.

Flake 3272a. US1C

8 A book of commandments, for the government of the Church of Christ, organized according to law, on the 6th of April, 1830. Zion [Independence]: Published by W. W. Phelps & Co. 1833.

160 pp. 12.5 cm.

37

Three months alter the Church was organized, Joseph Smith and John Whitmer began to arrange and copy the revelations that Joseph Smith had received up to that point, and for a time manuscript copies of some of them circulated among a few of the Church members. With the advent of a Mormon press came the possibility of printing the revelations and making them more widely available. At a conference in Hiram. Ohio. November 1 and 2, 1831, six weeks after the decision to establish a press in Independence, the Church leaders agreed to print the revelations in book form under the title "Book of Commandments," in an edition of 10,000. Oliver Cowdery was designated to carry the manuscript revelations to Independence. In the course of the conference Joseph Smith received a revelation (D&C 1) which would constitute the preface to the printed book, and the day after he received another (D&C 133). the "Appendix," which would be its concluding chapter. On November 8 some of the ciders met at Hiram and again discussed the revelations. In response to Sidney Rigdon's remarks about transcription errors, they directed Joseph Smith to correct any such errors "he may discover by the holy Spirit."1 Not all shared the decision to put the revelations in print. David Whitmer, the persistent anticreedalist, for example, objected on the grounds that they were "not law," that they were directed only to individuals, and the Church as a whole had no need of them.2

For two weeks following the conference, Joseph Smith reviewed and arranged the revelations, and during this time he received two others pertaining to the Book of Commandments. The first (D&C 69) directed John Whitmer, the official Church recorder and historian, to accompany Oliver Cowdery to Missouri, and the second (D&C 70) called Joseph Smith, Martin Harris, Oliver Cowdery, John Whitmer, Sidney Rigdon, and W. W. Phelps to be "stewards over the revelations and com­mandments." This group, subsequently known as the Literary Firm, was to assume the responsibility for publishing the book. They were to be supported out of the proceeds from its sale, and any profit above that needed for their support was to be paid into the bishop's storehouse. Not surprisingly, David Whitmer was not included in the Firm.-

John Whitmer, David's older brother, was born in Pennsylvania on August 27, 1802, baptized by Oliver Cowdery in June 1829, and was one of the eight witnesses of the Book of Mormon. In 183 1 he was designated to "write and keep" a history of the Church (D&C 47); three years later he was called to be his brother's assistant in the presidency of the Church in Missouri (see item 15). For almost a year he served as editor of the Messenger and Advocate (item 16). Along with his brother, Cowdery, and Phelps, he became estranged from the Church in 1838, and on March 10 he was excommunicated. He remained in Far West, Missouri, until his death on July II, 1878.'

Cowdery and John Whitmer left Kirtland on November 20, 1831, and arrived in Independence January 5, 1832. That April, Joseph Smith, Sidney Rigdon, and others traveled to Independence with paper for the press. On April 30 the Literary Firm met in Independence and concluded to reduce the edition of the Book of

38

Commandments to 3,000. Here also they appointed W. W. Phelps, Oliver Cowdery, and John Whitmer "to review the Book of Commandments & select for printing such as shall be deemed by them proper, as dictated by the Spirit & make all necessary verbal [i.e., grammatical] corrections."5

Originally Joseph Smith's revelations were recorded on individual pieces of paper such as those now in Brigham Young University's Lee Library Whitney Manuscript Collection. Mary Elizabeth Rollins Lightner remembered the elders discussing the revelations at her home in Independence and recalled that these "were in large sheets, not folded." Ultimately Phelps, Cowdery, and Whitmer produced a printer's manuscript from which the Book of Commandments was set in type. The RLDS Church owns four leaves of this manuscript, in the handwriting of John Whitmer, bearing the marks of its use by the compositor.6

The Book of Commandments was in the press by December 1832, and five months later the Star published the "Appendix" with the comment that the book would be completed during the year. Early in June, Phelps was far enough along in the printing to write the Church leaders in Kirtland about binding the book. In response Joseph Smith, Sidney Rigdon, and F. G. Williams suggested selling it without a binding, since to search for a suitable binder would keep it too long out of circulation.7

By July 20, 1833, Phelps had printed five 32-page signatures. That afternoon a large group of Missourians swarmed into the Star office, threw the press and type out of an upper story window, and pulled down the building (see item 3). Close by, Mary Elizabeth Rollins and her younger sister Caroline watched the destruction:

When the mob was tearing down the printing office, a two story building, driving Brother Phelps' family out of the lower part of the house, they (the mob) brought out some large sheets of paper, saying, "Here are the Mormon commandments." My sister, 12 years old (I was then 14) and myself were in a corner of a fence watching them. When they spoke about them being the commandments, I was determined to have some of them. So while their backs were turned, prying out the gable end of the house, we ran and gathered up all we could carry in our arms. As we turned away, two of the mob got down off the house and called for us to stop, but we ran as fast as we could, through a gap in the fence into a large corn field, and the two men after us. We ran a long way in the field, laid the papers on the ground, then laid down on top of them. The corn was very high and thick. They hunted all around us, but did not see us. After we were satisfied they had given up the search, we tried to find our way out of the field. The corn was so tall we thought we were lost. On looking up we saw some trees that had been girdled to kill them. We followed them and came to an old log stable, which looked like it had not been used for years. Sister Phelps and family were there, carrying in brush and piling it up on one side of the stable to make their beds on. She asked us what we had. We told her and also how we came by them. She took them and placed them between her beds. Subsequently Oliver Cowdery bound them in small books and gave me one. I gave it to Apostle Richards shortly before he died. We have one, however, that belonged to Sidney Gilbert.8

39

Some time later, after the press had been moved from the street, John Taylor, a twenty-year-old Mormon convert of seven months from Kentucky, salvaged a second batch of sheets:

In 1833 at the time of the destruction of the Printing Press in Independence Jackson Co. the printed sheets of the Book of Commandments & the pied type & press were thrown in an old log stable by the mob. I asked Bp. Partridge if I might go & get out some copies of the Book of Commandments. He said it would most likely cost me my life if I attempted it. I told him I did not mind hazarding my life to secure some copies of the commandments. He then said I might go. I ran my hand into a crack between the logs & pulled out a few at a time until I got as many as I could carry, when I was discovered. A dozen men surrounded me and commenced throwing stones at me and 1 shouted out "Oh my God must I be stoned to death like Stephen for the sake of the word of the Lord." The Lord gave me strength & skill to elude them and make my escape without being hit by a stone. I delivered the copies to Bp. Partridge who said I had done a good work and my escape was a miracle. These I believe are the only copies of that edition of the Book of commandments preserved from destruction.9

Sheets survived in other ways. William E. McLellin, for example, gathered up some as they blew about the streets of Independence. And it is apparent from the letter of Joseph Smith, S. Rigdon, and F. G. Williams of June 25, 1833, that Phelps had sent copies of the various signatures to Kirtland as they were printed.10

The surviving Book of Commandments consists of 160 pages in five signa­tures. The phrase Copy Right Secured according to Law appears on the verso of the title page. Pages [31 — 160 contain revelations received by Joseph Smith between July 1828 and November 1, 1831, arranged essentially chronologically in sixty-five chapters numbered with roman numerals. Curiously, the title page occurs in two states: (1) with a border of fleur-de-lis-like figures, and (2) without a border. Why there are two variant title pages is not clear. Phelps obviously changed the design of the title page during the run of the first signature and used both states to compile copies." Those now extant show a diversity of bindings, many obviously home­made, a reflection of the book's history.

Despite some claims to the contrary (e.g., David Whitmer's An Address to Believers in the Book of Mormon [Richmond, 18871, P- 5), it is clear that the Book of Commandments was unfinished at the time the press was destroyed. The "Ap­pendix," for example, which was to be the final chapter, is not included. Moreover, the printer's manuscript owned by the RLDS Church shows that the last page of the Book of Commandments ends three-fourths of the way through chapter 65. This manuscript includes the latter half of this chapter and bears the printer's "take sign" around the word Ephraim, the last word on p. 160.

Just what the finished book would have contained is, of course, a matter of conjecture. Seven revelations printed in the Star are not in the Book of Command­ments. The printer's manuscript at the RLDS Church contains two others not printed in either the Star or the Book of Commandments. If it was to include all sections printed in the 1835 Doctrine and Covenants that were received by Joseph Smith

40

after chapter 65 and before the "Olive Leaf (D&C 88)—the latest revelation published in the Star, then twenty-one additional chapters were intended for the book. It would seem, therefore, that the completed book would have contained at least ten, and perhaps as many as twenty, additional chapters.

Parts or all of fifteen revelations in the Book of Commandments are printed in the Star, and in each case the two versions are textually the same. All of the chapters in the Book of Commandments are reprinted in the 1835 Doctrine and Covenants (item 22), but with substantial changes.

Flake 2854. CSmH[2], CtY[l], CU-B[lj, DLC[1], ICN[2], MoInRC[l, 21, NjPf 11, NNf 1 ], TxDaDF[ 1], UPB, US1C[ 1, 2], UU[2].

9 [Handbill dated December 12, 1833. Liberty, Missouri? 1833?]

10 The Evening and the Morning Star. Extra. Kirtland, Ohio, February, 1834. [Kirtland, 1834 ]

Broadsheet 32 x 24.5 cm. Text in three columns.

No copy of item 9 is located, but its existence is inferred from several contemporary references. For example, Oliver Cowdery remarks in a letter of February 10, 1834, "I received a long circular, or handbill, this evening from Zion, written by our brethren in that country and printed; I shall have it set out, and sent, Extra Star." The "Second Petition to the President of the United States," dated at Liberty, April 10, 1834, refers to item 9, a copy of which accompanied the petition. And the Star Extra (item 10), which reprints item 9, contains a reference to the original.1

One might guess where item 9 was printed. After the Mormon print shop was destroyed, the press was acquired by Messrs. Kelly and Davis, who began publishing the Upper Missouri Enquirer in January 1834. The Enquirer advertised for job printing, and W. W. Phelps did have some business with this shop, as shown by Cowdery's inquiry of January 21, 1834.2 So it seems likely that item 9 was printed at the Enquirer, late in December 1833 or in January 1834.

The Star Extra (item 10) reprints the Missouri handbill together with two editorial comments by Oliver Cowdery. Its main text, entitled "The Mormons" So Called, is signed by Parley Pratt, Newel Knight, John Carrill [Corrill], and dated December 12, 1833. It recounts the events leading up to the destruction of the Star office, the agreement of the Saints to leave Jackson County by April 1, 1834, and their violent expulsion in November 1833. This account largely agrees—at a number of points word for word—with that in Parley Pratt's History of the Late Persecution (item 59), suggesting that Parley actually wrote the handbill and used it five years later in composing his book.

Pratt, Knight, and Corrill were among the ten high priests chosen "to wa[t]ch over" the ten Missouri branches by a Church council on September 11,1833.3 Knight and his father Joseph, Sr., were associated with Joseph Smith as early as 1827. Born

42

in Marlborough, Vermont, September 13, 1800, Newel moved with his family to Bainbridge, New York, in 1809, and then to Colesville two years later. David Whitmer baptized him into the Church in May 1830. In May 1831 he moved with the Colesville branch to Ohio, and three months later he led the Colesville Saints into Missouri. He was a member of the first high council in Missouri (see item 15) and a member of the high councils at Far West and Nauvoo (see item 296). He evacuated Nauvoo with George Miller's company in 1846, and on January 11,1847, he died at the Ponca Indian reservation in northern Nebraska.4

John Corrill was born in Worcester County, Massachusetts, September 17, 1794. He encountered Oliver Cowdery in Ohio in the fall of 1830 and was baptized into the Church the following January. On June 3, 1831, he was ordained an assistant to Bishop Edward Partridge, a position he held until November 7, 1837. In 1838 he was elected to the Missouri state legislature from Caldwell County (see items 55-56). That fall Corrill began to distance himself from the Church leaders, and in November he testified for the state at Joseph Smith's trial before Austin A. King. The following March he was excommunicated. He died in Quincy, Illinois, Septem­ber 6, 1843. Yet his book/\ Brief History of the Church of Christ of Latter Day Saints, (Commonly Called Mormons;) Including an Account of Their Doctrine and Disci­pline; with the Reasons of the Author for Leaving the Church (St. Louis, 1839) was inoffensive enough for The Prophet to advertise it for much of its run.'

Item 10: Flake 3272b. UPB, US1C.

11 Verily, I say unto you, concerning your brethren | First line of text] [Kirtland? 1834? |

Broadsheet 31.5 x 19.5 cm. In two columns.

12 Verily, thus saith the Lord unto you, who have assembled [First line of text] [Kirtland? 1834?]

Broadsheet 34 x 25 cm. In two columns.

13 Behold, blessed saith the Lord, are they [First line of text] | Kirtland? 1834?] Broadside 25 x 18 cm. In two columns.

These three items print revelations to Joseph Smith. In each case, only the text of the revelation is given; there is no title, no additional explanatory text, and no place or date of publication.

Item 11 contains the revelation of December 16, 1833 (D&C 101), which explains the loss of Mormon lands in Jackson County. It is reprinted in the Painesville Telegraph of January 24, 1834, with the explanation that "soon after the above accounts [of the Mormon expulsion] were received at the head quarters of the Mormon Prophet, in this county, the following document (which they call a revelation,) was printed and privately circulated among the deluded followers of the imposter, Smith." It is also reprinted in E. D. Howe's Mormonism Unvailed

43

(Painesville, 1834), pp. I47ff, with the comment that it "issued from their [the Mormons' J press in Kirtland, in the form of a handbill." According to the Painesville Telegraph of May 9, 1834, the revelation was distributed among the branches of the Church by those soliciting men and supplies for Zion's Camp during the two months preceding the departure of the Camp for Missouri (see item 14).

Item 12 includes two revelations: what is now D&C 88:1-126, the "Olive Leaf," received by Joseph Smith December 27 and 28, 1832; and what is now D&C 89, the "Word of Wisdom," Mormonism's rules of health, revealed February 27, 1833. Items 11 and 12 show identical typefaces and similar formats, but they have different column widths and different center rules. This suggests that they were printed about the same time, but not together.

As far as it is known, none of the revelations in these two broadsheets appeared earlier in print, with the exception of the last three paragraphs of the "Olive Leaf," now verses 117-26, which were published in The Evening and the Morning Star of February 1833. All three revelations are in the 1835 Doctrine and Covenants (as sections 97,7, and 80, respectively), and these versions are textually the same as the broadsheet printings—except that the Doctrine and Covenants adds what are now verses 127-41 to the "Olive Leaf." Part of this added text, essentially verses 127-37, was published separately in the Star of March 1833.

Item 13 prints the revelation of August 7, 1831 (D&C 59), which outlines a standard of conduct for the Saints, particularly the observance of the Sabbath. In format it is similar to the broadsheets, except that the text begins with an enlarged boldface letter B and is divided into numbered verses. This revelation is published in the Star of July 1832, in the Book of Commandments as chapter 60, and in the 1835 Doctrine and Covenants as section 19. Its text in the Book of Commandments, which also begins with a boldface B, is identical to that in the broadside, including an identical division into numbered verses. The text in the 1835 Doctrine and Covenants differs in one grammatical change, a number of changes in punctuation, and a different arrangement in verses. There is little doubt item 13 is a Kirtland imprint: the boldface B is the typeface of the Kirtland press, and its center rule is the same as that in the second broadsheet. It seems likely it was printed about the same time as the broadsheets.

Item 11: Flake 2920a. UPB. Item 12: Flake 2916a. UPB. Item 13: Flake 2914a. US1C.

14 RIGDON, Sidney, and Oliver Cowdery. Dear Brethren,- [Signed and dated at end:] Sidney Rigdon, Oliver Cowdery. Kirtland, Ohio, May 10, 1834. [Kirtland, 1834]

Broadsheet 32 x 20 cm.

The text of this broadsheet is copied into Oliver Cowdery's "Letterbook," now in the Huntington Library, with the title "Copy of a circular to the churches, written by Oliver Cowdery." Generally overlooked in the past, it is an important statement

44

of Mormon assumptions and expectations at the moment Zion's Camp marched out of Kirtland for Jackson County.

Dated five days after Joseph Smith and the main body of Zion's Camp left Kirtland, the circular states that when the Camp reaches Missouri, the Mormons there will inform the governor, Daniel Dunklin, that they are ready to move back on their Jackson County lands. "The Governor is bound to call out the Militia and take them back," it continues, "and has informed our brethren of his readiness so to do, previous to this time." It goes on to explain that after the militia has escorted them back to their lands, the Jackson County Saints together with Zion's Camp will be enough to "maintain the ground" after the militia has been discharged. Mainly, the circular is an appeal to those in the various branches of the Church to join Zion's Camp and contribute funds to assist the Mormons in Missouri. More men are needed, it asserts, so the Saints can move between Missouri and Ohio in groups large enough for their protection and so a sufficient body can be maintained in Missouri when some return to Kirtland.1

It was an optimistic document. It assumed that Dunklin would live up to his pledge of military assistance, when in fact he ultimately declined to call out the militia, undoubtedly because he felt a broken promise to the Mormons was less serious than civil war. It also overestimated the Saints' ability to intimidate the Jackson citizens. Four to five hundred Missourians were involved in the destruction of Phelps's house and print shop (see items 3, 8); and at a June 16 meeting five to eight hundred pledged that "they would dispute every inch of ground, burn every blade of grass, and suffer their bones to bleach on their hills, rather than the Mormons should return to Jackson county." In the end the destiny of Zion's Camp lay in Daniel Dunklin's hands. His promise of military assistance helped bring it into being, and his abandonment of this promise insured it would not succeed.2

Flake 7283. US1C.

15 The Evening and the Morning Star Extra. Kirtland, Ohio, August, J834. [At head of first column:] An appeal. [Signed and dated at end:] W. W. Phelps, David Whitmer, John Whitmer, Edward Partridge, John Corrill, Isaac Morley, Parley P. Pratt, Lyman Wight, Newel Knight, Thomas B. Marsh, Simeon Carter, Calvin Beehe. Missouri, (United States.) July, 1834. [Kirtland, 1834]

Broadsheet 33.5 x 26 cm. Text in two columns.

On July 3, 1834, ten days after Zion's Camp reached Liberty, Missouri, and about the time the Camp was discharged, Joseph Smith convened a conference at Lyman Wight's house in Clay County and organized the first high council in that state. Four days later the conference sustained David Whitmer as president of the Church in Missouri, W. W. Phelps and John Whitmer as his assistants, and twelve high councilors including Parley Pratt, Lyman Wight, Newel Knight, Thomas B. Marsh, Simeon Carter, and Calvin Beebe. Edward Partridge continued as the bishop,

45

with John Corrill and Isaac Morley as his assistants. Here also the Church leaders approved the appeal printed in item 15.'

Isaac Morley had been an assistant to Partridge since June 3, 1831. An early settler of the Western Reserve and a veteran of the War of 1812, he was born in Massachusetts on March 11, 1786, and converted to Mormonism in Ohio in 1830. When the Saints evacuated Missouri in 1839, he settled at the south edge of Hancock County and was appointed presiding elder in that area in October 1840 (see item 277). Five years later he was named a captain of a company of one hundred when the Church began to prepare to leave Illinois (see item 284). Morley made the overland crossing to Utah in 1848 and ultimately settled in Sanpete County. He served in the general assembly of the provisional state of Deseret and in the territorial legislature, 1851-55. He died in Fairview, Utah, June 24, 1865.2

Of the six high councilors who signed the appeal, Pratt, Wight, and Marsh would become members of the Quorum of Twelve, and Knight would serve on two other high councils (see items 9-10,296). Simeon Carter was born on June 7, 1794, in Killingworth, Connecticut, and baptized in Kirtland in February 1831. He was called to preside over one of the Missouri branches in September 1833 (see items 9-10), and in November 1837 was sustained as a member of the Far West high council. In May 1846, as the Saints were moving across Iowa, he left for a two-year mission in England. He crossed the plains to Utah in 1849 and settled in Brigham City, where he died on February 3, 1869/

Less is known about Calvin Beebe. Born in Paris, New York, July 1, 1800, he was ordained an elder before June 3, 1831, and had moved to Jackson County by January 23, 1832. He too was called to preside over a Missouri branch in September 1833 and sustained as a member of the Far West high council in November 1837. By 1843 he had settled in Lima, Illinois, just south of the Hancock County line; in January 1846 he participated in the Nauvoo Temple ordinances; and in October 1849 he was living in Pottawattomie County, Iowa. In 1859 he associated himself with the Reorganization, and at the April 1860 RLDS conference in Amboy, Illinois, he was ordained a member of the high council. He died in Mills County, Iowa, July 17, 1861.4

The appeal was published in The Evening and the Morning Star for August 1834, and, from a rearrangement of this setting, as the Star extra. Copies of the extra were mailed to various newspapers and reprinted in some (e.g., the Columbia Missouri Intelligencer and Boon's Lick Advertiser of October 11,1834). Written in response to the "Fishing River" revelation of June 22, 1834 (D&C 105), it alludes to the events surrounding the expulsion of the Mormons from Jackson and the futile attempts to obtain redress, and it quotes the Book of Commandments to show that the Saints are forbidden to shed blood in order to regain their lands. It asks for a peaceful restoration of their rights to own land in Jackson and worship as they please; it declares that a "gathering" has begun in Missouri for the purpose of building a holy city; and it pleads for peace and the protection of the Saints wherever they

46

might be. One might guess that Phelps was actually the author, since his name appears first among the signers, even though he was David Whitmer's assistant.

Flake 3272c. US1C.

16 Latter Day Saints 'Messenger and Advocate. Kirtland: October 1834-Septem-ber 1837.

3 v. (36 nos. in 576 pp.) 23 cm.

On September 11, 1833, Joseph Smith, Frederick G. Williams, Sidney Rigdon, Newel K. Whitney, and Oliver Cowdery met in Kirtland and resolved to establish a press there, to continue The Evening and the Morning Star in Kirtland temporarily, and, at some future time, to replace it with an Ohio periodical entitled Latter Day Saints' Messenger and Advocate (see item 3).1 One year later the Star announced that it would cease publication with the close of the second volume and would be succeeded by the Messenger and Advocate. This announcement further explained, "As The Evening and the Morning Star was designed to be published at Missouri, it was considered that another name would be more appropriate for a paper in this place [Kirtland]; consequently, as the name of this church has lately been entitled the church of the Latter Day Saints, and since it is destined, at least for a season, to bear the reproach and stigma of this world, it is no more than just, that a paper disseminating the doctrines believed by the same, and advocating its character and rights, should be entitled 'Messenger and Advocate.'"

Oliver Cowdery continued as editor of the Messenger and Advocate for the first eight issues, October 1834-May 1835. In May 1835 he was replaced by his brother-in-law John Whitmer, apparently because of Cowdery's appointment as an assistant president of the Church in December 1834.2 Whitmer served as editor for the next ten issues, June 1835-March 1836. W. W. Phelps was also in Kirtland during this period, and it is apparent from his diary and from the number of articles signed with his initial P that he performed a substantial part of the editorial labors.3 Oliver Cowdery again assumed the editorial chair in March 1836 when Phelps and Whitmer returned to Missouri, and the Messenger and Advocate lists him as editor for ten issues, whole numbers 19-28 (April 1836-January 1837). In fact, Oliver's brother Warren A. Cowdery actually carried the editorial burden during this time. W. A. Cowdery officially became editor with the February 1837 issue (whole number 29) and served as such until the paper ceased publication in September 1837.4

W. A. Cowdery, a physician and Oliver's oldest brother, was born in Rutland County, Vermont, in October 1788. A convert to Mormonism in 1831, he was appointed by a revelation in November 1834 to preside over the branch in Freedom, New York (D&C 106:1). Early in 1836 he moved to Kirtland and began working on the Messenger and Advocate. Two years later he left the Church along with his brother and the Whitmer brothers. He died in Kirtland, February 23, 1851/

Joseph Smith and the other leaders grew increasingly dissatisfied with Warren Cowdery's conduct of the paper, at first because he included too many ponderous

47

articles on ancient history and philosophy and too few on the progress of the Church. When he published an editorial in the July 1837 issue criticizing Joseph Smith and Sidney Rigdon for their roles in the Kirtland Bank fiasco, he became intolerable. With the close of the third volume, the Church authorities terminated the Messenger and Advocate and began a new magazine, Elders' Journal, with a new editor (see item 39).6

The changes in the ownership of the Kirtland press are reflected in the Messenger and Advocate's publishers. F. G. Williams & Co. is listed as the publisher for the first nineteen numbers; Oliver Cowdery as "Editor and Proprietor" of whole numbers 21-28; J. Smith, Jr. and S. Rigdon as the publishers of the next two numbers; and William Marks as publisher and "Proprietor" of whole numbers 31-34.7

Each issue of the Messenger and Advocate consists of sixteen octavo pages, printed in double columns. The entire run comprises three volumes of twelve numbers each, the whole continuously paged. The magazine was a monthly, but much of the time it appeared late, a fact that must be kept in mind when one attempts to date a particular event from its pages. The first issue, for example, and the issues for December 1835, February 1836, January 1837, and June 1837 carry apologies for being late. In November 1835 Phelps wrote to his wife that "the 'Messenger and Advocate' has been and is yet five or six weeks behind its time."8

Like its predecessor, a one year's subscription to the Messenger and Advocate was $1, "in advance." In the October 1836 issue W. A. Cowdery remarked that the publishers had hoped to issue the paper twice monthly but abandoned that idea because of so many unpaid subscriptions. At the time it ceased publication, it had about 1,500 subscribers, who were between $800 and $1,000 in arrears.9

The prospectus of the Messenger and Advocate, printed in the last number of the Star, asserts that those who wrote for the magazine would be identified by name. And for the first eight numbers this is generally the case. Starting with the ninth issue, a number of articles and hymns are signed with the initials P, C, and R, in boldface, designating W. W. Phelps, Oliver Cowdery, and Sidney Rigdon. From the nineteenth issue on, the contributions of Warren A. Cowdery are identified with a W.

Needless to say, the Messenger and Advocate is the basic source for the study of Mormonism's Ohio period. The tone of the magazine reflects the theological ferment that characterized the Kirtland Church. Its pages include doctrinal essays, official statements of the Church leaders, announcements and minutes of confer­ences, news of the progress of the Church in Kirtland and elsewhere, responses to anti-Mormon attacks, and letters from the outlying branches. The first number gives a summary of the basic tenets of Mormonism by Oliver Cowdery (see item 64), and in eight of the first thirteen issues there is a series of letters from Cowdery to W. W. Phelps which constitute the first published account of the birth of Mormonism (see item 197).

49

Hake 4778. CSmH. CtY, CU-B|v. 1-21, MHfv. I-2|, MiU-C, MoInRC, NN, OCHP, OClWHi[v. 11, ULA|v. 1-2], UPB, USIC, UU.

17 Evening and Morning Stan Independence: June 1832—July 1833; Kirtland: December 1833-September 1834. [Kirtland: January 1835-October 1836]

2 v. (24 nos. in 384 pp.) 24 cm.

The final number of The Evening and the Morning Star, September 1834, announced in a prospectus that the entire two volumes of the Star would be reprinted by F. G. Williams & Co., in octavo format better suited for binding, and at least two numbers of the reprint would be issued each month, commencing that November. One infers that, even at this early date, few complete runs of The Evening and the Morning Star had survived.

Despite the positiveness of the announcement, the first number of the reprinted Star did not appear until January 1835. Four additional numbers came off the press during the next five months, but only one more came out during the nine months following, undoubtedly because the shop was occupied with the Doctrine and Covenants and the hymnal (items 22, 23). Then, between April and October 1836, the remaining eighteen numbers were reprinted. One might infer that Oliver Cow-dery supervised the republication, at least the early issues, since statements at the end of the first three reprinted numbers are signed by him as editor of the Messenger and Advocate. '

The reprinted Star consists of 24 sixteen-page octavo numbers, in double columns, the two volumes continuously paged—the same format as the Messenger and Advocate. The date of reissue is given at the end of each reprinted number. Most numbers also note that the price is $2 for the two volumes, payable in advance, and that no subscription will be received for less than the two volumes.

The reprint bears a shortened name, Evening and Morning Star, and substantial editing. Generally the material is rearranged within and among the numbers, and there are additions and deletions. In the first number, for instance, the prospectus (item 2) and a statement on changes in the contents are added to the first reprinted number; an extract from the Book of Mormon, the article "On the Government of the Thoughts," part of "Worldly Matters," and the poem "The Body is But Chaff are omitted; and the poems "The Prayer of a Wise Heathen" and "He Died! the Great Redeemer Died!" are moved to the second and third numbers, respectively. A one-sentence comment on altered contents is added to the second reprinted number; the article "Hosca Chapter III" is omitted; and the poem "Go On, Dear Pilgrims, While Below" is moved to the third number. The third reprinted number adds the two poems from the earlier issues and a statement on changes in the revelations, but is otherwise essentially the same as the original. The fourth reprinted number does not include "Population of the United States in 1830," "Foreign Statistics," and the article "Remarkable Fulfilment of Indian Prophecy," which are moved to the fifth number. The fifth reprinted number also adds three new hymns and an apology for

50

its late appearance because of the printing of "a book of much importance" (the 1835 Doctrine and Covenants). A new hymn is added to the sixth reprinted number, "How Precious is the Name" (see item 107). The seventh reprinted number adds an announcement regarding the reprint, but otherwise it retains the same contents as the original, as do the next eight numbers. The poem "Moroni's Lamentation" is moved from the sixteenth number to the seventeenth, but otherwise the contents of the seventeenth, eighteenth, and nineteenth reprinted numbers are the same as the originals—except that the serial article "The Elders of the Church in Kirtland, to their Brethren Abroad" is rearranged among these three numbers. The minutes of the May 3, 1834, conference in the twentieth number and the obituary of Harriet U. Herrick in the twenty-first are moved to the twenty-second reprinted number, which also adds the poem "The Gathering." The last two reprinted numbers keep the contents of the originals.

There are significant textual changes. In the article "The Gathering" in the sixth number, for example, the population of the Jackson County Saints is originally given as 465 Church members and 345 nonmembers and children, while in the reprint these figures are changed to 472 and 358, respectively. The more important changes occur in the printed revelations. Apart from numerous grammatical improvements, these mainly reflect additions to the Church's governmental structure and adjust­ments in the practice of the law of consecration. The prospectus for the reprint as well as the statements in the first and third reprinted numbers pass these off as corrections of typographical and copying errors. But this seems a bit disingenuous in view of the letter from Joseph Smith, Sidney Rigdon, and F. G. Williams of June 25, 1833, which mentions typographical errors in the Book of Commandments and lists only four obvious ones.2 Generally the versions of the revelations in Evening and Morning Star coincide with those in the 1835 Doctrine and Covenants.

Flake 3273. CSmH, CtY, CU-B, DLC, MH, MiU-C, MoInRC, NN, OClWHi, ULA, UPB, US1C, UU.

18 Northern Times. Kirtland: February 13? 1835-. 54 cm.

The idea of a Mormon political newspaper dates as early as 1833. On Novem­ber 29 of that year, Oliver Cowdery wrote to Horace Kingsbury that "we shall print the Democrat in this place [Kirtland], as circumstances render it impossible to print it elsewhere. We shall draw a Prospectus soon."1 And six days later Joseph Smith wrote to Edward Partridge, "We expect shortly to publish a political paper, weekly, in favor of the present administration . . . for thereby we can show the public the purity of our intention in supporting the government under which we live."2 Not until a year later, however, did these hopes materialize. In February 1835 the first regular issue of the Northern Times appeared, to a chorus of derisive welcomes from the local Whig newspapers—the Cleveland Whig of February 18, Painesville

>\

Telegraph of February 20, and the Chardon Spectator and Geauga Gazette of February 21.

It would seem that two Northern Times extras were issued prior to the first regular number, and a third extra was issued about five weeks after. The Chardon Spectator of February 28 remarks that "two little black half sheets, under the same title, were sent out just before our late [October 14, 1834] election."3 And the Chardon Spectator of April 4 notes:

The Northern Times appears to observe neither times or seasons. After the lapse of four or five weeks, from the first and only regular number, an extra has made its appearance, making three extras to one regular, much like the extra allowances made to some of the mail contractors—being greater than the regular.4

None of the three extras are located, and only three complete numbers of the Times and fragments of two others are extant, spanning the period August 7, 1835, to January 13,1836. The exact date of the first regular number and the length of the newspaper's life are not known. From the comments in the Cleveland Whig of February 18 and the Spectator of April 4, and from the surviving numbers of the Times, one might make the following guesses: the first regular number of the Times came out on Friday, February 13; the second number came out on Friday, April 10, and thereafter the Times issued on each Friday, without a lapse, up to and including October 9; sometime on or before Wednesday, December 2, it began issuing on Wednesday and continued without a lapse up to Wednesday, January 13, 1836.5

Oliver Cowdery's "Sketch Book" shows that it was still being published in February 1836.6

The surviving issues indicate that it was a six-column, four-page weekly, printed on the Kirtland press by F. G. Williams and Company. A one-year's subscription cost $2 if paid during the first quarter, $2.25 if paid within the year, and $2.50 if payment was delayed until the close of the year. Cowdery was the first editor. In May 1835, he was replaced by Frederick G. Williams, but Cowdery's correspondence and his "Sketch Book" show that he remained the guiding spirit. It is clear from W. W. Phelps's diary that, at least in June 1835, Phelps did much of the editorial work.7

A Democratic newspaper reflecting the political leanings of the Mormons, the Times printed local and national news, editorialized on local, state, and national political issues, and endorsed candidates for public office. Its first regular number, according to the Painesville Telegraph of February 20, 1835, attacked "the dead carcass of the United States Bank," praised President Andrew Jackson, and sup­ported the nomination of Martin Van Buren. The issues for October 2 and 9, 1835, urged the local residents to vote the Democratic ticket in the upcoming county election and promoted Martin Van Buren and Richard M. Johnson for president and vice-president of the United States. The October 9 issue also explained that the editors were "opposed to abolition [of slavery!, and whatever is calculated to disturb the peace and harmony of our Constitution and country."

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Flake 5871. CtY[v. 1, nos. 27-8 (2, 9 Oct 1835)], UPB[v. 1, no. 19 (7 Aug 1835) first leaf], USlC[v. 1, no. 36 (2 Dec 1835); v. 1 no. 42 (13 Jan 1836) first leaf].

19 PRATT, Parley Parker. A short account of a shameful outrage, committed by a part of the inhabitants of the town of Mentor, upon the person of Elder Parley P. Pratt, while delivering a public discourse upon the subject of the gospel; April 7th, 1835. [Kirtland? 1835?]

11 pp. 19 cm.

A Short Account marks the formal entrance of Parley P. Pratt into the bibliog­raphical record. While the other members of the newly called Quorum of the Twelve Apostles were preparing for their first mission as a quorum, Parley visited the town of Mentor, three miles northeast of Kirtland, on a preaching expedition—with disastrous results. This little pamphlet describes the incident.

The first section tells of Parley's return to Mentor on April 7, 1835, in order to fill an appointment to preach made a few days before. Not long after he had started his discourse on the steps of the Campbellite meetinghouse, the local band marched up to the gathering and began to play as loudly and competitively as it could. When it became apparent that their music would not drive Parley from his rostrum, the musicians pelted him with eggs, thereby hastening the close of his sermon. The second section contains a summary of Parley's intended discourse, the third a few editorial remarks, and the fourth another account of the incident by "A New Englander." Parley's Autobiography (New York, 1874), pp. 138-39, also gives a brief account of these events.

A comparison of the type with that of the other Kirtland imprints confirms that this tract was printed by the Kirtland press. For example, the peculiar typeface of the phrase town of Mentor in the title matches that of the word Prospectus on the last page of The Evening and the Morning Star.

Flake 6623. US1C.

20 Theology. Lecture first On the doctrine of the Church of the Latter Day Saints. Of faith. [At head of first column] [Kirtland, 1835]

Broadside 34 x 25.5 cm. In three columns.

This broadside contains the first of the seven "Lectures on Faith" which are published in the 1835 Doctrine and Covenants (see item 22). Acomparison of broken type shows that the broadside was printed from a rearrangement of the same typesetting used to print the lecture in the Doctrine and Covenants. And the few changes that occur between the two suggest the broadside is the earlier printing. The Doctrine and Covenants was in press in June 1835, so the broadside must have been struck off about this time.

Flake 7285. US1C.

53

21 PRATT, Parley Parker. The millennium, a poem. To which is added hymns and songs on various subjects, new and interesting, adapted to the dispensation of the fulness of times. [6 lines] Boston: Printed for Elder Parley P. Pratt, author and proprietor. 1835.

52 pp. 15 cm.

The preface of this first book of Mormon poetry explains that "The Millennium was written in about two months, while journeying the distance of ten or twelve hundred miles, and preaching almost daily, and also attending seven or eight general conferences of the elders of the church." This clearly refers to the missionary journey of the Twelve that extended from May 4 to September 26, 1835, during which Parley Pratt twice visited the city of Boston.1 On August 13, 1835, he took out a copyright for The Millennium, a Poem in the District Clerk's Office in Boston, and on September 5 deposited a copy of the book.2 Three years later he advertised it on the back wrapper of Mormonism Unveiled: Zion's Watchman Unmasked (item 45) at 12!/20 a copy.

Parley's book of poems, produced merely for his own pleasure, demonstrates that, by the summer of 1835, writing had become an important part of his life. It consists of a table of contents (pp. [3]-4); a preface which is signed "The Author's Friend," followed by a short note by Parley (pp. [5]-7); "The Millennium," a narrative poem in six chapters which identifies the major gospel events from the dispersion of Israel to the millennial reign of Jesus Christ (pp. [9]-30); and eleven songs (pp. [31 ]—52). It was originally bound in plain tan stiff paper, without a title on the backstrip or front cover.

Each piece, except the preface, is reprinted in The Millennium and Other Poems (item 63). Parts of "The Millennium" are included in Voice of Warning, pp. 121, 159, 168-71, 192 (item 38). Eight of the eleven songs are in the 1840 hymnal (item 78).

Flake 6608. CtY, DLC, US1C, UPB.

22 Doctrine and covenants of the Church of the Latter Day Saints: carefully selected from the revelations of God, and compiled hy Joseph Smith Junior, [sic] Oliver Cowdery, Sidney Rigdon, Frederick G. Williams, (presiding elders of said church.] proprietors. Kirtland, Ohio. Printed hy F. G. Williams & Co. for the proprietors. IH35.

iv[5]-257[i]-xxv pp. 15 cm.

Fourteen months after the Independence press was destroyed, the elders of the Church launched a second effort to print Joseph Smith's revelations in book form. At a meeting in Kirtland, September 24, 1834, the Kirtland high council appointed Joseph Smith, Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams to select the contents and publish the book—with the understanding that they would share any profits arising from its sale. W. W. Phelps was added to this committee in May 1835. Smith, Cowdery, Rigdon, and Phelps, of course, were members of the original

54

Literary Firm (see item 8). Williams, the Church printer, scribe to Joseph Smith, and a member of the First Presidency, was added to the Firm in March 1833. Phelps's correspondence and a remark in Joseph Smith's history make it clear that publishing the Doctrine and Covenants was also an undertaking of the Literary Firm.1

A printer's manuscript for the book is not extant. The manuscript volume "Kirtland Revelations," now in the LDS Church archives, contains many of the revelations included in the Doctrine and Covenants. A number of these show corrections in the handwriting of Joseph Smith consistent with the versions in the printed book, while others bear the notation "To go into the covenants."

Smith, Cowdery, Rigdon, and Williams took out a copyright for the Doctrine and Covenants in the Ohio District Court on January 14, 1835.2 A notice in the fifth number of Evening and Morning Star indicates that the book was in press in June. By August 17, 1835, it was complete enough for Cowdery, Rigdon, and Phelps to present it to a general assembly of the Church for approval. The Messenger and Advocate of August 1835, which appeared late, reported that "the Doctrine and Covenants . . . is nearly ready for sale. At any rate it may be expected in the course of a month, as one thousand copies have already been delivered to the binder." On September 16 Phelps wrote to his wife that the first copies had come from the Cleveland binder, that the books would be priced at $1 per copy, and that David Whitmer and Samuel H. Smith had been appointed general agents for the Literary Firm to sell the books.3 Not all copies were bound in the fall of 1835. Some were saved in sheets and bound the following spring, apparently by the newly established bindery in Kirtland.4

It is curious that David Whitmer was appointed to sell the Doctrine and Covenants, for he later asserted that he strongly objected to the book on the grounds it established "a creed of religious faith."5 Indeed the preface (pp. [iii]-iv), signed and dated by Smith, Cowdery, Rigdon, and Williams, February 17, 1835, alludes to the "aversion in the minds of some against receiving any thing purporting to be articles of religious faith," and goes on to defend the book as a needed statement of Latter-day Saint beliefs which were being so widely misrepresented. Clearly the anticreedal sentiments so prominent during the Church's first years were still being expressed.

The first part of the book (pp. [ 5 ]-74) consists of the seven "Lectures on Faith." Delivered before the school of the elders in Kirtland the preceding winter, these lectures cover such basic doctrines as the necessity of faith; the attributes of God, Jesus Christ, and the Holy Ghost; man's relationship with God; and the nature of salvation. Three appeared earlier in print, the first as a broadside (item 20), and the fifth and sixth in the Messenger and Advocate of May 1835. Exactly who wrote them is not completely clear. Alan Phipps, in a statistical study, concludes that they were mainly written by Sidney Rigdon, with Lecture Five and parts of some of the others written by Joseph Smith.6 The "Lectures on Faith" were included in the various LDS editions of the Doctrine and Covenants until 1921.

56

The second part (pp. [75]-257) contains one hundred revelations spanning the period from July 1828 to March 28, 1835, as Sections 1-4, 6-100, numbered by roman numerals, with two sections erroneously numbered 66 and section 7 misnum-bered 6. In addition, it includes the minutes of the organization of the first high council on February 17, 1834, as Section 5; an article on marriage as Section 101; an article on government and laws in general as Section 102; and, as an unnumbered section, the minutes of the August 17,1835, general assembly. All sixty-five chapters of the Book of Commandments are reprinted in the Doctrine and Covenants, with substantial changes consistent with the versions in Evening and Morning Star.1 Ten of the chapters in the Book of Commandments are combined into three sections of the Doctrine and Covenants, so fifty-eight sections actually comprise what was published earlier in the Book of Commandments. Traditionally the articles on marriage and government are attributed to Oliver Cowdery. These were read at the August 17 general assembly and accepted as part of the book. The article on marriage appeared in all LDS editions until 1876; the article on government is still included as Section 134. The minutes of the general assembly occur only in the 1835 edition. An index (pp. |i]-xxiii) follows the assembly minutes, and page xxv, headed Notes to the Reader, contains errata. The phrase Copy Right Secured According to Law occurs on the verso of the title page.

Usually the 1835 Doctrine and Covenants is found in plain brown sheep with gilt double bands on the backstrip, the title in gilt or a brown leather label on the backstrip. It also exists in a number of other bindings, a consequence of its being bound at different times: three-quarter brown sheep with marbled paper boards; polished tree-calf with a gilt border on the covers, gilt bands and the title in gilt on the backstrip; and black or brown plain or striated sheep with a gilt border on the covers, gilt bands and the title in gilt on the backstrip. Sidney Rigdon's and David Whitmer's copies, now owned by a private collector, are in brown polished calf with a gilt and blind stamped ornamental border on the covers, gilt bands and the title in gilt on the backstrip, and marbled endsheets. The Huntington Library copy has a loose book plate (13x9 cm.) tipped in at the front with the following printed in gold within a border consisting of a single wavy line: Betsy Knight's I Book I of\ Doctrine and Covenants I of the I Saints. I See Paul to the Hebrews, Chapt. I, Verses 1 & 2. I September, 1835.1 No.

Flake 2860. CSmH, CtY, CU-B, DLC, ICHi, ICN, IHi, MH, MiU-C, MoInRC, MWA, NjP, NN, OCHP, OClWHi, TxDaDF, UHi, ULA, UPB, US1C, UU.

23 A collection of sacred hymns, for the Church of the Latter Day Saints. Selected by Emma Smith. Kirtland, Ohio: Printed by E G. Williams & Co. J 835.

iv[5]-121[i]-v pp. 11 cm. Ornamental border on title page.

The first Mormon hymnal has its beginning in the revelation to Joseph Smith, July 1830 (D&C 25), in which Emma Smith, Joseph's wife, was designated to make a selection of hymns for the use of the Church. Twenty-two months later, in

57

Independence, the Literary Firm brought W. W. Phelps to this undertaking when it directed him to "correct and print the hymns which had been selected by Emma Smith in fulfilment of the revelation."1 The printing of the Book of Commandments, the destruction of the Independence press, and the printing of the Doctrine and Covenants delayed the publication of a hymnal, but once the Doctrine and Cove­nants was out of press, Phelps immediately turned his attention to it. On September 11,1835, he wrote to his wife that he was then "revising hymns for a hymn Book."2

Three days later, the Church authorities officially sanctioned his efforts when they directed "that Sister Emma Smith proceed to make a selection of Sacred Hymns, according to the revelation; and that President W. W. Phelps be appointed to revise and arrange them for printing."3 One infers that the prime responsibility for the book rested with Phelps.

Writing to his wife on November 14, Phelps complained of the backlog in the print shop and remarked that "the hymn book is not likely to progress as fast as I wish."J Two hymns, "The Spirit of God Like a Fire Is Burning" (pp. 120-21) and "The Glorious Day Is Rolling On" (pp. 93-94), are printed in the Messenger and Advocate for January 1836 from the same typesettings as in the hymnbook. The March 1836 issue also prints "The Spirit of God" from the same setting, and includes several other songs in the book, all printed from different settings. It would seem, therefore, that the hymnbook was finished about the time the January Messenger and Advocate was issued—sometime in February or March.

A Collection of Sacred Hymns contains the texts of ninety hymns (pp. [5]—121), following a preface (pp. [iii]—iv) which was certainly written by Phelps. An "Index to find a Hymn by the first line" is at the end (pp. [i]-v). The phrase Copyright secured occurs on the verso of the title page. Of the ninety hymns, forty-two had appeared earlier in The Evening and the Morning Star, the Evening and Morning Star, and the Messenger and Advocate. Helen Hanks Macare has found thirty-five to be of Mormon authorship, including twenty-six by W. W. Phelps, three by Parley P. Pratt, one by Thomas B. Marsh and Parley Pratt, and one each by Eliza R. Snow, Edward Partridge, and Philo Dibble. Seventeen of the borrowed hymns are by Isaac Watts. Because of the predominance of Baptist hymns among those borrowed, Macare suggests that the hymnal was based on a Baptist book, possibly one then in use by the Campbellites.5

The most common binding for the 1835 hymnal is plain brown sheep, under­rated except for the title L.D. Hymns and five sets of double bands in gilt on the backstrip. Other original bindings include: three-quarter brown sheep with marbled paper boards; and tree-calf with a gilt border on the front and back covers, gilt bands on backstrip. The LDS Church owns W. W. Phelps's wife's copy, the text of which is printed in gold. It is bound in black striated sheep with gilt ornamental borders on the covers, gilt decorations on the backstrip, and Sally Phelps in gilt on the front cover.

Flake 1760. CSmH, CtY, MiU-C, MoInRC, RPB, TxDaDF, UPB, US1C, UU.

59

24 References to the Book of Mormon. [Caption title] [Kirtland? 1835?] iv pp. 18 cm. Text in two columns.

This four-page item is usually found tipped into a copy of the 1830 Book of Mormon. Typographically it resembles the products of the Messenger and Advocate press. The typeface of the word References, for example, matches that of the word Index on p. i of the 1835 Doctrine and Covenants. Since it only applies to the 1830 edition, it was certainly printed before the second edition went to press in the winter of 1836-37.

Its title is misleading. Rather than a set of references, it is really a book-by-book outline or an extended table of contents. It is also the prototype of future Book of Mormon "indexes" (see items 83, 98, 158).

Flake 6841. CSmH, CtY, C U B , ICN, MoInRC, MWA, NN, OCHP, OClWHi, UPB, US1C.

25 Extract from the new translation of the Bible, It being the 24th chapter of Matthew; but in order to show the connection we will commence with the last verse of the 23rd chapter, viz.. [At end:] Published for the benefit of the Saints. [Kirtland? 1835?]

Broadside 30.5 x 25 cm. Text in two columns, ornamental border.

This broadside prints the twenty-fourth chapter of Matthew as revised by Joseph Smith in the spring of 1831. Two manuscripts containing this text are in the possession of the RLDS Church: the original manuscript (NT 1), and a copy made by John Whitmer in the summer of 1831 with later corrections by Joseph Smith (NT 2). The broadside differs at a number of points from both NT 1 and NT 2, but generally it follows NT 1. It also differs from the version of Matt. 24 in The Holy Scriptures (Piano, 1867) which is based on NT 2, and the version in the Pearl of Great Price (Liverpool, 1851) which mainly follows NT 1 but incorporates three significant modifications written into NT 2.1

It is not at all clear where or when this broadside was printed. Some have suggested it was published in Nauvoo in the 1840s to refute the teachings of William Miller, and it is so entered in Cecil K. Byrd's A Bibliography of Illinois Imprints (Chicago, 1966), no. 782. But there are reasons for believing it was printed earlier. Of all the early Mormon presses, the type style of \he Messenger and Advocate most closely resembles that of the broadside. Moreover, the text is printed in John Corrill's A Brief History of the Church of Christ of Latter Day Saints (St. Louis, 1839), exactly as in the broadside except for one omission and some improvements in punctuation and capitalization. Corrill also introduces the text with the phrase, "the twenty-fourth chapter of Matthew, but in order to shew the connection, I will commence with the last verse of the twenty-third chapter, viz," suggesting that he took his version from the broadside. Because of the activity of the Kirtland press in 1835, item 25 is tentatively assigned as an 1835 Kirtland imprint.

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The copy at Brigham Young University differs from the other two extant copies in the ornamental border. A comparison of broken type, however, shows that the textual parts of all three were printed from the same setting.

Flake 468. CtY, UPB, US1C.

26 Prayer, at the dedication of the Lord's House in Kirtland, Ohio, March 27, 1836,—By Joseph Smith, jr. President of the Church of the Latter Day Saints. [Kirtland, 1836]

Broadsheet 31 x 18.5 cm.

On the morning of March 27, 1836, about a thousand people gathered in the Kirtland Temple for the dedication of the building, and at the afternoon session Joseph Smith read the dedicatory prayer. A detailed account of these services, including the text of the prayer, is in the March issue of the Messenger and Advocate. Item 26 was printed from a rearrangement of this typesetting.

Oliver Cowdery's "Sketch Book" indicates that he met with Joseph Smith, Sidney Rigdon, Warren A. Cowdery, and Warren Parrish the day before the dedica­tion and assisted in writing the prayer. George A. Smith reported in 1864 that Joseph Smith read it at the dedication from a printed copy, which troubled some of the participants.1 So the broadside must have been struck off just prior to the services.

The prayer appears in all LDS editions of the Doctrine and Covenants since 1876 as Section 109, differing at two or three points from the text in the broadside.

Flake 2921. US1C.

27 The twelve apostles. [4 lines in 3 columns] The seven presidents of the seventy elders. [3 lines in 3 columns] The first seventy elders. [21 lines in 3 columns] The second seventy elders. [24 lines in 3 columns] [Kirtland? 1836?]

Broadside 31 x 20 cm. Ornamental border.

This broadside lists the names of the Twelve Apostles, the seven presidents of the Seventy, and the First Quorum of Seventy, as initially chosen in February 1835, together with those in the Second Quorum of Seventy who were selected a year later. Certainly a product of the Messenger and Advocate press, it would seem to have been printed after the second quorum was organized early in February 1836, and before the excommunication on May 23, 1836, of Charles Kelley, who is listed as a member of the first quorum.1 The copy in the LDS Church archives bears the handwritten date April 7, 1836. One might note that nine of the Twelve, all of the presidents of the Seventy, and all of the First Quorum of Seventy marched with Zion's Camp (see item 14).2

Flake 1450. UPB, US1C.

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28 SEIXAS, Joshua. Supplement to J. Seixas'Manual Hebrew Grammar, for the Kirtland, Ohio, Theological Institution. New-York: Printed by West & Trow, for J. Smith, Jun., S. Rigdon, 0. Cowdery. 1836.

31 [ 1 ] pp. 13 cm.

For a time, the elders in Kirtland were deeply involved in the study of Hebrew, and between January 26 and March 29, 1836, they attended formal classes in the language conducted by Joshua Seixas, who had taught a course in Hebrew at Obcrlin College. In the fall of 1835, Lorenzo Snow, a student at Oberlin and not yet a member of the Church, had received private lessons from him. Snow wrote favorably about him to his sister Eliza, who at the time was living with Joseph Smith's family and who brought Seixas to Smith's attention. Early in January Orson Hyde and William E. McLcllin engaged Seixas to teach forty students for seven weeks for $320. On January 26 he began his course. Nine days later he divided his students into a morning class of twenty-three and an afternoon class of twenty-two. After March

29 there seems to have been little formal effort in Hebrew study among the Kirtland elders.1

Precisely when Supplement to J. Seixas' Manual Hebrew Grammar was published is not clear. Its preface (pp. [7]-8) asserts that it was prepared expressly for the Kirtland elders, so it was probably published about the time, or shortly after, Seixas conducted his course. This preface, signed by Oliver Cowdery, indicates that the lessons in the book were abridged by Seixas from his A Manual Hebrew Grammar for the Use of Beginners (two editions: Andover, 1833 and 1834) and arranged in book form by Cowdery as a help to the beginning student. The main part (pp. [9J—27) consists of this series of grammatical lessons, and the first chapter of Genesis, in Hebrew, runs from the verso of page 31 to page 28. A half-title (pp. | I-21) with Supplement to J. Seixas'Hebrew Grammar precedes the title page (p. |3|), which is followed by Hebrew Alphabet. Names of the Letters and Vowels (p. [5]).

Seixas was born in New York City, June 4, 1802. For many years he was the chief Hebrew instructor in the Spanish and Portuguese Synagogue in New York City. He died in New York in the early 1870s.2

Flake 7619. MoInRC, UPB.

29 Latter Day Saints 'Messenger and Advocate—Extra. [At head of first column:] Kirtland, Geauga County, Ohio, July 25, 1836. To John Thornton, Esq., Peter Rogers, Esq., Andrew Robertson, Esq., James T. V. Thompson, Esq., Col. William T. Wood, Doct Woodson J. Moss, James M. Hughs |sic|, Esq., David R. Atchison, Esq. and A. W. Doniphan, Esq. Gentlemen,- [Signed at end:| Sidney Rigdon, Joseph Smith, Jr. O. Cowdery, E G. Williams, Hyrum Smith. [Kirtland, 1836|

Broadside 55 x 20.5 cm. Text in three columns.

When they evacuated Jackson County, the Mormons moved across the Mis­souri River into Clay County, where they lived in relative peace for about two years.

02

By the summer of 1836, however, strains began to appear in their relations with their non-Mormon neighbors, who had expected the Saints to stay only temporarily in Clay. At a public meeting in Liberty on June 29, 1836, a committee of nine of the leading men in Clay County, named in this entry's title, issued a report on the sources of conflict and urged the Mormons to leave the county in order to avoid civil war. On July 1, W. W. Phelps, John Corrill, Edward Partridge, Isaac Morley, and a number of Mormon elders met and agreed to move to another part of the state. The following day the Clay citizens met again in Liberty and, acknowledging the Saints' response, offered to assist them in finding a new location.1

Item 29 is a reply to the committee of nine from Sidney Rigdon, Joseph Smith, Oliver Cowdery, Frederick G. Williams, and Hyrum Smith. It was printed from a rearrangement of the same setting used to print the reply in the Messenger and Advocate of August 1836. Praising the committee's candor and acknowledging the hospitality of Clay County, it answers the various allegations and defends the Missouri Saints, not to dissuade the committee from acting in accord with the resolutions offered to the people of Clay county on June 29, it explains, "but from a sense of duty to a people embarrassed, persecuted, and afflicted."

During the summer of 1836 the Saints began relocating in an area north and east of Clay, organized into two new counties, Caldwell and Daviess, that December. Their principal settlement would be at Far West, on Shoal Creek in Caldwell County, about thirty miles north-northeast of Liberty. But Missouri could not long accom­modate the Mormons, and in the fall of 1838 they would again be forced to seek a new home (see items 39, 49, 51, 53, 55-56, 58, 59, 64, 65, 66, 79, 94).

Flake 7285a. DNA (photocopies at MoInRC, UPB, US1C).

30 HYDE, Orson. A prophetic warning to all the churches, of every sect and denomination, and to every individual into whose hands it may fall. By O. Hyde, preacher of the gospel, and citizen of the United States. [At end:] Toronto, August, 1836. [Toronto? 1836?]

Broadside 46.5 x 29.5 cm. Text in three columns.

Orson Hyde's A Prophetic Warning is the earliest work that can be called a Mormon missionary tract. It also signals the beginning of one of the dramatic episodes in Mormon history, the first mission to England.

In April 1836, prompted by a prophecy of Heber C. Kimball, Parley Pratt left Kirtland for Toronto, where during the next six months his efforts would bring many into the Church including John Taylor, Joseph Fielding, John Goodson, John Snyder, and Isaac Russell. That June Pratt came back to Kirtland and enlisted the help of Orson Hyde, who at the time was proselytizing in New York. Then he returned to Toronto with his wife and Hyde's wife. Hyde reached Toronto about the end of July, and together he and Parley labored in that vicinity into October (see the next item).1

It seems clear that Hyde published A Prophetic Warning when he was in Toronto. That July he had it printed in the Messenger and Advocate, probably with

63

an eye to using it in the mission field. There the text is dated June 16, 1836, undoubtedly the date it was composed. This and the identification of Hyde as a U.S. citizen in the title suggest that the place and date at the end of the broadside are in fact the place and date of its publication.

From the beginning of Mormonism, the elders were enjoined to warn the inhabitants of the cities they visited (see e.g., D&C 1:4-5; 38:41; 63:37, 57-58; 88:81; 109:41). In this spirit, A Prophetic Warning begins with an argument that the Second Advent is yet to come, and asks if the Christian world is prepared for this event. It argues that an apostasy from the primitive church was foretold by the New Testament writers and that the churches of the day have strayed from the teachings of Jesus. It concludes with an appeal to its readers to repent and be baptized by the authority of Jesus Christ, and even though it urges baptism by someone with authority, it does not identify itself as a Latter-day Saint tract (see item 54).

Fourteen months after Parley left Kirtland for Toronto, a time when financial problems and apostasy were wracking the Church in Kirtland (see item 37), Joseph Smith called Heber C. Kimball and Orson Hyde to lead a mission to England. On July I, 1837, Kimball. Hyde. Willard Richards, and fourof the recent converts from Canada, Joseph Fielding, John Goodson, John Snyder, and Isaac Russell, sailed from New York on the Garrick, arriving at Liverpool on July 19 (see items 35, 36, 93).2

A few days before they sailed, these elders circulated A Prophetic Warning in New York City. On June 28 Kimball wrote to his wife:

We have spent most of two days of distribiting brother hides fHyde's] prophetic warnings in the city we did up a bout one hundred and fifty in lelcr form and directed lo Every preast of Fvery profession in the city we found thare names in the papers.

It would seem that Hyde published a second edition with the title A Timely Warning in Preston a month after he and the others arrived in England (see item 36). Under this title it was republished again in 1839 and twice more in the 1840s (items 54,81,332).

Flake 4168. MoInRC.

31 PRATT, Parley Parker. |Printed handbill headed "Doth our law judge a man before it hear him?" Kingston, 1836]

32 PRATT, Parley, Parker. |Printed handbill advertising two meetings. Toronto, I836|

Neither of the foregoing two items is located; their existence is inferred from Parley Pratt's Autobiography (New York, 1874), pp. 173-80. The first marks a bibliographical milestone in that it seems to be the earliest Mormon tract responding to an attack on the doctrines of the Church.

As Parley was about to return to Kirtland from Canada in October 1836 (see item 30), his Canadian friends urged him to meet a Mr. Caird, an Irvingite, who was

64

creating something of a stir in eastern Canada.1 Caird was in Kingston at the time, and although Parley had a dream that his efforts would be in vain, he delayed his trip home and, accompanied by John Goodson, took the steamer to Kingston. Upon arriving there, they attempted to meet Caird but were ignored. That evening they went to hear him preach and were astonished to hear him slander the Saints. "Next morning," Parley writes in his Autobiography,

we published a printed handbill with a statement of his lying . . . and a statement of our doctrine as Latter-Day Saints. This we circulated freely in his next meeting, challenging him to refute the charge, or to meet us in debate. We could draw no answer from him. We circulated the handbills in the streets by hundreds, and then sent plenty of them by mail to our friends in Toronto. The bill was headed: "Doth our law judge a man before it hear him?"

Both Caird and Parley Pratt returned to Toronto, where Caird's friends urged him to meet with Pratt, but Caird again refused and continued to attack the Saints in his public discourses. "I now applied to Wm. Lyon McKenzie, a printer and editor [of the Toronto Constitution], in King street," Parley writes,

for some large public halls or rooms of his . . . and we put out a bill, advertizing two meetings, and pledging to the public that we would prove to a demonstration that Mr. Caird, who was now preaching in this city, was a false teacher, whom God had never sent, and that no believer in the Bible, who listened with attention, should go away unconvinced of that fact, or the truth of the doctrine of the Church of Jesus Christ of Latter-Day Saints.

Twice Parley preached above the Constitution printing office, with Orson Hyde presiding over the meetings, satisfying his friends that he had fulfilled his pledge in the handbill, but failing to convince Mr. Caird. Ten years later he encountered Caird in Scotland, then retired to private life.2

33 Messenger Extra. Kirtland, Ohio, December, 1836. [At head of first column:] Minutes of a meeting of the stockholders of the Kirtland Safety Society Bank; held on the 2nd day of November, A.D. 1836. When the following preamble and articles were read three times by Orson Hyde, and unanimously adopted. [Kirtland, 1836]

Broadside 32 x 17 cm. Text in two columns.

34 Messenger, Extra.—March, 1837. [At head of first column:] Minutes of a meeting of the members of the "Kirtland Safety Society," held on the 2d day of January, 1837. [Kirtland, 1837]

Broadside 48.5 x 20 cm. Text in two columns.

An organizational meeting of the Kirtland Safety Society convened on Novem­ber 2, 1836, with Sidney Rigdon, chairman, and Oliver Cowdery, clerk. Here the elders drew up a set of articles, dispatched Oliver Cowdery to Philadelphia to purchase plates to print bank notes, and delegated Orson Hyde to obtain a bank

65

charter from the Ohio legislature in Columbus. Both returned to Kirtland on January 1, 1837. Cowdery had obtained the bank note plates, but Hyde had failed to secure a charter. The next day the stockholders called a second meeting to annul the old constitution and to adopt new articles, this time for a note-issuing joint-stock company rather than a chartered bank. Again Rigdon was the chairman of the meeting; Warren Parrish was the clerk.1 Brief minutes of these two meetings, together with the articles of agreement, are the content of the two extras entered here.

Generally the two sets of articles are the same, the second obviously a modification of the first. The first set specifies the name of the company as the Kirtland Safety Society Bank, while the second modifies the name to Kirtland Safety Society Banking Company, and where the first set refers to the institution as the bank, the second avoids bank in favor of firm or company. Both capitalize the company at not less than four million dollars. The second eliminates the office of chief clerk provided for in the first, and while the president is implicitly the principal officer in the first set of articles, the cashier appears to be the principal officer in the second. (Until they withdrew about July 1, 1837, Joseph Smith was cashier and Sidney Rigdon was president.) The major change is the addition of two articles in the second dealing with the issuance of bank notes and binding the stockholders for their redemption. The March Extra also includes a list of 187 stockholders.

The minutes of the November 2 meeting appear to have been published only in the Messenger Extra of December 1836. It occurs in two states, with and without the phrase Messenger Extra at the head.

The January 2 minutes are printed without the list of stockholders in the Messenger and Advocate of January 1837. They are reprinted with the list of stockholders in the Messenger and Advocate for March 1837, and the March Extra is printed from this typesetting. There are a few differences between the January and March versions. The name of the company, for example, is given as the Kirtland Safety Society Anti-Banking Company in January, and as the Kirtland Safety Society Banking Company in March. And where the January version refers to managers, the March version specifies Directors.

Item 33: Flake 4656a. US1C. Item 34: Flake 4657. US1C.

35 The book of Mormon: an account written by the hand of Mormon, upon plates taken from the plates ofNephi. [22 lines] Translated by Joseph Smith, Jr. Kirtland, Ohio: Printed by O. Cowdery & Co. for P. P. Pratt and J. Goodson. 1837.

[i-ii][v]-vi[7]-619[2] pp. 15 cm.

Joseph Smith and the other Church leaders contemplated a second edition of the Book of Mormon as early as the summer of 1833.1 But the loss of the Independence press and the preoccupation of the Kirtland shop with the Doctrine and Covenants, the hymnal, and Evening and Morning Star delayed a second edition until the winter of 1836-37.2

66

The preface (pp. [v]-vi), signed by Parley Pratt and John Goodson, indicates that they had obtained the rights to publish a second edition of 5,000. This probably means that they helped underwrite the publication and shared in the profits accruing from its sale. In spite of the statement in the preface, the exact size of the edition is uncertain. In 1886, Ebenezer Robinson, a typesetter in the Kirtland print shop, recalled a bit tentatively that it was 3,000.3 This smaller number is more consistent with the relative scarcity of the 1837 Book of Mormon today.

The preface further explains that in preparation for the new edition, the first edition was "carefully re-examined and compared with the original manuscripts" by Joseph Smith and Oliver Cowdery. Richard Howard has found more than two thousand changes which were written into the Printer's Manuscript of the 1830 Book of Mormon and incorporated in the second edition, and over one thousand other changes not indicated in the manuscript."' It would seem, therefore, that the 1837 Book of Mormon was printed from the corrected Printer's Manuscript, and addi­tional changes were made—by Cowdery?—as the book was set in type. Most of the changes are grammatical and stylistic. A few, however, are significant, for example, where "God" or "Eternal Father" on p. 25, lines 4 and 11; p. 26, line 9; and p. 32, line 11 are changed to "Son of God" or "Son of the Eternal Father."5 Thus the 1837 edition is an important progenitor in the genealogy of the Book of Mormon: from it was printed the first of a sequence of British and American editions culminating in the edition now in use by the LDS Church (see items 83, 98).

A copyright notice on the verso of the title page precedes the preface (pp. [v]-vi) and the main text (pp. [7]—619). The testimonies of the three and eight witnesses are on the two pages following page 619. A note To the Reader at the end explains that although the original idea was to publish both the Book of Mormon and Doctrine and Covenants in one volume, as indicated in the preface, the publishers abandoned that idea because the two together "would make a volume, entirely too unwieldy for the purpose intended, that of a pocket companion." Pages 235-37 are misnumbered 335-37. Usually the book is found in plain brown sheep with double gilt bands on the backstrip, with or without a red, brown, or black leather label. It also occurs in brown plain or striated sheep with gilt borders on the covers, and gilt bands and ornaments and the title in gilt on the backstrip; brown tree-dyed sheep with a brown leather label; and three-quarter brown sheep with marble paper boards, gilt bands and the title in gilt on the backstrip. The copy that was originally owned by Warren F. Cowdery, Warren A. Cowdery's son, now in private hands, is bound in red striated sheep with ornamental gilt borders on the covers, six ornamen­tal gilt bands with gilt ornaments and the title in the panels on the backstrip, and Warren F. Cowdery in gilt on the front cover. The RLDS Church owns Elizabeth Ann Cowdery's copy, which is similarly bound.

John Goodson appears to have been a man of means. Converted to Mormonism by Parley Pratt in Canada in 1836, he was ordained a seventy that December and sailed for England the following July with Heber C. Kimball, Orson Hyde, and the other members of the first Mormon mission to Great Britain (see items 30, 93).

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Goodson took with him a number of copies of the 1837 Book of Mormon, which he undoubtedly owned as the book's co-publisher. Some of these he sold in England, and it is clear from Orson Hyde's letter of September 14,1837, that he helped support his fellow missionaries out of the proceeds. The rest, about two hundred copies, he brought back with him when he and John Snyder left for the United States on October 5—in spite of the efforts of Kimball, Hyde, and the others to persuade him to leave the books in England. In April 1839 Goodson and his wife were excommunicated from the Church.6

Flake 596. CSmH, CtY, CU-B, DLC, ICHi, ICN, MH, MiU-C, MoInRC, MWA, NjP, NN, OCHP, OClWHi, UHi, UPB, US1C, UU, WHi.

36 HYDE, Orson. [A timely warning. Preston? 1837?] Broadside?

It would seem that in August 1837, a month after he reached England, Orson Hyde republished his A Prophetic Warning in Preston with a new title, A Timely Warning (see item 30). No copy of such an edition is located, but there is good evidence that it existed. The 1839 Manchester edition (item 54) is dated in the title Preston, 19th August, 1837, and at the end, May, 4th, 1839. Reprinted by W. R. Thomas, Spring-Gardens, Manchester. The implication is that this is a reprint of one dated August 19, 1837. Moreover, two entries in Joseph Fielding's diary, which use the name A Timely Warning, also suggest a new edition: under the date September 19, 1837, he records that he and John Snyder encountered a clergyman who "having got a Timely Warning, published by Bro. Hyde, came on purpose to oppose"; and under the date September 22, 1838, he writes, "I also distributed a number of timely Warnings, published by Elder Hyde."1

37 WHITNEY, Newel Kimball, Reynolds Cahoon, and Vinson Knight. Kirtland, Ohio, September 18th, 1837. To the saints scattered abroad, the bishop and his counselors of Kirtland send greeting. [Signed at end:] N. K. Whitney, R. Cahoon, V. Knight, [sic] [Kirtland, 1837]

Broadside 50.5 x 32.5 cm. Text in four columns.

On September 17, 1837, the Church leaders called the Kirtland Saints together in the temple. At issue was a failed Mormon "bank" (see items 33-34), an onerous debt, proliferating lawsuits, and apostasy—all embedded in the national economic crises following the banking panic of May 1837. Here they directed the bishop and his counselors to issue a memorial to the Saints abroad, which they drafted the next day.' This memorial was printed as item 37, and, from a rearrangement of the same typesetting, in the Messenger and Advocate of September 1837.

An appeal for financial help directed to the Mormons outside Kirtland, the memorial outlines the various circumstances which contributed to the penury of the Church, and it suggests that the appropriate way to finance the work of the last days

68

is to tithe the members—foreshadowing the revelation of July 8, 1838 (D&C 119). It further argues that the salvation of the Saints depends on the building up of Zion and her stakes, thus linking the well-being of the colony in Kirtland to those in Missouri.

Newel Kimball Whitney was called to be the bishop in Kirtland on December 4, 1831 (D&C 72). A native of Vermont, he was a prosperous merchant in Kirtland when he joined the Church in November 1830. In October 1839 he was appointed bishop of the Nauvoo middle ward, and five years later he was sustained as "first bishop in the Church." He made the overland journey to Utah in 1848 and continued to serve as the presiding bishop until his death in Salt Lake City, September 23, 1850, at age fifty-five.2

Reynolds Cahoon was chosen a counselor to Whitney on February 10, 1832. A veteran of the War of 1812 and a native of New York, he converted to Mormonism in Ohio in 1830, at the age of forty. He was on the committees charged with building the Kirtland and Nauvoo temples. In June 1838 John Smith selected him to be his counselor in the presidency of the stake at Adam-ondi-Ahman, and in October 1839 Smith again picked him as a counselor in the presidency of the Montrose, Iowa, stake. Cahoon was a member of the Council of Fifty and was named a captain of a hundred when the Twelve began planning for the evacuation of Illinois (see item 284). He made the overland trek to Utah in 1848, and died at South Cottonwood, April 29, 1861.3

Vinson Knight was ordained a counselor to Bishop Whitney on January 13, 1836. Born in Norwich, Massachusetts, March 14, 1804, he joined the Church in 1834 and was approved to be ordained an elder eleven days before he was called to be Whitney's counselor. In October 1839 he was appointed the bishop of the Nauvoo lower ward, and sixteen months later he was elected to the first Nauvoo city council, in which capacities he served until his death on July 31, 1842.4

Flake 2115. UPB, US1C.

38 PRATT, Parley Parker. A voice of warning and instruction to all people, containing a declaration of the faith and doctrine of the Church of the Latter Day Saints, commonly called Mormons. By P. P. Pratt, minister of the gospel. [5 lines] New-York: Printed by W. Sandford, 29 Ann-St. MDCCCXXXVII.

x[ l l ] -216pp. 15 cm.

Fleeing the dissension that swept the Mormon community in Kirtland, Parley Pratt went to New York in July 1837 to preach the gospel and purify himself. Few New York doors opened to him, and so impelled by the literary instincts within him, he retired to his room to write (see items 19,21,31, 32). In two months he produced the most important of all the noncanonical LDS books, Voice of Warning. In a letter of October 3, 1837, Parley reported that he was publishing the book in an edition of 3,000 with financial help from Elijah Fordham, and that the first copies would be out on October 4 or 5. The Messenger and Advocate for September 1837 (which

69

came out a month late) judged the book "not eloquent but without ambiguity, strong, bold, and expressive," and ran a long summary. Six months later Parley advertised it at a retail price of 37V20 a copy.1

Voice of Warning was not quite the first Mormon missionary tract or the first outline of the tenets of the Latter-day Saints, but it was the first to emphasize the differences between Mormonism and orthodox Christianity. It established a formula for describing the Church's basic doctrines, and it included biblical proof-texts, arguments, and examples which would be used by Mormon pamphleteers for a hundred years. It was also an extremely effective missionary tract, and before the close of the century it would go through more than thirty editions in English and be translated into Danish, Dutch, French, German, Icelandic, Spanish, and Swedish (see items 62, 127, 139, 221, 326).

After a preface (pp. [iii]—x), which follows a copyright notice on the verso of the title page, Voice of Warning opens with a series of biblical examples of the fulfillment of ancient prophecy, and then moves to a discussion of those prophecies which it asserts deal with the establishment of a new covenant, the gathering of Israel, the rebuilding of Jerusalem, and the events surrounding the Second Advent. The third chapter argues that repentance and baptism by someone with authority from God are necessary to enter the kingdom of God. The Book of Mormon is the focus of the fourth chapter, and here Voice of Warning asserts that America is a promised land to the descendants of Joseph who was sold into Egypt, that God revealed himself to Joseph's seed, and that a record of these revelations would come forth in the last days. It also suggests that the American Indians are a remnant of these descendants of Joseph. At this point the book interposes a proclamation urging its readers to heed the preceding discussion and repent and be baptized. The sixth chapter argues that ultimately the earth will be restored to its form at the time of creation, and analyzing the resurrection of Jesus, it infers that the righteous will be resurrected with perfected bodies of flesh and bone and will dwell forever with the Messiah on the redeemed earth. In the seventh chapter, the book declares that God speaks to various generations by direct revelation, that his revealed word to one does not necessarily apply to past or future generations, and that he has revealed himself to certain men in the nineteenth century. The final chapter compares, in two columns, "The Doctrine of Christ" with "The Doctrines of Men." Throughout, the book reflects Parley Pratt's utter conviction, epitomized by his declaration on the twelfth page: "No believer in the Holy Scriptures, who reads it with attention, shall close this volume without being fully convinced of the great and important truths con­tained therein."

The 1837 Voice of Warning usually occurs in blue embossed cloth (leaf pattern), the title in gilt on the backstrip. Some copies exist in brown embossed cloth (vertical diamond pattern or small horizontal diamond pattern), green pebbled cloth, and plain brown calf with a brown leather label on the backstrip.

Flake 6627. CSmH, CtY, CU-B, DLC, ICHi, ICN, IHi, MB, MWA, NjP, OClWHi, UPB, US1C, UU, WHi.

71

39 Elders' Journal of the Church of Latter Day Saints. Kirtland: October-No­vember 1837; Far West: July-August 1838.

1 v. (4 nos. in 64 pp.) 25 cm.

The August and September 1837 issues of the Messenger and Advocate carry a prospectus, signed by Sidney Rigdon, for a new periodical called the Elders' Journal, to be edited by Joseph Smith and to supersede the Messenger and Advocate after the September issue. Implicit in this announcement is a dissatisfaction with Warren A. Cowdery, editor of the Messenger and Advocate, who had been publishing ponderous articles on ancient history and philosophy and in the July 1837 issue had criticized Joseph Smith and Sidney Rigdon for their roles in the Kirtland Bank fiasco. Indeed the second number of the Elders' Journal implicitly rebukes Cow­dery: "we calculate to pursue a different course from that of our predecessor in the editorial department.—We will endeavor not to scandalize our own citizens"; and the fourth explicitly condemns him. By terminating the Messenger and Advocate and beginning a new magazine under Joseph Smith's editorship, the leaders of the Church hoped to make the official organ more appealing to its subscribers and bring its control into more congenial hands.

Two numbers of the Journal were published in Kirtland, dated October and November 1837. These list Joseph Smith as the editor and Thomas B. Marsh, the senior member of the Twelve, as the publisher. A notice on the back page of each directed all correspondence to Don Carlos Smith, Joseph's youngest brother, who actually did the editorial work for these two numbers.1 A subscription was $1 per year. The second issue contains the minutes of the two Far West conferences, November 7 and 10, 1837, and so it probably did not appear until after Joseph Smith returned to Kirtland from Far West about December 10. A month later Joseph Smith and Sidney Rigdon moved to Missouri, insuring that no other numbers of the Journal would be published in Kirtland.2

Don Carlos Smith, born at Norwich, Vermont, March 25, 1816, began his printing career in 1833 in the Kirtland shop, and with the founding of the Elders' Journal, assumed the responsibility for the Kirtland press. In Nauvoo he edited the Times and Seasons and served on the city council and as a brigadier general in the Nauvoo Legion, until his death on August 7, 1841. He and his wife Agnes Coolbrith had three daughters, the youngest of whom, Ina Coolbrith, eventually became the poet laureate of California.1

It is clear that the Kirtland shop acquired a second press, probably just before it began issuing the Northern Times (item 18). Sidney Rigdon testified in 1838 that soon after he and Joseph Smith had acquired the shop on February 1, 1837, and had given Oliver Cowdery their notes,

he [Cowdery ] wished to get a press & some of the type which they granted him on conditions that he should give up the notes above refered to, he then went into the office and took whatever he pleased & so completely stripped the office, as he (Rigdon) was informed by D. C. Smith, that there was scarcely enough left to print the "Elders

72

Journal," whereas, before there was a sufficient quantity to print a weekly and monthly paper, the book of Covenants, Hymn Book, Book of Mormon &c. but the notes he did not give up.

Elisha H. Groves arrived in Kirtland from Far West, Missouri, about February 1837. He picked up the press Cowdery had just obtained from the Kirtland shop and shipped it to Far West before returning there that spring. In August 1837 John Whitmer wrote to Cowdery in Kirtland and offered him "some timbered land" in exchange for "the Press & type." The following April the Far West high council resolved to continue the Elders'Journal with Thomas B. Marsh as publisher. It also resolved

that the printing press, type and furniture which was purchased of John Whitmer with all the furniture pertaining to the establishment, be sold by the Committee to Edward Partridge, and that he be authorized to pay for the same out of the avails of the City lots or donations.

At the end of the month it circulated a prospectus (item 44) which announced that the Journal would be revived at Far West on the same terms as before, with Joseph Smith the editor and Marsh the publisher. In May the high council appointed Sidney Rigdon "to correct the matter for the 'Elders Journal' (that is) the Orthogra­phy and Prosody of the different letters &c."—that is, to be assistant editor. And that June the council appointed Marsh the "sole proprietor of the printing establishment" and urged him to sell off some of his land to support the Far West print shop.5

Two additional numbers, dated July and August 1838, were published at Far West before the outbreak of violence permanently ended the Journal. These bear a slightly different name: Elders'Journal of the Church of Jesus Christ of Latter Day Saints, and the fourth number includes "An Extract of Revelation Given, Far West, April 26th, A.D. 1838" (D&C 115), which officially names the Church. Rigdon undoubtedly did most of the editorial work on these two issues, and they reflect his militant stand against those who opposed the leaders of the Church. Both issues include articles by Alanson Ripley, who may have helped edit the paper.6

In size and format the Elders' Journal conforms to the Messenger and Advo­cate: each number has sixteen pages, in double columns, the four numbers continu­ously paged. The four issues consist almost entirely of letters from the elders and minutes of conferences and council meetings. The third number contains a now-fa­mous series of questions and answers about Joseph Smith and the Church, and the fourth includes a vitriolic denunciation of the Kirtland dissenters and the minutes of the Fourth of July celebration at Far West (see item 49)—a harbinger of the calamity to befall the Saints that October.

Flake 3126. CSmH, CtY, CU-B, ICHi[no. 11, MH, MiU-C[no. 11, MoInRC, NN, OClWHi[nos. 1-2], ULA[no. 2], UPB, US1C, UU, WHifnos.1-3].

74

40 JOHNSON, Joel Hills. A contrast between superstition and religion. A dream. By J. H. Johnson, [sic] [At foot:] Republican Print, Painesville, Geauga Co. Ohio [1838?]

Broadside 17x16 cm. Text in two columns, ornamental border.

41 JOHNSON, Joel Hills. Anti-Universalism. A poem. By J. H. Johnson. [Paines­ville? 1838?]

Broadside 28 x 16 cm. Text in two columns, ornamental border.

42 JOHNSON, Joel Hills? The young bachelor's wish, or maid's desire. [Paines­ville? 1838?]

Broadside 16 x 6.5 cm. Ornamental border.

43 JOHNSON, Joel Hills? Kirtland, March, 1838. The prodigal daughter. [Paines­ville? 1838?]

Broadside 31 x 16.5 cm. Text in two columns, ornamental border.

Joel Hills Johnson was the oldest son in a family that left its mark on the history of the Church. Brother Joseph E. was Utah's most prolific founder of newspapers; sisters Delcena and Almera were plural wives of Joseph Smith; and brother Ben­jamin F. entered the bibliographical record himself in 1854 with a defence of Mormon polygamy. Born at Grafton, Massachusetts, March 23, 1802, J. H. Johnson joined the Church in 1831, moved to Kirtland two years later, and got as far as Springfield, Illinois, when he left with the Kirtland Camp in July 1838. He was a member of the Second Quorum of Seventy. In the spring of 1839 he moved to Carthage and then to Ramus, twenty miles east of Nauvoo, where he presided over that branch of the Church. He immigrated to the Great Salt Lake Valley in 1848, and in 1849 was called to be the bishop of the Mill Creek Ward. Two years later he was sent to Southern Utah, where he lived until his death in 1882.1

Johnson was also one of Mormondom's band of self-taught poets. His verse appears in the Times and Seasons (March 1840; April 1, July 15, October 1, 1841); the Deseret News (May 28, 1853); in his Voice from the Mountains (Salt Lake City, 1881) and his Hymns of Praise for the Young (Salt Lake City, 1882); and in his journal.1 His songs "High on the Mountain Top" and "The Glorious Gospel Light Has Shown" are still included in the LDS hymnal. (See also item 104).

Items 40-43 are pasted in the Joseph E. Johnson scrapbook now in the University of Utah Marriott Library, along with a fifth broadside poem Diplomatic Quackery Unveiled, which comments on the trial of a local physician for malprac­tice, and which is dated at the end, Painesville, Ohio, May 1838.2 It seems clear that all five were printed by the Painesville Republican as they share, for example, the same type elements in their ornamental borders. Although not explicitly Mormon, the four broadsides listed here each deal with a religious subject consistent with the tenets of the Latter-day Saints. A Contrast Between Superstition and Religion, a

15

poem in 15 four-line stanzas rhyming in couplets, describes a dream in which two women beckon the writer, the first a hag representing "superstition, satans friend," the second a damsel representing religion. Anti-Universalism, in 30 four-line stanzas with alternating rhyming lines, ridicules the universalist doctrine that all, including the wicked, will be saved in heaven. The Young Bachelor's Wish, a poem in twenty rhyming couplets, expresses the hope of finding a spouse so "That when our days on earth should end, / We both might be prepared to spend, / A blessed eternity above, / 'And ever' praise the God of love." The Prodigal Daughter, in 34 four-line stanzas with rhyming couplets, tells the story of the daughter of a wealthy Londoner who is led to do great evil by the devil and then is redeemed by a vision of the afterlife.

Items 40-43: UU.

44 Prospectus for the Elder's [sic] Journal, of the Church of Jesus Christ, of Latter Day Saints. [Dated at end:] April 30, 1838. [Far West? 1838?]

Broadside 41 x 26 cm.

This is a single sheet (41 x 52 cm.) folded to make four unnumbered pages with thirteen lines of text following the title on the upper third of the first page. Issued for the resuscitated Journal in Missouri (see item 39), it undoubtedly was printed on the face of a folded sheet so it could be used to gather the names of subscribers. The prospectus is also printed in the Journal of July 1838, where it is dated April 26, 1838.

Flake 3127. US1C.

45 PRATT, Parley Parker. Mormonism unveiled: Zion's Watchman unmasked, and its editor, Mr. L. R. Sunderland, exposed: truth vindicated: the Devil mad, and priestcraft in danger! By P. P. Pratt, minister of the gospel. [2 lines] New-York: Printed for the publisher. J 838.

47 pp. 18.5 cm. Yellow printed wrappers.

46 PRATT, Parley Parker. Mormonism unveiled: Zion's Watchman unmasked, and its editor, Mr. L. R. Sunderland, exposed: truth vindicated: the Devil mad, and priestcraft in danger! By P. P. Pratt, minister of the gospel. [2 lines] Second edition. New-York: Published by O. Pratt & E. Eordham. 1838.

47[1] pp. 18.5 cm. Plain blue wrappers.

47 PRATT, Parley Parker. Mormonism unveiled: Zion's Watchman unmasked, and its editor, Mr. L. R. Sunderland, exposed: truth vindicated: the Devil mad, and priestcraft in danger! By P. P. Pratt, minister of the gospel. [2 lines] Third edition. New-York: Published by O. Pratt & E. Eordham. 1838.

47| 1] pp. 18 cm.

76

Three months after he published the Voice of Warning, Parley Pratt's mission­ary effort in New York had become vigorous enough to draw the attention of the local clergy. Between January 13 and March 3, 1838, La Roy Sunderland, editor of the Methodist Zion 's Watchman, attacked the Mormons in an eight-part article which used the Book of Mormon, Doctrine and Covenants, Voice of Warning, and, in the last installment, the father of all anti-Mormon books, E. D. Howe's Mormonism Unvailed [sic | (Painesville, 1834).' When Mormonism Unvailed first appeared, the Saints all but ignored it (see item 77). But four years later, particularly when his own work was attacked in print, Parley could only respond in kind. In April 1838, just before leaving New York for Far West, he published his reply to Sunder­land—the earliest surviving response to an anti-Mormon work. Like Voice of Warning, it established a formula which would be followed by Mormon pamphlet­eers for another century, balancing a defense of the Church's claims with an assault on the religion of the attacker.

Sunderland's article, also printed separately as Mormonism Exposed and Refuted (New York: Piercy & Reed, Printers, 1838), attacks the Book of Mormon by pointing to grammatical errors and what it claims are inconsistencies and plagiarisms. Quoting from the Book of Mormon, Doctrine and Covenants, and Voice of Warning, it argues that Mormonism is absurd, inconsistent with the Bible, and exists merely to fleece its new converts. The eighth installment repeats E. D. Howe's Spaulding-Rigdon theory of the origin of the Book of Mormon (see item 77).

With considerable enthusiasm and a touch of vitriol, Parley Pratt responds to the bulk of Sunderland's objections. In replying to the Spaulding-Rigdon theory, he recounts his own conversion and his part in introducing Sidney Rigdon to Mormon­ism (see item 80). At one point, he oversteps himself a bit when he writes (p. 15), "I will state as a prophesy, that there will not be an unbelieving Gentile upon this continent 50 years hence; and if they are not greatly scourged, and in a great measure overthrown, within five or ten years from this date, then the Book of Mormon will have proved itself false." At another (p. 27) he anticipates the dramatic ideas outlined by Joseph Smith in the King Follett discourse (see item 271) by suggesting that the Saints will come to "have the same knowledge that God has" and hence be properly called "GODS, even the sons of God." He further announces (p. 31), "But we worship a God, who has both body and parts; who has eyes, mouth, and ears, and who speaks when he pleases—to whom he pleases, and sends them where he pleases." As a final thrust, he attacks some of the Methodist doctrines, particularly the concept of a God "without body or parts" and the practice of infant baptism.

These three "editions" are actually different issues of the first edition, all printed from the same typesetting, except for partially reset title pages. All three are dated March 24, 1838, on page 47. The second and third issues add Parley Pratt's poem, "A Lamentation on Taking Leave of New-York," on the verso of page 47, which is blank in the first issue. The last signature occurs in two states: the first is characterized by derfections in the last line of page 38 and THIER in the last paragraph of page 43, which are corrected to perfections and THEIR in the second

7H

state. All located copies of the first issue include this signature in the first state. Curiously, the second issue at Yale and the third issue at the LDS Church have the last signature in the first state, while the second issue at Brigham Young University and the third issue at the Bancroft Library have this signature in the second state. It appears that copies of the second and third issues were assembled at random from the sheets in both states. Why there are three "editions" is a mystery. One might guess that Orson Pratt and Elijah Fordham inserted their names as publishers because they became the principal distributors after Parley left New York. There are two later editions, one published in Ohio in 1838 (item 48), the other in New York in 1842 (item 146).

The copy of the first issue in the LDS Church archives is in the original yellow printed wrappers. The title page, without the place and date of publication but with the added line Price, twelve and a half cents, or $8 per hundred, is reprinted within a border on the front wrapper; advertisements for Voice of Warning and The Millennium, a Poem are on the back. The second issue at Yale is in what seems to be the original plain blue wrapper. In spite of the price on the wrapper, Orson Pratt began advertising Mormonism Unveiled: Zion's Watchman Unmasked in the Times and Seasons in August 1841 at reduced prices, 60 each, or 500 per dozen.2

Item 45: Flake 6611. OClWHi, UPB, US1C. Item 46: Flake 6612. CtY, MH, MoInRC, UPB, US1C. Item 47: Flake 6613. CU-B, UPB, US1C, UU.

48 PRATT, Parley Parker. Mormonism unveiled: Zion's Watchman unmasked, and its editor, Mr. L. R. Sunderland, exposed: truth vindicated: the Devil mad & priestcraft in danger: by P. P. Pratt, minister of the gospel. [2 lines] Re-printed for Wm. D. Pratt. Painesville, Ohio. 1838.

45 pp. 18 cm.

This is a reprint of the first issue (item 45). It does not include Parley Pratt's "A Lamentation on Taking Leave of New-York," which occurs on p. [48] of the second and third issues.

William Dickinson Pratt, Parley's older brother, was a resident of Kirtland until he left for Missouri with the Kirtland Camp in July 1838.' It would seem, therefore, that this edition was printed before the Camp left Ohio, most likely in May or June. Since the Painesville Telegraph was unremittingly hostile to the Mormons, one might guess that it was printed at the shop of the Painesville Republican (see items 40-43).

Born in Worcester, Otsego County, New York, September 3, 1802, William Pratt converted to Mormonism in 1831, and crossed the plains to Utah in 1851. He died in Salt Lake City, September 15, 1870.2

Flake 6613a. UPB.

79

49 RIGDON, Sidney. Oration delivered by Mr S. Rigdon, on the 4th of July, 1838. At Far West, Caldwell County, Missouri. [ 1 linej Far West: Printed at the Journal Office. J 838.

12 pp. 19 cm.

The Fourth of July celebration at Far West in 1838 marked the beginning of the end of the Mormon colonies in Missouri. That morning, the Far West Saints, accompanied by Dimick Huntington's band, marched in procession to the excava­tion for the new temple where the four cornerstones were laid by the Church authorities. The crowd then moved to the speaker's stand to hear Sidney Rigdon deliver the day's oration. Subsequently Rigdon's speech was printed in pamphlet form by the Mormon print shop in Far West, and, according to Ebenezer Robinson, a hand in the Far West shop, a copy was supplied to the editor and reprinted in the Liberty Far West.]

Six years later, Jedediah M. Grant asserted that Sidney Rigdon's Fourth of July oration "was the main auxiliary that fanned into a flame the burning wrath of the mobocratic portion of the Missourians."2 Putting the speech in print amplified its effect, for this allowed it to be read and reread, galvanizing the Mormons as well as the Missourians.

While Grant lays the responsibility for the oration squarely on Rigdon, it is clear that it must be more broadly shared. Robinson writes in his reminiscences that "Rigdon was not alone responsible for the sentiment expressed in his oration, as that was a carefully prepared document, previously written, and well understood by the First Presidency, but Elder Rigdon was the mouth piece to deliver it."3 A notice in the August 1838 issue of the Flders 'Journal announces that the oration is available in pamphlet form and commends it to the Saints in language echoing the oration: "for to be mobed [sic] any more without taking vengeance, we will not." This notice is signed Editor, who was Joseph Smith, but it may have been inserted by Rigdon who assisted in editing the Journal (see item 39).

The bulk of the speech is inoffensive enough. Beginning with a statement of respect for and loyalty to American political institutions, it recounts the persecution endured by the Church, and it describes the temple about to be constructed at Far West. Only in its closing moments does it become extreme. When a mob disturbs the Saints, it proclaims,

it shall be between us and them a war of extermination, for we will follow them, till the last drop of their blood is spilled, or else they will have to exterminate us: for we will carry the seat of war to their own houses, and their own families, and one party or the other shall be utterly destroyed.

The text is also reprinted in James H. Hunt's, Mormonism: Embracing the Origin, Rise and Progress of the Sect (St. Louis, 1844), pp. 167-80.

Flake 7284. ICHi, MH, UPB, US1C.

so

50 ROGERS, David White. A collection of sacred hymns, for the Church of the Latter Day Saints. Selected and published by David W. Rogers. New-York: C. Vinten, Printer, 63 Vesey-Street. 1838.

iv[5]-l 18[i]-[ii]ii[i.e. iii][iv]-[v]vi-ix pp. 10.5 cm. Ruled border on title page.

David W. Rogers, a prosperous New York chair maker, came into contact with the Mormons in the fall of 1837. He outfitted a hall with chairs from his warehouse so Parley Pratt would have a place to preach, and on Christmas Day 1837, Parley baptized him into the Church. When the Saints began to evacuate Missouri in November 1838, Rogers traveled to Illinois to meet the first group of refugees. During the next six months he helped purchase land in Illinois and Iowa, assisted the Saints in moving from Missouri, and carried messages to Joseph Smith in Liberty Jail. Rogers settled in Nauvoo, and in 1846, when most had vacated the city, he remained to assist in its defense. In 1850 he immigrated to Utah and settled in Provo. He served a mission for the Church in the mid 1850s, and in 1873 he was ordained a patriarch. He died in Provo on September 21, 1881, thirteen days before his ninety-fourth birthday.1

Rogers's dedicatory hymn explains that he got the idea of publishing a hymnbook in a dream. His book takes its preface (pp. iii-iv) verbatim from the 1835 Kirtland hymnal (item 23); and like the Kirtland book, his hymn texts (pp. [5]-l 18) are numbered 1 through 90—except with "Awake, O Ye People" appearing twice as no. 7 and no. 51. Forty-nine of the eighty-nine hymns are from the 1835 hymnal. Five of those remaining are from Parley Pratt's The Millennium, a Poem (item 21). Twenty-four others are clearly of Latter-day Saint authorship: in addition to the dedicatory hymn (no. 90) written by Rogers and signed DWR, thirteen of these are by DW, eight by RB, and two by EC. Who DW, RB, and EC are is not known. Perhaps these initials represent only parts of their names, and DW, for instance, is Rogers himself. At the end, p. [i| is blank; pp. [ii]-ii [i.e. iii] have an Index to Find Hymns, Under Different Heads; p. [ivj is blank; and pp. [v]-ix contain an index of first lines. The book's bindings include brown tree-dyed sheep, brown mottled sheep, blue pebbled or embossed cloth, and green cloth, in each case with a red leather label on the backstrip.

Rogers's book was essentially reprinted, with additions, in 1839 by Benjamin C. Elsworth (item 61). But beyond this, of the twenty-four songs by DWR, DW, RB, and EC, only ten were used again in later hymnals. Two are in the 1841 Nauvoo book (item 103), the 1843 Hardy book (item 186), and the Wight hymnal (item 345)—RB's "The Time Long Appointed" and "Ye Slumbering Nations Who Have Slept." These two and eight others are included in the 1845 Adams hymnbook (item 289).2

Unfortunately Rogers's initiative brought him into difficulty with the Church authorities, apparently because they felt his book infringed on the Church's copy­right. At the October 1839 general conference at Commerce, Illinois, the elders resolved to publish a new edition of the hymnbook and "the one published by D. W. Rogers be utterly discarded by the Church." Six months later, Thomas Grover

S2

presented charges against Rogers to the general conference, one "for compiling a hymn-book, and selling it as the one compiled and published by Sister Emma Smith." But the next day, the conference voted to forgive him and continue him in full fellowship.3

Flake 7405. CtY, DLC, UPB, US1C.

51 OWEN, Ephraim, Jr. Mormons. Memorial ofEphraim Owen, Jr., late of Green county, Indiana, now of Davis [sic] county, Missouri, asking of Congress to afford protection to the people called Mormons, in the enjoyment of their civil rights as citizens of the United States; and complaining of loss of property, &c. December 20, 1838. Referred to the Committee on the Judiciary, and ordered to be printed. [Caption title] [At head of title:] 25th Congress, 3d Session. Doc. No. 42. Ho. of Reps. [At foot of p. 1:] Thomas Allen, print. [Washington, 1838?]

5 pp. 24 cm.

Ephraim Owen was baptized into the Church by Reynolds Cahoon and Samuel H. Smith in Green County, Indiana, September 4, 1831 (see D&C 61:31—35). Owen remained in Indiana with a small branch of the Church until he went to Missouri in 1836, one of the first Mormon settlers in Daviess County. After the difficulties in Daviess, he moved with the Mormons into Illinois, and on March 9, 1839, he read a paper at a meeting in Quincy to solicit aid for the immigrating Saints. That November he and many others presented claims to the U.S. Congress for their losses in Missouri, his amounting to $5,711.18. At this point Owen fades from view; no mention of him seems to occur in LDS Church records subsequent to 1839.1

Apparently Owen's memorial was an individual effort, independent of the other Mormon petitions then being prepared for the U.S. Congress. For example, on December 19, 1838, the Far West high council and a few of the Twelve directed Edward Partridge and John Taylor to draft a petition to "the general government," seemingly unaware that Owen had done the same.2 Other than ordering it printed, Congress appears to have made no response to Owen's memorial.

Memorial of Ephraim Owen deals with the violence in northern Missouri during the summer and fall of 1838. It claims that initially the Mormon settlers were welcomed by the Missourians in Daviess County, but after the election-day fight between Mormons and Missourians in Gallatin on August 6, the Missourians moved their families out and began advertising that the Saints were driving them from the county. This caused considerable excitement on both sides, until David R. Atchison and the state militia temporarily restored the peace. At this point, the memorial asserts, the Missourians in Daviess began selling out to the Mormons, but stopped after word came that the Saints had been driven out of Carroll County. The memorial summarizes the events following the battle at Crooked River which culminated in the expulsion of the Mormons from the state, and it estimates their losses at $1,332,000. It asks that those who drove the Saints from Missouri "be called to

83

account," and concludes, "Do us justice; restore us to our rights; and the God of justice, mercy, and truth will reward you for your good deeds."

Flake 6026. CtY, CSmH, DLC, ICHi, ICN, MH, MoSHi, MWA, NjP, NN, OClWHi, TxDaDF, UPB, US1C, WHi.

52 A striking and remarkable vision, disclosing the real and final state of man, after the period of his existence in this world, by Joseph Smith Junr., and Sidney Rigdon. [At foot of third column:] Whittle's, Printers, 25, Fishergate, Preston. [1838?]

Broadside 44.5 x 28.5 cm. Text in three columns, ornamental border.

This broadside contains "The Vision" (D&C 76), received by Joseph Smith and Sidney Rigdon at Hiram, Ohio, February 16,1832, and published in The Evening and the Morning Star of July 1832 and in the 1835 Doctrine and Covenants as section 91. The text in the broadside is that of the Doctrine and Covenants with many differences in punctuation and capitalization and eight minor word changes.1 When the broadside was printed is not known.

Just prior to their leaving for the first British mission in June 1837 (see items 30, 35, 93), Joseph Smith instructed Heber C. Kimball, Orson Hyde, Joseph Fielding, and Willard Richards to "remain silent" concerning "The Vision," until "the work was fully established." That August, however, a few weeks after they arrived in Preston, their companion John Goodson publicly read it from the Doctrine and Covenants and created a small stir.2 One might assume, therefore, that A Striking and Remarkable Vision was printed no earlier than the following year. A "few weeks" after it appeared, it was commented upon in an anonymous anti-Mormon tract Remarks on the Doctrines, Practices, &c. of the Latter-day Saints: Setting Forth the Marvellous Things Connected With This New Light From America (Preston: Printed by J. Livesey, n.d.), which was printed by the same printer who struck off Richard Livesey's 1838 tract An Exposure of Mormonism (see item 89).

A Striking and Remarkable Vision undoubtedly preceded the 1845 British edition of the Doctrine and Covenants (item 265), and because it identifies Joseph Smith as Junr., it was probably published before the death of his father in September 1840. Moreover, Brigham Young University has a British membership certificate bearing the printed date March [blank space] 1838, with a border similar to that of the broadside. All of the foregoing seem consistent with an 1838 publication date.

Flake 2914b. US1C.

53 BISHOP, Francis Gladden. A brief history of the Church of Jesus Christ, of Latter Day Saints, from their rise until the present time; containing an account of and showing the cause of their sufferings in the state of Missouri, in the years 1833-38. And likewise a summary view of their religious faith. By Francis G. Bishop, a minister of the order. Salem [North Carolina): Printed by Blum & Son. 1839.

84

14[ 1} pp. 18 cm.

Baptized into the Church and ordained an elder on July 2, 1832, Francis Gladden Bishop immediately began traveling and preaching in the eastern United States and Canada. He was among those chosen for the Second Quorum of Seventy in February 1836, and by 1840 he had preached the gospel in fourteen states and had baptized 123 into the Church. Bishop, however, is mainly remembered for his schismatic activities. As early as 1835 he was temporarily disfellowshipped for teaching erroneous doctrine, and in March 1842 he was "removed from the fellow­ship of the Church" for receiving his own revelations. For six years he remained out of sight, until 1848, when he had some contact with James J. Strang. During the next six years he published his revelations and religious views in at least five tracts and a one-issue periodical and attracted a small following in Utah and in Kanesville, Iowa—earning the anathemas of Brigham Young and Parley Pratt from the Salt Lake pulpit in March 1853. In the summer of 1864 he slipped quietly into Salt Lake City, and there he died on November 30, 1864, fifty days before his fifty-sixth birthday.1

In a letter of February 4, 1840, Bishop describes the events surrounding the publishing of his pamphlet:

When in North Carolina; a most unwaranted and unparallelled persecution was raging against the saints in Missouri, meanwhile misrepresentations touching the troubbles in Missouri and our faith were spreading in every direction through the papers of the day and by letters from the hostile Missourians. . . . It was during this that I published a small pamphlet, for the purpose of correcting the misrepresentations, which had prejudiced the public against the Latter Day Saints, and then circulated this pamphlet gratis by mail in almost every direction."

Even though Flake gives the place of publication as Salem, Massachusetts, Bishop's presence in North Carolina and the printer's name on the title page make it clear that the pamphlet was printed by John Christian Blum in Salem (now Winston-Salem), North Carolina.'

Generally a propaganda piece, it begins with an overview of the Mormons' experiences in Jackson and Clay counties, briefly describes the settling of Caldwell County, and then gives a garbled account of the conflict in Daviess and Caldwell. It concludes with a summary of Latter-day Saint beliefs, followed by a poem, "The Murder in Missouri, which took place in November, A.D. 1838" (pp. 13-14). A notice on the recto of the leaf following page 14 says that Bishop intends to publish a small work entitled A Scriptural Illustration of the Peculiarities of the Religious Faith of the Church of Jesus Christ of Latter Day Saints. Also A choice selection of Hymns and Spiritual Songs. No copy of such a work is extant.

Flake 532. DLC

54 HYDE, Orson. A timely warning to the people of England, of every sect and denomination, and to every individual into whose hands it may fall. By an elder of the Church of Latter Day Saints, late from America. Preston, 19th August, 1837. [At

85

end of third column:] May, 4th, 1839. Reprinted by W. R. Thomas, Spring-Gardens, Manchester. [1839]

Broadside 50.5 x 37.5 cm. Text in three columns, ornamental border.

A Timely Warning is a revision of Orson Hyde's A Prophetic Warning (item 30). If indeed it was published in 1837 as suggested above (item 36). it was the first Mormon work published in Great Britain and the principal Latter-day Saint tract in the British Mission during the first three or four years. Two later editions are extant, one a Manchester broadside printed in 1840. the other an eight-page pamphlet printed in Norwich about 1847 (items 81, 332).

A Timely Warning and ,4 Prophetic Warning arc virtually identical for the first half of the text. But in the second half, ,4 Timely Warning eliminates the more morbid events predicted for the last days and is less severe in condemning the sectarian clergy, even though it comments on their tendency to cry "false teachers" without examining the Latter-day Saints' claims. It also includes a reference to "the coming of the Son of Man. which will be witnessed by this generation"—one of the few instances in which a Mormon author speculates in print about the time of the Second Advent. Unlike A Prophetic Warning, it clearly identifies itself as a Latter-day Saint tract.

Flake 4172. UPB. US1C.

55 GREENE, John Portineus. Facts relative to the expulsion of the Mormons or Latter Day Saints, from the state of Missouri, under the "exterminating order. " By John P. Greene, an authorised representative of the Mormons. Cincinnati: Printed by R. P. Brooks. 1839.

iv|5|-43 pp. 21.5 cm. Gray or tan printed wrappers.

56 GREENE, John Portineus. Facts relative to the expulsion of the Mormons from the state of Missouri, under the "exterminating order " By John P. Greene, an authorised representative of the Mormons. Cincinnati: Printed by R. P. Brooks. 1839.

iv|5|-43 pp. 21.5 cm. Plain blue or gray wrappers.

John P. Greene, a brother-in-law of Brigham Young, converted to Mormonism in April 1832 and moved with his family to Kirtland in October. From that point on, he spent much of his life traveling as a Mormon missionary throughout the eastern stales and Canada. In Kirtland and Far West he served on the high council. In Nauvoo he was city marshal, a member of the city council, and a member of the Council of Fifty. As the marshal! he led the posse which destroyed the Nauvoo Expositor press (see item 223). He died in Nauvoo on September 10, 1844, seven days past his fifty-first birthday.1

At a conference in Quincy, Illinois, May 4-6, 1939, Greene was appointed to preside over the Church in New York City and to collect funds for the relief of the

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destitute Saints.2 A month later he left for this mission, and to help advertise the plight of the Saints, he stopped in Cincinnati and published his Facts Relative to the Expulsion of the Mormons. This was printed late in June or in July 1839. The pamphlet contains a summary of a meeting Greene addressed on June 24, and Franklin D. Richards, in Quincy, had received a copy by August 5? -- Joseph Smith's Liberty Jail letter of March 25, 1839, urged the Saints to collect all the documentary evidence they could find of the Missouri atrocities. And the May conference, which appointed Greene to preside in New York, also designated Almon W. Babbitt, Erastus Snow, and Robert B. Thompson to gather up all "libelous reports" and other historical documents pertaining to the Church.4 Greene's Facts prints some of this material. The book is based on "Memorial to the Legislature of Missouri," signed by Edward Partridge, Heber C. Kimball, John Taylor, Theodore Turley, Brigham Young, Isaac Morley, George W. Harris, John Murdock, and John M. Burk, December 10, 1838,—augmented with many annotations. (Partridge's, Kimball's, and Murdock's names are printed Edward Patridge, Hehen C. Kimball, and John Munclock.) The memorial is a summary of the Mormons' experiences in Missouri, beginning in Jackson County, with emphasis, of course, on their mistreat­ment at the hands of the Missourians. John Corrill presented it to the Missouri House of Representatives on December 19, 1838, evoking considerable debate in the House.s Adding detail and examples to the events summarized in the memorial, Greene's annotations comprise 60 percent of the text, and include, for example, Joseph Young's account of the Haun's Mill massacre; Governor Boggs's extermi­nation order; General John B. Clark's speech of November 6, 1838; and the petitions of Caleb Baldwin, Lyman Wight, Joseph Smith, Alexander McRae, and Hyrum Smith to Judge Tompkins, March 15, 1839.6

Items 55 and 56 are different issues of the same edition, both printed from the same typesetting—with a few trifling internal differences in addition to the change of title. For example, the fourth page is numbered v in some copies of item 55 and iv in others; it is numbered iv in all examined copies of item 56. The word Vide at the bottom of page 11 in item 56 appears as Vdie in item 55. On the other hand, the words at a in the first line of page 43 in item 55 read a ta in item 56, so it is not entirely clear which issue is the earlier. The two are also arranged differently in signatures: item 55 collates A-C6, D4; item 56 collates 1Aj-E4, F2. The third signature of item 55 is often on slightly heavier paper. Both were originally issued in paper wrappers: the title page is reprinted within an ornamental border on the front wrapper of item 55, while the wrapper of item 56 is plain.

Flake 3710. Item 55: CSmH, CtY, CU-B, DLC, ICN, IHi, MiU-C, MoSHi, MWA, NN, TxDaDF, UPB, US1C, WHi. Item 56: CtY, ICHi, IHi, MB, MH, NN, MoHi, OClWHi, UPB, US1C, UU.

57 [Prospectus for the Times and Seasons. Nauvoo? 1839?] Broadside?

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No copy of a separately printed prospectus for the Times and Seasons is extant. Its existence is inferred from Ebenezer Robinson's statement that after the Church leaders had turned the Far West press over to him and Don Carlos Smith in June 1839, they "issued the prospectus for the Times and Seasons, and sent it to brethren residing in different states."1 The text is included in the first number of the Times and Seasons. It promises that the paper will be a monthly "containing all general information respecting the church," particularly discussions of the Missouri vio­lence and letters from the elders abroad. (See item 60.)

58 TAY LOR, John. A short account of the murders, roberies [sicj, burnings, thefts, and other outrages committed by the mob and militia of the state of Missouri, upon the Latter Day Saints. The persecutions they have endured for their religion, and their banishment from that state by the authorities thereof By John Taylor, elder of the Church of Jesus Christ, of Latter Day Saints. [Caption title] [Springfield, Illinois, 1839]

8 pp. 25 cm.

John Taylor, who would later serve as the third president of the Church, and Wilford Woodruff, who would serve as its fourth, left Nauvoo August 8, 1839, en route to their missions in the British Isles. John Coltrin joined them at Macomb, Illinois, where George Miller gave them a horse and saddle. On August 15 they reached Springfield, where Taylor engaged the printing of 1,500 copies of his Short Account. Five days later they sold the horse and saddle for $23, Taylor settled with the printer, and the three resumed their eastward journey. At Germantown, Wayne County, Indiana, Taylor became too sick to travel, so Woodruff and Coltrin left him there to recover while they continued on. At this point Woodruff had 460 of Taylor's tracts in his possession. Coltrin kept some of these to sell to help support Taylor's and Woodruff's families while the two elders were in England.1

A note at the end explains that Taylor wrote A Short Account at the request of the editor of the St. Louis Gazette, who subsequently refused to print it, so Taylor published it himself. The pamphlet begins with an account of the election-day fracas in Gallatin, and then describes the Mormons' encounter with Adam Black, who, it charges, incited anti-Mormon fervor because he coveted some of the properties of the Saints. It relates in detail the events leading up to the destruction of the Mormon colony at DeWitt, which Taylor witnessed, and it recounts the battle at Crooked River, the Haun's Mill massacre, the Mormon surrender at Far West, and the subsequent depredations of the mob. It concludes with General Clark's speech at Far West on November 6, 1838.

Flake 8846. CSmH, MH, US1C.

59 PRATT, Parley Parker. History of the late persecution inflicted by the state of Missouri upon the Mormons, in which ten thousand American citizens were robbed, plundered, and driven from the state, and many others imprisoned, martyred, &c.

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for their religion, and all this by military force, by order of the executive. By P. P. Pratt, minister of the gospel. Written during eight months imprisonment in that state. [1 line] Price 25 cents per copy, or $16 per hundred. Detroit: Dawson & Bates, Printers. 1839.

v|71-84 pp. 19 cm.

For eight months following the surrender of the Mormons at Far West, Parley Pratt languished in the Richmond and Columbia jails before finally escaping on July 4, 1839. To relieve the tedium, he devoted himself to writing ("a priviledge which relieves my full heart like the steem blowing from an over charged boiler"), and produced a number of hymns and two significant essays. One of these essays is an account of the anti-Mormon violence in Missouri, which Parley's wife, Mary Ann, smuggled out of Richmond Jail. As Parley describes the incident, for some time the guards had been aware of his writings, and he feared they were about to confiscate them. At this point Mary Ann and her six-year-old daughter were staying with Parley in the jail. While they were ascending the ladder from the dungeon below the cell, the trapdoor in the cell floor fell, hurting the child slightly and causing her to scream. Seizing the opportunity, Parley cried out to the guards that his little girl was dreadfully injured, and with the manuscript secured under her dress and her daughter in her arms, Mary Ann rushed past the baffled guards amidst the wails of the child and the shouts of the anxious parents.1

On August 29, 1839, eight weeks after his escape, Parley left Nauvoo for his mission to England with the Twelve. Traveling with him were his wife and three children, his brother Orson, and Hiram Clark. Four weeks later he reached Detroit, where he paused to visit his parents and to publish his essay on the Mormon expulsion from Missouri. On September 30 he obtained a copyright for the book, and ten days later he picked up copies from the printer.2

Parley's History is largely autobiographical. After a bit of editorializing in the preface (pp. |iii]-v), it describes the destruction of the Independence press and the events leading up to the evacuation of Jackson County, and emotionally recounts the exodus from Jackson (see items 9-10). It discusses the July 4, 1838, celebration at Far West and the events in Caldwell and Daviess counties which ended in the expulsion of the Saints from Missouri. As one would expect, it includes a detailed account of the treatment of the Mormon prisoners, their trial before Austin A. King, Parley's subsequent experiences in prison, and his harrowing escape from Columbia Jail. His poem "Pratt's Defence" is at the end.

History of the Late Persecution was twice reprinted in 1840, in Mexico, New York, as a forty-page pamphlet under the same title, and in New York City as a hardback entitled Late Persecution of the Church of Jesus Christ, of Latter Day Saints (items 65 and 64).

Flake 6582. CtY, DNA, US1C.

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60 Times and Seasons. Nauvoo: November 1839-February 15, 1846. 6 v. (131 nos. in [l]-288[295]-582[577]-592[591]-958[l]-304[305] 305-

1135 pp.) Facsms. (1 fold.) Title pages and indexes to v. 4-6. 23 cm.

The history of the Times and Seasons begins in April 1839, when Elias Smith, Hiram Clark, and others unearthed the Far West press and type and hauled them to Nauvoo. In June a council o( the First Presidency and other Church leaders gave this press to Ebenezer Robinson and Don Carlos Smith with the understanding that they would publish a magazine—named by the council Times and Seasons—which would promote the interests of the Church. Robinson and Smith were to bear all of the expense of this undertaking and to keep all of the profits.1

Ebenezer Robinson was exactly two months younger than Don Carlos Smith and also an experienced printer. Born in New York, May 25, 1816, he began his printing career at age sixteen at the Utica Observer. Three years later, although not a Latter-day Saint, he moved to Kirtland and obtained work at the Mormon print shop. He was baptized by Joseph Smith in October 1835 and in the spring of 1837 moved to Far West. The following year he resumed his career as a printer at the Mormon press in Far West. When the Saints were driven out of northern Missouri in November 1838, he spent a short time in prison, and then joined the immigration to Illinois. For two and a half years he ran the printing business in Nauvoo, until he sold it to the Church in February 1842. Robinson followed Sidney Rigdon to Pittsburgh in June 1844, and that fall united himself with the Rigdonite church after Rigdon broke with the Twelve. In 1855 he moved to Iowa, and eight years later he joined the RLDS Church. Robinson shifted his allegiance to David Whitmer's Church of Christ in 1888, and for two years he edited, published, and printed the Whitmerite magazine, The Return, until his death in 1891.2

Robinson and Smith set up their press in the basement of a former warehouse on the bank of the Mississippi. Here during June and July they cleaned the press and type. After purchasing a new font with $50 borrowed from Isaac Galland and some paper with another $50 borrowed from a friend, they struck off a prospectus and began to print the first number of the Times and Seasons, dated July 1839. After printing two hundred copies, both took sick with swamp fever, and this stopped all printing activity for four months. In the mean time, they received a few subscriptions which enabled them to move the press to a small, new, one-and-a-half-story frame building on the northeast corner of Water and Bain streets. By November they had recovered enough to begin again on the magazine. With the help of a newly hired young printer Lyman Gaylord, they reissued the first number of the Times and Seasons, now dated November 1839.3

Together Robinson and Smith edited and published the first fifteen numbers (November 1839-December 1, 1840). On December 14, 1840, they dissolved their partnership, with Robinson taking over the job and book printing, and Smith continuing to edit and publish the Times and Seasons.4 Smith edited the next nine numbers alone, whole numbers 16-24 (December 15, 1840—April 15, 1841). With the issue of May 1, 1841, Robert B. Thompson joined the magazine, and together

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they edited whole numbers 25-31 (May 1, 1841-August 2, 1841). On August 7, 1841, Don Carlos Smith died, and Ebenezer Robinson rejoined the magazine as co-editor with Thompson and as publisher. This partnership lasted for just one issue, whole number 32 (August 16, 1841), because Thompson died twenty days after Smith. Robinson continued as sole editor and publisher for whole numbers 33-41 (September 1, 1841-January 1, 1842), assisted by Gustavus Hills, who formally joined him as assistant editor for two issues, whole numbers 42-43 (January 15, 1842-February 1, 1842).

Robert Blashel Thompson was born in Yorkshire, England, October 1, 1811. In 1834 he immigrated to Canada, and there, two years later, Parley Pratt converted him to Mormonism. The following year he moved to Kirtland and married Mercy Fielding, Joseph Fielding's sister. Thompson moved to northern Missouri in the summer of 1838, and five months later fled with the Saints to Illinois. In Nauvoo he served as general church clerk, as Joseph Smith's secretary, and as a colonel in the Nauvoo Legion.5

Gustavus Hills was born on January 29, 1804, in Connecticut. He seems to have first associated with the Church in 1841. By December of that year he was a Nauvoo alderman, a professor at the University of Nauvoo, and president of the Musical Lyceum. But his life in Nauvoo was not entirely free of controversy: in November 1841 the Twelve expressed some displeasure over the manner in which he conducted the Times and Seasons, and the following September he was accused of sexual improprieties and promoting polygamy. He survived, however, as a city alderman and associate justice of the municipal court until after the death of Joseph Smith. Hills took his family to Iowa in September 1846, and after living in a tent there for three or four weeks, he and his family became ill. Two weeks later he died/'

The concerns of the Twelve with the Times and Seasons were not limited to Gustavus Hills. On November 20 and 30, 1841, they met to discuss the magazine. At a third meeting in Joseph Smith's office on January 17, 1842, they expressed their opposition to Robinson's publishing the Book of Mormon and Doctrine and Covenants without the explicit consent of the First Presidency. Robinson, in their view, was too proprietary with what were, after all, official Church works. Beyond this, the Twelve were assuming a greater responsibility for the affairs of the Church, and it is not surprising they wanted more control over the official Church magazine. On January 28 Joseph Smith received a revelation that they should take charge of the Times and Seasons, and on February 3 they appointed John Taylor and Wilford Woodruff to edit the Times and Seasons and manage the print shop under Joseph Smith's direction. The next day Robinson deeded the shop to Joseph Smith for $6,600—ultimately paid in cash installments, credit against temple contributions, livestock, and shares in the Nauvoo House.7

Joseph Smith is listed as editor and publisher for whole numbers 44-60 (February 15, 1842-October 15, 1842). But it is clear from Woodruff's journal that he and Taylor managed the paper during this period. During the week of November 7, 1842, Joseph Smith asked them to take full responsibility for the printing office

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and offered to rent them the property, to which they agreed. Beginning with the first issue of vol. 4, John Taylor is listed as editor, with he and Woodruff as publishers, this continuing for whole numbers 61-71 (November 15, 1842—April 15, 1843). Woodruff's name disappears from whole numbers 72-73 but appears again as co-publisher for whole numbers 74-86 (June 1, 1843-January 15, 1844)—perhaps a response to Joseph Smith's comment on April 19, 1843, that Woodruff could "be spared from the printing office," that if he and Taylor both remained there, they would "disagree." In January 1844 Joseph Smith sold the printing office outright to John Taylor, and after this the Times and Seasons lists Taylor as "editor and proprietor," whole numbers 87-131 (February 1, 1844-February 15, 1846). During some part of Taylor's term as editor, he was assisted by the ubiquitous W. W. Phelps; indeed in the issue for June 1, 1845, Phelps is referred to as the junior editor.8

The print shop occupied the small building on the northeast corner of Water and Bain streets for about two years. In November 1841 Ebenezer Robinson moved it across the street into a two-story brick building on the northwest corner of Water and Bain. John Taylor moved the shop again in May 1845 to the northwest corner of Main and Kimball streets, where the Times and Seasons was published until it terminated in February 1846.9

Each issue of the Times and Seasons contains sixteen pages, in double columns, the first three volumes and the last three more or less continuously paged. The first eighteen whole numbers are continuously paged [1 ]-288. Whole number 19 (vol. 2, no. 7), however, begins with page [295], and whole numbers 19-36 are paged [295J-582. This error is compensated for in vol. 3, no. 1 (whole no. 37) which is paged [577J-592. But vol. 3, no. 2, begins with page [591], and the rest of vol. 3 (whole nos. 38-60) is paged [591]-958. Vol. 4 begins again with page f 1], and the next nineteen issues (whole nos. 61-79) are paged L1 j—304. As usual the first page of vol. 4, no. 20 (whole no. 80) does not have a page number, but the verso of this leaf is erroneously numbered 305; and from vol. 4, no. 20, on (whole nos. 80-131), the file is continuously paged [305)305-1135, causing the even page numbers to fall on the rectos of the leaves after p. 305.

The first number actually occurs in three states: (1) dated July 1839; (2) dated November 1839 and with the word PREVAIL in the masthead spelled correctly; and (3) dated November 1839 and with the word PREVAIL spelled PTEVAIL. All three are textually the same with one exception: the summary of a council meeting at Far West, April 26, 1839, which occurs on pp. 15-16 of the first state is replaced in the second and third by To the Patrons of the Times & Seasons, which explains the reissuing of the first number. Except for this change, states 1 and 2 are printed from the same typesetting. State 3 is a different setting. Apparently Robinson and Smith struck off about two hundred copies in July 1839 and then stopped when they became sick; but they saved the setting and used it again in November to print more copies now with a November 1839 date. Subsequently they reset the type and printed most of the copies that have survived of the first number from this second typesetting,

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also dated November 1839. Two copies of state 1 are located at the LDS Church and RLDS Church, and one copy of state 2 is located at the Utah State Historical Society.

The second and third numbers of vol. 1 also exist in two printings from different settings, distinguished, in the case of each number, by the word TERMS in capital letters at the bottom of the right-hand column on the last page: (1) in bold face type, and (2) in open face type. The same setting was used to print most of the final five column-cms. of no. 1 (states 1 and 2), nos. 2 and 3 (state 1), and nos. 4 and 5—suggesting that state 1 of the second and third numbers is the earlier. Four copies of each of the second and third numbers in state 1 are located at the Huntington Library, Utah Historical Society, and the LDS Church. One might guess that when subscriptions increased, Robinson and Smith reprinted the first three numbers so that later subscribers could have a complete first volume.

Commerce, the original name of Nauvoo, appears as the place of publication on the masthead of the first six numbers; all subsequent numbers show Nauvoo. For the first twelve numbers the Times and Seasons was a monthly. An annual subscrip­tion cost $ 1, which was raised to $2 after the first year. The apology printed in the issue of November 1, 1840, shows that, during this first year, the paper was late on more than one occasion.

Beginning with the first number of vol. 2 (November 1, 1840), the Times and Seasons issued on the 1 st and 15th of each month, with, expectedly, a few exceptions. There is no number for November 1, 1842; the first issue of vol. 4 is dated November 15,1842. The last number of vol. 4 is dated November 1, 1843, and the first number of vol. 5 is January 1, 1844. One guesses that John Taylor was adjusting for more late appearances of the paper. There is no issue for June 15, 1844, undoubtedly because of the events surrounding the murders of Joseph and Hyrum Smith and the wounding of Taylor at Carthage Jail. Consequently, the last number of vol. 5 is dated January 1, 1845, and vol. 6 begins with the issue for January 15, 1845. Vol. 6, no. 15, is dated August 15, 1845, while no. 16 is dated November 1, 1845, this gap occurring because of the anti-Mormon violence that September. Vols. 2-5 each contain twenty-four numbers; vol. 6 has twenty-three. Seven issues are dated the 2nd or the 16th of the month rather than the 1st or 15th: vol. 2, nos. 19-20; vol. 3, nos. 13-14; vol. 4, nos. 4-5; vol. 5, no. 16. Tn each of these instances, the 1st and the 15th fell on Sundays. The first number of vol. 3 (November 1, 1841) is erroneously dated November 15. The issue for March 15, 1842 (vol. 3, no. 10) has an inserted folding plate containing Facsimile No. 2 from the "Book of Abraham" (see item 141).

Vols. 4-6 each have a title page and index; title pages and indexes were not printed for the first three volumes. The title page to vol. 4 reads: The Times and Seasons, containing a compendium of intelligence pertaining to the upbuilding of the kingdom of God and the signs of the times, together with a great variety of useful information, in regard to the doctrines, history, principles, persecutions, deliver­ances, and onward progress of the Church of Jesus Christ of Latter Day Saints. Volume IV. [1 line] Edited by John Taylor, printed and published by Taylor and

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Woodruff at the corner of Water and Bain streets, Nauvoo. MDCCCXLIII.10 Vols. 5 and 6 follow this format, with a few changes.

One cannot hope to understand the Nauvoo period of Mormonism without the Times and Seasons. More than its predecessors, it captures the spirit of the Latter-day Saints as it chronicles their day-to-day efforts to spread their message and gather the converted. Its pages reflect the optimism which fueled the building of the City of Joseph and the sorrow which accompanied its abandonment.

Flake 8955. CSmH, CtY, CU-B, DLC, 1CN, MH, MiU-C, MoInRC, NjP, NN, UHi, ULA, UPB, US1C, UU, WHi.

61 ELSWORTH, Benjamin C. A collection of sacred hymns, for the Church of Christ of the Latter Day Saints. Selected and published by Benjamin C Elsworth. Printed for the publisher. 1839.

iv[5]-152[i]-vii pp. 10.5 cm.

Little is known about Benjamin C. Elsworth. On November 16, 1836, John E. Page ordained him a teacher at a conference in South Crosby, twenty-five miles north of Kingston, Canada, and fifteen months later he was chosen a member of the Second Quorum of Seventy. Elsworth reported on October 18, 1840, that he had been laboring in the vicinity of Oswego County, New York, and had baptized one hundred or so people during the preceding year. In April 1844 he was assigned to stump for Joseph Smith's presidential campaign in New York. One year later he was excommunicated, apparently because he had aligned himself with James J. Strang (see items 303, 310). Elsworth was appointed to the office of apostle in the Strangite church in 1847 but was never ordained, and later that year Strang excommunicated him "for teaching and practicing the spiritual wife system." The following year Elsworth joined another Strangite dissident Joseph Robinson in a new church in Franklin, Illinois, which apparently had a short life. At that point he seems to have dropped from sight, until 1871, when he was baptized into the RLDS Church, on McKisick Island, ten miles down the Missouri River from Nebraska City, where he had been living for a number of years.1

Since Elsworth is known to have been laboring in the vicinity of Oswego County, New York, during the latter part of 1839, it is likely he published his hymnal in that area. Parley Pratt's History of the Late Persecution (item 65) was reprinted in 1840 at the office of the Oswego County Democrat in Mexico, and it is conceivable that Elsworth had his book printed there also.

Elsworth's hymnal is based almost totally on the two earlier ones (items 23, 50). Its preface (pp. [iii]-iv) is verbatim that of the 1835 Kirtland hymnbook. It contains the texts of 112 songs, numbered 1-114 (pp. [5]-152), with "Awake O Ye People" appearing twice as nos. 7 and 51, and "My Soul is Full of Peace and Love" appearing twice as nos. 49 and 92. Its first eighty-eight songs are those of the Rogers hymnal (item 50), in the same order; only Rogers's dedicatory hymn is not included. Seventeen others are taken from the 1835 hymnbook. Of the remaining seven

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hymns, four appear in the Messenger and Advocate; one is a part of Parley Pratt's "The Millennium" reprinted in Voice of Warning, pp. 121-22; and the other two are Charles Wesley's "Come Let Us Anew Our Journey Pursue," and "Farewell, All Earthly Honors I Bid." At the end are Index to Find Hymns, Under Different Heads (p. [i]) and an index of first lines (pp. [iii]-vii). The book's original binding is plain brown sheep, a red or black leather label on the backstrip.

Flake 3160. CtY, MoInRC, UPB, US1C.

62 PRATT, Parley Parker. A voice of warning, and instruction to all people, or an introduction to the faith and doctrine of the Church of Jesus Christ, of Latter Day Saints. By P. P. Pratt, minister of the gospel. [4 lines] Second edition, revised. New-York: J. W. Harrison, Printer, 28 Catharine-St. 1839.

viii[9]-216 pp. 15 cm.

Leaving Detroit the middle of October 1839, Parley Pratt and his family traveled to New York City, where they would live until he sailed for England on March 9, 1840. Upon reaching the city, Parley set about to republish his Voice of Warning, History of the Late Persecution, and his poems with the intention of using the books in his proselytizing efforts and to finance his mission in Great Britain (see items 63, 64). When he sailed for England, he left most of these three books, some still in sheets, in the care of Mary Ann Pratt and Lucian R. Foster, the presiding elder in New York. Foster was to sell the books in the United States and out of the proceeds pay the printers and binders and support Pratt's family while he was abroad. "Do not let the Books go without the pay in hand," Parley emphasized to his wife, "for they have cost me much money and I owe for them; and I need the remainder after the debt is paid, to support my family."1

Parley began his New York republishing effort with a second edition of Voice of Warning, in 2,500 copies.2 This second edition obviously differs from the first (item 38) at two points: chapter four is expanded with excerpts from Elias Boudinot's A Star in the West, Josiah Priest's American Antiquities, and other books as confirmation of the Book of Mormon's account of ancient American civilizations; and chapter five, "A Proclamation," is eliminated. Textual changes are intriguing in view of Joseph Smith's speech on September 1, 1839, "concerning some errors in Br P. P. Pratt's works."3 A few which are apparent at first glance: a reference to the ten tribes being assembled from the four quarters of the earth (p. 57) is deleted; the statement that Ezekiel 36-39 refers to the Second Coming (p. 78) is eliminated; the phrases "Gog and his army" and "armies of Gog" (pp. 80-81) are either removed or rewritten "armies of the Gentiles"; the identification of the American Indians with the "remnant of Joseph," although maintained in the second edition, is made less explicit, e.g., "remnant of Joseph (the Indians)" is rewritten "remnant of Joseph" (pp. 180-90); a reference to the dwelling places of the Gentiles becoming desolate except for those who dwell with the remnant of Joseph (p. 191) is removed; and the reference to the "unimpeachable characters" of Oliver Cowdery, David Whitmer,

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and Martin Harris (p. 136) is omitted, an expected change in view of the excommu­nications of these men in 1838. The preface (pp. [iii]-viii) is that of the 1837 edition with the word seven changed to nine in the first line.

Another change is the added notice, dated at New York, November 1839, on the verso of the title page:

$300 Is offered, by the author of this work, to any one who will successfully refute the principles of Theology herein set forth. The Scriptures being the test; and the decision to be made by three disinterested persons, who are not attached to any religious party.

Given the latitude of scriptural interpretation, this notice must have caused Parley some anxious moments. At any rate it does not appear in any of the subsequent editions.

The 1839 Voice of Warning exists in several bindings, a consequence of it being bound at different times: blue or brown cloth, ribbed or embossed (flower or diamond pattern), the title in gilt on the backstrip. In England Parley advertised the book himself at 1 s. 6d. Erastus Snow and Benjamin Winchester advertised it in 1841 for 440.4

Flake 6628. CSmH, CtY, CU-B, DLC, ICHi, MH, MoInRC, NjP, NN, ULA, UPB, US1C, WHi.

63 PRATT, Parley Parker. The millennium, and other poems: to which is annexed, a treatise on the regeneration and eternal duration of matter. By P. P. Pratt, minister of the gospel. New York: Printed by W. Molineux, cor. of Ann and Nassau streets. MDCCCXL.

iv[v—viii J[ 1 J—148 pp. 18 cm.

While the second edition of Voice of Warning was being printed, Parley expanded his 1835 book of poems (item 21), and by January 6, 1840, the new edition entitled The Millennium and Other Poems was out of press (see item 62).'

Following the preface (pp. [iii]-iv), table of contents (p. [v]), and advertise­ments for Late Persecution and Voice of Warning (p. [viij), this book includes "The Millennium" (pp. [1]—29); twenty-nine poems (pp. [31 ]—100); "Visit to the White Mountains of New Hampshire," a description taken from Parley's journal (pp. 101-4); and "The Regeneration and Eternal Duration of Matter" (pp. [ 105]—148). Eleven of the shorter poems are in the 1835 edition. Eight others Parley wrote while he was a prisoner in Richmond and Columbia jails. Some had appeared earlier; "A Lamentation on Taking Leave of New York," for example, is included at the end of the second and third issues of Mormonism Unveiled: Zion's Watchman Unmasked (items 45-47), and "Pratt's Defence" is printed at the end of History of the Late Persecution (item 59).

The importance of the book, however, lies in the essay "The Regeneration and Eternal Duration of Matter." It is Parley's second prison essay (see item 59), composed, as he explains in the preface, more "to comfort and console myself and

98

friends when death stared me in the face, than as an argumentative or philosophical production for the instruction of others." Its concepts were certainly discussed in Kirtland years before; hints of them occur in the Messenger and Advocate (e.g., December 1836) and in the 1835 Doctrine and Covenants ("the elements are eternal," p. 212). But here, explicitly in print for the first time, were such ideas as: matter and spirit can neither be created nor annihilated; the world was not created ex nihilo but organized out of existing matter; and God is bound by certain overriding principles. In short, Parley's essay announced that the "omnis" of traditional Christianity did not apply to Mormonism.

The Millennium and Other Poems most often occurs in brown ribbed cloth, the title in gilt on the front cover. Other bindings, reflecting that copies were bound at different times, include maroon embossed ribbed cloth (mosaic pattern), brown embossed cloth (fleur-de-lis pattern), brown diced cloth, and green patterned cloth, in each case the title in gilt on the front cover.

In England Parley first advertised the book at 2s., and in October 1841 he reduced the price to 1 s. 6d.2 Orson Pratt offered it in Nauvoo in August 1841 at 37V20 each or $28 per hundred; Lucian R. Foster advertised it in New York the following year at 500; and in November 1845, as the Saints were preparing to move west, the New-York Messenger listed it at a remainder price of 120 a copy.3 Parley reprinted "The Regeneration and Eternal Duration of Matter" as a separate publication in Liverpool in 1842 under the title The World Turned Upside Down, Or Heaven on Earth (item 150).

Flake 6609. CSmH, CtY, CU-B, DLC, MH, MoInRC, NjP, OClWHi, RPB, UPB,US1C, UU, WHi.

64 PRATT, Parley Parker. Late persecution of the Church of Jesus Christ, of Latter Day Saints. Ten thousand American citizens robbed, plundered, and banished; others imprisoned, and others martyred for their religion. With a sketch of their rise, progress and doctrine. By P. P. Pratt, minister of the gospel: written in prison. [2 lines] New-York: J. W Harrison, Printer, 28 Catharine-St. J840.

xx|21]-215[l]pp. 15 cm.

With the second edition of Voice of Warning out of press, the printer Joseph W. Harrison turned his attention to a new edition of Parley Pratt's account of the anti-Mormon violence in Missouri (see items 59,62). On December 10, 1839, Parley took out a New York copyright for this edition now entitled Late Persecution of the Church of Jesus Christ, of Latter Day Saints.1 During his mission in England, he advertised the book at Is. 6d. Orson Pratt in Nauvoo in 1841 and Lucian R. Foster in New York in 1842 advertised it at 37!/20. In 1845 the New-York Messenger listed the book at 150 a copy or $1.50 a dozen; then at the end of the year it dropped the price to 120.2

The text of Late Persecution including the preface (pp. [xvii]-xx) is reprinted essentially without change from the Detroit edition (item 59)—except that it adds

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two newspaper excerpts (pp. 144-63) and an appendix (pp. 178-215) consisting of extracts from John P. Greene's Facts Relative to the Expulsion of the Mormons (items 55-56), including Joseph Young's account of the Haun's Mill massacre. An advertisement for Voice of Warning and Millennium and Other Poems is on the verso of p. 215.

More important is an added introduction (pp. [iii]—xvi) which gives some of the early history of the Church and a summary of its most fundamental doctrines. None of the doctrinal concepts here were new to the printed record; all are discussed at length, for example, in Voice of Warning. What was new is the formulation of these ideas in a few pages. Indeed Parley's introduction marks an important step in the development of a summary of Mormon belief which began with Oliver Cow-dery's one-page doctrinal outline in the Messenger and Advocate of October 1834 and culminated in Joseph Smith's "Articles of Faith," now canonized as part of the Pearl of Great Price. In February 1840 Parley reworked the doctrinal part of his introduction into a four-page address to the citizens of Washington (item 67), and during the next three years this address was republished six times as a missionary tract in England and the United States (items 72, 73, 111, 112, 124, 184). Eight months after the appearance of Late Persecution, Orson Pratt used the introduction in composing the "sketch" of Latter-day Saint beliefs that concludes his Interesting Account of Several Remarkable Visions (item 82), a text generally considered to be the precursor of the "Articles of Faith" (see item 199).

Late Persecution is originally bound in blue or brown ribbed cloth, or in blue or brown embossed cloth (flower pattern), the binder's title Persecution L. D. Saints in gilt on the backstrip.

Flake 6584. CSmH, CtY, DLC, ICN, MH, MiU-C, MoInRC, MoKU, NjP, NN, OCIWHi, TxDaDF, UPB, US1, US1C, UU, WHi.

65 PRATT, Parley Parker. History of the late persecution inflicted by the state of Missouri upon the Mormons, in which ten thousand American citizens were robbed, plundered, and driven from the state, and many others imprisoned, martyred, &c, for their religion, and all this by military force, by order of the executive. By P. P. Pratt, minister of the gospel. Written during eight months imprisonment in that state. [ 1 line] Mexico, N. Y. Re-printed at the Office of the Oswego Co. Democrat. 1840.

iv[5]-39[l]pp. 20 cm.

Why was this edition of History of the Late Persecution published in a small north-central New York town about the same time Parley Pratt himself published an enlarged edition in New York City? The answer, perhaps, lies in the relationship between the Pratts and other Church members in north-central New York.

Orson Pratt's wife's family lived in Henderson, twenty-five miles north of Mexico, New York, and Orson and his wife Sarah lived there during the fall and winter of 1837-38. Orson, Parley Pratt, and Hiram Clark started east in August 1839 and traveled together as far as Detroit. The day the first edition of History of the

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Late Persecution came off the press, Orson left Detroit in company with Hiram Clark en route to New York City (see item 59). Both Clark and Parley Pratt reached New York City three weeks before Orson, so it would appear that Orson Pratt spent some time visiting other New York branches of the Church, including, most likely, the branch at Henderson. Since he undoubtedly had copies of History of the Late Persecution with him, it seems reasonable to conjecture that he left a copy with his in-laws in Henderson, and because of the importance of the book and their ties with the Pratts, they or some members of the Henderson congregation reprinted it for local consumption.1

The Mexico edition is a reprint of the Detroit edition (item 59) with a few changes in punctuation and capitalization, and an occasional minor modification in the text. It exists in two states, both typographically identical except for pages 9-10 which are printed from different typesettings. These states are distinguished by (1) gentleman or (2) tleman as the first word in the last line, second paragraph, of page 9. The pamphlet's price is given at the foot of the last page: "18 pence per copy—$ 12.50 per hundred."

Flake 6583. MH, OClWHi, UPB, US1C, WHi.

66 RIGDON, Sidney. An appeal to the American people: being an account of the persecutions of the Church of Latter Day Saints; and of the barbarities inflicted on them by the inhabitants of the state of Missouri. By authority of said church. Cincinnati: Glezen and Shepard, Stereotypers and Printers. 1840.

84 pp. 17 cm.

Appeal to the American People does not identify its author, but Sidney Rigdon is so designated in a reference to the book in the Times and Seasons of May 1840 and in the advertisements for it in the Times and Seasons of January and February 1841.

On November 1,1839, three days after Rigdon, Joseph Smith, and Elias Higbee left for Washington, D.C. (see the next item), the manuscript of Appeal to the American People was read to a conference of the Saints in Quincy, Illinois, which authorized it to be published in the name of the Church.1 Orson Hyde had discussed the book with Rigdon in Nauvoo in the fall of 1839, and when he met George W. Robinson, Rigdon's son-in-law, in Springfield that November and learned that Robinson had Rigdon's manuscript, he joined forces with him to put the book in print. Together they journeyed to Indiana where Hyde paused to raise money for the publication while Robinson continued on to Cincinnati to engage a printer. On January 6, 1840, Hyde started for Cincinnati with sufficient funds in hand. Upon arriving there he learned that the books would not be finished for ten days, so he went on to Nauvoo without them. Exactly when the books were obtained from the printer is not known, but by May 1840 Robinson had copies in Nauvoo and was advertising them in the Times and Seasons at 250 each, ten copies for $2, or thirty for $5.2 It would seem that Joseph Smith and Elias Higbee also made some attempt

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early in December 1839 to raise funds to publish the book, with the expectation that the proceeds from its sale would underwrite their trip to Washington (see the next item).3

Contrasted with John P. Greene's Facts (items 55-56) and Parley Pratt's Late Persecution (items 59, 64), Appeal to the American People is more of a propaganda piece, and at places it is clearly overdrawn (e.g., pp. 9-10, 19, 50). It does, however, print some documents not found in either of the other two: the statements of Samuel Brown, Hiram Nelson, and James Nelson concerning the 1838 election day fight at Gallatin (pp. 20-22); Joseph Smith's September 5, 1838, affidavit on the Adam Black affair (pp. 26-28); David Lewis's account of the Haun's Mill massacre (pp. 56-62); and Amasa Lyman's statement regarding mob activity at Far West (pp. 83-84).4 Curiously, the version of Joseph Young's account of the Haun's Mill massacre printed in Appeal to the American People differs in the last four paragraphs from that printed in Greene's Facts, which follows the original manuscript now at Brigham Young University. George W. Robinson may have contributed to Appeal to the American People since, in his capacity as general church recorder, he gathered affidavits from some who had been involved in the Missouri violence.

Orson Hyde published a second edition of Appeal to the American People in July 1840 as a fund-raiser for his mission to Jerusalem (item 79).

Flake 7279. CtY

67 HIGBEE, Elias, and Parley Parker Pratt. An address by Judge Higbee and Parley P. Pratt, ministers of the gospel, of the Church of Jesus Christ of "Latter-day Saints, " to the citizens of Washington, and to the public in general. [Caption title] [At end:] E. Higbee, P. P. Pratt. Washington, February 9, 1840. [Washington? 1840]

4 pp. 21.5 cm.

This tract grew out of the Mormons' effort during the winter of 1839-40 to secure federal assistance in recovering their losses in Missouri, an effort in which Elias Higbee played the principal role. Higbee, born in New Jersey, October 23, 1795, was one of those able converts who served the Church well but never rose to the highest levels of the hierarchy. After joining the Church in 1832 in Ohio, he settled in Jackson County, labored on the Kirtland Temple, served on the high councils in Clay and Caldwell counties and as a judge in Caldwell, and participated in the exodus from Missouri. For three years he superintended the construction of the Nauvoo Temple, until June 8, 1843, when he died of cholera.1

Higbee's call to accompany Joseph Smith and Sidney Rigdon to Washington came at the October 1839 general conference in Nauvoo, and on the 29th the three left for the capital, armed with a memorial and a sheaf of affidavits. Smith and Higbee reached Washington on November 28, and immediately began to lobby the President and members of Congress while a friendly Illinois delegation introduced the memorial in the Senate. Parley Pratt was en route to England with others of the Twelve (see items 68, 70-71), and at some point he spent a few days with Joseph

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Smith in Philadelphia. Smith left Washington for Nauvoo about February 6, leaving Higbee to press the Saints' cause in Congress. Finally on February 26 Higbee learned that, consistent with the prevailing doctrine of states' rights, the Senate Judiciary Committee would recommend that the federal government not become involved with the Mormons' claims against Missouri.2

Pratt and Higbee undoubtedly viewed An Address as a warning to the inhabi­tants of the nation's capital (see, e.g., D&C 1:4-5; 38:41; 63:37, 57-58; 88:81; 109:41; 112:5). On February 5, Joseph Smith preached a public sermon on the basic tenets of Mormonism, and the next day he learned that a congressman who had attended was favorably impressed. This too may have prompted them to publish An Address, which is dated at the end February 9, 1840, about ten days before Parley left Washington for New York.1 Actually composed by Parley, it is a reworking of the doctrinal part of his introduction to Late Persecution (item 64). All of the principal points in the introduction are incorporated in An Address, but with a slightly different emphasis. An Address, for example, explains the concept of authority to administer baptism with an example of the English ambassador to the U.S., a device calculated to appeal to the Washington citizenry. Though originally written for a specific audience, it was soon after transformed into a general missionary tract and republished six times during the next three years under slightly different titles (items 72, 73, 111, 112, 124, 184). It was also reprinted in the Times and Seasons of March 1840.

Flake 3992. NN, US1C.

68 PRATT, Parley Parker. Farewell song. By P. P. Pratt. Sung at the general conference of the Latter Day Saints, in the city of New-York, as six of their elders, viz: B. Young, H. C. Kimball, O. Pratt, G. A. Smith, R. Hadlock [sic], and P. P. Pratt, were about to sail for Europe. They took passage on board the ship Partick Henry, for Liverpool, and sailed on 7th [sic] March, J840. [New York? 1840?]

Broadside 25 x 20 cm. On yellow paper, vignette of a sailing ship at the top, ornamental border.

On March 4, 1840, five days before they sailed to England, Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, and George A. Smith convened a conference of the Latter-day Saints in the Columbian Hall in New York City. Parley composed "Farewell Song" for the occasion. It seems reasonably clear that this broadside was struck off for use at the conference. G. A. Smith faithfully reproduces it—including the vignette and the various type styles—in a letter dated March 5 and postmarked New York, March 10, 1840. This and the erroneous date of sailing in the title indicate that the broadside was printed in New York prior to the apostles' departure for England.1

Helen Hanks Macare has suggested that Parley's song was inspired by a well-known camp meeting song.2 Written in 5 six-line verses, its theme is the millennial kingdom of God, a concept which had taken on a sharper political focus

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since the expulsion of the Mormons from Missouri in 1838 (see item 108). In answer to the question in the opening line, "When shall we all meet again?" the third verse responds, "Of that bright Millennial morn, / When the Saints shall rise and reign,-/ Then may we all meet again."

Farewell Song is printed in the Times and Seasons for May 1840 and in the Millennial Star for June 1840. It is included in both the 1840 Manchester and 1841 Nauvoo hymnals (items 78, 103), in the official LDS hymnal thereafter until 1948, and in the Merkley, Adams, and Wight books (items 132, 289, 345). It was also republished in what seems to be a later broadside with the title Farewell Hymn (next item).

Reuben Hedlock (or Hadlock), the only elder named in the title who was not one of the Twelve, later served as president of the British Mission, and yet little is known about him. He was a member of the Kirtland elders quorum in January 1836, its president in November 1837, and a member of the Kirtland Camp the following year. In September 1839 he located his family in Nauvoo and then left for his mission with Brigham Young and others of the Twelve, arriving at Liverpool on April 6, 1840, and returning to Nauvoo a year later (see items 76, 141). He sailed to England again in September 1843, this time to preside over the British Mission. When Wilford Woodruff reached Liverpool in January 1845, Hedlock became his coun­selor and then resumed the leadership of the mission when Woodruff returned to the United States the following January (see items 71, 234, 237). Hedlock was a principal instigator of the British and American Commercial Joint Stock Company as well as its principal beneficiary, so when the company floundered, he took much of the blame. At Council Bluffs, the Twelve disfellowshipped him in July 1846, and that October Orson Hyde and John Taylor released him as mission president (see item 273). What became of him thereafter is not known.3

Flake 6578. US1C.

69 PRATT, Parley Parker. Farewell hymn. By Parley P. Pratt—minister of the gospel. Sung at a general conference in New York, when six elders of the Church, of the Later-day [sic] Saints, were about to take their departure for England. [N.p., n.d.]

Broadside 19x12 cm. Ornamental border.

When, where, or under what circumstances this edition of item 68 was struck off is not known. The fact that it is titled Farewell Hymn suggests it was published after the song appeared in the 1840 hymnal (item 78).

Flake 6577. CU-B.

70 PRATT, Parley Parker. Prospectus of the Latter-day Saints Millennial Star. [At end of second column:] Manchester, April, J 840. P. P. Pratt. [At foot below border:] W. R. Thomas, Printer, 61, Spring Gardens, Manchester. [1840]

Broadside 29 x 22 cm. Text in two columns, ornamental border.

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71 The Latter-day Saints Millennial Star. Manchester: May 1840-March 1842; Liverpool: April 1842-March 3, 1932; London: March 10, 1932-December 1961; Mitcham: January 1962-January 1966; Reading: February-August 1966; Mitcham: September 1966-August 1970; Manchester: September-December 1970.

132 v. 21 and 27 cm.

Brigham Young and his fellow members of the Twelve landed in Liverpool on April 6, 1840, the tenth anniversary of the Church. Eight days later they began a series of meetings in Preston in which they resolved to publish a monthly periodical to be called the Latter-day Saints Millennial Star, and edited by Parley Pratt, who was designated to determine the size and format of the magazine. On April 21 Parley and William Clayton began searching Manchester for a printer, and on the 23rd, Pratt engaged W. R. Thomas, who a year before had printed an edition of A Timely Warning (item 54). Thomas agreed to print the first issue of the Star, with printed covers, at a cost of £6 12s. for the first thousand, £3 6s. for each additional thousand, and the prospectus gratis. The next day Clayton checked the proof for the prospectus, and on the 27th picked up the finished copies. A week later he went to the printing office to "start the printer" on the Star, and on May 20 obtained two hundred copies of the first number.1

The prospectus, also reprinted in the first number of the Star, announces that the magazine "will stand aloof from the common political and commercial news of the day.—Its columns will be devoted to the spread of the fulness of the gospel. . .. It will be neatly executed on good paper, each No. containing 24 demy 8vo. pages, double columns, with a neat cover . . . price 6d. each No. Subscriptions are to be paid quarterly or yearly in advance, as may best suit the circumstances of the subscribers."

Parley Pratt served as the founding editor until mid-July 1840, when he went back to the United States to get his family. Brigham Young and Willard Richards then took charge of the Star, with Richards doing most of the work. Parley resumed the editorship when he returned in October, laboring alone until April 1842 when he was joined by a British convert, Thomas Ward.2

Born in Shropshire, September 5, 1808, Ward joined the Church about 1840 and immediately assumed positions of leadership in the local branches. He was an educated man, a schoolteacher, and a Baptist preacher before his conversion to Mormonism. Following Parley Pratt's return to America in October 1842, Ward served for a year as president of the British Mission and then as a counselor to Reuben Hedlock, his successor. Ward was a founder and president of the British and American Commercial Joint Stock Company (see item 273). Thus when the com­pany floundered, he and Hedlock assumed most of the blame, and the Twelve, at Council Bluffs, disfellowshipped them in July 1846. That October he and Hedlock were released from the mission presidency. Five months later he died, still loved and respected by the British Saints in spite of the action against him.3

When Parley Pratt left England in October 1842, Ward replaced him as editor, and at this point the Star came close to losing its life. On November 21, 1842, in

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Nauvoo, the Twelve agreed to terminate the magazine, apparently because they felt its circulation too low, and on January 3, 1843, they wrote to Ward informing him of this decision. Ward and his counselor Hiram Clark responded in a letter of March 1,1843, urging the Twelve to keep the Star alive. Reuben Hedlock reached Liverpool on September 30, 1843, to take over the presidency of the mission, and he repeated the Church leaders' desire to close the Star. This drew a second letter to the First Presidency from Ward and Clark, dated October 3, 1843, in which they explained that they had complied with the request to stop the magazine for about four months, but because of the need to communicate with the Saints, they had begun issuing it again and had published five more numbers. At this point the circulation of the Star stood at 1,600, the lowest in its history. Hedlock also wrote the First Presidency and the Twelve the next day, reiterating the need to keep in communication with the British Saints and suggesting that the Twelve reprint the Times and Seasons in England. Twelve days later he wrote a second letter in which he noted that the demand for the Star was increasing and that the Saints were "much troubled" for fear it would be stopped. He reported that he had concluded to publish one other number. On January 10,1844, he advised Joseph Smith and the Twelve that he would continue the Star until the end of the fourth volume (April 1844), unless they directed otherwise. Three months later the general conference in Liverpool also petitioned the Twelve to reconsider their decision. When Brigham Young wrote Hedlock on May 3 that he was at liberty to print as many copies as he could sell, the survival of the Star was assured.4

Wilford Woodruff assumed the presidency of the British Mission in January 1845, and the twelve issues of the sixth volume (June 15, 1845-December 1, 1845) list Ward as editor and Woodruff and Ward as publishers. Ward is designated as editor and publisher for all of volume seven and the first five numbers of volume eight (January 1, 1846-October 1, 1846). Orson Hyde replaced Ward as editor with the issue of October 15, 1846. Thereafter, the British Mission president served as the editor and publisher: Orson Hyde (October 15, 1846-January 15, 1847); Orson Spencer (February 1, 1847-August 1, 1848); Orson Pratt (August 15, 1848-Decem-ber 15, 1850); Franklin D. Richards (January 1, 1851-May 1, 1852); Samuel W. Richards (May 8, 1852-June 24, 1854); Franklin D. Richards (July 1, 1854-August 2, 1856); Orson Pratt (August 9, 1856-October 24, 1857); Samuel W. Richards (October 31,1857-March 6, 1858).

Orson Spencer was one of the few formally educated early Saints. Born in Massachusetts, March 14, 1802, he graduated from Union College in 1824, sub­sequently studied theology, and labored twelve years in the Baptist ministry before joining the Church in 1841. Four years later he was elected mayor of Nauvoo. After presiding over the British Mission (see items 334-35, 339, 340), he immigrated to Utah, where he served in the territorial legislature. In 1852 he returned to Europe on another mission. Two years later he was again called away from his Utah home to labor in the Midwest, and in 1855, during this last mission, he died in St. Louis.3

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Samuel Whitney Richards, the younger brother of Franklin D. Richards, was born in Massachusetts, August 9, 1824. He converted to Mormonism at age fourteen, began his missionary career at fifteen, and went to Great Britain on his first foreign mission at twenty-two (see item 331). In addition to presiding twice over the British Mission, he served as president of the Eastern States Mission, 1895-97. In Utah he was on the Salt Lake City council and a member of the territorial legislature. He died in Salt Lake City, November 26, 1909.6

Andrew Jenson reminds us that it was the assistant editors who did most of the work on the Star, and he lists some of them: Thomas Ward (1842), Reuben Hedlock (1843^4), Franklin D. Richards (1846-48, 1850), Lyman O. Littlefield (1847-48), James Linforth and Cyrus H. Wheelock (1851-52), Daniel Spencer (1852-54), James A. Little (1854-57), Edward W. Tullidge (1854-57), John A. Ray (1856-57), Henry Whittall (1857-60). John Jaques also helped edit the Star (1852-56).7

All twelve numbers of the first volume and numbers 1-11 of the second volume were printed and published in Manchester (May 1840-March 1842); thereafter, for the rest of the century, the Star was printed and published in Liverpool.8 W. R. Thomas printed numbers 1-8 of the first volume, and W. Shackleton and Son printed numbers 9-12. Dalton and Wrigg printed vol. 2, no. 1. Parley Pratt "printed and published" vol. 2, no. 2-vol. 3, no. 1; but exactly who the job printer was is not known. James and Woodburn printed vol. 3, no. 2-vol. 7, no. 6 (June 1842-March 15, 1846). Beginning with the issue of April 1, 1846, Richard James printed the Star until 1861, when the Church acquired its own press.

At its inception, the Star was published in 2,500 copies. Its price was 6d. per number. By the fifth number the run had fallen to 2,000, and with the second volume the price was dropped to 3d., apparently because the magazine was no longer issued with paper wrappers. The notes in Franklin D. Richards's set now in the Brigham Young University Lee Library suggest that each number of vol. 4 (May 1843-April 1844) was issued in 1,600 copies; the first six numbers of vol. 5 in 2,000; the last six numbers of vol. 5 and the first six numbers of vol. 6 in 2,300; and the seventh number of vol. 6 through the second number of vol. 8 (September 15,1845-August 1, 1846) in 2,500 copies. This is consistent with Reuben Hedlock's report in October 1843 that the magazine then circulated in 1,600 copies. The first number of vol. 9 (January 1,1847) announced that the price thereafter would be 5 half-pence an issue. With the tenth volume, the circulation improved to almost 4,000, and by the beginning of vol. 12 it had reached about 5,000. In February 1850, Orson Pratt challenged his book agents to quadruple the circulation of the Star, and promised that if they did, he would drop the price from 5 half-pence to Id. per issue. At the end of that year the circulation stood at 22,000, and at the end of the next year, at 23,000.9

Each volume of the Star has a title page and index. Each number of the first volume (May 1840-April 1841) contains 24 pages, except nos. 4-6 which have 32, making a volume of 312 pp. In December 1844, in order to make up complete volumes, the first number was reprinted, in single column format, paginated [5]-24

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to conform with the four pages of title and index.1" The individual numbers of the first volume were originally issued in colored printed wrappers. The Brigham Young University Lee Library has the wrappers for nos. 2-7, 9, and 11-12, which occur in a variety of colors: pink, green, yellow, blue, brown, purple, and gray. The front wrapper for no. 2, for example, has printed within an ornamental border: The Latter-day Saints Millennial Star, edited by Parley P. Pratt. No. 2, Vol. 1. June, J840. Price Sixpence. Contents. [Table of contents] Published Monthly at Manchester, England; and for Sale by P. P. Pratt, No. 149, Oldham Road, and by Agents throughout the Kingdom. Manchester: Printed by W. R. Thomas, 61, Spring Gar­dens. The inside front wrapper contains the poem, "The Nephite Records"; the inside back wrapper carries advertisements for books; and the verso of the back wrapper bears the poem "Stranger and His Friend" ("A Poor Wayfaring Man of Grief'). The other numbers follow this format, with notices, book ads, or poems on the inside of the wrapper. The 9th number replaces Printed by W. R. Thomas, 61, Spring Gardens with Printed by W. Shackleton and Son, Ducie-Place; the 11th changes Parley's address to No. 47, Oxford-street.

The second volume (May 1841-April 1842) consists of twelve numbers of 16 pages each, making a volume of 192 pp. The third volume (May 1842-April 1843) has 11 sixteen-page numbers and a double number of 32 pp., no. 4 (August 1842), comprising a total of 208 pp. Likewise the fourth volume (May 1843-April 1844) has 11 sixteen-page numbers and a double number of 32 pp., no. 12, for a volume of 208 pp. Some of these numbers appeared late, as explained above.

Volume 5 (June 1844-May 1845) begins with the June issue; there is no issue for May 1844. Eleven of its twelve numbers have 16 pages, and no. 11 has 24 pp., making a volume of 200 pp. Volume 5 also includes two supplements: the first, Address to the Saints, in 16 pp., dated August 1844, is printed in black bands and announces the assassination of Joseph and Hyrum Smith (item 233); the second, Conclusion of Elder Rigdon's Trial, in 8 pp., dated December 1844, continues the report of Sidney Rigdon's trial before the Twelve, begun in the Star of December 1844 (item 240). These are routinely bound with the volume.

With vol. 6 (June 15, 1845-December 1, 1845) the Star became a semi­monthly. Both vol. 6 and vol. 7 (January 1, 1846-June 15, 1846) consist of 204 pp., nos. 1-11 in 16 pp., no. 12 in 28 pp. Volume 8 is more complicated. It has only eleven numbers, 1-10 in 16 pp. and no. 11 in 20 pp., for a total of 180 pp. The first four numbers are dated July 15, August 1, August 15, and September 1,1846; there is no issue for September 15; nos. 5-8 are dated October 1-November 15, 1846; and nos. 9-11 are dated, respectively, November 20, December 6, and December 19, 1846.

Volumes 9-13 all have the same format. Each consists of twenty-four numbers, January 1-December 15, the first twenty-three in 16 pp., the last in 12 pp., making a volume of 380 pp. Volume 14 was a semimonthly for the first eight numbers (January 1—April 15, 1852) and a weekly thereafter (April 24-December 25, 1852); so it consists of forty-four 16-page issues, 704 pp. in the volume. Starting with the issue of April 24, 1852 (vol. 14, no. 9), the Star issued every Saturday until

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September 29, 1869, and those volumes after vol. 14 contain either 52 or 53 numbers, depending on whether Saturday fell on December 31. Both vol. 14 and vol. 15 include supplements, usually bound at the end of the volumes: The Latter-day Saints' Millennial Star. Vol. XIV. Supplement, 1852. History of Joseph Smith, in 88 pp., which reprints the history of Joseph Smith up to November 1831, where it is picked up in the 8th number of vol. 14; and The Latter-day Saints' Millennial Star. Vol. XV. Supplement, 1853. Minutes of a Special Conference, in 64 pp., which reprints a summary of the conference of August 28, 1852, where the Mormon practice of polygamy was publicly acknowledged. Volume 19 includes a folded sheet with Facsimile No. 2 from the "Book of Abraham" (see item 141).

It is difficult to overestimate the value of the Millennial Star. Even though it was published for the British Saints, its pages contain a continuous record of the progress of the Church in every corner of the globe, in some instances the only such record.

Item 70: Flake 6619. US1C. Item 71: Flake 4779. CSmH, CtY, CU-B, MH, MoInRC, NjP, NN, ULA, UPB, US1C, UU, WHi.

72 PRATT, Parley Parker. An address by a minister of the Church of Jesus Christ of Latter-day Saints, to the people of England. [Caption title] [At end: J Manchester, May 18, 1840. Parley P. Pratt. [At foot of p. 4: ] Printed by W. R. Thomas, 61, Spring Gardens. [Manchester, 1840]

4 pp. 19.5 cm.

73 PRATT, Parley Parker. An address by a minister of the Church of Jesus Christ of Latter-day Saints, to the people of England. [Caption title] [At end:] Manchester, May 28,1840. Parley P. Pratt. [At foot of p. 4:] Printed by W. R. Thomas, 61, Spring Gardens. [Manchester, 1840]

4 pp. 19 cm.

Not surprisingly, the first tract Parley Pratt published in England after he arrived in April 1840 was the four-page summary of beliefs he had composed in Washington the preceding February. Apart from the new title, it is textually the same as An Address by Judge Higbee and Parley P. Pratt (item 67) except for a few minor changes—two occasioned by the British audience—and the deletion of two sen­tences dealing with the predictions of William Miller.

Items 72 and 73 are different editions. They are textually identical, differing only in a few changes of punctuation. The May 28 edition adds, at the end, a note that the hymnal is just published and the times and locations of the Latter-day Saints' meetings in Manchester. The back wrappers of the August, September, and October issues of the Star announced that 10,000 copies of An Address had been "just received from the press," and in November the Star began advertising them at 2s. per hundred. Parley's letter in the Times and Seasons of April 15, 1843, suggests

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that this number is the total for the two editions. Most of these, he indicates, were distributed gratis.

Why there were two editions seemingly within ten days of each other is not clear. The hymnal, noted as just published in the May 28 edition, was not completed until July; indeed Brigham Young, John Taylor, Parley Pratt, and William Clayton began compiling the hymns on May 27 (see item 78). So either the second edition anticipated the hymnbook or it was printed after the hymnbook was out and the May 28 date is a misprint of May 18. Under any circumstances, the second edition was printed before August 1840, when the Star began advertising 10,000 copies of the tract.

An Address was twice reprinted in New York in 1841 (items 111-12), in Bristol that same year (item 124), and in Philadelphia in 1843 (item 184).

Item 72: Flake 6553. US1C. Item 73: Flake 6554. CSmH, CtY, NjP, UPB, US1C, UU.

74 B EN NETT, Samuel. A few remarks by way of reply to an anonymous scribbler, calling himself a philanthropist, disabusing the Church of Jesus Christ of Latter Day Saints of the slanders and falsehoods which he has attempted to fasten upon it. By S. Bennett. Philadelphia: Brown, Bicking & Guilbert, Printers, No. 56 North Third St. 1840.

16 pp. 18 cm.

Samuel Bennett, a physician, was born in England, August 10, 1809. He converted to Mormonism in 1839 and was chosen to preside over the Philadelphia branch when Joseph Smith organized it on December 23. Benjamin Winchester replaced him in April 1840, and that October, Bennett was called to lead the branch in Cincinnati. In Nauvoo, he served as a city alderman and as a regent of the University of Nauvoo. When Sidney Rigdon contended for the leadership of the Church after the death of Joseph Smith, Bennett sided with him, and on September 8, 1844, the day Rigdon was excommunicated, Bennett was also excommunicated. He followed Rigdon to Philadelphia, edited the Rigdonite Messenger and Advocate for a time, and rose to the office of apostle in Rigdon's church (see items 240, 242). By the summer of 1846 he had shifted his allegiance to James J. Strang, and that September he was ordained a Strangite apostle, a position he held until July 1853 (see items 303, 310). Bennett left the Strangite colony at Beaver Island and moved to Pennsylvania in 1851, and by the mid-1870s he was living in Cleveland. Yet he seems to have remained loyal to Strang. He died in Cleveland, May 16, 1893.'

Bennett's A Few Remarks responds to an anonymous tract by "A Philanthropist of Chester County" which appeared early in the spring of 1840—no copy of which is extant. That fall, after Bennett had left Pennsylvania, Philanthropist published a second piece in reply to A Few Remarks, which, in turn, drew a response from Erastus Snow in December (item 90). In his pamphlet Snow identifies Philanthropist as the Methodist preacher Caleb Jones.2

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It is helpful to view these tracts in the context of Joseph Smith's visit to Washington and Philadelphia in the winter of 1839-40, when he began to teach publicly some of the Church's more distinctive doctrines. Parley Pratt, for example, reports that during this visit Joseph Smith first taught him the doctrine of eternal marriage, and that in Philadelphia about three thousand people assembled to hear Smith preach and bear "testimony of the visions he had seen." A Few Remarks makes it clear that the Saints in the eastern states were then openly discussing these doctrines, inevitably making them the targets of attacks from the sectarian clergy.3

Much of Bennett's tract deals with mistakes in logic and misrepresentations of Mormon beliefs, and it employs the usual invective which then characterized religious polemic. But it affirms, for example, Philanthropist's assertion that "the Mormons, maintain, that God the Father, has a body exactly in shape like that of a man," and further on it remarks that "especially in these last days hath his bodily presence been manifested, and his voice hath sounded in the ear of mortal man, without consuming him"—a clear allusion to Joseph Smith's 1820 vision. It quotes Philanthropist that "the Mormon religion, is, 1st. Faith; 2nd. Repentance; 3d. Immersion; 4th. Laying on of hands, for the reception of the Holy Ghost; 5th. Sacrament," and it continues, "add the doctrine of the resurrection of the dead, and eternal judgment, and you have the whole of the first principles of the doctrine of Christ." To Philanthropist's claim that Mormons teach of "a carnal Paradise, unrestrained sensual indulgence, and promiscuous intercourse between the sexes," it responds by calling him "a base, unblushing liar." Yet this charge certainly arose out of Joseph Smith's teachings about the eternal nature of marriage.

Flake 406. CtY, CU-B, DLC, MH, US1C.

75 WINCHESTER, Benjamin. An examination of a lecture delivered by the Rev. H. Perkins, on the religious opinions and faith of the Latter-day Saints, and some of his most prominent errors and misstatements corrected. By B. Winchester, minister of the gospel. [Caption title] [N.p., 1840?]

12 pp. 18.5 cm.

Benjamin Winchester, as later entries will show, was one of Mormondom's stormy petrels. Born in Erie County, Pennsylvania, August 6, 1817, he joined the Church with his parents in Erie County in January 1833 and soon after moved to Kirtland. The next year he marched to Missouri with Zion's Camp, and in December 1836 he was ordained a seventy and sent out as a missionary. In the summer of 1838 he transferred his missionary activity to New Jersey, where he remained until assigned to Philadelphia in August 1839. When he arrived there in September, there were few Church members and no organized Mormon branch. During the next seven months he added about a hundred new converts to the Church in Philadelphia, and in April 1840 he was called to be the presiding elder (see items 125-26, 155, 183).'

On May 7, 1840, Winchester left Philadelphia to visit the Saints in New Jersey. When he reached Cream Ridge, he learned that Henry Perkins, a Presbyterian

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minister from Allentown, was scheduled to deliver an anti-Mormon lecture on the 10th. Winchester attended the lecture, took notes, and then set to work to publish a response. Just when or where this tract was published is not clear; Winchester's comments suggest it was printed soon after Perkins's lecture, somewhere in the vicinity of Cream Ridge.2

Neither Perkins's lecture, if we can judge from Winchester's report, nor Winchester's response was a forceful polemic. Much of the exchange involves little more than mutual vituperation. Winchester's most substantive comments deal with Perkins's objection to the Mormons' belief in the continuation of prophets, the necessity of baptism for salvation, and the disappearance of Christ's true church through apostasy. Perkins's assertion that they "believe in the doctrine of the pre-existence of the spirits"—another indication that the distinctive doctrines were being openly discussed—is passed over essentially without comment.

Flake 9939. MH.

76 PRATT, Orson? The fulness of the gospel has been restored by the ministry of a holy angel; by whose ministry also, ancient American records have been discov­ered, giving the history of almost half a world for more than 1000 years. A minister of the Church of Jesus Christ, of Latterelay [sic] Saints, respectfully informs the inhabitants of this place, that there will be preaching in [blank space] where the following subject will be illustrated: viz.—the gospel in its ancient fulness and glory, showing that the coming of the Lord is near at hand. And also a relation will be given concerning the ministry of a holy angel, and the discovery of sacred records as mentioned above. [Edinburgh? 1840?]

Broadside 19 x 23 cm.

Following the meetings in Preston, April 14-16, 1840, Orson Pratt paused for a few days in Alston, Northumberland, and then headed for Scotland, where he would serve out his mission. On May 8 he organized a branch of the Church in Paisley, and ten days later, in company with another Mormon missionary, Samuel Mulliner, he left for Edinburgh, the home of Mulliner's parents. Upon arriving in the city he rented a hall for six months and put up handbills advertising his lectures. On Sunday, May 24, he preached his first public sermon in Edinburgh. For the first few weeks he was all but ignored, but eventually he began to make a few converts, and when he left Edinburgh on March 30, 1841, he bade farewell to a branch of two hundred members.1

In a letter to George A. Smith of October 17, 1840, Orson Pratt explains:

I had one thousand hand bills printed which were about the size of one page of this sheet on which I am now writing. I had about 200 of these posted up the first week then for a few weeks I posted up about 100 since which I have had posted up no more than a Dozen a week[.| 1 also have some pasted on to paste board & hung up in the most conspicuous places & keep two hanging up every sabbath in front of the Chapel[.]2

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Item 76 appears to be the handbill Pratt describes in this letter. It conforms to his physical description—his letter measures 18.5 x 23 cm., and the phrase ancient American records also occurs in the title of his Remarkable Visions published in September (item 82).

It would seem that this handbill was also used by Reuben Hedlock in Glasgow. In a letter in the Millennial Star of October 1841 he writes:

Feeling led by the spirit to preach in the city of Glasgow, I went into the city on the 12th of June [ 1840| to procure a place to preach in. I first went to the house of Mr. John M'Auley, who received me very kindly, and assisted me to look for a place to preach in. After looking at several places, we finally agreed for the large hall in Anderson University.... Having procured a place to preach in, I put up bills through the city that an angel of God had appeared and restored the everlasting Gospel again to the earth. This excited the curiosity of about 100 to come and hear. After the first Sabbath my hearers dwindled to about 20 in number; but having agreed for the hall for five months I was determined to preach my time out, if I had only two hearers. I soon began to baptize; and on the 8th of August I organized the church with 12 members.

It is possible, of course, that Hedlock refers to a different handbill. But his reference to "an angel of God" and the fact that Orson's handbills were printed with blank spaces for different meeting locations suggest that he used some of Orson's bills.

US1C.

77 WINCHESTER, Benjamin. The origin of the Spaulding story, concerning the Manuscript Found; with a short biography of Dr. P. Hulbert, the originator of the same; and some testimony adduced, showing it to be a sheer fabrication, so far as its connection with the Book of Mormon is concerned. By B. Winchester, minister of the gospel. [2 lines] Philadelphia; Brown, Picking & Guilbert, Printers, No. 56 North Third St. 1840.

24 pp. 20 cm.

The Spaulding-Rigdon theory of the origin of the Book of Mormon was the offspring of Eber D. Howe and Doctor Philastus Hurlbut (or Hulbert or Hurlburt). Not a physician, Doctor was Hurlbut's Christian name, bestowed in consequence of his being a seventh son. In June 1833 he was excommunicated from the Church, and immediately he set out to lecture against the Latter-day Saints. A few months later he was touring Pennsylvania when he heard of an unpublished historical novel written by Solomon Spaulding, a graduate of Dartmouth College and an ex-preacher, which seemed to bear some resemblance to the Book of Mormon. Spaulding had written his novel during 1809-12, and after his death in 1816 it had remained in the possession of his family. Hurlbut quickly grasped its potential for an anti-Mormon expose and went to Kirtland and advertised what he had learned. Some of the local anti-Mormons contributed funds toward his effort, and Hurlbut traveled to Con-neaut, Ohio, where he gathered a series of affidavits from Spaulding's acquaintances attesting to certain similarities between the novel and the Book of Mormon. Next

118

he approached Spaulding's widow, Matilda Davison, in Massachusetts and offered her half of the profits for the rights to publish Spaulding's manuscript. Mrs. Davison could only recall that Spaulding had a "great variety" of papers stored in a farmhouse in New York, but she gave him permission to examine them and take whatever might be of use to him. To his dismay, Huiibut found a single manuscript, a turgid romance obviously unrelated to the Book of Mormon. Returning to Ohio, he sold the Spaulding manuscript, the affidavits of Spaulding's friends, and a group of uncom­plimentary affidavits from Joseph Smith's Palmyra neighbors, to Eber D. Howe, editor of the Painesville Telegraph. Howe used the affidavits in his book Mormonism Unvailed [sic] (Painesville, 1834). As the Spaulding manuscript was useless to him, it lay in his files imprinted. In its place, Mormonism Unvailed advanced the theory that there was a second Spaulding manuscript which Sidney Rigdon transformed into the Book of Mormon while he was living in Pittsburgh during the period 1822-26.'

When it first appeared, Mormonism Unvailed seems to have had little impact, and the Mormons all but ignored it. La Roy Sunderland's serial article in Zion's Watchman mentions the Spaulding-Rigdon theory, and this brought a passing response from Parley Pratt in his Mormonism Unveiled: Zion's Watchman Un­masked (items 45-48). What popularized the theory was a letter purportedly written by Matilda Davison, first published in the Boston Recorder of April 19, 1839, and reprinted in numerous newspapers and magazines throughout the United States and Great Britain. This letter drew Winchester into the fray.2

Parley Pratt seems to have been unaware of Origin of the Spaulding Story when he wrote his Reply to C. S. Bush (item 80) in July 1840, and Winchester apparently was unaware of Pratt's tract when he wrote his pamphlet. Most likely, therefore, Winchester published Origin of the Spaulding Story before he left for England in July and after Parley Pratt sailed for England in March 1840.3

The Spaulding-Rigdon theory had two fundamental weaknesses: there was little evidence a second manuscript existed and no evidence that Rigdon had had contact with any Spaulding work. Drawing on both the Davison letter and Mormon­ism Unvailed, Winchester attacks the theory at these two points. His biographical sketch of Hurlbut—much of whose recent history he seems to have known first­hand—adds a patina of unsavoriness to the whole affair. As a final stroke, he reprints a letter from John Haven reporting his son Jesse's interview with Matilda Davison which revealed that her letter was actually composed by a clergyman D. R. Austin from notes he took during a conversation with her. Haven's letter first appeared in the Quincy Whig of November 16, 1839, and was reprinted in the Times and Seasons of January 1840.4 Winchester adds Parley Pratt's account of his introducing Sidney Rigdon to Mormonism, taken from Mormonism Unveiled: Zion's Watchman Un­masked.

The Spaulding manuscript remained in the files of the Painesville Telegraph until it was brought to light in 1885 by L. L. Rice, who, in the winter of 1839-40, had purchased the Telegraph along with its files. In 1885 the RLDS Church

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published the manuscript under the title The "Manuscript Found" or "Manuscript Story, " and the LDS Church published it a year later. The original manuscript is now at Oberlin College/

Origin of the Spaulding Story exists in two states, typographically identical except for the following differences on the title page: (1) with a rule of twenty dots above the date of publication, and without rules above and below the two-line quotation; and (2) with a rule of six dots above the date of publication, and with a 2 cm. rule above and below the quotation. George J. Adams published a second edition in Bedford, England, in June 1841 under the title Plain Facts, Shewing the Origin of the Spaulding Story (item 114).

Flake 9941. CtY, MoInRC, MoK, NN, ULA, UPB, US1C, UU.

78 A collection of sacred hymns, for the Church of Jesus Christ of Latter-day Saints, in Europe. Selected by Brigham Young, Parley P. Pratt, and John Taylor. Published by order of a general conference, and for sale at 149, Oldham Road, Manchester, and by agents throughout England. Manchester: Printed by W. R. Thomas, Spring Gardens. 1840.

336 pp. 10.5 cm.

Although it was intended for the Church in the British Isles, the 1840 hymnal became the basis of all the official LDS hymnals during the second half of the nineteenth century. Because of the large number of British converts and the expense of book printing in the Great Basin, thirteen editions were published in England before one was finally printed in Salt Lake City in 1871. Thereafter Liverpool and Salt Lake City editions continued to be published as parts of the same series until 1912.

With the Kirtland edition exhausted, Joseph Smith and the Twelve met July 8-10, 1839, to select hymns for a new songbook, just before the Twelve left for their missions to England. Three months later, the general conference in Nauvoo resolved to print a new edition of the hymnbook immediately, and on October 27, the Nauvoo high council voted that "Emma Smith select and publish a hymn-book for the use of the Church, and that Brigham Young be informed of this action and he not publish the hymns taken by him." Hyrum Smith, however, in a response of December 22, 1839, to a letter from Parley Pratt, wrote that he did not want the hymnal or Book of Mormon published in New York, but he approved of the Book of Mormon being published in England. This, undoubtedly, served as tacit approval for publishing a hymnal in England as well. Yet Brigham Young would proceed with some anxiety over his authority to publish the book, and two months after it was out he would write to Joseph Smith and ask if the Twelve had "done right in Printing a hymn book."1

At the April 1840 conference in Preston, the Twelve resolved to publish a hymnal in England, and on the 16th they appointed Brigham Young, John Taylor, and Parley P. Pratt to select the hymns and publish the book. Parley wrote to Young

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on May 4 suggesting an edition of 3,000, and he added, "As to hymns, I am writing several new ones every day, And am in hopes to contribute 100 new ones to the vollume we now print." In a postscript he estimated that 3,000 copies could be printed, including paper, for £58. Two British Saints, John Benbow and Thomas Kington, contributed £250 and £124 toward the hymnbook and Book of Mormon. On May 20, with this money in hand, Brigham Young, Wilford Woodruff, and Willard Richards walked to the top of Herefordshire Beacon, and there they agreed that Young should go to Manchester and publish 3,000 copies of the hymnal and 3,000 of the Book of Mormon (item 98). Five days later, Brigham Young got bids for the hymnbook from several Manchester printers. Ultimately he contracted with W. R. Thomas, who, at the time, was printing the Millennial Star. 2

On May 27 Young, Taylor, Pratt, and William Clayton began compiling the songs. "I have been here with Brother P. Pratt some 2 or 3 weaks," Brigham wrote to his wife on June 12,

I have now got through with the hym book. I have had perty much the whole of it to doe my self—Br J. Taylor has been sick. Por P.P.P. has had as much as he could doe to attend to the Star[,] preparing matter!,] reading proof for Star and hyms, so it has made my labor so hard that it seemes as though it would be imposable for me ever to regane my helth.

Pratt and Young paid W. R. Thomas £10 on June 19, and made a second payment of £25 on June 27. The next day, Sunday, they "prepared the index for the press."1

Wilford Woodruff watched a form of the book—probably the index—being printed on July 3, 1840, and five days later he wrote to his wife, "We have 3000 copies of the Hymn book just out of press, which is a good selection." The Millennial Star of July 1840 advertised the book on its back wrapper as "just completed . . . Price Two Shillings." Between July 23 and September 12, 1840, two Manchester firms, John Winstanley and S. Hatton & Son, bound 2,465 copies at a total cost of about £43.4

Like the earlier books (items 23,50,61), the 1840 hymnal has only hymn texts. It contains 271 songs (pp. [5]-324), numbered 1-271, with "Let All the Saints Their Hearts Prepare" included twice as no. 176 and no. 191, and with "When Israel Out of Egypt Came" and "I'll Praise My Maker While I've Breath" both numbered 52. It retains 78 of the songs in the 1835 hymnbook and adds 193 others. Thirty-eight of the added hymns are by Parley Pratt, sixteen from his Millennium and Other Poems (item 63). Charles Wesley accounted for forty-one of the added hymns, Isaac Watts for twenty-one others. The book opens with "The Morning Breaks, the Shadows Flee," which Parley composed to introduce the Millennial Star and printed on the wrapper of the first issued The undated preface (p. [3]) is signed by Brigham Young, Parley Pratt, and John Taylor. An index of first lines at the end (pp. [325]-336) actually has 277 entries, six more than the number of hymns, because five of the hymns—all by Pratt—have more than one part, and the first lines of these parts are also included in the index. The hymnal is bound in brown or black striated

123

sheep with a blind stamped ornamental border on the front and back covers, six single bands and L. D. Saints' Hymns in gilt on the backstrip.

Flake 1762. MH, MoInRC, NcD, UPB, US1C.

79 RIGDON, Sidney. An appeal to the American people: being an account of the persecutions of the Church of Latter Day Saints; and of the barbarities inflicted on them by the inhabitants of the state of Missouri. By authority of said church. Second edition, revised. Cincinnati: Printed by Shepard & Stearns 1840.

vi[7]-60 pp. 18.5 cm. Yellow printed wrappers.

Orson Hyde and John E. Page published this edition of An Appeal to the American People to raise funds for their mission to the Holy Land (see item 144). On April 15, 1840, Hyde started east from Nauvoo, and the next day he met Page in Lima, Illinois. By the first of May they were in Ohio, where they would tarry for the next four months. In June, having obtained sufficient donations to pay the printer, Hyde left Page in Dayton and went to Cincinnati, where he arranged for the printing of 2,000 copies of a second edition of An Appeal to the American People at the shop that had printed the first edition (item 66) and was stereotyping the Book of Mormon (see item 83). When he departed for the east coast that August, he left "fourteen or fifteen hundred" copies with Page to sell in Ohio.1 Two years later Lucian R. Foster was still advertising the book in New York at 12!/20 a copy.2

Despite the "revised" notation on the title page, the second edition is a faithful reprint of the first (item 66), except for a few minor grammatical improvements and an occasional spelling correction. The only significant difference between the two editions is the preface added to the second (pp. [iii]-vi). Signed by Hyde and Page and dated at Cincinnati, July 11, 1840, it describes the genesis and purpose of the mission to Jerusalem, and includes endorsements from Joseph Smith and Thomas Carlin, governor of Illinois. This edition was issued in yellow wrappers, the title page reprinted within an ornamental border on the front, the rest of the wrapper plain.

Flake 7280. CtY, DLC, ICHi, UPB, US1C.

80 PRATT, Parley Parker. Plain facts, showing the falsehood and folly of the Rev [sic] C. S. Bush, (a church minister of the parish of'Peover,) being a reply to his tract against the Latter-day Saints. [Caption title] [At foot of p. 16:] W. R. Thomas, Printer, 61, Spring Gardens, Manchester. [1840]

16 p. 18.5 cm.

Plain Facts marks a small bibliographical milestone: it is the first reply published in England to an anti-Mormon tract. Even though the pamphlet does not identify its author, it is clear it was written by Parley Pratt. He refers to it as his in Reply to Taylor and Livesey (item 89), and he is listed as the author in the catalogue of publications in the Millennial Star of July 1, 1847.'

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Plain Facts was first advertised on the back wrapper of the Star for August 1840 and was probably published in July before Parley left England for the United States the middle of that month. The tract is known in two states, both typo­graphically identical except for the presence or absence of Price One Penny Wholesale, and Three Half-pence Single on p. 16 following the last line of text. Since it was advertised at these prices on the wrappers of the Star for August-No­vember 1840, one might guess that the state without the price is the earlier. The September and October advertisements also indicate that the Millennial Star office had "a few thousand copies." The tract was still in print seven years later, at a reduced price of Id. each.2

As its title suggests, Parley wrote Plain Facts in reply to the Rev. C. S. Bush's Plain Facts, Shewing the Falsehood and Folly of the Mormonites, or Latter-day Saints (Macclesfield: Printed by J. Swinnerton, Courier Office, 1840), which is dated at the end, "Over Peover, Feb. 5, 1840."3 Most of it deals with two points. In response to Bush's assertion that all of God's revelations are included in the Bible, it lists ten prophetic books referred to in the Bible but not included in it—a device which would be borrowed by many other Mormon writers. Bush's principal weapon was the letter of Matilda Davison to the Boston Recorder, which he reprinted in his tract (see item 77). Parley first saw the Davison letter in the New York New Era of November 25, 1839, and two days later he wrote to the New Era describing his role in introducing Sidney Rigdon to Mormonism. Plain Facts reprints Parley's letter to the New Era along with those of Davison and John Haven (see item 77). It concludes with a letter from Sidney Rigdon, dated May 27, 1839. Rigdon's letter, first published in the Quincy Whig of June 8, angrily responds to the Davison letter, which appeared in the Whig of May 18.

Flake 6615. CSmH, CtY, CU-B, MH, MoInRC, NjP, NN, UHi, ULA, UPB, US1C, UU.

81 HYDE, Orson. A timely warning to the people of England, of every sect and denomination, and to every individual into whose hands it may fall, by an elder of the Church of Latter Day Saints, late from America. Preston, 19th August, 1837. [At end of third column:] August, 22nd, 1840. [2 lines] Reprinted by W. R. Thomas, Spring-Gardens, Manchester. [1840]

Broadside 47.5 x 38 cm. Text in three columns, ornamental border.

This is a reprint of the 1839 Manchester edition (item 54), published in 3,000 copies. It is textually identical to the 1839 edition except for a number of improve­ments in punctuation and capitalization. An advertisement for it appears on the back wrapper of the Millennial Star of November 1840: "A new edition of this valuable little sheet is published and for sale. Price One Halfpenny, as usual." In spite of the "usual" price, Parley Pratt reported that most of the edition was distributed gratis.1

Flake 4173. US1C, UPB.

126

82 PRATT, Orson. A [sic] interesting account of several remarkable visions, and of the late discovery of ancient American records. By O. Pratt, minister of the gospel. [2 lines] Edinburgh: Printed by Ballantyne and Hughes, MDCCCXL.

31 pp. 18 cm. Yellow printed wrappers.

Orson Pratt's Remarkable Visions includes the first printed account of Joseph Smith's 1820 vision and is therefore a signal book. Three manuscript accounts antedating Remarkable Visions exist in the LDS Church archives, the earliest in the handwriting of Joseph Smith and Frederick G. Williams and dating no later than 1832.' But during the Church's first decade Joseph Smith discussed this transcendent vision only privately with a few trusted friends.2 He did not commit it to print himself until 1842, when he included it in his letter to John Wentworth published in the March 1 issue of the Times and Seasons, and again as part of his official history in the Times and Seasons one month later.

Orson Pratt reached New York City en route to his mission to the British Isles in November 1839, and for the next four months he proselytized throughout the eastern states. On December 21 he met Joseph Smith in Philadelphia and traveled with him until the first of the year. It is clear that Joseph Smith openly discussed his 1820 vision during this stay in Philadelphia (see item 74). Six months earlier he had begun dictating his personal history, and at that time he undoubtedly concluded to make the vision a part of the public record. It seems reasonable to conjecture, therefore, that this open discussion of the vision provided Orson Pratt with tacit approval to publish an account of it, if indeed he did not receive Joseph Smith's explicit permission.3

Orson published Remarkable Visions four months after he arrived in Edinburgh (see item 76). In a letter to George A. Smith of September 24, 1840, he discusses his new tract:

I shall be at conference on the 6th of Oct. if the Lord will. I shall bring about 2000 pamphlets with me which are now in the press. It contains 24 pages with a cover & the title page reads as follows "An interesting account of several remarkable visions and [of] the late discovery of Ancient American Records which unfold the history of that continent from the earliest ages after the flood to the beginning of the fifth century of the Christian era; with a sketch of the rise, faith & doctrine of the Church of Jesus Christ of Latter Day Saints." Price 4d. single copy or 25 shillings per hundred.

The October issue of the Millennial Star carries a notice on its back wrapper that the office had just received 2,000 copies. Since Pratt undoubtedly kept some copies for distribution in Scotland, one might guess that he published the tract in an edition of 3,000. In November the Star began advertising it at 4d. each or 3s. per dozen.5

Remarkable Visions breaks into five sections. The first (pp. 3-5) recounts the 1820 vision. Pratt's description here includes some dramatic detail not found in either of Joseph Smith's 1842 published versions, but at key points Orson Pratt's account coincides word-for-word with that in the Wentworth letter (see item 199).

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The second part (pp. 6-12) tells of the appearance of the angel to Joseph Smith in 1823 and Smith's receipt of the Book of Mormon plates. This is taken mainly from Oliver Cowdery's letters to W. W. Phelps printed in the first volume of the Messenger and Advocate, most of it quoted directly (see item 197). The middle section (pp. 12-14) summarizes Joseph Smith's efforts to translate the record, and draws its description of the plates from Parley Pratt's article in the Star of June 1840. This is followed by a summary of the Book of Mormon and the testimonies of the three and the eight witnesses (pp. 14-23).

The final section (pp. 24-31) consists of "a sketch of the faith and doctrine" of the Latter-day Saints. This text lies midway between Parley Pratt's introduction to his Late Persecution (item 64) and the "Articles of Faith" which conclude the Wentworth Letter and are now canonized in the Pearl of Great Price. Orson's "sketch" clearly shows the influence of Parley's introduction; at one point it quotes it directly. And the strikingly similar phraseology in the "Articles of Faith" suggests that they were composed with Orson Pratt's "sketch" in mind.

Remarkable Visions exists in two states, both typographically identical except for the presence or absence of the incorrect article A at the beginning of the title. Apparently after some copies with the A in the title had been struck off, the error was discovered and corrected simply by eliminating the A. It was issued in yellow printed wrappers with the following wrapper title within an ornamental border on the front: An interesting account of several remarkable visions, and of the late discovery of ancient American records, which unfold the history of that continent from the earliest ages after the flood, to the beginning of the fifth century of the Christian era. With a sketch of the rise, faith, and doctrine, of the Church of Jesus Christ of Latter Day Saints. By O. Pratt, minister of the gospel, [two lines] Price fourpence, or three shillings and sixpence per dozen. The verso of the front wrapper has a list of "Latter Day Saints' Books for Sale, by Miss Sutherland, No. 40, North Richmond Street, Edinburgh" and by P. P. Pratt in Manchester.

The success of Remarkable Visions as a missionary tract is reflected in its numerous editions. Three times it was reprinted in New York, in 1841 and 1842 (items 109, 110, 147). And beginning in 1848, it was repeatedly republished in English, Danish, Dutch, and Swedish.

Flake 6501. CtY, CU-B, MoInRC, MoK, UHi, UPB, US1C.

83 The book of Mormon. Translated by Joseph Smith, Jr. Third edition, carefully revised by the translator. Nauvoo, III: Printed by Robinson and Smith. Stereotyped by Shepard and Stearns, West 3rd St. Cincinnati, Ohio. 1840.

[i-iv][7]-571[2] pp. 14.5 cm.

By December 1839 the Book of Mormon was again out of print, and on the 29th the Nauvoo high council voted to publish a new edition under the supervision of the First Presidency as soon as funds could be raised.1 In April and May 1840 the Times and Seasons advertised for loans of $ 1,000 and $500 to publish the Book of

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Mormon, but without success. Then in May Ebenezer Robinson had an inspiration: he and Don Carlos Smith would raise $200, stereotype the book, and give the stereotype plates to Joseph Smith, if Joseph would contribute an additional $200 and grant them the rights to publish 2,000 copies. Joseph Smith consented, and in a few days Robinson and Don Carlos Smith had collected $145. When Joseph Smith reported that he could not raise his $200, Robinson proposed that he and Don Carlos underwrite all of the stereotyping and printing in exchange for the rights to publish 4,000 copies. To this Joseph Smith agreed.2

In June Robinson went to Cincinnati and engaged Shepard and Stearns—who had printed An Appeal to the American People (item 66)—to do the stereotyping for $550, $100 of which he paid down in cash, the balance to be paid in two installments within three months after the job was completed. He also arranged to work for Shepard and Stearns at 250 an hour while they made the stereotype plates, his wages to be applied against his note. Next he contracted with a binder to bind 2,000 copies in leather for $250, $80 to be paid during the job, the balance to be paid within six weeks after the work was done. And he purchased enough paper for 2,000 copies, at $250, again on terms similar to those with the binder.3

Robinson wrote of his efforts to Don Carlos Smith and to several men in the eastern states, offering them 120 books for each $100 sent in advance. In July the Nauvoo high council appointed Samuel Bent and George W. Harris to raise money and collect subscriptions for the book, and that month the Times and Seasons began advertising the new edition. From advance subscriptions Robinson received enough to pay off the stereotyper, binder, and paper dealer, and to pay the printer in cash. As soon as the stereotyper finished the first plate, Robinson handed it to the printer; and at the time the stereotyping was completed, the printer had struck off all but the last signature. By October 1840 Robinson had 2,000 bound copies in hand. About half of these he sent to the advance subscribers; the rest he took with him to Nauvoo. After his return, he advertised the new edition in the Times and Seasons at $1 wholesale, $1.25 retail.1

The 1840 Book of Mormon exists in three states, all printed from the same stereotype plates: (1) the testimony of the three witnesses on p. [572], that of the eight witnesses on p. [573], the e in spake (p. 9, line 23) unbroken; (2) the testimony of the three witnesses on p. [572], that of the eight witnesses on p. [573], the e in spake (p. 9, line 23) broken; and (3) the testimony of the three witnesses on p. [573], that of the eight witnesses on p. [574], the e in spake (p. 9, line 23) broken. The second and third states are printed on softer paper, the page size (approximately 14.7 x 9.3 cm.) slightly larger than that of the first state (approximately 14.3 x 8.6 cm.). Why the testimonies of the three and eight witnesses are arranged differently in the third state—printed from the same stereotype plates—is a mystery.

One might guess that the second and third states represent later impressions which Robinson struck off in Nauvoo. He apparently printed additional copies in the spring of 1841, for the Times and Seasons of March 15, 1841, reported, "We would just say to those who have been calling for books, that they can be served,

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with pleasure, at the coming April conference, as there will be received previous to that time, several hundred copies of the books of Mormon, and for sale by E. Robinson." He advertised the Book of Mormon again in the Times and Seasons in January and February 1842, suggesting that he also reprinted the book early in 1842. The Mormon manuscripts in the Huntington Library include a photostat of a document signed by Joseph Smith and dated February 24, 1842, giving Robinson the rights to print 1,500 copies of the Book of Mormon from the stereotype plates. At this point, of course, Robinson had sold the print shop to Joseph Smith (see item 60), so this document probably formalized what remained of his original agreement with Smith. Since he originally had the rights to publish a total of 4,000, it seems likely he printed 500 in Nauvoo in the spring of 1841 and a final run of 1,500, or less, early in 1842.

Some copies of the second and third states have a seven-page "index," or extended table of contents, bound or tipped in at the end. Undoubtedly printed in 1841, this is a four-leaf signature, titled Index, the text in two columns, the pages numbered [ij-vii, the verso of the last leaf blank. It was clearly taken from the "index" included in the 1841 Liverpool Book of Mormon (item 98), for it is identical to the Liverpool index except for the omission of one entry and about two dozen minor changes and spelling differences. Indeed it contains the reference to White and a delightsome people, as in the Liverpool index, in spite of the fact that this phrase is changed in the 1840 edition to pure and a delightsome people (p. 115; now 2 Nephi 30:6).

Robinson reports that before he left for Cincinnati in June 1840, he and Joseph Smith compared a copy of the 1830 Book of Mormon with a Kirtland edition, and that Shepard and Stearns used a copy of the Kirtland Book of Mormon to set the new book.' Stanley R. Larson has tabulated some forty-seven places where the 1837 and 1840 editions differ. Almost all of these represent grammatical improvements, corrected errors, or new typographical errors, but some are significant changes—for example, what are now 1 Nephi 20:1 and 2 Nephi 30:6. He also suggests that Joseph Smith consulted the Original Manuscript when he made some of the revisions.6 The later LDS editions descended from the 1841 Liverpool Book of Mormon, which was reprinted from the Kirtland edition; so, for example, the change in 1 Nephi 20:1 was not included until 1920, and the change in 2 Nephi 30:6 was not incorporated until 1981. The RLDS editions descended from the 1840 Book of Mormon and included all of the 1840 changes until 1908.

The 1840 Book of Mormon also differs from the earlier two in that the text constituting the first twenty-three lines of the 1830 title page is printed—with eight word changes—on p. [iii], following the copyright notice on the verso of the title page. The verso of p. [iii] is blank, and the main text (pp. [7]—571) begins on the next page. All three states of the 1840 Book of Mormon are usually found in plain brown sheep, with four gilt double bands and a black or red leather label on the backstrip.

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Flake 597. CSmH, CtY, CU-B, DLC, ICN, MoInRC, NjP, NN, TxDaDF, UHi, ULA, UPB, US1C, UU, WHi.

84 TAYLOR, John. An answer to some false statements and misrepresentations made by the Rev. Robert Heys, Wesleyan minister, in an address to his society in Douglas and its vicinity, on the subject of Mormonism. By John Taylor, elder of the Church of Jesus Christ of Latter-day Saints. [4 lines] Douglas: Printed by Penrice and Wallace, Museum, and may be had of Mr. J. Cain, Bookseller. 1840.

11 pp. 18 cm.

85 TAYLOR, John. Calumny refuted and the truth defended; being a reply to the second address of the Rev. Robert Heys, Wesleyan minister, to the Wesleyan Meth­odist societies in Douglas and its vicinity. By John Taylor, elder of the Church of Jesus Christ of Latter-day Saints. [4 lines! Douglas: Printed by Penrice & Wallace, Liberal Office. [ 1840]

12 pp. 17 cm.

86 TAYLOR, John. Calumny refuted and the truth defended; being a reply to the second address of the Rev. Robert Heys, Wesleyan minister to the Wesleyan Meth­odist societies in Douglas and its vicinity. By John Taylor, elder of the Church of Jesus Christ of Latter-day Saints. [4 lines] Liverpool: Printed by J. Tompkins, Roe Street, Queen Square. 1840.

12 pp. 18 cm.

87 TAYLOR, John. Truth defended and Methodism weighed in the balance and found wanting: being a reply to the third address of the Rev. Robert Heys, Wesleyan minister to the Wesleyan Methodist societies in Douglas and its vicinity. And also an exposure of the principles of Methodism: by John Taylor, elder of the Church of Jesus Christ of Latter Day Saints. [2 lines] Liverpool: Printed by J. Tompkins, Roe Street, Queen Square. Price three halfpence. | 1840]

12 pp. 18 cm.

On September 16, 1840, eight months after he arrived in England, John Taylor in company with Hiram Clark and William Mitchel crossed the Irish Sea to the Isle of Man, the birthplace of his wife Leonora and the home of many of her girlhood friends. Clark and Mitchell went on to Ramsey, and Taylor hired a large room in Douglas and began a series of lectures. Immediately he was challenged by the local clergy, and within a few days he was debating them in the lecture halls and in the newspapers. (Three of these exchanges, reprinted from the Douglas Manx Liberal and Manx Sun, appear in the November and December 1840 issues of the Millennial Star.) Early in October, Robert Heys, "a Wesleyan Methodist Superintendent Preacher," published an anti-Mormon tract to which Taylor promptly responded. This brought a second and a third tract from Heys, each drawing a reply from Taylor.

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The anti-Mormon attacks continued, but Mormonism took root on the Isle; by February 1841, what was a six-member congregation the preceding July had grown to seventy.1

No copy of any of Heys's tracts has survived, but Answer to Some False Statements gives the title of the first: Address to the Members of the Wesleyan Societies and Congregations in Douglas and its Vicinity, on the Subject of Mormon­ism. Taylor's first two tracts are dated at Douglas, October 7 and October 29, 1840, respectively. The third is dated at Liverpool, December 7, 1840, and was written in November after he had left the Isle.2 Heys's third tract came out before Taylor finished his second reply/

Taylor's first and second replies were printed in Douglas. On October 6 he wrote to Brigham Young that the printing cost for Answer to Some False Statements was 5s. per hundred, and if Young thought the pamphlet would sell, he would have more struck off, as the type would not be taken down before the next mail.4 The second was also reprinted in Liverpool, probably in December after Taylor returned. The third was published in Liverpool, before the end of the year. Answer to Some False Statements is advertised on the back wrapper of the Millennial Star for November 1840. All three tracts are advertised on the back wrapper of the Star for January 1841, at 1 s. per dozen, and in the Star for June at three half-pence each. (No copy of the December 1840 issue of the Star in wrappers is extant.)

Heys's main weapon in his first pamphlet was the affidavit of Isaac Hale, Joseph Smith's father-in-law, taken from E. D. Howe's Mormonism Unvailed, pp. 262-66, giving Hale's view of the origin of the Book of Mormon. Answer to Some False Statements includes part of the Hale affidavit which it contrasts with the Spaulding-Rigdon theory quoted from Richard Livesey's An Exposure of Mormon­ism (Preston, 1838). Since these two accounts are so different, Taylor argues, both must be wrong.

The Douglas and Liverpool editions of Calumny Refuted are textually identi­cal. The first half of this tract mostly ridicules Heys's attempts in his second address to reconcile the Hale affidavit with the Spaulding-Rigdon theory. The second half defends the Mormon position on a number of doctrinal points which Heys apparently challenged, such as the sacredness of the Book of Mormon, the impropriety of infant baptism, the prerequisite of faith in Jesus for repentance, and the necessity of baptism by immersion.

Truth Defended is mainly put together from Parley Pratt's earlier books. In response to Heys's assertion in his third address that the Bible is not to be added to by other sacred writings, Taylor borrows the list of prophetic books mentioned in the Bible but not included in it from Parley's Plain Facts (item 80). And Taylor's attack on certain Methodist doctrines is an expanded version of that in Parley's Mormonism Unveiled: Zion's Watchman Unmasked (items 45-47), which, at one point Taylor quotes directly. The final page and a half contain a parallel comparison of the "doctrines of the Bible" with the "doctrines of Methodism," much of it taken from the last section of the Voice of Warning (items 38, 62).

I 34

Item 84: Flake 8810. CSmH, CtY, CU-B, MH, UPB, UU, US1C. Item 85: Flake 8813. US1C. Item 86: Flake 8814. CSmH, CtY, CU-B, DLC, MH, MoInRC, NjP, UPB, UU, US1C. Item 87: Flake 8851. CSmH, CtY, CU-B, MH, NjP, ULA, UPB, UU, US1C.

88 WOODRUFF, Wilford, and George Albert Smith. ["He that judgeth a matter before he heareth is not wise." The Latter Day Saints meet for public worship at Mr. J. Barrett's Academy, 57 King Square, Goswell Road (entrance Door in President Street). Every Sabbath at Three & half Past Six o'clock, P.M. Also, on Tuesday and Thursday Evenings each week at Eight o'clock. LECTURES will be delivered by Elders WOODRUFF AND SMITH Late from America, Who respectfully invite the citizens of LONDON to attend. The first Principles of the Everlasting Gospel in its fulness—The Gathering of Israel—The Second Coming of the Saviour—and the restitution of all things spoken of by all the Holy Prophets will be among the Subjects Illustrated. "The Latter Day Saints Millennial Star," published Monthly & other publications can be had at 52 Ironmonger Row St. Lukes. City Press Long Lane Doudney and Scrymgour. London, 1840]

Broadside?

Wilford Woodruff, Heber C. Kimball, and George A. Smith arrived in London on August 18, 1840, the first Mormon elders to walk the streets of the great city. "London is the hardest place I ever visited for esstablishing the gospel," Woodruff confided to his journal after fifteen days and only one convert. "It is full of evry thing but righteousness, but we do not feel discouraged in the least." Woodruff left London on September 10 to tour the southern counties and attend the October conference in Manchester, but five weeks later he and George A. Smith returned to do battle with the indifferent Londoners. On October 17 Orson Pratt wrote to Smith from Edinburgh and described how he had rented a hall and advertised his lectures with a handbill (see item 76). Five days later, undoubtedly prompted by Orson's letter, Woodruff and Smith rented Mr. J. Barrett's Academy for three months, and that same day Woodruff had printed 500 handbills advertising their meetings. On the 24th they posted up the handbills, and the next day they preached their first sermons in Mr. Barrett's hall. Four weeks would pass before they would make another convert.1

No copy of Woodruff's handbill has survived. Fortunately he transcribed it into his journal from which the title above is taken.2 Three months later, Alfred Cordon and Lorenzo Snow republished it to advertise their efforts in Birmingham (item 97).

89 PRATT, Parley Parker. A reply to Mr. Thomas Taylor's "Complete Failure, " &c, and Mr. Richard Livesey's "Mormonism Exposed. " [1 line] By Parley P. Pratt. Manchester: Printed by W. R. Thomas, 61, Spring Gardens. 1840. Price three half-pence.

12 pp. 18 cm.

135

In the summer of 1838, Richard Livesey returned to visit his native England after seven years in Massachusetts where he served as a Methodist Episcopal minister. The Mormons, he discovered, had made sizable inroads in the Lancashire congregations. So he immediately published An Exposure of Mormonism, Being a Statement of Facts Relating to the Self-Styled "Latter Day Saints, " and the Origin of the Book of Mormon (Preston: Printed by J. Livesey, 1838)—the first anti-Mor­mon book published in Great Britain. Two years later a Methodist minister Thomas Newton published a second edition of Livesey's tract in Manchester.1

Thomas Taylor seems to have been a Methodist lay preacher in Manchester.2

His tract grew out of his fruitless attempts to persuade local Mormon converts to rejoin their former congregations. In an effort to discredit the Saints, he convened a meeting at his house and invited James Mahon, a young convert from Manchester, to demonstrate the "gift of tongues."3 His pamphlet An Account of the Complete Failure of an Ordained Priest of the "Latter Day Saints, " to Establish His Preten­sions to the Gift of Tongues, Which Took Place on Monday Evening, October 12th, 1840: With an Address to Men of Reason and Religion, Warning Them not to be Deceived by the Craftiness of Such Low Impostors (Manchester: Printed by Pigot and Slater, [1840]) describes Mahon's unsuccessful attempts.4

Both the second edition of Livesey's Exposure of Mormonism and Taylor's Complete Failure appeared about the time Parley Pratt returned to Manchester from the United States in October 1840. His response was soon in coining. A Reply to Taylor and Livesey is advertised as "just published" on the back wrapper of the November issue of the Millennial Star, at three half-pence each or Is. per dozen. Seven years later the Star was still advertising the tract, at Id. a copy.5

Parley deals quickly with Taylor's tract, primarily by referring to Matt. 12:39 that only the evil and adulterous look for miraculous signs. He adds that Mahon was wrong to boast of an ability to speak unknown languages and that Brigham Young had specifically advised him not to attend Taylor's meeting. Mahon published his own apology in the Star of December 1840.

Livesey's book was constructed almost entirely from two sources. The sections dealing with the Spaulding-Rigdon theory, the 1833 affidavits by Joseph Smith's Palmyra neighbors, and the argument that the Church existed merely to fleece its new converts were taken essentially verbatim from La Roy Sunderland's Mormon­ism Exposed and Refuted (New York, 1838) (see items 45-47). And the letter of Warren Parrish criticizing the Church authorities and Parley Pratt's letter to Joseph Smith of May 23, 1837, complaining of Smith's financial dealings, came from Sunderland's Zion's Watchman for March 24, 1838.

In his reply, Parley refers to his earlier Plain Facts (item 80) for a refutation of the Spaulding-Rigdon theory. He then directs his most heated responses to two points in Livesey's pamphlet. The first is the claim in Newton's preface that the Latter-day Saints break up families—a denial of which is repeated in the Star of November 1840. The second, expectedly, is the reappearance of Pratt's letter to Joseph Smith. Earlier Parley had written apologetically about this letter in the

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Elders' Journal for August 1838, claiming that he never thought Joseph Smith and Sidney Rigdon were dishonest, only mistaken. Now he reaffirms his conviction that they are men of God. He includes a few extracts from the Methodist discipline, taken from Mormonism Unveiled: Zion's Watchman Unmasked, and then quotes John Simons's A Eew More Facts Relating to the Self-Styled "Latter-day Saints" [Led­bury: Printed by J. Gibbs, jun., 1840] that the reader should examine both sides of the issue. As a postscript he adds an extract from John Taylor's Answer to Some False Statements (item 84) which bemuses over conflicting anti-Mormon accounts of the origin of the Book of Mormon, and a piece from the New York Sun of July 28, 1840, about the Mormons' progress in Nauvoo.

Flake 6621. CSmH, CtY, CU-B, DLC, MH, MoInRC, NjP, NN, ULA, UPB, US1C, UU.

90 SNOW, Erastus. E. Snow's reply to the self-styled philanthropist, of Chester County. [Caption title] [Dated on p. 2:j November 1840. [Philadelphia? 1840?]

16 pp. 22 cm.

Erastus Snow, who would be called into the Twelve in 1849, came back to Nauvoo in October 1840 after four months of proselytizing throughout the eastern states. At the suggestion of the Church leaders, he returned with his wife to Pennsylvania, arriving in Chester County on November 21—coincidentally with the appearance of the tract Mormonism Unmasked, Showed to be an Impious Imposture, and Mr. Bennett's Reply Answered and Refuted. By a Philanthropist of Chester County (Philadelphia: T.K & P.G. Collins, Printers, 1840).' This, as its title suggests, replied to Samuel Bennett's A Few Remarks by Way of Reply to an Anonymous Scribbler (item 74), written in the spring of 1840 in response to Philanthropist's first tract. Bennett had been placed in charge of the Church in Cincinnati that October, so with him out of the area, the task of responding to Philanthropist's second tract fell to Erastus Snow.2 The date on the second page of E. Snow's Reply indicates that he composed his pamphlet within a few days of his return to Pennsylvania, and his journal suggests that he had it printed in Philadelphia in mid-December.3

Snow identifies Philanthropist as the Methodist preacher Caleb Jones, whose second tract, it would seem, was largely a repeat of his first.4 In response to Jones's reference to Bennett's acknowledgment of a belief in a corporeal God, Snow quotes the Doctrine and Covenants (p. 53) that "the Father is a personage of spirit" and then proceeds to give the impression that the Mormon concept of Deity does not involve a corporeal being. Interestingly, Parley Pratt was also doing this at the same time in England in his An Answer to Mr. William Hewitt (next item). Snow angrily denies Jones's assertion, repeated from his first tract, that "Mormons teach entire dependence on private revelation, and consequently make wholly void the scrip­tures." To Jones's claim, also repeated from the first tract, that Latter-day Saints believe in procreation after the resurrection, Snow responds, a bit disingenuously,

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that this applies only to those who live on after Christ's second coming. Jones declares that "the Mormons presume in connexion with all their other absurdities that they shall be made equal to Christ," and Snow essentially defends this idea by quoting a series of passages from the New Testament, including John 14:12 and Philip. 2:5-6. Jones's tract includes an affidavit alleging that Joseph Smith seduced Emma Hale and ran away with her to New York. Snow points out that Emma was twenty-two years old at the time and had consented to marry Smith, but when her father refused, they were married while he was away. Snow is silent with regard to Jones's statement, "Smith says, that [the Second Advent] shall take place in 40 years, as near as he can tell."

Flake 8159. MH, PWcHi

91 PRATT, Parley Parker. An answer to Mr. William Hewitt's tract against the Latter-day Saints. [2 lines] By Parley P. Pratt. Manchester: Printed by W R. Thomas, 61, Spring Gardens. 1840. Price three half-pence; or one shilling per dozen.

12 pp. 19.5 cm.

William Hewitt's An Exposition of the Errors and Fallacies of the Self-Named "Latter-Day-Saints " (Lane-End: Printed at the Office of C. Watts, 1840) derived from the Mormon successes in the Staffordshire Potteries. Hewitt was a Methodist and a self-styled "practical christian" who considered it his duty "to expose these wolves." In June 1840 he wrote two letters to George A. Smith, who was laboring in the area, and invited him to a public debate.1 Hewitt's preface, dated at Lane-End, October 1840, says that Smith had declined to debate, so he put his objections to Mormonism in print. His tract was in circulation by November 7, when Wilford Woodruff received a copy.2

Parley Pratt's letter to George A. Smith of February 18, 1841, suggests that George A. had requested some help from him in responding to Hewitt. Parley announced on the wrapper of the Millennial Star of November 1840 that he would reply to Hewitt's tract in the December issue. Instead he published An Answer to Mr. William Hewitt in an edition of 1,000, and advertised it on the wrapper of the Star for January 1841. In his letter to Smith, Pratt complains that he had printed the tract mainly for distribution in the Potteries and had supplied it at his cost, and had not been reimbursed "one penny."3 That October he advertised it again in the Star, now at a reduced price of Id.4

Hewitt's tract concentrates on doctrinal issues, most of the points he attacks coining from A Timely Warning (items 54, 81) and Parley's Address to the People of England (item 72-73). An Answer to Mr. William Hewitt mainly reasserts the Church's position as presented in Address to the People of England, with a few added biblical references. Three points, however, receive more attention. To Hewitt's assertion that the Mormons teach "this generation shall not pass away before England shall be destroyed," an idea certainly implicit in A Timely Warning, Parley

139

responds that "the Saints hold to no such principle," but he adds, "very shortly" Christ will appear to destroy the wicked. Hewitt challenges the Mormon concept of baptism by immersion, and Parley asks him to explain the meaning of the word bury. Hewitt also complains that the God the Mormons worship "is possessed of corporeal parts, like ourselves, such as eyes, hands, feet, ears, nose, mouth, and so on," and in refutation he quotes John 4:24 and Luke 24:39 that "God is a Spirit," and "a spirit has not flesh and bones." Parley answers that there are three persons in the Godhead, the Father, Son, and Holy Ghost, and the Father and Son are in the express image of each other, both having hands, feet, eyes, etc. Four pages later he adds that the Latter-day Saints "believe in the Father, Son and Holy Ghost, as one God," and that "the Son has flesh and bones, and that the Father is a spirit"—a statement which conforms with the Doctrine and Covenants (p. 53) and moves a bit toward the position of traditional Protestantism.

One sees in E. Snow's Reply and An Answer to Mr. William Hewitt two attempts to move the debate away from Mormonism's more radical doctrines and to keep it focused on first principles—faith in Jesus, repentance of one's sins, and baptism by someone in authority. Indeed Parley concludes his response to Hewitt with these ideas. A discussion of these, the Church leaders had urged for years, was much more fruitful in attracting new converts.

Flake 6561. CtY, CU-B, UPB, US1C, UU.

92 PRATT, Parley Parker? An epistle of Demetrius, Junior, the silversmith, to the workmen of like occupation, and all others whom it may concern,—greeting: showing the best way to preserve our craft, & to put down the Latter Day Saints. | At foot: | (Price One Penny.) Wm. Shackleton and Son, Printers, Ducie-Place, Exchange, Manchester. [ 1840?]

Broadside 36.5 x 23.5 cm. Text in three columns, ornamental border.

Traditionally An Epistle of Demetrius has been attributed to Parley Pratt. And this seems clear from the work itself, for it bears his distinctive style.

Joseph Fielding recorded in his diary: "On Saturday, the 19 [of December 18401,1 received the 8th No. of the Mil'm Star, with a Number of Sheets called an Epistle of Demetrius, etc., and yesterday [December 20] I circulated them."1 Several implications follow from from this entry. First, there is the suggestion that Fielding had not seen An Epistle of Demetrius before, that what he received was the first printing. Second, the assumption of Parley Pratt's authorship is reinforced by the fact that the broadsides were sent with the current issue of the Star, which Pratt was editing at the time. Since Wm. Shackleton and Son printed issues 9-12 of volume 1 of the Star, and the Shackleton edition of An Epistle of Demetrius refers to the Church as "about 10 years old," it seems clear that it was this edition which Fielding received in December 1840.

The context of An Epistle of Demetrius comes from Acts 19:21-41, which tells of the opposition generated by Demetrius, an Ephesian silversmith, to the teachings

140

of Paul which posed a threat to the silversmiths who earned their livings making religious objects. The broadside makes a nineteenth-century Demetrius speak for the sectarian clergy in opposition to the Latter-day Saints, and it is hardly subtle in suggesting that the clergy attack the Saints only out of self-interest.

It is easy to understand why Parley Pratt might compose such a piece in December 1840. Two months earlier he had returned to Manchester to be confronted with a flood of anti-Mormon tracts and newspaper articles, most written by profes­sional clergymen, and he commented on these in the October and November issues of the Star. Perhaps An Epistle of Demetrius was a parting statement to all past and future anti-Mormon writers. At any rate, only two more replies to anti-Mormon works would fall from his pen, one in 1841 (item 118), the other in 1852.

An Epistle of Demetrius was republished twice in England and twice in America (items 135, 143, 167, 333). It was also reprinted in The Prophet of September 28, 1844.

Flake 2761. NN, US1C, WHi.

93 KIMBALL, Heber Chase. Journal ofHeher C. Kimball, an elder of the Church of Jesus Christ of Latter Day Saints. Giving an account of his mission to Great Britain, and the commencement of the work of the Lord in that land. Also the success which has attended the labors of the elders to the present time. By R. B. Thompson. [2 lines] Nauvoo, III: Printed by Robinson and Smith. 1840.

viii[9]-60 pp. 19.5 cm. Brown printed wrappers.

The first Mormon mission to England in 1837-38 is one of the extraordinary chapters in the history of the Latter-day Saints. Launched when the Church in Kirtland was collapsing, it founded a proselytizing effort which would send a life-giving stream of converts to the Church in America for the next two decades. Item 93—the first of the Mormon "faith promoting" books—tells the story of this mission from the perspective of Heber C. Kimball, who with Orson Hyde, Joseph Fielding, Willard Richards, John Goodson, Isaac Russell, and John Snyder, first carried the Mormon message across the Atlantic (see items 30, 35, 36).'

The Elders'Journal of August 1838 reported the return of Kimball and Hyde from England and announced that they intended to publish an account of their mission. But the expulsion of the Mormons from Missouri and the subsequent call of the Twelve to a second British mission in the fall of 1839 interrupted any such attempt. Robert B. Thompson came naturally to this project: he was an Englishman, Joseph Fielding's brother-in-law, and the Church clerk assigned to help Joseph Smith compile his history. The fall of 1840 was also a propitious time to publish the story of the first missionary effort in Britain: eight of the Twelve, including Kimball, were once again laboring in the British Isles, and the first two companies of British converts, totalling about 250, had just reached Nauvoo.2

Two manuscripts in the LDS Church archives bear on this book—a journal which covers the period of the mission, and "Heber C. Kimball Journal 1840," which

141

Kimball dictated in the 1850s. This second document includes a transcription of Journal of Heber C. Kimball, preceded by the following explanation:

I here insert a copy of a pamphlet published by Robert B. Thompson while 1 was on my second mission to England: he and 1 previously went on a high hill in the woods, near the city of Quincy, Illinois, where we sat down when I gave him a short sketch of my first mission to England, from memory, not having my journal with me, as I had been recently driven from Missouri: I then omitted many dates which I now fill up, and also make many corrections and additions.'

Thompson wrote to Kimball in England on November 5, 1840, and mentioned the delay in publishing his journal, but he added that he expected to start on it soon, as Ebenezer Robinson had just returned from Cincinnati with printing supplies.4

Robinson's and Don Carlos Smith's names on the title page indicate that the printing of Journal of Heber C. Kimball began before they dissolved their partnership on December 14, 1840. Since the book was advertised in the Times and Seasons of January 1, 1841, it was likely finished near the end of the year. Beginning in April the Millennial Star advertised it at Is.5

Most of the printed book deals with the first mission to England. It also includes Kimball's account of the trip home in 1838, his experiences at Far West that fall, and his return to England in the spring of 1840. Thompson added a preface (pp. [iii]-viii), and a concluding statement (pp. 55-59) which summarizes the growth of the British Church up to July 1840. The last page contains a hymn, "With Darkness Long We've Been O'erwhelm'd," by William Clayton (see items 106, 245), later famous for his hymn "Come, Come, Ye Saints," and one of the leaders of the second company of immigrating British converts. The book was originally issued in brown printed wrappers, the title page reprinted, from a different setting, within an ornamental border on the front, the rest of the wrapper plain.6

Thompson included two extracts in the Times and Seasons of June 15 and August 2, 1841, while he was associate editor. In 1882 Journal of Heber C. Kimball was reprinted in Salt Lake City, with substantial additions by Helen Mar Whitney, Kimball's daughter, as the seventh book of the "Faith Promoting Series." Kimball's autobiography was published serially in vol. 8 of the Deseret News and in vol. 26 of the Millennial Star.

Flake 4614. CSmH, CtY, C U B , DLC, ICN, MiU-C, MoInRC, MH, UPB, US1C.

94 HIGBEE, Elias, and Robert Blashel Thompson. "Latter-day Saints," alias Mormons. The petition of the Latter-day Saints, commonly known as Mormons, stating that they have purchased lands of the General Government, lying in the state of Missouri, from which they have been driven with force by the constituted authorities of the state, and prevented from occupying the same; and have suffered other wrongs, for which they pray Congress to provide a remedy. December 21, 1840. Referred to the Committee on the Judiciary. [Caption title] [At head of title:]

143

26th Congress, 2d Session. Doc. No. 22. Ho. of Reps. [Signed and dated at end:] Elias Higbee, Robt. B. Thompson. Nauvoo, Hancock County, Illinois, November 28, 1840. [Washington, 1840?]

13 pp. 25 cm.

At the conference of the Saints in Nauvoo, October 5, 1840, John C. Bennett, who had been in the Church less than two months, delivered an impassioned speech on the mistreatment of the Mormons in Missouri and urged the conference to take further steps to obtain redress. In response the conference delegated Elias Higbee and Robert B. Thompson to initiate a second appeal to the federal government. Higbee and Thompson were expected choices: two days before, Thompson had been appointed Church clerk, and the year before, Higbee had led the first attempt to obtain federal assistance (see item 67).'

Both Higbee and Joseph Smith must have known that a second appeal would be fruitless. Higbee had been on the scene while the Senate Judiciary Committee debated the first petition, and he knew the doctrine of states' rights was insurmount­able.2 Perhaps they felt that even a fruitless effort might generate some favorable publicity for the Saints.

Higbee and Thompson completed their petition on November 28, 1840.3

Twenty-three days later, John T. Stuart, the representative from Springfield, Illinois, presented it to the House of Representatives, which referred it to the House Judiciary Committee and ordered it printed.4 There it died. Nor was it entirely successful in generating favorable publicity. On February 15, 1841, Lewis F. Linn, the junior senator from Missouri, complained in the Senate that the petition was giving a false impression of his constituency, and he moved that the Senate print a transcript of the testimony at Joseph Smith's 1838 hearing before Austin A. King, which was published as 26th Congress, 2d Session, Senate Document 189 (February 15, 1841 ).5

This publication provided grist for the anti-Mormon mill for years (see e.g., items 128, 153).

Generally the Higbee-Thompson petition is the same as the one submitted a year earlier.6 It incorporates some expositional improvements and one substantive change: the Mormon losses in Jackson, estimated at $ 175,000 in the first, are reduced to $120,000 in the second. The bulk of the petition rehearses the Mormons' difficulties in the various Missouri counties, points out that they have exhausted all possibilities within the state, and declares that no redress is possible "unless it be awarded by the Congress of the United States."

Flake 3993. CSmH, CtY, CU-B, DLC, MH, MiU-C, NjP, NN, UHi, ULA, UPB, US1C.

95 The Gospel Reflector, in which the doctrine of the Church of Jesus Christ of Latter-day Saints is set forth, and scripture evidence adduced to establish it. A brief treatise upon the most important prophecies recorded in the Old and New Testa­ments, which relate to the great work of God of the latter-days. In short, the subjects

144

of the gospel of Christ, apostasy of the Jews and Gentiles, reorganization of the kingdom of God and renewal of the gospel dispensation, the appearing of the Book of Mormon, the restoration of the House of Israel, second coming of Christ and destruction of the wicked, millennium, &c, &c, are treated upon. Edited by B. Winchester, presiding elder of the Church of Jesus Christ of Latter-day Saints, in Philadelphia. [2 lines] Philadelphia: Brown, Bicking & Guilbert, Printers, No. 56 North Third Street. 1841.

[i-iv]316 pp. 23 cm.

Benjamin Winchester contemplated the possibility of publishing an inde­pendent magazine in support of the Church as early as the spring of 1840, when he discussed the idea with Joseph Smith and received his approval.1 He was probably further influenced by the success of the Millennial Star, which he observed first-hand during his visit to England that summer, and by Parley Pratt's ambitious publishing efforts which helped finance his mission. Winchester's correspondence shows that he viewed the Gospel Reflector, in part, as a profit-making venture, and that these expectations were never realized.2

Erastus Snow read a prospectus for Winchester's magazine to a Church conference in Philadelphia on December 14, 1840, and the conference voted unanimously to support the undertaking.3 The prospectus announced that the maga­zine would be issued in sixteen-page parts until the topics Winchester had in mind were exhausted. What resulted was a semi-monthly comprising a total of twelve numbers spanning the period January 1-June 15, 1841. Numbers 1-5 and 7-11 each have 24 pages; number 6 has 56 pages; number 12 has 20 pages; and the whole is continuously paged. Each number bears the caption title: The Gospel Reflector. Published by B. Winchester, Pastor of the Branch of the Church of Jesus Christ of Latter Day Saints in Philadelphia—apparently a different title than first advertised. The first number, at least, was issued in paper wrappers, following the example of the Millennial Star, but no copy in wrappers has survived.4 The twelve numbers were bound with a title page and table of contents—undoubtedly issued with the twelfth number—and it is in this form that the Gospel Reflector invariably is found today. Usually it is bound in full plain sheep, with or without a leather label; brown ribbed cloth, with or without an embossed ornamental border on the covers, the title in gilt on the backstrip; or gray embossed cloth with an arabesque on the front and back cover. Later in 1841 Winchester advertised the bound book for $1.25, and the following year Lucian R. Foster offered it at the same price.1

It is not known if the prospectus was separately printed. The references to it in the first issue of the Gospel Reflector tend to suggest that it was.

Generally the Gospel Reflector treats a broad range of doctrinal subjects. The ideas themselves were not new to the Mormon printed record, but their defence marshalled a nearly comprehensive collection of biblical citations and examples, many appearing in a Latter-day Saint publication for the first time. In this respect the Gospel Reflector marks a shift away from the polemics of the preceding four

145

years and a move toward a more apologetic form of writing which would charac­terize the works of Orson Spencer and Orson Pratt at the end of the decade.

Like the other Mormon periodicals, it borrowed liberally from its predecessors. For example, a chronology showing the creation of Adam exactly 6,000 years before (pp. 20-21) is reprinted from the third number of the Evening and Morning Star; the seventh Lecture on Faith (pp. 77-83) is from the Doctrine and Covenants (item 22); Oliver Cowdery's letters to W. W. Phelps (pp. 137-76) are taken from the first volume of the Messenger and Advocate; Sidney Rigdon's article on the Millennium (pp. 287-93) and his letter to John Whitmer on the New Testament church (pp. 293-96) are republished from the second volume of the Evening and Morning Star and the fourteenth number of the Messenger and Advocate; and the final issue (pp. 297-311) is largely made up of extracts from the Doctrine and Covenants.

But Winchester wrote much of the text, and here the influence of Parley Pratt's Voice of Warning—explicitly acknowledged in the first number (p. 18)—is perva­sive. Winchester's essays on spiritualizing the scriptures (pp. 29-32), the kingdom of God (pp. 37-42, 49-72), gospel dispensations (pp. 84-89), continued revelation (pp. 89-98), the Book of Mormon (pp. 105-36), the restoration of Israel (pp. 220-43), the Resurrection (pp. 244-46), and the Millennium (pp. 246-72), all derive from the second edition of Voice of Warning (item 62), occasionally borrowing from it verbatim.

Flake 3647. CSmH, CtY, CU-B, DLC, ICN, MH, MoInRC, NjP, NN, ULA, UPB, US1C, UU, WHi.

96 MULHOLLAND, James. An address to Americans: a poem in blank verse, by James Mulholland, an elder of the Church of Jesus Christ, of Latter Day Saints. Intended as a brief exposure of the cruelties and wrongs, which the church has lately experienced in the state of Missouri. [ 1 line] Nauvoo: Printed by E. Robinson. 1841.

11 pp. 19 cm. Gray printed wrappers.

James Mulholland, an Irish Catholic, immigrated to Canada and then to the United States, where he converted to Mormonism. Soon after his conversion, he joined the Saints in Missouri, in time to be driven from the state with them. He was one of Joseph Smith's secretaries and wrote his dictation when Smith began to compile his personal history. On November 3, 1839, a few months after he settled in Nauvoo, Mulholland died, at age thirty-five. "He was a man of fine education," Joseph Smith's history notes, "and a faithful scribe and Elder in the Church."'

Mulholland wrote "Address to Americans" soon after he moved to Nauvoo and apparently intended to publish it. But it fell to his friend and fellow scribe Robert B. Thompson to put the poem in print—"as a tribute of respect to departed worth." Thompson's preface (p. |2J), dated at Nauvoo, January 1, 1841, and the advertise­ments in the January 1841 issues of the Times and Seasons indicate that An Address to Americans was printed at the beginning of the year.

146

Mulholland's poem stands apart from the other Mormon commentaries on the Missouri expulsion. First, it only alludes to the violence rather than dwelling on it. More extraordinarily, it holds out the possibility of forgiveness to the Missourians (p. 11): "And even our enemies, may they repent, / And find their way to mercies throne of grace; / Obtain forgiveness, and amend their lives." And it urges thankful­ness upon the Mormons (p. 11): "And Oh! Ye Saints throughout this happy land, / Praise ye the Lord, all glory give to him, / Who stretched forth his arm, and kept us safe, / 'Midst threatened death, 'midst dangers great and dread." Generally the poem is an optimistic personal statement of Mulholland's faith in a free America, his gratitude to the state of Illinois for befriending the Mormon exiles, and his expec­tation of an imminent Second Advent.

The book was originally issued in gray wrappers, the title page reprinted on the front within an ornamental border, the back wrapper plain. Three years later it was republished in Batavia, New York (item 247).

Flake 5662. CtY, CSmH, ICHi, ICN, IHi, MH, MoInRC, RPB, UPB, US1C.

97 CORDON, Alfred, and Lorenzo Snow. "He that judgeth a matter before he heareth it is not wise. " Solomon. The Latter-day Saints meet for public worship, in the room under that lately occupied by the Socialists, Well Lane, Allison-street, Birmingham, every Sabbath morning at half-past ten, and in the evening at half-past six o 'clock. Also on Tuesday and Thursday evenings, at half-past seven o 'clock each week. Lectures will be delivered by Elders A. Cordon & L. Snow. The inhabitants of Birmingham are respectfully invited to attend. The first principles of the everlasting gospel in its fulness, the gathering of Israel, the second coming of the Saviour, and the restitution of all things spoken of by all the holy prophets, will be among the subjects illustrated. "The Latter-day Saints' Millennial Star, " published monthly, and other publications, can be had at No. 24, Park Street. Thomas Vale, Printer, Freeman-street, Birmingham. [1841?]

Broadside 38 x 23 cm.

Alfred Cordon converted to Mormonism in Burslem, Staffordshire, in 1839, and served as a local missionary until he and his family sailed for America in September 1842. In the spring of 1840 he introduced his new religion into Birming­ham and had baptized four by July, when he was appointed to supervise the missionary work in the Staffordshire Potteries.1 Lorenzo Snow left Nauvoo for his first mission to England in July 1840. He arrived in Liverpool on October 21 and met Cordon at Greets Green near Birmingham three weeks later. Cordon was twenty-three years old, Snow twenty-six.2 By the first week in December they had increased the Birmingham congregation to sixteen members, and during the next week they added fourteen more. In March 1841, a month after Snow transferred to London, Heber C. Kimball organized the Birmingham Conference, which included the city and a half-dozen neighboring towns, with 107 members. During the next fourteen months, the membership in the conference tripled.3

147

The only located copy of Cordon's and Snow's handbill is dated 1841 in manuscript at the bottom. In his diary Cordon notes, "Sunday 7th [of February 1841 ] I opened a large room in Allison Street that would hold about three Hundred People. In the Evening it was attended verry well. Tuesday Evening I preached in the room few attended. Thursday Evening I preached at the room also."4 One might infer that the handbill was printed during the week preceding the 7th. It was certainly printed before February 14, when Snow was called to preside in London (see item 129). The similarities in text and format make it clear that they copied their handbill from the one Wilford Woodruff published the preceding October (item 88).

Six years after he immigrated to Nauvoo, Cordon returned to England as a missionary, and in 1851 he led a company of Saints to the Great Basin. Settling in Willard, Box Elder County, Utah, he was appointed bishop of the Willard Ward in 1857, a position he held until his death in 1871.5

US1C.

98 The book of Mormon: an account written by the hand of Mormon upon plates taken from the plates of Nephi. [22 lines] Translated by Joseph Smith, Jun. First European, from the second American edition. Printed by J. Tompkins, Liverpool, England: for Brigham Young, Heber C. Kimball, and Parley P. Pratt. By order of the translator. 1841.

[i-iv][l]-634[637]-643 pp. 14 cm.

In November 1839, as he waited in New York City to embark on his mission to England, Parley Pratt wrote to Joseph Smith and asked permission for the Twelve to publish the Book of Mormon on the east coast and in the various European languages. Hyrum Smith responded in a letter of December 22, 1839, that he did not want the book published in New York, but he approved of it being published in Europe.1

At the conference in Preston, April 16, 1840, the Twelve designated Brigham Young, Heber C. Kimball, and Parley P. Pratt to obtain the British copyright for the Book of Mormon. And on May 7, Brigham Young wrote to Joseph Smith for approval to publish it. About the same time, two British Saints, John Benbow and Thomas Kington, contributed £250 and £124 toward English editions of the hymnbook and Book of Mormon. With this money in hand and apparently feeling that Hyrum Smith's approval was sufficient, Brigham Young, Wilford Woodruff, and Willard Richards met atop Herefordshire Beacon on May 20 and concluded that Young should go to Manchester and arrange to publish 3,000 copies of each of the two books (see item 78).2

During the last week of May and first week of June, Brigham Young and John Taylor solicited estimates from a number of printers in Manchester and Liverpool; and on June 7, they obtained a bid from John Tompkins, of Liverpool, to print 3,000 copies of the Book of Mormon for £88 plus £60 for paper, or 5,000 for £110 plus £100 for paper. Ten days later they contracted with Tompkins to print an edition of

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5,000. All during June, of course, Brigham Young, Parley Pratt, and John Taylor were also compiling the hymnbook and seeing it through the press in Manchester (see item 78). On July 7, in Manchester, Young and Pratt purchased paper for the Book of Mormon for £111, 17s.3

Taylor reported on July 23 that Tompkins had printed three forms, and he suggested that the galleys be forwarded to Young in Manchester and then sent back to be read by a new convert who was a compositor at a Liverpool newspaper. The next day he paid Tompkins the first of nine monthly installments. But the printing took longer than the four months Brigham Young had anticipated, and not until January 1841 did Tompkins finish the text. On January 18 Young and Richards began preparing the index, which they completed on the 21 st and which "was immediately put in type." Wilford Woodruff and Heber C. Kimball, who were laboring in London, received a bundle of twenty copies of the new Book of Mormon on February 8, 1841, and that day they secured the British copyright at Stationers' Hall and deposited five copies. Four days later the last of the monthly payments was made to Tompkins/

In spite of the fact that he was paid the full £110, John Tompkins delivered only 4,050 copies of the promised 5,000, apparently because he had printed too few of the last three signatures. In April 1841 he declined a settlement proposed by Young, Kimball, and Pratt, but agreed to print additional copies of the deficient signatures at his expense, should they agree to order a new edition of the book. Subsequently Tompkins failed, and a settlement was never reached.s

The back wrappers of the Millennial Star for March and April 1841 advertised the new edition, bound in sheep, for 5s.6 But it did not sell as well as the Twelve had anticipated, and that December Parley Pratt chastised the Saints for not purchasing it. Twenty-two months later 1,100 copies remained in the Millennial Star office. In November 1843 the Star listed the Book of Mormon, in sheep, at 5s., and those in calf at 6s. 6d.; the following July it announced that the prices had been reduced to 4s. 6d. retail and 4s. wholesale for those in sheep, and 6s. retail and 5s. 6d. wholesale for those in calf. At the end of 1845 the office still had 879 copies. A year later the Star again dropped the price of the copies in sheep to 3s. retail, 2s. 6d. wholesale. Finally, in December 1848 it reported that the book was out of print and a new edition was expected the following May.7

The 1841 Book of Mormon was originally offered in three grades of bindings, the relative numbers of which are probably indicated by Parley Pratt's inventory of September 1842: 138 copies in morocco, 297 in calf, and 1702 in sheep.8 It is possible some copies were saved in sheets and bound as needed. It survives today in many variant bindings: black, brown, tan, or green plain or diced morocco, calf, or sheep; gilt or blind stamped covers with an ornamental border, with or without an arabesque on each cover; gilt or blind stamped panelled backstrip; the title in gilt on the backstrip. The LDS Church also owns a copy in what appears to be the original binding of plain green polished sheep, undecorated except for the title in gilt on the backstrip.

150

Essentially a faithful reprint of the 1837 Kirtland edition, the 1841 edition is an important link in the genealogy of the Book of Mormon. From it descended a sequence of LDS editions culminating in the one now in use. Unlike its predecessors, it has the testimonies of the three and eight witnesses at the beginning (pp. [iii]-[iv]), following the title page with Entered at Stationers' Hall on the verso. It is also the first to incorporate an index (pp. [637]-643) as an intrinsic part of the book. Printed in double columns, this "index," like the 1835 References to the Book of Mormon (item 24) after which it is patterned, is really a book-by-book outline or an extended table of contents (see items 83, 158). The main text (pp. [1]—634) ends on p. 634, so 635-36 is skipped in the pagination of the book. Curiously, there are some variations in the signature marks; some copies, for example, have U as the signature mark on the first page of the index, while others have U5.

Flake 598. CSmH, CtY, CU-B, DLC, ICN, MH, MoInRC, NjP, NN, UHi, ULA, UPB, US1C, UU, WHi.

99 [Placard advertising the Book of Mormon. Liverpool: John Tompkins, 1841]

No copy of this item is extant. Its existence is inferred from a receipt in the Brigham Young papers in the LDS Church archives, from John Tompkins, dated February 11, 1841, for "printing 300 Demy sheet placards 'Book of Mormon'" at a cost of £1.

100 KINGTON, Thomas. [Handbill advertising lectures. Bristol? 1841?]

This handbill also is not located. On February 12, 1841, Wilford Woodruff reported, "He [William Pitt] is going to Bristol to assist Elder Kington, who has also organized a branch in that city, hired a room, posted hand bills, etc."1 It is conceiv­able, however, that a fragment among a group of receipts from the 1840-41 British Mission in the LDS Church's Brigham Young papers is indeed Kington's handbill. This measures 18.5 cm. across and shows only the first three lines and part of the fourth: Notice. I An elder I Of the Church of Latter-Day-Saints, I . . . Subjects . . . I.

Thomas Kington was born in Herefordshire, England, May 18, 1794. In the spring of 1840, when Wilford Woodruff first came to Herefordshire, Kington was the superintendent of the United Brethren, an independent congregation which had separated from the Methodists in the early 1830s. Between March 4 and April 15, Woodruff baptized him and 157 other members of his congregation. Early in 1841 Kington began laboring in Bristol, and by the third week in February he had baptized eight. Woodruff visited him at the end of the month and baptized one during his stay, increasing the branch there to fourteen (see items 123-24). That year Kington immigrated to Nauvoo. About 1850 he made the overland trip to Utah, where he served as the bishop of the East Weber Ward and as a patriarch. He died in Wellsville, Utah, July 1, 1874.2

151

101 KIMBALL, Heber Chase, and Wilford Woodruff. The word of the Lord to the citizens of London, of every sect and denomination: and to every individual into whose hands it may fall—showing forth the plan of salvation, as laid down in the New Testament:—namely, faith in our Lord Jesus Christ—repentance—baptism for the remission of sins—and the gift of the Holy Ghost by the laying on of hands. Presented by two of the elders of the Church of Jesus Christ, of Latter Day Saints. [Caption title] [Signed on p. 8:J Heber C. Kimball Wilford Woodruff'. [At foot of p. 8:] City Press, Long Lane: Doudney and Scrymgour. [London, 1841]

8 pp. 17.5 cm.

Wilford Woodruff labored in London for nineteen weeks after he returned to the city on October 17, 1840—three weeks with George A. Smith, twelve with Heber C. Kimball. Converts came slowly, but when the first Mormon conference convened in London on February 14, 1841, forty-six members made up the London branch. In January 1841 Brigham Young wrote to Kimball and Woodruff to arrange to return to the United States that spring, and during February they prepared to leave the London branch in the hands of Lorenzo Snow. On February 9 they worked on a parting statement to the indifferent Londoners, and two days later they finished the tract. Kimball's and Woodruff's journals suggest that they dictated the text to Ellen Balfour Redman, a well-educated Scottish woman who had joined the Church in New York and who occasionally wrote letters for Kimball.1 Woodruff corrected the proofs on February 17; on the 20th, the day Kimball left London and six days before his own departure, he picked up 3,000 copies of The Word of the Lord to the Citizens of London at a cost of £3,3s. Most of these he left with Lorenzo Snow for distribution in the city.2

Like A Timely Warning (items 30, 36, 54, 81) and An Address to the People of England (items 67, 72-73), which clearly influenced it, The Word of the Lord was written as a warning to those who had not yet received the Mormon message (see e.g.,D&C 1:4-5; 38:41; 63:37, 57-58; 88:81; 109:41; 112:5).Mts focus is Mormon-ism's first principles: faith in Jesus Christ, repentance from sin, baptism by immer­sion, and the gift of the Holy Ghost by the laying on of hands by one having God's authority. It is a significant pamphlet, for it was the prototype of Lorenzo Snow's Only Way to be Saved (item 129), the most widely published of all the nineteenth-century Mormon tracts. The Word of the Lord was reprinted in Bristol in 1841 (item 123) and in the Times and Seasons of September 15, 1841.

Flake 4618. CtY, MH, UPB, US1C, UU.

102 PAGE, John Edward, and John Cairns. A collection of sacred hymns, for the use of the Latter Day Saints. Selected and published by John E. Page & John Cairns, elders. [Caption title 1 |N.p., 1841?)

64 pp. 10.5 cm.

John E. Page was a recalcitrant apostle. Born in Oneida County, New York, in 1799, he joined the Church in Ohio in 1833 and moved to Kirtland two years later.

152

In the spring of 1838 he and his family immigrated to Missouri, and in the course of the exodus that winter, his wife and two children took sick and died. He was ordained one of the Twelve in December 1838, and about the same time he married Mary Judd, a Canadian, twenty years his junior. Page was called to accompany Orson Hyde to Jerusalem in April 1840, but in spite of much urging from the other Church leaders, he tarried in Ohio, New York, and Pennsylvania while Hyde made his way to the Holy Land (see items 79, 128, 144). By February 1846 he had shifted his allegiance to James J. Strang, and that month he was dropped from the Quorum of the Twelve; four months later he was excommunicated. For three years he was a pillar in James Strang's church, the editor of the Gospel Herald, until Strang cut him off in July 1849 (see items 303, 310). After that he joined the Brewsterites, and in the early 1860s he followed Granville Hedrick. He died in Illinois in 1867.'

Less is known about John Cairns. Born in Glasgow, Scotland, October 21, 1808, he came to Canada as a young man, converted to Mormonism there in 1834, and moved to Nauvoo about 1840. In April 1843 the Twelve called him to a mission in England, and the following month he accompanied Reuben Hedlock to Great Britain, where he presided over the London Conference and then over the Church in Scotland. He also joined Thomas Ward in publishing Oliver Cowdery's letters to W. W. Phelps in pamphlet form (item 197). By February 1845 he had returned to the United States, and a year later he participated in the Nauvoo Temple. Sub­sequently, he became disaffected and moved to St. Louis, where he engaged in business and civil service, including six years on the city council. In 1885 he joined the RLDS Church at Hannibal, Missouri, and that year died there forty days before his seventy-seventh birthday.2

In a letter in the Times and Seasons of August 2, 1841, Cairns speaks of joining Page on a missionary journey through Ohio and Indiana which extended from mid-January to July. Since the eight-line preface on the first page of the Page-Cairns hymnbook refers to "a large collection [of hymns] about to be published at Nauvoo, 111." (see the next item), it would seem that Page and Cairns published their book in February or March 1841, probably in Ohio or Indiana. That Page would publish a hymnal about the same time the Church was printing one is a measure of his independence. Six of the hymns in his book are by his wife, Mary Judd Page, so perhaps the book arose out of his desire to see more of her songs in print.3

The book itself contains the texts of forty-seven hymns (pp. [ 1 ]—62), followed by an index of first lines (pp. 63-64). Twenty-two of the songs are in the 1835 hymnal (item 23). Seven others are from Parley Pratt's Millennium and Other Poems (item 63). Three are previously unpublished hymns by W. W. Phelps, and, as mentioned above, six others are by Mary Judd Page. Of the nine remaining hymns, four seem to be by Mormon authors. It is possible that Cairns himself wrote some of these, for his letter in the Times and Seasons includes a few lines of verse. The copy at the RLDS Church is in a plain brown paper wrapper, probably a later cover.

Ten of the songs in the Page-Cairns book, including two of Mary Page's and Parley Pratt's "An Angel of Glory from Heaven Descended," apparently were not

153

printed in any other LDS hymnal. Two others published here for the first time, W. W. Phelps's "Wake O Wake the World From Sleeping" and Mary Page's "Ye Who Are Called to Labor," were included in the official LDS hymnal from 1847 to 1947 and 1851 to the present, respectively.4 Twenty-seven were used in the Little-Gardner book (item 246), the first Mormon hymnal with music.

Flake 6066. MoInRC, US1C.

103 A collection of sacred hymns, for the Church of Jesus Christ of Latter Day Saints. Selected by Emma Smith. Nauvoo, III: Printed by E. Robinson. 1841.

iv[5]-351 pp. 10.5 cm.

By the summer of 1839 the Kirtland hymnbook (item 23) was out of print, and in July, just before the apostles left for their missions to England, Joseph Smith and the Twelve met to select hymns for a new book. Three months later the general conference in Nauvoo voted to publish a new edition of the hymns immediately. This decision was reaffirmed October 27 by the Nauvoo high council which directed Emma Smith to "select and publish a hymn-book for the use of the Church," and the next day it delegated Oliver Granger to raise funds for the publication. On December 29, 1839, the high council again voted to print 10,000 copies of the hymnbook "under the inspection of the Presidency, as soon as monies can be raised to defray the expenses." The following July, the Nauvoo high council appointed George W. Harris and Samuel Bent as traveling agents to solicit orders for a new hymnal, a new edition of the Doctrine and Covenants, and the Book of Mor­mon—which, at this time, Ebenezer Robinson was seeing through the press in Cincinnati (see item 83).' Robinson reported to the October 1840 conference that he was then making arrangements to print the hymns, and the following month he advertised for songs in the Times and Seasons:

Having just returned from Cincinnati Ohio, with paper and other materials for publish­ing a new selection of Hymns which have so long been desired by the saints, we contemplate commenceing the work immediately; and feeling desirous to have an extensive, and valuable book; it is requested that all those who have been endowed with a poetical genius, whose muse has not been altogether idle, will feel enough interest in a work of this kind, to immediately forward all choice, newly composed, or revised hymns. In designating those who are endowed with a Poetical genius, we do not intend to exclude others; we mean all who have good hymns that will cheer the heart of the righteous man, to send them as soon as practicable, directed to Mrs. Emma Smith, Nauvoo, 111. Post Paid.

By the middle of March 1841, the hymnal was out of press, and Robinson announced in the Times and Seasons of March 15 that copies would be bound in time for the April 6 conference.2 A year later Lucian R. Foster advertised the book in New York at 500 a copy.3 What the ultimate size of the edition was is unknown, but it was probably much smaller than the 10,000 ordered by the high council in December 1839. Robinson, it would seem, played the principal role in publishing

154

the official hymnbook in 1841, just as W. W. Phelps had done in 1835. To what extent Emma Smith was involved is not known.

The 1841 hymnal retains the 1835 preface (pp. [iii]-iv). It includes the texts of 303 songs (pp. [5J-340), numbered 1-304, with "The Glorious Day is Rolling On" printed twice as nos. 11 and 135. Seventy-seven of the hymns are in the 1835 book, of which seventy-three are in the 1840 hymnal (item 78). Seventy-eight others are taken from the 1840 hymnal. Five more are from the 1839 Elsworth book (item 61). Of the remaining 143 hymns, only ten are of Mormon authorship: three each by Eliza R. Snow and Mary Judd Page, and one each by Hosea Stout, Robert B. Thompson, W. W. Phelps, and Austin Cowles. Twenty-four of the new hymns are by Isaac Watts, seven by Charles Wesley.' An index of first lines is at the end (pp. [341]-351).

The Nauvoo hymnal occurs in several bindings, including plain brown sheep with ruled or decorative gilt bands and the title in gilt or in blind on the backstrip, black striated sheep with gilt decorations and title on the backstrip, and plain gray muslin. The different bindings reflect the fact that copies were kept in sheets and bound at various times as they were needed, this continuing as late as December 1843."

Flake 1761. CtY, DLC, ICN, MoInRC, MWA, NN, NNUT, PHi, UPB, US1C, UU.

104 JOHNSON, Joel Hills. A portrait of the Missouri mob. A poem. By Joel H. Johnson. [Nauvoo? 1841?]

Broadside 35 x 17.5 cm. Text in two columns, ornamental border.

Portrait of the Missouri Mob is clearly a Nauvoo imprint: the border, for example, has the same type elements as that on the Circular of the High Council of January 20, 1846 (item 296). The date 1841 is tentatively assigned to it because of the flurry of Johnson's poetry which appeared in the Times and Seasons that year (e.g., April 1, July 15, and October 1). Indeed, variations of a few of its lines are incorporated in Johnson's "Poem on the Suffering of the Saints in Missouri," in the Times and Seasons of April 1, 1841. Moreover, it is reprinted in John E. Page's Slander Refuted [Philadelphia? 1841?] (item 128), exactly as in the broadside, including the quotations at the beginning, but with a half-dozen corrections—sug­gesting that Page took his text from the broadside.

In 26 four-line stanzas, the poem is essentially a propaganda piece which dwells on the most outrageous aspects of the Mormon expulsion. Its fourteenth stanza: "Thus all the State became a mob, / With Bogs, their Gov'nor, at their head; / Which gave them power to kill and rob, / 'Till many of the saints were dead."

Flake 4440. CtY.

155

105 SNOW, Eliza Roxcy. Time and change: a poem in blank verse. Also two odes, one for the sons of liberty, the other for the fourth of July. By Miss Eliza R. Snow. Nauvoo, III. Printed by E. Robinson. J841.

18 pp. 14 cm.

Eliza R. Snow, "Zion's Poetess," was the most influential of all the nineteenth-century Mormon women. Born in Massachusetts in 1804, she lived her early life in Ohio and in 1835 followed her mother and sister into the Mormon Church. From Kirtland in 1838 she traveled with her family to Missouri, and then into Illinois. In Nauvoo she was the secretary of the first Relief Society, and in June 1842 she became a plural wife of Joseph Smith. Eliza made the overland crossing to Utah in 1847. When the Relief Society was organized throughout all the wards of the Church in the late 1860s, she was called to be the president, a position she held for twenty years. She died in Salt Lake City, December 5, 1887.'

All during her life Eliza Snow wrote poems which she published in the Mormon newspapers and magazines in Ohio, Illinois, and Utah (see items 168,249). Most aspects of the history and ideology of the Latter-day Saints are touched in these works, in words that have become permanently embedded in the Mormon culture. Time and Change is her first work published as a separate. It is mentioned in the Times and Seasons of April 15, 1841, with an injunction to the young to "commit it to memory, and thus transmit it as a useful and pleasing lesson to future time." Its theme and the time it was published suggest that it was inspired by the maneuvers of the Nauvoo Legion on April 6,1841, an event which also inspired another Nauvoo poet, Lyman O. Littlefield (item 113).

"Time and Change" is a long narrative poem in blank verse, with two odes inserted into the body of the poem. The first ode (pp. 14-15), celebrating liberty, is in 6 four-line stanzas; the second (pp. 16-17), questioning the celebration of the Fourth of July by the Latter-day Saints who had been denied their political rights, is in 4 eight-line stanzas. The poem itself traces the ebb and flow of civilizations including the destruction of liberty with the Roman persecution of the Christians, the reinstitution of freedom with the rise of America, the subsequent loss of freedom with the persecution of the Mormons, and its ultimate restoration with the millennial reign of the Messiah. It is reprinted, with some changes, in the first volume of Eliza R. Snow's collected works, Poems, Religious, Historical, and Political (Liverpool, 1856), pp. 237-61.

Flake 7848. NNHi.

106 CLAYTON, William. A deluded Mormon. The following lines were composed by a member of the Church of Jesus Christ of Latter Day Saints, and sung by the Twelve, on leaving the wharf at England, for "Mount Zion" in the West. [Nauvoo? 1841 ?]

Broadside 24.5 x 8.5 cm. Ornamental border.

156

107 MATTHEWS, Mary. Hymns. The following lines were composed by Mrs. Mary Matthews, of Lancaster County, Pa. a member of the Church of "Jesus Christ of Latter-day Saints, " on the gathering of the saints to the city ofNauvoo. [Nauvoo? 1841?]

Broadside 32.5 x 18 cm. Text in two columns, ornamental border.

These two broadsides appear to be Nauvoo imprints. The peculiar & and the italic type used for the first words of the chorus in item 106, for example, match those of the Times and Seasons (see e.g., 2:320, 437, 533, 545). The type elements making up the border of item 107 are used in the borders of items 104, 262, 296, and in a border in the Times and Seasons (6:875); and the bold typeface of the word hymn at the head of each song appears throughout the Times and Seasons.

Item 106 prints William Clayton's song "In Darkness Long We've Been O'erwhelmed," first published on the back page of Journal of Heber C. Kimball (item 93). This song speaks about the introduction of Mormonism in Britain and the doctrine of the gathering. Its text in the broadside, in 9 four-line verses and a four-line chorus, seems to be a later version incorporating nine textual changes and a number of changes in spelling and punctuation, including the change of With to In in the first line. Its first verse: "In darkness long we've been o'erwhelmed / Upon proud Britain's land, / But now the Lord has call'd us forth / By his Almighty hand." It is reprinted in The Prophet of August 3, 1844, preserving the entire text and format of the broadside, except the ironic title A Deluded Mormon which is replaced with Hymn} So one might infer that item 106 was printed no later than August 1844. The subtitle obviously refers to the departure of seven of the Twelve from England on April 20, 1841, suggesting that the broadside was printed no earlier than 1841. The original version of the song was also included in a broadside (item 245) and in the Wight hymnal (item 345).

William Clayton is best known for his hymn "Come, Come, Ye Saints." Born in Lancashire, England, in 1814, he converted to Mormonism in 1837 and three years later immigrated to Nauvoo, where he served as Joseph Smith's secretary and as the clerk of the Council of Fifty. He crossed the plains with the pioneer company in 1847, and from his record of this trip published his famous Latter-day Saints' Emigrants' Guide (St. Louis, 1848). In Utah he served for many years as territorial recorder of marks and brands and as territorial auditor. He died in Salt Lake City in 1879.2

Item 107 includes three hymns, in six, ten, and six verses, respectively. As far as it is known, only the third song appears in any other Mormon source. This song was added to the sixth number of the reprinted Evening and Morning Star (Septem­ber 1835) (item 17). Its first verse: "How precious is the name, / Brethren sing, brethren sing, / How precious is the name / Of Christ the Paschal lamb, / Who bore our Sin and shame, / On the tree, on the tree; / Who bore our sin and shame, / On the tree."

The subtitle of item 107 and the contents of the songs suggest that only the first hymn was written by Mrs. Mary Matthews, of Lancaster County, Pa., of whom

157

nothing is known. The first verse of her hymn: "Oh! happy land, for thee we sigh, / When will the moments come? / When shall we on Mount Zion stand, / And dwell/ with saints at home?" And the first verse of the second song: "Come my brethren let us try / For a little season, / Every burthen to lay by: / Come and let us reason."

Because of the similarities in the subtitles, items 106 and 107 appear to have been printed about the same time. They are entered at this point because several other pieces of Mormon poetry were published as separates during the spring of 1841 (items 104, 105, 113), perhaps as a result of Ebenezer Robinson's advertising for songs for the Nauvoo hymnal (see item 103). The only located copy of item 107 was sold by the University of Michigan Clements Library in May 1995 and is now owned by a private collector.

Item 106: US1C.

108 PRATT, Parley Parker. A letter to the Queen, touching the signs of the times, and the political destiny of the world. [2 lines] Manchester: Printed and published by P. P. Pratt, No. 47, Oxford-Street. 1841.

12 pp. 19 cm.

The principal theme of A Letter to the Queen is one of Mormonism's oldest, the imminence of the Millennium, but with a new component. Using the dream of Nebuchadnezzar in the second chapter of Daniel, it argues that all of the world's governments are soon to be supplanted by a millennial government lead by Jesus Christ and administered by his followers—an audacious declaration to make to the sovereign of the British empire.

Such political overtones are not easily discernable in Mormon millenarianism before 1838. In the 1837 Voice of Warning (item 38), for example, the kingdom of God is identified with Christ's church, and membership in this kingdom is declared to be available to all who repent of their sins and are properly baptized. But a year after Voice of Warning was published, when the Saints were besieged at Far West, they openly discussed Nebuchadnezzar's dream in support of the idea that the kingdom of God would eventually overwhelm the governments of the earth.1 This idea is implicit in Parley's Farewell Song (item 68) and explicit in his article "The Millennium" in the first number of the Millennial Star.

One other idea is prominent in A Letter to the Queen, an idea aired earlier in An Epistle of Demetrius (item 92): "I mean my message for the lords and nobles, clergy and gentry, as well as Sovereign and people. Let them deal their bread to the hungry, their clothing to the naked,—let them be merciful to the poor, the needy, the sick and the afflicted, the widow and the fatherless."

A Letter to the Queen is signed by Parley Pratt at the end and dated at Manchester, May 28, 1841. By June 6, Joseph Fielding had copies in his possession.2

An advertisement for it appeared in the June 1841 issue of the Star, at Id. each or 4s. per hundred—two-thirds the cost of other tracts of comparable size. This ad makes it clear that, although addressed to Queen Victoria, the tract was intended for

[58

a more common readership; it urged the Saints to buy a hundred copies "to give away, to lend, or to sell." In four weeks the entire edition of 5,000 was distributed, and a second edition of 5,000 was rushed off the press (items 119-20 ).3 It was reprinted in the Times and Seasons of November 15, 1841, in New York (item 166), Nauvoo (item 202), Milwaukee (item 203), and by George J. Adams under a different title (item 194).

Flake 6597. CtY, CU-B, UPB, US1C.

109 PRATT, Orson. An interesting account of several remarkable visions, and of the late discovery of ancient American records. By O. Pratt, minister of the gospel. [First American edition.] New-York: Joseph W. Harrison, Printer, No. 465 Pearl-Street. 1841.

36 pp. 17.5 cm. Ornamental border on title page. Yellow printed wrappers.

110 PRATT, Orson. An interesting account of several remarkable visions, and of the late discovery of ancient American records. By O. Pratt, minister of the gospel. [SecondAmerican edition.]New-York: Joseph W. Harrison, Printer, No. 465Pearl-Street. 1841.

36 pp. 17.5 cm. Ornamental border on title page. Yellow printed wrappers.

Orson Pratt, along with six of the Twelve and 130 emigrating Saints, set sail for the United States on April 20, 1841, reaching New York one month later. While Brigham Young, Heber C. Kimball, and John Taylor returned to Nauvoo, Pratt remained in New York City to reprint his Remarkable Visions (item 82). On June 12, he obtained the American copyright and two days later deposited a copy of the book with the court. By July 19, he was back in Nauvoo, and two weeks later he began advertising the new edition in the Times and Seasons, at 12!/20 each, despite the price on the wrapper.1

Just when the second American edition was printed is not known. Kimball reported in a letter to the Millennial Star of September 1841 that Pratt intended to republish Remarkable Visions in 5,000 copies. Whether this refers to just the first American edition or to it and the second is also unknown.

The first American edition reprints the 1840 edition with a dozen minor textual changes, a few changes in punctuation, and the addition of four paragraphs just preceding the concluding paragraph. This added text speaks of the imminence of the Second Advent and the necessity of responding to the Church's message. Also, two hymns are added at the end, Parley Pratt's "The Morning Star" (p. 35), and Thomas Kelly's "Israel's Redemption" (p. 36).2 The second American edition is virtually a line-for-line reprint of the first American edition, with a dozen changes in punctuation. Both were issued in yellow printed wrappers with the following wrapper title within an ornamental border: An interesting account of several remarkable visions, and of the late discovery of ancient American records, which unfold the history of this continent from the earliest ages after the flood, to the

160

beginning of the fifth century of the Christian era. With a sketch of the rise, faith, and doctrine, of the Church of Jesus Christ of Latter Day Saints. By O. Pratt, minister of the gospel. [2 lines ] Price, ten cents, or six dollars per hundred. In both instances, the outside back wrapper contains Philo Dibble's hymn "The Happy Day Has Rolled On," and the interior is plain.2

Item 109: Flake 6502. ICHi, MH, MWA, NjP, UPB, US1C, UU. Item 110: Flake 6503. CtY, NN, UPB, US1C.

111 PRATT, Parley Parker. An address by a minister of the Church of Jesus Christ of Latter-day Saints to the people of the United States: [Caption title] [Last line on p. 4:] according to truth and righteousness. [New York? 1841?]

4 pp. 19 cm.

112 PRATT, Parley Parker. An address by a minister of the Church of Jesus Christ of Latter-day Saints. To the people of the United States: [Caption title] [Last line on p. 4:] judge according to truth and righteousness. [New York? 1841 ?]

4 pp. 18 cm.

Items 111 and 112 are different editions of Parley Pratt's Manchester tract An Address by a Minister of the Church of Jesus Christ of Latter-day Saints, to the People of England (items 72-73)—although, for the most part, they are line-for-line the same. Item 111 is a faithful reprint of the May 28, 1840, Manchester edition except for the deletion of three sentences, the change of Assyrian to Syrian and Jesus to Jesus Christ, and the deletion of a comma, all in the second page, and the addition of a comma and the change of kingdom to country in the fourth. Item 112 is textually identical to item 111 except for the insertion of the word the in the seventeenth line of page 2, and a half-dozen changes in punctuation. This sequence of changes suggests that item 112 was reprinted from item 111. Unlike the Manchester editions, these do not identify Parley Pratt as the author.

Both editions list Latter-day Saint meeting times in New York City on the last page, suggesting that they are New York imprints. Both include the Gospel Reflector (item 95) in their lists of publications, so they were printed no earlier than 1841. John E. Page's Slander Refuted (item 128) contains a faithful reprint of item 111. And Erastus Snow's and Benjamin Winchester's Address to the Citizens of Salem (items 125-26) reprints a part of An Address by a Minister, identical in both item 111 and item 112, which includes the next-to-last paragraph of main text. The eleventh line of this paragraph contains a comma that is not in either of the Manchester editions but which is perpetuated in the Snow-Winchester tract. It would appear, therefore, that item 111 was printed before the publication of the Snow-Win­chester tract in September 1841. Items 111 and 112 are listed at this point because it seems plausible that they were printed in tandem with the first two New York editions of Orson Pratt's Remarkable Visions (items 109, 110). During June and July

161

1844, The Prophet advertised An Address by a Minister at a hundred copies for 250 (see item 184).

Flake 6557. Item III: NN. Item 112: CSmH, UPB, WHi.

113 LITTLEFIELD, Lyman Omer. The Latter Day Saints: a poem in two cantos; by Omer, author of "Eliza or the Broken Vow. " [ 1 line] Nauvoo, III: Printed for the author. 1841.

iv[5J— 15 pp. 16 cm.

"Omer" is Lyman Omer Littlefield, who, at the time this piece was printed, was a twenty-one-year-old compositor in the Times and Seasons office. The title page identifies Omer as the author of "Eliza or the Broken Vow," which Littlefield's memoirs make clear he wrote.1

Lyman O. Littlefield was born in Oneida County, New York, November 22, 1819. In the early 1830s he and his family moved to Michigan, where they joined the Mormon Church. At age fourteen he marched with Zion's Camp to Missouri. When the Saints moved into Clay County, his father bought a farm there, and Littlefield went to work as an apprentice at the shop of the Upper Missouri Enquirer. In 1840 he moved to Nauvoo and hired on at the Times and Seasons office. From September 1847 to July 1848, he served as a missionary in England and assisted in editing the Millennial Star. Returning to America in 1848, he settled in Kanesville, Iowa, and during the next ten years worked for the Council Bluffs Bugle and the Crescent City Oracle. He immigrated to Utah in 1860 and for many years worked at the Deseret News and Salt Lake Daily Telegraph. He died in Smithfield, Utah, September 1, 1893.2

The Latter Day Saints: A Poem is noticed in the Times and Seasons of June 15, 1841, with the following comment inserted by a loyal co-worker: "The author, altho' young in years, has given evidence of poetic genius, which, we hope, will be cultivated, until he arrives at the acme of perfection." An ad, dated June 15, in the same issue offers the pamphlet for 614c\ Another poem of Littlefield's is printed in the Times and Seasons for October 1, 1841; a third, signed "Omer," is in the issue of May 1, 1843.

The central figure of The Latter Day Saints: A Poem is Joseph Smith, to whom the poem is dedicated on the verso of the title page. The first canto describes the expulsion of the Saints from Missouri and comments on the roles of the governor, the militia, and President Martin Van Buren, who refused to involve the federal government. The second focuses on the maneuvers of the Nauvoo Legion on April 6, 184.1, with Joseph Smith at the head—a symbol, the poem suggests, of the new-found liberty of the Latter-day Saints.

Flake 5998. CtY, US1C.

114 WINCHESTER, Benjamin. Plain facts, shewing the origin of the Spaulding story, concerning the Manuscript Pound, and its being transformed into the Book

162

of Mormon; with a short history of Dr. P. Hulbert, the author of the said story; thereby proving to every lover of truth, beyond the possibility of successful contra­diction, that the said story was a base fabrication, without even a shadow of truth. By Benjamin Winchester, minister of the gospel, Philadelphia, United States. [1 line] Re-published by George J. Adams, minister of the gospel, Bedford, England. To which is added, a letter from Elder S. Rigdon, also, one from Elder O. Hyde, on the above subject. Printed by C. B. Merry, Bedford. 1841.

27 pp. 18 cm.

George J. Adams's most conspicuous gift was flamboyance, a prerequisite for a career that combined preaching and acting. In New York in February 1840, at age twenty-nine, he heard Heber C. Kimball speak, and eight days later he was baptized into the Church. For the next five years, in the eastern United States and in Great Britain, he devoted his skills to the Mormon cause, until he was excommunicated in 1845 amidst charges of thievery and licentiousness. A year later he joined James J. Strang, became Strang's counselor, and then was cut off by the Strangites in 1850 (see items 303, 310). Again Adams turned to the stage, but by the end of the decade he was back in the pulpit. In 1861 he organized his own Church of the Messiah in Massachusetts, transferring it to Maine the following year. During his new church's fourth year, he conceived the idea of moving it to the Holy Land, and in August 1866, he and 155 followers set sail for Jaffa—a venture Mark Twain immortalized in Innocents Abroad. Adams returned to the United States about 1870, and ten years later he died in Philadelphia, May 11, 1880, still advertising himself as the Rev. Dr. G.W.J. Adams.1

Orson Hyde persuaded Adams to accompany him to England, and on March 3, 1841, they arrived in Liverpool. Adams labored in Preston, London, and for three months in Bedford, where he added fifty to the Church. He transferred back to London on July 19, and then he went on to work in Birmingham and Liverpool. On the last day of the year, he sailed for the United States.2

The Spaulding-Rigdon theory, of course, was in wide circulation in England by 1841. Benjamin Winchester had been in England in the summer of 1840, and his visit undoubtedly popularized his Origin of the Spaulding Story (item 77) among the Mormon missionaries there. In the spring of 1841 a conference in Bedford authorized Adams to reprint Origin of the Spaulding Story for local use. On June 9 he went to Northampton to lecture and immediately clashed with the Rev. Timothy Matthews, who used the Spaulding-Rigdon theory in his attacks on the Latter-day Saints (see item 121). This confrontation undoubtedly spurred Adams to republish Origin of the Spaulding Story, and that month he brought out the second edition.^

The Bedford edition faithfully reprints the main text of the Philadelphia edition with three trivial changes. It includes a preface by Adams, dated at Bedford, June 15, 1841, but not Winchester's editorial "reflections" which conclude the Philadel­phia edition. It also adds Sidney Rigdon's letter of May 27, 1839, taken from Parley Pratt's Plain Facts (item 80), and a quotation from John Taylor's Answer to Some False Statements and an extract from the New York Sun, both from Parley's Reply

163

to Taylor and Livesey (item 89). In addition, it prints a letter from Orson Hyde of June 7, 1841, in which he describes his association with Rigdon before the appear­ance of the Book of Mormon and declares that Rigdon had nothing to do with its production.

Flake 9942. CU-B, MH, NN, PPiU, US1C.

115 BARNES, Lorenzo Don. References. To prove the gospel in its fulness, the ushering in of the dispensation of the fulness of times and the latter-day glory. (By L. D. Barnes.) [Caption title, followed by nineteen lines on the first page] [Phila­delphia: Brown, Bicking and Guilbert, 1841 ]

8 pp. 11 cm.

116 BARNES, Lorenzo Don. References; to prove the gospel in its fulness, the ushering in of the dispensation of the fulness of times and the latter-day glory. (By L. D. Barnes.) [Caption title, followed by seventeen lines on the first page] [Nauvoo? 1841?]

8 pp. 12.5 cm.

Barnes's References consists mostly of biblical "proof texts" which support the Mormon position. It lists some three hundred citations, arranged under fifteen topical headings (pp. 1-6): "The Gospel"; "Its first principles, promises and bless­ings"; "The Holy Spirit and powers of godliness"; "Antiquity of the Gospel"; "Necessity of the Gospel being revealed from Heaven at the first coming of Christ"; "Necessity of the Gospel being revealed from Heaven in the Last Days"; "Millen­nium"; "Christ's Second Coming"; "The Kingdom taken from the Jews and given to the Gentiles"; "The Gathering of Israel"; "Miracles and Revelations in the Last Days"; "Kingdom of God in Power and Building up of Zion"; "Book of Mormon"; "The God of Israel"; "On Priesthood." These are followed by a list of books referred to in the Bible but not included in it—an expanded version of the list in the Gospel Reflector, p. 104 (item 95), which, in turn, was taken from Parley Pratt's Plain Facts (item 80). The pamphlet ends with a "Chronology of Time" (pp. 7-8), also from the Gospel Reflector, pp. 20-21.

The edition with nineteen lines following the caption title on the first page (item 115) was printed from a rearrangement of the same typesetting used to print all but the "Chronology of Time" on the last two pages of the Gospel Reflector. Consequently, this edition was printed in Philadelphia by Brown, Bicking and Guilbert about July 1841.

The edition with seventeen lines following the caption title on the first page (item 116) seems to be the second. It includes a few references not in the Philadelphia edition and expanded versions of some others. The "Chronology of Time" in the Philadelphia edition incorrectly adds the time periods to arrive at exactly 6,000 years since the creation, while the second edition corrects this number to 6,006. Both give "Since Christ, 1841" in the chronology, so the second edition was likely printed in

164

1841 also. Its type suggests it is a Nauvoo imprint. The most obvious piece of evidence is the two different typefaces of the numeral 2 used throughout the pamphlet. Similar mixtures occur, for example, in the Times and Seasons (e.g., 2:493, 582; 3:585, 599, 607, 654, 669) and in the 1844 Nauvoo Doctrine and Covenants (e.g., pp. 10, 31, 36, 37). That it is indeed a Nauvoo imprint is reinforced by the Times and Seasons of November 1, 1841, which advertises References as "just published, and for sale at the Nauvoo Stationery" at a price of 60 each or $3 per hundred. Benjamin Winchester arrived in Nauvoo in October 1841 and appar­ently worked in the Times and Seasons shop from November 1841 to January 1842 (see item 155), so one might guess that he republished References in Nauvoo.1

Curiously, the Nauvoo edition is printed in two four-page signatures. The copy in the LDS Church archives has the first signature on white paper, the second on blue, while the Harvard and Salt Lake Public Library copies have the first signature on pink paper, the second on white. The Yale and Brigham Young University copies are printed entirely on white paper.

Revised editions of Barnes's References were published at least twice in England under his name (item 152) and at least twice under other people's names (items 136, 137). Benjamin Winchester published a much larger book of references in 1842 (item 155).

Lorenzo D. Barnes was a much loved and respected young elder. Born in Massachusetts, March 22, 1812, he moved with his family to Ohio in 1815 and converted to Mormonism there in 1833. The following year he marched with Zion's Camp and in 1835 was chosen a member of the First Quorum of Seventy. Thereafter, his life was one of continuous missionary work, interrupted only by a brief pause at Adam-ondi-Ahman, where he served on the high council. In the spring of 1839 he was called to accompany the Twelve to England, but a stopover on the east coast stretched into two years as he proselytized in Pennsylvania and New Jersey. Finally, in January 1842 he sailed for Great Britain (see items 151,152). Eleven months later Barnes died in Bradford—the first Mormon elder to die in a foreign land. In 1852 his remains were brought from England and reinterred in Salt Lake City, an indication of the high esteem in which he was held.2

Item 115: US1C. Item 116: Flake 310. CtY, MH, UPB, US1, US1C.

117 HYDE, Orson. [An address to the Hebrews (in Dutch). Rotterdam, 1841]

This item, published by Orson Hyde in connection with his mission to the Holy Land (see item 144), is the first Mormon work in a foreign language. Unfortunately no copy is located. One learns of it from Hyde's letter of July 17, 1841, in the Times and Seasons for October 15, 1841. Arriving in Rotterdam on June 21, 1841, he immediately visited the local rabbi and conversed with him at length:

I told him that I had written an address to the Hebrews, and was about procuring its publication in his own language; (dutch) and when completed, I would leave him a copy. He thanked me for this token of respect, and I bade him adieu. I soon obtained

165

the publication of five hundred copies of the address, and left one at the house of the Rabbi—he being absent from home, I did not see him.

About June 28 Hyde traveled to Amsterdam, and during his two days there, he called on the "President Rabbi" and "left at his house a large number of the addresses."1

Hyde's letter of June 15, 1841, in the Times and Seasons of October 1, 1841, includes a communication to the "President Rabbi" in London, which presumably approximates, in English, his printed address to the Hebrews in Dutch. The Millen­nial Star of October 1841 reports that Hyde had "also written a very lengthy communication to the Jews of Constantinople, and had procured its translation into French and German."2 Whether this is the same as his "address to the Hebrews" is not known.

118 PRATT, Parley Parker. Truth defended, or a reply to the "Preston Chronicle, " and to Mr. J. B. Rollo !v "Mormonism Exposed. " Extracted from the Millennial Star for July, 1841. [3 lines] Manchester: Printed and published hy P. P. Pratt, 47, Oxford Street. 1841.

8 pp. 23 cm. Text in two columns.

The text of this tract was printed from a rearrangement of the same typesetting used to print two articles in the Millennial Star of July 1841, the first replying to an anti-Mormon article mostly reprinted from the New York Baptist Register in the Preston Chronicle of April 24, 1841, and the second responding to John B. Rollo's Mormonism Exposed, Erom the Word of God [Edinburgh: Glass, Printer, 1841 J.1

It is clear from his tract that Rollo was an educated man, well-versed in the Bible. Baptized into the Church in Edinburgh March 5, 1841, and ordained an elder, he soon became disaffected and in June published his pamphlet against the Latter-day Saints. This caused a stir in the Scottish branches which prompted Parley Pratt to respond. At the end of July he journeyed to Scotland to visit these branches, and he undoubtedly took with him the offprint of his articles in the Star for distribution among the Scottish Saints who might have been influenced by Rollo's campaign.2

The first half of Mormonism Exposed focuses on such issues as Mormon additions to the gospel, the inability of the Latter-day Saints to perform miracles, and the invalidity of certain Mormon scriptural interpretations. These draw a point-by-point reply from Parley Pratt. The second and more substantive half attacks the language of the Book of Mormon, enumerates what it sees as conflicts between it and the Bible, and uses the Doctrine and Covenants to argue that Joseph Smith was swindling the Saints. This part is all but ignored by Pratt. But then he had already replied to this line of attack with Mormonism Unveiled: Zion's Watchman Unmasked (items 45-47). It is tempting to conjecture that at this point he was wearying of the anti-Mormon press and losing his zeal to respond to it. At any rate, not until 1852 would he publish another response, his last, to an attack upon the Church.3

The principal theme of the article in the Preston Chronicle, some of which Truth Defended or a Reply reprints, is that Mormonism is to be spread by the sword.

166

Parley vigorously refutes this (pp. [2]-3), and in the process charges that the persecutors of Christ and his followers have always excused their own violence. Truth Defended or a Reply has a catalogue of publications at the bottom of p. 8.

Flake 6626. CtY, UHi, US1C.

119 PRATT, Parley Parker. A letter to the Queen, touching the signs of the times, and the political destiny of the world. [2 lines] Second edition.—Sixth thousand. Manchester: Printed and published by P. P. Pratt, No. 47, Oxford-Street. 1841.

12 pp. 17 cm.

120 PRATT, Parley Parker. A letter to the Queen, touching the signs of the times, and the political destiny of the world. [2 lines] Preface to the second edition. Five thousand of the following letter having been sold in the short space of four weeks, and many hundreds more called for.—A second edition is now offered to the public. The author sincerely hopes that it may have the desired effect, in awakening many to the things that belong to their peace. Manchester: Printed and published by P. P. Pratt, No. 47, Oxford-Street. 1841. Price 4s. per 100, or one penny single.

12 pp. 18.5 cm.

These are the first and second issues of the second edition of A Letter to the Queen (item 108). Both were printed from the same typesetting, except for the title pages and a note concerning Latter-day Saint publications added at the bottom of the last page in the second issue. Parley Pratt reported in 1843 that in England he had published 10,000 copies of A Letter to the Queen.1 Therefore, it seems clear from the preface on the title page of item 120 that after the first edition of 5,000 had been exhausted, a thousand copies of item 119 were struck off, followed by an additional 4,000 of item 120. Since A Letter to the Queen was first printed early in June, the second edition must have been printed sometime in July. In October the Millennial Star advertised it at 4s. per hundred or Id. each, the same price as the first edition.

Textually the second edition is identical with the first except for the deletion of the word that in the twenty-second line of p. 5 and the addition of the word they in the sixteenth line of p. 6. Like the first edition, it is signed by Parley Pratt at the end and dated at Manchester, May 28, 1841.

Item 119: Flake 6598. UPB. Item 120: UHi, US1C.

121 ADAMS, George J. A few plain facts, shewing the folly, wickedness, and imposition of the Rev. Timothy R. Matthews; also a short sketch of the rise, faith, and doctrine of the Church of Jesus Christ of Latter Day Saints. By George J. Adams, minister of the gospel, Bedford, England. [2 lines] Bedford: Printed by C. B. Merry. 1841.

iv[5]-16 pp. 17.5 cm.

167

Timothy R. Matthews, Joseph Fielding's brother-in-law, served as an ordained minister of the Church of England and then left the Anglican Church to establish an independent congregation in Bedford. Two weeks after the first elders arrived in England in 1837 (see items 30, 93), Willard Richards and John Goodson went to Bedford with a letter of introduction from Fielding. At first Matthews was friendly to them and opened his building for their preaching. Several of his congregation converted to Mormonism, and Matthews himself agreed to be baptized. Soon after, however, he turned against the Latter-day Saints, baptized himself, and began to teach the necessity of baptism as part of his independent Protestantism. During the next three years he baptized several hundred in the Bedford area, but becoming disillusioned with this congregation, he moved to Northampton in the summer of 1840 and by November had attracted a following there of about one hundred.1

George J. Adams went to Northampton on June 9, 1841, and commenced a series of lectures. Immediately Matthews began to speak out against the Saints and distribute anti-Mormon tracts. This prompted Adams to reprint Benjamin Winches­ter's Origin of the Spaulding Story (item 114) and to compile A Few Plain Facts, which he saw through the press between July 2, the date of its preface, and July 19, when he left Bedford for London.2

Like all of Adams's pamphlets, A Few Plain Facts is made up mostly from the works of others. Its preface (pp. [iii]—iv), dated at Bedford, July 2,1841, is by Adams, as are two pages of questions and answers directed at Matthews (pp. 10-11). The first section (pp. [5]-9), which discusses Matthews's involvement with the Mor­mons, is extracted mainly from an article by Heber C. Kimball, Orson Hyde, and Willard Richards in the Millennial Star of April 1841. The "short sketch of the rise, progress, and faith, of the Latter Day Saints" (pp. 12-15) reprints, without credit, the first two-thirds of Parley Pratt's introduction to Late Persecution (item 64). A concluding paragraph, also supplied by Adams, summarizes the current status of the Church, including an inflated estimate of the total Mormon population of seventy-five thousand.

Flake 16. CtY, MH, MoInRC, NN, US1, US1C.

122 GALLAND, Isaac. Doctor Isaac Galland's reply to various falsehoods, mis­statements and misrepresentations, concerning the Latter-day Saints, reproachfully called Mormons. [Caption title] [Signed and dated at the end:] Isaac Galland. Philadelphia, July 13th, 1841. [Philadelphia? 1841?]

7 pp. 20.5 cm.

In Mormondom, Isaac Galland is usually remembered—probably unjustly—as the promoter who sold the Latter-day Saints land to which he did not hold title. Born in Pennsylvania in 1791, Galland grew up on the Ohio frontier, and at age thirteen studied theology at William and Mary College. About 1810 he and some companions traveled to the southwest in search of gold and ended up spending a year in a Santa Fe jail charged with plotting against the Mexican government. By 1816 he and a

168

second wife had settled in Indiana, where he studied and practiced enough medicine to earn the title "Doctor," which he carried the rest of his life. After 1820 he moved to Illinois, where he reputedly associated with a gang of horse thieves and counter­feiters. In 1829 he and his third wife crossed the Mississippi to what is now Lee County, Iowa, erected a trading post, and built the first school in Iowa. Five years later he began trafficking in land in Hancock County, Illinois, and in the Half-Breed Tract, a 100,000-acre parcel in the southeast corner of Iowa which Congress reserved for half-breed Sac and Fox Indians. As part of this promotion, he published Galland's Iowa Emigrant: Containing a Map, and General Descriptions of Iowa Territory (Chillicothe, 1840).1

Galland first encountered the Mormons in November 1838 as they were evacuating Missouri, and he commenced a series of negotiations which resulted in his selling to them a few acres in Nauvoo and about eighteen thousand acres in Iowa. The following July, Joseph Smith baptized him and ordained him an elder.1 In January 1841 Joseph Smith received a revelation (D&C 124:79) which directed Galland to accompany Hyrum Smith to the eastern states to sell stock in the Nauvoo House, collect funds for the temple, and exchange property belonging to eastern Mormons for credit against the interest owing on other purchases of Nauvoo land. Galland and Smith reached Pennsylvania at the end of March; just before he left there late in July, Galland published his Doctor Isaac Galland's Reply. He did not, however, return directly to Nauvoo, nor did he make the anticipated interest payment with the funds he had collected in the east. This precipitated an exchange of correspondence between him and Joseph Smith, and marked the beginning of his separation from the Church.1

Galland lived in Lee County, Iowa, for most of the remainder of his life. His transactions in Lee County were tied up in litigation until 1856, when a settlement with the New York Land Company brought him $11,000.' In 1849 or 1850 he published a tract dealing with this suit, Villainy Exposed! Being a Minority Report of the Board of Trustees of the DesMoines Land Association Alias "The New York Company" [N.p., n.d.], which drew a vitriolic response from an old enemy David W. Kilbourne, Strictures on Dr. I. Galland's Pamphlet, Entitled "Villainy Exposed" (Fort Madison, 1850). Two years after his suit was settled, Galland died in Fort Madison, Iowa.

Doctor Isaac Galland's Reply was prompted by an article in the New York Journal of Commerce of June 19, 1841, which quotes a letter from "a highly respectable gentleman residing near the Mormon city [Nauvoo]," whom Galland identifies as D.W.K.—David W. Kilbourne.2 This letter asserts that about two thousand Mormons, directed by a revelation to Joseph Smith, moved onto properties in the Half Breed Tract without adequate titles. In response Galland prints a letter from Robert Lucas, governor of Iowa, welcoming the Mormons to the territory, and he declares that the Saints do indeed have clear title to their lands. He next reprints and replies to a letter in the Philadelphia North American of June 21, 1841, which talks about certain Mormon doctrines and the Saints' preparations for war with the

169

Missourians. Galland notes that E. G. Lee's The Mormons, or, Knavery Exposed (Philadelphia, 1841) has circulated for a few weeks, and he comments, "It shall be sufficient here to say that all the vulgar abuse and blackguard epithets which that pimp of polite literature, and Knight of the green bag, has vainly attempted to apply to others are much more applicable to himself." After this utterance he moves smoothly to a discussion of some of the Church's doctrines, particularly that of an anthropomorphic God.

Flake 3500. US1C.

123 KIMBALL, Heber Chase, and Wilford Woodruff. The word of the Lord to the citizens of Bristol, of every sect and denomination: and to every individual into whose hands it may fall showing forth the plan of salvation, as laid down in the New Testament:—namely, faith in our Lord Jesus Christ—repentance—baptism for the remission of sins—and the gift of the Holy Ghost by the laying on of hands. Presented by two of the elders of the Church of Jesus Christ, of Latter Day Saints. [Caption title] [Signed on p. 8:] Heber C. Kimbal [sic]. Wilford Woodruff. [At foot of p. 8:] Reprinted by James Jones, on the Weir, Bristol. [ 1841 ?]

8 pp. 17 cm.

124 PRATT, Parley Parker. An address by a minister of the Church of Jesus Christ of Latter Day Saints, to the people of England. [Caption title] [Signed on p. 5:] P. P. Pratt. [At foot of p. 8:] Reprinted by James Jones, on the Weir, Bristol. [ 1841 ?]

8 pp. 17 cm.

The notice of Mormon meetings in Bristol on the last page of item 123 is printed from the same typesetting on page 7 of item 124, indicating that the two tracts were struck off about the same time. Item 124 has a list of publications which includes the second edition of Parley Pratt's Letter to the Queen (item 120), the second edition of Voice of Warning, "Second Volume of the Star in Monthly Numbers," and item 123. So it was published no earlier than July 1841 and probably before the British edition of Voice of Warning (item 127), which appeared that September.

Textual ly item 123 is identical to The Word of the Lord to the Citizens of London (item 101) except for a few changes in capitalization and punctuation.

Item 124 reprints the May 28, 1840 Manchester edition (item 73) with a few changes in punctuation, two spelling changes, and a misprint. It also includes the last six paragraphs of Orson Hyde's A Timely Warning (pp. 5-6), taken from the 1840 edition (item 81), with a handful of punctuation changes and the change of sheet to book in the last paragraph. This is followed by the catalogue of LDS publications (pp. 6-7), and Parley Pratt's poem "When Earth in Bondage Long Had Lain" on the last page.

One might guess that these were issued about August 1841, when Thomas Harris wrote from Bristol that "the work of the Lord is moving onward in that city . . . and many of our publications called for."1 At the beginning of the year, Thomas

170

Kington had begun proselytizing in Bristol and had baptized eight by the third week in February (see item 100). Wilford Woodruff traveled from London to Bristol on February 26,1841, and stayed with Kington for six days. During his visit he baptized one, increasing the Mormon congregation there to fourteen.2

Item J23: Flake 4617. CSmH. Item 124: Flake 6556. CSmH.

125 SNOW, Erastus, and Benjamin Winchester. An address to the citizens of Salem and vicinity, by E. Snow & B. Winchester, elders of the Church of Jesus Christ of latter-day Saints. [Caption title] [At end:] Salem, Mass. Sept. 9, 1841, [Salem Observer Press. [Salem, 1841]

8 pp. 24 cm. Text in two columns.

126 SNOW, Erastus, and Benjamin Winchester. An address to the citizens of Salem and vicinity, by E. Snow & B. Winchester, elders of the Church of Jesus Christ of latter-day Saints. [Second edition.—Published for F. Nickerson.] [Caption title] [At end:] Boston, Mass. Sept. 13, 1841. [Salem, 1841]

8 pp. 22.5 cm. Text in two columns.

When the Mormon conference convened in Philadelphia on July 6, 1841, Erastus Snow had concluded to wind up his missionary effort in Pennsylvania and New Jersey and return to Nauvoo. At this conference, however, Hyrum Smith and William Law urged him and Benjamin Winchester to move to Salem, Massachusetts, to try to establish the Church there. With some hesitation they agreed to go. For each this mission would be a turning point: Snow would greatly enhance his growing reputation, while Winchester would begin his fall from grace.1

Snow and Winchester arrived in Salem on Friday, September 3, 1841, and the next day they rented the Masonic hall and bought a newspaper ad for their first public meeting on Sunday the 5th. Then, with no church members, family, or friends in this unfamiliar city, they turned to the printed word to spread their message. During the week of the 6th they composed An A ddress to the Citizens of Salem, which they had printed at the shop of The Salem Observer. The tract was out of press by September 18 when Winchester wrote to Joseph Smith.2 The Times and Seasons reprinted it in its issues of October 15 and November 1, 1841.

Freeman Nickerson, sixty-two years old, a convert of eight years, and a veteran of Zion's Camp, began proselytizing in Boston on May 30, 1841. In July he participated in a series of public debates with a local cleric Tyler Parsons, which Parsons reported in his tract Mormon Fanaticism Exposed (Boston, 1841). These debates advertised Nickerson's presence in Boston but did not produce converts. Two days before they reached Salem, Snow and Winchester had met Nickerson in Boston, and on Sunday, September 5, Snow returned to Boston to preach. At some point he certainly discussed An Address to the Citizens of Salem with Nickerson and agreed to strike off some copies for his use.3

171

Both "editions" of An Address to the Citizens of Salem were printed from the same typesetting and are identical except for the added line [Second Edition.—Pub­lished for F. Nickerson.] in the caption title of the second issue, different final paragraphs advertising local preaching in Salem or Boston, different dates at the end, and the colophon [Salem Observer Press in the first issue. Snow's "Sketch Book" indicates that he had 2,500 copies printed, probably the total of the two issues.4

An Address to the Citizens of Salem opens with the declaration that Snow and Winchester intend to preach only the doctrines of the Old and New Testament, that they will not stoop to the use of slander or epithets. The bulk of the pamphlet (pp. 3-8) is a summary of Mormon beliefs taken primarily from Orson Pratt's Remark­able Visions (item 82), and Parley Pratt's An Address to the People of the United States (item 111), which is quoted directly at one point and which undoubtedly suggested the title. In its argument that not all of God's revelations are in the Bible, it uses Parley's list of prophetic books referred to but not included in the Bible (see item 80), which Winchester reprinted twice in the Gospel Reflector (item 95). The concluding seven paragraphs review the Mormon difficulties in Missouri.

Winchester actually remained in Salem less than two weeks. On September 18 he wrote to Joseph Smith from Philadelphia and asked to be released from the Salem mission because of ill health and financial stress. With the burden of the mission now entirely on his shoulders, Snow persisted with his lectures in the Masonic hall, and on November 8 he baptized his first converts. Four months later he organized the Salem branch, which numbered sixty-two by mid-April.5 Nicker-son's labors began to bear fruit after the first of the year. On March 9, 1842, he and Snow organized the Boston branch with thirty members, and by the middle of May he had succeeded in building the Boston congregation to nearly fifty.6

Both Snow and Nickerson headed west in 1846. Nickerson died at the Chariton River, Iowa, in January 1847. Snow and Orson Pratt were the first of the Mormon pioneers to enter the Salt Lake Valley that July.

Item 125: Flake 8157. MSaE. Item 126: Flake 8158. DLC, MB, MH.

127 PRATT, Parley Parker. A voice of warning, and instruction to all people, or an introduction to the faith and doctrine of the Church of Jesus Christ, of Latter Day Saints. By Parley P. Pratt. [5 lines] First European from the second American edition. Manchester: W. Shackle ton & Son, Printers, Ducie-Place, Exchange. 1841.

xif 12J-228 pp. 15 cm.

Parley Pratt reprinted the third edition of his Voice of Warning from the 1839 New York edition (item 62), in 2,500 copies.1 He included a new preface, dated at Manchester, September 1, 1841, which is close to the date of publication since the new edition was advertised in the Millennial Star of September 1841. This adver­tisement offered the book, bound in leather, for Is. 9d. each or 18s. per dozen.2 It is

172

invariably found today in brown blind stamped sheep, the title in gilt on the backstrip.

In addition to the new preface (pp. fiii]-v), which precedes the 1839 preface (pp. [vi]-xi), Parley made two significant modifications in this edition. He added some of the history of the Book of Mormon to the fourth chapter, including extracts from Orson Pratt's Remarkable Visions (item 82) and Oliver Cowdery's eighth letter to W. W. Phelps in the Messenger and Advocate of October 1835 (see item 197). And in the fifth chapter he eliminated a three-page extract from his poem "The Millennium" (item 21). Five subsequent editions of Voice of Warning in English were published before Parley's death in 1857, and at least three dozen thereafter. So the concluding line in the new preface proved especially prophetic: "He, being dead, yet speaketh" (Hebrews 11:4).

Flake 6629. ICHi, NjP, NN, OClWHi, UHi, UPB, US1C, UU, WHi.

128 PAGE, John Edward. Slander refuted. By John E. Page, elder of the Church of Latter-day Saints. [Caption title] [Philadelphia? 1841?]

16 pp. 22.5 cm. Plain green wrappers.

It seems clear that by the spring of 1841, John E. Page had given up any idea of following Orson Hyde to the Holy Land that year (see item 144). In September, from Philadelphia, he wrote an incredulous Joseph Smith of his poverty, while insisting that he intended to meet Hyde in Jerusalem if only he could tarry in the United States and raise funds for the trip.1

Exactly when or where Page published Slander Refuted is not clear. He mentions his success in selling it in a letter of January 30, 1842.2 The tract refers to the Anti-Mormon Almanac, for 1842 (New York, 1841?), which was noticed in the Times and Seasons of August 16, 1841, and on the last page it has a list of books including the Gospel Reflector and the times and locations of the LDS meetings in New York and Philadelphia. Page came to New York from Philadelphia on July 6, 1841, returned to Philadelphia about three weeks later, arrived back in New York by November 29, and went to Pittsburgh late in December.3 It seems probable, therefore, that he published Slander Refuted in Philadelphia in September or October 1841.

Page composed the tract in response to the Anti-Mormon Almanac. What aroused him most were extracts from the U. S. Senate report of the testimony at Joseph Smith's 1838 hearing on a charge of treason before Austin A. King (26th Congress, 2nd Session, Senate Doc. 189). With Slander Refuted he hoped to demonstrate that the Latter-day Saints were "a suffering, and as a body, an innocent people."4 It is a scissors-and-paste production. Following Page's introduction (p. [1]), it includes pp. 47-50 of An Appeal to the American People (item 79); section 102 of the 1835 Doctrine and Covenants—"Of Governments and Laws in General"; Joel H. Johnson's poem "A Portrait of the Missouri Mobs" [sic] (item 104); another poem in two parts, the second by Levi Hancock; Parley Pratt's An Address to the

173

People of the United States (item 111); and section 101 of the Doctrine and Covenants—"On Marriage."5

Flake 6069. CtY, MH, UPB, US1C.

129 SNOW, Lorenzo. [2 lines] The only way to he saved. [1 line] An explanation of the first principles of the doctrine of the Church of Jesus Christ, [sic] of Latter-day Saints. By Lorenzo Snow, an American missionary. London: Printed by D. Chalmers, 26, John's Row, St. Luke's. 1841.

12 pp. 18.5 cm.

On February 11, 1841, Lorenzo Snow took the train from Birmingham to London, and three days later he assumed the leadership of the London Conference which included the forty-six-member London branch (see item 97). For the next twenty months he would labor in London. During his first year there he would add more than a hundred new members and write the most widely published of all the nineteenth-century Mormon tracts, The Only Way to Be Saved.]

Snow's journal includes a copy of a letter to his parents, dated at London, November 11, 1841, in which he remarks:

I have sent you a tract which I have written and got published I have published four thousand copies. It is expected that annother Edition will be wanted. Tho' they have been out of the press only a week or two yet they have been mostly spoken for.

His journal also contains the entry: "The year 1842 wrote and published five thousand copies of a tract which I entitled 'The Only Way to Be Saved' and circulated this [in] the City and Conference."3 No copy of what could be a second edition printed in 1841 or 1842 is extant, and it is not known if there was such an edition. It is possible that initially Snow published 4,000 of The Only Way to Be Saved, and then soon after had another 1,000 struck off from the same setting.

Snow's tract follows Heber C. Kimball's and Wilford Woodruff's Word of the Lord to the Citizens of London (item 101) in discussing Mormonism's first princi­ples: faith in Jesus Christ, repentance from sin, and baptism by immersion and the laying on of hands for the gift of the Holy Ghost by someone with authority from God. At the head of the title page it repeats the quotation "He that judgeth a matter before he heareth it, is not wise," which is included on p. 8 of Word of the Lord to the Citizens of London and at the top of Woodruff's London handbill (item 88). But The Only Way to Be Saved is the more carefully reasoned and persuasive tract, its arguments buttressed with many biblical proof-texts and examples. Like the Gospel Reflector (item 95), it marks a small shift away from polemic to a more apologetic form of writing. During the nineteenth century, it was reprinted in English at least twenty times (see items 250-51) and published in Armenian, Bengali, Danish, Dutch, French, German, Greek, Italian, and Swedish.

Flake 8210. CtY, MB, UPB, US1C.

174

130 A collection of sacred hymns, for the Church of Jesus Christ of Latter-day Saints, in Europe. Selected by Brig ham Young, Parley P. Pratt, and John Taylor. Second edition. Manchester: Printed and sold by P. P. Pratt, 47, Oxford Street, and by the agents throughout England. 1841.

336 pp. 10 cm.

On April 3, 1841, in Manchester, seventeen days before Brigham Young and six others of the Twelve sailed for America, the apostles resolved that Parley Pratt could reprint the 1840 hymnal "if he deem it expedient," but not alter it, "except the typographical errors."1 One might infer that they did not want him to enlarge the book with more of his own compositions. Seven months later the Millennial Star announced that the second edition would "be ready in about 10 or 12 days," at the same price as the first edition, 2s.2

As the Twelve directed, this second edition, published in 1,500 copies, is essentially a faithful reprint of the 1840 hymnbook (item 78)—including the two hymns numbered 52.3 Apart from some corrected misprints, the only significant alteration occurs with the hymn "Let All the Saints Their Hearts Prepare," which is printed twice in the 1840 hymnbook as no. 176 and no. 191. The second edition retains "Let All the Saints Their Hearts Prepare" as no. 176, and adds "Farewell All Earthly Honours"—taken from either the Elsworth or Nauvoo book (items 61, 103)—as no. 191. Consequently it contains the texts of 272 songs, numbered 1-271 with two numbered 52 (pp. [51-324). It keeps the 1840 preface (p. [3]) and the index of first lines at the end (pp. [3251-336). It is located in a single copy, once owned by Amos Fielding, bound in dark brown sheep with wide gilt ornamental borders on the front and back covers, four gilt panels and the title in gilt on the backstrip.4

Flake 1762a. NcD.

131 [Mormon almanac and Latter Day Saints calendar for the year 1842. Nauvoo? 1841?|

No copy of this is located, nor is it certain that it actually appeared. All that is known about it comes from the following notice in the Times and Seasons of November 15, 1841: "Almanac. In press and nearly ready for delivery the Mormon Almanac and Latter Day Saints calendar for the year 1842 published at this office."

132 MERKLEY, Christopher. A small selection of choice hymns for the Church of Jesus Christ of Latter Day Saints. By C. Merkley. Printed for the publisher. 1841.

32 pp. 10.5 cm. Plain tan paper wrappers.

Christopher Merkley was born in Ontario, Canada, December 18, 1808. He first came in contact with Mormonism in 1837 and was baptized by John E. Page that July. A year later he immigrated to Missouri, reaching DeWitt just as the anti-Mormon violence was breaking out. That winter he moved on to Lima, Illinois,

176

and then to Nauvoo in the summer of 1840. In June 1841 he began a series of missionary journeys to Canada which, with some breaks, stretched to September 1844. Five years later he made the overland crossing to Utah. Merkley worked in Green River in 1853-54, helped build Fort Supply, labored for the Church in Carson Valley in 1855 and again in 1856-57, and fought in the Indian campaigns during the 1860s. Six years before he died, he published his memoirs, Biography of Christo­pher Merkley. Written by Himself (Salt Lake City, 1887).'

Merkley's Small Selection of Choice Hymns consists of the texts of nineteen hymns, nine by Parley Pratt. All of its songs are found in the 1840 hymnbook (item 78), and include fifteen in the Nauvoo hymnal (item 103) and ten in the Kirtland book (item 23). Where or exactly when it was printed is not known. But because its various typefaces match those of the Times and Seasons (e.g., the numeral 2), and its paper resembles that of the Nauvoo hymnal, one might guess that, at some point, Merkley had it printed at the Times and Seasons shop for use—perhaps as a fund-raiser—during his Canadian mission.

Flake 5342. US1C.

133 MOSES, Julian. A few remarks in reply to an anonymous scribbler, styling himself "one who hates imposture," but found to be an imposter himself, and ashamed to tell his name. [2 lines] By Julian Moses. Philadelphia: 1841.

15[1] pp. 25 cm.

Julian Moses joined the Church in Connecticut in 1834 and for the next twelve years traveled the eastern and southern states as a missionary. In the summer of 1847 he made the overland trek to Utah, and three years later went on a mission to the Society Islands. When he returned to Utah, he settled at Mill Creek, where he farmed and served as the justice of the peace. He died on April 12, 1892, one day after his eighty-second birthday. His obituary in the Deseret Evening News claims that he was the first male schoolteacher in Utah Territory.1

Moses wrote A Few Remarks in response to Mormonism Dissected, or, Knavery "On Two Sticks," Exposed (Bethania, Lancaster County, Pa.: Printed by Reuben Chambers, 1841)—a seemingly anonymous tract which, according to the title page, was "Composed principally from Notes which were taken from the arguments of Dr. [Adrian Van Bracklin] Orr, in the recent Debate on the Authenticity of the 'Book of Mormon,' Between him and E[lisha] H. Davis, Mormon Preacher."2 Moses joined Davis's missionary effort in Lancaster County, Pennsylvania, in May 1841, and attended the debate between Davis and Orr on August 12 and 15 in Georgetown, near New Holland, assisting in reporting it. Two months later he obtained a copy of Mormonism Dissected, and on October 20 and 21 composed his reply, which he sent to Philadelphia for printing. At the end of November he traveled to Delaware, and when he returned to Lancaster County in January, he learned that Davis and Orr had had another debate, at which A Few Remarks was distributed.3

177

The bulk of Mormonism Dissected breaks into three parts: an argument that the ruins of North and South America are not evidence for the Book of Mormon; an extract of a letter by Rev. John A. Clark on Mormon origins, originally published in the Philadelphia Episcopal Recorder of September 5, 1840, and reprinted in Clark's Gleanings By the Way (Philadelphia and New York, 1842), pp. 216-31; and a tortuous discussion that Gen. 48:15-19, Gen. 49:22-26, Hosea 11:10, Hosea 8:12, and Ezek. 37:16-19 have no bearing on the Book of Mormon. The first and third parts reply specifically, and vitriolically, to articles by Benjamin Winchester in the Gospel Reflector (item 95), so it is not surprising that a response from him or an associate was forthcoming.4

Moses took his title from Samuel Bennett's earlier Philadelphia pamphlet A Few Remarks By Way of Reply to an Anonymous Scribbler, Calling Himself a Philanthropist (item 74). Much of his tract is occupied with a lengthy argument that the biblical texts listed above do indeed predict the appearance of the Book of Mormon. At the beginning it quotes Josiah Priest's American Antiquities to show a Hebraic influence among the American Indians, and in an appendix (p. f 16]) gives other extracts from American Antiquities alongside quotations from the Book of Mormon to demonstrate similarities between ancient American structures and those described in the Book of Mormon. Throughout, Moses does not hesitate to trade epithet for epithet, as expected of a nineteenth-century religious polemicist.

Flake 5649. CtY, MH, UPB, US1C.

134 THOMPSON, Charles Blancher. Evidences in proof of the Book of Mormon, being a divinely inspired record, written by the forefathers of the natives whom we call Indians, (who are a remnant of the tribe of Joseph,) and hid up in the earth, but come forth in fulfilment of prophesy for the gathering of Israel and the re-estab­lishing of the kingdom of God upon the earth. Together with all the objections commonly urged against it, answered and refuted—To which is added a proclama­tion and warning to the gentiles who inhabit America. By Charles Thompson, minister of the gospel. [4 lines] Batavia, N.Y. Published by D. D. Waite. J 841.

256 pp. 13.5 cm.

Charles B. Thompson was born in Schenectady County, New York, January 27, 1814, and joined the Latter-day Saints in 1835. A year later he was called into the Second Quorum of Seventy, and in the summer of 1838 he traveled to Far West with the Kirtland Camp. On the heels of the Mormon expulsion from Missouri, he returned to his native state to begin a four-year mission. After a dispute with the Twelve in 1846, he separated from the Church and for a year aligned himself with James J. Strang (see items 303, 310). In January 1848 he began his own church, Jehovah's Presbytery of Zion, which he located at Preparation, Monona County, Iowa, in 1853. The church at Preparation survived five years, until internal dissen-tion brought about its collapse and a decade of litigation. By 1879 Thompson had

178

moved to Philadelphia, where during the 1880s he gathered a small following around him. He died in Philadelphia, February 27, 1895.1

Thompson enjoyed considerable success during 1840 in the vicinity of Batavia, New York, baptizing nearly a hundred converts. With such a following, it is not surprising that when he read some of the manuscript of Evidences in Proof of the Book of Mormon to a conference of the Saints in Batavia in January 1841, they enthusiastically endorsed its publication. On May 10 he secured a copyright.2 The Batavia conference again took up his book on December 26 and appointed a committee to promote its sale. The Times and Seasons for January 1, 1842, noted the receipt of a copy and, with considerable approval, printed four pages of extracts.3

Three years later The Prophet advertised the book at 370 a copy.4

Thompson's book shows the direct influence of Benjamin Winchester's Gospel Reflector (item 95). It consists of two more or less independent parts, preceded by a preface (pp. [3]-5), and followed by three appendices. The first part (pp. [7]-147), titled Evidences in Proof of the Book of Mormon, &c. &c, sets out to demonstrate that God will literally gather Israel from all nations to their own land; that when he does he will establish an ensign or sign, which is a record of the descendents of Joseph who was sold into Egypt; that this record will come from America, which is also the land promised to Joseph's seed; and that now is the time for this gathering and the ensign is the Book of Mormon. The arguments here are buttressed with many biblical proof texts including, expectedly, Ezek. 37, Gen. 48-49, Hosea 8-11, and Isaiah 28-29, and with quotations from Josiah Priest's American Antiquities and Elias Boudinot's A Star in the West.

The second part (pp. [149]-89), titled Objections Answered and Refuted, responds to some of the more common criticisms of the Book of Mormon. For example, in reply to the claim that the Bible contains all of God's word, it lists fourteen prophetic books mentioned in the Bible but not included in it, taken from the Gospel Reflector, p. 316. Its refutation of the Spaulding-Rigdon theory is essentially that of Benjamin Winchester's Origin of the Spaulding Story (item 77).

The first appendix, A Proclamation and Warning to the Gentiles Who Inhabit America (pp. [191 ]—238), consists mostly of quotations from the Book of Mormon. The second (pp. 238-40) contains an acrostic whose initial letters spell "Charles Thompson an elder of the Church of Jesus Christ of Latter Day Saints." The third appendix (pp. [241]-256) quotes from articles by John Lloyd Stephens in the Albany Weekly Journal of July 3, 1841, and Frederick Catherwood in the New York Weekly Herald describing some of the structures they saw in Central America.5

Evidences in Proof of the Book of Mormon is usually found in what originally was blue or purple muslin with a printed paper label on the backstrip. Other original bindings include plain blue paper wrappers, plain green paper covered boards with a green cloth back, plain green or gray ribbed cloth, and half or three-quarter brown leather with marbled paper boards.

Flake 8934. CtY, CSmH, CU-B, DLC, ICHi, ICN, MH, MoInRC, NjP, NN, NNUT, OClWHi, TxDaDF, ULA, UPB, US1, US1C, UU, WHi.

179

135 PRATT, Parley Parker? An epistle of Demetrius, Junior, the silversmith, to the workmen of like occupation, and all others whom it may concern,—greeting: showing the best way to preserve our pure religion, & to put down the Latter Day Saints. [At bottom of first column:] Printed by J. Taylor, Smallbrook Street, Bir­mingham. [ 1841 ?]

Broadside 37 x 25 cm. Text in three columns, ornamental border.

This edition of An Epistle of Demetrius is textually identical to the Manchester edition (item 92), except for the slight change in the title, the correction of one typographical error, one trivial word-change, and the change of Manchester to Birmingham in the first paragraph. It retains the phrase "for it is only about 10 years old," referring to the age of the Church, suggesting that it was printed not too long after the Manchester edition. Printed at the bottom of the second column is Price One Penny.

The Birmingham Conference saw considerable activity during the year follow­ing its organization in March 1841. George J. Adams's efforts there during October were particularly successful, bringing the expected anti-Mormon attacks.1 It seems reasonable to conjecture, therefore, that the Birmingham edition of An Epistle of Demetrius was struck off about the time of his visit there.

Flake 2761a. UPB, US1C.

136 SHEARER, Daniel. A key to the Bible. [Caption title, followed by a 26-line preface, signed at end:J Daniel Shearer. [Caption on p. 3:] References to prove the gospel in its fulness, the ushering in of the dispensation of the fulness of times and the latter-day glory. By Daniel Shearer. [N.p., 1841 ?]

12 pp. 11 cm.

137 SHEARER, Daniel? A key to the Bible. [Caption title, followed by a 24-line preface, signed at end:] The Compiler. [Caption on p. 3:] References to prove the gospel, in its fulness, the ushering in of the dispensation of the fulness of times and the latter day glory. [N.p., 1842?]

12 pp. 15 cm.

Item 136 includes the Philadelphia edition of Lorenzo Barnes's References (item 115), reprinting it exactly except for the addition of three citations, the deletion of three—probably a typographical error, and changes in three citations—again likely typographical errors. It adds a preface on the first page and some sixty proof-texts grouped under five new topical headings: "Showing a General Burning at the Second Advent of the Messiah"; "Prophecies that have been fulfilled literally"; "Prophecies yet to be fulfilled, and we believe literally, the same as the others"; "Free salvation to all"; and "Showing that there is a Devil."

It was printed no later than 1842. Its "Chronology of Time" at the end includes the phrase "Since Christ, 1841"; and it is reprinted with some modifications in Moses

180

Martin's Treatise on the Fulness of the Everlasting Gospel (New York, 1842), pp. 60-64 (item 162). Shearer was laboring in Salem, Massachusetts, in January 1842, so he undoubtedly published it in the eastern United States.1

Item 137 is clearly a later edition of item 136. Except for half a dozen numerical changes—undoubtedly misprints, it exactly reprints eighteen of the nineteen topical headings of item 136, although in a different order. It also includes the heading "Book of Mormon," but with additions and deletions, and it adds a twentieth heading "The true mode of Baptism" with nine biblical citations. Like Barnes's Philadelphia edition, item 136 incorrectly adds the time periods in the "Chronology of Time" to arrive at exactly 6,000 years since the creation. Item 137 lists "Since Christ, 1842" in its "Chronology of Time," and correctly adds the time periods to obtain 6,007 years. The preface on the first page of item 137, particularly the first paragraph, is rewritten. Why Shearer's name does not appear on this edition is not known. Perhaps someone else revised his book, just as he had revised Barnes's, and chose not to take credit for it.

Daniel Shearer was born in Stillwater, New York, August 30, 1791. He was arrested with Joseph Smith in November 1838 but released soon after, and that winter he served as treasurer of the committee which assisted the destitute Missouri Saints to move into Illinois. During the early 1840s he traveled the eastern states as a missionary, and in April 1844 he was called to campaign for Joseph Smith in New York. In 1848 he settled in Kanesville and four years later immigrated to Salt Lake City, where he lived until his death in 1874.2

Item 136: Flake 7641. US1C. Item 137: Flake 309. CU-B.

138 PRATT, Parley Parker. Dialogue between a Latter-day Saint and an enquirer after truth. (Reprinted from the Star of January I.) To which is added, a solemn warning to the Methodists. By one who was formerly a preacher among them. Published by P. P. Pratt, 47, Oxford Street, Manchester, where all publications of the Latter-day Saints may be obtained. [Caption title! [Manchester, 1842]

4 pp. 21 cm. Text in two columns.

The first three and a half pages of this tract, containing the dialogue between Enquirer and Saint, were printed from a rearrangement of the same typesetting used to print the dialogue in the Millennial Star of January 1842. Thomas Smith's Interesting Letter from Cheltenham, which is dated December 30, 1841, occupies the last half of the fourth page and appears only in the tract. Apparently this letter reached Parley Pratt after the January issue of the Star had been struck off, and since Smith had asked that his letter be printed and it made an appropriate companion piece for the dialogue, Parley issued the two together in pamphlet form.

Dialogue directly attacks the Roman Catholic Church, the Church of England, and especially the Methodist Church, without a specific anti-Mormon work in mind, and thus marks a departure from earlier Mormon publications. Undoubtedly it arose out of the clergy's continuing anti-Mormon barrage, which the Star of December

181

1841 comments upon. The dialogue defends immersion as the proper mode of baptism and argues at length against baptizing infants; since the traditional churches erroneously administer this ordinance, it contends, they must be in a state of apostasy. Latter-day Saints avoid these errors, the dialogue concludes, because their doctrines were received by divine revelation. Thomas Smith's letter describes his conversion from Methodism to Mormonism and warns the Methodists not to "oppose the work of the Lord."

A dialogue format had been used a few months earlier in the Times and Seasons (July 1 and 15, 1841) and in the Star (September and October 1841). It would be employed again in the Star in May 1842 and in a number of Mormon tracts after that—one by Parley himself (see, e.g., items 229, 291-93).

Thomas Smith was born in Cheltenham, February 21, 1812. He served as a local Methodist preacher for a year and a half before converting to Mormonism in June 1841. After his conversion he labored as a missionary in Bath and Bristol, presided over the Warwickshire Conference for four years, and then served as a traveling elder in Bedford and Northampton. In 1851 he and his family sailed for America. At St. Joseph, Missouri, en route to Utah, he contracted cholera and died on May 28, 1852.1

Flake 6567. CtY, MH, UPB, US1C, UU.

139 PRATT, Parley Parker. A voice of warning, and instruction to all people; or, an introduction to the faith and doctrine of the Church of Jesus Christ, of Latter Day Saints. By P. P. Pratt, minister of the gospel. [4 lines] Third edition, revised. New-York: J. W. Harrison, Printer, 465 Pearl, corner of Chatham-St. 1842.

vi [71-180 pp. 14 cm.

This is a perplexing edition. It is an essentially faithful reprint of the 1839 Voice of Warning, but it appears to have been published a few months after Parley Pratt's revised 1841 edition (see items 38, 62, 127). When he sailed for England in the spring of 1840, Parley left a number of copies of the 1839 Voice of Warning, some in sheets, with Lucian R. Foster to sell in the United States. One might guess that when he had sold all of these, Foster got out a new edition, not knowing that Parley had just published one himself.

The opening phrase of its preface (pp. [iii]—vi) is changed from During the last nine years to During the last eleven years, suggesting it was printed before April 1842. The preface to the 1847 Edinburgh Voice of Warning indicates that the five editions preceding it comprise 13,000 copies. Since the total of the 1837, 1839, and 1841 editions is 8,000, it seems likely that the 1842 and 1844 editions were each printed in 2,500 copies.

Foster advertised the book on the back wrapper of Orson Pratt's 1842 Remark­able Visions (item 147) at 37!/2C\ It is usually found in blue or black embossed cloth, the title in gilt on the backstrip.

Flake 6630. DLC, MH, NN, PHi, UHi, UPB, US1C, UU.

1X2

140 Installation, Nauvoo Lodge. [At foot above border:] Printed at the office of the Times and Seasons, Nauvoo. [1842?]

Broadside 30 x 19.5 cm. Text in two columns, ornamental border.

For Hyrum Smith, Heber C. Kimball, Newel K. Whitney, and a number of others in and about Nauvoo, an involvement with Masonry antedated their involve­ment with Mormonism. On October 15, 1841, Abraham Jonas, grand master of the Grand Lodge of Illinois, granted these men a dispensation for the organization of a lodge of Ancient York Masons in Nauvoo. Two and a half months later they began to meet, with George Miller, worshipful master; Hyrum Smith, senior warden, pro tempore; Lucius N. Scovil, junior warden; John C. Bennett, secretary; Newel K. Whitney, treasurer; and Heber C. Kimball, junior deacon. Jonas was in Nauvoo on March 15 and 16, 1842, and formally installed the Nauvoo Lodge in a public ceremony in the grove near the temple. By this time fifty-seven men had applied for membership including thirty-three charter members. Subsequently Jonas was se­verely criticized for conducting the installation in public and for making Joseph Smith and Sidney Rigdon Masons "at Sight." This early criticism—exacerbated by the rapid growth of Masonry among the Mormons which eventually produced three lodges in Nauvoo and two in Iowa—grew into bitter anti-Mormon feelings among certain Illinois Masons. In October 1843 the anti-Mormon faction prevailed, and the dispensations for the Mormon lodges were withdrawn. Despite the loss of official sanction, these lodges continued to function for more than a year, perhaps in anticipation of the organization of a competing Grand Lodge of Illinois Masonry by Abraham Jonas, and a few of the Nauvoo Masons met from time to time until the Saints began evacuating the city in February 1846 (see items 179, 206).'

The usual explanations for the Mormons' attraction to Masonry involve two conjectures: they embraced Masonry in order to avail themselves of the protection offered by an organization which included some of the leading men of the state, and in the Masonic ritual they saw certain elements they considered compatible with their own priesthood.2 Abraham Jonas seems to have promoted Mormon lodges in an effort to obtain their support for his bid for the state legislature. Joseph Smith's role is harder to assess: the printed minutes of the Nauvoo Lodge show that he attended only four of the twenty-six meetings between March 17 and May 6, 1842. These minutes suggest that Hyrum Smith, L. N. Scovil, and John C. Bennett were the early prime movers.1

Installation, Nauvoo Lodge prints the words of two Masonic songs, "Installa­tion Ode" and "The Grand Master's Song." It was undoubtedly struck off for use at the installation on March 15-16, 1842.

Flake 4255a. US1C.

141 A facsimile from the Book of Abraham, no. 2. [At foot:] [From the Times and Seasons, Vol. 3, No. 10 edited and published by Joseph Smith, in the city of Nauvoo, Illinois, March, 15, 1842.] [Nauvoo, 1842]

183

Broadside 31 x 19.5. Woodcut followed by text in three columns.

In July 1835 Joseph Smith, with some financial help from a number of Kirtland Mormons, purchased from Michael H. Chandler four Egyptian mummies and two papyrus rolls which had been part of a larger group of Egyptian relics collected by Antonio Lebolo, an Italian adventurer and Chandler's uncle. For several years after, Joseph Smith, W. W. Phelps, Oliver Cowdery, and others worked at translating the papyri, producing a number of manuscripts now in the LDS Church archives including "Grammar and Alphabet of the Egyptian Language" and "Book of Abraham Mss." Finally, in March and May 1842, Joseph Smith published the "Book of Abraham" in the Times and Seasons, and the Millennial Star republished it that July and August.1

The text of the "Book of Abraham" appears in the Times and Seasons for March 1 and March 15, 1842, prefaced by the statement, "A Translation Of some ancient Records that have fallen into our hands, from the Catecombs of Egypt, purporting to be the writings of Abraham, while he was in Egypt, called the Book of Abraham, written by his own hand, upon papyrus." Each issue includes "Afac-simile from the Book of Abraham," and a third facsimile is printed on the first page of the issue for May 16, 1842. Reuben Hedlock made the wood engravings for these, and his name appears at the right-hand edge of the second facsimile: "Eng. by R. Hedlock."2

Facsimile No. 2 represents a hypocephalus, the original of which is no longer extant. The LDS Church's Egyptian manuscripts include a drawing of the original which suggests that pieces of it were missing and were filled in by Joseph Smith and Hedlock with characters from the other papyri.3 This facsimile, 19 cm. in diameter, is printed together with explanatory text in three columns on a folded sheet inserted in the March 15, 1842, issue of the Times and Seasons. Item 133 was printed from the same setting with the added line I From the Times and Seasons, Vol. 3, No. 10 edited and published by Joseph Smith, in the City of'Nauvoo, Illinois, March, 15, 1842.] at the bottom. The facsimile was reprinted, from a different cut, on a folded sheet inserted in vol. 19 of the Millennial Star.

Franklin D. Richards included the "Book of Abraham," with the three facsimi­les, in the Pearl of Great Price (Liverpool, 1851). In 1880 the LDS Church canonized the Pearl of Great Price as one of its four "standard works."

Emma Smith sold the mummies and the papyri to a Mr. A. Combs in May 1856, and eventually fragments of the papyri went to Combs's housekeeper's daughter whose husband sold them to the New York Metropolitan Museum of Art in 1947.4

Twenty years later the Museum gave eleven fragments—including the originals of the first and third facsimiles—to the LDS Church. A twelfth fragment has existed among the LDS Church's Egyptian manuscripts for many years.

About every fifty years the controversy over Joseph Smith's interpretation of the facsimiles erupts anew. In 1860 Jules Remy, who had visited Salt Lake City five years before, showed the Pearl of Great Price facsimiles to Theodule Deveria, a scholar in the Louvre, who pronounced them funereal pieces. Remy then published Deveria's translations in his Journey to Great Salt Lake City (London, 1861 ).5 This

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approach was used again in 1912 by Franklin S. Spalding, the Episcopal bishop of Utah. Spalding sent the Pearl of Great Price plates to the world's leading Egyptolo­gists, who, while disagreeing among themselves, were unanimous that Joseph Smith was wrong; and he printed their statements in his Joseph Smith, Jr., as a Translator (Salt Lake City, 1912).6 Needless to say the gift of the eleven fragments by the New York Metropolitan Museum of Art in 1967 precipitated another flurry of scholarly and non-scholarly effusions.7

Flake 3289a. US1C.

142 An epistle of the Twelve, to the Church of Jesus Christ of Latter Day Saints, in its various branches and conferences in Europe, greeting: [Signed at end:] Brigham Young, Pres 't. Heber C. Kimball, William Smith, Orson Pratt, John E. Page, Lyman Wight, Wilford Woodruff, John Taylor, George A. Smith, W. Richards, Clerk. To Elder Parley P. Pratt, or the Presidency of the Church of Jesus Christ of Latter-Day Saints in England. City of Nauvoo, Hancock county Illinois, March 20, 1842. [Nauvoo, 1842]

Broadside 47.5 x 30.5 cm. Text in four columns.

This broadside marks the emerging role of the Quorum of the Twelve in the temporal affairs of the Church. It is a separate printing of their epistle in the Times and Seasons of April 1, 1842, struck off from a rearrangement of the same setting, with a few trivial corrections. The immediate impetus for it was a revelation to Joseph Smith of December 22, 1841, included in the epistle, which directs John Snyder—spelled Snider in the broadside—to "take a mission to the Eastern Conti­nent" with "a package of Epistles that shall be written by my servants, the Twelve, making known unto them [the Saints] their duties concerning the building of my houses." But the larger issue was the financial crises facing the Mormons in the spring of 1842.

In 1840 British converts began to gather to Nauvoo. Before the close of 1842 almost three thousand, most of whom were poor, immigrated to the city and to an economy that was unable to support them.1 Joseph Smith was elected sole "Trus­tee-in Trust" for the Church in January 1841, and that month the Latter-day Saints took upon themselves the massive task of building the Nauvoo Temple and the Nauvoo House—the "houses" mentioned in the revelation. On August 10, in a meeting with Brigham Young and four others of the Twelve, Joseph Smith charged the Twelve "to take the burthen of the business of the Church in Nauvoo"; six days later in general conference he announced that "the time had come when the Twelve should be called upon to stand in their place next to the First Presidency, and attend to the settling of emigrants and the business of the Church at the stakes." At the end of the month the Twelve resolved to place all church properties in Joseph Smith's name as trustee-in trust, thereby distinguishing his personal holdings from those of the Church. In February 1842 the new federal bankruptcy act took effect. Four weeks

185

after An Epistle of the Twelve was issued, Joseph Smith and a number of Mormons filed affidavits of insolvency.2

The heart of the epistle involves two proposals. The first, contained in the revelation, urges the British Saints to contribute to the temple and Nauvoo House. The second outlines a plan to ease the cost of the Mormon emigration from England. Under this scheme the British Saints would send cloth and manufactured goods to Nauvoo, with payment eventually to be made in Nauvoo property; and the proceeds from the sale of the goods would be used to bring the British immigrants to Nauvoo. Although this plan was never implemented, it undoubtedly remained in the minds of some and helped spawn the British and American Commercial Joint Stock Company three years later, an enterprise that all but brought the British Mission to its knees (see item 273).

John Snyder was one of the Canadian elders who accompanied Heber C. Kimball and Orson Hyde on the first English mission (see items 30, 35, 93). Born in New Brunswick, Nova Scotia, February 11,1800, he converted to Mormonism in Toronto in 1836. In 1850 he immigrated to Utah and settled in Salt Lake City, where he died, December 19, 1875.3

Snyder had been designated one of the committee charged with building the Nauvoo House in January 1841 (D&C 124:60-62). Directed by the revelation of December 22, 1841, but with some reluctance, he left Nauvoo for England on March 26, 1842. In June he reached Liverpool, and in company with Parley P. Pratt, he immediately began visiting the various branches. That month the Millennial Star carried the text of the epistle. Four months later Snyder returned to the United States with a company of Mormon immigrants.4

Flake 1503. US1C.

143 PRATT, Parley Parker? An epistle of Demetrius, Junior, the silversmith, to the workmen of like occupation, and all others whom it may concern,—greeting: showing the best way to preserve our craft, and to put down the Latter Day Saints. [At bottom of third column:] (Printed for Elder E. P. Maginn.) [Peterborough, New Hampshire? 1842?]

Broadside 36.5 x 24 cm. Text in three columns, ornamental border.

Two features of this edition of An Epistle of Demetrius allow a guess at the place and date of printing: Manchester has been replaced by America in the first paragraph, and the reference to the age of the Church has been changed from about 10 to about 12 years—suggesting, of course, that it is an 1842 American imprint.

Eli P. Maginn gained some notoriety in the early 1840s because of his skill as a preacher. An Englishman, born about 1819, he seems to have joined the Church in Canada in 1837 and thereafter worked in Canada and the eastern United States as a missionary. He labored in the vicinity of Peterborough, New Hampshire, from 1841 to 1843, and succeeded in raising up seven branches of the Church. By May 18, 1842, he was a member of one of the quorums of seventy, and on July 29, 1843,

186

was sustained as the presiding elder in Boston, Lowell, and Peterborough. Six weeks later he participated in a conference in Boston with Brigham Young and some of the Twelve, and then he dropped from sight. No mention of him occurs in the records of the LDS Church or RLDS Church after November 1843.1

On March 22, 1842, from Salem, Massachusetts, Maginn wrote of his activities to Joseph Smith and remarked:

I feel to rejoice in the prosperity of the work of the God of the Saints, which is truly prosperous in New England, the engine of eternal truth has been called into successful opposition against the crafts, and systems of "The like occupation, " and notwithstand­ing the contest has been exceeding fierce, the enemy being active in the usual way with falsehood, and misrepresentation, the victory is the Lord's.

The references to crafts and like occupation suggest Maginn had An Epistle of Demetrius in mind when he wrote this letter, so it seems likely he published the broadside about the same time.

This edition was reprinted from the Manchester edition (item 92). The two are textually the same—including an obvious typographical error—except for three trifling changes in addition to those mentioned above.

Flake 2761b. UPB, US1C.

144 HYDE, Orson. A voice from Jerusalem, or a sketch of the travels and ministry of Elder Orson Hyde, missionary of the Church of Jesus Christ of Latter Day Saints, to Germany, Constantinople, and Jerusalem, containing a description of Mount Zion, the Pool ofSi loam, and other ancient places, and some account of the manners and customs of the east, as illustrative of scripture texts, with a sketch of several interviews and conversations with Jews' [sic] missionaries, etc., with a variety of information on the present state of that and other countries with regard to coming events and the restoration of Israel. Compiled from his late letters and documents, the last of which bears date at Bavaria, on the Danube, Jan. 18, 1842. Liverpool: Published by P. P. Pratt, Star Office, 36, Chapel Street. Printed by James and Woodburn, 14, Hanover Street. [ 1842]

v[6]-36 pp. 18 cm. Lavender or yellow printed wrappers.

The genesis of Orson Hyde's mission dates to 1832, when Joseph Smith predicted that Hyde would visit the Holy Land and "be a watchman unto the house of Israel." Eight years later Hyde reported having a vision in which he was directed to visit London, Amsterdam, Constantinople, and Jerusalem in anticipation of the return of the Jews to Palestine. This drew an official call at the April 6, 1840, conference for him to visit these four cities and communicate his findings to the Saints. Two days later John E. Page was called to be his companion, and on April 15 Hyde left Nauvoo for the east coast (see items 79, 128). In February 1841 he sailed for England without Page, and alone he traveled through Europe and the Middle East, returning to Nauvoo in December 1842.1

1X7

From Trieste, Hyde sent Parley Pratt a long letter addressed to the Twelve, dated January 1, 1842, together with a note asking him to publish the letter in pamphlet form. In this way he hoped to meet his obligation to inform the Saints as well as raise some money to support himself and his family during his mission. At the end of January Orson sent Parley a second letter, dated at Trieste, January 17, and addressed to the brethren and sisters in Nauvoo, with a second note, dated at Regensburg, January 30, urging him to publish the two letters. In response, Parley announced in the Millennial Star for March 1842 his intention to issue Hyde's letters in pamphlet form, and the next month the Star noted that the book was out of press and for sale at fourpence each. Parley later reported that the edition was 3,000.2

A Voice from Jerusalem includes the two letters from Trieste; the two notes; a third letter dated at Alexandria, November 22, 1841; a fourth dated at Jaffa, October 20, 1841; an introduction (pp. [iii]—v) describing the origin and purpose of Hyde's mission, taken from the second edition of An Appeal to the American People (item 79); and, at the end, what seems to be a non-Mormon poem, "The Gathering of Israel. By Mrs. Tinsley. (From the Monthly Chronicle for April.)." Letter I contains the bulk of Hyde's description of the Holy Land as well as an amusing report of his encounter with the Christian missionaries there. Letter III includes his prayer for the return of the Jews to Jerusalem offered on the Mount of Olives, Sunday, October 24, 1841.

The phrase in the title, the last of which hears date at Bavaria, on the Danube, Jan. 18, 1842, is a bit baffling since Hyde's second note to Parley Pratt is dated January 30, 1842, and none of the letters is dated January 18. However, in the Star of March 1842 Parley reports having "lately received two lengthy and highly interesting communications from Elder Orson Hyde, dated at Trieste, Jan. 1st. and 18th, containing a sketch of his voyages and travels in the East." So it is possible that the date "January 17" on the second letter is a misprint.

An excerpt of Hyde's letter of January 1, 1842, is included in the Star of March 1842 and reprinted in the Times and Seasons of June 1. The rest of this letter is printed in the Times and Seasons of July 15, 1842. His letter of November 22, 1841, and an extract from the letter of October 20, 1841, are in the Millennial Star of January 1842 and the Times and Seasons of April 1, 1842. In addition, ten other Hyde letters written during his mission, or summaries, appear in these two maga­zines: Times and Seasons 1:116-17, 156-57; 2:204-5, 482-83, 551-55, 570-73; 3:776-77; Millennial Star 1:306-9; 2:93; 3:96.

A Voice from Jerusalem was issued in lavender or yellow wrappers, with the title page reprinted within an ornamental border on the front and an advertisement for books for sale at the Millennial Star office on the back.

Flake 4175. CSmH, CtY, CU-B, DLC, MH, UHi, UPB, US1C, UU.

145 HYDE, Orson. A voice from Jerusalem, or a sketch of the travels and ministry of Elder Orson Hyde, missionary of the Church of Jesus Christ of Latter Day Saints, to Germany, Constantinople and Jerusalem, containing a description of Mount Zion,

189

the Pool ofSiloam, and other ancient places, and some account of the manners and customs of the east, as illustrative of scripture texts, with a sketch of several interviews and conversations with Jews, missionaries, etc., with a variety of infor­mation on the present state of that and other countries with regard to coming events and the restoration of Israel. Compiled from his late letters and documents the last of which bears date at Bavaria, January 18, 1842. Boston: Printed by Albert Morgan, No. 6 State-Street, (4th Story.) 1842.

v[6]-36 pp. 18 cm. Yellow printed wrappers.

Item 145 is a faithful reprint of the Liverpool edition (the preceding item), published by George J. Adams, who must have felt some identification with Hyde's mission because of traveling with him to England in the winter of 1841 (see item 114). In March 1842 Parley Pratt wrote to Joseph Smith that he was printing Hyde's letters and would send him a copy to be republished in Nauvoo.1 Item 145 undoubt­edly served as this American edition. Its title page is reprinted on the front wrapper, within an ornamental border, with the phrase Boston: Printed by Albert Morgan, No. 6 State-Street, (4th Story.) replaced by Published by P. P. Pratt, Liverpool, Eng. Re-published by G. J. Adams, Boston, Mass. The verso of the back wrapper contains Parley's hymn "The Morning Breaks, the Shadows Flee" within a different orna­mental border.

Flake 4176. CtY, CU-B, DLC, MH, NN, ULA, UPB, US1C.

146 PRATT, Parley Parker. Mormonism unveiled: Zion 's Watchman unmasked and its editor, Mr. La Roy Sunderland, exposed: truth vindicated. The Devil mad, and priestcraft in danger!!! By P. P. Pratt, minister of the gospel. [2 lines] Fourth edition. New-York: Joseph W. Harrison, Printer, 465 Pearl, corner of Chatham-Street. J 842.

47[1] pp. 15.5 cm. Tan printed wrappers.

Technically this is the third edition of Mormonism Unveiled: Zion's Watchman Unmasked (see items 45-47, 48). A note on p. 45, dated at New York, April 1842, indicates that it was issued in response to further anti-Mormon attacks by La Roy Sunderland, undoubtedly a reference to Sunderland's second tract Mormonism Exposed: In Which is Shown the Monstrous Imposture, the Blasphemy, and the Wicked Tendency, of That Enormous Delusion, Advocated by a Professedly Relig­ious Sect, Calling Themselves "Latter Day Saints" (New York: Printed and Pub­lished at the Office of the N.Y. Watchman, 1842). Although the opening pages are similar, this tract is different from Sunderland's 1838 eight-part article in Zion's Watchman, or the pamphlet reprint Mormonism Exposed and Refuted (New York, 1838), to which Mormonism Unveiled: Zion's Watchman Unmasked actually re­sponds. Apparently the leaders of the Church in New York felt that with Parley Pratt out of the country, no better counterattack to Sunderland's second tract could be marshalled than a reprint of Parley's original response. In Boston, a new convert John Hardy would also reply to Sunderland's second tract (see item 153).

190

The 1842 edition is a faithful reprint of the second or third issue of the 1838 New York edition, except for minor changes in capitalization and punctuation, and one significant omission. Following the assertion "there will not be an unbelieving Gentile upon this continent 50 years hence," the 1838 edition (pp. 15-16) directs a prediction to Sunderland:

And furthermore, as Mr. LaRoy Sunderland has lied concerning the truth of Heaven, the fulness of the Gospel; and has blasphemed against the word of God, except he speedily repent, and acknowledge his lying and wickedness, and obey the message of eternal truth, which God has sent for the salvation of his people. God will smite him dumb, that he can no longer speak great swelling words against the Lord; and a trembling shall seize his nerves, that he shall not be able to write; and Zion's Watchman shall cease to be published abroad, and its lies shall no longer deceive the public; and he will wander a vagabond on the earth, until sudden destruction shall overtake him; and if Mr. La Roy Sunderland enquires, when shall these things be? 1 reply, it is nigh thee—even at thy doors; and I say this in the name of Jesus Christ. Amen.

This is deleted in the 1842 edition. But perhaps its publisher—undoubtedly Lucian R. Foster—was a bit too cautious: within the year Sunderland seceded from the Methodist Episcopal Church over slavery and helped organize the Wesleyan Meth­odist Connection, thus terminating the Watchman, and a few years later he renounced Christianity altogether.1

This edition was issued in tan wrappers with the following printed on the front within an ornamental border: Pratt's Reply to La Roy Sunderland. 4th Edition. New-York: J. W. Harrison, Printer, No. 465 Pearl-Street. It was advertised on the back wrapper of the 1842 edition of Orson Pratt's Remarkable Visions (next item) at l21/20. Two years later The Prophet dropped the price to 100 each or $6 per hundred.2

Flake 6614. CtY, MoInRC, US1C

147 PRATT, Orson. An interesting account of several remarkable visions, and of the late discovery of ancient American records. By O. Pratt, minister of the gospel. [Third American edition.] New-York: Joseph W. Harrison, Printer, No. 465 Pearl-Street. 1842.

36 pp. 17 cm. Tan printed wrappers.

It is not known exactly when the 1842 edition of Remarkable Visions was published. The back wrapper includes an advertisement for "P. P. Pratt's reply to La Roy Sunderland. Price, YlVi cents," suggesting it was printed after item 146. One might guess that Lucian R. Foster published these two pieces about the same time.

Its text is an exact reprint of the second American edition (item 110), including two misprints. But the body of the pamphlet does not include the poems "The Morning Star" and "Israel's Redemption" which appear on the last two pages of the first and second American editions. Originally it was issued in tan printed wrappers with the following wrapper title within an ornamental border: An interesting account

191

of several remarkable visions, and of the late discovery of ancient American records, which unfold the history of this continent from the earliest ages after the flood, to the beginning of the fifth century of the Christian era. With a sketch of the rise, faith, and doctrine of the Church of Jesus Christ of Latter Day Saints. By O. Pratt, minister of the gospel. [2 lines] Price, ten cents single, or six dollars per hundred. The recto of the back wrapper contains the poems "Israel's Redemption," and "The Happy Day Has Rolled On"—taken from the back wrapper of the first or second American edition. The verso of the back wrapper advertises "Mormon Books, for sale by L. R. Foster, New-York." At the end of 1845 the New-York Messenger was still advertising Remarkable Visions, at 100 a copy.1

Flake 6504. CSmH, CtY, CU-B, MoInRC, NN, UHi, UPB, US1C.

148 The Wasp. Nauvoo: April 16, 1842-April 26, 1843. 1 v. (52 nos. in [208] pp.) 44 cm.

Ebenezer Robinson and Don Carlos Smith hoped to publish a weekly newspa­per reporting local and national news as early as April 1840, when they printed a prospectus in the Times and Seasons for The News, which would "be devoted to Literature, Arts and Sciences" and "take perfectly neutral ground, in regard to politics." Within eight months, however, they abandoned this plan for want of sufficient subscribers. The following June they ran a second prospectus for The Nauvoo Ensign and Zarahemla Standard to be issued weekly both in Nauvoo and in Zarahemla, Lee County, Iowa. "In its prosecution," they promised, "the editor will not descend to the low scurrility and personal abuse, resorted to by many of the Journals of the day"—a clear reference to Thomas C. Sharp's Warsaw Signal. But The Nauvoo Ensign too was doomed to a stillbirth, and Robinson announced in the Times and Seasons of November 1, 1841, that the death of his partner Don Carlos Smith and his own financial pressures had caused him to give up the project.1

Then on April 16, 1842, ten weeks after Joseph Smith and the Twelve bought out Ebenezer Robinson, The Wasp appeared without warning. It was a four-column weekly, at an annual subscription of $1.50 "invariably in advance." Its first thirty-nine numbers (April 16, 1842-January 28, 1843) issued on Saturdays, with two lapses: it skipped the week of August 6, 1842, and the two weeks of November 19 and 26. The last thirteen numbers (February 1-April 26, 1843) appeared on succes­sive Wednesdays, without a lapse.

In each of the first five issues, its editor, William Smith, Joseph Smith's younger brother, broke with the promises of the earlier prospectuses, as well as his own prospectus, as he commented on local politics and excoriated his journalistic adversary Thomas C. Sharp—whom he referred to as Thom-ASS and who, in turn, referred to The Wasp as the Pole Cat.2 William's vulgarity obviously drew some criticism, for the fourth number ran an "Apology" in which he defensively ex­plained, "when we allude to Sharp, we consider that we are replying to the whole Anti-Mormon rabble." After the fifth number, Sharp was hardly mentioned again.

102

For most of its life The Wasp followed a format which would be continued by its successor, the Nauvoo Neighbor, printing articles from other papers, national and local news, the deliberations of the Nauvoo city council, poems, fiction, legal notices, and local advertisements.

The Wasp lists William Smith as the editor for the first thirty-one numbers (April 16-December 3, 1842). Thereafter it gives John Taylor as the editor and Taylor and Wilford Woodruff as the printers and publishers (December 10, 1842-April 26, 1843). But one might guess that Taylor guided The Wasp after the first few issues. Indeed William Smith referred to himself as "the nominal editor" in the October 8 issue (no. 25) when he announced that he would leave the paper in order to assume his seat in the state legislature. In November 1842, Taylor and Woodruff assumed the full responsibility for the Times and Seasons, The Wasp, and the Nauvoo print shop, and in January 1844 Taylor bought the shop outright (see item 60).

It seems clear that The Wasp was helped into existence by the unremitting anti-Mormon stance of the Warsaw Signal, which turned offensive toward the Mormons in June 1841 as it began to promote an anti-Mormon political party. It is also tempting to conjecture that William Smith's political ambitions were another factor in the paper's birth. The second issue comments on an anti-Mormon mass meeting called for May 30, 1842, at Carthage, to select candidates for the upcoming election in August. And slates of pro-Mormon candidates are given in the eighth, ninth, and thirteenth issues, none of which includes William Smith's name. But the fourteenth issue (July 16) announces Smith's candidacy for the state senate, and the next (July 23) prints a Democratic ticket which includes him as a candidate for one of the two Hancock County seats in the Illinois house of representatives. He and all the other local candidates endorsed by the Mormons easily won their races, but curiously The Wasp does not print the Hancock County returns. These are published in the Signal for August 13, 1842.

Besides the August election, three stories dominate the newspaper. The first is the fall from grace of John C. Bennett (see items 156-57), which begins with the notice in the sixth issue of his resignation as mayor of Nauvoo. The second, beginning in the seventeenth number, is the attempt by the state of Missouri to extradite Joseph Smith as an accessory in the attempted murder of Lilburn W. Boggs (see item 168). The third is the Illinois legislature's effort to repeal the Nauvoo charter (see item 154). William Smith's speech before the House in support of the charter is printed in the thirty-seventh issue.

The Wasp for April 5, 1843 (no. 49) carries a prospectus for the Nauvoo Neighbor (item 175) which would succeed it after its fifty-second number. Enlarged to twice the size and bearing a more conciliatory name, it too would be edited by John Taylor and published at the Times and Seasons office by Taylor and Woodruff.

Flake 9625. CtY, UPB[11 nos.], US1C.

149 Rank roll of the Nauvoo Legion. [Nauvoo? 1842?]

193

Broadside 38 x 3 I cm. Text in two columns.

The Nauvoo Legion came into being by virtue of the Nauvoocily charter (item 154), which authorized the city council to organize the citizenry into a "body of independent military mem" and the ordinance passed by the city council on Lebruary 3. 1841, which implemented this provision of the charter. John C. Bennett (see items 154, 156-57) seems to have been a principal in its organization, and for fifteen months he was second in command, a major general, and the Legion's chief administrative officer—as well as mayor of Nauvoo.1

Although technically a part of the Illinois state militia, the Legion was for practical purposes an independent military unit. The city charter specified that it was subject to the call of the mayor to enforce city laws. (At this time the charter of Quincy, Illinois, also authorized the mayor to call out the militia in case of riot or lo enforce a city ordinance.) Unique to the Legion was a "court martial." consisting of all the commissioned officers, with extensive law making powers (see item 200). The city ordinance of February 3, 1841, further empowered the "court martial" to nominate officers for original commissions and promotions, another departure from the usual military practice. Unique also were some of the terms defining the organization: the "Legion" was divided into two "cohorts," each commanded by a brigadier general; the cohorts were divided into regiments, the regiments into companies, and so on. The commanding officer of the Legion carried the rank of lieutenant general, a rank not permanently held by any other U.S. military officer up to that lime except George Washington.2

Rank Roll of the Nauvoo Legion is clearly a Nauvoo imprint. It lists 209 officers—a virtual "who's who" in Nauvoo in 1842—beginning with Joseph Smith, the only lieutenant general, and ending with twenty-seven third lieutenants. Each entry consists of an officer's name, his responsibility, the date of his commission, and his designation as a staff or line officer. For example, under "Captains": "Edward I lunter. Herald, & Armor Bearer, Sept 9th 1841—staff." The earliest commissions are Joseph Smith's and John C. Bennett's, February 5. 1841; the latest are dated May 6, 1842. Since Bennett was excommunicated from the Church on May 11, 1842, resigned as mayor of Nauvoo on the 17th, and was openly disaffected by the end of June, it would seem this broadside was printed no earlier than May 6 and no later than the first of July.' It was probably struck off for the Legion's parade and review on May 7, which was witnessed by Stephen A. Douglas and other dignitaries.'4

Flake 5723. CtY, ICHi, UPB, US1C.

150 PR ATT, Parley Parker. The world turned upside down, or heaven on earth. The material universe is eternal. -Immortal man has flesh and hones.—Earth is his everlasting inheritance.—To this hear all the prophets and apostles witness. The physical worlds were not formed for annihilation, hut for the pleasure of Cod they are and were created. BY P. P. Pratt. Published at the Millennial Star Office, 36,

1<)4

Chapel-Street, Liverpool, and sold by the booksellers. Printed by James and Woodburn, 14, Hanover-Street. [1842)

iv[5]-25 pp. 18 cm. Yellow printed wrappers.

This pamphlet reprints Parley Pratt's essay "The Regeneration and Eternal Duration of Matter" in his Millennium and Other Poems (item 63). Parley published it in an edition of 3,000 and first advertised it in the Millennial Star of May 1842 at a price of 2d.1 This advertisement claims that the reissue was "corrected and revised," but it is the same as the first printing except for a rearranging and slight rewriting of the opening paragraphs and a half-dozen trifling changes throughout the rest of the essay. The tract was issued in yellow wrappers, the title page reprinted within an ornamental border on the front.

Flake 6713. CtY, MH, MoInRC, NN, UHi, UPB, US1C, UU.

151 BARNES, Lorenzo Don. The bold pilgrim; written mostly on board the ship "Southerner," by Lorenzo D. Barnes, elder of the Church of Jesus Christ of Latter-day Saints; while on his voyage from New York to England, on a mission. January, 1842. [Bradford? 1842?]

Broadside 38 x 25.5 cm. Text in two columns, ornamental border.

Called to accompany the Twelve on their mission to England in the spring of 1839, Barnes paused on the east coast and proselytized in Pennsylvania and New Jersey until August 1841, when the First Presidency instructed him to proceed with his mission. On January 11,1842, he sailed for England. For three months he labored in Cheltenham and Bristol, and on May 16, 1842, he was called to preside over the Church in the Bradford area, a position he held until his death on December 20, 1842.1

The Bold Pilgrim was certainly printed after Barnes reached England and probably before his death. One might guess it was printed in Bradford while he presided there, about the same time as his Very Important References (next item).

A narrative poem in 32 five-line stanzas, it describes Barnes's conversion to Mormonism and his call to serve as a missionary. Its first stanza: "I am a bold Pilgrim—a message to bear / To Islands, and Countries, and Kingdoms afar; / For the Lord, from the heavens, a message has sent / To call on all Nations—Believe and Repent, / In the Last Days." It was reprinted, with the full title, in The Prophet for January 11, 1845. Two other examples of his poetry exist in the journal of Wilford Woodruff, the first a piece on virtue, the second a poem to his intended, Susan Conrad.2

Flake 308. US1C.

152 BARNES, Lorenzo Don. Very important references, to prove the religion and principles of the Latter Day Saints, to be true. By Lorenzo D. Barnes. Bradford, Yorkshire: Printed by B. Walker, Westgate. 1842.

195

8 pp. 11 cm.

Very Important References differs substantially from the 1841 editions of Barnes's References (items 115-16). Although it shares a large number of proof-texts with the earlier editions, it eliminates some and adds many others, all arranged under a somewhat different set of topical headings: "The gospel"; "Christ taught these principles by precept and example"; "The promises, powers, and blessings of the Gospel"; "Antiquity of the Gospel"; "Apostacy of the Jews"; "Apostacy of Christendom"; "The Gentiles will be cut off; "The Gathering of Israel"; "Great Miracles will be wrought in the last days"; "Many Revelations will be given in the last days"; "Book of Mormon"; "Restoration of the Church and Kingdom of Christ in the last days"; "Christ receives this Kingdom and reigns over it at his second coming"; "Christ's Second Coming and Millennial Reign"; "Mount Zion, a literal City"; "The Melchizedek Priesthood"; and "The God of Israel." Also, the "Chro­nology of Time" at the end has been reworked so that the total age of the earth is now computed to be 5,988 years.

Barnes undoubtedly published Very Important References during the period he presided over the Bradford Conference (see the preceding item). Another edition with the same title was printed in Norwich in 1848.

Flake 311. CtY.

153 HARDY, John. Hypocrisy exposed, or J. V Himes weighed in the balances of truth, honesty and common sense, and found wanting; being a reply to a pamphlet put forth by him, entitled Mormon Delusions and Monstrosities. By John Hardy. [2 lines] Boston Printed by Albert Morgan. 1842.

16 pp. 19.5 cm.

On May 15, 1842, the date of the preface of Joshua V. Himes's Mormon Delusions and Monstrosities. A Review of the Book of Mormon, and an Illustration of Mormon Principles and Practices (Boston: Published by Joshua V. Himes, 1842), the Latter-day Saint branch in Boston had been organized two months and had grown from thirty members to fifty (see items 125-26). For three years Himes had been advocating the teachings of William Miller, who preached that the Second Advent would occur in 1843, and who had been brought to national attention through Himes's promotional genius. Ten years before, when he was pastor of the First Christian Church in Boston, Himes had reprinted Alexander Campbell's Delusions in pamphlet form—the first anti-Mormon book. So in the spring of 1842, when Mormonism was taking root in his city, it was inevitable that he would again put an anti-Mormon piece in circulation.1

Mormon Delusions and Monstrosities is made up from two earlier sources, a fact Hardy ridicules in his reply. Following Himes's four-page preface, the first half (pp. 7-43) again reprints Alexander Campbell's Delusions, first published in the Millennial Harbinger of February 7, 1831. The second half (pp. 45-90) extracts La Roy Sunderland's Mormonism Exposed: In Which is Shown the Monstrous Impos-

i %

ture, the Blasphemy, and the Wicked Tendency, of That Enormous Delusion, Advo­cated by a Professedly Religious Sect, Calling Themselves "Latter Day Saints" (New York: Printed and Published at the Office of the N.Y. Watchman, 1842), which used, in turn, E. D. Howe's Mormonism Unvailed (Painesville, 1834), and William Harris's Mormonism Portrayed; Its Errors and Absurdities Exposed, and the Spirit and Designs of its Authors Made Manifest (Warsaw: Sharp & Gamble, Publishers, 1841), including the appendix giving extracts from the congressional report of the testimony at Joseph Smith's 1838 Missouri trial (26th Congress, 2nd Session, Senate Doc. 189).2

In Hypocrisy Exposed, Hardy mainly attacks Himes and Sunderland. He includes arguments that the scriptures predict the appearance of the prophets in the last days and that miracles are inevitable among believers. Where Delusions and Mormonism Exposed quote the Book of Mormon, Hardy enumerates the misquota­tions and contends that Campbell, Sunderland, and Himes were deceitful. Delusions argues that Joseph Smith alone wrote the Book of Mormon, while Mormonism Exposed repeats the Spaulding-Rigdon theory, and Hardy makes much of the fact that these contradict each other. To blunt the effect of the testimony at Joseph Smith's Missouri trial, he reprints a long excerpt from Appeal to the American People (items 66, 79), which describes how the one-sided testimony was gathered.

Hypocrisy Exposed occurs with variant title pages. In the Harvard copy the opening phrase Hypocrisy exposed, or J. V. Himes weighed in the balances is in three lines, while in the LDS Church copy it is in four with J. V. Himes in larger type. The Church's copy also adds a colon after Boston, so one might guess it is the later state.

John Hardy had been a convert to Mormonism for about a year when he took on Himes and Sunderland. He was ordained an elder in September 1842 and was chosen to preside over the Boston branch five months later (see item 186). In the fall of 1844 he became entangled in two unseemly slander trials arising out of the licentiousness of George J. Adams and William Smith, and ultimately he was expelled from the Church—a series of events he vividly describes in his History of the Trials of Elder John Hardy (Boston, 1844). Hardy followed Sidney Rigdon for about a year and then transferred his allegiance to James J. Strang (see items 240, 242, 303, 310). In 1847 he broke with Strang, and at that point he seems to disappear from the Mormon record.3

Flake 3858. DLC, MH, US1C.

154 The city charter: laws, ordinances, and acts of the city council of the city of Nauvoo. And also, the ordinances of the Nauvoo Legion: from the commencement of the city to this date. Nauvoo, III. Published by order of the city council. Joseph Smith, Printer. July 1842.

32 pp. 23.5 cm.

197

On December 16, 1840, Thomas Carlin, governor of Illinois, signed a bill granting a charter to the city of Nauvoo to take effect on February 1, 1841. Instigated by the Nauvoo high council a year earlier, the charter was drafted in the fall of 1840 by Joseph Smith and John C. Bennett and lobbied through the legislature by Bennett.1 Among its provisions, it granted the Nauvoo city council the authority to pass laws not repugnant to the constitutions of Illinois and the United States, and it authorized a municipal militia (the Nauvoo Legion), a city university, and a municipal court empowered to issue writs of habeas corpus—in effect making Nauvoo a state within a state. It was devised, Joseph Smith declared, "for the salvation of the Church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party."2 But the non-Mormons in Illinois soon began to view it as a device to circumvent the laws of the state. An effort to repeal the Nauvoo charter began in the legislative session of 1842-43, but was unsuccessful. By the winter of 1844-45, however, the Mormons had lost much of their political support, and the Illinois legislature repealed the charter on January 29, 1845/

The Nauvoo charter itself was not greatly different from those granted to Chicago (1837), Alton (1837), Galena (1839), Springfield (1840), and Quincy (1840). It was clearly based on the Springfield charter and incorporated thirty-nine sections of that charter's fifth article. The charters of Galena, Quincy, and Spring­field, for example, also authorized the city council to pass any law not repugnant to the constitutions of the United States and Illinois. Both Alton and Chicago had municipal courts, and an 1839 amendment to the Alton charter empowered the judge of the municipal court to issue writs of habeas corpus. The provision in the Nauvoo charter for the Nauvoo Legion had an antecedent in the charter granted by the Illinois legislature to John C. Bennett and others in 1837 for an independent militia company, the "Invincible Dragoons." And the sections in the Nauvoo charter dealing with the legislative powers of the city council were almost identical to those of Springfield and Quincy. What distinguished Nauvoo from these other cities was the way the Mormons interpreted and used the charter, particularly their use of the habeas corpus provision to thwart the attempts of the state of Missouri to extradite Joseph Smith.1

John C. Bennett was the first mayor of Nauvoo, serving from February 3, 1841, to May 17, 1842, when he was forced to resign amidst charges of philandering (see items 156-57). Joseph Smith replaced him on May 19. On June 11 the Nauvoo city council "resolved to publish the city charter, ordinances of the city council, and Nauvoo Legion, before the first day of next July."5

The resulting publication, The City Charter: Laws, Ordinances, and Acts of the City Council, is a perplexing piece. It prints the charter (pp. f 3]-8); those sections from the Springfield charter incorporated in the Nauvoo charter (pp. 9-11); the city officers elected February 1, 1841 (pp. 11-12); sixteen ordinances and a number of resolutions, motions, and actions of the city council, each signed by John C. Bennett (pp. 12-32); and "Officers of the City of Nauvoo, and the Courts, at This Date"

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which lists Bennett as the mayor (p. 32). In spite of its title, it does not include six ordinances, including that organizing the Nauvoo Legion, passed by the city council and published in the Times and Seasons of February 15, 1841; February 15, March 1 and 15, and April 15, 1842. Nor does it include seven other ordinances printed in The Wasp of April 30, June 4, and July 2, 1842. It also does not contain the two ordinances of the court martial of the Nauvoo Legion printed in the Times and Seasons of March 15, 1842 and The Wasp of June 11, 1842. Indeed it gives none of the actions of the city council after November 27, 1841.

Adding to the perplexity, the first signature (pp. [l]-8) seems to have been circulated by itself. Only two copies of the full thirty-two-page book are located, at the LDS Church, while five copies of the first signature only are located. The Harvard copy of this first signature is paged [l]-[2][9]-14 but is otherwise typo­graphically identical to the others—apparently an early impression.

It is conceivable that the thirty-two-page The City Charter: Laws, Ordinances, and Acts of the City Council is an unfinished book. Perhaps Bennett's disaffection from the Church broke into the national headlines as it was being printed (see items 156-57). And because he was so prominently featured in the actions of the city council, the printing was stopped and only the first eight pages were circulated.

Flake 5714-14a. DLC[8p.], ICN[8p.], MH[8p.], UPB[8p.], USlC[32p., 8p.]

155 WINCHESTER, Benjamin. Synopsis of the Holy Scriptures, and concordance, in which the synonymous passages are arranged together.—Chiefly designed to illustrate the doctrine of the Church of Jesus Christ, of Latter-day Saints. To which is added, as an appendix, an epitome of ecclesiastical history, etc. By B. Winchester, minister of the gospel. [7 linesj Philadelphia: Printed for the author, at the "United States" Book and Job Printing Office. J842.

viii[9]-256 pp. 12.5 cm.

Winchester's star was in decline when he headed for Nauvoo in October 1841, his reputation damaged by his abandonment of Erastus Snow in Salem (see items 125-26) and by the discord that swirled about him in the Philadelphia branch. On the 31st he began a series of meetings with Joseph Smith and the Twelve which resulted in his suspension for "disobedience" on January 12, 1842, and his official "silencing" in May.1 Winchester had worked in the Times and Seasons office during November and December, and once he was relieved of his leadership of the branch in Philadelphia, he turned quite naturally to a publishing venture. Just before returning to Philadelphia, he announced in the Times and Seasons of January 15, 1842, his intention to publish a concordance which would collect by topic all the biblical passages that bore on Mormonism. His work on Synopsis of the Holy Scriptures occupied almost exactly the duration of his suspension: on July 22, seven days after the Times and Seasons announced his restoration to "former fellowship and standing in the Church," he took out a copyright in the Eastern District Court of Pennsylvania.2 The Times and Seasons of September 15, 1842 ran a favorable

199

review of the book, and since Synopsis of the Holy Scriptures includes letters from Erastus Snow and Julian Moses dated July 19 and July 23, 1842, it was likely printed in late July or August. Moses notes in his autobiography that from May to July 1842 he assisted Winchester in compiling the book.1

The review in the Times and Seasons listed copies in "portable form"—proba­bly a wallet binding—at 750 and "Morocco bound" at 62^0. The following year Winchester advertised the book at 62140 a copy or $50 per hundred, and the Millennial Star offered it at 2s.4 The Prophet began advertising it at 62^0 on June 22, 1844, then at 750 in November and December. It dropped the price to 400 each or $4.25 a dozen on January 18, 1845—in spite of Parley Pratt's article in the The Prophet of January 4 in which he enjoined the Saints not to buy Winchester's books.

Synopsis of the Holy Scriptures derived from Lorenzo Barnes's References (items 115-16, 136-37, 152) which Winchester first included in the Gospel Reflec­tor (item 95). Following the letters by Snow and Moses (p. [ii]), table of contents (pp. [iiij-v), Directions, Abbreviations, Etc. (p. vi), and a preface (pp. [vii]-viii), the main part of the book (pp. [9j-213) reprints, by alphabetically arranged topic, those biblical passages Winchester believed to bear on that particular topic, with additional citations listed at the end of the quotation. Most of the approximately one hundred topics are of general Christian interest. But many are specifically directed to a Mormon audience, for example, "Baptism for the Dead," "Book of Mormon," "God a Real Person," "Pre-existence of Spirits," and "Zion for the Millennium." At a number of places the book has a Note to the Reader which points to the desired exegesis of a particular set of passages. Thus it marks a significant step in the process which took Mormon theology from the informality of the pamphlet literature to the formality of the synthetic works (see e.g., items 334-35). An appendix (pp. [215]-56), compiled out of the standard church histories including William Gahan's A Compendious Abstract of the History of the Church of Christ and Mosheim's Ecclesiastical History, traces the development of Christianity from before the birth of Jesus to the nineteenth century, emphasizing, of course, the characteristics of primitive Christianity and the movement of the traditional churches away from their primitive roots.

The book is usually found in plain brown sheep with a black leather label and the binder's title SYNOPSIS ETC. in gilt on the backstrip. Other original bindings include black horizontally ribbed sheep with a gilt border on the covers, gilt bands and the title in gilt on the backstrip; black striated sheep with a gilt or blind stamped border on the covers, gilt bands and the title in gilt on the backstrip; brown pebbled sheep with a blind stamped border on the covers, gilt paneled backstrip with the title in gilt, gilt edges; black smooth calf with a blind stamped border on the covers, raised bands and the title in gilt on the backstrip; and a wallet edged binding of black or brown striated sheep.

Flake 9943. CSmH, CtY, CU-B, DLC, ICN, MH, NjP, NN, RPB, UHi, UPB, USIC, UU.

201

156 The Wasp.—Extra. Nauvoo, Illinois, Wednesday, July 27, 1842. [At head of first column:] Bennettiana; or, the microscope with double diamond lenses. [Nau­voo, 1842J

[4] pp. 38.5 x 26 cm. Text in four columns.

157 Affidavits and certificates, disproving the statements and affidavits contained in John C. Bennett's letters. Nauvoo Aug. 31, 1842. [Nauvoo, 1842J

Broadsheet 38.5 x 31 cm. Text in five columns.

John C. Bennett's meteoric career is unique in Mormondom. During the twenty-one months following his initial contact with Joseph Smith in August 1840, he became the first mayor of Nauvoo, major general in the Nauvoo Legion, chancellor of the University of Nauvoo, and assistant president of the Church. But his many talents were mixed with too few scruples, and his philandering ultimately brought about his excommunication from the Church on May 11, 1842, and his resignation as mayor on the 17th. For five weeks the Church leaders delayed a public announcement of the action against him, alternately hoping he would quietly leave Nauvoo or reform and remain in the Church. Finally, the Times and Seasons of June 15 printed a notice of his excommunication, and the next issue carried a long statement by Joseph Smith which, in general terms, discussed Bennett's profligacy while emphasizing that it did not grow out of Smith's teachings.1

Bennett's retaliation was quick in coming. On July 8 the Springfield Sangamo Journal ran the first of seven sensational letters in which he accused Joseph Smith and those close to him of political despotism, wholesale land fraud, the attempted assassination of Lilburn W. Boggs, and wide-ranging sexual improprieties. These letters were widely reprinted around the country. Collected, revised, and fleshed out with generous excerpts from William Harris's Mormonism Portrayed (Warsaw, 1841), E. D. Howe's Mormonism Unvailed (Painesville, 1834), and J. B. Turner's Mormonism in All Ages (New York, 1842), they formed the basis of Bennett's book The History of the Saints; or, an Expose of Joe Smith and Mormonism published in Boston that October.2

Bennett's expose, however, was vulnerable at two points: his allegations were overdrawn, and his personal life was less than spotless. The Saints moved quickly to discredit him. On July 23 The Wasp ran an article "Bennett As He Was," and "Bennett As He Is" which contrasted statements in his Sangamo Journal letters with his earlier statements in the Times and Seasons published over the pseudonym "Joab, General in Israel." This issue also included a summary of a public meeting called in Nauvoo the day before to air the Mormons' side of the affair, and a short affidavit by Sidney Rigdon.

Four days later the Wasp Extra reprinted all of the Bennett material in The Wasp of July 23, including a slightly expanded report of the July 22 public meeting, together with long affidavits by the Nauvoo city council, Hyrum Smith, William Law, and Daniel H. Wells; shorter ones by Elias Higbee, Sidney Rigdon, Pamela

202

Michael, and William Marks; and suitable editorial comments (e.g., a reference to Bennett as "a debaucher, a spoiler of character and virtue, and a living pestilence, walking in darkness to fester in his own infamy"). The Times and Seasons of August 1, 1842, reprinted part of the series "Bennett As He Was," and "Bennett As He Is," the summary of the July 22 meeting, all of the affidavits in the Wasp Extra, an additional short affidavit by Henry Marks, and three excerpts from national news­papers. The meeting summary and affidavits were republished in the Millennial Star of October 1842.

By mid-August it was clear that the national press was giving Bennett's allegations full coverage. On the 26th Joseph Smith, Brigham Young, and some of the Twelve decided to call a number of the elders to travel about the eastern states to refute Bennett's charges, and to reprint all of the Bennett affidavits for the elders to circulate. The next day, Smith, Young, and others prepared the affidavits for the press, and on August 29 they assembled a conference in Nauvoo at which 380 volunteered for the anti-Bennett campaign. Brigham Young left Nauvoo on Septem­ber 9, and eight days later he was in Quincy with Heber C. Kimball, G. A. Smith, and Amasa Lyman holding public meetings to disabuse the public mind, "to some extent," about John C. Bennett. While in Quincy, he approached the Whig and the Herald about printing the Bennett affidavits. When they refused, he returned to Nauvoo and had Affidavits and Certificates Disproving the Statements and Affidavits Contained in John C. Bennett's Letters struck off at the Times and Seasons shop.3

Affidavits and Certificates reprints all of the affidavits in the Wasp Extra together with three short sworn statements by William Clayton, C. L. Higbee, and W. R. Powell. Three other groups of documents are printed here for the first time. The first refutes a statement by Martha Brotherton in the Sangamo Journal of July 22 that Brigham Young and Joseph Smith tried to persuade her to become Young's plural wife.4 The second group concerns an ambiguous and unsigned letter defend­ing polygamy, purportedly from Joseph Smith to Sidney Rigdon's daughter Nancy, which Bennett published in the Sangamo Journal of August 19. Affidavits and Certificates includes a statement by Sidney Rigdon denying Joseph Smith's author­ship of the letter and an affidavit by Stephen Markham suggesting that Nancy Rigdon was Bennett's mistress.5 The third group of documents describes in embar­rassing detail an alleged affair between Bennett and Sarah M. Pratt, wife of Orson Pratt. This particular example of a Bennett liaison was included because of Bennett's claim in the Sangamo Journal of July 15 that Sarah Pratt had refused to become a plural wife of Joseph Smith and because, at that moment, Orson and Sarah Pratt were out of the Church.6

Behind all of this was the fact of Mormon polygamy. In the spring of 1841, Joseph Smith secretly took a plural wife, and that summer he discreetly began to teach the new doctrine of marriage to some of the Twelve. Bennett's charges regarding Sarah Pratt so disturbed Orson that he separated himself from the Church, and on August 20, 1842, he was dropped from the Quorum of Twelve and excom-

203

municated. Five months later he and Sarah were rebaptized, and he was restored to his former standing among the Twelve.7

Generally the Mormon counterattack was successful in blunting Bennett's expose, but not without a toll. The charges and countercharges certainly were demoralizing to the Latter-day Saints in Nauvoo and in the outlying branches.8

Because of Bennett's allegations about the attempt on Lilburn Boggs's life, Mis­souri's governor Thomas Reynolds launched new demands for Joseph Smith's extradition (see items 168, 182). Bennett's claims about spiritual wifery drove Mormon polygamy even further underground where it remained out of public view for another decade. And whatever the truth may have been, the charges concerning his wife certainly affected Orson Pratt's life in the Church for years to come.9

Bennett was thirty-six years old when he first met Joseph Smith. Before that, he had practiced medicine in Ohio, had helped found a college in Indiana, had run a diploma mill in Ohio, and had been commissioned quartermaster general of Illinois by Thomas Carlin. In spite of his declaration in The History of the Saints, pp. 5-10, that he joined the Mormons only to expose them, his association with Mormonism did not end in 1842. In 1845 he had a brief flirtation with Sidney Rigdon's faction in Pittsburgh, and the following year he attached himself to James J. Strang's church, only to be expelled by Strang in 1847 (see items 240,242, 303, 310, 311, 323). Back in Massachusetts, his native state, he turned to breeding poultry and in 1850 published a book on the subject. Eventually he moved to Polk City, Iowa, where he continued his medical practice. He died there in 1867.10

Item 156: Flake 9626. CtY, US1C. Item J57: Flake 1312. US1C.

158 CRAWFORD, Robert P. An index, or reference, to the second and third editions of the Book of Mormon, alphabetically arranged. By Robert P. Crawford. Philadel­phia: Brown, Bicking & Guilbert, Printers, No. 56 N. Third St. 1842.

21 pp. 15 cm.

Crawford's Index is a set of topical references or an extended table of contents for the 1837 and 1840 editions of the Book of Mormon, similar in nature to the earlier "indexes" (items 24, 98, 83) except that it is alphabetically arranged. Crawford apparently drew on the index to the 1841 Book of Mormon (item 98). His index and the Liverpool index have about five-sixths of their entries in common, and a few of these common entries are sufficiently novel to suggest that they came from the same source. Only about a third of the common entries, however, are identically worded.1 Since it mentions only the second and third editions of the Book of Mormon, he probably published it before the 1842 Book of Mormon was advertised. In June and July 1844 The Prophet offered it for sale at 60 a copy or $2 per hundred.

Virtually nothing is known about Robert P. Crawford. He labored in Chester County, Pennsylvania, with Erastus Snow in February 1841. And the Times and Seasons listed him among its traveling agents from January to July 1841 and as its

204

agent in Delaware in February, June, and July 1842.2 Beyond this, his name seems to be absent from the records of the LDS Church.

Flake 2578. CtY, PHi, UPB, US1C.

159 The book of Mormon. Translated by Joseph Smith. Fourth American, and second stereotype edition. Carefully revised by the translator. Nauvoo, Illinois. Printed by Joseph Smith. 1842.

[i-iv][7]-571[2]pp. 14.5 cm.

Technically, this is a later impression—probably the fourth—from the stereo­type plates of the third edition, with a reset title page (see item 83). It was printed at the Times and Seasons shop, which at the time was under Joseph Smith's direction but run by John Taylor and Wilford Woodruff. It is the only issue listing Joseph Smith's name without Jr. or Jun., his father having died two years before, and it is the last printing of the Book of Mormon in America by the Church until the Salt Lake City edition of 1871 (see item 302).

According to the Times and Seasons of June 15, 1842, the book was then out of press and at the binders, and four issues later the Times and Seasons carried a notice, dated August 20, 1842, that it was "just published and for sale."1 How many copies comprised this run is not known, but it must have been a small number, given the relative scarcity of the 1842 Book of Mormon today. The Times and Seasons shop bound the book over a period of at least a year: on March 4, 1843, it billed Joseph Smith for binding 622 copies, and again on July 1, 1843, it billed him for eighteen more.2 The 1842 Book of Mormon collates the same as the first and second states of the 1840 edition. It is usually found in brown sheep, the covers plain or with a gilt border, gilt decorations or gilt bands and a red, black, or brown leather label on the backstrip. On at least two occasions, in December 1841 and in January 1842, Joseph Smith read the 1840 Book of Mormon to correct the typographical errors, but it would appear that no such corrections were incorporated in the 1842 impression.^

Flake 599. CtY, CSmH, CU-B, DLC, ICN, MoInRC, NjP, NN, OC, UPB, US1C, UU.

160 HYDE, Orson. Ein Rufaus der Wiiste, eine Stimme aus dem Schoose der Erde. Kurzer Ueherblick des Ursprungs und der Lehre der Kirche "Jesus Christ of Latter Day Saints " in Amerika, gekannt von Manchen unter der Benennung: "Die Mor-monen." Von Orson Hyde, Priester dieser Kirche. [1 line] Frankfurt, 1842. Im Selbstverlage des Verfassers.

115 pp. 18 cm. Green printed wrappers.

On May 1, 1840, two weeks after leaving Nauvoo for his mission to Jerusalem (see item 144), Orson Hyde wrote to Joseph Smith about publishing a book in German on the principles of Mormonism as well as German editions of the Book

205

of Mormon and Doctrine and Covenants, and on the 14th, Joseph Smith responded approvingly.1 Hyde seems to have begun working seriously on his book after he reached England in March 1841, writing most of it while he was in Bedford in April and May. By June 15 he was back in London with a finished English manuscript.2

During the next six months he traveled to the Holy Land, and on December 21, 1841, as he was returning from Jerusalem, he wrote his wife that he intended to go directly to Bavaria and publish his book.3 But passport problems, a quarantine, and the inevitable shortage of funds intervened, and for several months he paused in Regensburg, where he gave English lessons to help support himself. Here with the assistance of one of his students he translated his book into German.4 When the city commissioner of Regensburg denied him permission to publish it on the grounds that it might cause unrest among the citizenry, Hyde took the manuscript to Frankfurt; and on August 10, 1842, he wrote from Regensburg that Ein Rufaus der Wiiste was then in press.5 Two months later the Times and Seasons printed the preface, translated back into English by Alexander Neibaur.6

Hyde patterned Ein Ruf after Orson Pratt's Remarkable Visions (items 82, 109-10, 147), a fact he acknowledges in his letter of June 15, 1841.7 Following a preface (pp. |3]-[10]) dated at Frankfurt, August 1842, and an "Explanation" (pp. [11]-[12]) which comments on the name of the Church, the first chapter (pp. [ 13]—27) describes Joseph Smith's early visions—including that of 1820—and his receiving the gold plates. The second (pp. [28]-43) summarizes the Book of Mormon. These two chapters closely follow the opening pages of Remarkable Visions* The third chapter (pp. [44]—53) discusses the priesthood and includes a long excerpt from Oliver Cowdery's first letter to W. W. Phelps, initially published in the Messenger and Advocate of October 1834 (see item 197). The fourth (pp. [54]-85) contains sixteen "Articles of Faith and Points of Doctrine": "The God­head"; "The Use and the Validity of the Scriptures of the Old and New Testament in Our Church"; "Faith"; "Repentance"; "Baptism"; "Confirmation by Laying on of Hands After Baptism"; "The Sacrament of the Bread and Wine"; "The Confession of Sins and the Method of Dealing with Members Who Act Contrary to the Laws of the Church"; "Children and the Church"; "Revelations and Commandments God Has Given to the Church Since It Was Organized (1830)"; "The Livelihood and Sustenance of Our Priests"; "Baptism for the Dead"; "Prayer and the Manner of Worship"; "Holidays"; "Washing of Feet"; and "Patriarchal Blessings and a Word About Marriage." Next is "Some Collected Thoughts" (pp. [86]-108) which men­tions the anti-Mormon violence in Missouri and includes Joseph Young's account of the Haun's Mill massacre (see items 55-56, 64, 66, 79). An "Appendix" (pp. [110]-15) talks about Hyde's attempt to publish his book in Regensburg and warns the people there that if they refuse to hear the Mormon message, they invite afflictions which will force them to listen to it.

Ein Ruf was originally issued in green wrappers, the title page reprinted from a different setting within an ornamental border on the front, a vignette of an angel within a similar border on the back.

207

Flake 4169. US1C.

161 SNOW, Erastus. [Pamphlet refuting John C. Bennett's falsehoods. Salem? 1842]

This pamphlet is mentioned in Erastus Snow's journal, but no copy is known to have survived:

Soon after the conference [in Boston, September 9, 1842J Dr. West (who had discussed with elder Adams in Boston) and ex-Gen. John C. Bennett the great apostate from Nauvoo came to Salem and lectured against the Saints and the prophet Joseph Smith, and I withstood them before the people untill they left the city. But they turned away some from the faith that were beginning to believe, and the enemies of the cause were hardened more for they seemed to believe 20 lies before one truth. I immediately published a pamphlet refuting Bennetts falsehoods. I then left Bro. Moses to preach in Salem and went with my family to Boston.

Snow's journal indicates that he and his family returned to Salem on October 2 after being away between two and three weeks, suggesting that he published his pamphlet in mid-September.1

162 MARTIN, Moses. A treatise on the fulness of the everlasting gospel, setting forth its first principles, promises, and blessings. In which some of the most prominent features that have ever characterized that system, when on the earth, are made manifest; and that it will continue to do so, so long as it can be found on the earth. By Elder Moses Martin, minister of the gospel. Read this little book and judge for yourselves; for the wise man has said, that he that judges a matter before hearing both sides of the question, is a fool. Therefore read, and then judge. New-York: J. W. Harrison, Printer, cor. Pearl and Chatham-sts. 1842.

64 pp. 15.5 cm. Blue or brown printed wrappers.

Moses Martin was born in New Hampshire, June 1,1812. When he was a young boy he moved to Pennsylvania with his family, and there, in February 1833, was converted to Mormonism by John F. Boynton and Evan M. Greene, who also brought Benjamin Winchester and Jedediah M. Grant into the Church about the same time. Martin marched with Zion's Camp and distinguished himself by being court-mar­tialed for falling asleep on sentry duty. Despite this blot on his military record, he was picked for the First Quorum of Seventy the following year and sent out as a missionary. During 1846-48 he labored in England, serving as president of the London and Manchester conferences, and in March 1848 he sailed for America with a company of emigrants. At the April 1850 general conference, Brigham Young publicly excoriated him and cut him off from the Church, apparently because he had taken a plural wife in England. Martin moved to northern California and then, in 1857, to San Bernardino, where he lived until his death, May 7, 1899.'

208

Martin published A Treatise on the Fulness of the Everlasting Gospel while he was proselytizing in New York. It was undoubtedly printed between July 21, 1842, when he took out a New York copyright, and October 13, 1842, when he deposited a copy with the district court. Two years later The Prophet advertised the book for 12!/20 a copy or $8 per hundred.2

A Treatise is an apologetic work which attempts to validate the claims of the Latter-day Saints by placing Mormonism in the context of Judeo-Christian history. Following a preface (p. [3]), the main text (pp. [5]—59) begins with an argu­ment—entirely reminiscent of the Voice of Warning—that the scriptures should be read literally. The book next infers that the gospel is the same for each generation, and that when God wishes to restore his kingdom upon the earth, he will reveal himself to some man and delegate him to organize his kingdom. It then discusses, in order, the principal Old Testament prophets and the primitive Christian church, emphasizing those characteristics it sees as shared with Mormonism. The decline of the Christian church was evident at the time of Constantine, it asserts, and its total apostasy a fait accompli by the time of Boniface III (606 AD). And it examines various biblical passages which, it claims, foretell the apostasy of the New Testa­ment church and the reestablishment of Christ's church by angelic visitation. It concludes with the declaration that Joseph Smith was God's instrument in restoring his church in fulfillment of these prophecies.

At the end (pp. [60]-64), A Treatise reprints Daniel Shearer's Key to the Bible (item 136), without the introduction, and with two modifications: a group of biblical references under the heading "Baptism" is added, and the "Book of Mormon" references are redone. It was issued in blue or brown wrappers, the title page reprinted from the same setting on the front and eight lines of errata on the outside back wrapper. Martin published a second edition in London in 1846 (item 316).

Flake 5292. CSmH, CtY, DLC, NN, UPB, US1, US1C.

163 [Mormon Expositor. Baltimore, 1842]

No issue of this paper is located. What is known about it comes from the report of a Church conference in New York on October 19, 1842, printed in the Times and Seasons of April 15, 1843:

Resolved, That in the judgment of this conference, the publication of a paper called the 'Mormon Expositor,' published at Baltimore, by elder Samuel C. Brown, is detrimental to the cause of the church of Christ, and that the clerk be instructed to transmit to the quorum of the Twelve, at Nauvoo, stating our disapprobation with the reason, and a file of the paper.

A conference in Philadelphia on October 31,1842, also condemned Brown's paper, stating that it was "entirely unauthorised by the society" and that he showed in it "a total want of ability to conduct any paper."1

209

Samuel C. Brown, a Virginian, was twenty-two years old when the conferences censured him. In the spring of 1843 he was called to work on the Nauvoo Temple, and, according to the Gospel Herald of May 30, 1850, after working a while on the temple, he requested another mission from Hyrum Smith, who, "in mere irony," called him to preach to the Twelve and the other Church authorities. This did not go well; George Miller "even whipped him out of his garden with a bean pole." After Joseph and Hyrum Smith were murdered, Brown deduced that Hyrum was Joseph Smith's successor and he was Hyrum's successor. In December 1844 the Nauvoo high council excommunicated him. The Gospel Herald of May 30, 1850, reported that Brown was then issuing a paper occasionally in Philadelphia and Baltimore—no copies of which are known.2

164 WEBB, E. Henry. Latter Day Saints. A letter from the Rev. P. Alcock, Baptist minister, Berwick St. John's, Dorsetshire, to his nephew, E. H. Webb, elder in the Church of the Latter Day Saints, Bristol, late of Cheltenham. [2 lines] Bristol: Printed by William Taylor, 39, Temple Street. 1842.

8 pp. 21 cm.

This pamphlet consists of two letters, the first from the Rev. Paul Alcock, the second from his nephew E. H. Webb.1 At first glance, it is not entirely clear whether it is a pro- or anti-Mormon tract. The quotation, "The system altogether is rotten at the core, and therefore must come to the ground," reprinted on the title page from Alcock's letter, suggests that it is an attack on the Church. However, this letter, dated September 27, 1842, occupies little more than a page and is mainly a personal denunciation of Webb for joining the Mormons, while Webb's reply (pp. 4-8) is a well-drafted defence of certain Mormon principles. Since this reply is not mentioned on the title page, one is tempted to guess that the tract was disguised a bit in order to attract a non-Mormon audience. Webb's letter is dated at Bristol, October 4,1842, presumably about the time the pamphlet was printed.

Webb's response centers on two ideas: that all other Christian churches have strayed from the doctrines that originally characterized Christ's church, and that the Latter-day Saints alone possess the authority to act in God's name. At the end he repeats the basic Mormon message of repentance, baptism, and the gift of the Holy Ghost, and the belief that Christ will personally reign on the earth after his return and dwell with "the meek of every age." As a final demonstration of the strength of the Church, he asserts that its membership is between two and three million, the most overdrawn estimate yet to appear in print.

E. H. Webb was born in Gloucestershire, England, August 16, 1808. He joined the Church in March 1840, and for the next eight years he was an active missionary in Gloucestershire, holding positions of leadership in the local conferences. He immigrated to Utah about 1848 and eventually went to California. In 1861 he aligned himself with the RLDS Church and was active in promoting the Reorganization in Sacramento and San Francisco, until his death in Sacramento, April 18, 1883.2

210

Flake 42. UPB, US1C.

165 JACOB, Udney Hay. An extract, from a manuscript entitled The Peacemaker. Or the doctrines of the millennium: being a treatise on religion and jurisprudence. Or a new system of religion and politicks. For God, my country, and my rights. By Udney Hay Jacob, an Israelite, and a shepherd of Israel. Nauvoo, III. J. Smith, Printer. 1842.

37 pp. 20.5 cm.

Strictly speaking, this is not a Mormon book. Its preface (p. [2]) states, "The author of this work is not a Mormon, although it is printed by their press." It is included here because it was printed at the Times and Seasons office and bears—like three other 1842 Nauvoo imprints—Joseph Smith's name as printer, and because some have argued that it was gotten out at Joseph Smith's behest to promote the doctrine of plural marriage.1

Born in Massachusetts in 1781, Udney Hay Jacob and his family lived in Hancock County at the time the Mormons began moving into Nauvoo. His oldest son Norton joined the Church in March 1841, much to the dismay of his family ("my father said he had rather heard I was dead than that I was a Mormon"). That fall Norton left the family farm to locate seven miles from Nauvoo, and in early November 1842 he moved into the city. Udney Jacob joined the Church in 1843, became disaffected, and was rebaptized in 1845. As late as January 1844 he had not personally met Joseph Smith. He remained in Hancock while Norton traveled with the pioneer company to the Great Basin in the summer of 1847, and in the fall of 1850 he too made the overland trip to Utah. He died in Salt Lake City ten years later.2

Udney Jacob seems to have written a book sometime before March 1840, when he corresponded with Martin Van Buren in an attempt to promote his work.3 Two chapters apparently make up An Extract from a Manuscript Entitled The Peace­maker. The Times and Seasons shop probably printed it in November 1842, since Joseph Smith repudiated it in the Times and Seasons of December 1, "a short time" after it appeared:

Notice. There was a book printed at my office, a short time since, written by Udney H. Jacobs, on marriage, without my knowledge; and had I been apprised of it, I should not have printed it; not that I am opposed to any man enjoying his privileges; but I do not wish to have my name associated with the authors, in such an unmeaning rigmarole of nonsence, folly, and trash. Joseph Smith.

Since it bears Joseph Smith's name as printer, most likely it was published no later than November 12, when Smith turned the full responsibility for the printing office over to John Taylor and Wilford Woodruff, who had been managing it for the preceding nine months.4

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That some in Nauvoo believed the pamphlet expressed the views of the Church authorities is indicated by Oliver Olney in an anti-Mormon tract published in the spring of 1843.3 Thirty-four years later, John D. Lee made the same claim.6 But in August 1845, in a response to a speech of William Smith, John Taylor publicly refuted this idea:

whatever the opinion of Bro. William might be, I knew that there was a great deal of hypocrisy and deception wherein the innocent were led away by false pretences, and that I had been called upon to expose the corruptions of some men who were in secret publishing the doctrines contained in a book written by Udney H. Jacobs which was a corrupt book; they state that it was Joseph's views, published under a cloak of another man's name and the character of Joseph Smith was implicated in the matter and whether IheJ addressed the congregation on these things or not I should have spoken on that subject.

Jacob himself commented on the pamphlet in 1851 in a letter to Brigham Young:

I cannot imagine why you suspected me unless it was that I wrote a pamphlet some years since entitled the Peace Maker—you have certainly a wrong idea of that matter. 1 was not then a member of this Church, and that pamphlet was not written for this people but for the citizens of the United States who professed to believe the Bible.

The foregoing does not seem to support the contention that Joseph Smith sponsored the publication of An Extract from The Peacemaker. More likely, the stir over polygamy in the summer and fall of 1842 and his son's recent move to Nauvoo prompted Udney Jacob to approach the Times and Seasons shop about printing his pamphlet, and a willing hand in the shop accepted the job without reviewing it with his superiors.9

An Extract from The Peacemaker consists of two chapters, numbered XVIII and XIX. The first (pp. [3]-26) argues that a married woman is her husband's property and that male authority must maintain in a stable society; that divorce should be allowed only when a woman is irreconcilably alienated from her husband; and that a plurality of wives is necessary for a stable social order since it frees a man from the sexual power of his wife and allows him an alternative to an unsatisfactory marital relationship. The second chapter (pp. 27-37) expands on these ideas and specifies certain conditions under which polygamy is legitimately practiced.

Flake 4306. CtY, 1CN, UPB, US1C.

166 PRATT, Parley Parker. A letter to the Queen of England, touching the signs of the times, and the political destiny of the world. By P. P. Pratt. Manchester, Eng. 1841. [New York? 1842?]

15 pp. 17 cm.

This is a troublesome item. Despite the fact that it bears a Manchester imprint, in typography, format, and paper it more closely resembles the early New York

212

Mormon publications. That it was printed in the United States is further suggested by its specifying the Queen of England and Manchester, England on the title page.

A Letter to the Queen was reprinted in the Times and Seasons of November 15, 1841. This printing is identical with the first edition (item 108) except for two apparently inadvertent deletions. Both of these deletions occur in item 166, along with seven other minor textual changes which are unique to it. The implication is that this edition was reprinted from the Times and Seasons, subsequent to November 15, 1841.

George J. Adams reprinted the text of A Letter to the Queen in New York in 1844 as A Letter to His Excellency John Tyler (item 194). Adams's tract seems to have been taken from item 166, for it includes all of the textual changes unique to it and perpetuates two obvious typographical errors in the biblical citations on the sixth page. These considerations and the fact that other tracts by Orson and Parley Pratt were reprinted in New York in 1842 prompt a tentative listing of item 166 as an 1842 New York imprint.

Flake 6598a. US1C.

167 PRATT, Parley Parker? [Mormonism exposed! An epistle of Demetrius, Junior, the silversmith, to the workmen of like occupation and all others whom it may concern—greeting. Showing the best may [sic] to preserve our craft and put down the Latter Day Saints. (Printed for Elder Samuel Parker). Pittsburgh? 1842?]

Broadside. In three columns.

No copy of this item is extant (see item 92). It is listed in Charles L. Woodward's 1880 auction catalogue Bibliothica Scallawagiana, p. 26, with the comment, "A three-column broadside, without place or date. Probably printed in Pittsburgh about 1842." Complicating the issue is the fact that there were three Mormon Samuel Parkers, born, respectively, in 1783, 1790, and 1796. The two youngest Parkers were in Kirtland, and all three were in Nauvoo about 1845. One of them was called to labor in Maine in the spring of 1843 and seems to have remained there through the summer of 1844.' Whether one of them was in Pennsyl­vania "about 1842" has not been determined.

168 Jubilee songs. [Nauvoo, 1843] Broadside 31.5 x 23.5 cm. Text in three columns, ornamental border.

Jubilee Songs arose out of the events proceeding from the attempt on the life of Lilburn W. Boggs, former governor of Missouri, on May 6, 1842. Within eight days news of the attack on Boggs reached Nauvoo, and immediately the anti-Mor­mon press began to point the finger of suspicion at Joseph Smith (e.g., the Quincy Whig of May 21, 1842). With some prompting from John C. Bennett, Boggs officially charged Joseph Smith with being an accessory to the attempted murder and persuaded Governor Reynolds to ask for his extradition to Missouri. On August

213

8, Smith was arrested on a warrant issued by Thomas Carlin, governor of Illinois, in response to Reynolds's request. Joseph Smith immediately obtained a writ of habeas corpus from the Nauvoo municipal court, which the arresting officers refused to obey. But they left him in the custody of the local marshal and returned the warrant, unserved, to Carlin.1

Four months later, Thomas Ford was sworn in as governor of Illinois, and believing the Missouri writ to be illegal, he convinced Joseph Smith to test it in the Illinois courts. On December 26, 1842, Smith had himself rearrested by Wilson Law on Carlin's warrant, and the next day he, Law, and a retinue of friends set out for Judge Nathaniel Pope's court in Springfield. There he met Justin Butterfield, U.S. attorney for the district of Illinois, who would represent him. On January 5 Pope ruled in Joseph Smith's favor, and on the 7th he and his group triumphantly returned to Nauvoo. To celebrate the victory, about fifty of Joseph's friends gathered at his house for a feast on the morning of January 18. Jubilee Songs was struck off for this occasion.2

The broadside contains the words to two songs. The first was composed by Wilson Law and Willard Richards while they were returning with Joseph Smith from Springfield on January 7. Eliza R. Snow composed the second.3 Both adaptations of the Scottish song "Nae Luck About the House," they celebrate the triumph in Springfield and honor Ford and the officers of the court.4 The first song is also printed in The Wasp of January 14, 1843, and the second is printed in the Times and Seasons of February 1 and The Wasp of February 8, in each instance from the broadside setting. Eleven of the fifteen verses of Eliza's song are reprinted in her Poems, Religious, Historical, and Political (Liverpool, 1856), pp. 130-32, with a few changes.

Wilson Law (1807-1877) and his brother William (1809-1892) were born in Ireland and converted to Mormonism in Canada. In January 1841 Joseph Smith called William to be a counselor in the presidency of the Church, and the following month Wilson was elected to the first Nauvoo City Council and commissioned a brigadier general at the Nauvoo Legion's initial organization. Three years later they became disaffected and, with several others, formed an opposition church and published the Nauvoo Expositor, which set in motion the train of events culminating in Joseph Smith's assassination (see item 223).5

Flake 4510. US1C.

169 PAGE, John Edward. The Spaulding story, concerning the origin of the Book of Mormon, duly examined, and exposed to the righteous contempt of a candid public; by John E. Page, pastor and elder of the Church of Jesus Christ ofLatter-Day Saints, in Pittsburgh—1843. [Caption title] [Pittsburgh? 1843?]

16 pp. 22 cm.

214

John E. Page reached Pittsburgh on December 26, 1841. The enthusiasm with which he was greeted by the Saints there persuaded him to return the following May and make Pittsburgh his home. He lived there for more than a year, until he began travelling with Brigham Young and others of the Twelve in the summer of 1843.1

The Spaulding Story includes four affidavits dated between January 24 and February 4, 1843. These and the identification of Page as pastor of the Church in Pittsburgh suggest that the pamphlet was printed in Pittsburgh about February 1843. A year later Page advertised it in the second number of the Gospel Light:

Having resided in Pittsburgh, from the eighth day of May, one thousand eight hundred and forty-two, until the eighth day of June, one thousand eight hundred and forty-three, we had a sufficient opportunity to make ourself acquainted with all the particulars concerning one Mr. Solomon Spaulding, of whom it is said, that he wrote a romance, from which it is asserted, originated the Book of Mormon. We have duly examined the whole matter, and exposed the story to the righteous contempt of a candid public, in a pamphlet, entitled "The Spaulding Story." Price ten cents per single copy, or six dollars per hundred.

Its focus is the link between the Spaulding manuscript and Sidney Rigdon (see item 77), and it prints a series of documents to demonstrate that Rigdon could not have come in contact with the manuscript. These include the Matilda Davison letter, which Page saw in the Philadelphia Saturday Courier of November 26, 1842—and which probably prompted his pamphlet; John Haven's letter to his daughter Eliza­beth, and Orson Hyde's letter to George J. Adams, taken from Benjamin Winches­ter's Plain Facts Shewing the Origin of the Spaulding Story (item 114); an affidavit of Robert Patterson, the printer to whom Spaulding delivered his manuscript, reprinted from Rev. Samuel Williams's Mormonism Exposed [Pittsburgh? 1842?]; and excerpts from Parley Pratt's letter to the New Era and Rigdon's letter to the Quincy Whig, from Parley's Reply to C. S. Bush (item 80).

US1C.

170 GREENE, John Portineus. [Printed handbill. Buffalo? 1843?]

No copy of John P. Greene's handbill is known. It is mentioned, however, in his letter of March 18, 1843, to Joseph Smith:

I visited this city [Buffalo] about the middle of December last stopped about one week, baptized a number of persons and organized a branch of 15 members. I then left, but returned again in the latter part of February, 1843. I had, however, no opportunity to preach until the first Sunday in March, it being the 5th of the month. At that time I commenced a course of lectures on the principles of the Gospel, as believed in by the Latter-day as former day Saints. On printed hand bills I came out with a very polite invitation to any gentlemen or professor of Divinity to come out publicly and debate these principles, taking the Bible as a standard, but no one has come out as yet, except a Universalist whom 1 met this morning at 9 o'clock before a very respectable

215

congregation. Five judges were chosen and we debated for two hours when the judges brought in a verdict unanimous in our favor, and we now hope for better times in Buffalo, for here are many respectable citizens who are favorably inclined toward us and who are seriously inquiring after the Book of Mormon.1

171 [Handbill advertising George J. Adams's preaching in Boylston Hall, Boston. Boston? 1843?]

This too is not located. One learns of it from Belinda Marden Pratt's autobio­graphical sketch:

In the winter of 1843 we were attracted by a hand-bill stating that a Mormon Preacher would hold three meetings in the Boylston Hall. Not having any particular thing to hinder we thought we would go in and hear him. The Elder was at prayer. And such a prayer! We stood in the isle till he finished. I think the light of heaven rested down upon me for the joy and peace I experienced was unexpressible.

Belinda and her husband attended subsequent meetings, and at the end of March 1843 they were baptized in Boston by Eli P. Maginn.1

These meetings in Boylston Hall were conducted by George J. Adams, on Thursday evening, March 23, 1843, Sunday the 26th, and Tuesday evening the 28th. The Times and Seasons of September 1, 1842, reprints a report of Adams's lectures in Boylston Hall the preceding June, and Wilford Woodruff's journal indicates that the Latter-day Saints were still using the hall in September 1843.2

172 | A collection of sacred hymns, for the Church of Jesus Christ of Latter-day Saints, in Europe. Third edition. Liverpool, 1843]

336 pp. 11 cm.

The only located copy of this book, at Brigham Young University, lacks the first four pages as well as some interior pages, so the title is inferred from the second and fourth British editions. Its colophon James and Woodbum, Printers, Liverpool, and the fact that it is a different typesetting from the fourth British hymnal make it clear that the BYU book is indeed the third edition.1

In August 1842 the Millennial Star noted that the 1841 hymnal was out of print. By mid-February 1843, a new edition was at the binders, and the March issue of the Star announced, "A third edition of the Hymn Book is now ready for which cash orders will be gratefully received. Price 2s."2 Amos Fielding and Hiram Clark published the book in 2,000 copies.3 A faithful reprint of the second edition, it thus contains the texts of 272 songs, numbered 1-271 with two numbered 52 (see items 78, 130), and with an index of first lines at the end (pp. [325J-36). The BYU copy is bound in black blind stamped sheep, the backstrip plain except for the title in gilt.

Hiram Clark, a native of Vermont, was the counselor to Thomas Ward in the presidency of the British Mission. On December 3, 1839, he landed at Liverpool for

216

his first English mission and served in Manchester, Burslem, Macclesfield, Scot­land, and the Isle of Man until February 7, 1841, when he sailed for America with a company of Saints. He returned to Liverpool on September 1,1842. The following month he was appointed general tithing agent, and in November he was called to be Ward's counselor. When Reuben Hedlock assumed the presidency of the mission in October 1843, he became Hedlock's counselor, serving until he left for the United States with a company of Mormon immigrants in March 1844. In January 1845 he made a third trip to England, this time with his wife, and labored there for another twelve months. Clark and his family made the trek to Utah in 1849. At the April 1850 general conference he was sent to California as one of the "gold missionaries," and that September he was called to preside over the Hawaiian mission. But Clark proved ineffective in Hawaii, and in March 1851 he sailed to Tahiti, where he was disfellowshipped for personal indiscretions. He returned to Utah in the fall of 1851, and the following summer he went to San Bernardino. There, on December 28,1853, at age fifty-eight, he committed suicide.4

Amos Fielding was born in Bolton, Lancashire, England, July 16, 1792. He immigrated to America in 1811, returned to England several years later, and converted to Mormonism there in the fall of 1837. In April 1841 he was ordained a high priest and called to supervise the Mormon immigration. Four times during the next six years he sailed to the United States with a company of Mormon immigrants. He was a member of the Council of Fifty. In February 1851 he made his last voyage to America, and three years later he and his family crossed the plains to Utah. He died in Salt Lake City, August 5, 1875.s

UPB.

173 WARD, Thomas. Why do you not obey the gospel? [Caption title] [At foot of p. 4:] Printed for, and Published and Sold by T. Ward, 36, Chapel Street, Liverpool, Price, One Halfpenny, or 3s. per 100. [Liverpool? 1843]

4 pp. 21 cm.

174 WARD, Thomas. On the false prophets of the last days. [Caption title] [At end:] Printed for, and Published and Sold by T. Ward, 36, Chapel Street, Liverpool, Price, One Penny, or 6s. 6d. per 100. [At foot of p. 8:] James and Woodburn, Printers, 14, Hanover Street, Liverpool. [ 1843]

8 pp. 21 cm.

Thomas Ward, the editor of the Millennial Star, published these two tracts four months after he succeeded Parley Pratt as president of the British Mission (see items 70-71). Both are advertised in the Starof March 1843, with Ward listed as the author. Item 174 carries a notice on its back page for item 173, "also just published." Ward's letter to the First Presidency of March 1, 1843, notes that item 174 had gone to press two weeks before.1

217

Item 174 reprints an article in the Star of April 1842 which deals with the clergy's continuing anti-Mormon attacks—a subject also discussed in the Star in each of its first three issues in 1843. The bulk of the pamphlet focuses on various biblical verses often used against the Latter-day Saints, 2 Thess. 2:3; 1 Tim. 4:1-3; 2 Tim. 3:1-7; 2 Peter 2:1-2; and 2 Peter 3:3-4. The purpose of the Saints, it asserts, is "to declare that the day of the Lord will come upon the earth, and that speedily." It then draws on the fourth chapter of Ephesians to contrast the Primitive Church with modern Christendom.

Item 173 reprints an article in the Star of February 1843 which directs the question in the title to three classes of people who have heard the Mormon message: those who were turned away by anti-Mormon attacks, those who did not convert because of the effect on their worldly affairs, and those who did not convert because of the requirement to emigrate to Nauvoo. One might guess it was prompted by the declining number of baptisms in the British Mission, certainly a source of concern to the new president.2

Item 173: Flake 9595. CtY, UPB, US1C. Item 174: Flake 9593. CtY, CU-B, MH, MoInRC, NjP, NN, UPB, US1C.

175 Nauvoo Neighbor. Nauvoo: May 3, 1843-October 29, 1845. 3v. (127 nos. in [508] pp.) 58 cm.

The Wasp for April 5,1843 (item 148) announced in a prospectus that following the completion of the volume, it would be enlarged to twice the size and given a more conciliatory name, Nauvoo Neighbor.1 The Neighbor too would be edited by John Taylor and published by Taylor and Wilford Woodruff at the Times and Seasons shop on the northwest corner of Water and Bain. Its price would be increased to $2 per year, payable, of course, "in all cases in advance."

One might guess that this larger format was made possible by the Nauvoo print shop's acquisition of a second, bigger press.2 Both the Times and Seasons and The Wasp were printed on a sheet approximately 60 x 48 cm., while the Neighbor was printed on one almost twice this size, approximately 80 x 58 cm.

On May 3, 1843, the first issue of the Neighbor appeared, one week after the fifty-second number of The Wasp. For two and a half years, it issued essentially every Wednesday, with only a few lapses, making a total of 127 numbers in three volumes, the first two volumes in fifty-two numbers, the third volume in twenty-three. Occasionally it was late, for example, on October 4, 1843, November 13, 1844, December 25, 1844, and September 10, 1845. It skipped one Wednesday, November 20, 1844, because the shop ran out of newsprint, and a four-week lapse occurred between the next-to-last and the last issues.3 Vol. 2, no. 49 was gotten out on Monday, April 7, 1845, and is so dated, instead of Wednesday, April 9.

Each issue has four pages, in six columns, with none of the pages numbered. A few errors occur in its dates: in the second volume, no. 9 (whole no. 113) is dated June 16 rather than June 26, and no. 36 is erroneously dated January 9 instead of

218

January 8. Also in the numbering of the second volume, 4 and 5 are skipped, but this is corrected with the seventh issue; so there are two issues labeled vol. 2, no. 7, and two labeled vol. 2, no. 8. The Neighbor continues the whole numbering of The Wasp, but with mistakes. Whole nos. 108-9 are omitted, and this is corrected with the issue of June 12, 1844 (whole no. 111). The issue of January 1, 1845, is given an incomplete whole number, and those of the next seven issues are incorrect. Whole no. 150 (March 19, 1845) is misnumbered 140, a mistake perpetuated until whole no. 161. Like The Wasp, the Neighbor maintains the vignette in its masthead of a woman holding a shield and a llag(?), with a steamboat at her right and an eagle surrounded by stars at her left.

John Taylor edited the Neighbor throughout its life. But W. W. Phelps, who is referred to as the "jun. editor" in the August 27, 1845, issue, likely carried much of the editorial burden.4 Taylor and Woodruff published it until January 31,1844 (vol. 1, no. 40), when Taylor took over as sole "Editor and Proprietor." Joseph Smith sold the Times and Seasons shop outright to Taylor in January 1844, and a notice of the dissolution of the partnership of Taylor and Woodruff, dated December 30, 1843, appears in the Neighbor of February 28, 1844. Taylor announced in the issue for May 21,1845 (vol. 3, no. 3) that he had moved the print shop to the corner of Main and Kimball—its fourth, and last, location.

In the first issue John Taylor wrote that "we shall endeavor to cultivate a friendly feeling towards all, and not interfere with the rights of others, either politically or religiously." And in the prospectus he added, "Concerning Politics we shall not be silent." Like the later numbers of The Wasp, the Neighbor printed local and national news, poetry and fiction, agricultural advice, actions of the Nauvoo city council, articles from other newspapers, commodity prices, lists of letters at the post office, legal notices, local advertisements, and editorials on various issues facing the Saints. In February 1844 it began to include Joseph Smith's political writings, and on the 14th it endorsed him for president of the United States. Each issue during July carried material on the assassination of the Smiths, and on October 2 it began to cover the arrests and trial of those accused of the murders. Throughout 1845 it printed articles on California, Oregon, and Texas, as well as excerpts from Lansford W. Hastings's The Emigrants' Guide, to Oregon and California and from the reports of John C. Fremont's first and second expeditions. In its last five issues it reported anti-Mormon depredations, and in its next-to-last number it reprinted the announcement of September 24, 1845 (item 280) that the Saints would evacuate Illinois in the spring.

Flake 5727. CtY, UPB, US1C.

176 APPLEBY, William Ivins. A few important questions for the reverend clergy to answer, being a scale to weigh priestcraft and sectarianism in, by William I. Appleby, elder in the Church of "Latter-day Saints, " Philadelphia. Brown, Bicking & Guilbert, Printers, No. 56 North Third Street. 1843.

12 pp. 16.5 cm.

219

William I. Appleby was born on August 13, 1811, in Monmouth County, New Jersey. He converted to Mormonism in September 1840 and commenced his missionary career a month later. In 1845 he presided over the Mormon branches in Pennsylvania and Delaware, and in 1847 he had charge of the Church in the eastern United States (see items 310, 325). Two years later he immigrated to Utah. He returned to the east coast in 1856 to assist John Taylor in publishing The Mormon, and served as president of the Eastern States Mission from 1857 to 1858. He died in Utah in 1870.'

Appleby composed A Few Important Questions in February or March 1843. On May 2, he traveled from his home in Recklesstown, New Jersey, to Philadelphia, to deliver the manuscript to the printer, and six days later he returned there to read the proof. He apparently distributed a few copies of his new tract at the debate between William Wharton and A. H. Wickersham in Centreville, Delaware, on May 13 (see item 189).2

According to its preface (p. 2), A Few Important Questions arose out of what Appleby perceived to be the persistent misrepresentations of Mormonism by the local clergy. The bulk of the tract consists of twenty-eight groups of rhetorical questions and comments, with biblical references, directed toward the Mormon position. Some of its main points: gifts of the Spirit follow the believer in any age; God always speaks to his church through designated prophets; God's true church always embodies the authority to act in his name; neither Protestants nor Catholics have this authority; God is not the author of diverse religious claims; sprinkling children is an improper mode of baptism; William Miller's prediction that the Second Advent will occur in 1843 is in error; and God has a physical body as well as passions and emotions.

Flake 189. CtY, MH, MoInRC, ULA, US1C.

177 PACKARD, Noah. Political and religious detector: in which Millerism is exposed, false principles detected, and truth brought to light. By N. Packard, minister of the gospel. Medina, Ohio: Printed by Michael Hayes. 1843.

40 pp. 19 cm.

Noah Packard, born in Massachusetts, May 7, 1796, was converted to Mor­monism in Parkman, Ohio, twenty-five miles southeast of Kirtland, by Parley Pratt in 1832. For a time he presided over the Mormon branch in Parkman, and then he moved with his family to Kirtland, where he was chosen a member of the high council in January 1836. The violence in northern Missouri erupted as he was preparing to move there, so he headed west and met the exiled Saints at Quincy, Illinois. Several times during the next five years he traveled east as a missionary. In 1850 he immigrated to Utah, and the following year he settled in Springville, where he served as alderman, justice of the peace, and surveyor. He died in Springville, February 17, 1859.'

221

Packard left Nauvoo for a mission to the east coast on September 19, 1842. Illness kept him in Illinois for a few weeks. When he recovered, he slowly worked his way across Ohio, and then journeyed through New York, Vermont, Massachu­setts, and New Hampshire. On May 26, 1844, he arrived back in Nauvoo. Political and Religious Detector was published before he left Medina County, Ohio, in June 1843.2

Following a poem "Behold the Day is Nigh, Long by God Foretold" (p. [3]) and a preface (p. [4]), Political and Religious Detector divides itself into two parts. Its theme in the first part (pp. [5]-22) is that a kingdom divided against itself cannot stand, and it specifically applies this to the Mormon difficulties in Missouri and to the attacks from such enemies of the Church as John C. Bennett. Further, it urges the citizenry to elect only honorable men to public office. It decries the lapsing of the charter of the national bank in 1836, and in the same breath condemns the granting of special privileges—the reason Andrew Jackson used to justify his veto of the bank's recharter. And it proposes that civil courts be allowed to hear writs of habeus corpus arising in criminal cases—an idea that obviously derived from Joseph Smith's recent experiences (see items 168, 182). Inserted in this part is a four-line poem, signed with Packard's initials and dated November 25, 1842 (p. 12).

The second part (pp. [23]-40), headed Chapter II, begins with a response to Lorenzo D. Fleming's A Synopsis of the Evidences of the Second Coming of Christ, About A.D. 1843 (Boston: Published by Joshua V. Himes, 1842), a work supporting the Adventist claims of William Miller.3 Here Political and Religious Detector collects six and a half pages of biblical references to dispute Miller's eschatology. Pages 29-34 contain Joseph Smith's letter to John Wentworth, originally published in the Times and Seasons of March 1, 1842, which gives an account of the birth of Mormonism and concludes with the thirteen "Articles of Faith" (see item 199). Pages 35-39 give Packard's personal testimony and his responses to certain objec­tions to Mormonism, and the final two pages reprint the "Chronology of Time" from the Nauvoo edition of Lorenzo D. Barnes's References (item 116). A paragraph of errata is at the end.

Flake 6041. UPB, US1C.

178 The Gospel Light. Edited and published by John E. Page, elder of the Church of Jesus Christ of Latter Day Saints. [Pittsburgh? and New York?] June 1843; February, May 1844.

v. l ,nos. 1-3. [l]-4,[5]-8,[9]-24 pp. 26 cm. Text in two columns.

The Gospel Light bears no indication of where it was published, but some guesses can be made by following the movements of John E. Page during the period. Page had been settled in Pittsburgh for almost a year when he wrote to Joseph Smith in April 1843 about establishing a press there. Joseph Smith's response shows that his patience with this member of the traveling high council was wearing thin: "I directed the Twelve to send him to Liberia, or some other place, in order to save

222

him."1 Page left Pittsburgh on June 8, and the following month joined B. Young, H. C. Kimball, O. Pratt, W. Woodruff, and G. A. Smith and began to visit the branches in the East.2 Apparently the first number of The Gospel Light was printed in Pittsburgh just before he left on this tour. When his companions returned to Nauvoo, Page remained in Boston, and in November wrote to Joseph Smith for permission to settle there. Brigham Young immediately ordered him to Washington D.C.3 Page spent the first half of February in New York, at which time he and Lucian R. Foster published the pamphlet Correspondence Between Joseph Smith, the Prophet, and Col. John Wentworth (item 199). He likely published the second number of The Gospel Light in New York at this time as well. The fact that the second number is typographically different from the first and third supports this supposition. Page reached Washington D.C. on February 17, 1844, and before April 23 he returned to Pittsburgh.4 He undoubtedly published the third number of The Gospel Light in Pittsburgh soon after his return.

The only located file of The Gospel Light consists of three issues, designated vol. 1, nos. 1-3, the first two in four pages, the third in sixteen, the whole continu­ously paged. Whether there were subsequent numbers is not known, but it seems unlikely since Page began a new periodical, The People's Organ (item 222), in June 1844. The Gospel Light advertised itself as "published as often as the sale of one No. will secure the expense of the next; at 3 cents per single copy; and $ 1.00 per 50 copies"—hence its irregular appearance.

All three issues are mainly devoted to a defense of the Mormon concept of the Trinity. The first number quotes the Methodist Discipline regarding "God without body or parts" and then lists numerous biblical passages which refer to physical features of God or suggest his corporeality. Essentially all of these proof texts are found in Parley Pratt's article "The True God and His Worship Contrasted with Idolatry" in the Millennial Star of April 1842. The second number quotes five articles from the Book of Common Prayer on the Trinity, with some sarcastic editorializing reminiscent of Parley Pratt's Mormonism Unveiled: Zion s Watchman Unmasked (item 45). It then reprints thirty-three questions directed to the idea that God and Jesus Christ are distinct beings, apparently from a non-Mormon source. This is followed by a summary of Latter-day Saint beliefs.

The third number focuses on the Holy Ghost. After asserting that the views here represent only his opinions, Page states that he can "find no text in the scriptures sustaining the idea, that the Holy Ghost is a personage, but rather a principle." Further, "it is clear that the 'Holy Ghost' is a principle of intelligence and not a personage, in a physical sense," and the "Spirit, (which is synonymous with the Holy Ghost) is the only principle of knowledge by which we can know the things of God." Page wrote this, of course, when he was away from the center of the Church, but it suggests that, at this point, the Mormon view of the Trinity was still in a state of flux (see items 334-35). The final ten pages reprint articles from Catholic, Episco­palian, and Methodist newspapers, followed by Page's editorial comments.

Flake 3642. US1C.

223

179 Anthem, to be sung on the occasion of laying the corner stone of the Masonic hall, in the city ofNauvoo, June 24, 1843. [Nauvoo, 1843]

Broadside 20.5 x 11.5 cm. Ornamental border.

The idea of building a Masonic hall in Nauvoo was raised at the regular meeting of the Nauvoo Lodge on February 16, 1843 (see items 140, 206). Lucius N. Scovil, the senior warden and ultimately the architect of the building, Samuel Rolfe, and Aaron Johnson, were appointed a committee to superintend the construction, and it was resolved to put all funds in the lodge treasury into the hands of the building committee. On June 24, St. John's Day, the lodge and a number of visitors marched in proper Masonic order to the southwest corner of Main Street and White Street, where Hyrum Smith laid the cornerstone of the new hall. After this, the procession moved to the grove near the temple to hear John Taylor's oration, and then on to a banquet served to nearly two hundred.1

Anthem to be Sung on the Occasion of Laying the Corner Stone was undoubt­edly struck off for this event. It prints two Masonic songs, the second, for example, found in Luke Eastman's Masonick Melodies (Boston, 1818). It is reprinted from the same typesetting in the Nauvoo Neighbor of June 21,1843.

US1C.

1 8 0 / \ brief account of the I discovery of the brass plates [heavy bold type] I recently taken from a mound in the vicinity of Kinderhook, Pike County, Illinois. [At bottom of text: | Nauvoo, Hancock county, Illinois, June 24th, 1843. [Taylor & Woodruff, Printers. [Nauvoo, 1843?]

Broadside 39 x 31 cm. Text in two columns, followed by woodcut facsimiles.

181 A brief account of the I discovery of the brass plates I recently taken from a mound in the vicinity of Kinderhook, Pike County, Illinois. [At bottom of text:] Nauvoo, Hancock county, Illinois, June 24th, 1843. [Nauvoo? 1843?]

Broadside 48 x 30.5 cm. Text in two columns, followed by woodcut facsimiles.

In its issue of May 1, 1843, the Times and Seasons carried a report of the discovery of six bell-shaped brass plates, 7.4 x 5.8 cm., covered on both sides with "hieroglyphics." These were dug up a week before by Robert Wiley, "a respectable merchant," W. R Harris, M.D., and some others, from an Indian mound near Kinderhook, Pike County, Illinois, sixty miles south ofNauvoo. This report includes a statement by Harris describing the find; a certificate signed by nine citizens of Kinderhook, including Wiley, Harris, and W. Fugate, announcing the discovery and briefly describing the plates; and an article from the Quincy Whig giving additional details. An editorial in the same issue of the Times and Seasons remarks, "Mr. [Joseph] Smith has had those plates, what his opinion concerning them is, we have not yet ascertained. The gentleman that owns them has taken them away, or we should have given a fac similie of the plates and characters in this number. We are

224

informed however, that he purposes returning with them for translation; if so, we may be able yet to furnish our readers with it." The report itself was republished in the Nauvoo Neighbor of May 10, 1843.1

Six weeks later the Times and Seasons shop published the broadside A Brief Account of the Discovery of the Brass Plates which reprints the report in the Times and Seasons together with wood engraved facsimiles of the twelve sides of the six brass plates. The broadside also adds one additional line at the bottom of the report: The contents of the Plates, together with a Fac-Simile of the same, will be published in the "Times & Seasons," as soon as the translation is completed. The Nauvoo Neighbor advertised A Brief Account of the Discovery at 12'/20 a copy or $1 per dozen in its issue of June 28, 1843, and in each issue thereafter for about sixteen months.2 But except for these advertisements, no mention of the Kinderhook plates appears again in either the Times and Seasons or the Nauvoo Neighbor subsequent to the initial report.3

Many years later, W. P. Harris and, independently, Wilbur Fugate acknow­ledged that the Kinderhook plates with all their inscriptions were actually made by Robert Wiley, Bridge Whitton, and Fugate as a hoax.4 One of the plates is now in the Chicago Historical Society, and recent scientific examinations of it confirm that it is a modern alloy, its characters etched with acid.3

The textual parts of items 180 and 181 are printed from different typesettings. Which is the earlier is not known, but one might guess it is item 180 since its text contains some misspelled words (e.g., throught in the first paragraph, line 8, and pictoral in the first paragraph of the second column, line 16). Item 180 also exists in three states: (1) with the third line of the title reading recently taken from a mound near Kinderhook, Pike County, Illinois and without the line Nauvoo, Hancock county, Illinois, June 24th, 1843. [Taylor & Woodruff, Printers just following the text; (2) with the third line of the title recently taken from a mound in the vicinity of Kinderhook, Pike County, Illinois and with the line Nauvoo, Hancock county, Illinois, June 24th, 1843. [Tailor & Woodruff, Printers just following the text; and (3) with the third line of the title recently taken from a mound in the vicinity of Kinderhook, Pike County, Illinois and with the line Nauvoo, Hancock county, Illinois, June 24th, 1843. [Taylor & Woodruff, Printers just following the text. The LDS Church has a copy of state (1) which is inscribed at the bottom in Wilford Woodruff's hand, "Printed By Taylor & Woodruff June 24th 1843."

The facsimiles of the Kinderhook plates were reproduced in The Prophet for February 15, 1845, and in the Deseret News for September 3, 1856, and the Millennial Star for January 15, 1859, as part of the serial "History of Joseph Smith." A Brief Account of the Discovery was reprinted in a folding plate tipped in at the end of John Taylor's Three Nights'Public Discussion (Liverpool, 1850), most often found in Orson Pratt's A Series of Pamphlets (Liverpool, 1851). This plate is easily distinguished from the Nauvoo broadsides by the first line in its title, Fac-Simile of the Brass Plates.

Flake 8956. Item 180: DLC[2], MH[3], US1C| 1]. Item J81: UHi, US1C.

225

182 Evidence taken on the trial of Mr. Smith, before the municipal court ofNauvoo, on Saturday, July I, 1843. Respecting the late persecution of the Latter Day Saints, in the state of Missouri, North America. Nauvoo: Printed by Taylor and Woodruff, Water and Bain Streets. [ 1843]

[i-iiJI l]-38 pp. 24 cm. Text in two columns.

Once again Missouri attempted to extradite Joseph Smith (see item 168). With some urging from John C. Bennett, the Daviess County circuit court indicted him in June 1843 for treason in connection with the 1838 conflict. Governor Reynolds ordered his extradition, and Governor Ford complied by issuing a warrant for his arrest. On June 23, the sheriff of Jackson County, Missouri, and the constable from Carthage, Illinois, arrested Joseph at his wife's sister's house near Dixon, Lee County. Cyrus Walker, one of Illinois's most able criminal lawyers and a Whig, was in the area campaigning for a seat in the U.S. Congress, and he agreed to represent him in exchange for his vote. Joseph Smith obtained a writ of habeas corpus returnable before the nearest tribunal in the fifth judicial circuit from the master in chancery in Dixon, and on the 26th he, his lawyers, the officers, and a number of others started for Stephen A. Douglas's court in Quincy 260 miles away. Three days later they met a large contingent from Nauvoo, and at this point Joseph Smith insisted that the nearest tribunal was the municipal court in Nauvoo. Assured by Walker that the Nauvoo court did indeed have jurisdiction, the two groups turned for Nauvoo, and on June 30 they reached the city. The next day, the municipal court convened with William Marks acting chief justice and Daniel H. Wells, Newel K. Whitney, George W. Harris, Gustavus Hills, and Hiram Kimball, associate justices. After hearing considerable testimony, it ordered Joseph Smith released for want of substance in the warrant.'

Throughout Illinois the response was swift and angry, particularly over the use of the municipal court to set aside a state process. On July 3 and 5, Joseph Smith and the Twelve called eighty-two elders to travel about the state and dispel the public wrath. Evidence Taken on the Trial of Mr. Smith undoubtedly was struck off for this campaign.2

Joseph Smith's clerks spent the night of July 7 copying the testimony given before the municipal court, and the next day the court approved the transcription and made some revisions for the press. Two days later Willard Richards was still preparing the minutes for publication.3 Except for the added title page, Evidence Taken on the Trial of Mr. Smith was printed from the typesetting used to print the text'mtheTimes and Seasons of July 1 and 15, and August 1,1843, and in the Nauvoo Neighbor of July 5, 12, 19, 26. Richards wrote to Brigham Young on July 19 that the testimony was being published serially in the Neighbor and Times and Seasons and that it would be printed "all in pamphlet when finished."4 And that day the Neighbor reported, "As we intend publishing the whole proceeding of the trial in pamphlet form, it will be impossible for us to conclude the testimony given in on that occasion, before next week." One infers that Evidence Taken on the Trial of Mr. Smith was printed after July 19 and probably soon after July 26.

226

Included in the pamphlet are an opening editorial comment which outlines the events leading up to the July 1 trial, an affidavit of Joseph Smith, and the warrants of Governors Reynolds and Ford. The bulk of it consists of the testimonies of Hyrum Smith, Parley Pratt, Brigham Young, George W. Pitkin, Lyman Wight, and Sidney Rigdon, which focus on the 1838 expulsion from Missouri and the trial of the Mormon leaders before Austin A. King in November 1838.5

The pamphlet exists in two states. The Yale copy has the caption title Before the Municipal Court of Nauvoo at the head of page [1], the first page of text, while in the Newberry Library and LDS Church copies this is preceded by the phrase Trial of Mr. Smith.

Joseph Smith won his freedom on July 1, 1843, but at a price. Up to that time the Mormons, for the most part, were on friendly terms with their Illinois neighbors. But the events surrounding the hearing, the subsequent political jockeying to head off further action by Thomas Ford, and the solid Mormon support of Cyrus Walker's Democratic opponent in the August election despite Joseph Smith's pledge to support Walker, generated widespread animosity toward the Saints. Ford later wrote that after the August election, the Whigs and some of the Democrats grew deter­mined to drive the Mormons from Illinois.6

Flake 7955. CtY, ICN, MH, US1C.

183 WINCHESTER, Benjamin. A history of the priesthood from the beginning of the world to the present time, written in defence of the doctrine and position of the Church of Jesus Christ of Latter-day Saints; and also a brief treatise upon the fundamental sentiments, particularly those which distinguish the above society from others now extant. By B. Winchester, minister of the gospel. [3 lines] Philadelphia. Brown, Bicking & Guilbert, Printers, No. 56 North Third Street J843.

iv[5]-168 pp. 15 cm.

Winchester's restoration to full Church fellowship in July 1842 carried the suggestion that he locate away from Philadelphia (see item 155), and by November he was preaching in Baltimore. At the end of the year, however, he returned to Philadelphia and to the conflicts that had earlier surrounded him. Inevitably, news of the dissension in the Philadelphia branch reached the Church leaders, and in May 1843 Winchester was again summoned to Nauvoo. On May 27 he met with Joseph Smith and some of the Twelve, who withdrew his license to preach and directed him to move to Illinois. Not until the fall of 1843 did he come with his family to Nauvoo, nor did the rift between him and the Church leaders heal. In September 1844, after he had returned to Philadelphia, he was excommunicated from the Church, and the following month he aligned himself with Sidney Rigdon, ultimately becoming one of Rigdon's apostles (see items 240, 242). A year later he split with Rigdon, thus terminating his association with Mormonism. He moved to Pittsburgh in 1845 and then to Council Bluffs in 1854, where he died on January 25, 1901.'

227

History of the Priesthood was in Winchester's mind before he traveled to Nauvoo in May 1843, since he had obtained a copyright for it on February 21,1843.2

He finished writing it, however, after he returned to Philadelphia following his May 27 "trial." In the opening sentence of the first chapter he refers to "a train of events" that precludes his active proselytizing, a clear allusion to the trial. The book was advertised in the Philadelphia edition of Parley Pratt's An Address by a Minister of the Church (next item) which was printed before August 17, 1843, and the October issue of the Millennial Star announced that Reuben Hedlock had just arrived in England with eight hundred copies.3 So History of the Priesthood was probably printed in July or August. Winchester deposited a copy with the district court on November 6. The Times and Seasons did not mention it until January 15,1845, when Parley Pratt enjoined the Latter-day Saints to stop buying Winchester's books.

History of the Priesthood marks another step in the development of Mormon apologetics, and in broad outline it is similar to Moses Martin's Treatise on the Fulness of the Everlasting Gospel (item 162). The first three chapters discuss the concept of priesthood, its possession by Adam and Abraham, God's covenant with Abraham, and the history of the priesthood to Jethro and Moses. The next three chapters—which are reminiscent of the appendix in Synopsis of the Holy Scriptures (item 155)—examine what Winchester claims was the apostate condition of the Jews at the time of Christ; the purpose of his coming; the characteristics of his church after his crucifixion, particularly those Winchester sees as paralleling Mormonism; the apostasy of the primitive church; and the scriptural predictions of a restoration of God's true church which, he argues, are fulfilled in the advent of Mormonism. The final chapter, reworked from his articles in the Gospel Reflector (item 95), outlines the history and contents of the Book of Mormon and discusses some doctrinal issues including the gathering of Israel and the Millennium. The main text (pp. 15]-168) is preceded by a preface (pp. [iii]-iv), which follows the copyright notice on the verso of the title page.

One usually finds History of the Priesthood in brown vertically ribbed cloth, the title in gilt on the backstrip, but it also occurs in three-quarter brown leather with marble paper boards, gilt ornaments and the title in gilt on the backstrip. It was issued as well in tan stiff paper wrappers. The title page, without the phrase and also a brief treatise . . . now extant, is reprinted from a different setting on the front wrapper within an ornamental border; advertisements within the same border are on the back. One of these ads is for the book itself, at $20 per hundred for those in wrappers, $25 for those in cloth. In November 1843 the Millennial Star advertised it for Is. 6d. each, and seven months later The Prophet offered copies, apparently in wrappers, for 250.4

Flake 9940. CSmH, CtY, CU-B, DLC, ICHi, ICN, MH, MoK, NjP, NN, OClWHi, UHi, ULA, UPB, US1, US1C, UU, WHi.

229

184 PRATT, Parley Parker. An address by a minister of the Church of Jesus Christ of Latter-day Saints. To the people of the United States: [Caption title] [Philadel­phia? 1843?]

4 pp. 18.5 cm.

The final paragraph of this edition gives the times of Mormon meetings in Philadelphia at the Julianna Street Church, suggesting that it is a Philadelphia imprint. Also, it would seem to have been printed before August 17, 1843, when the Philadelphia branch voted to move their meetings from the Julianna Street Church to the Marshall Institute on Third Street.1 And as the list of publications on p. 4 includes Benjamin Winchester's History of the Priesthood, it can date no earlier than that book.

This edition was reprinted from the first New York edition (item 111) and is textually identical to it except for the change of one word on the first page. Like the New York editions, it does not identify Parley Pratt as the author.

Flake 6558. CtY, US1C.

185 The testament of the twelve patriarchs, the sons of Jacob, is most respectfully dedicated to my well-beloved brother, John Albitson [sic], patriarch in the Church of Latter-day Saints. As a token of respect and esteem for his services and unwearied zeal in the cause of God in this the evening of time. By his brother in Christ, Samuel Downes. Manchester: Printed by Ralph J. Bradshaw, 6, Church-Street. 1843.

| i-ii]|ii]-v| 1]-102 pp. 16.5 cm.

Testament of the Twelve Patriarchs is a reprint of the Anthony Gilby translation of this Old Testament apocryphal book, originally published in 1574 and republished many times thereafter.1 Thomas Ward announced in the Millennial Star of October 1843 that he was in receipt of one hundred copies and remarked that "this publication is not at all connected with the Church of Latter-day Saints, but merely printed by a brother, elder Samuel Downes, as a relic of antiquity, containing many portions of truth, and as a general curiosity. Price Is. 8d." Downes's preface (pp. [ii]-v) is dated September 18, 1843, so the book must have been printed just before Ward's announcement. The following June the Star dropped the price: Is. 6d. each or 16s. per dozen for "full bound" copies, Is. each or 1 Is. per dozen for copies with "stiff covers." Testament of the Twelve Patriarchs is usually found in brown plain or striated sheep, the covers either blind stamped or plain with gilt borders, the title in gilt on the backstrip.

John Albiston—not Albitson—to whom the book is dedicated, was a much revered British Saint. He was ordained a patriarch on April 6, 1841, the second patriarch in England. His last years were characterized by illness and disability which he bore heroically; he died on June 2, 1849, one day before his sixty-seventh birthday.2

Samuel Downes was born in Manchester, January 16, 1816, converted to Mormonism in July 1842, and began proselytizing full time the following June. Two

230

years later he became involved with the British and American Commercial Joint Stock Company, served as its treasurer, and ultimately shared some of the blame when the company collapsed (see item 273). In 1847 he was back in the field as a missionary. Downes immigrated to Utah in 1886 and died in Salt Lake City five years later.3

CtY, CU-B, UPB, US1C.

186 HARDY, John. A collection of sacred hymns, adapted to the faith and views of the Church of Jesus Christ of Latter Day Saints. Compiled by John Hardy. Boston: Dow & Jackson's Press, 1843.

160 pp. 11.5 cm.

John Hardy presided over the Boston branch of the Church from February 1843 to October 1844 (see item 153).1 In the preface to his hymnal (p. [3]) he states that his only object in publishing the book was "to meet the immediate and urgent demand for hymn books by the branch in this city." This might suggest that he published his book late in the year, since the Times and Seasons office had copies of the Nauvoo hymnal in sheets as late as December 1843 (see item 103). Hardy was a composer of hymns himself; three of his songs, for example, appear in The Prophet for June 29, August 31, and September 21,1844 (see item 257). One might guess, therefore, that a second object in publishing his book was to include some of his own compositions.

Hardy's hymnbook contains the texts of 155 numbered hymns (pp. [5]-154), followed by an index of first lines (pp. [ 155]—60). Eighty-six of the hymns came from the Nauvoo hymnal, which include twenty-three in the 1835 hymnal (item 23) and thirty-eight in the 1840 hymnal (item 78). Six others came from the 1840 hymnal, including one from the 1835. The opening song, "When Earth's Foundation First Was Laid," is the first five verses of Parley Pratt's "Historical Sketch from the Creation to the Present Day," printed in The Millennium, a Poem (item 21) and reprinted in The Millennium and Other Poems (item 63). Of the remaining sixty-two songs, seven can be identified which are by Mormon authors, including Austin Cowles, Parley Pratt, Joel H. Johnson, and Gustavus Hills.2 Some of the hymns are undoubtedly Hardy's. The book is bound in brown mottled sheep with a black leather label stamped in gilt Saints Hymns.

Two songs in Hardy's book, Johnson's "The Glorious Gospel Light Has Shown" and the hymn "Come Thou Glorious Day of Promise," were added to the official LDS hymnal in 1847 and 1851, respectively, and have remained in it to the present. One other song introduced by Hardy, Thomas Kelly's "Men of God Go Take Your Stations," also had a long life in the official hymnal.3

Flake 3857. CtY, MB, MH, MoInRC, NjP, ULA, UPB, US1C.

231

187 SMITH, Joseph. /Times and Seasons—Extra. J General Joseph Smith's appeal to the Green Mountain Boys, December, 1843. Nauvoo, III. Taylor and Woodruff, Printers. 1843.

7 pp. 23.5 cm.

Throughout the summer and fall of 1843, the threat of further legal action from Missouri plagued Joseph Smith. Anti-Mormon meetings in Carthage, for example, urged the governor of Missouri to continue to demand his extradition.1 But 1844 was an election year, and some of the local politicians still valued the Mormon vote. On November 2 Joseph Smith and some of the Twelve discussed a proposal of John Frierson of Quincy, who was promoting John C. Calhoun for the presidency. Frierson claimed to have some influence with men in Missouri who he felt were willing to make a settlement with the Latter-day Saints, and he volunteered to initiate another memorial to Congress asking for a resolution of the Mormon claims. At this meeting the Church leaders decided to write to the five leading candidates for the U.S. presidency to determine their views of the Mormon problem (see items 199, 201, 214, 271).2 Here also, perhaps, the idea arose of seeking support from other states in another attempt to wring some compensation from Missouri—an effort which would at least respond to Missouri's ongoing legal attacks.

On November 21, after meeting all day with the Twelve and others, Joseph Smith "gave W. W. Phelps instructions to write an appeal to the citizens of Vermont."3 Five days later he, his brother Hyrum, and the Twelve met with Frierson, who drafted his memorial to the U.S. Congress on November 28.4 On the 29th a group of Nauvoo citizens met in the assembly room over Joseph Smith's store to discuss the memorial. W. W. Phelps read Joseph Smith's appeal to the Green Mountain Boys, and Parley Pratt was delegated to deliver it in all the large towns in New York and Vermont. Joseph Smith moved that "every man in the meeting who could wield a pen write an address to his mother country" (see items 202,204).5 The next day the Times and Seasons shop started on Appeal to the Green Mountain Boys, printing 1,300 copies in two runs.6 On Sunday, December 3, and again on Monday the 4th, Phelps read it to public gatherings, and at the Monday meeting Parley Pratt also read his appeal to the citizens of his native state (item 202).7

Appeal to the Green Mountain Boys is a disappointment. Wordy, too hostile, and embellished with superfluous foreign-language phrases, it describes the Mor­mon losses in Missouri and their futile efforts to seek redress, and it urges Vermont to lend its influence for a settlement of their claims.

Frierson's memorial briefly outlines the Mormons' experiences in Missouri and asks Congress to intervene since there is no hope of obtaining redress from the Missouri courts. In March 1844 Orson Pratt left for Washington with the final draft, in Thomas Bullock's hand, dated November 28, 1843, and signed by 3,419 including Joseph Smith and the city council. James Semple, senator from Illinois, submitted it to the Senate on April 5, which referred it to the Judiciary Committee, and there it seems to have died (see item 229).x

Flake 7956. DLC, ICN, MBAt, MH, MoInRC, US1C.

232

188 Nauvoo Neighbor:—Extra. Nauvoo Hancock County, Illinois, Dec. 9, 1843. [Nauvoo, 18431

Broadside 35 x 33 cm. Text in four columns.

On December 4, 1843, an already anxious Mormon community learned that, two days earlier, Daniel Avery, president of the Montrose elders' quorum, had been forcibly taken into Missouri by Levi Williams and eight others, and charged with horse stealing. Avery's son had been abducted to Missouri two weeks earlier. On the 7th, a public meeting convened in Nauvoo to protest the Avery affair and the ongoing attempts by the state of Missouri to extradite Joseph Smith. The next day, December 8, the Nauvoo city council, warned by Joseph Smith "to be prepared for any invasion from Missouri," passed the first of two extraordinary ordinances. Entitled "An Extra Ordinance for the Extra Case of Joseph Smith and Others," this provided that any officer coming into Nauvoo with a warrant for Smith's arrest based on the Missouri difficulties would be subject to arrest and trial before the municipal court, and if found guilty, to a sentence of life imprisonment in the city jail, with pardon contingent upon the consent of the mayor of Nauvoo. The second, "An Ordinance to Prevent Unlawful Search or Seizure of Person or Property by Foreign Process in the City of Nauvoo," passed December 21, made the execution of a warrant in Nauvoo without prior approval of the mayor a criminal offense. Both were repealed February 12, 1844. Daniel Avery languished in the Missouri jails for three weeks and then was released on Christmas day. His son had been released a few days earlier.1

These events precipitated one other unprecedented action. At the meeting of the city council on December 8, Joseph Smith proposed that Congress be petitioned to receive Nauvoo as a U.S. territory, and John Taylor, Orson Spencer, and Orson Pratt were appointed to draft such a memorial. On December 21, Pratt was delegated to submit this memorial to Congress, and the following March he left for Washing­ton, D.C. (see item 229).2

The, Nauvoo Neighbor Extra of December 9, 1843, prints the resolutions which were drawn up at the public meeting on December 7, and "An Extra Ordinance for the Extra Case of Joseph Smith and Others." It also includes a second city ordinance passed December 8 which authorized Joseph Smith to build a dam across the Mississippi from below the Nauvoo House to the island near Montrose, and to use this for a harbor and the location of a mill. In addition, it prints two letters from Illinois state officials denying claims submitted by the Nauvoo Legion on the grounds that the Legion was not a part of the regular state militia and the ordinance authorizing it made no provision for the payment of the officers by the state.

The text of the extra was reprinted from a rearrangement of the same typeset­ting in the Nauvoo Neighbor of December 13, 1843. "An Ordinance to Prevent Unlawful Search or Seizure" appears in the Neighbor of December 27. The Neighbor of February 14, 1844, reports the repeal of the two extraordinary ordinances.

Flake 5727a. US1C.

233

189 APPLEBY, William Ivins. Mormonism consistent! Truth vindicated, and false­hood exposed and refuted: being a reply to A. H. Wickersham, by W. I. Appleby, elder in the Church of "Latter Day Saints. " [2 lines] Wilmington, Del: Porter & Naff, Printers. J843.

24 pp. 20.5 cm.

Mormonism Consistent! arose out of two debates in Centreville, Delaware— on May 13, 1843, between William Wharton, a Mormon elder, and Amos H. Wickersham, a local politician who had earlier debated against Mormonism; and on May 20 between Wickersham and W. I. Appleby. At the end of May, Appleby published an article in the Wilmington Delaware Republican criticizing what he thought was Wickersham's manipulation of the debates, and a month later Wicker­sham issued a pamphlet in response to this newspaper article, An Examination of the Principles of Mormonism, as Developed in the Recent Discussion Between the Author and Elders Wharton & Appleby, with a Brief Statement of Facts in Regard to Said Discussion (Wilmington: Allderdice, Jeandell & Miles, Printers, 1843). Appleby added the last printed word with Mormonism Consistent!, which he apparently composed in August 1843, the date of the preface (p. 2).1 On January 19, 1844, he picked up some copies of the pamphlet from the printer. That evening he preached in Centreville, with A. H. Wickersham in the audience, and after his talk he distributed Mormonism Consistent! About two weeks later Wickersham lectured against Mormonism and attacked Appleby's pamphlet. Appleby responded in a public lecture in Centreville on February 7, again with Wickersham in the audience. But this time Wickersham slipped out of the hall after the lecture, and Appleby did not encounter him again.2

About a third of Mormonism Consistent! is concerned with the events sur­rounding the May debates. The remainder deals with a number of disputed biblical interpretations, for example, the "last days" did not occur at the time of Christ, and the "two sticks" of Ezekiel 37 do refer to the Bible and Book of Mormon. It condemns Wickersham's use of John C. Bennett's The History of the Saints; or, an Expose of Joe Smith and Mormonism. It compares some of the structures described in John L. Stephens's Incidents of Travel in Central America, Chiapas, and Yucatan and Josiah Priest's American Antiquities with those mentioned in the Book of Mormon. And it cites a number of examples where Wickersham either misquoted or misread the Book of Mormon in his attempt to discredit it.

Flake 191. NN.

190 PAGE, John Edward. [Keep it constantly before the public, that eternal life, is the knowledge of God, by direct revelation. Published by John E. Page, elder of the Church of Jesus Christ, of Latter Day Saints, A.D. 1843. Pittsburgh?]

Broadside?

This is not located. It is included in Charles L. Woodward's Bibliothica Scallawagiana [New York, 1880], p. 19, with the comment, "Broadside. 'Designed

234

to be put into a frame, or otherwise suspended in some conspicuous place, for the convenience of visitors to read.'" Page spent the first half of 1843 in Pittsburgh before traveling for a few weeks with the Twelve, and then paused in Boston until the end of the year (see item 178). Since he published two other pieces in Pittsburgh in 1843 (items 169, 178), this item is tentatively listed as a Pittsburgh imprint.

191 SMITH, William. Defence of Elder William Smith, against the slanders of Abraham Burtis, and others; in which are included several certificates, and the duties of members in the Church of Christ, in settling difficulties one with another, according to the law of God. [7 lines] Philadelphia: Brown, Bicking & Guilbert, Printers, No. 56 North Third Street. J844.

24 pp. 19.5 cm.

192 SMITH, William. To the public. Slander refuted! An extract from church proceedings; and expulsion of Mormon apostates, from the church! [1 line] To the Saints scattered abroad, greeting: [Caption title] [Signed at end:] Wm. Smith. [Philadelphia? 1844?]

4 pp. 20.5 cm.

Conflict seemed to follow William Smith, and it is conflict that brings him back into the bibliographic record (see items 148, 318). These two tracts grew out of his dispute with the presiding elder, Abraham Burtis, and some of the members of the Mormon branch in New Egypt, New Jersey, fifteen miles southeast of Trenton. Smith visited there in the summer of 1843, and at a meeting of the branch on September 15, he criticized the branch leadership for what he perceived was "a somewhat disorganised state." This offended Burtis and his wife, who reacted by circulating unflattering reports about Smith. He responded by charging Burtis with unchristian conduct, and on October 18 a Church council excommunicated him.1

From there the dispute erupted into print. Defence of Elder William Smith prints a speech which Smith delivered in

Cream Ridge, New Jersey, December 2, 1843. He begins the speech with a discussion of divisions in the Church and the appropriate ways of resolving them, but then he rehearses his version of the conflict with the Burtises and inserts various documents intended to defend himself and discredit Burtis and his wife, including the minutes of the October 18 council. To the Public continues the controversy. It reprints an affidavit from Defence of Elder William Smith clearing Smith of any wrongdoing and directs more invective toward Burtis and his supporters. It was published niter Defense of Elder William Smith, apparently because Burtis continued to spread his charges. Subsequently Burtis joined Sidney Rigdon's faction (see items 240, 242).2

The LDS Church's copies of these two tracts bear in manuscript on the first page, "Filed in the office of the Twelve" and the date May 10, 1844. Most likely they were printed soon after the first of the year.

235

Item 191: Flake 8139. MolnRC, US1C. Item 192: Flake 8144. US1C.

193 ADAMS, George J. A lecture on the doctrine of baptism for the dead; and preaching to spirits in prison. By Elder G. J. Adams missionary to Russia. As originally delivered by him in the city of New-York on the 7th of January, 1844. Reported and published by his friend David Rogers. New-York. Printed by C. A. Calhoun No. 1 Division-Street. 1844.

12 pp. 20.5 cm.

The doctrine of baptism for the dead was first publicly mentioned by Joseph Smith in August 1840 at the funeral of Seymour Brunson.1 It was further clarified in a series of discourses and articles, for example, Times and Seasons 1:186; 2:397-99, 577-78; 3:625-27, culminating in two letters by Joseph Smith, dated September 1 and 6, respectively (D&C 127-28), in the Times and Seasons of September 15 and October 1, 1842. An editorial in the Times and Seasons of April 15, 1842 (3:759-61), best laid out the philosophical and scriptural basis for the doctrine. Lecture on the Doctrine of Baptism for the Dead essentially repeats this editorial. The tract ends with a brief summary of Mormonism's first principles (pp. 11-12) by the publisher, David Rogers.

The David Rogers here is undoubtedly the New York portrait painter, not the David W. Rogers who compiled the 1838 hymnal (item 50). Rogers, the artist, came to Nauvoo with George J. Adams in September 1842 and painted Joseph and Hyrum Smith's portraits. At the time he seems to have been a member of the Mormon branch in New York, and during the next three years he was active in the affairs of the branch, serving, for example, as the clerk at several conferences. In February 1847 he was appointed the presiding elder in New York, but that fall he was excommu­nicated, probably because he had transferred his allegiance to James J. Strang. Rogers is listed in the New York City directory as a portrait painter from 1829 to 1858, and at least twice during this period he exhibited his work at the National Academy of Design in New York.2

Adams was riding high at the outset of 1844. The previous June he and Orson Hyde had been called to introduce Mormonism into Russia, and in the fall of 1843 he returned to the east coast, advertising himself as a "missionary to Russia." In January and February 1844 he produced three pamphlets (see the next two items), probably to raise funds for his Russian mission, which he did not undertake.3

Flake 19. CtY, MH, MolnRC, NN, US1C.

194 ADAMS, George J. A letter to His Excellency John Tyler, president of the United States, touching the signs of the times, and the political destiny of the world: by G. J. Adams, minister of the gospel. New York. Printed by C. A. Calhoun No. 1 Division-Street. 1844.

16 pp. 17 cm.

236

This tract, signed and dated at the end, New York, January, 1844, is a faithful reprint—including typographical errors—of Parley Pratt's Letter to the Queen of England (item 166). The text of the letter shows only those changes necessitated by addressing it to Tyler rather than Queen Victoria. Adams supplied a concluding paragraph reminding the president of the Mormon losses in Missouri and their fruitless efforts to obtain redress, and a grudging and disingenuous postscript acknowledging the source of the text: "It is but justice for me to add, that I am indebted to Elder Parley P. Pratt for many truths contained in the foregoing letter."

Flake 20. MolnRC, US1C, WHi.

195 ADAMS, George J. A lecture on the authenticity & scriptural character of the Book of Mormon. By G. J. Adams, a minister of the gospel. Delivered at the town hall, Charlestown, Mass on Sunday evening, February 4th, and Wednesday evening, February 7th. Reported and published by his friend C. P. B. Boston: Printed by J. E. Farwell, No. 4 Washington Street. 1844

24 pp. 18 cm.

The text of Adams's lecture is preceded by a preface (p. [2]) signed and dated, "C. P. B. Boston, February 1844." Who C.P.B. was is not known.

Adams's principal point in this lecture is that the Bible predicts and describes the advent of the Book of Mormon, and he bases his argument on Isaiah 28-29, Ezekiel 37:15-19, and Genesis 48-49. This line of reasoning dates to the beginning of Mormon writing. It appears in all its essentials, for example, in W. W. Phelps's article in The Evening and the Morning Star of January 1833, William Smith's piece in the Messenger and Advocate of January 1837, the fourth chapter of Voice of Warning, the Gospel Reflector (item 95), Julian Moses's A Few Remarks in Reply (item 133), and Charles B. Thompson's Evidences in Proof of the Book of Mormon (item 134).

Flake 17. CtY, MH, MolnRC, UPB, US1C.

196 PHELPS, William Wines. A song ofZion. ByW.W. Phelps. [Nauvoo, 1844] Broadside 13x7 cm.

This sheet contains a hymn in 4 eight-line stanzas, printed from the same typesetting in the Times and Seasons of February 1, 1844. Why it was struck off as a separate is not known. Although most of Phelps's songs found their way into some Mormon hymnal, this one seems to be an exception. Its first four lines: "How sweet is the communion / Of saints that fear the Lord, / And strive, in perfect union, / To gain the great reward."

Flake 6353a. US1C.

197 COWDERY, Oliver. Letters by Oliver Cowdery, to W. W. Phelps, on the origin of the Book of Mormon, and the rise of the Church of Jesus Christ of Latter-day

237

Saints. Liverpool: Published by Thomas Ward and John Cairns, 36, Chapel Street. 1844.

48 pp. 17.5 cm. Yellow printed wrappers.

Oliver Cowdery's eight letters to W. W. Phelps, first published in the Messenger and Advocate between October 1834 and October 1835, constitute the earliest printed account of the birth of Mormonism. Extracts from the letters were included in the Millennial Star for June and September-November 1840, and the letters were reprinted more or less in full in the Times and Seasons of November 1-December 15, 1840, and March 15-May 1, 1841. They were again republished in the sixth number of the Gospel Reflector (item 95). A comparison of the various printings makes it clear that the pamphlet Letters by Oliver Cowdery was taken from the Gospel Reflector.'

Thomas Ward included the first letter in the Millennial Star of January 1843 and announced there that he intended to publish all eight in pamphlet form. One year later the Star noted that Letters by Oliver Cowdery was in press, and in February 1844 it advertised the pamphlet as just published, price 6d. each, or 5s. per dozen. The Star advertised it again in November 1846, now at 3d. And the European Mission financial records show that during 1847 the Millennial Star office sold about nine hundred copies at a wholesale price of 2d. each.2

It is the second work co-published by John Cairns (see item 102). The verso of the title page bears the imprint Liverpool: Printed by James and Woodburn, Hanover-Street, while the colophon at the foot of p. 48 reads Liverpool: Printed by James and Woodburn, South Castle Street. It was issued in yellow wrappers, the title page, with an added line "Truth will prevail" following Latter-day Saints, reprinted within an ornamental border on the front, and book advertisements on the back.

Cowdery's first letter describes his initial contact with Joseph Smith, his participation in translating the Book of Mormon, and the appearance of John the Baptist which he and Joseph Smith shared. In the third letter he moves back in time and discusses the revival led by Rev. Lane in the Palmyra area, the attendant religious excitement, and the Smith family's religious seeking—events that are usually associated with Joseph Smith's 1820 vision. At this point a curious textual change occurs. The version of this letter in the Messenger and Advocate states that this religious excitement occurred during Joseph Smith's fifteenth year. In the pamphlet 15th is changed to 17th. The fourth letter picks up the narrative and, in the original version, it states that the reference to the fifteenth year in Letter III was "an error in the type—it should have been in the 17th. . . . This would bring the date down to the year 1823." The pamphlet version eliminates any reference to an error and, like the original, proceeds from this point with an account of the appearance of the angel to Joseph Smith on September 21, 1823, an event that is entirely unrelated to the religious excitement described in the third letter. These changes follow the Gospel Reflector, so Benjamin Winchester must have been responsible for them.3

238

Whatever was intended in Letter III, certain problems persist. Joseph Smith's seventeenth year was 1822, not 1823. And Rev. George Lane was most prominently in the Palmyra area in 1824-25.4 It is conceivable that Cowdery shifted the date after realizing he had introduced Lane at the wrong time. It is also possible that he described the events leading up to Joseph Smith's 1820 vision in Letter III with the intent of recounting it in Letter IV; then, after Letter III was printed, he decided not to mention the vision, which at the time was not openly discussed (see item 82).

Letter VII continues the account of the angelic visitation on September 21, 1823, and of the events just following. It includes a description of the Hill Cumorah, where Joseph Smith obtained the plates. Letter VIII further describes Cumorah and relates the vision he had at this spot. The next-to-last paragraph refers to a trial he was subjected to sometime between 1823 and 1827—undoubtedly the trial at South Bainbridge, New York, in 1826.5 The pamphlet concludes with a short letter from Joseph Smith, first published in the Messenger and Advocate of December 1834, in which he comments on his early life.

Flake 2546. CSmH, CtY, CU-B, DLC, ICHi, MoInRC, UHi, UPB, US1C, UU.

198 SMITH, Joseph. Reply of Joseph Smith, to the letter of J. A. B-. ofA—n House, New York. Liverpool: Published by R. HedlockandT. Ward, 36, Chapel Street. Price Id. or 7s. per 100. [1844]

24 pp. 17.5 cm.

James Arlington Bennet, a New York lawyer, writer, and land speculator, first made contact with the Mormons through John C. Bennett at whose instigation Bennet was named inspector-general of the Nauvoo Legion and granted an honorary degree from the University of Nauvoo—before he had had any contact with Joseph Smith. Subsequent correspondence with Joseph Smith and discussions with Willard Richards and Lucian R. Foster drew Bennet closer to the Latter-day Saints, and on August 30, 1843, Brigham Young baptized him into the Church. Six months later Joseph Smith considered him for a vice-presidential running mate until it was reported that he was of Irish birth and thus ineligible. Eventually Brigham Young wrote Bennet off as an opportunist when he volunteered to come to Nauvoo and take command of the Nauvoo Legion.1

On October 24, 1843, Bennet wrote a letter to Joseph Smith in which he announced that he was considering running for governor of Illinois and expected, through Joseph Smith's influence, to be elected. Joseph Smith responded on No­vember 13 with a rambling, ostentatious letter embellished with phrases from other languages, which, like his appeal to the Green Mountain Boys (item 187) and his views on government (item 201), was obviously written by W. W. Phelps.2 After thousands of words, this letter finally comes to the point: "shall I stoop from the sublime authority of Almighty God to be handled as a monkey's cat's paw, and petify myself into a clown to act the farce of political demagoguery? No, verily no!" Bennet would not have his endorsement.

240

Both Bennet's and Smith's letters are printed in the Times and Seasons of November 1, 1843, and in the Nauvoo Neighbor of December 6, 1843, with a one-sentence introduction signed "Viator"—undoubtedly Phelps. In both instances Bennet's name and Arlington House are given in full. Soon after the first of the year Reuben Hedlock and Thomas Ward reprinted the letters and Viator's preface in pamphlet form, now with Bennet's name discreetly replaced by his initials. This book carries the imprint Liverpool: Printed by James and Woodburn, 39, South Castle-Street on the verso of its title page (see the preceding item). It was advertised in the Millennial Star of February 1844 as "just out of the Press . . . Price Id. each, or 7s. per hundred." Three and a half years later the Star noted that it had one thousand copies, "for gratuitous distribution."3 Twice more the Bennet-Smith ex­change was reprinted in pamphlet form (items 199, 271).

Flake 7994. CSmH, CtY, CU-B, MH, MoInRC, UHi, UPB, US1C, UU.

199 SMITH, Joseph. Correspondence between Joseph Smith, the prophet, and Col. John Wentworth, editor of "The Chicago Democrat, " and member of Congress from Illinois; Gen. James Arlington Bennet, of Arlington House, Long Island, and the Honorable John C. Calhoun, senator from South Carolina. In which is given, a sketch of the life of Joseph Smith, the rise and progress of the Church of Latter Day Saints, and their persecutions by the state of Missouri: with the peculiar views of Joseph Smith, in relation to political and religious matters generally; to which is added a concise account of the present state and prospects of the city of Nauvoo. New-York: Published by John E. Page andL. R. Foster, elders of the Church of Latter Day Saints. 1844. J. W. Harrison, Printer, corner of Pearl and Chatham-Streets, NY.

16 pp. 21.5 cm. Ornamental border on title page, pp. [3]-16 in two columns.

Joseph Smith's letter to "Long John" Wentworth, printed in the Times and Seasons of March 1, 1842, is the earliest published account of the birth of Mormon-ism by Joseph Smith himself, antedating the first installment of his official memoirs in the Times and Seasons by two weeks (see also item 177). The letter outlines his early history, including his 1820 vision, and ends with thirteen "Articles of Faith," a summary of basic tenets later included in the Pearl of Great Price and canonized in 1880. A description of Joseph Smith's 1820 vision first appeared in Orson Pratt's Remarkable Visions (item 82), and at key points the account of the vision in the Wentworth letter coincides word-for-word with that in Remarkable Visions. The "Articles of Faith" also bear a striking resemblance to the "sketch of the faith and doctrine" that concludes Orson's tract. It seems clear, therefore, that the Wentworth letter was composed with Remarkable Visions in view. A note prefacing the letter in the Times and Seasons indicates that Joseph Smith supplied it at Wentworth's request for a friend, George Barstow, who was writing a history of New Hampshire. Apparently Barstow never used the letter.1

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Correspondence Between Joseph Smith prints the Wentworth letter (pp. [3]-6) and Joseph Smith's exchange with James Arlington Bennet (pp. [7J-11) (see the preceding item). These are followed by his correspondence with John C. Calhoun (pp. 11-14) which derived from the decision on November 2, 1843, to write each of the major presidential candidates about his views on the Mormons, particularly their claims against Missouri (see item 187). This group consists of Joseph Smith's letter to Calhoun of November 4, 1843; Calhoun's reply; and Smith's response to Calhoun of January 2, 1844, which again was written by W. W. Phelps.2 These were originally printed in the Times and Seasons of January 1, 1844, and in the Nauvoo Neighbor of January 10, and twice reprinted in later pamphlets (items 214, 271). Smith's letter of January 2 excoriates Calhoun for his states' rights point of view and argues that, just as Washington could send federal militia to quell the Whiskey Rebellion and Jackson could threaten the use of force when South Carolina at­tempted to nullify the tariff laws, the federal government is justified in assisting the Latter-day Saints to recover their lost property in Missouri—an argument the U.S. Supreme Court rejected in Barron v. Baltimore (1833). The pamphlet concludes with "City of Nauvoo—Its Prospects" (pp. [15J-16), reprinted from an editorial in the Times and Seasons of January 1, 1844.

The preface (p. [2]) refers to Joseph Smith's harsh language in speaking of Missouri's treatment of the Mormons, and to offer some justification, it quotes a statement in J. B. Turner's anti-Mormon book Mormonism in All Ages (New York, 1842), p. 57, that the Saints were victimized by the state.3 This preface is dated at New York, February 1844, a moment when Page paused in New York on his way to Washington D.C. (see items 178, 205). He and Lucian R. Foster probably did not know of Joseph Smith's decision to run for the presidency when they issued the tract but sensed that something was afoot (see item 201). Given Page's impecuniousness, one might be tempted to conjecture that he seized the occasion in hopes of making some money. That June and July The Prophet advertised Correspondence Between Joseph Smith for YlVi^ a copy or $8 per hundred.

Flake 7953. CSmH, CtY, ICHi, NN, US1C.

200 Revised laws of the Nauvoo Legion, from the Constitution of the United States. By authority. John Taylor, Printer, Nauvoo, Illinois. J844.

36 pp. 22.5 cm.

This pamphlet includes the twenty-fifth section of the Nauvoo city charter (see items 149, 154), which provided for the Nauvoo Legion (p. 4); the ordinance of the Nauvoo City Council of February 3, 1841, which created the Legion (pp. 4-5); the ordinance of the court martial of February 14, 1844, which, in seventy-seven sections, detailed the Legion's organization and procedures (pp. 5-19); four resolu­tions of the court martial, dated June 10, 1843, October 21, 1843, and January 13, 1844 (p. 19); and a rank roll of the principal officers (p. 20). Preceding Section 25 of the city charter are excerpts from the U.S. and Illinois constitutions dealing with

243

the state militia and the right to bear arms, and following the rank roll are the Articles of War adopted by the U.S. Congress, April 10, 1806 (pp. 21-35). The last page contains errata.

Since the ordinance of February 14 was "to take effect and be in force from and after its publication," it would seem Revised Laws of the Nauvoo Legion was published soon after this date. It was certainly printed before May 9, 1844, when Wilson Law, who is listed in the rank roll, was cashiered.1

The city ordinance of February 3, 1841, was earlier printed in the Times and Seasons of February 15, 1841. The court martial's ordinance of February 14, published here, superseded the court martial's ordinance of March 12, 1842, published in the Times and Seasons of March 15, 1842. The two resolutions of June 10, 1843, are printed in the Nauvoo Neighbor for June 21,1843, with two others not included in the pamphlet.

Flake 5724. CtY, MoInRC, UPB, US1C.

201 SMITH, Joseph. General Smith's views of the powers and policy of the government of the United States. John Taylor, Printer: Nauvoo, Illinois, J844.

12 pp. 24 cm.

Joseph Smith's presidential campaign actually began on October 1,1843, when the Times and Seasons asked in an editorial, "Who shall be our next President?" A month later Smith and the Twelve met with a supporter of John C. Calhoun, and here it was decided to write to each of the presidential candidates about his views of the Mormons, particularly their claims against Missouri (see item 187). On November 4 Joseph Smith sent letters to John C. Calhoun, Lewis Cass, Henry Clay, Richard M. Johnson, and Martin Van Buren. Dark horse James K. Polk was not in view at this point. Three responded: Calhoun and Cass referred to the limited powers of the president; Clay replied that he would make no promises to anyone in order to enter the White House "free and unfettered." Calhoun's and Clay's letters drew bitter responses from Joseph Smith (see items 199, 214, 271).'

On January 29, 1844, the Twelve, Hyrum Smith, and John P. Greene met with Joseph Smith at his office and proposed that the Latter-day Saints run an independent presidential ticket with him at the head. Later that day Joseph Smith "gave some instructions concerning an address to the paper for Bro[therj Phelps to write—views on the powers and policy of the Government of United States &c."2 Revision of the views continued through February 7, and on the 8th Phelps read them for the first time at a public gathering, at which Joseph Smith explained that he was a candidate because the federal government had failed to guarantee the civil rights of the Saints. In the meantime the Times and Seasons of February 1 reminded its readers that it would soon endorse a presidential candidate, and on February 14 the Nauvoo Neighbor answered its editorial question, "Who shall be our next President?" with "General Joseph Smith." By February 24 the Times and Seasons shop had finished printing 1,500 copies of General Smith's Views. Three days later copies were mailed

244

to President Tyler, his cabinet, the Supreme Court justices, members of Congress, and influential newspapers around the country.3

Early in March Joseph Smith suggested James Arlington Bennet for his running mate, but it was soon reported that he was of Irish birth and thus ineligible. That month Joseph Smith and the Twelve organized the General Council or Council of Fifty, a group of men including the Twelve and a few who were not Mormons, which was charged with examining new settlements for the Saints and with directing the campaign (see items 208, 275, 345). On May 6 the Council of Fifty nominated Sidney Rigdon as the vice-presidential candidate.1

Active campaigning began on April 9 when, at a special meeting following the Church's general conference, the call went out for electioneering missionaries. Two hundred and forty-four volunteered on the spot. Six days later the Times and Seasons listed the names of 339 elders who were to take to the campaign trail in support of Joseph Smith, together with their assignments in twenty-six states and Wisconsin Territory.^ During the next two months these men spread across the United States, mixing Mormonism and politics. In the process they reprinted General Smith's Views in at least seven other cities (see items 213-20, 271). It has been suggested that the purpose of Joseph Smith's candidacy was only to publicize the Mormon position, that he had no real expectation of being elected.6 But those close to him appear to have taken his candidacy seriously, and the massive effort launched in April and May would seem to indicate a serious campaign.7

General Smith's Views, dated at the end February 7, 1844, is a windy document, peppered with foreign language phrases. Joseph Smith dictated its principal ideas on January 29, 1844, but the text itself was another production of W. W. Phelps.x

Beginning with a strong anti-slavery statement, it lists eight specific proposals: (1) institute a "judicious" tariff; (2) reduce the number of congressmen by at least one-half, and pay them $2 per diem plus board (congressional per diem was $8 at the time); (3) abolish imprisonment for all crimes but murder, and sentence con­victed felons to work on public projects; (4) abolish slavery by 1850 and compensate slave holders out of the surplus revenue arising from the sale of public lands; (5) abolish military court-martials for desertion; (6) establish a national bank; (7) grant the president the authority to suppress mobs without a request from a state governor; (8) annex Oregon and Texas.

This edition of General Smith's Views has a dozen and a half spelling or typographical errors, including imports for imposts on p. 4, line 22, and bases for basis on p. 6, line 12.9 Phelps corrected fourteen of these errors, inadvertently omitting the phrase its limitations as in on p. 6, line 14, but made no other significant changes when he reprinted the text in The Voice of Truth (item 271).

Politically Views was eclectic: the two economic proposals were essentially a part of Henry Clay's "American System"; the annexation of Oregon and Texas was a plank in the Democrats' "Manifest Destiny" platform; the abolition of slavery was the primary concern of the Liberty Party, which drew enough votes away from Clay in New York to give the state and hence the election to Polk. Views also reflects a

246

shift in the Mormons' position. In 1835 they objected to the abolitionists and supported Andrew Jackson in opposing a national bank (see item 18). But their losses in the Panic of 1837 undoubtedly influenced their change of mind with respect to the bank, and their treatment in Missouri certainly persuaded them of the need for increased presidential powers.

Some slight movement away from Views occurred at the official nominating convention held in Nauvoo on May 17 (see item 208), which adopted a "free trade" resolution. Richard Poll has suggested that this was done to blunt criticism that Views leaned too much toward the Whigs.10

Flake 7957. CtY, ICN, IHi, UPB, US1C, UU.

202 PRATT, Parley Parker. An appeal to the inhabitants of the state of New York, letter to Queen Victoria, (reprinted from the tenth European edition,) the fountain of knowledge; immortality of the body, and intelligence and affection: by Parley P. Pratt. Price 25 cents each or 12 dollars per hundred. John Taylor, Printer, Nauvoo, Illinois. [1844]

[i-ii][l]-40 pp. 23.5 cm.

Even though the distinctive doctrines of Mormonism came to full expression during the Nauvoo period, apart from Joseph Smith's King Follett funeral sermon added as an appendix in his Voice of Truth (item 271), An Appeal to the Inhabitants of the State of New York is the only book published in Nauvoo which might be called speculative theology. Collected in its pages are five of Parley Pratt's essays, one written in December 1843, three others written early in 1844. The Times and Seasons took notice of it in its March 15, 1844, issue, calling it "a new publication," and included excerpts from the last three essays in its next number. During June and July The Prophet advertised it at $8 per hundred or 12V20 each; sixteen months later the New-York Messenger was still offering it at 120 a copy.1

The lead essay grew out of the public meeting in Nauvoo, November 29, 1843, in which Joseph Smith urged all who could "wield a pen" to write to their mother states to support the Mormon claims against Missouri (see item 187). At this meeting Parley Pratt was delegated to distribute Smith's appeal to the Green Mountain Boys in New York and Vermont. During the next five days he composed an appeal of his own to the citizenry of his native state, which he read at a public gathering on December 4.2

In spite of the notation on the title page, this printing of Pratt's letter to Queen Victoria was taken from the first edition (see items 108, 119-20). "Reprinted from the tenth European edition" is a bit hyperbolic since there were only two. It likely refers to the fact that these comprised ten thousand copies.

Parley Pratt wrote "Fountain of Knowledge," "Immortality of the Body," and "Intelligence and Affection," early in 1844.3 These essays embrace as optimistic a view of mankind as in any LDS book and hint at the dramatic concept of God that Joseph Smith would reveal in his King Follett funeral sermon (see item 271). The

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first argues that the Bible cannot contain all knowledge and hence is not the fountain of knowledge. This fountain, the essay declares, is direct revelation from God, and the scriptures exist to invite and encourage men and women to come to it.

"Immortality of the Body" is an amplification of the ideas in "The Regenera­tion and Eternal Duration of Matter" (see item 63). It begins by asserting that "man's body is as eternal as his soul," that both are designed to endure throughout the life to come. Matter can neither be created nor annihilated, it declares, so the earth was not created out of nothing but organized out of existing matter. Because of the atonement of Jesus Christ, the resurrection of the material body is universal. In the hereafter, "men that are prepared will actually possess a material inheritance on the earth. They will possess houses, and cities, . . . and they will eat, drink, converse, think, walk, taste, smell and enjoy." "God the father," the essay continues, "has a real and substantial existence in human form and proportions, like Jesus Christ, and like man." That "God is a spirit" and is omnipresent, it argues, is to be understood in the sense that his influence is everywhere felt. "Heaven then, is composed of an innumerable association of glorified worlds . . . of which our earth . . . must form some humble part."

The opening sentences of the final essay assert that intelligence and affection "have their origin in eternal, uncreated elements; and like them, must endure forever. They are the foundations of enjoyment, the main-springs of glory and exaltation, and the fountains from which emanate a thousand streams of life, and joy, and gladness." The human mind is capable of expanding to unlimited intelligence, the essay says, and when freed from the limits of a mortal body, it will grow to infinite capacity. Intelligence gives rise to affection: God "loves because he knows," and "love or affection is dependent on knowledge, or intelligence, and can only be increased by an increase of knowledge." "Our natural affections are planted in us by the Spirit of God," this essay continues, "for a wise purpose; and they are the very main-springs of life and happiness." Religious austerity, unsocial sadness, celibacy, self-denial, it states, are opposed to true religion. "We feel safe in the conclusion, that a field wide as eternity and boundless as the ocean of God's benevolence, extends before the servants of God. A field where, ambition knows no check, and zeal no limits; and where the most ardent aspirations may be more than realized. . . . And where man—once a weak and helpless worm of dust may sit enthroned in majesty on high, and occupy an exalted station among the councils of the sons of God."

Flake 6564. CSmH, CtY, UPB, US1C.

203 PRATT, Parley Parker. An appeal to the citizens of the Empire State, by an exile of Missouri. A letter to Queen Victoria. The fountain of knowledge. Immortality of the material body. Intelligence and affection. By P. P. Pratt. Courier Print. Milwau­kee, W.T. [1844?]

23 pp. 23 cm. Ornamental border on title page.

249

When, by whom, or under what circumstances this reprint of item 202 was published is not known. One might guess it was issued during the electioneering mission (see item 201), which in Wisconsin was led by Silas H. Briggs, who joined his younger brothers Jason W. and Edmund C. in the Reorganization in 1863 and died in Martin County, Minnesota, June 21, 1881, at age sixty-five.1

Flake 6563. CtY, MoInRC.

204 PACKARD, Noah. House....No. 64. Commonwealth of Massachusetts. Memo­rial. To the honorable the governor, senate and house of representatives of Massa­chusetts, in legislative capacity assembled: [Caption title] [At the end:] Noah Packand [sic]. Russell, Mass., March 5th, 1844. [Boston: Dutton and Wentworth, Printers to the State, 1844]

12 pp. 25 cm.

This too derived from the meeting on November 29, 1843, at which Joseph Smith urged the Saints to write to the legislatures of their native states for support in resolving the Mormon claims against Missouri (see item 187). Beginning with a brief personal history, Packard recounts the Missouri difficulties, emphasizing, of course, the unlawful treatment of the Saints, both official and unofficial. There is a passing reference to Joseph Smith's legal problems, followed by the assertion that the federal government is bound to suppress rebellion in the states—which, Packard asserts, is exactly what the outrages against the Mormons were. He then asks the Massachusetts legislature to instruct its congressional delegation to use whatever legal means available to assist the Mormons in obtaining compensation for their Missouri losses.

Packard's memorial is printed also in the Nauvoo Neighbor of April 24, 1844, and in the Times and Seasons of May 1, 1844. Memorials from Benjamin Andrews and Sidney Rigdon to the Maine and Pennsylvania legislatures are included in the Times and Seasons for January 15 and February 1, 1844, and in the Neighbor for January 17 and January 31.' In addition, Joseph Young's and Phineas Richards's appeal to the inhabitants of Massachusetts and Alphonso Young's appeal to Tennes­see are in the Neighbor of February 7 and 28.2

Flake 6040. M, MB, NN, UPB.

205 PAGE, John Edward. An address to thh | sic | inhabitants and sojourners of Washington, to His Excellency the President of the United States, the honorable senators and representatives in Congress, and all rev. divines, magistrates, land­lords, merchants, artists, mechanics, laborers, soldiers, marines, and the world at large. [Caption title] [Washington? 1844?]

4 pp. 24 cm.

John E. Page had a habit of generating a following among the Saints in some eastern city and establishing himself there as the resident authority. Consequently,

250

when the Church leaders received a request from him and several others in Novem­ber 1843 that he remain in Boston, Brigham Young immediately wrote and ordered him to go "speedily" to Washington D.C. and build up a branch of the Church there. Page's "speedy" departure brought him to Washington on February 17, 1844. And he did not tarry long; by April 23, he had returned to Pittsburgh, ostensibly because of his wife's ill health.1

Page's first acquaintances in Washington included some printers, who un­doubtedly helped him publish An Address to the Inhabitants and Sojourners of Washington.2 Two testimonials attesting to his integrity and competence as a preacher follow the main text, the first dated March 12, 1844. Three of the five signers of these testimonials identify themselves as printers, and a fourth as a clerk in the Washington Daily Globe office. One might guess, therefore, that An Address to the Inhabitants and Sojourners was printed at the office of the Globe in March or April.

The first two and a half pages contain Page's address, which is dated at the end, Washington D. C, March 7, 1844. It announces his mission to the capital and requests the donation of a hall in which he might preach. It alludes to the calumnies heaped upon the Mormons in the public press, in particular the charge that those in Nauvoo are "dreadful desperadoes," and asks if it is reasonable to think that a morally upright family from Philadelphia or Boston would give up its moral refinement simply by moving to Nauvoo. The address includes passing references to the history and beliefs of the Latter-day Saints, and it claims that the total Church membership at the moment stands between 150 and 200 thousand.3 Three para­graphs deal with the predictions of William Miller, and here Page advertises his ability to refute Miller's teachings—contrary to Brigham Young's instructions in his November 1843 letter that Page should "not challenge the sects for debate, but treat them as brethren and friends."

Flake 6065. CtY, UPB, US1C.

206 Hymns to be sung at the dedication of the Masonic temple, on Friday, April 5th, 1844. [Nauvoo, 1844J

Broadside 22.5 x 17 cm. Text in two columns.

Ten months after its cornerstone was laid, the Nauvoo Masonic hall was complete enough to be dedicated (see items 140,179). On April 5,1844, a procession of Masons headed by the Nauvoo Brass Band marched to the new hall on the southwest corner of Main and White streets where Hyrum Smith, the worshipful master, conducted the dedication ceremonies, and Erastus Snow, Joseph Smith, and William G. Goforth addressed 328 members of the Nauvoo lodges and 51 visiting Masons. Only Goforth was from a non-Mormon Illinois lodge, for the Grand Lodge of Illinois had withdrawn the dispensations of the Mormon lodges six months before.'

25\

The Masonic hall was a three-story red brick building, having on the east face three double doors entering the first floor, three rectangular windows on the second floor, and three windows with semicircular tops on the third. It was used for a variety of purposes including theatrical productions (see the next item). The Nauvoo Legion housed its arsenal on the first floor; the lodge room was on the third.2

Hymns to be Sung at the Dedication includes, in two columns, five Masonic songs, three, for example, found in Luke Eastman's Masonick Melodies (Boston, 1818). Four of the songs are printed in the Nauvoo Neighbor of April 3, 1844, from the same setting.

Flake 4177a. US1C.

207 Masonic hall Nauvoo, April 24th 1844, will be presented a grand moral entertainment, to aid in the discharge of a debt, against President Joseph Smith, contracted through the odious persecution of Missouri, and vexatious law suits. His friends and the public will respond to so laudable a call, in patronising [sic] the exertions of those who promise rational amusement with usefulness. The historical play, a tragedy in five acts, entitled Pizarro, or the Death of Rolla. [23 lines] The whole to conclude with the laughable farce of John Jones, of the War Office. New scenery, dresses, and decorations, are prepared for the occasion; the whole got up under the direction of Thomas A. Lyne, of the eastern theatres. Tickets 50 cents; to be had at the Masonic hall; of'G. J. Adams; or Mr. Scofield. Doors open at 6 o 'clock, performance to commence at 7 o 'clock. Good music will be in attendance; strict order will be preserved. No money taken at the door. Smoking not allowed. Front seats reserved for the ladies. [Nauvoo, 1844]

Broadside 52 x 21.5 cm.

This playbill signals the beginning of Mormon theater. The stars of the show included George J. Adams as Pizarro and Thomas A. Lyne as Rolla, with Brigham Young, Heber C. Kimball, and George A. Smith in supporting roles. Nineteen years later the same group, sans Adams, would gather in the Salt Lake Theater for another performance of Pizarro, or the Death of Rolla.

The play, originally written in German by Augustus von Kotzebue, had been popular on both sides of the Atlantic for almost fifty years. Turgid and sentimental, it deals with the plight of the Incas, led by Rolla, in a fruitless campaign against the conquistador Pizarro.1 Although advertised for April 24, apparently it was scheduled for the following evening and then postponed until Friday the 26th because of a hailstorm. It played again on Saturday and repeated on Monday, April 29, receiving an enthusiastic review in the Nauvoo Neighbor ofMay 1 and a less than enthusiastic review in the Warsaw Signal two weeks later.2

Thomas Ackley Lyne, born in Philadelphia, August 1, 1806, had been perform­ing as a professional actor for over ten years when his brother-in-law George J. Adams introduced him to Mormonism in 1841. Three years later he and Adams organized a theatrical company in Nauvoo, performing many of the plays that would

252

later be produced in the Salt Lake Theater. After the death of Joseph Smith, Lyne returned to the east, flirted briefly with Sidney Rigdon, and then returned to the professional stage (see items 231, 240, 242). He was with a touring company in Denver in 1862, when he contacted Hiram Clawson, first manager of the newly completed Salt Lake Theater, and despite Lyne's disaffection from Mormonism, Brigham Young invited him to Salt Lake City. For three years he was deeply involved in the Salt Lake Theater. In 1865 he opened a competing playhouse, which soon failed. Thereafter he performed from time to time around the territory. He died, lonely and embittered, in Salt Lake City, March 31, 1890.3

Flake 5303a. MoSHi.

208 [Nauvoo Neighbor Extra. April 26?, 1844] Broadside?

On April 23, 1844, a public meeting of those supporting Joseph Smith's presidential campaign convened in the hall over his store to pick a delegate to the Baltimore convention on May 6, and in the afternoon they designated the second Monday in May, May 13, for a state convention in Nauvoo.1 The next day, April 24, the Nauvoo Neighbor ran a brief summary of this meeting with the resolution that the state convention be held on May 2. The Council of Fifty met on April 25 and changed the date of the state convention to May 17.2 At this point, it would seem, the Neighbor issued an extra announcing the change of date. No copy of the extra is located, but it is referred to in the Neighbor of May 1:

From the Neighbor Extra, of last week. Since our paper went to press there has been another meeting held, at which it was Resolved, That the State Convention to be holden in this city be postponed till Friday the 17th day of May; and that each county in the State be requested to send one or two delegates to said Convention, to whom the hospitalities of the citizens of the city will be tendered while here.

This extra certainly came out after the meeting of the Council of Fifty on Thursday, April 25. Most likely it was issued on Friday or Saturday, April 26 or 27, since on the following Wednesday the Neighbor referred to it as the extra "of last week."

The state convention assembled in Joseph Smith's office on May 17, as scheduled. Its minutes were printed in the Neighbor of May 22. Uriah Brown acted as chairman and F. Merry weather as secretary. William G. Goforth, John Taylor, W. W. Phelps, William Smith, and Lucian R. Foster were appointed to draft resolutions for the convention; Goforth, Ebenezer Robinson, Lucius N. Scovil, Peter Haws, and John S. Reid were appointed to choose state electors. Willard Richards, John M. Bernhisel, Phelps, and Foster were designated as a central committee. At its second session later in the day, the convention nominated Joseph Smith for the presidency of the United States and Sidney Rigdon for the vice-presidency. Rigdon, Joseph Smith, Goforth, Lyman Wight, Phelps, Taylor, Hyrum Smith, and Reid then ad­dressed the gathering.3 Of these participants, Brown, Taylor, Phelps, Haws,

253

Richards, Bernhisel, Rigdon, Joseph Smith, Wight, and Hyrum Smith were members of the Council of Fifty. Foster would be taken into the Council ten months later.1

209 SMITH, Joseph. General Smith's views of the powers and policy of the government of the United States. John Taylor, Printer: Nauvoo, Illinois; 1844.

8 pp. 26.5 cm. Text in two columns.

210 SMITH, Joseph. General Smith's views of the powers and policy of the government oe [sic] the United States. Nauvoo, Illinois: Printed by John Taylor: 1844.

8 pp. 24.5 cm. Text in two columns.

On May 8, 1844, the Nauvoo Neighbor reprinted Joseph Smith's views on government (item 201) with the following editorial comment:

In consequence of the urgent and daily increasing demands from all parts of the United States, for "Gen. Smith's Views of the Powers and Policy of the Government of the United States," we insert it in to-days paper. It will, also, be published in the Times and Seasons, and a second edition will be printed in Pamphlet form, which can be obtained, in a few days at this Office.

An examination of the type (e.g., in item 209: establish in p. 3, col. 1, line 13 from the bottom; constitution in p. 3, col. 1, line 6 from the bottom; youthful in p. 5, col. 2, line 3; and teritory in p. 8, col. 2, line 27) indicates that item 209 was printed from a rearrangement of the typesetting of General Smith's Views in the Neighbor. This setting, again rearranged and slightly corrected, was then used to print the views in the Times and Seasons of May 15,1844. At least one additional correction was made in this setting, and it was used a fourth time to print item 210 with a reset title page.

Apart from the typographical errors just mentioned, the texts of General Smith !v Views in the Neighbor and in item 209 differ from the first edition in twelve corrections of misprints or misspellings including basis for bases on p. 4, line 13 from the bottom; six insignificant deletions of one or two words; and eleven one-word or two-word changes. More important, they skip line 7 on p. 6 of the first edition. The texts in the Times and Seasons and in item 210 incorporate all of these changes, except that, in both, one deletion is replaced with a single word, and a word-change is replaced with a different word-change, each instance still differing from the first edition.

Item 209: Flake 7959. UPB, US1C. Item 210: Flake 7959a. MoInRC, UPB, US1C, WHi.

211 The Prophet. New York: May 18, 1844-May 24, 1845. 1 v. (52 nos. in [2081 pp.) 58 cm.

254

At a conference in New York City, April 3-4, 1844, George T. Leach, the presiding elder in New York, raised the possibility of publishing a weekly newspaper in support of the Church. William Smith, late of The Wasp, spoke in favor of the idea, and the conference appointed A. E. Wright, G. T. Leach, William H. Miles, John Leach, and a member named Brocklebank to launch the paper.1 Henry J. Doremus, a physician and local branch member, bought a press and type, and on May 18, 1844, the committee issued the first number of The Prophet.1

The first nine numbers proclaim, "This paper is published by the Board of Control of the Society for the Diffusion of Truth, every Saturday morning, at No. 7, Spruce St., New-York, at one dollar per annum, invariably in advance." E. J. Bevin is listed as the printer for the first five issues. The prospectus, included in the first seventeen issues, signed by G. T Leach and dated May 17, 1844, says that The Prophet will advocate the faith of the Latter-day Saints and defend the Constitution of the United States; it will report on local and foreign news, on agriculture, commerce, and manufacturing, and comment on the arts and sciences.

A full run of the paper consists of 52 four-page issues, each in five columns, the pages unnumbered. As the early issues promised, it appeared every Saturday, with but two lapses: it skipped the week of October 26, 1844, and the week of May 17, 1845. Two issues bear incorrect numbers: issue 11 (July 27, 1844) is misnum-bered 10, and issue 18 (September 14, 1844) is misnumbered 17.

Who edited the early issues is not entirely clear, but the prospectus and the seventh number (June 29) suggest it was George T. Leach. Financial problems beset the paper from the outset, and after a few issues, Sam Brannan, apparently in partnership with A. E. Wright, assumed ownership of the press, the newspaper, and its debts.1 The seventh number (June 29) lists William Smith as editor, and after the ninth number, the Society for the Diffusion of Truth is replaced by S. Brannan & Co. as publisher. Although Smith is named as the editor for nos. 7-26 (June 29-November 16), it seems clear he held this position in name only, and that A. E. Wright and Brannan actually edited the paper.4 Wright was excommunicated from the Church on October 25. The next day, G. T. Leach was excommunicated and replaced by Brannan as presiding elder in New York.s The Prophet of November 9 (no. 25) carries a notice from Brannan and Wright of the dissolution of S. Brannan & Co. and a notice from Wright making over to Brannan the rights to and debts of The Prophet. From this number on, S. Brannan is given as the publisher. Issue 27 (November 23) prints the resignation of William Smith and lists S. Brannan as editor and publisher. This continues until the issue of May 10, 1845, (no. 51), which reports that George J. Adams and Sam Brannan had been disfellowshipped. The last two numbers designate Parley P. Pratt as the editor. The final issue was gotten out a week late, apparently because of Brannan's departure for Nauvoo in an effort to clear himself.

New York and Boston appear on the masthead of the last five numbers, and a note in the forty-eighth issue explains, "During our visit to Boston, we entered into an arrangement for the publication of the Prophet in that city, the same as in New

255

York; every Saturday morning at 386 Washington Street." Brannan obviously hoped that a point of distribution in Boston would increase circulation, but the paper still did not support itself. In an editorial in the last issue, Parly Pratt announced that The Prophet would be discontinued for a few weeks "to wait for subscriptions sufficient to warrant its further publication."

The paper's financial struggles were apparent early on. On July 6, 1844, two weeks before it dropped the reference to The Society for the Diffusion of Truth, The Prophet urged its readers to subscribe to the Society at $5 a share and be entitled "to a dividend of the profits of the concern." On January 18, 1845, it raised the cost of an annual subscription to $2, and scattered throughout the run are pleas to the local Saints to support the paper and pay their subscriptions.6

Joseph Smith's presidential campaign seems to have been the immediate impetus for The Prophet. The first eight numbers promote him for president and print reports of political meetings in support of his candidacy. Issue 9 (July 13) alludes to his murder, and the tenth and eleventh numbers, printed in black bands, report the assassination in detail. The paper revisited the presidential campaign in September and October and endorsed James K. Polk.

Generally The Prophet resembles the other Mormon newspapers. Its early issues reprint excerpts from the Old and New Testament apocrypha, Oliver Cow-dery's eight letters to W. W. Phelps (item 197), and the "Lectures on Faith." It includes letters from missionaries and frequent excerpts from the Times and Seasons and Nauvoo Neighbor. Its issue of October 5 begins the report of Sidney Rigdon's trial in Nauvoo, and thereafter almost every issue carries anti-Rigdon material (see items 240, 242). Parley Pratt reached New York late in December 1844, and beginning on January 4, 1845, The Prophet ran frequent contributions from him (see item 269). Between January 25 and February 22, 1845, it printed excerpts from John Lloyd Stephens's Incidents of Travel in Central America, Chiapas, and Yucatan together with what appear to be wood cut illustrations.

The Prophet also records the rise and fall of George J. Adams and William Smith. Wilford Woodruff, who was in the east in the fall of 1844, wrote to Brigham Young that Adams and Smith were wrecking the Church in the eastern states. In passing he remarked that the newspaper was "an engine in their hands" to promote their own interests.7 Certainly Adams and Smith were celebrated in the paper and their comings and goings enthusiastically reported. Adams's star began to fade when Parley Pratt stated in the issue of January 4, 1845, that the "Great lions of Mormon-ism" would no longer run from city to city exploiting the Saints, and four months later The Prophet announced that he had been disfellowshipped. William Smith survived the life of The Prophet only to find himself denounced in its successor, the New-York Messenger (see items 267, 318).

Nothing is known about George T. Leach and A. E. Wright beyond the following: Leach was ordained an elder on May 18, 1842, while he was living in Norwalk, Connecticut; Wright was ordained an elder in September 1842 while living in Philadelphia; Leach replaced Lucian R. Foster as presiding elder in New York in

256

August 1843; both Leach and Wright were excommunicated in October 1844, apparently because they had aligned themselves with Sidney Rigdon; and Leach had joined James J. Strang by the fall of 1849.x

Sam Brannan, on the other hand, was one of California's most prominent pioneers. Born in Maine, March 2, 1819, he moved when he was fourteen years old to Kirtland, Ohio, with his Mormon sister Mary Ann Badlam and her husband. There he learned the printing trade and worked on the Kirtland Temple. William Smith baptized him into the Church in New York in 1842. As presiding elder in New York, Brannan chartered the ship Brooklyn, and on February 4, 1846, sailed with about 230 Latter-day Saints for San Francisco (see item 297). He also took his New York press with him on this voyage, and in San Francisco he used it to print The California Star, the city's first newspaper (see item 322). Brannan soon became one of California's leading citizens and one of its richest. He was a member of the first regular San Francisco town council and a California state senator. At one point he owned extensive properties in San Francisco and large tracts of land in Sacramento, Los Angeles County, and the Napa Valley. But his fortune slipped away from him, and he died in poverty in Escondido, California in 1889.9

Flake 6772. CtY, MH, NN, UPB, US1C, WHi.

212 [Placard advertising a general conference in the City Council room, Chapman's buildings, Chicago, May 25 and 26, 1844. Chicago? 1844]

On May 21,1844, Alfred Cordon, in company with James Burgess, arrived on foot in Chicago, where he would stop for a week en route to his electioneering mission in Vermont. That evening he met Samuel Shaw, the presiding elder of the twenty-two-member Chicago branch. Three days later it was learned that some of the Twelve might be coming to Chicago to hold a conference. The next day, Saturday, May 25, according to Cordon's journal, "Elder S. Shaw procured the City Council Room to hold Conference in. We placarded the City, to notify the people that we would hold a General Conference in the City Council room, commencing at 2 and 6 o'clock that day. Also on Sunday 26th May 1844 at 10, 2, and 6 o'clock." Cordon served as the president of the conference, and he included the minutes in his journal and sent a summary to the Times and Seasons.1 The unlocated placard advertising the conference was probably published by Shaw, twenty-six years old at this point and a native of Maine, who had presided over the Chicago branch since February and would join James J. Strang in December 1845 (see items 303, 310).2

213 SMITH, Joseph. General Smith's views of the powers and policy of the government of the United States. Chicago, III.: Ellis & Fergus, Book and Job Printers, Saloon Building, comer of Lake & Clark streets. 1844.

12 pp. 21 cm.

257

Elisha H. Groves led thirty-seven campaigners in Illinois, so one might guess that he or Samuel Shaw (see the preceding item) published General Smith's Views in Chicago.1 This edition differs from the first edition (item 201) in that it corrects eleven misprints or misspellings including imposts for imports on p. 4, line 23, and basis for bases on p. 6, line 27, and it replaces democrat with democratic on p. 9, line 2.

Groves was born in Madison County, Kentucky, November 5, 1797. He was baptized into the Church in March 1832 and moved to Jackson County the following year. In Missouri he served on the high councils in Clay and Caldwell counties. He evacuated Nauvoo in May 1846, and in September 1848 reached the Salt Lake Valley, where he was again called to the high council. In 1851 he settled in Parowan, where he was elected to the territorial legislature and appointed, a fourth time, to the high council. Two years later he was ordained a patriarch. Eventually he moved to Kanarra, where he died on December 20, 1868.2

Flake 7957a. UPB, US1C.

214 SMITH, Joseph. Americans, read!!! Gen. Joseph Smith's views of the powers and policy of the government of the United States. An appeal to the Green Mountain Boys. Correspondence with the Hon. John C Calhoun. Also a copy of a memorial to the legislature of Missouri. [2 lines] New-York: E. J. Bevin, Printer, No. 7 Spruce-Street. J844.

41 pp. 19.5 cm. Ornamental border on title page.

The title of this tract summarizes its contents (see items 201, 187, 199). The memorial is that of December 10, 1838, presented to the Missouri legislature on December 19, and printed in John P. Greene's Facts (items 55-56).

Americans Read!!! was printed at the shop of the The Prophet, its format taken from an earlier New York campaign piece, Correspondence Between Joseph Smith, the Prophet, and Col. John Wentworth (item 199). All but the last two pages of Joseph Smith's views on government are printed from the same typesetting in The Prophet of June 8, 1844, where the first page is arranged in four columns, rather than five, to accommodate the pamphlet setting. The text here of Joseph Smith's views corrects eleven misprints or misspellings in the first edition (item 201) including basis for bases on p. 8, line 2; adds three other errors; and has two trivial word changes. On June 22 The Prophet advertised Americans Read!!! at $6 per hundred, $ 1 per dozen, or 12!/20 each, and referred to the pamphlet as a "stereotyped edition." Sixteen months later the New-York Messenger was still offering it at 120 a copy.'

Flake 7962. CtY, CSmH, IHi, US1C.

215 SMITH, Joseph. General Smith's views of the powers and policy of the government of the United States. Jacksonian Print, Pontiac, Michigan. 1844.

8 pp. 25.5 cm.

258

Charles C. Rich, who would be called into the Twelve in 1849, was the leader of Joseph Smith's presidential campaign in Michigan. On May 14 he, David Fullmer, Moses Smith, and Norton Jacob left Nauvoo for Michigan in a two-horse carriage, and about the middle of June Rich contracted with the Pontiac Jacksonian to print 5,000 of General Smith's Views. He and his companions continued their election­eering until mid-July, when they learned of the deaths of Joseph and Hyrum Smith.1

The Pontiac edition of General Smith's Views corrects nine misspellings or typographical errors in the first edition (item 201), including basis for bases on p. 4, line 17, and adds two typographical errors, three minor word changes, and four deletions of single words.

Flake 7960. UPB, US1C.

216 SMITH, Joseph. Gen. Joseph Smith's views of the powers and policy of the government of the United States. Philadelphia: Printed by Brown, Bicking & Guilbert, No 56 North Third St. 1844.

12 pp. 24 cm.

217 SMITH, Joseph. Views of the powers and policy of the government of the United States. By General Joseph Smith, of Nauvoo, Illinois. Re-published by John E. Page, elder of the Church of Latter-day Saints.—Pittsburgh—1844. [Caption title]

8 pp. 25 cm.

David Yearsley led the campaign in Pennsylvania and most likely published Joseph Smith's Views in Philadelphia.1 Page, being the independent that he was, got out his own edition, with a slightly different title and his name in the caption.

The Philadelphia edition differs from all others in that it inserts the following preface:

The numerous and respectful calls made upon me for an expression of my views of National Policy demand attention, but as answering them individually would be attended with much labour, Gentlemen will rest assured of my kindest regard while in lieu thereof I avail myself of the medium of the press. J.S.

Where this statement came from is not known. Perhaps it was inscribed on some of the copies of General Smith's Views mailed out in February. Further, the Philadelphia edition corrects twelve misprints or misspellings in the first edition (item 201), including basis for bases on p. 6, line 25, and has two insignificant word changes and two deletions of one or two words. A more significant difference occurs at the end of the first paragraph on p. 12, where the two sentences beginning Oh, granny, granny are omitted.

The Pittsburgh edition corrects fourteen misprints or misspellings in the first edition. It also has three single-word changes and one deletion of a single word.

259

David Dutton Yearsley was born in Chester County, Pennsylvania, March 3, 1808, converted to Mormonism in 1841, and soon after moved to Nauvoo. A member of the Council of Fifty, he was called to be a bishop at Winter Quarters in 1846, and two years later he was elected a county commissioner of Pottawattamie County. He died at Winter Quarters in 1849.2

Item 216: Flake 7958. CtY, US1C. Item 217: Flake 7966. CtY, DLC, MoInRC, NN, UPB,US1C.

218 SMITH, Joseph. General Smiths views of the powers and policy of the government of the United States. [Caption title] [N.p., 1844?]

11 pp. 20 cm.

This edition of General Smith's Views bears no indication of when or where it was published. But its text, paper, and typography suggest it was printed at the time of Joseph Smith's campaign. Perhaps it is the edition published by Lorenzo Snow in Ohio (next item). Its text corrects fourteen spelling or typographical errors in the first edition (item 201), including imposts on p. 2, line 32, and basis on p. 4, line 36; and it adds two misprints of its own.1

Flake 7961. US 1C.

219 SMITH, Joseph. [General Smith's views of the powers and policy of the government of the United States. Kirtland, Ohio? 1844]

No copy of this edition is known (see item 218). Lorenzo Snow, who led the campaign in Ohio, mentions it in his journal:

Sent early in the spring [of 1844], by the Twelve, on a Political mission to Ohio. Delivered on the Steamer Osprey the first political lecture that was ever delivered to the world in favor of Joseph for the Presidency the day after the Conference 6th April Received an appointment by the Twelve to form a political organization throughout the state of Ohio for the promotion of Joseph for the Presidency. On the 23rd of June presided at a large Convention in the Temple at Kirtland. Procured the Printing of 4000 copies of Joseph's "Views" on Government. Got the state nearly organized and heard of the death of Gen. Smith.

220 SMITH, Joseph. [General Smith's views of the powers and policy of the government of the United States. Paris, Tennessee, 1844]

This too is not located. Its story comes from the reminiscences of Abraham O. Smoot, who had charge of electioneering in Tennessee:

From Dresden [Tennessee] I proceeded to Paris, in the same State, where I contracted for the publication of 1,000 copies of Joseph Smith's "Powers and Policy of the Government of the United States." After the printing had been done and paid for, the

260

printer informed me that if I attempted to circulate the pamphlets it would be likely to land me in the penitentiary, as the views expressed therein, in regard to freeing the slaves, would be considered treasonable and contrary to law. On consulting a lawyer of the place, a boyhood friend of mine, I found that he held the same opinion, and I therefore suppressed the whole edition.1

A. O. Smoot was a Kentuckian, born on February 17, 1815. He joined the Church in 1835, was imprisoned for a time following the violence at Far West, moved to Nauvoo in 1839, and led the third company to reach the Salt Lake Valley in 1847. He was the first justice of the peace in the Valley and bishop of the Fifteenth, Big Cottonwood, South Cottonwood, and Sugar House wards. In 1856 he was elected mayor of Great Salt Lake City and served until 1866. Two years later he was called to Provo to preside over the stake there, and for twelve years he served as the Provo mayor. He was a founder and president of the Provo Woolen Mills, the First National Bank of Provo, and the Utah County Savings Bank. He died in Provo, March 6, 1895.2

221 PRATT, Parley Parker. A voice of warning, and instruction to all people, or an introduction to the faith and doctrine of the Church of Jesus Christ, of Latter Day Saints. By Parley P. Pratt. [5 lines] Third American edition. Nauvoo: Printed by John Taylor. 1844.

x[Il]-279,281-284 pp. 12.5 cm.

The 1844 Voice of Warning is the fourth American edition, not the third (see items 38, 62, 139). One might wonder if Parley Pratt deliberately ignored the 1842 edition because he did not authorize it. The Nauvoo edition was advertised as "now out and for sale at this office" in a notice dated June 11, 1844, in the Nauvoo Neighbor of June 12 and in most issues of the Neighbor thereafter. In November The Prophet began advertising it at 370 a copy. The preface to the 1847 Edinburgh Voice of Warning indicates that the five editions preceding it comprise 13,000 copies. Since the total of those of 1837, 1839, and 1841 is 8,000, it seems likely that the 1842 and 1844 editions were each printed in 2,500 copies.

It is a faithful reprint, including the prefaces (pp. [iii]-x), of the 1841 Man­chester edition (item 127). The number 280 is skipped in the pagination of the book. Its bindings include full brown sheep with a red leather label on the backstrip, half brown sheep with marbled paper boards, full brown cloth, and half green or brown cloth with marbled paper boards.

Flake 6631. CSmH, CtY, DLC, ICHi, ICN, MH, MWA, NN, UHi, UPB, US1C.

222 The People's Organ. Devoted to the imvestigation [sic] of various doctrines and beliefs; religious, moral, social, and political. Pittsburgh: June 15, June 29, July 12, 1844.

v. 1, nos. 1-3. [4],[4],[4] pp. 40 cm. Text in four columns.

261

At first glance it is not clear just what The People's Organ is or who published it. The first issue asserts that it "is published every Saturday by a committee, at the north east corner of Market & 3d Sts. In the Building known as the Sun Office, Pittsburgh. A. J. Foster Printer. Terms. $2 per year,—in advance." (The subscription was dropped to $1 in the second number.) And an editorial in the first number says that several people of various religious and political persuasions are publishing The People's Organ as an independent paper; that all men writing on any subject are invited to submit communications; and that Mormonism will be much discussed. "We do not advocate Mormonism," this editorial concludes, "we only want them to have an equal chance with the rest of mankind." A further look, however, indicates that The People's Organ was indeed a Mormon paper and John E. Page was its guiding light.

In spite of its promise, the first three numbers appeared about every other Saturday. Whether the paper ran beyond three numbers is not known.1 Each of the surviving issues has four unnumbered pages, the text in four columns. The second number, at least, was printed in 500 copies.2 One suspects that Page's "committee" of publishers was inspired by The Prophet's Board of Control of the Society for the Diffusion of Truth (see item 211).

Page's response to a heavy-handed anti-Mormon piece is the lead article in the first number. This is followed by two articles signed, respectively, "Philo" and "Knox," which question the Mormon concept of the gathering, the appropriateness of Joseph Smith's involvement in politics, and some of Page's ideas on the Holy Ghost in the third issue of The Gospel Light (item 178). Neither of these, however, carries the conviction of the anti-Campbellite and anti-Catholic pieces on the fourth page. That they were in fact straw men is made clear in the third number where Page writes on the gathering in response to "Philo."

Page dominates the second issue with a long essay on the necessity of direct revelation from God, a short piece on Joseph Smith's presidential candidacy, two articles from the second number of The Gospel Light, and an announcement that Sidney Rigdon had just arrived in Pittsburgh. The only other signed article is one by Richard Savery, a local Latter-day Saint, on the unchanging nature of God and his laws. The third number consists mainly of Page's response to "Philo" and a reprint of the documents pertaining to the assassination of Joseph and Hyrum Smith, taken from the Nauvoo Neighbor Extra of July 2 (item 227), the Neighbor of July 3, or the Times and Seasons of July 1, 1844.

Flake 6300. UPB.

223 Nauvoo Neighbor Extra. Monday morning, June 17, 1844. [Nauvoo, 1844] Broadside 58 x 45 cm. Text in seven columns.

This is the first of five Nauvoo Neighbor extras which detail the events surrounding the murders of Joseph and Hyrum Smith. It deals with the precipitating incident, the destruction of the Nauvoo Expositor.

262

The likelihood of a dissident newspaper in Nauvoo became apparent on May 7, 1844, when Robert D. Foster took delivery of a printing press. Three days later, William and Wilson Law, Charles Ivins, Francis M. and Chauncey L. Higbee, and Robert and Charles A. Foster issued a prospectus for the Expositor which promised a full airing of their differences with the Church leaders.1 Among the dissidents were some of Nauvoo's leading citizens. William Law, a wealthy convert from Canada, had been Joseph Smith's second counselor in the presidency of the Church. His brother Wilson had been second in command of the Nauvoo Legion, and Robert D. Foster the Legion's chief surgeon. Sylvester Emmons, the editor of the Expositor, was a member of the city council.2 Economics, Joseph Smith's political involve­ments, his use of the municipal court, and polygamy lay at the heart of their conflicts with the heads of the Church.

Mormon polygamy had its roots in the 1830s. In the spring of 1841 Joseph Smith secretly took a plural wife, and that summer he discreetly began to teach the new doctrine of marriage to some of the Twelve. By the summer of 1843, a number of the Church leaders were involved in the practice. On July 12, 1843, Joseph Smith dictated to William Clayton the revelation on marriage which sanctions, under certain circumstances, a plurality of wives (D&C 132), and that day several of those close to Smith heard it read. William Law, however, did not waver in his opposition to polygamy. Three days after the prospectus for the Expositor appeared, Sidney Rigdon visited him in an attempt to negotiate a peace, but Law remained adamant in insisting that Joseph Smith publicly acknowledge the doctrine of plural marriage and repudiate it.3

The first and only issue of the Expositor appeared on June 7, producing an uproar in Nauvoo. For six hours on June 8 and seven on Monday, June 10, the city council debated the merits of the newspaper and the conduct of the Laws, Higbees, and Fosters. At the end of these deliberations the council passed an ordinance declaring the Expositor a public nuisance and issued an order to Joseph Smith, the mayor, to abate it. Smith handed the order to John R Greene, the city marshall, and by eight o'clock that evening he had destroyed the press and pied the type.4

Two days later, the Warsaw Signal ran a bitter letter from Charles A. Foster which described the incident and a rabid editorial by Thomas Sharp which declared, "War and extermination is inevitable! . . . We have no time for comment, every man will make his own. Let it be made with POWDER and BALL!!!" On June 13 a mass meeting gathered in Carthage, which was reported in a Warsaw Signal extra the next day and in the Signal of June 19. Here it was resolved to demand the arrest of Joseph Smith, and if he did not surrender, "a war of extermination should be waged, to the entire destruction, if necessary for our protection, of his adherents." The extra further complained that, in the meeting of the Nauvoo City Council, Hyrum Smith offered a reward for the destruction of the Signal and threatened the life of Thomas Sharp. The Mormons responded by convening a mass meeting of their own in Nauvoo on Sunday evening, June 16, and at this meeting they voted to send delegates around

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the county to air their side of the conflict. The Nauvoo Neighbor Extra of June 17 was struck off for this effort.5

Willard Richards and Thomas Bullock prepared the city council minutes and probably compiled the extra.6 It opens with some editorial comments and an affidavit signed by several members of the Nauvoo City Council that Hyrum Smith did not threaten Sharp or offer a reward for the destruction of the Signal. Next it reports the deliberations of the city council which focus mainly on allegations of sexual misconduct and illegal activities of some of the dissenters. Occurring twice in these minutes is the comment that the revelation of July 12, 1843, "was in answer to a question concerning things which transpired in former days, and had no reference to the present time." The extra prints the resolution of the city council declaring the Expositor a public nuisance, its order to demolish the press, Joseph Smith's order to Greene, and Greene's return. It gives a brief summary of the mass meeting on June 16 and the names of those delegated to speak around the county; it concludes with Joseph Smith's mayoral proclamation of June 16 justifying the actions of the city council.

The text of the extra was reprinted in the Nauvoo Neighbor of June 19 from a rearrangement of the same setting. That day the Signal editorialized on the extra, calling it "the best evidence that can possibly be procured, of the rascality of the Mormons."

Flake 5728. US1C.

224 Nauvoo Neighbor, Extra;—Friday morning, (5 o'clock,) June 21, 1844. [Nau­voo, 1844]

Broadside 58 x 42 cm. Text in six columns.

Shortly after the destruction of the Expositor press, Francis M. Higbee made a complaint before a justice of the peace in Carthage against Joseph Smith and seventeen others for riot while demolishing the press, and on June 12 Smith and his associates were arrested on this warrant. Joseph Smith immediately turned to the municipal court of Nauvoo on a writ of habeas corpus, and later that same day the municipal court held what amounted to a preliminary hearing and dismissed the charges. The next morning the municipal court, with Joseph Smith sitting as chief-justice, dismissed the charges against most of the other seventeen men named in Higbee's complaint. This was reported to the mass meeting in Carthage on June 13 (see the preceding item), and in the days to follow it exacerbated the growing hostility toward the Saints. On June 16 Joseph Smith consulted Jesse B. Thomas, the state circuit judge, who advised him to be retried before some other justice of the peace in Hancock. Consequently on the 17th, Smith and sixteen of the seventeen named in Higbee's complaint were rearrested and brought before Daniel H. Wells, a friendly non-Mormon justice of the peace in Nauvoo, who, after hearing consid­erable testimony, discharged the prisoners. Not surprisingly, this second hearing was no more satisfactory to the anti-Mormons than the first, and their demand that Joseph

264

Smith be tried before the Carthage justice who issued the original warrant led to the events which culminated in his assassination on June 27.'

Stephen Markham reported on June 17 that mobs were gathering around the county and might be expected to attack, and the next day Joseph Smith declared martial law in Nauvoo. Further reports of mob activity and statements in the Warsaw Signal about preparations for violent action prompted Smith to call out the Nauvoo Legion on June 19 to guard the city.2

On the morning of June 21, the Nauvoo Neighbor issued an extra to apprise the Hancock citizenry of the trial before Daniel H. Wells and to further press the case for destroying the Expositor. This extra reprints some of the resolutions of the Carthage mass meeting on June 13 together with certain hostile quotations from the Warsaw Signal of June 19. Its middle columns print more denunciations of the dissenters, and the last two columns contain a report of Joseph Smith's hearing before Wells on the 17th. The text was reprinted in the Neighbor of June 26 from the same typesetting. The LDS Church's copy of the extra has attached at the bottom Wells's manuscript certification, dated June 22, 1844, that the report of the hearing in the broadside is "a true statement of the proceedings."

Twenty-nine years old at this point, and a native of New York, Wells would join the Church in 1846 and make the trek to Utah in 1848. He would serve for twenty years as Brigham Young's counselor in the First Presidency of the Church and for ten years as mayor of Salt Lake City.'

Flake 5729. CtY, UPB, US1C.

225 Nauvoo Neighbor, Extra; June 29th, 1844. Proclamation. Head Quarters, June 28, 1844, 4 o 'clock, A.M. To the citizens of Carthage and Hancock county: [Signed at end:] M. R. Deming, Brig. Gen., 4th Brigade and 5th Division. [Nauvoo, 1844]

Broadside 14.5 x 8.5 cm.

Eleven hours after the murder of Joseph and Hyrum Smith and ten hours before their bodies were brought to Nauvoo, Minor R. Deming—ordered by Governor Ford to exercise whatever discretionary powers he felt necessary to preserve the peace—issued this proclamation to allay the non-Mormons' fear of Mormon repri­sals and to prevent further violence from the anti-Mormons. It "invites" the citizenry of Hancock to remain in their homes and cooperate in "establishing tranquility and safety throughout the county," and asserts that adequate militia to protect every citizen will be in the county in twelve hours. It indicates that "there is no just apprehension of an attack upon any place by the Mormon citizens of our county," and commands all in Hancock to refrain from violence against the Saints. The bodies of Joseph and Hyrum Smith, it concludes, will be moved to Nauvoo under military escort. The proclamation was reprinted from the same setting in the Nauvoo Neighbor Extra of June 30 (next item) and in the Neighbor of July 3.

M. R. Deming was considered a "Jack Mormon" by the anti-Mormons, that is, a non-Mormon who was friendly with the Saints. But what they perceived to be

265

friendship was merely his simple conviction that "the Mormons should be treated like other people." Born in Litchfield, Connecticut, February 24, 1810, he came to Hancock County in 1838 after teaching in Ohio, and by 1844 he was a brigadier general in the Illinois militia. In the August 1844 election, the solid Mormon vote elected him sheriff of Hancock County (see items 228, 274), and thirteen months later he died of "congestive fever."1

Flake 5730. CtY, UPB, US1C.

226 Nauvoo Neighbor,—Extra: Sunday, 3 o'clock, P.M., June 30th, J844. [At head of first column:] Awful Assassination! The pledged faith of the state of Illinois stained with innocent blood by a mob! [Nauvoo, 1844]

Broadside 58 x 42 cm. Text in six columns separated by black bands.

227 Nauvoo Neighbor,—Extra. Tuesday, 3 o'clock, A.M., July 2, 1844. Second edition. [At head of first column:] Awful Assassination! The pledged faith of the state of Illinois stained with innocent blood by a mob! [Nauvoo, 1844]

Broadside 55 x 38.5 cm. Text in six columns separated by black bands.

Item 226, published three days after the murders of the Smiths, is the first official Mormon statement on the tragedy. It opens with an account of the events leading to the murders. This is followed by reports by each of Joseph Smith's lawyers, H. T. Reid and James W. Woods, and a statement from Thomas Ford, "To the People of the State of Illinois." The sixth column reprints M. R. Deming's proclamation of June 28 (item 225) together with two other communications from him.

Why the extra of June 30 was reissued thirty-six hours later is not clear. Perhaps the demand for this press release warranted a second issue; perhaps the new material in the last column prompted its reprinting. The first five and a quarter columns of item 227 are reprinted from the same setting, slightly rearranged, of this part of item 226. In the remainder of the last column, M. R. Deming's documents are replaced by five documents, headed Signs of Peace!, which deal with the visit of Hart Fellows and Abraham Jonas, deputized by Governor Ford to determine if there was any threat of Mormon counter-violence.1 These include Ford's order to Fellows and Jonas of June 30; their communication to the Nauvoo City Council of July 1; the resulting resolutions of the council passed that day, among them, "Resolved, unanimously, That this city council, pledge themselves for the city of Nauvoo, that no aggressions by the citizens of said city, shall be made on the citizens of the surrounding country"; Willard Richards's note accompanying the resolutions; and the minutes of a public meeting in Nauvoo on July 1 where the resolutions of the council were publicly approved.

Item 226 occurs in two states: (1) with James W. Woods's name in the fifth column given as Wood, and (2) with his name given as Woods. The name appears

267

as Woods in item 227 and in the Nauvoo Neighbor of July 3, so state (1) is undoubtedly the earlier.

The text of item 226 was reprinted in The Prophet of July 20 and in the Millennial Star Supplement of August 1844 (item 233). Parts of it were included in Thomas A. Lyne's A True and Descriptive Account of the Assassination of Joseph & Hiram Smith (item 231) and in John Gooch's Death of the Prophets Joseph and Hyram Smith (item 232). The combined texts of items 226 and 227 were reprinted in the Neighbor of July 3 from the same typesettings. Item 227 was reprinted, from a new setting, in the Times and Seasons of July 1, 1844, and parts of it were republished in the third number of The People's Organ (item 222).

Hugh T Reid was born in Union County, Indiana, October 8, 1811, graduated from Indiana College in 1837, and moved two years later to Fort Madison, Iowa, where he began his law practice. From 1840 to 1842 he served as prosecuting attorney for the district that included Lee, Des Moines, Henry, Jefferson, and Van Buren counties. In 1862 he was commissioned colonel of a regiment of Iowa volunteers, and at the battle of Shiloh he was wounded and brevetted a brigadier general. After the war he engaged in building the Des Moines Valley Railroad. He died in Keokuk, August 21,1874.2

James W. Woods, called "Old Timber" in his later years, was born in Middlesex County, Massachusetts, April 30, 1800. He was admitted to the bar in Virginia in 1827 and that year moved to Illinois. In 1834 he settled in Burlington, Des Moines County, Iowa, and two years later he married Catherine Wells, the sister of Daniel H. Wells. He was Burlington's first city solicitor, 1837; secretary of the first Iowa senate, 1846-47; the district's prosecuting attorney in 1847; and clerk of the Iowa supreme court, 1847-54. In 1868 he and a second wife went to Waverly, Bremer County, Iowa, where he continued to practice law. Subsequently he moved to Steamboat Rock, Hardin County, where he was still living in 1883.3

Item 226: Flake 5731. CtY, ICHi, MoInRC, TxDaDF, UPB, US1C. Item 227: Flake 5731 a. US1C.

228 Notice A public meeting will be held at the Seventies' Hall to-morrow (Satur­day,) at 2 o 'clock, P.M., for the purpose of selecting suitable persons as candidates to be voted for at the ensuing August election. Many citizens. Friday, July 26, 1844. [Nauvoo? 1844?]

Broadside 24 x 32.5 cm.

The reference to the Seventies' Hall—a Nauvoo building on the northeast corner of Parley and Bain streets—marks this broadside as a Mormon product (see items 243, 244). At issue was the election on August 5 which was particularly important to the Saints, for the newly elected county officers would be faced with prosecuting the murderers of the Smiths and resisting further violence from the anti-Mormons. On July 17, J. B. Backenstos warned the Mormons that the anti-Mor­mons in Carthage hoped to elect their own county commissioner, sheriff, and state

268

representatives, and urged the Saints to pick their candidates and unite behind them.' But the Mormons seemed reluctant to organize for this election, and as late as July 24 the Nauvoo Neighbor announced that there would be no political meeting in Nauvoo to choose candidates. That same day the Warsaw Signal, in its article "To the Public," reminded its readers that if the Mormons elected their county commis­sioner, they would then have a majority of commissioners and thus control the selection of grand and petit jurors. Perhaps this caused the Saints to reconsider. At any rate, on July 26 they issued the notice to meet at the Seventies' Hall the following day.

On August 2, a public meeting convened in the grove west of the Nauvoo Temple and endorsed the following candidates: for sheriff, Minor Deming (see item 225); for coroner, Daniel H. Wells (see item 224); for county commissioner, George Coulson, a Mormon who had served before as a commissioner; for state repre­sentatives, Jacob B. Backenstos, a friendly non-Mormon (see item 275), and Almon W. Babbitt, a Mormon (see item 318). All were elected by substantial margins, thanks to the Mormon bloc.2

Flake 5717. US1C.

229 PRATT, Orson. Prophetic almanac, for 1845. Being the first after bissextile or leap year. | Vignette] Calculated for the eastern, middle and western states and territories, the northern portions of the slave states, and British provinces. By Orson Pratt, A.M., professor of mathematics in the University of the City of Nauvoo. New York: Published at the Prophet office, No. 7 Spruce street. Price 6'A cents single—$4 per hundred—$25 per thousand. [1844] [At head of title:] No. 1.—To be continued annually.

[1-14] 15-24 pp. 20 cm. Ruled border on each page.

On December 8, 1843, Joseph Smith proposed to the city council that Congress be petitioned to receive Nauvoo as a U.S. territory, and that day the council appointed John Taylor, Orson Spencer, and Orson Pratt to draft such a memorial. Thirteen days later the council delegated Pratt to submit the memorial to Congress. The following March he left for Washington, D.C. (see items 187, 188).'

Dated December 21, 1843, the memorial mainly rehearses the Mormons' experiences in Missouri and their fruitless efforts to obtain compensation for their losses. The heart of it is a draft of an ordinance which grants to Nauvoo "all the rights, powers, privileges, and immunities" belonging to a federal territory, as well as "the spirit, letter, meaning, and provisions" of the Nauvoo charter. It further empowers the mayor to call a sufficient number of United States troops, in connec­tion with the Nauvoo Legion, to repel mobs and keep the public peace, and it specifies that the Legion will be "under the same regulations, rules, and laws of pay" as U.S. troops.2

Early in April 1844 Orson Pratt handed the December 1843 memorial as well as the one of November 28, 1843 (see item 187), to James Semple, senator from

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Illinois. He submitted them to the Senate on April 5, and the Senate referred them to the Judiciary Committee.3 Orson Hyde reached Washington later that month, and on the 26th he and Pratt drafted a bill appropriating $2 million in compensation for the Mormon losses in Missouri and handed it also to the Senate Judiciary Commit­tee.4 Both memorials and the compensation bill apparently died in the committee.5

Pratt remarks in his autobiographical sketch that he spent ten weeks in Washington, during which time he "preached and baptized a few" and, during his leisure moments, "calculated eclipses, and prepared an Almanac for publication for 1845." Calculating eclipses was a natural outgrowth of his interests in science and mathematics. In his sketch he notes that between 1836 and 1844, he had made himself "thoroughly acquainted with algebra, geometry, trigonometry, conic sec­tions, differential and integral calculus, astronomy, and most of the physical sci­ences."6

Orson Pratt arrived in New York City about June 1, 1844. Three weeks later The Prophet began advertising Prophetic Almanac for J845, and on August 3 it announced that the shop had "just issued" the almanac and was ready to supply orders.7

The heart of the almanac, of course, is a calendar (pp. [3]—[ 14]) which gives the times of the rising and setting of the sun and the moon for two regions, the times of high tides in Boston and New York, the locations and phases of the moon, and certain important world dates. The second page includes a list of the lunar and solar eclipses during 1845, with the times these would be visible in Boston, New York, Philadelphia, Cincinnati, and Nauvoo. Filling in below the calendar are quotations from Joseph Smith's letter to James Arlington Bennet (item 198) and Parley Pratt's "Intelligence and Affection" (item 202); The Mormon Creed—"Let every body mind their own business," followed by a set of theological questions and answers; and the parallel comparisons, "The Doctrine of Christ" and "The Doctrines of Men," taken from the last chapter of the Voice of Warning (items 38, 62, 127, 139, 221). Pages 19-23 contain "Dialogue Between Tradition, Reason, and Scriptus," which argues against the idea that "the canon of Scripture is full." The last page advertises The Prophet and its printing and book shop. The A.M. following Orson's name on the title page refers to the honorary degree conferred upon him by the University of the City of Nauvoo on September 4, 1841. His formal schooling amounted to a few months.8

The set of theological questions and answers, for the first time, explicitly put in print some of the most dramatic ideas spoken of by Joseph Smith in his King Follett discourse of April 7, 1844 (see item 271). For example: "What is his [man's] final destiny? To be like God. What has God been? Like man.'"'

Prophetic Almanac for 1845 also prints the first part of the December 1843 memorial which speaks of the Mormons' losses in Missouri and their futile efforts to obtain redress (pp. 15-18); it does not include that part which requests territorial status for Nauvoo. This is followed by a letter from Orson Pratt of May 11, 1844, to John M. Berrien, chairman of the Senate Judiciary Committee, which argues that

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there is no hope of obtaining redress through the Missouri courts and urges the committee to act favorably on the Saints' memorial (pp. 18-19). It would seem that here Orson refers to the memorial of November 28, 1843. But he printed the opening part of the December 1843 memorial in the almanac undoubtedly because it gave a fuller account of the Mormons' Missouri experiences, and because he had a hand in writing it.

Orson Pratt promised, on the title page, to continue the almanac annually, and the following year he issued one for 1846 (item 269). But these two were the extent of his published "prophetic" almanacs.10

Flake 6514. CtY, DLC, NN, UPB, US1C, UU.

230 APPLEBY, William Ivins. A dissertation on Nebuchadnezzar's dream: show­ing that the kingdom spoken of by Daniel the prophet was not set up in the days of the apostles; and the order of the kingdom set up then explained. Also: the rise and faith of the most notable orthodox societies of the present day, together with a synopsis of the origin and faith of the Church of "Latter-day Saints, " comparing their faith with the faith of other societies. By W. I. Appleby, minister of the gospel. [1 line] Printed by Brown, Bicking & Guilbert, No. 56 N. Third Street, 4th door

north of Arch St., Philadelphia. 1844. 24 pp. 18 cm.

William I. Appleby had been laboring as a missionary in Pennsylvania, Delaware, and New Jersey almost constantly since October 1840. On July 15, 1844, five days after he heard of the deaths of Joseph and Hyrum Smith, he returned to his home in Recklesstown, New Jersey, to rest for four weeks. During this period he wrote A Dissertation on Nebuchadnezzar s Dream, which he seems to have finished by August 6, the date of a note To the Reader on the second page of the pamphlet. He reports in his journal that he published 2,000 copies, and the book sold well. A year later the New-York Messenger was still advertising it at 100 a copy or $1 per dozen.1

A Dissertation opens with some preliminary remarks on reading the scriptures literally and then launches into a discussion of the dream of Nebuchadnezzar (Dan. 2) that is taken virtually word-for-word, without credit, from the 1837 Voice of Warning, pp. 25-29 (item 38). It includes some comments on the various kingdoms symbolized in the dream and then argues that the kingdom set up by Jesus was not the last kingdom spoken of by Daniel. The ideas here are from the third chapter of Voice of Warning, which at some points the tract quotes directly. Next it takes up the rise of the major Christian denominations, written from the standard church histo­ries, including Mosheim's Ecclesiastical History and William Gahan's A Compen­dious Abstract of the History of the Church of Christ, and from Benjamin Winchester's Synopsis (item 155), whose text it also borrows from time to time. A Dissertation then summarizes the beliefs of the major denominations. By referring to Rev. 12:1-14, Num. 14:34, and Ezek. 4:6, and performing some numerical

272

gymnastics, it infers that the Bible predicts that Christ's true church would be restored in 1830, and this leads to a brief history of Joseph Smith and the rise of Mormonism. Another calculation on the final page produces the conclusion that only twenty-seven years remain until the Second Advent.

Flake 188. DLC, MH, UPB, US1C, UU, WHi.

231 LYNE, Thomas Ackley. A true and descriptive account of the assassination of Joseph & Hiram [sic] Smith, the Mormon prophet and patriarch. At Carthage, Illinois June 27 th, 1844, by an eye witness, T. A. Lyne, late of the stage. To which is annexed the speech of H. L. [sic] Reid, also, speech of James W. Woods. To which is added a brief outline of the faith and doctrine of the Latter Day Saints. New-York: Printed by C. A. Calhoun, No. 1 Division-Street. J844.

19 pp. 20.5 cm.

T. A. Lyne was in Nauvoo at the time of the murders of Joseph and Hyrum Smith and was one of those identified the day before the assassination as a witness for a change of venue. He was also present when their bodies were brought back to Nauvoo, but he did not witness the actual assassination. By August 1844 he had returned to the east coast. In Boston he encountered what he believed to be abuses of the doctrine of plural marriage, and he published a letter in The Prophet ofOctober 5, 1844, warning Mormon women to resist the unrighteous advances of some of the elders. This drew the wrath of Sam Brannan, William Smith, and George J. Adams, and late in October Lyne was excommunicated from the Church (see item 207).'

On August 10, 1844, The Prophet announced,

We have just published "A true and descriptive account of the assassination of Joseph and Hiram Smith, the Mormon Prophet and Patriarch at Carthage, June 27th, 111, 1844, by an eye-witness, T. A. Lyne, (late of the stage.) To which is annexed the Speeches of H. L. Reid and James W. Woods, to which is added a Brief Sketch of the Faith and Doctrine of the Latter Day Saints.—Price 12!/2 cents each.

This is a bit puzzling since the pamphlet was printed by C. A. Calhoun, the printer of two of George J. Adams's tracts (items 193, 194), not by The Prophet at No. 7, Spruce Street.

From the comments in The Prophet of September 7, it is clear that Lyne—ever the actor—gave public readings of his pamphlet after it was printed. A year later, even though he was out of the Church at this point, the New-York Messenger was still offering his tract at 120 a copy.2

The tract begins with a discussion of the events surrounding the assassination (pp. [3]-12), which is largely editorializing—with the following postscript: "The writer requests that all who were concerned in this nameless butchery will purchase a copy of this pamphlet, preserve it under their pillow, and in their hour of exit, before death has glazed their eyes, read it, and then ask mercy if they dare." This is followed by the reports of H. T. Reid and James W. Woods (pp. 13-[ 18]) (see items

273

226-27). The final page contains A Brief Outline, of the Faith & Doctrine of the Latter Day Saints, taken without credit from Parley Pratt's Late Persecution, pp. [iii]-vi (item 64). On the verso of the title page, George J. Adams, Lyne's brother-in-law and soon his antagonist, certifies that the pamphlet "is a true statement of the leate melancholly facts that transpired at Nauvoo and its vicinity." A True and Descriptive Account actually collates: [I ]—13,16,15,14,19,18,17, a consequence of a misarrangement of the pages in the second signature. Some copies, but not all, give the number of p. 18 as 81.

Flake 5066. CtY, MB, MiU-C, NN, PHi, US1C.

232 GOOCH, John. Death of the prophets Joseph and Hyram [sic] Smith, who were murdered while in prison at Carthage 111, on the 27th day of June, A.D. 1844. Compiled and printed for our venerable brother in Christ, Freeman Nickerson. Contents. Account of the death of the Mormon prophet and patriarch of the Church of Jesus Christ of Latter Day Saints. Two official reports from Governor Ford. A report from J. W. Woods attorney at law. A few sketchs [sic] from the faith and doctrine of the Latter Day Saints. [6 lines giving meeting locations] Boston: Printed by John Gooch, Minot's Building Spring Lane, corner Devonshire Street. 1844.

12 pp. 22 cm.

Although this tract is often attributed to Freeman Nickerson, it appears to have been compiled by John Gooch, possibly at Nickerson's request. The title states Compiled and printed for. . . Freeman Nickerson, and the preface (p. [2]) is signed J.G.

Born in Concord, Massachusetts, August 6, 1824, John Gooch was a member of the Mormon branch in Boston and a professional printer who regularly advertised in The Prophet (see also item 268). In 1845 he was married in Nauvoo, and three years later Orson Hyde engaged him to print the Frontier Guardian in Kanesville, Iowa. Gooch worked on the Guardian until Hyde sold it in February 1852, and later that year, en route to Utah, he died at Woodriver Camp, Nebraska.1

Death of the Prophets is mainly taken from the reports in the Nauvoo Neighbor Extra of June 30 (item 226). Its description of the events leading up to the assassination (pp. [3]-4) as well as Thomas Ford's "To the People of the State of Illinois" (pp. 4-5) and James W. Woods's report (pp. 7-9) are extracted from the extra. In addition it includes Ford's proclamation of July 25, 1844, "To the People of Warsaw, in Hancock County" (pp. 5-7), initially published as a broadside and reprinted in the Nauvoo Neighbor of July 31,1844, and in The Prophet of August 17.2 In this proclamation Ford condemns the threats of violence against the Saints and reminds the people of Warsaw of the Mormons' peaceful stance. He further declares that if those agitators in Warsaw become the aggressors, he is "determined that all the power of the state shall be used to prevent [their] success." The pamphlet concludes with the thirteen "Articles of Faith" from the Wentworth letter (item 199)

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and a testimony (pp. 10-12), written perhaps by Freeman Nickerson.3 The title page occurs in two states, with and without the word ///. in the sixth line.

Wilford Woodruff reached Liverpool on January 3, 1845, to assume the presidency of the British Mission. During the next eight days, he sold six hundred copies of Death of the Prophets to four men in the mission at 12s. 6p. a hundred.4

One might guess that he used the tracts to help defray his mission expenses. Flake 3613. CtY, MH, MiU-C, UPB, US1C.

233 Supplement to the Millennial Star. August 1844. Address to the Saints. [Caption title] [Liverpool, 1844]

16 pp. 22 cm. Each page within black bands.

This supplement brought the details of the assassination to the British Saints. It is routinely bound with the fifth volume of the Star; and even though it does not indicate a place of publication, it certainly was printed in Liverpool by James and Woodburn, who were printing the Star at the time. A notation on the copy in the Franklin D. Richards set in the Brigham Young University Lee Library suggests that the supplement was printed in 2,100 copies.

It includes the text of the Nauvoo Neighbor Extra of June 30, 1844 (item 226), with a few trivial grammatical improvements. This is followed by some editorial comments presumably by Thomas Ward, the editor of the Star; Joseph Smith's mayoral proclamation of June 16, taken from the Nauvoo Neighbor Extra of June 17 (item 223) or the Neighbor of June 19; a letter from Orson Hyde dated at New York, July 10, 1844; an extract of a letter from Reuben Hedlock, dated at Birming­ham, July 31, 1844; and an article from The Prophet of May 25, 1844, on the authority of the apostles. The last page is filled out with an article on recent flooding along the Mississippi, and a short piece on the restraint of the Mormons following the assassination.

Flake 4782. CtY, CSmH, CU-B, MH, NjP, ULA, UPB, US1C, UU.

234 List of provisions furnished by Reuben Hedlock, (licensed passenger broker), for each adult passenger from Liverpool to New Orleans. [31 lines] 36, Chapel Street, Liverpool. [Liverpool? 1844?]

Broadside 22 x 13.5 cm. On pale blue paper.

Listed in this broadside are the provisions supplied to those immigrating to the United States aboard the Mormon charters, together with the fares: adults, £4; children under fourteen, £2; children under one year, free.1 It was certainly printed after Hedlock arrived in England on September 30, 1843, and before the British Mission headquarters moved from 36, Chapel Street to Stanley Buildings, Bath Street, about June 1, 1845. Indeed it was likely printed before Wilford Woodruff replaced Hedlock as president of the British Mission in January 1845. It is entered at this point because in June and September 1844 the Star advertised a Mormon

276

emigrant charter departing for New Orleans that September, and because Hedlock printed a similar notice in the New-York Messenger of August 9, 1845, with the fares now increased to £4, 4s. for adults and £2, 2s. for children.2

US1C.

235 Listen to the voice of truth. Vol. I. New York, 1844. No. 1. A sketch of the faith of the Church of Jesus Christ of Latter Day Saints particularly for those who are unacquainted with our principles. [Caption title] [At foot of p. [4]:] [Printed by S. Brannan, & Co. No. 7 Spruce street, New-York, j [1844]

[4] pp. 23 cm.

Only the first number of Listen to the Voice of Truth is located, and it is probably the only one published. Its appearance is noted in The Prophet of August 31,1844:

We this week publish the first number of a series of cheep comprehensive TRACTS illustrating the great truths we are contending for. . . . The one now published was written by Professor Pratt.... They are printed on fine paper 8vo. 4 pp. fine print. Price 40 cents per hundred copies or 400 pages.

We would further say that a Society has been formed by the saints of New York, and a small fund raised for the purpose of circulating them gratuitously, which will evidently be the means of removing a great deal of prejudice from the minds of those who are unacquainted with our faith and principles. We hope the Saints in Boston, Philadelphia, and other places will go and do likewise.

The main text is a reprint, with at least one, probably inadvertent, omission, of pp. 27-36 of the 1842 edition of Orson Pratt's Remarkable Visions (item 147), beginning with "First, we believe in God the Eternal Father," which gives "a sketch of the faith and doctrine" of the Latter-day Saints (see item 82). This is followed by "Columbian Bard's" poem, taken from Parley Pratt's Mormonism Unveiled: Zion's Watchman Unmasked (items 45-48, 146), and the locations of Mormon meetings in Philadel­phia, New York, Brooklyn, and Boston.

Flake 4947. NN, UPB, WHi.

236 The doctrine and covenants of the Church of Jesus Christ of Latter Day Saints; carefully selected from the revelations of God. By Joseph Smith, president of said church. Second edition. Nauvoo, III: Printed by John Taylor. 1844.

[i-ii][5]-448 pp. 15 cm.

On July 17, 1840, Joseph Smith and the Nauvoo high council appointed George W. Harris and Samuel Bent as traveling agents to solicit orders for a new hymnal, a new edition of the Doctrine and Covenants, and the Book of Mormon—which, at the time, Ebenezer Robinson was seeing through the press in Cincinnati (see item 83). Robinson finished printing the 1841 hymnal (item 103) in March, and in November of that year he moved his print shop to a new building across the street

277

which also housed a stereotype foundry and bindery. He seems to have begun stereotyping the Doctrine and Covenants after this move. In the Times and Seasons of January 1, 1842, he announced that the new edition was being stereotyped and would be printed in the spring. That same month, at a meeting with Joseph Smith, the Twelve expressed their opposition to Robinson's publishing Church books because of what they perceived to be his too proprietary view of them. On February 3 they appointed John Taylor and Wilford Woodruff to edit the Times and Seasons and take charge of the printing office under Joseph Smith's direction, and the next day Robinson transferred the print shop to Joseph Smith (see item 60).'

One year later, the shop again turned its attention to the Doctrine and Cove­nants. Woodruff records in his journal that they began stereotyping the book on January 30, 1843. John Taylor's accounts indicate that by December 30, 1843, the shop had stereotyped pages 111-409, suggesting that Robinson had gotten to page 110 and then Taylor and Woodruff picked up the stereotyping at that point.2 During February 1843 Joseph Smith and W. W. Phelps helped read the proof. On November 7 the Twelve appointed Parley Pratt, Wilford Woodruff, John Taylor, and Brigham Young to raise $500 to buy paper for the new edition. The following month, Joseph Smith directed the Twelve to raise money to send to Orson Hyde, who then was in the east, to buy paper as well as additional type and metal for the stereotyping. Finally, on June 12, 1844, the Nauvoo Neighbor ran a notice, dated June 11, that "the Book of Doctrine and Covenants will be published in about one month from this time." Fifteen days later Joseph and Hyrum Smith were murdered and John Taylor severely wounded at Carthage Jail, and this undoubtedly delayed the com­pletion of the book; indeed the final section of the book is a statement by Taylor on the murders. The Times and Seasons of September 2 quotes from the new edition, so it was probably finished some time in August.̂

Making up the new edition are: the title page with a copyright notice on the verso, the "Lectures on Faith" (pp. [5]-86) from the 1835 Doctrine and Covenants (item 22), 111 sections numbered with roman numerals (pp. [87]-445), and an index (pp. [446J-448). The minutes of the August 17, 1835, general assembly are not included, but all 103 numbered sections in the 1835 Doctrine and Covenants are reprinted in the 1844 edition.4 These are numbered the same in the two editions, with the following exceptions: since two sections are numbered 66 in the 1835 edition, that part beginning at the second of the two sections designated 66 up to section 99 is numbered 67 through 100 in the 1844 edition; the final three sections of the 1835 edition are numbered 108-10 in the 1844. Of the eight new sections, 101-4 and 107 print revelations received by Joseph Smith between February 24, 1834, and January 19, 1841. The number of section 103 (now D&C 124) is omitted. Excerpts from this section were earlier published in the Times and Seasons of June 1, 1841. Sections 105 and 106 (now D&C 127-28) comprise Joseph Smith's two letters of September 1 and 6, 1842, on baptism for the dead, originally published in the Times and Seasons of September 15 and October 1, 1842. Section 111, "Mar-

279

tyrdom of Joseph Smith and his Brother Hyrum," is a commentary on the assassi­nation by John Taylor (now D&C 135).

The 1844 impression of the second edition must have comprised relatively few copies, given its scarcity today. The book was reprinted from the same stereotype plates, but with some reset pages, in 1845 and in 1846 (items 270, 302), apparently in larger numbers since these later impressions are today more common. One usually finds the 1844 Doctrine and Covenants bound in plain brown sheep with gilt bands and the title in gilt on the backstrip. The LDS Church has a presentation copy, inscribed by Leonora Taylor and dated October 27, 1844, in a binding of red horizontally striated sheep with gilt borders on the covers and a gilt decorated backstrip, the owners name in gilt at the bottom.

Flake 2861. CtY, ICN, MH, MolnRC, NN, OClWHi, UPB, US1C, WHi.

237 HEDLOCK, Reuben. [Small pamphlet in Welsh on the first principles. Liver­pool? 1844]

All that is known about this tract—apparently the first Mormon book in Welsh—comes from a comment in Reuben Hedlock's letter of September 3, 1844, to the Twelve: "The Church in South Wales is progressing rapidly. 1 have published a small pamphlet in the Welsh language, on the first principles." Near the beginning of 1843 William Henshaw began proselytizing in Merthyr Tydfil and made his first converts that February. A year and a half later, the Mormon population in the environs of Merthyr Tydfil stood at nearly two hundred. One of these converts undoubtedly translated Hedlock's tract into Welsh.1

Dennis A.

238 DAVIS, Elisha Hildebrand. [Placard announcing that E. H. Davis will preach a funeral sermon on the death of Joseph Smith. London? 1844?]

What is known about this unlocated "placard" comes from The Prophet of March 1, 1845, which reprints an article from the "London. Morn Adv.":

Mormonism in London. During the last week placards were distributed extensively throughout the metropolis announcing that Elder G.fsicl H. Davis, from America a particular friend of the notorious Joe Smith, the Mormon prophet, . . . would preach a funeral service on the prophet's death, at the Assembly-rooms, Theobald's road, on last evening (Sunday) at half-past six o'clock.

The article comments, with some surprise, that the house was crowded with "respectably attired persons the majority being females," and it goes on to describe Davis's discourse. The Assembly Rooms on Theobald's Road, Bloomsbury, were the regular meeting place for the Saints in London (see items 250-51).

Davis arrived at Liverpool with Elijah F. Sheets, J. B. Meynell, and Joseph A. Stratton on August 24, 1844. The next day Sheets and Stratton preached in Liverpool

280

on the martyrdom of Joseph and Hyrum Smith. At the end of September Davis was assigned to preside in London. One might guess that soon after he arrived there he followed Sheets's and Stratton's example in order to attract some attention to his mission. The following June he would invite Wilford Woodruff to preach another such funeral sermon in London (item 266).'

Elisha H. Davis was born in Westonship, Ohio, October 22, 1815. He joined the Church in August 1838, and the following January began laboring as a mission­ary with Lorenzo D. Barnes in the eastern states. In England he presided over the London Conference for two years, and in January 1847 he sailed, with a new bride, for America. For about five years he and his wife lived near Council Bluffs, and in 1852 they made the trek to Utah. They eventually settled in Lehi, where Davis died on July 31, 1898.2

239 YOUNG, Brigham. A few words to emigrants and to all who wish to purchase property in Nauvoo and its vicinity. [At end:] Brigham Young. Nauvoo, Nov. 12, 1844. [Nauvoo, 1844?]

Broadside 33 x 30.5 cm. Ornamental border.

Buying and selling land in Nauvoo was a major component of the city's economy, and the Church was the biggest seller. Starting on December 20, 1843, for instance, the Nauvoo Neighbor ran a notice signed by William Clayton urging immigrants to purchase properties from the trustee-in-trust, as these sales would provide funds for the Church and assist the poor. From May to December 1843, Brigham Young himself advertised lots which he had for sale.1 By the end of 1844, however, the real estate market in Nauvoo had collapsed. In February 1845 the Rigdonite Messenger and Advocate claimed that houses could be bought in Nauvoo for half of the cost to build them.2

On August 8, 1844, the Church membership voted to sustain the leadership of the Twelve and thus handed the reins to Brigham Young, the senior member (see the next item). The following day, the Twelve appointed Newel K. Whitney and George Miller as trustees-in-trust with the responsibility for the temporal affairs of the Church (see item 142).'

In this circular, Young urges those immigrants looking to purchase property in Nauvoo to contact Whitney and Miller, or one of the Twelve, "for it is your duty." He continues that he can furnish houses and lots on terms as good as anyone's. "The reason of giving my name to the emigrants, is because the brethren are, and have been run after continually by apostates, who wish to destroy this people, and are prophecying our destruction, and seek to fulfil their prediction, and they are ready to call Christ and Baal brothers for a penny at the corner of every street." A similar plea was published by Orson Hyde in the Times and Seasons of January 1, 1845, and in The Prophet of February 8, which warned new converts that certain men, falsely claiming to be Latter-day Saints, were fraudulently attempting to exchange Nauvoo real estate for properties in the East.

281

George Miller was born in Orange County, Virginia, November 25, 1794, converted to Mormonism in August 1839 (see item 58), and quickly rose to positions of prominence. On January 19, 1841, he was called to be a bishop in Nauvoo (D&C 124:21); named to preside over the high priests quorum that October; promoted to brigadier general in the Nauvoo Legion in September 1842; and taken into the Council of Fifty when it was organized on March 11,1844 (see items 201,275, 345). Two months after he and Whitney were designated trustees-in-trust, Whitney was sustained as the first bishop of the Church and Miller the second. In 1847 Miller broke with Brigham Young, joined Lyman Wight in Texas the following year, and aligned himself with James J. Strang in 1850 (see items 345, 303, 310). Soon after Strang's death in 1856, he left Beaver Island and started for California, but died en route at Marengo, Illinois.4

Flake 10,062. US1C.

240 Supplement to the Millennial Star. December, J844. Conclusion of Elder Rigdon's trial. [Caption title] [At end:] Liverpool: Edited and published by Thomas Ward, 36, Chapel-Street. James and Woodburn, Printers, 39, South Castle-Street. f 1844]

8 pp. 22.5 cm.

Sidney Rigdon arrived in Nauvoo from Pittsburgh on August 3, 1844, and immediately began to promote himself as Joseph Smith's successor. Five days later, the Nauvoo Saints, with only a few exceptions, voted to sustain the leadership of the Twelve. But Rigdon continued to press his claim to succession, and on September 8, eight members of the Twelve, the senior bishop Newel K. Whitney, and a special high council deliberated over his actions and then excommunicated him. Rigdon returned to Pittsburgh with a few followers and set up his own church, and in October he issued the first number of his church's new periodical, the Messenger and Advocated

Rigdon's September 8 "trial" is reported in detail in the Times and Seasons of September 15, October 1 and 15, 1844. The first installment of this report in the Times and Seasons is reprinted in the Millennial Star for December 1844. The third installment is included in the December 1844 supplement. This also contains extracts from the Illinois State Register of November 1 and 11, 1844, on anti-Mor­mon activity in Hancock County, a letter from Reuben Hedlock, and extracts from The Prophet of November 2, both supporting the leadership of the Twelve. Three notices are at the end, the third asserting that "no individuals professing to come from America, or elsewhere, [will] be permitted to preach, unless they bring legal credentials from the presidency in Liverpool." The supplement is routinely bound with the fifth volume of the Star.

Flake 4783. CtY, CSmH, CU-B, MH, NjP, ULA, UPB, US1C, UU.

282

241 The stick of Joseph, taken from the hand of Ephraim. A correct copy of the characters taken from the plates the Book of Mormon!! was translated from—the same that was taken to Professor Anthon of New York, by Martin Harris, in the year J 827, in fulfilment of Isaiah 29.1 J, 12. [First 9 lines] [New York? 1844?]

Broadside 37.5 x 30.5 cm. Gold print on black coated paper, ornamental border.

Following the nine lines given above, this broadside includes: a three-line quotation from Isaiah 29:11-12, one line of characters, a one-line quotation from Psalms 85:11, one line of characters, a one-line quotation from Hosea 8:12, one line of characters, a three-line quotation from Ezek. 37:19, and a two-line quotation from "An Aged Indian of the Stockbridge Tribe."

Its publication is noted in The Prophet of December 14, 1844:

We have published a very neat specimen of the original characters or hieroglyphics that were copied from the plates which the Book of Mormon was translated from, and was presented by Martin Harris to Professor Anthon for translation.—We have been to some trouble in having it engraved by Mr. Strong, one of the most skillful engravers in the city of New York; those who wish to obtain a copy to preserve as a memorial, can procure them by applying to the Prophet Office, New York. One object in our publishing these Glyphs, is, to avail ourselves with means to sustain the Prophet, that those who feel an interest in the support of the Prophet may have something as a memorial of their charity and benevolence, as well as the wisdom that inspired our martyred Prophet, who translated the Book of Mormon by the gift and power of God.

One week later The Prophet itself reprinted the three lines of characters. Both sets of characters seem to have been printed from the same cut, except that in the newspaper the last half of the last line is turned upside down and reversed.

Some confusion has arisen because of a notation, in the hand of Thomas Bullock, on the back of a copy at the LDS Church archives, which asserts that it was "formerly owned by Hyrum Smith sent to the Historian Office March 22, 1860, by his son Joseph F. Smith." Above this, in pencil, is the name "Mrs. Hyrum Smith." This notation, of course, was made eight years after the death of Mary Fielding Smith and sixteen years after the death of her husband, Hyrum. So the inscription notwithstanding, this copy was likely owned by Mary Smith, but printed, as suggested above, after Hyrum Smith's death.

The story of Martin Harris's taking a transcription of some of the Book of Mormon characters to Charles Anthon, a professor of classics at Columbia College, was first printed in E. D. Howe's Mormonism Unvailed (Painesville, 1834), pp. 269-74. It is told from a Mormon point of view in Joseph Smith's history in the Times and Seasons of May 2, 1842.1 Except for the reversed part of the third line, the characters reproduced in the broadside are imperfect copies of the first three lines in the manuscript now owned by the RLDS Church and reproduced in B. H. Roberts's A Comprehensive History of the Church of Jesus Christ of Latter-day Saints (Salt Lake City, 1930), 1:106.

Flake 8464. UPB, US1C.

283

242 GRANT, Jedediah Morgan. A collection of facts, relative to the course taken by Elder Sidney Rigdon, in the states of Ohio, Missouri, Illinois and Pennsylvania. By Jedediah M. Grant, one of the Quorum of Seventies. Philadelphia: Brown, Biclcing & Guilhert, Printers, No. 56 North Third Street. 1844.

48 pp. 19 cm. Salmon printed wrappers.

Immediately after his excommunication on September 8, 1844, Sidney Rigdon returned to Pennsylvania and began to gather a following (see item 240). Benjamin Winchester, who had been at odds with the Twelve for almost three years, aligned himself with Rigdon, and at the end of September rented a hall in Philadelphia and began to conduct meetings in his behalf. In October a Rigdonite congregation was formally organized in Philadelphia, and during the first week in November Rigdon himself delivered a set of lectures there promoting his claim to the leadership of the Church. This struggle for succession is reflected in the record of the Philadelphia branch, which lists the excommunications of a number of branch members who had defected to the Rigdonite faction during October and November. By the end of the year these defections seem to have subsided, and by the spring of 1847 the Rigdonite church had all but disintegrated.1

Jedediah M. Grant, a member of the First Quorum of Seventy since February 1835, had presided over the Philadelphia branch from June 1843 to April 1844, and had resumed this position in July. In April 1854 he would be sustained as second counselor to Brigham Young in the First Presidency of the Church, a position he would hold until his death on December 1, 1856, at age forty.2

Grant obviously composed A Collection of Facts in response to the disaffec­t i on in the Philadelphia branch.3 The Prophet of December 28, 1844, noted that it had just received copies and had them for sale at the office for 150 each. The following week it reported that Rigdon had brought suit against Grant over the tract. A year later the New-York Messenger offered A Collection of Facts at 120.4

The pamphlet opens with the claim that Rigdon possessed, "a yawning dispo­sition after imaginary things . .. combined with great ambition, and over anxiety to be leader." It asserts that he was the guiding influence behind the spirit of speculation that swept Kirtland in 1836-37, and that his 1838 Fourth of July oration "was the main auxiliary that fanned into a flame the burning wrath of the mobocratic portion of the Missourians" (item 49). And it comments on Joseph Smith's rejection of him as his counselor in October 1843. More than a third is occupied with the report of Rigdon's trial, reprinted, with omissions, from the Times and Seasons of September 15, October 1 and 15, 1844, or from The Prophet of November 16 and 23. Curiously, it includes an extract of a letter of Wilford Woodruff, printed in The Prophet of October 19, 1844, and Times and Seasons of November 1, but omits the part which reports Joseph Smith's charge to the Twelve, just prior to his death, that they were now to bear the leadership of the Church. In the concluding sentence, Grant promises a second installment, also suggested by the wrapper title, but he did not publish one, probably because of Brigham Young's instructions to him in January 1845 to ignore the Rigdonites.'

284

A Collection of Facts was originally issued in salmon printed wrappers, with the following wrapper title within an ornamental border: J. M. Grant's Rigdon. Number one. Brown, Bicking & Guilbert, Printers, No. 56 North Third Street. 1844. One sheet Periodical. Postage—Under 100 miles, Wi cts.; over 200 miles, 2V2 cts. The rest of the wrapper is plain. Page 6 is misnumbered 9.

Flake 3683. CtY, MoInRC, UPB, US1C, UU.

243 TAYLOR, John. The seer. Written for the dedication of the Seventy's Hall, and dedicated to President Brigham Young: by John Taylor. [Nauvoo, 1844?]

Broadside 20.5 x 10 cm. Ornamental border.

This was struck off for the dedication of the Seventies' Hall, December 26, 1844-January 1, 1845, which took place over seven days in order to accommodate fifteen quorums of seventy with about one thousand members.1 The song it prints was sung on the first day of the services by John Kay, accompanied by the Nauvoo Band, to the tune of "The Sea."2 Its text was reprinted from the same setting in the Times and Seasons of January 1, 1845, in the Nauvoo Neighbor of January 29 from a different setting, and in the Frontier Guardian of September 19, 1849. It was included in the Wight book (item 345) and in the 1847 Liverpool hymnal (item 340), and remained in the LDS hymnal until 1985.

John Taylor patterned it after the popular song "The Sea," by Barry Cornwall.3

It is in four verses of twelve lines each, rhyming in couplets. Its first two lines: "The seer;—the seer:—Joseph the seer—/ I'll sing of the Prophet ever dear."

The Seventies' Hall was a two-story brick building on the northeast corner of Parley and Bain streets. John D. Lee superintended its construction. Although identified for the use of the quorums of seventy, it functioned as one of the community's main meeting halls. Its first floor accommodated public gatherings; its second housed the seventies' library.

Flake 8844a. UPB.

244 PHELPS, William Wines. A voice from the prophet. ''Come to me. " By W. W [sic] Phelps, Esq.—Tune—"Indian Hunter. "— [Nauvoo, 1844?]

Broadside 20 x 10 cm. Ornamental border.

This too was used on the first day of the dedication of the Seventies' Hall (see the preceding item).' It was also reprinted in the Nauvoo Neighbor of January 8, 1845, and the Times and Seasons of January 15, from the same setting, and in The Prophet ofFebruary 15. It appeared in the LDS hymnal from 1847 to 1948 (see item 340).

The song, written in 8 four-line stanzas, was sung to the tune of "Indian Hunter," after which it was patterned.2 It is cast in the form of a plea from the departed Joseph Smith to those still struggling with life's problems. Its first two lines: "Come to me, will ye come to the saints that have died,—/ To the next better

285

world, where the righteous reside." The first four stanzas are a slight reworking—to reflect Joseph Smith's passing—of Phelps's earlier "Vade Mecum (translated) Go With Me." This was printed in the Times and Seasons of February 1, 1843, along with a long poetic response, purportedly by Joseph Smith, which was modeled on "The Vision" (see item 52).3

Flake 6354. US1C.

245 The death of the prophets. [At head of left column] [At head of right column:] Written while crossing the Atlantic, by W. Clayton. [N.p., 1844?]

Broadside 25.5 x 19 cm. In two columns, ornamental border.

Virtually nothing is known about this piece. Its left column contains an eight-stanza poem which laments the murders of Joseph and Hyrum Smith, while promising that the Saints will ultimately find refuge and Joseph and Hyrum will reign with the resurrected Christ. The first stanza: "Oh, Columbia's sons of freedom, /What is that we hear of you; /Have you slain two men of wisdom?/Yes! the story is too true. / Holy Spirit! / Shew the wicked what they do." The right column contains William Clayton's song "With Darkness Long We've Been O'erwhelm'd," first printed on the last page of Journal of Heber C. Kimball (item 93) and reprinted, without changes, in the Wight hymnal (item 345) and, with changes, in a broadside (item 106) and in The Prophet of August 3, 1844.

The broadside's typography, particularly its border, which is the same as that of item 52, suggests it is a British imprint. And the reference, "Zion's cities shall be founded in the western hemisphere," tends to date it before the Mormons reached Utah.

Flake 2740a. CSmH.

246 LITTLE, Jesse Carter, and George Bryant Gardner. A collection of sacred hymns, for the use of the Latter Day Saints. Selected and published by J. C. Little and G. B. Gardner. Bellows Falls: Printed by Blake and Bailey. 1844.

80 pp. 14 cm. Ornamental border on title page.

The Little-Gardner book is the first Mormon hymnbook with music. Exactly when or under what circumstances it was published is not clear. Little, a merchant, and Gardner, a musician, both lived in Peterborough, New Hampshire, thirty miles southeast of Bellows Falls, Vermont, and Little was the presiding elder there. So one might guess that they collaborated in publishing the book for the use of the large Mormon congregation in Peterborough.1

Jesse C. Little was born in Belmont, Maine, September 26, 1815. Early in his life he moved with his family to Peterborough, where he eventually married and owned a store. In April 1839 he converted to Mormonism, and by October 1844 he was the presiding elder in Peterborough. Six months later, Parley Pratt ordained him a high priest and called him to lead the Church in New Hampshire. The following

286

year, as presiding elder in the eastern United States, he negotiated the call of the Mormon Battalion with President Polk (see items 304, 306, 313). In the spring of 1847 he left his wife and children in Peterborough, joined the pioneer company, and entered the Great Salt Lake Valley that July; then he returned to the east in the fall to resume the leadership of the Church in the eastern states. In 1852 he and his family immigrated to Utah. For eighteen years he served as second counselor to Edward Hunter, the presiding bishop. He died in Salt Lake City in 1893 after a lingering illness.2

George B. Gardner was born in New Ipswich, New Hampshire, April 4, 1813. In 1841 he moved to Peterborough, and in November of that year was converted to Mormonism by Eli P. Maginn. John E. Page ordained him an elder in February 1843, and from time to time during the next two and a half years, he labored as a missionary in the neighboring towns. In September 1845 he moved to Nauvoo, and fourteen months later settled with the Saints at Winter Quarters, where he lived until he made the trek to Utah in 1850. For fifteen years he lived in southern Utah and then for twenty years in northern Arizona, where he died in 1898. Gardner remarks in his autobiography that he led choirs and taught singing throughout his years in southern Utah and northern Arizona.3

Their book contains forty-eight numbered songs (pp. 4-78), preceded by Scale, Signature, Notes and Rests (pp. [2]-[3]), and followed by an index of first lines (pp. [79]—80). Tunes and bass lines accompany the texts of the first thirty-one hymns; only the texts are included for the last seventeen. Three are specifically identified as composed by Mary Judd Page, nos. 40, 42-43, and three are identified as composed by W. W. Phelps, nos. 45-47. The songs came from two sources, thirty-eight from the Nauvoo hymnal (item 103), twenty-seven from the Page-Cairns book (item 102); seventeen are common to both. Its bindings include half or three-quarter black or brown sheep with marble paper boards, the title in gilt on the backstrip; three-quarter brown sheep with brown cloth covered boards, the title in gilt on the backstrip; and full brown sheep with a blind stamped border on the covers, gilt bands and gilt title on the backstrip.

Flake 4956. CSmH, CtY, MH, RPB, UPB, US1C, Vt.

247 MULHOLLAND, James. An address to Americans: a poem in blank verse, by James Mulholland, an elder of the Church of Jesus Christ, of Latter Day Saints. Intended as a brief exposure of the cruelties and wrongs, which the church has lately experienced in the state of Missouri. [1 line] Batavia: Printed by D. D. Waite. 1844.

15 pp. 22 cm.

This is a faithful reprint of item 96, including the quotation on the title page and Robert B. Thompson's preface. Exactly when or under what circumstances it was published is not known. D. D. Waite of Batavia, New York, also printed Charles B. Thompson's Evidences in Proof of the Book of Mormon (item 134), and Thompson was assigned to New York to stump for Joseph Smith's presidential

288

candidacy; so one might conjecture that Thompson published this edition of An Address to Americans as part of the campaign, perhaps as a fund-raiser.1

Flake 5663. ICN.

248 Poetical facts. [N.p., 1844?] Broadside 39 x 18.5 cm. Text in two columns, ornamental border.

Poetical Facts contains three poems, the second of which, "Charter of Nau-voo," does not seem to be in any other Mormon source. In 8 four-line verses, its first verse is: "Illinois legislation, it rules with gentle care, / Accepted our petition and answered well our prayer, / O we've always had to wander as strangers it is true, / Till legislation granted us our charter for Nauvoo." Who composed it is not known.

The first poem, entitled "The Mobbers of Missouri," is printed in The Prophet of July 27, 1844. Joseph Smith III remembered hearing it sung to the tune of "The Hunters of Kentucky" when he visited his father and uncle in Liberty Jail.' Modeled on the War of 1812 song "The Hunters of Kentucky," it is in 6 eight-line verses with a two-line chorus.2 The first verse: "Come gentlemen and ladies too, / Who love your country's glory; / Hark, if you've nothing else to do, / While I relate a story; / And mark what's done, like days of old, / By mortals in their fury,—/ For 'tis not often you behold / Such mobbers as Missouri."

The third poem, entitled "Mission of the Twelve," is Parley Pratt's two-part hymn, "How Fleet the Precious Moments Roll," first printed in The Millennium, a Poem (item 21) and included in the Rogers, Elsworth, Page-Cairns, Little-Gardner, and Adams books (items 50, 61, 102, 246, 289); The Millennium and Other Poems (item 63); the 1840 hymnbook (item 78); and, except for the Nauvoo book, in the official LDS hymnal thereafter up to 1948.

It would seem that this broadside was printed in 1844. In the original version of "How Fleet the Precious Moments Roll," the first two lines of the third verse read, "And eighteen hundred thirty five, / Is rolling swiftly on the wing." In Poetical Facts the first line is changed to "And eighteen hundred forty-four."3 Moreover, "Charter of Nauvoo" speaks favorably of the Illinois legislature for passing the Nauvoo charter, which it repealed on January 29, 1845. Poetical Facts is undoubt­edly a British imprint. Its border matches that of the Norwich edition of An Epistle of Demetrius (item 333), and the third verse of "The Mobbers of Missouri" refers to pounds, the British monetary unit. The only located copy was sold by the University of Michigan Clements Library in May 1995 and is now owned by a private collector.

249 SNOW, Eliza Roxcy. Lines on the assassination of Generals Joseph Smith & Hyrum Smith, first presidents of the Church of Latter-day Saints, who were massa­cred by a mob in Carthage, Hancock County, Illinois, on the twenty-seventh June, 1844. By Miss Eliza R. Snow. [Below border:]./. Heap, Printer. [N.p., 1844?]

Broadside 24.5 x 19 cm. Text in two columns, ornamental border.

289

Eliza Snow's "Lines on the Assassination," dated at Nauvoo, July 1, 1844, was first published in the Times and Seasons of that date. It was reprinted in the Nauvoo Neighbor of July 17, The Prophet of August 17, the Millennial Star of September 1844, the Wight hymnal (item 345), the Frontier Guardian of July 25, 1849, and in her Poems, Religious, Historical, and Political (Liverpool, 1856), pp. 142-45. When or where this broadside edition was printed is not known. Its typography suggests it is a British imprint. And the difference in title and the slight differences in punctuation between the versions in the Times and Seasons and Millennial Star suggest it was reprinted from the Star.

The poem consists of eleven stanzas of varying lengths, in rhyming couplets. Its third stanza: "Oh, wretched murderers! fierce for human blood! / You've slain the prophets of the living God, / Who've borne oppression from their early youth, / To plant on earth the principles of truth."

Flake 7840. US1C.

250 SNOW, Lorenzo. [2 lines] The only way to be saved. [1 line] An explanation of the first principles of the doctrine of the Church of Jesus Christ of Latter-day Saints. (4 lines] By Lorenzo Snow, an American missionary. London: Printed by F. Shephard, High Street, Islington. 1844.

12 pp. 18 cm.

251 SNOW, Lorenzo. [2 lines?] The only way to be saved. [1 line] An explanation of the first principles of the doctrine of the Church of Jesus Christ of Latter-day Saints. [4 lines] By Lorenzo Snow, an American missionary. London. [Printer's name and date?]

12 pp. 16 cm.

The only located copy of item 251 has been cropped, taking, most likely, the quotation at the head of the title page and the printer's name and date of publication at the bottom. But it is clearly a different edition from item 250 and the 1841 first edition (item 129). Both items 250 and 251 are faithful reprints of the 1841 edition, differing from it only in a few trivial changes of punctuation and the four-line quotation added to the title page of each. At the end, both give the address of Mormon meetings in London as "the Large Assembly Rooms, No. 8, Theobald's Road, Bloomsbury, London," while the 1841 edition lists "Castle Street Chapel, near the Session House, Clerkenwell." So one might infer that items 250 and 251 were printed about the same time.

During the first four months of 1844, John Cairns (see items 102, 197) presided over the London Conference, which included five branches and more than three hundred members. That fall Elisha H. Davis took charge of the conference (see item 238).1

Item 250: Flake 8212. US1C. Item 251: Flake 8211. UPB.

290

252 A collection of sacred hymns, for the Church of Jesus Christ of Latter-day Saints, in Europe. Selected by Brigham Young, Parley P. Pratt, and John Taylor. Fourth edition. Liverpool: Published and sold by R. Hedlock and T. Ward, 36, Chapel Street, and by the agents throughout England. 1844.

336 pp. 10.5 cm.

In October 1844, the Millennial Star reported that the third European edition of the hymnbook was out of print and a new edition was then in press, which would "be forwarded and completed with the greatest possible dispatch." It seems, how­ever, that this book was not finished until after the first of the year. Wilford Woodruff, who arrived in England on January 3, 1845, remarks in his journal that, "During AD 1845 I Published . . . in Liverpool England . . . 3,000 copies of the Hymn Book." The Star of August 15, 1851, also notes that a fourth edition of 3,000 was published in 1845.'

This edition, printed in a larger run, did not sell out as quickly as the two preceding ones (items 130, 172). At the end of 1845, 2,166 copies remained unsold in the Millennial Star office, and the office still owed Mr. Fazakerly £24 3s. 7d. for binding them.2 In November 1846 the Star advertised the hymnal for Is. 9d., and six weeks later it reduced the price to Is. 6d. retail and Is. 3d. wholesale—the price that would be maintained for the next edition (item 340). By the following April the book was out of print.3

Other than a few minor spelling changes and a different numbering of the songs, the fourth edition is essentially a line-for-line reprint of the third (item 172). It includes the same 272 hymn texts (pp. [5]—324), in the same sequence, but numbered 1-155, 157, 156, 158-272. The imprint Liverpool: Printed by James and Woodburn, South Castle Street appears on the verso of the title page. Reuben Hedlock's and Thomas Ward's preface to the fourth edition (p. [4]) follows the preface to the first (p. [3]). An index of first lines is at the end (pp. [325]-36). The Brigham Young University copy is bound in black sheep, with wide gilt ornamental borders on the covers, gilt decorated panels and title between raised bands on the backstrip, and gilt edges. The LDS Church's is in brown blind stamped sheep, a circular design within an ornamental border on the covers, the backstrip plain except for the title in gilt.

Flake 1763. UPB, US1C.

253 Nauvoo Neighbor—Extra: Saturday, January 18, 1845. [At head of first column:] The voice of Nauvoo! Proceedings of the city council. [Nauvoo, 1845]

Broadside 40.5 x 28 cm. Text in four columns.

On September 18, 1844, four days before a warrant was issued for his arrest for the murders of Joseph and Hyrum Smith, Thomas C. Sharp began a column in the Warsaw Signal, headed "Mormon Thieves," in which he listed every allegation of horse stealing and petty larceny that he could find against the Saints.1 He brought this campaign into sharper focus on December 18, when, in the Signal, he urged the

291

anti-Mormons to send in reports of Mormon misdeeds to be forwarded to the Illinois legislature, which would meet at the end of the month and again take up the repeal of the Nauvoo charter. After the exchange of insults in the early issues of The Wasp, the Saints had all but ignored Sharp. But by January 1845 it was certainly clear to the Church leaders that his campaign was having an effect on some of the state legislators.

At the Sunday meeting on January 5, Brigham Young exhorted the congrega­tion to rise up against "the thieving, swearing, gambling, bogus-making, retailing spirituous liquors, bad houses, and all abominations practiced in our midst by our enemies, who, after they could not live among us any longer would go out to the world and publish that these things were practiced by us." If the Saints did not eliminate these elements, he declared, they would eventually force them to leave.2

The following Sunday Brigham Young, John Taylor, and others met with the seventies and with the high priests to select certain men to travel about Illinois and Iowa and answer the charges of the anti-Mormons. The next day the city council appointed a committee, which included Taylor, to draft a set of resolutions "pertain­ing to the impositions practised by the Anti-Mormons, and to take precautionary measures to prevent thefts." These were presented at a public meeting on January 14, which also drew up a set of resolutions, including one to send fifty men about the state to present the Mormon point of view. The Nauvoo Neighbor extra of January 18 was struck off for this "public relations" mission.3

The extra prints the resolutions of the city council and those of the public meeting. Both sets of resolutions charge that the allegations of thievery are false, that acts of non-Mormons in and about Nauvoo have been laid at the Mormons' door, and that anti-Mormons have pilfered their own goods and destroyed their own property in order to blame the Saints. Both ask that a police force of five hundred be raised in Nauvoo. In addition, the extra includes a statement from Joseph A. Kelting, deputy sheriff of Hancock County, dated January 17, 1845, that after a careful search of the city he is convinced that the only stolen property passing in and out of Nauvoo is handled by a gang of non-Mormons who "screen themselves under the cloak of Mormonism, in order that the Mormons may bear the blame."4

Initially the resolutions of the city council and those of the public meeting were printed in the Neighbor of January 15. From a rearrangement of this setting, they were reprinted in the extra of January 18 together with Kelting's statement. This setting was used again to print the entire text of the extra in the Times and Seasons of January 15—with two corrections. Kelting's statement was printed a third time in the Neighbor of January 22.

The Neighbor of February 12 reported, "Our messengers who went into the country with an 'Extra' from this city not long since, as far as returned, bring very favorable reports as to the disposition of the inhabitants with respect to Nauvoo; good, a union of honest men can do much." But two weeks earlier, the Illinois legislature had revoked the Nauvoo charter in its entirety by a vote of two-to-one (see item 154).

292

Flake 5731b. US1C.

254 Times and Seasons—Extra. Nauvoo, January 22, 1845. Circular of the Twelve, and trustees in trust. [At head of first column:] An epistle of the Twelve, to the Church of Jesus Christ of Latter Day Saints in all the world. Greeting: [Nauvoo, 1845]

Broadside 40 x 31 cm. Text in four columns.

This epistle, dated in the broadside January 14, 1845, was actually composed by Brigham Young, John Taylor, Willard Richards, and Amasa Lyman at Taylor's house the evening of January 11.' It describes the progress on the Nauvoo Temple and urges those able-bodied men "who have it in their hearts to stretch forth this work with power" to come to Nauvoo for the summer and work on the building. It asks the branches to send whatever raw materials, livestock, manufactured goods, and money they can to help finance the project. By December, it reports, the temple should be sufficiently complete for the Saints to begin using it. Further, it counsels those away from Nauvoo to pay monies only to traveling elders with written authorization from the Twelve. Following the epistle is a statement by Newel K. Whitney and George Miller, the trustees-in trust for the Church, which lists those elders authorized to collect funds (see item 239). A final paragraph outlines the procedure for trading land away from Nauvoo for properties in or near the city.

Finishing the temple was an overriding concern of the Twelve. At the time they issued this epistle, they were also contemplating the possibility of moving from Nauvoo, and the revelation to Joseph Smith of January 19, 1841 (D&C 124) mandated that they finish the temple enough so the Saints could participate in its ordinances before they evacuated the city (see item 275). On March 15, 1845, for example, the Twelve decided to put all available help to work on the temple, which, within two days, increased the number of laborers by 105.2

The text of the broadside was printed from the same typesetting in the Times and Seasons of January 15, 1845. It was reprinted in The Prophet of February 22.

Flake 1501a. UPB, US1C.

255 Conference. The Church of Jesus Christ of Latter-day Saints will hold their conference in the Philadelphia Chapel, North Wing, Bradford, on Sunday, February 23rd, 1845, to commence at ten o'clock in the morning, two in the afternoon, and six in the evening; when there will be present on the occasion, two Americans, one of whom belongs to the Quorum of the Twelve Apostles. Also, there will be preaching on the fulness of the everlasting gospel, as revealed by the angel of the Lord in these last days, on the following evenings, Monday, Tuesday & Wednesday, in the said chapel, to commence at eight o'clock each evening. N.B. People of all persuasions are invited to attend. J. Parkinson, Printer, Market-Street, Bradford. [ 1845 ]

Broadside 43 x 34 cm.

293

The two Americans here were Wilford Woodruff and Elijah F. Sheets. Wood­ruff arrived in Liverpool from the United States on January 3, 1845, and came to Bradford on February 19. He was the first member of the Twelve in England since the fall of 1842, and this was his first visit to Bradford since his arrival, so it was an occasion for the Bradford Saints. On February 23 he addressed the conference, preached the following evening, and then returned on the 25th. During his stay in Bradford, he visited the grave of Lorenzo D. Barnes and collected Barnes's effects from the family that had cared for him during his illness (see items 115-16, 151, 152). Woodruff summarized the meetings in his journal and published a less detailed report of them in the Millennial Star of March 1845.'

Elijah Sheets, a twenty-three-year-old Pennsylvanian, had presided for almost four months over the Bradford Conference, which included branches at Bradford, Leeds, and Idle, with a combined membership of 168. His mission in England extended from August 1844 to January 1846, and in the summer of 1847 he immigrated to Utah. He served as the bishop of the Salt Lake City Eighth Ward for forty-eight years and, in the 1870s, as traveling bishop and assistant trustee-in-trust for the Church. In 1888 he spent eighty days in the Utah penitentiary for polygamy. He died in Rexburg, Idaho, July 3, 1904.2

Item 255 was probably published by Edward Milnes, the presiding elder in the Bradford branch. Born in England in 1803, Milnes joined the Church in 1841 and led the Bradford branch for several years, before he and his family sailed for America in February 1852.'

Flake 1904a. US1C.

256 Proclamation of the Twelve Apostles of the Church of Jesus Christ, of Latter-day Saints. To'tilt the kings of the world; to the president of the United States of America; to the governors of the several states; and to the rulers and people of all nations: greeting: fCaption title] [Dated at end:] New York, April 6, 1845. [New York? 1845?]

16 pp. 22 cm.

Proclamation of the Twelve Apostles derived from the revelation to Joseph Smith of January 19, 1841 (D&C 124), which, in its opening verses, enjoined him to make a "solemn proclamation . . . to all the kings of the world, to the four corners thereof, to the honorable president-elect, and the high-minded governors of the nation." The revelation directed Robert B. Thompson to assist in its writing, and he helped produce a manuscript draft, now in the LDS Church archives, which apparently was not finished because of his death in August 1841. At the end of that year Joseph Smith spoke to one of his scribes about the proclamation. And again on November 21,1843, he instructed Willard Richards, Orson Hyde, John Taylor, and W. W. Phelps "to write a proclamation to the Kings &c. of the Earth," but his presidential campaign and then his assassination apparently interrupted this effort. That Proclamation of the Twelve Apostles was published in fulfillment of the

294

revelation is made clear by Wilford Woodruff in the Millennial Star of October 15, 1845, and that it was actually composed by Parley Pratt is acknowledged by Brigham Young in his letter to Parley of May 26, 1845.'

Proclamation of the Twelve Apostles was certainly printed at the shop of The Prophet, which advertised it on March 1, 1845:

Just Published. A few specimen copies of a proclamation to all the Kings, Presidents, Governors, Rulers and People of the earth, revealing the state of Nations, Kingdoms and Empires. This work is in pamphlet form, 16 pages of large, beautiful type, and only a few copies have been printed. No more will be printed till we get the signatures of the Twelve, from the West, to the same.—Therefore if any wish a copy, they would do well to apply immediately.—Price 10 cts. single copies, or six Dollars per 100. P. P. Pratt.

Implicitly the "signatures of the Twelve" came in Brigham Young's May 26 letter, which spoke approvingly of the proclamation and of Parley's activities in New York. Parley Pratt stated on the pamphlet's last page that he would endeavor to print 100,000 copies at The Prophet office for gratis distribution. A notice in the New-York Messenger of August 23 indicates that before he left New York, he instructed Sam Brannan to print and circulate more copies, and this notice asks the presiding elders to each send in ten dollars which would pay for one thousand pamphlets—a plea that was repeated in the Messenger five weeks later. It would seem, however, that no more were printed in the United States. Instead, in October, Wilford Woodruff published 20,000 in Liverpool, and two months later Dan Jones got out 4,000 in Welsh (items 285-86), most of which were distributed gratis.2

Dated at the end, April 6, 1845, the proclamation declares that the kingdom of God is established on the earth, that its authority rests with the Latter-day Saints, and that all must repent of their sins and be baptized into the kingdom. To the kings and rulers of the earth it says, "You are not only required to repent and obey the gospel . . . but you are also hereby commanded, in the name of Jesus Christ, to put your silver and your gold, your ships and steam-vessels, your railroad trains and your horses, chariots, camels, mules, and litters, into active use, for the fulfilment of these purposes." The American Indians, it asserts, are a remnant of the tribes of Israel and must be educated and civilized, for they are to assist in building the New Jerusalem in America while the Jews rebuild the old Jerusalem. It concludes with a series of one-sentence statements summarizing the fundamentals of Mormonism, each followed by the phrase "And we know it."

The revelation of January 19, 1841, enjoined Joseph Smith to write the proclamation "in the spirit of meekness." But those outside of Mormonism must have viewed Proclamation of the Twelve Apostles as an arrogant tract—a fact implicitly acknowledged in the Star of October 15, 1845, which urged the elders to use wisdom in distributing it "so as not unnecessarily to expose themselves to difficulties and persecution."

Flake 1511. CU-B, MB At, MH, MoInRC, NN, UPB, US1C, UU.

296

257 HARDY, John. The true church of Jesus Christ contrasted with the systems of men. [At end:] Manchester, March 27, J845. [Above border at foot:] Jacques, Printer, Oldham Road. [Manchester, 1845?]

Broadside 22 x 14.5 cm. Ornamental border.

258 DUFF, J. G. The martyrs of Jesus safely lodged behind the vale. [At end:] J. G. Duff. [Below border at foot:] Jacques, Printer, Oldham-rd. Manchester. [1845?]

Broadside 21 x 14 cm. Ornamental border.

Each of these broadsides contains the text of a song in six verses. That both were printed about the same time is suggested by the similarities in format and typography, particularly the peculiar ornamental borders. The song in The True Church of Jesus Christ Contrasted with the Systems of Men was published in The Prophet of June 29, 1844, over John Hardy's name (see items 153, 186), and reprinted in the Times and Seasons of February 1,1845, and in the Nauvoo Neighbor of February 5. It would appear, therefore, that the date on the broadside refers to the date it was printed. J. G. Duff is undoubtedly the John G. Duff whom the Millennial Star of July 15, 1847, warned the Saints about because he had been "borrowing money in different places, and defrauding and deceiving." Who published the broadsides is not known. It is conceivable that these were song sheets printed for the April general conference in Manchester.

Neither song ranks with the better LDS hymns. Nevertheless, the song in item 257 was included in the LDS hymnal from 1851 to 1890. Hardy patterned it after the popular song "The Rose That All Are Praising," to whose tune it was to be sung (see item 295).' Its first two lines: "The God that others worship is not the God for me; / He has no parts or body, and cannot hear nor see." And the first four lines of item 258: "Where are now the Ancient Patriarchs, / Where are now the Hebrew Worthies, / Where is now the Prophet Daniel, / Safely lodged behind the Vale!"

Item 257: Flake 9021a. US1C. Item 258: Flake 3023. US1C.

259 Grand concert. The inhabitants of Nauvoo and its vicinity, are respectfully informed that a grand concert of vocal and instrumental music, will be held at the Concert Hall in this city, on Monday, Tuesday, and Wednesday, April 7, 8, & 9, 1845, at 6 o 'clock, p.m., as follows: [First 9 lines] [At end:] Doors open at6o 'clock, p.m.; performance to commence at half past 6 o 'clock. Admittance 12lh cts. The proceeds to be appropriated to the Nauvoo Band. [Nauvoo? 1845?]

Broadside 6 1 x 2 1 cm.

Nauvoo boasted two bands, the more prominent that of William Pitt which performed at and was the beneficiary of this April concert. Those performing in Pitt's band are listed at the bottom of the bill: "W. Pitt, Superintendent of the Orchestra;—Violins, Messrs. Pitt, [William] Clayton, and [Jacob F] Hutchin­son;—Violincello, [James] Smithies;—Clarionetts, [James] Standing and [Martin

297

H.| Peck;—Flutes, D. H.[Daniel S.J Cahoon, A[ndrewj Cahoon, and Smith; —Cor-nopian, S[tephen] Hales;—Trumpets, [John] Kay and [Robert T] Burton;—Trom-boon, C. S.[Charles H.] Hales."

Also listed in the playbill are the performers and their numbers. Some exam­ples: Monday evening—Glee, "Fair Nauvoo" by Mrs. Cahoon, Mrs. Baylis, Messrs. Pack and Cahoon; Tuesday evening—Song, "The Hole in the Stocking" by Mr. Kay; Wednesday evening—Finale, "God Save the Band" by the Choir and Band. Hosea Stout noted in his diary that each of the performances lasted four and a half hours!1

The Nauvoo Neighbor of April 16 judged them "excellent," a "great credit to the genius and talent of the saints."

These concerts were held soon after the Concert Hall was finished. Located a block north of the temple, it was thirty by fifty feet with arched ceilings and "sounding jars." It accommodated Church and other public meetings as well as various musical productions.2

William Pitt was born in Gloucestershire, England, and, at the age of twenty-six, was baptized into the Church in June 1840 by Thomas Kington (see item 100). He immigrated to Nauvoo in 1841 and brought with him some of the instruments used by his band. In 1850 he made the overland trip to Utah, where he continued to perform until his death in 1873.3

Flake 3662e. US1C.

260 JONES, Dan. Y farw wedi ei chyfodi yn fyw: neu'r hen grefydd newydd. Traethawd yn dangos anghyfnewidioldeb teyrnas Dduw. Gan Capt. D. Jones. [15 lines] Gwrecsam: Argraffwyd gan William Bayley, Heol-Estyn. 1845. [The dead raised to life: or the old religion anew. Treatise showing the immutability of the kingdom of God. By Capt. D. Jones. Wrexham: Printed by William Bayley, Estyn Street. 1845.]

iv[5]-48 pp. 19 cm. Printed wrappers.

Flake 4469. Dennis 1. CSmH, UPB, US1C, WsCS, WsN, WsS.

261 DANIELS, William M. A correct account of the murder of Generals Joseph and Hyrum Smith, at Carthage, on the 27th day of June, J 844; by Wm. M. Daniels, an eye witness. Published by John Taylor, for the proprietor; Nauvoo, III.; J845. [Wrapper title]

[1 ]-14[4] 15-24 pp. 23 cm. Yellow, blue, gray, or buff title wrapper.

William M. Daniels came in contact with the anti-Mormons ten days before the assassination of Joseph and Hyrum Smith and remained with them for reasons not satisfactorily explained in his pamphlet or at the trial of those accused of the murders.1 Seven days after the assassination he came to Nauvoo and swore out a straightforward affidavit outlining what he had seen. The following day he told his story to Governor Ford. He was the key witness before the grand jury that indicted

298

nine men for the murders in October 1844, and he was the prosecution's star witness at the trial of Levi Williams, Thomas Sharp, Mark Aldrich, Jacob C. Davis, and William N. Grover for the murder of Joseph Smith, May 21-30, 1845. Unfortu­nately, A Correct Account came out three weeks before the trial, in time for the defence to use it to discredit Daniels's testimony.2

A Correct Account was actually written and published by Lyman O. Littlefield, a hand in the Times and Seasons shop to whom Daniels repeatedly told his story. This Daniels admitted at the trial and Littlefield acknowledged in his books The Martyrs (Salt Lake City, 1882), p. 71, and Reminiscences of Latter-day Saints (Logan, 1888), p. 172. Littlefield first approached the Quincy Whig about printing the pamphlet, even though he was employed at the Times and Seasons. A hand in the Quincy Herald shop supplied a copy of the manuscript to Thomas Sharp, who published this early version, along with suitable editorial comments, in the Warsaw Signal of December 25, 1844.3 One might guess that, early on, Littlefield wanted A Correct Account to appear to be a non-Mormon production. The pamphlet was first advertised in the Nauvoo Neighbor of April 30 and in the Neighbor the next two weeks. On May 7 Daniels took out a copyright in the district court.4 Littlefield ran a notice in the Neighbor, June 4-18, repudiating two fifty-dollar notes he had given to Daniels as he had "not had value received"—probably a reference to Daniels's performance at the trial which discredited the book and jeopardized its sale.

A Correct Account describes Daniels's movements with the anti-Mormons and the events surrounding the assassination, and it identifies the leading participants. It is marred, however, by a fantastic story of a flash of light from the heavens that dispersed the mob after Joseph Smith had been shot by the well-curb outside Carthage Jail. Early in his testimony at the trial Daniels stood by the story of the light; later he claimed that certain details were Littlefield's embellishments. The defense, of course, made the most of these discrepancies, and ultimately the prosecution excluded his testimony, all but guaranteeing that Sharp, Williams, and the others would be acquitted.

The title wrapper of A Correct Account is plain except for the title on the front. It exists in two states, with and without the following three-line copyright notice at the head of the title: Entered according to the act of Congress, in the year 1845, By Wm. M. Daniels, In the clerk's office of the district court of Illinois. One of the copies at Yale, without the copyright notice on the wrapper, has two misspelled words, deamons and innosence, on the fourth page, lines 4 and 22, which appear in corrected form in all other located copies. Misspellings common to all copies appear on p. 11, line 27; p. 13, line 24; and p. 16, line 12. In all copies except the one at Yale just mentioned, two crude woodcut plates—on the same side of a sheet folded to make two leaves—are inserted between pages 14 and 15. One shows the interior of Carthage Jail with armed men at the door and Hyrum Smith lying dead on the floor. The other shows the exterior of the jail at the moment the flash of light interrupted the mutilation of Joseph Smith's body. Daniels's narrative (pp. [3]-23) is preceded by a preface and a note to the reader (pp. [l]-2) directing orders for the pamphlet

300

to Littlefield—"Price 25 cents." A crude woodcut caricature of Thomas Sharp is on p. 7. Littlefield's six-stanza poem "The Martyrs" is on the last page.

Littlefield included Daniels's narrative, with modifications, in The Martyrs, pp. 71-86. About 1917, Daniel Macgregor reprinted A Correct Account in a twenty-six-page pamphlet, without Littlefield's poem and with a single redrawn plate showing the flash of light outside Carthage Jail.

Daniels was born in Monroe County, New York, March 27, 1821, and came to Illinois about 1837. He joined the Church after the murder of the Smiths but before November 1844, and he received a patriarchal blessing from Uncle John Smith two weeks before the trial began. Littlefield claimed in The Martyrs that Daniels's whereabouts had been unknown to him since 1846.5

Flake 2658. CSmH, CtY, CU-B, DLC, ICN, IHi, MH, MiU-C, MoSHi, NN, ULA, UPB, US1C, UU.

262 WATT, George Darling. Phonography, Rules for writing. [Signed at end:] G. D. Watt, Teacher. [Nauvoo? 1845?]

Broadside 31 x 20.5 cm. Ornamental border.

George D. Watt was the first person baptized into the Church in Great Britain. Born in Manchester in 1815, he encountered the Mormon missionaries in Preston and was baptized on July 30, 1837. Five years later he immigrated to Nauvoo, returned to Great Britain as a missionary, 1846-50, and in 1851 made the overland journey to Utah. While he was in England, he learned Pitman shorthand, and in Nauvoo and in Utah he reported the discourses of the Church leaders and taught this skill to others. In the early 1870s he aligned himself with the dissenters led by William S. Godbe and was excommunicated from the Church. He died in Kaysville, Utah, in 1881. Watt conceived of and founded the Journal of Discourses, a semi­monthly periodical which ran from 1853 to 1886 and which consists of stenographic reports of the speeches of the Church leaders—a record of immense value.1

The Nauvoo Neighbor of April 30, 1845, noted that "Phonography [i.e., stenography] . . . has been commenced in this city by professor Watt. We called in the other day, where several of our leading men were practising with dexterity, life, and determination. It goes well: Mormonism embraces everything good." One week later, Watt began advertising his class in the Neighbor—thirteen lessons for $1. In the Neighbor of July 16, he proposed the Phonographical Society of "The City of Joseph," the object of which was "the mutual improvement of its members, in the science and art of Phonography, and for the diffusion of its principles all over the world."

Phonography Rules for Writing was undoubtedly struck off for Watt's class. It contains ten rules, the first nine technical, the last practical: "Practice and perse­vere." It is certainly a Nauvoo imprint: its border elements, for example, match those of Circular of the High Council (item 296). In 1851 Watt published a larger book

301

for his Utah students, Exercises in Phonography. Designed to Conduct the Pupil to a Practical Acquaintance with the Art.

UPB.

263 HYDE, Orson. Speech of Elder Orson Hyde, delivered before the High Priest's [sic] Quorum in Nauvoo, April 27th, 1845, upon the course and conduct of Mr. Sidney Rigdon, and upon the merits of his claims to the presidency of the Church of Jesus Christ of Latter-day Saints. City of Joseph [Nauvoo], ///: Printed by John Taylor: 1845.

36 pp. 18 cm.

264 HYDE, Orson. Speech of Elder Orson Hyde, delivered before the High Priests' Quorum, in Nauvoo, April 27th, 1845, upon the course and conduct of Mr. Sydney [sic] Rigdon, and upon the merits of his claims to the presidency of the Church of Jesus Christ of Latter-day Saints. Liverpool: Printed by James and Woodburn, 39, South Castle Street. 1845.

36 pp. 19 cm.

Speech of Elder Orson Hyde marks another chapter in Orson Hyde's ongoing confrontations with those who challenged the Twelve for the leadership of the Church after the death of Joseph Smith (see item 303). Hyde was one of the principal speakers at Sidney Rigdon's trial on September 8, 1844 (see item 240). And after Rigdon's excommunication, Hyde continued to attack him in print. Rigdon, in turn, singled out Hyde for a little abuse from time to time, while he maintained a constant barrage against the Twelve and those who supported them.1

Hyde begins his speech with some references to the priesthood and the kingdom of God, and he advances the novel idea that those who persecute the Latter-day Saints can obtain forgiveness only if the Saints specifically grant it to them. He describes in great detail Rigdon's moves to gain control of the Church, and he argues at length in justification of the Twelve sitting in judgment of a member of the First Presidency. He refers to Nancy Rigdon's reputation for profligate behavior and asserts that Joseph Smith's attempts to reform her were taken as an effort to secure her as a plural wife (see items 156-57). In passing, he states that blacks were cursed with slavery because of their neutrality during the war in heaven (p. 30)—an idea Brigham Young repudiated in 1869.2

The Nauvoo Neighbor of May 7, 1845, indicated that it was then printing Hyde's speech in pamphlet form and would complete it in three or four days. A month before, the general conference had voted to rename Nauvoo the City of Joseph.3 Speech of Elder Orson Hyde is the only Nauvoo book to bear that imprint.

The Liverpool edition is a faithful reprint of the Nauvoo edition, except for some trifling changes in punctuation and capitalization and the changes in the references to the Doctrine and Covenants from the Nauvoo edition to the Liverpool.

302

It was first advertised in the Millennial Star of August 1, 1845, at 3d. each, with the following note:

The profits of this Publication are for the sole benefit of the author, Brother Hyde, and as we give our own labours and responsibility gratuitously, we shall expect all our Agents to do the same, and to sell them for cash, and return the full amount of the same, specifying at the time, if sent with other returns, the exact amount. As the edition is small, early application will be absolutely necessary.

But one wonders if Hyde derived much income from the book. Two years later the Star was still advertising it, now at the reduced price of 2d.4

Item 263: Flake 4170. MoInRC, NN, UPB, US1C, UU. Item 264: Flake 4171. CSmH, CtY, CU-B, MH, NN, UPB, US1C.

265 The book of doctrine & covenants, of the Church of Jesus Christ of Latter-day Saints; selected from the revelations of God. By Joseph Smith, president. First European edition. Liverpool: Wilford Woodruff, Stanley Buildings, Bath Street. [1845]

xxiii[l]-336 pp. 17 cm.

Upon assuming the presidency of the British Mission, Wilford Woodruff addressed the Saints in the Millennial Star of February 1845 and remarked that he would probably publish an edition of the Doctrine and Covenants in England as soon as circumstances allowed. Then on March 1 he received a letter informing him that John Greenhow was stereotyping the Doctrine and Covenants in Pittsburgh with the intent of printing a few copies in England and obtaining the English copyright so the Church would not be able to publish the book in Great Britain. That day he examined the British copyright laws, and on the next he wrote to Stationers' Hall for more information. The March issue of the Star announced that he was then taking immediate steps to publish the Doctrine and Covenants, and it cautioned the Saints not to buy any unauthorized edition.1

Woodruff contracted with James and Woodburn to print the book in 3,000 copies, and on April 4 he made an initial payment of £15. On June 7, forty-eight hours after he had obtained the last sheets from the printer, he secured the copyright at Stationers' Hall and deposited a copy with the British Museum. Four days later he paid James and Woodburn a second installment of £53 10s., and on November 7 he made the last of six payments totaling £120 7s.2 At the end of the year 2,259 copies remained unsold, and the Millennial Star office still owed Mr. Fazakerly £35 15s. Id. for binding the book.2 Initially it was offered at 4s. retail and 3s. 6d. wholesale—undoubtedly with a cloth binding, but in January 1847 the Star dropped the price to 2s. 6d. and 2s.3

The 1845 Liverpool Doctrine and Covenants is a reprint of the 1844 Nauvoo edition (item 236).4 It collates: a half-title (pp. [i-ii]); the title page (p. [iii]), with Entered at Stationers' Hall and Liverpool: Printed by James and Woodburn, 39,

304

South Castle Street on the verso; a preface signed by Thomas Ward and dated June 14th, 1845 (pp. [v]-ix); a new alphabetical index (pp. [xi]-xxiii); the Lectures on Faith (pp. [1]—64); and 111 sections numbered with roman numerals (pp. [65J-336). Why Ward's preface is dated June 14 when the printing was completed on June 5 is a mystery. Some copies give James and Woodburn's address on the verso of the title page as 30, South Castle Street. And one copy examined has 223 for the number of page 323.

The book's bindings include full black or tan calf or sheep, the covers diced or plain with a gilt and blind stamped border, raised bands with gilt ornamental panels and the title in gilt on the backstrip, the edges plain or gilt; and blue, green, or brown blind stamped cloth, an arabesque within an ornamental border on the covers, the title in gilt on the backstrip. The LDS Church owns Wilford Woodruff's copy, which is bound in brown calf, the covers diced with gilt ruled borders, Woodruff's name in gilt on the front cover, and a metal clasp; the backstrip with raised bands, gilt ornamental panels, and a black leather label; and all edges gilt.

Flake 2863. CSmH, CtY, DLC, MH, MoInRC, NN, UHi, US1, UPB, US1C.

266 [Placard announcing that Wilford Woodruff will preach a funeral sermon upon the death of Joseph and Hyrum Smith on Sunday, June 22, 1845. London? 1845?]

Like Elisha H. Davis's earlier London placard (item 238), this one also is not located, but it is mentioned in the Millennial Star and in Wilford Woodruff's journal.'

Woodruff arrived in London on June 6, 1845, and the next day he took out a copyright for the Doctrine and Covenants (see the preceding item). For twenty days he remained in the city, during which time he preached, helped Davis baptize new converts, and visited a number of London's major tourist attractions.2 On June 22 he delivered his last sermon of the visit, which he describes in his journal:

As the City had been placarded during the week saying that W Woodruff would preach a funeral sermon upon the death of the Prophet & Patriarch Joseph & Hiram Smith . . . , services to commence at 1/2 past 6 oclock in the evening[,] at an early hour the people began to gather. And the house was soon filled with a large respectable congregation. I took for my text the xvi Ch. Rev 3 to 7 verses. I treated upon the life and character of Those men the origen rise & Progress of the Church the Administering of the Angel of God unto them their Persecution & marterdom. The spirit of God rested upon me and I deeply felt the wait of the subject. The house was almost as still as the house of Death. The strictest attention was paid And a good impression seemed to be made upon the minds of the people. At the close of the meeting A Collection was taken up & about £1.10 was taken in all. At the Close of the meeting I felt satisfied with the labours of the day & felt thankful for the privilege of bearing my testimony before about three hundred Saints And many respectable citizens in the city of London.

Davis undoubtedly urged this subject upon Woodruff because of the success he had had with it about nine months earlier (see item 238).

305

267 New-York Messenger. New York, Boston, and Philadelphia: July 5, 1845-December 15, 1845.

1 v. (21 nos. in 160[2] pp.) 34 cm.

When word reached Sam Brannan in New York early in May that the authorities in Nauvoo had disfellowshipped him, he immediately left for Nauvoo in an effort to clear himself. On May 24, 1845, the Twelve restored him to fellowship and explicitly sustained him in his management of The Prophet (item 211).' That day Parley Pratt issued the fifty-second number of the newspaper. After a hiatus of six weeks, the paper resumed publication, now with a new name, New-York Messenger, and a new format. Why these changes were made is not clear. Perhaps they were intended to suggest that the paper was different from the one which so vigorously promoted George J. Adams and William Smith and that it was now more an "official" organ of the Church.2

The early issues assert:

"New-York Messenger" (Continuation of the Prophet.) is published every Saturday at No. 7 Spruce Street NY. Boston, No. 16, Boylston Square. Philadelphia, corner of Third and Dock. At two dollars per annum, All communications should be sent (Post Paid,) to S. Brannan, No 7, Spruce street.3

For each of the first twenty issues, the masthead lists S. Brannan, publisher, and P. P. Pratt, editor. Parley, however, left New York on August 4, and it seems clear that Brannan did most of the editing.4 As in the case of The Prophet, points of distribution for the Messenger were established in Boston and Philadelphia, undoubtedly in an attempt to increase circulation.

The first twenty issues appeared, without a lapse, on successive Saturdays between July 5 and November 15, 1845. Each has eight pages, in three columns. These twenty issues are continuously paged and numbered vol. 2, nos. 1-20 (whole nos. 53-72), maintaining the numbering of The Prophet. By the time he put the twentieth number together, Brannan knew he would soon sail for the Pacific coast, and this number announced that one additional issue of the Messenger would be published toward the end of December.5 The last issue is a broadsheet, dated December 15, 1845, and erroneously numbered vol. 2, no. 20.

Like The Prophet, the Messenger prints minutes of conferences, letters from the elders, and excerpts from the Times and Seasons, Nauvoo Neighbor, and Millennial Star. Most issues contain one or two windy letters from Lyman O. Littlefield, the Messenger's "Nauvoo correspondent"—who drew the comment from Brannan in issue 16, "We would inform our correspondent at the City of Joseph, that he is rather too lengthy." Parley Pratt supplied the Messenger with articles while he was in New York (see item 269), and Orson Pratt contributed regularly after he arrived there about August 20—some of these marking the beginning of his writings on speculative theology. The Messenger prints a long extract from Lansford W. Hastings's The Emigrants' Guide, to Oregon and California (Cincinnati, 1845), pp. 85-142, with gaps, in nine installments beginning with the second number. Begin-

306

ning with the fourteenth number (October 4), it reprints a number of documents pertaining to the Saints' difficulties in Hancock County, including Backenstos's five proclamations (items 275, 276, 278, 279, 281), the broadside of September 24 announcing the Mormons' intention to leave Illinois (item 280), Brigham Young's correspondence with J. J. Hardin, and the October Circular to the Whole Church (item 284). The last two issues deal with the move to the west coast on the Brooklyn.

As in the case of its predecessor, the Messenger was not supported out of its subscriptions, and about once each month it carried a plea to the Saints to help increase its circulation.6 Brannan wrote to Brigham Young on August 29,1845, about his financial stresses and suggested the use of tithing funds to make up the paper's losses. On September 15 Young wrote back that he and Orson Pratt should decide whether to continue the Messenger, but they should not use tithing funds to support it. In this letter Young also urged Brannan to take his press and a company of Saints to San Francisco, a suggestion he followed when he sailed on the Brooklyn five months later (see items 297, 322).7

Flake 5797. CtY, NN, UPB[5 nos.], US1C.

268 MEYNELL, James B. A few incidents of travel in England connected with the immutable principles of truth, called the gospel of Jesus Christ. By J. B. Meynell, missionary to the British Isles. Boston: Printed by John Gooch, Minot's Building, Spring Lane, cor. Devonshire Street. 1845.

24 pp. 20.5 cm. Pink printed wrappers.

Little is known about James B. Meynell beyond his mission experiences in England in 1844-45, which are the subject of his book. Born in England, he was living in New York City with his wife and three children in 1840 and had joined the Church by the fall of 1841. He was called to his mission in April 1844 at a conference in New York and arrived in Liverpool on August 24. Even though he had a sister in Wales, he labored as a missionary in Lancashire—where he was saddened by the poverty he saw there—and then in Staffordshire, Warwickshire, Worcester, and Herefordshire. In April 1845 he returned to the United States. The New-York Messenger of July 12, 1845, reported that he had "lately returned" to Boston. One might guess that he published his book about this time.1

A Few Incidents of Travel is the second Mormon book from the press of John Gooch (see item 232). About half of it describes Meynell's mission experiences, and the last ten pages contain a typical discussion of the basic tenets of Mormon-ism—faith, repentance, baptism, and the gift of the Holy Ghost. Its concluding paragraph refers to the progress of the Church in England and reports the member­ship totals gathered at the Manchester conference of April 6, 1845, for which Meynell was the clerk. It was issued in pink printed wrappers, the title page reprinted within a ruled border on the front, the rest of the wrapper plain.

Flake 5379. MH.

307

269 PRATT, Orson. The prophetic almanac, for 1846. Being the second after bissextile or leap year. Calculated for the eastern, middle and western states and territories, the northern portions of the slave states, and British provinces. By Orson Pratt, A.M. New-York: Published at the "New York Messenger1' office, No. 7, Spruce street. Price 6'A cents single—$4 per hundred. [1845] [At head of title:] No. 2.—To be continued annually.

[24] pp. 19.5 cm. Ruled border on each page.

On July 26, 1845, about three and a half weeks before Orson Pratt arrived in New York to assume the leadership of the Church in the eastern states, the New-York Messenger began advertising his second Prophetic Almanac, "now published and for sale." The Messenger office printed the almanac in an edition of 5,000, and from Orson's plea in the Messenger of October 18, it is clear that he hoped to derive an income from it.1

Each of its pages is enclosed in a ruled border, continuing the format of the Prophet Almanac for 1845 (item 229); none of the pages are numbered. Its calendar, unlike the previous one, gives no world dates other than Independence Day but includes the birthdays of prominent Mormons and other key dates in the Church's history. The second page lists the times when the two solar eclipses in 1846 could be seen in Boston, New York, Philadelphia, Cincinnati, Nauvoo, and New Orleans. Filling in below the calendar are two articles, both apparently by Parley Pratt, taken from the Messenger of July 12, 1845: "Heaven"; and "Review of the World," which contrasts Mormonism with Catholicism and Protestantism.2 Following the calendar are Parley's "Four Kinds of Salvation," from The Prophet of March 8, 1845, or the Millennial Star ofJune 1841; and his "Materiality," in The Prophet of'May 24, which argues for a corporeal, anthropomorphic God. These are followed by two other pieces: "Christ and the World," an anti-Millerite piece, probably also by Parley Pratt, cast in the form of a first-person statement by Jesus Christ, from The Prophet of March 8; and "A Parable," from The Prophet of May 10 and May 24, or the Times and Seasons of March 15 and April 1, 1845, where it is signed "A." The last page advertises the Messenger and its printing and book shop. Because of the preponder­ance of his articles in Prophetic Almanac for 1846, one might be tempted to conjecture that Parley had a hand in putting it together.

Flake 6515. CSmH, DLC, MoInRC, NN, UPB, US1C, UU.

270 The doctrine and covenants of the Church of Jesus Christ of Latter Day Saints; carefully selected from the revelations of God. By Joseph Smith, president of said church. Third edition. Nauvoo III: Printed by John Taylor. 1845.

[i-ii][5]-448 pp. 15 cm.

On April 10, 1845, the Twelve agreed to print more copies of the Doctrine and Covenants. A note in the Times and Seasons of May 15, which issued about a month late, suggests that this second impression was then in press. About ten days after he reached New York, Orson Pratt announced in the New-York Messenger of August

308

30,1845, that he had several hundred copies of the Doctrine and Covenants for sale at $1.25 each. Five days later he wrote to Brigham Young that he had sold about forty copies and had got 350 others bound at 80 a copy.' One might infer that the second impression was finished in July or August and that some of the books were bound on the east coast.

The 1845 Nauvoo Doctrine and Covenants was reprinted from the stereotype plates of the 1844 edition (item 236) and is largely identical to it. The title page is reset, and the copyright notice is changed on the verso of the title page: Entered according to the act of Congress, in the year 1845, by N. K. Whitney and George Miller, Trustees in Trust of the Church of Jesus Christ of Latter-day Saints, In the clerk's office of the district court of Illinois. A few other pages are reset as well, and were reset again for the 1846 impression (item 302), probably because of damage to the stereotype plates: pp. 363, 414, 416-19, 424-32.2 Usually the book is found in full plain brown sheep, with gilt bands and a leather label or the title in gilt on the backstrip.

Whitney and Miller actually secured the copyright on September 20, 1845, to cover the new material added to the 1844 edition. Perhaps they were prompted by John Greenhow's effort to stereotype the Doctrine and Covenants in Pittsburgh (see item 265).3

Flake 2862. CtY, CU-B, DLC, ICHi, ICN, MH, MoInRC, NN, OClWHi, UPB, US1C, UU, WHi.

271 SMITH, Joseph. The voice of truth, containing General Joseph Smith's corre­spondence with Gen. James Arlington Bennett [sic]; appeal to the Green Mountain Boys; correspondence with John C. Calhoun, Esq.; views of the powers and policy of the government of the United States; pacific innuendo, and Gov. Ford's letter; a friendly hint to Missouri, and a few words of consolation for the "Globe;" also, correspondence with the Hon. Henry Clay. [1 line] Nauvoo, III: Printed by John Taylor. 1844. [1845]

64 pp. 24.5 cm. Yellow printed wrappers.

Voice of Truth gathers under one cover the bulk of Joseph Smith's political statements, together with his most important discourse, the King Follett funeral sermon. With his name attached to the copyright notice on the verso of the title page, it seems clear that the book was compiled by W. W. Phelps, who actually wrote most of the contents. The dedicatory poem (p. [3]), dated June 1844, and the fact that Phelps obtained the copyright on June 22 suggest it was put to press shortly before Joseph Smith's death, probably as a piece for his presidential campaign (see item 201).1 But his assassination interrupted the printing, and the unfinished book lay in the Times and Seasons shop until it was eventually completed as a memorial to him. Phelps's poem "The Cap Stone" is printed on the back wrapper from a rearrangement of the same setting used to print the poem in the Times and Seasons of August 1,

309

1845, and the Nauvoo Neighbor of August 6 refers to the book, which suggest that it was finished about this time.

The first four items following the preface (pp. [5]-6) were each printed earlier as separates (items 198-99, 187, 201, 209-10, 213-20): Joseph Smith's correspon­dence with James Arlington Bennet (pp. [7]-14), his appeal to the Green Mountain Boys (pp. [15]—20), his correspondence with John C. Calhoun (pp. [21 ]—26), and his views on government (pp. 26-38).

On February 16, 1844, Joseph Smith directed Phelps to write "Pacific Innu­endo," the fifth piece in Voice of Truth (pp. [39]—43), which was first printed in the Times and Seasons of February 15 and the Neighbor of February 21.2 This was prompted by a letter from Thomas Ford of January 29—published in the Warsaw Signal of February 14 and included with "Pacific Innuendo"—which Ford wrote in response to an anti-Mormon meeting in Carthage on January 24. In this letter Ford deplores the threat of violence, asserts that he is bound by law in his dealings with the Mormons, and declares that he will meet any outbreak of violence with executive action. "Pacific Innuendo" applauds Ford's statement. It assures the citizens of Hancock that the Mormons pose no threat to them, and it urges the Saints "to shew the love of God, by now kindly treating those who may have, in an unconscious moment, done them wrong."

Phelps also wrote "A Friendly Hint to Missouri" (pp. 43-46) at Joseph Smith's direction and read it to the First Presidency and the Twelve the evening of March 8, a few days before Orson Pratt left for Washington with two memorials to Congress (see items 188, 229).3 Signed by Smith and dated March 8, 1844, it is a plea to the state of Missouri, in a conciliatory tone, to redress the losses of the Saints. It was first printed in the Neighbor of March 13 and in the Times and Seasons of March 15.

"The Globe," the seventh article in Voice of Truth (pp. 46-50), also bears Phelps's style. It first appeared in the Neighbor of April 17 and the Times and Seasons of April 15. Signed by Joseph Smith and dated April 15, 1844, it responds to an article in the Washington Daily Globe of March 14 which is critical of Joseph Smith's views on government, particularly the plank on a national bank. Asserting that it is "extraneous, irrelevant and kick shawing" to associate him with any party or personalities, "The Globe" repeats Joseph Smith's views on a national bank, prison reform, slavery, and increased presidential powers without expanding upon them.

Joseph Smith's exchange of correspondence with the 1844 presidential candi­dates is discussed above (see items 187, 199, 201, 214). Although he responded to Calhoun in January, he waited to reply to Henry Clay until May 13, 1844—twelve days after Clay was nominated for the presidency by the Whigs. The entire exchange with Clay (pp. [51]—59), including Clay's letter of November 15, 1843, was first printed in the Neighbor of May 29 and the Times and Seasons of June 1. Joseph Smith's letter to Clay of May 13 was certainly written by Phelps and is little more than an ad hominem attack.4

311

The King Follett funeral discourse, headed Joseph Smith's last Sermon, deliv­ered at the April Conference, 1844, is added in Voice of Truth as an appendix (pp. 59-64). It is not listed on the title page and was not originally intended to be included in the pamphlet, but it is noted on the printed wrapper. Follett, fifty-five years old and a convert of 1831, was crushed in a well on March 9 and buried "with Masonic honors" the next day.5 Although Joseph Smith preached at the funeral, he used Follett's death as the point of departure for his greatest discourse, delivered at the general conference on April 7. Thomas Bullock, William Clayton and Willard Richards each recorded the sermon, and Wilford Woodruff reported it in his journal.6

Bullock's and Clayton's reports were "amalgamated" to produce a text which was printed in the Times and Seasons of August 15,1844. This text was reprinted in Voice of Truth.1 The two versions are identical except for a handful of changes in punctuation and capitalization, the correction of that to than on p. 60, line 5, the omission of the phrase the same glory on p. 61, line 14, and the correction of the to he on p. 63, line 2 from the bottom. Treating a number of distinctive doctrines, the discourse's most dramatic ideas are those summarized in the couplet formulated by Lorenzo Snow: "As man now is, God once was: as God now is, man may be."8 (See items 45-47, 229.)

Voice of Truth was issued in yellow wrappers with the following wrapper title on the front: The voice of truth, containing the public writings, portrait, and last sermon of President Joseph Smith. Nauvoo, III: Printed by John Taylor: 1845. Phelps's poem "The Cap Stone" is printed on the back wrapper, with two lines of "errata" at the bottom. The LDS Church has a copy with what appears to be an earlier variant wrapper, of the same white paper as the text, with the added line By W. W. Phelps just below The Cap Stone on the back. A primitive profile portrait of Joseph Smith in military dress, apparently from a wood engraving, signed "R.C," is at the top of p. [51]. Who R.C was is not known.

Flake 8000. CtY, ICN, IHi, MH, MoInRC, NN, UPB, US1C, UU.

272 BRANNAN, Samuel. Religious notice. Elder S. Brannan of New-York City, late from the city of Nauvoo, will deliver six lectures touching the prominent features of the faith and doctrine of the Latter Day Saints, generally known by the name of Mormons, commencing on Sunday the 31st. of August, 3 o'clock P.M. for six successive Sabbaths, during the afternoon service only, at the American Republican Hall corner of Broadway and Grand streets, (entrance on Broadway,) [13 lines] [New York? 1845?]

Broadside 18 x 20 cm.

As the title indicates, this handbill advertises six lectures scheduled for successive Sunday afternoons, August 31-October 5, 1845, and gives the topics in the order they would be presented: the most prominent errors of modern Christian­ity; the authenticity of the Book of Mormon; the Melchisedec Priesthood estab­lished; Zion to be established on the continent of North America; the apostasy of

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the Christian world; and that there is to be another gospel dispensation after the first Christian era. Undoubtedly it was printed at the shop of the New-York Messenger.

On September 4,1845, Orson Pratt reported to Brigham Young from New York,

Bro. Brannan is a go-a-head man and is a very powerful preacher he has commenced a course of lectures in this city which are well attended he has circulated about twenty thousand hand-bills.1

Brannan wrote to Young on October 9 that "some seven or eight during my course of lectures avowed their belief in the doctrine who never heard Mormonism before." He noted also that he and Orson Pratt would commence a second set of lectures on November 21 and would advertise them with 20,000 new handbills.2 Whether this second handbill was ever printed is not known.

Flake 803. NN.

273 The British and American Commercial Joint Stock Company. Capital £ J 0,000, with power to increase the same; in shares of one pound each. Provisionally registered according to the act of Parliament 7th and 8th vict. c. 110. [24 lines] Applications for shares, must be made to the provisional directors, at the office of the company, addressed to Mr. Thomas Ward, Stanley Buildings, Bath Street, Liverpool. [Liverpool? 1845?]

Broadside 25 x 20.5 cm.

The British and American Commercial Joint Stock Company was a lofty dream that married business and religion, and ended in disaster. The germ of the idea was contained in the Epistle of the Twelve of March 20, 1842 (item 142), which proposed sending manufactured goods from England to Nauvoo with payment to be made in Nauvoo land and the proceeds from the sale of the goods to be used to bring English Saints to America. Although this was never implemented, the idea undoubtedly remained in the minds of some and helped spawn the Joint Stock Company.

The Joint Stock Company itself seems to have been the brainchild of Reuben Hedlock. On February 25, 1844, five months after he replaced Thomas Ward as president of the British Mission, Hedlock wrote to Brigham Young, Willard Richards, and Theodore Turley, proposing that they form a company to manufacture woollen and cotton goods in Nauvoo, financed by stock offered at £10 per share, which he would use to purchase the machinery.1 Brigham Young's letter to Hedlock of May 3, 1844, appears to have supported the idea.2

Wilford Woodruff reached Liverpool on January 3, 1845, and assumed the leadership of the British Mission, with Hedlock and Ward as his counselors. Two months later the Millennial Star ran an article signed by Woodruff, Hedlock, and Ward, which proposed that a joint stock company be organized among the British Saints along the lines suggested by Hedlock thirteen months earlier. This proposal was formally accepted on April 8 by the general conference in Manchester, which named the company the Mutual Benefit Association, authorized a capitalization of

313

£30,000 in shares of 10s. each, and chose Thomas Ward its president.3 By August the officers had become aware of the new act of Parliament that defined and regulated joint stock companies and, at the suggestion of their lawyers, had changed the name to British and American Commercial Joint Stock Company and had reduced the initial capitalization to £10,000 in shares of £1. That month they began soliciting investors in the Star.4 The following month the Star reported that more than 2,700 had applied for shares. In mid-October the trustees and directors met to draw up a charter (item 299), now for a company empowered to trade in either direction between America and Britain and manufacture goods on either side of the Atlantic. Not until May 1846, however, would the registration with the British government be completed.3

Woodruff returned to the United States on January 22, 1846, leaving Hedlock and Ward to preside again over the British Mission. During the next eight months Ward promoted the Joint Stock Company in the pages of the Star. In the issue of March 15, for example, he wrote that the purpose of the company was to relieve the poverty of the Saints so they could gather with the main body of the Church, and in the issue of June 15 he claimed, "the Joint Stock Company is fully appreciated by the Twelve, and has been a daily subject of their prayers, and that they consider it one of the greatest things that has ever been devised for carrying out the great purposes of God."

The Twelve, of course, had been preoccupied with evacuating Nauvoo since September 1845 (see items 274-84, 296). Had they not, the Joint Stock Company certainly would not have progressed to the point it did. But in July 1846, at Council Bluffs, they disfellowshipped Hedlock and Ward and dispatched Orson Hyde, John Taylor, and Parley Pratt to investigate the enterprise.6 Hyde and Taylor arrived in Liverpool on October 3, and that day they issued a circular (item 312) which called for a conference in Manchester on October 17 and enjoined to Saints to invest "no more for the present" in the Joint Stock Company, "an Institution wholy independent of the Church." At the Manchester conference the shareholders voted to dissolve the company, and on December 3 the directors formally brought it to an end.7

A complete financial statement of the Joint Stock Company was published in the Star of December 6. It shows that the company took in £ 1644. Of this, the officers paid about £500 in salary and expenses to themselves and to the directors and nearly £300 to their lawyers in the effort to register the company; they also loaned £504 to Reuben Hedlock, who refused to account for the money. They made just one investment, some razors, bought and sold for a profit of 40 pence. A mere £226 remained which could be returned to the shareholders.8

Item 273 is a prospectus, required by the act of Parliament on joint stock companies, which was issued provisionally while the company was seeking regis­tration.9 It lists thirteen provisional directors, including Thomas Ward and Reuben Hedlock, and two trustees, Richard James, the printer, and Samuel Downes, sub­sequently the company's treasurer. The trustees served until the registration of the company was completed and then vacated their positions.10 The prospectus states,

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"the purposes of the above-named Company are for Trading as Merchants between the United Kingdom and America, and for Manufacturing the produce of those countries, or either of them." It goes on to say that it is the intention of the directors to increase the capitalization of the company to £30,000, "if practicable."

An entry for September 24, 1845, in the financial statement reads: "James and Woodburn on account of stationery and printing . . . £ 15 6s. 8p." Since a copy of the prospectus had to be submitted with the application for complete registration before any public solicitation, and such a solicitation first appeared in the Star of August 15, 1845, one might infer that item 273 was printed by James and Woodburn some time that August."

Flake 856. UPB, US1C.

274 Neighbor—Extra. Nauvoo, Sept. 12, J845. [At head of first column:] Mobbing again in Hancock! [Nauvoo, 1845]

Broadside 28 x 20.5 cm. Text in two columns.

This is the first of a series of broadsides leading to an official statement from the Mormons that they would evacuate Illinois. It announced the renewal of violence against the Saints, the roots of which lay in an incident eleven weeks earlier. On June 24, 1845, the day set for the trial of those indicted for Hyrum Smith's murder, Minor Deming, the Hancock County sheriff, who had been elected by the Mormon bloc (see items 225, 228), was surrounded by a group of anti-Mormons when he entered the courthouse, and in the ensuing scuffle, he shot and killed one of them. The next day he was indicted for murder, and in July he resigned as sheriff, necessitating a special county election on August 11. Jacob B. Backenstos, a non-Mormon with ties to the Saints, was elected sheriff with the help of a solid Mormon vote by a margin of three to one (see the next item).1 The anti-Mormons were outraged. The Warsaw Signal of September 3 excoriated Backenstos and called for the forceful expulsion of the Mormons from the state. Six days later, in Green Plains, five miles southeast of Warsaw, shots were fired at a schoolhouse where some of the anti-Mormons were meeting. They blamed the Saints, and on Wednes­day, September 10, began burning Mormon houses in the Morley settlement, about six miles south of Green Plains.2

The Neighbor Extra of September 12, 1845, reports this violence. It asserts that the anti-Mormons actually shot at the schoolhouse themselves in order to provoke a move against the Saints. It lists by name five of the eleven buildings burned and identifies Levi Williams, a resident of Green Plains and one of those tried for Joseph Smith's murder, as the leader of the house burners. At the end it reprints a part of the article in the Signal of September 3 which urged violence against the Saints. Its text was reprinted from the same setting in the Neighbor of September 10, which appeared at least three days late and reported that forty-four houses and outbuildings had been burned at that point in the vicinity of the Morley

315

settlement. It was also reprinted in the New-York Messenger of October 4. A number of affidavits concerning the house burnings are in the Neighbor of September 17.

Flake 5732. US1C.

275 BACKENSTOS, Jacob Benjamin. Proclamation to the citizens of Hancock county: [Signed and dated at end:] J. B. Backenstos, Sheriff of Hancock county Illinois. [3 lines] Green Plains, Hancock county, Ills., Sept. 13th 1845. [Nauvoo? 1845]

Broadside 33 x 32 cm.

Jacob Backenstos, a "Jack Mormon," had ties to the Saints through his brother William, who was married to a niece of Emma Smith. Born in Pennsylvania in 1811, Backenstos served as clerk of the Hancock circuit court in 1843 and in August 1844 was elected by the Mormon bloc to the Illinois legislature, where he argued against the repeal of the Nauvoo charter (see item 228). The following year he was elected sheriff of Hancock County and was immediately confronted with the violence that ultimately drove the Saints from Illinois (see the preceding item). Fifteen days after Congress declared war with Mexico, he was commissioned a captain of mounted riflemen, and at the battle of Chapultepec he was breveted a lieutenant-colonel for gallantry and meritorious service. In 1849 he marched with the mounted riflemen to Oregon, settled with his family in the Willamette Valley, and there resigned his commission in 1851. On September 25,1857, he drowned himself in the Willamette River near Portland.1

In his capacity as sheriff of Hancock, Backenstos issued five proclamations over a period of twelve days (items 275, 276, 278, 279, 281). All of these were undoubtedly printed by the Times and Seasons print shop, since it is certain that four were. Thus they are included here, even though they are technically not Mormon pieces.

On Thursday, September 11, the Twelve learned of the house burnings in the Morley settlement, and that day Brigham Young wrote to Backenstos, informing him of the outbreak of violence and requesting him to take immediate action. The same day the Twelve met in council and, according to John Taylor's report, agreed that

as we were going West in the Spring to keep all things as quiet as possible and not resent anything. After the trouble we had had to finish the Temple to get our endow­ments, we thought it of more importance than to squabble with the mob about property, seeing that the houses were not of much importance, and no lives were taken. Thinking by these pacific measures that they would be likely not to molest us; and to show the surrounding country that we were orderly disposed people, and desirous of keeping peace."

Two days later Backenstos met with the Twelve and requested a company of Mormons to help him suppress the violence. When they declined and urged him to call upon the law abiding citizens of the county, he issued his first proclamation.3

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Dated at Green Plains, it describes some of the depredations and quotes the laws of Illinois that arson is punishable by a prison term of one to ten years and is considered murder if a life is lost. It commands the house burners to desist immediately and return to their homes, and it calls on the law abiding citizens of Hancock to hold themselves as a posse comitatus. In a postscript it enjoins those in Nauvoo to remain in the city but to hold two thousand men in readiness should they be needed.

This proclamation was reprinted in the Nauvoo Neighbor of September 10 which, as noted above, appeared late, and in the issues for September 24 and October 1. It was also reprinted in the New-York Messenger of October 11 and in the Millennial Star of December 1.

The idea of "going West in the Spring" was in the minds of the Twelve as early as January 1845 when they discussed sending a company to California. On February 4, 1845, six days after the Illinois legislature repealed the Nauvoo charter, Brigham Young and the Twelve reorganized the Council of Fifty, which had not met since the assassination (see items 201, 345), and during the following month the Council considered the question of moving west at least four times.4 In April it sent letters to President Polk and the governors of all the states, except Missouri and Illinois, exploring the possibility of asylum.5 By August it was examining a number of locations including Vancouver, California, and Oregon.6 That month the Nauvoo Neighbor began running extracts from Lansford W. Hastings's The Emigrants' Guide, to Oregon and California and other articles on Oregon, California, and Texas. On August 28 the Twelve decided to pick three thousand able-bodied men to start with their families for Upper California in the spring. And on September 9 the Council of Fifty moved that Brigham Young "select such a portion of this Council as he may choose to remove west, and they select and organize the company subject to the final revision of the President." Two days later Brigham Young had picked a group from the Council of Fifty who would start west in the spring.7 During this entire period the Twelve's overriding concern was the completion of the Nauvoo Temple (see item 254). By the summer of 1845 it was certainly apparent to them that if the Mormons could remain in Nauvoo until the following spring, the temple would be finished enough for the Saints to participate in its ordinances before they evacuated the state.

Flake 3815. CtY, US1C.

276 BACKENSTOS, Jacob Benjamin. Proclamation No. 2. To the citizens of Hancock County, III, and the surrounding country. [Signed and dated in the fourth column:] J. B. Backenstos, Sheriff, Hancock County, III. Sept. 16th, A.D. 1845, half past 2 o 'clock P.M. [Nauvoo, 1845]

Broadside 41 x 28.5 cm. 17 lines after title, followed by 115 lines in four columns.

From the moment violence broke out in the Morley settlement, the anti-Mor­mons continually threatened the life of Jacob Backenstos, and on September 15, he

317

learned that an armed force was after him. The next day, as he was traveling along the Warsaw-Carthage road, four men on horseback began to pursue him, one of them Franklin A. Worrell, the commander of the guard at Carthage Jail at the time Joseph and Hyrum Smith were murdered. Backenstos whipped his horse and soon came upon Orrin Porter Rockwell and two other Mormons. Jumping out of his buggy with pistol in hand, he ordered the Mormons to assist him and commanded the four in pursuit of him to stop. When one of them leveled a musket at him, he told Porter Rockwell to shoot. Rockwell took aim at Worrell's belt buckle and shot him off his horse. The pursuers retreated and then returned with a wagon to carry the fatally wounded Worrell back to Warsaw. Backenstos headed for Nauvoo, where he issued his second proclamation that afternoon.1

Most of this proclamation is an account of the events leading up to the shooting of Worrell. At the end Backenstos again commands the house burners to stop and return to their homes. He calls on all the able-bodied men in the county to resist the rioters, and he directs the posse comitatus to go to the nearest points of conflict and defend the Mormons. In a postscript he remarks that the Saints have acted with "more than ordinary forbearance."

Proclamation No. 2 was reprinted in the Nauvoo Neighbor of September 17, mostly from the same setting, and reprinted again in the Neighbor of September 24 and October 1. It was also reprinted in the New-York Messenger of October 11 and in the Millennial Star of December 1.

At the time he issued Proclamation No. 2, Backenstos apparently did not know the identity of the man that Rockwell had shot or that he had been fatally wounded.2

Proclamation No. 3 (item 278) identifies the man as Worrell and states that he had died. Backenstos was tried for the shooting, on a change of venue, in Peoria that December and acquitted. Rockwell was tried in Galena in August 1846 and acquitted when Backenstos testified that he had acted on his orders.3

Flake 3816. CtY, ICHi, UPB, US1C.

277 Proclamation: To Col. Levi Williams, and the mob party, of whom he is the supposed leader, who have been and are still engaged in burning the houses and property of the peaceable citizens of Hancock county: [First 6 lines] [Signed and dated at end:] Brigham Young, John E. Page, George A. Smith, P. P. Pratt, Orson Spencer, Samuel Bent, Amasa Lyman, Willard Richards, Charles C. Rich, Isaac Morley, John Taylor. Nauvoo Sept. 16, 1845. [Nauvoo, 1845]

Broadside 16.5 x 8 cm.

Jacob Backenstos wrote to Brigham Young on September 15 that he had been unable to raise a force sufficient to stop the house burners, and he requested Young to ready two thousand well-armed men for immediate service. In response, Brigham Young asked the sheriff to "wait a few days" before involving the Mormons, to see whether the citizens of Hancock could prevail against the rioters. Nevertheless that morning Young and the officers of the Nauvoo Legion decided to put the Legion on

318

immediate alert. The same day the constable from Carthage came to Nauvoo with writs for Brigham Young, Heber C. Kimball, Willard Richards, John E. Page, Daniel Garn, William Smith, and George A. Smith, on a complaint for "aiding and abetting Joseph Smith in treasonable designs against the state."1

The next day, at a meeting in Willard Richards's office, the Twelve consented to Brigham Young's proposal that they seek peace with the anti-Mormons by agreeing to evacuate Hancock in the spring. Here also they decided to increase the work force on the temple. Proclamation to Col. Levi Williams was immediately struck off and delivered to the anti-Mormons.2 Following the preamble included in the title above, this proclamation names Peter Haws, Andrew H. Perkins, Erastus H. Derby, David D. Yearsley, and Solomon Hancock to confer with the anti-Mor­mons and inform them of the Mormons' intention to leave the county in the spring, provided that all hostilities and all "vexatious law suits" cease. It requests a response in writing.

On September 18, A. B. Chambers, an intermediary from the anti-Mormons, came to Nauvoo and met with the Twelve. The terms of Proclamation to Col. Levi Williams were acceptable to the anti-Mormons, he reported, but some objected to the preamble. Declining to alter it in any way, the Twelve withdrew the proclamation and told Chambers that the next move was up to the anti-Mormons.3 Andrew H. Perkins reported on the 19th that the anti-Mormons had pledged to leave the Saints in peace during the winter if they would commit to leave the state by the first of next April. He also indicated that the spirit of the anti-Mormons "appeared to be broken and that the counties around were in [the Mormons'] favour."4 During the next four days others enquired into the Saints' intentions. To a committee from Macomb, for example, the Twelve repeated that they were not bound by Proclamation to Col. Levi Williams since the anti-Mormons had not acceded to its terms, but they would leave in the spring if those in the surrounding counties would assist them in disposing of their property; they appointed A. W. Babbitt, D. H. Wells, and E. A. Bedell to confer with the Macomb committee.5

Peter Haws and David D. Yearsley (see items 216-17) were members of the reactivated Council of Fifty (see item 275). Born in Leeds County, Ontario, Canada, on February 17, 1796, Haws joined the Church in Canada and came to Nauvoo about 1840. The following year he was appointed a member of the committee to build the Nauvoo House (D&C 124:62). In October 1845 he was named the captain of the eighth company of one hundred (see item 284), and in 1846 he went west to Council Bluffs. There he became estranged from the Church, and in 1849 he was excommu­nicated. Eventually he moved to California, where he died in 1862/'

Andrew H. Perkins was born in Jackson County, Tennessee, December 5, 1808. In 1843 he was elected a commissioner of Hancock County, and two years later he was called to be a captain of a company of one hundred. When the Mormons left Illinois, Perkins settled in Council Bluffs, where he served on the high council and again as a county commissioner. He made the overland journey to Salt Lake City in

320

1849, and in 1850 he was elected associate judge for Great Salt Lake County. He died in Salt Lake City, March 18, 1851.7

Erastus H. Derby was born in Franklin County, Massachusetts, September 14, 1810, and converted to Mormonism in Illinois about 1840. In 1846 he moved with the Saints to western Iowa, and that year he separated from the Church and went into Missouri. He lived in Ohio and Illinois, and in 1871 he settled in Le Sueur, Minnesota, where he died December 3, 1890.8

Solomon Hancock was the presiding elder in the Morley settlement when violence first broke out on September 10. Born in Springfield, Massachusetts, August 15, 1794, he joined the Church in 1830 and two years later settled in Missouri, where he served on the high councils in Clay and Caldwell counties. When the Saints moved into Illinois, he located near the south edge of Hancock County, and on February 14, 1845, was chosen to preside there. He moved west in 1846, and died near Council Bluffs on December 2, 1847.9

Of the signers of Proclamation to Col. Levi Williams, Young, Page, Smith, Pratt, Lyman, Richards, and Taylor were apostles. Spencer was the mayor of Nauvoo; Bent was a member of the Nauvoo city council and a member of the high council (see item 296); Rich was a Nauvoo city alderman and would become a member of the Twelve in 1849. Morley had been the presiding elder in the Morley settlement until he was succeeded by Solomon Hancock in February 1845.'"

Flake 1426. US1C.

278 BACKENSTOS, Jacob Benjamin. Proclamation No. 3. To the citizens of Hancock County, III., and the surrounding country. [Signed and dated at end:] /. B. Backenstos, Sheriff H. Co., III. Hancock County, III., Sept. 17th, A.D. 1845. [Nauvoo, 1845]

Broadside 31 x 28 cm. 5 lines after title, followed by 165 lines in four columns.

279 BACKENSTOS, Jacob Benjamin. Proclamation No [sic] 4. To the citizens of Hancock County, III., and the surrounding country. [Signed and dated at the end of fourth column:] J. B. Backenstos, Sh'jf, H. C. III. Bank of the Mississippi river, near Montehello, Sept. 20th A.D. 1845. [Nauvoo, 1845]

Broadside 41 x 28.5 cm. Text in four columns.

Backenstos's third and fourth proclamations summarize his movements from Tuesday, September 16, to Saturday, September 20. He opens Proclamation No. 3 with the remark that the rioters "have become more infuriated than ever"—undoubt­edly a result of the shooting of Franklin Worrell (see item 276; see, e.g., the Warsaw Signal of September 17, 1845). He mentions that some prominent people, including the Carthage and Warsaw postmasters and the Hancock County assessor, had been driven from their homes (see item 281). On the evening of September 16, he reports, he rode from Nauvoo to Carthage to rescue his family and others—accompanied by George Miller and about one hundred of the Nauvoo Legion.1 At Carthage they

321

dispersed some house burners, and near Warsaw, the next afternoon, they pursued another group of them, "killing two, and wounding, it is believed, others." Backen-stos asserts that he has a posse comitatus of almost two thousand well-armed men, and another two thousand in reserve. He declares that should any persons burn their own property in order to charge it against the Mormons, they would be dealt with as arsonists.

Backenstos appears to have exaggerated the strength of his forces, undoubtedly in an attempt to intimidate the rioters. Stephen Markham led a company of about one hundred Mormons on September 17 to reinforce George Miller and his troops.2

On the 18th Backenstos and Miller requested Brigham Young to send them six hundred men and two cannons, which Young decided against the morning of September 19 because he did not want them to make a direct attack. That day Backenstos asked for fifty wagons each carrying eight well-armed men plus the teamster, and a cannon, to rendezvous with him and Miller between Carthage and Warsaw the next morning. In response, Brigham Young directed J. H. Hale to lead two hundred of the Legion to join Miller and Backenstos, "a large force being deemed unnecessary." So apart from some reconnoitering parties of twenty or forty men, it would seem that the Mormons provided Backenstos with about four hundred troops.3

Proclamation No. 3 was reprinted in the Nauvoo Neighbor of September 17 from the same setting, and reprinted again in the next two issues. The text in the Neighbor is corrected to say that the "killing two, and wounding, it is believed, others" took place on September 17, not on September 16. It was further reprinted in the New- York Messenger of October 11 and in the Millennial Star of December 1.

In Proclamation No. 4 Backenstos tells of riding to the southwest part of Hancock on the afternoon of September 18 with two hundred mounted men— Miller's and Markham's troops—with the intent of attacking the rioters the next day. Instead of launching this attack—undoubtedly because of Brigham Young's request not to make a direct assault—he turned toward Carthage, armed with a number of arrest warrants for the leaders of the rioters, and at sundown he entered the town. Before his troops could surround Carthage, however, all of those he sought to arrest escaped, except Anthony Barkman, whom he took into custody (see items 280,282). About noon on September 20 Backenstos headed for his rendezvous with J. H. Hale's company, and en route he learned that the rioters had fled into Missouri. He reports that, to his knowledge, no houses had been burned since September 16, and, therefore, he declares the county at peace. Included in this proclamation are Backenstos's letter of September 18 to the rioters asking them to surrender and to give up the state arms, and Levi Williams's contemptuous reply of September 19.

Proclamation No. 4 was reprinted in the Nauvoo Neighbor of September 24 and October 1 from the broadside typesetting, in the New-York Messenger of October 11, and, without Levi Williams's letter of September 19, in the Millennial Star of December 1. The Neighbor of September 24 also proclaimed that "peace reigns in Hancock county . . . and law and order prevails."

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Item 278: Flake 3816a. US1C. Item 279: Flake 3817. UPB, US1C.

280 Nauvoo, September 24, 1845. Whereas a council of the authorities of the Church of Jesus Christ of Latter Day Saints, at Nauvoo, have this day received a communication from Henry Asbury, John P. Robbins, Albert J. [sicj Pearson, P. A. Goodwin, J. N. Ralston, M. Rogers, and E. Conyers, Messrs. Committee of the citizens of Quincy, requesting us to "communicate in writing our disposition [First 11 lines of first column] [Signed at end:] By order of the Council. Brigham Young, Prest. Willard Richards, Clerk. [Nauvoo, 1845]

Broadside 28 x 14 cm. In two columns.

On September 24 Brigham Young, several of the Twelve, and about fifty others rode to Carthage, where twelve men, including Willard Richards, John Taylor, and W. W. Phelps, were to be tried on a complaint by Anthony Barkman for their involvement in the destruction of the Nauvoo Expositor (see items 223, 224, and items 279, 282). At the hearing Barkman admitted that he knew none of the defendants, and they were discharged for want of evidence.1 When the group returned to Nauvoo that evening, they were met by a committee from Quincy, named in this entry's title, which included some prominent Masons and a former Quincy mayor.2 This committee handed the Church leaders a report of a public meeting two days before which urged the Mormons to move from Hancock "within a reasonable time" and expressed the opinion that should they so agree, the anti-Mormons would cease their efforts to expel them.3 That night item 280 was struck off, and the next morning it was formally presented to the Quincy committee.4

In reality addressed to Governor Ford and the citizens of Illinois, this circular was an official statement that the Mormons would evacuate Illinois the following spring "for some point so remote, that there will not need to be a difficulty with the people and ourselves"—provided that those in Hancock and the surrounding coun­ties assist them to dispose of their property and cease vexatious law suits and violent acts against them. A concluding paragraph remarks, "it is a mistaken idea that we 'have proposed to remove in six months;' for that would be so early in the spring, that grass might not grow nor water run, both of which would be necessary for our removal, but we propose to use our influence, to have no more seed time nor harvest among our people in this county after gathering our present crops."

In spite of his declaration of peace (item 279), Backenstos kept troops in Carthage, and the Nauvoo Legion remained on alert. On September 25 word reached Nauvoo that the anti-Mormons were collecting near La Harpe and in Madison, Iowa, and the next day a report came from Carthage that some anti-Mormons were beginning to assemble there.5 About this time Thomas Ford appointed John J. Hardin to lead a contingent of volunteers to Hancock to restore order, and on September 27 Hardin issued a proclamation that no armed force in Hancock County was to exceed four persons.6 Three days later he and 320 volunteers entered Nauvoo, accompanied by Stephen A. Douglas, William B. Warren, and state attorney general James A.

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McDougal, special representatives of Governor Ford.7 That day the Warsaw Signal issued an extra reporting various public meetings, including one in Quincy on the 26th at which the proposals of the Mormons in the September 24 broadside were accepted.8 Hardin and his associates conferred with the Church leaders until October 2. The Nauvoo Neighbor of October 1 prints a letter from them, dated October 1, asking for a written statement of the Mormons' intentions, together with a long reply from Brigham Young of the same date which includes the text of the September 24 broadside—reprinted from the same typesetting. Here Young comments that ar­rangements to move from Illinois had commenced before the recent outbreak of violence, that one thousand families, including the Twelve, are "fully determined to remove in the spring, independent of the contingency of selling our property," that "some hundreds of farms, and some 2000 or more houses [are] for sale in this city and county," and that "we do not intend to sow any wheat this fall."

Hardin and his associates wrote to the Twelve on October 3 that they had met with the anti-Mormons from Hancock and representatives from nine surrounding counties and had received their acceptance of the propositions outlined by Brigham Young on October 1. "By carrying out in good faith, your proposition to remove as submitted to us," their letter continues, "we think you should be, and will be permitted to depart peaceably next spring for your destination west of the Rocky Mountains." This letter and one to the anti-Mormons dated October 6 are printed in the last issue of the Neighbor, October 29. The entire exchange between Brigham Young and J. J. Hardin is also published in the Warsaw Signal of October 15, the Signal extra To the Anti-Mormon Citizens of Hancock and the Surrounding Counties, the New-York Messenger of October 25, and the Millennial Star of December l.9

Item 280 is reprinted in the New-York Messenger of October 18 and in the Millennial Star of December 1.

Flake 1454. CSmH, CtY, ICHi, NjP, UPB, US1C, UU.

281 BACKENSTOS, Jacob Benjamin. Proclamation No. 5. To the citizens of Hancock County, and the surrounding country. [Signed and dated in the third column:] J. B. Backenstos, Sheriff, H. C Carthage, Sept. 25, 11 o'clock a.m. 1845. [Nauvoo, 1845]

Broadside 46.5 x 31 cm. Text in four columns.

Much of Backenstos's last proclamation is a commentary on the events of the preceding two weeks. He reports that the "mobbers" had not yet returned to Hancock County but were collecting in the adjoining counties and in Missouri and Iowa. The Mormons who evacuated the Morley settlement lost more than two hundred head of cattle and a number of horses, he claims, and several non-Mormons living near Warsaw or Carthage had cattle stolen. Since each of the non-Mormons who reported stolen cattle had opposed the house burnings, while not a single head was reported stolen from someone engaged in the burnings, it was, he suggests, the house burners who did the stealing. He identifies Thomas Sharp as "the head of this band of

324

mobbers," and he condemns Sharp's attack on his account of the killing of Franklin Worrell (item 276) in the Warsaw Signal Extra of September 24. He brands as a fraud a proclamation purportedly by Governor Ford of September 21.

The proclamation concludes with three affidavits. The first, by John Harper, dated September 22, asserts that he heard Noah M. Rickard, Frank Worrell, and others volunteer to go after Backenstos, and it gives Rickard's account of the killing of Worrell. The second, by E. B. Rose, the Hancock County treasurer and assessor, dated September 21, states that he was threatened and ordered to leave the county by an armed band on September 15. The third, by James Bellows, dated September 25, says that twelve armed men, two of them named, drove him from his house on September 10.

Proclamation No. 5 was reprinted in the Nauvoo Neighbor of October 1, 1845, from the same setting. It was also reprinted in the New-York Messenger of October 25 and, without the three affidavits, in the Millennial Star of December 1.

Flake 3818. ICHi, US1C.

282 B ARKM AN, Anthony. To the public: [Signed and dated at end:] Antony [sic] Barkman. Nauvoo, Sept. 26, J845. [Nauvoo, 1845]

Broadside 25 x 10 cm.

Anthony Barkman, an anti-Mormon and one of the Carthage Greys who guarded Joseph Smith at the time of his assassination, was arrested by Jacob Backenstos in Carthage on September 19 (see item 279).' Hosea Stout notes in his diary that Barkman signed the complaint on which he, Willard Richards, John Taylor, W. W. Phelps, and eight others were tried on September 24 and acquitted after Barkman admitted that he had been induced to perjure himself (see item 280).2

In To the Public Barkman acknowledges that he was arrested for perjury—a charge undoubtedly arising out of his complaint against Richards, Taylor, and the others. He further admits to threatening the life of Sheriff Backenstos, and states that during the time he was in custody in Nauvoo, he was well treated by the people there. One might conjecture that Backman issued this statement in exchange for his freedom.

To the Public was reprinted from the same setting in the Nauvoo Neighbor of October 1, and reprinted again in the New-York Messenger of October 25.

Flake 303. CtY, UPB, US1C.

283 Notice There will be a meeting held of the American citizens of Lee County, without reference to their political or religious principles, at Montrose in said county of Lee, on Saturday, the 11th inst, for the purpose of ascertaining their rights as such. Oct. 3, 1845. By order of many citizens. [Nauvoo? 1845]

Broadside 21 x 30 cm.

This broadside appears to be a Nauvoo imprint: its typefaces and typographical ornament match those of items 228 and 239. One infers that it called a meeting of

325

the Mormons and their supporters to organize for the upcoming Lee County election on November 1, in which two delegates to the Iowa legislature would be chosen. Two days before this announcement was issued, the anti-Mormons met in Montrose and resolved that the Saints had to leave Lee County. Heightening the anxiety of the old citizens was the fear that the Nauvoo Mormons would move into Lee County when they evacuated Illinois. On October 16 they met again, "without distinction of party," and nominated two anti-Mormon candidates, William Patterson and Jesse B. Brown, one a Democrat, the other a Whig. Two days later the Mormons and "Jack Mormons" convened in Montrose and nominated James D. Gidney and John Spain. But the eagerness to rid the county of the Saints was pervasive, and on November 1 the anti-Mormons easily carried the election.1

Flake 5874a. US1C.

284 Circular, to the whole Church of Jesus Christ of Latter Day Saints. [At head of first column:] First meeting in the temple. [Nauvoo, 1845]

Broadside 42.5 x 30 cm. Text in four columns.

Two days after Hardin and his associates wrote to the Twelve that the anti-Mor­mons from Hancock and the nine surrounding counties had accepted the proposi­tions outlined by Brigham Young on October 1 (see item 280), the Saints began a series of meetings in the Nauvoo Temple—an implicit statement that it was finished enough for them to consider evacuating Nauvoo. On Sunday October 5, they gathered for worship services in the main story, prepared with a temporary floor and seats. During the morning and afternoon meetings, the Twelve called the first companies which would make the westward trek in the spring. The next day they convened the general conference and here formally presented the proposition to move west to the Church membership.1 Thomas Bullock and William Clayton took minutes of these meetings. On October 11, for most of the day, Clayton met with the Twelve and others at John Taylor's house and helped prepare Circular to the Whole Church "for the agents to take abroad with them." That day the Twelve also appointed additional "captains of companies"—men who would lead one hundred families westward, bringing the number of captains to twenty-five.2

Circular to the Whole Church opens with some comments on the temple and a short outline of the October 5 meeting. This is followed by "Extract from the minutes of a general conference of the Church of Jesus Christ of Latter Day Saints, held in the House of the Lord in the City of Joseph, Oct. 6th, 7, & 8, 1845," which is a summary of the October 6 meetings only, mostly Parley Pratt's discourse which argues for finishing the temple even though the Saints were about to leave Nauvoo:

We do not want to leave a desolate place, to be a reproach to us but something that will be a monument of our industry and virtue. Our homes, our farms, this Temple and all we leave will be a monument to those who may visit the place of our industry, diligence and virtue. There is no sacrifice required at the hands of the people of God but shall be rewarded to them an hundred fold, in time or eternity.

326

At the end of this summary is the most important business of the conference:

On motion, it was unanimously resolved that this people move, en masse, to the West. On motion, it was unanimously resolved that we take all of the saints with us to the extent of our ability, that is, our influence and property.

Following "Extract from the minutes" is an epistle "To the brethren of the Church of Jesus Christ of Latter Day Saints, scattered abroad throughout the United States of America," signed at the end, "Brigham Young, Pres't. Willard Richards, Clerk." This speaks about the decision to leave Illinois and refers to the "unparal-lelled union of the great body of the Saints" at the conference. It declares that the utmost diligence of all will be required to prepare for the migration west and to complete the temple. It asserts that the temple will be ready enough "in a few days" for the administration of its ordinances, and it invites the Saints to come with their families to Nauvoo in sufficient time to participate in these ordinances "previous to the great imigration of the Church in the spring." A postscript directs that "all wagons that are hereafter built be constructed to the track of five feet width from centre to centre." At the bottom of the fourth column are a "List of Committees" to dispose of Mormon lands and the names of the twenty-five "Captains of Companies for Removal in the Spring."

Most of the text of Circular to the Whole Church is printed from the same typesetting in the Times and Seasons of November 1, 1845. The first six paragraphs of "Extract from the minutes" are replaced in the Times and Seasons by a much fuller account which includes the minutes of the meetings of October 7 and 8.3 The Times and Seasons prints only the second of the two seemingly conflicting motions to move west. "Captains of Companies" is not included in the Times and Seasons, but it and "List of Committees" are reprinted, from the same setting, in the final issue of the Nauvoo Neighbor, October 29, 1845. Circular to the Whole Church is also reprinted, without "Captains of Companies," in the Warsaw Signal of October 29; without "List of Committees" in the New-York Messenger of November 1; and without "List of Committees" and "Captains of Companies" in the Millennial Star of December 1.

The LDS Church owns three variant copies of item 284, typographically identical except for a misspelling in the title and the location of the postscript in "To the brethren": (1) with Saints in the title spelled Saitns and the postscript preceding the lines Brigham Young, Pres't. Willard Richards, Clerk; (2) with Saints spelled correctly and the postscript preceding Brigham Young, Pres't. Willard Richards, Clerk; and (3) with the postscript following Brigham Young, Pres't. Willard Richards, Clerk. In the Times and Seasons, the postscript follows the signatures of Young and Richards.

Flake 1339. ICHi, UPB, US1C.

285 Proclamation of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints. To all the kings of the world, to the president of the United States of America;

327

to the governors of the several states, and to the rulers and people of all nations. Greeting. [Caption title] [At foot of p. 16:] Liverpool: Published by Wilford Woodruff, Stanley Buildings, Bath Street. James and Woodburn, Printers, South Castle Street. [1845]

16 pp. 22.5 cm.

286 Annerchiad y Deuddeg Apostol yn Eglwys Iesu Grist; [sic] Saint y Dyddiau Diweddaf. At holl frenhinoedd y ddaear, at raglaw, ac at lywiawdwyr Unol Daleithiau yr Amerig, ac at lywyddion, a holl bobl y byd. [Caption title] [Proclama­tion of the Twelve Apostles in the Church of Jesus Christ; [sic] of Latter-day Saints. To all the kings of the earth, to the president and to the governors of the United States of America, and to the rulers and all the people of the world.] [At foot of p. 12:] Cyfieithwyd a chyhoeddwyd gan Capt. Jones. Argraffwyd gan John Jones, Rhydy-bont. [Translated and published by Capt. Jones. Printed by John Jones, Rhydybont] [1845]

12 pp. 17 cm.

The second edition of Proclamation of the Twelve Apostles (item 285) has Wilford Woodruff's note "To the English Reader" at the end, dated at Liverpool, October 22, 1845. That day, his diary indicates, Woodruff received the first copy from James and Woodburn, whom he had engaged to print 20,000 copies of the tract, and he immediately sent it to Dan Jones to be republished in Welsh. Five days later the new edition was out of press, and he began mailing copies to the clergy and others. On November 1 the Millennial Star advertised the proclamation at 2d. each. "I thank God," Woodruff wrote in his journal, "that I am an instrument in his hands of printing & Circulating this important Proclamation through Britain & Europe." In the Star of October 15 he emphasized that it was necessary to distribute the proclamation "in order that the present generation may be left without excuse," that most would have to be distributed gratis, and the Saints would have to bear the costs.1

At the end of the year 2,400 copies remained in the Millennial Star office—and the printer's bill of £45 had yet to be paid. Elisha H. Davis reported from London the following May that he had "been lately sending the proclamations to the lords, dukes, viscounts, marquises, bishops, members of parliament, and all kinds of BIG men. I fold them up nicely in an envelope, and superscribe the title, name, and private residence, and send them through the post office."2 The Star again advertised Proclamation of the Twelve Apostles in its issue of July 1, 1847, now at a remainder price of three halfpence each or lOd. per hundred.

The Liverpool edition is a faithful reprint of the New York edition (item 256), except for the deletion of but on p. 4, line 12; a half dozen spelling changes; and numerous changes in punctuation and capitalization. Woodruff's note "To the English Reader" explains that he had not altered the text, which the English reader should understand was written in America, and he invites any donations to help underwrite the publication.

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Dan Jones seems to have completed his translation of the proclamation on December 1, 1845, the date of his note "At y Darllenydd Cymreig" [To the Welsh Reader]. Just before midnight two days later he himself finished printing 4,000 copies on his brother's press in Rhydybont.3 The Welsh edition translates the Liverpool edition except for the last three paragraphs of main text. Jones's "To the Welsh Reader" includes a translation of the first sentence of Woodruff's "To the English Reader."4

Item 285: Flake 1512. CSmH, CtY, CU-B, ICN, MH, MoInRC, NjP, NN, UHi, ULA, UPB, US1C, UU. Item 286: Flake 1509. Dennis 2. CSmH, UPB, US1C, WsN.

287 Neighbor—Extra. Nauvoo, Nov. 19, 1845. [At head of first column:] Murder and arson. Edmund Durfee shot—two houses burned. [Nauvoo, 1845]

Broadside 30.5 x 20.5 cm. Text in three columns.

In spite of the agreement reached during the first few days of October (see item 280), tensions remained high between the Mormons and anti-Mormons in Hancock County. A reorganized county grand jury indicted Jacob Backenstos for the shooting of Franklin Worrell (see item 276) but refused to hear any testimony from the Mormons about their burned houses.1 During the last week in October, Abitha Williams, a suspected counterfeiter himself, swore out a complaint in Iowa against Brigham Young and the Twelve for making bogus money, and federal writs were issued for their arrest. W. B. Warren, the major commanding the state militia in Hancock County, refused to serve the writs, however, because he felt they were merely vexatious and would jeopardize the departure of the Saints in the spring.2

Nor did the house burnings stop in the southern part of the county. Anti-Mor­mons burned two houses and three stables in the Morley settlement on October 18 and a third house on the 21st.3 On November 13 they burned Samuel Hicks's house. Two days later some anti-Mormons set fire to a straw stack near Solomon Hancock's barn, and as several men rushed to rake the burning straw away from the barn, the anti-Mormons shot at them from ambush. Edmund Durfee died instantly.4 The Quincy Whig deplored the murder, insisting it was the act of drunks, while the Warsaw Signal denied that Durfee had been shot by "sound anti-Mormons" and hinted unconvincingly that he must have been killed by Mormons. Three days after the murder, an anti-Mormon meeting in Carthage specifically condemned the violence.5

Neighbor Extra of November 19, issued three weeks after the last regular number of the paper, prints two affidavits describing Durfee's murder and the destruction of Hicks's house. The first column and a half editorializes on the violence and is surprisingly conciliatory. Pleading for peace while the Saints prepare for the exodus, it declares, "We have nearly two thousand five hundred wagons commenced for our Pacific journey next Spring, but such outrages certainly are not calculated to aid us in getting ready." A note at the end of the third column speculates about resuscitating the Nauvoo Neighbor in order to advertise Mormon properties for sale.

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Edmund Durfee, a native of Rhode Island, converted to Mormonism in Ohio in 1831. He was called to the Second Quorum of Seventy in February 1836, moved to northern Missouri the following year, and then located in the Morley settlement after the exodus from Missouri. His buildings were among the first ones fired when the anti-Mormons began burning houses in the Morley settlement on September 10 (see item 274). He was fifty-seven years old at the time of his death.6 On November 24 the Church leaders learned that those accused of his murder had been released by an anti-Mormon magistrate in Carthage, who refused to hear any Mormon witnesses.7

Flake 5733. ICHi, US1C.

288 New-York Messenger Extra. Saturday, Dec. 13, 1845. To emigrants. [At head of first column] [New York, 1845]

Broadside 40 x 28 cm. In three columns.

Four weeks before this extra appeared, the Messenger announced that a company of Latter-day Saints would sail from New York to the Pacific coast on January 26—a venture that culminated in the sailing of the Brooklyn on February 4, 1846 (see item 297). The main article of this extra, occupying two-thirds of the first column, states that about three hundred had indicated a desire to sail to the Pacific coast, but only sixty could afford the passage. It appeals to the wealthy to underwrite the emigration of the needy—a plea Orson Pratt also had made in the Messenger four weeks earlier. Passage for each person, it continues, is $50, $25 for children age six to thirteen years old, and each passenger needs $20-$25 worth of provisions. It reports that negotiations are underway with a New York merchant to transport the Saints at cheap rates, contingent, however, upon his obtaining a government freight contract. The extra up to this point is reprinted in the Times and Seasons of January 15, 1846. At the bottom of the first column is a letter to President Polk urging him to support the freight contract.

On September 9, 1845, the Council of Fifty appointed a committee of five to determine the needs of those traveling overland to the West, and on October 4 this committee gave its recommendation.1 Essentially this outfit, for a family of five, is listed in the second column of the extra. The rest of the second column and the third column are filled out with short news items, one referring to the letter in the New York Sun of December 9 allegedly by Emma Smith renouncing Mormonism (but repudiated by her in the Times and Seasons of January 15, 1846), another reporting that George J. Adams was delivering anti-Mormon lectures in St. Louis.2 Here also the extra noted, "We shall continue to publish a small extra every week, until the last of January or the time of our departure" (see item 298).

Two days after the extra, the final number of the Messenger announced that the ship Brooklyn had been chartered and would sail on January 24 rather than the 26th.

Flake 5798. CtY, NN, UPB, US1C.

330

289 ADAMS, Charles Augustus. A collection of sacred hymns, for the Church of Jesus Christ of Latter Day Saints. Selected and published by Charles A. Adams. Bellows Falls: Printed by S. M. Blake. 1845.

iv[5]-160pp. 10.5 cm.

Charles A. Adams remains an obscure figure. Born in Jaffrey, Cheshire County, New Hampshire, August 17, 1824, he received a patriarchal blessing from Hyrum Smith in Nauvoo in December 1843 and was called four months later to campaign for Joseph Smith in New Hampshire. At some point he labored in Peterborough, seven miles from his place of birth, so it would have been natural for him to have his hymnbook printed in Bellows Falls, thirty miles to the northwest, by the shop that printed the Little-Gardner book (item 246). When the Saints went west, Adams remained in New England. In 1855 he married Sarah Holder in Lynn, Massachusetts; five years later he died.1

Adams's marriage record gives his occupation as "music teacher." One might infer that his hymnbook grew out of his musical background and perhaps includes some of his own compositions. The book contains 104 hymn texts, numbered 1-18, 17, 20-44, 47-106 (pp. [5]—155). These are preceded by a preface (pp. [iii]-iv), which is taken from the 1835 hymnal (item 23), and followed by an index of first lines (pp. [ 156]—60). Most of the songs came from three sources: seventy-three are from the 1841 Nauvoo hymnal (item 103); twenty others are from the 1839 Elsworth book (item 61); and four not in either of these two came from either the Page-Cairns or the Little-Gardner book, probably the latter (items 102, 246). Of the remaining seven songs, one is from the 1840 hymnal (item 78) or Parley Pratt's Millennium and Other Poems (item 63). Another is W. W. Phelps's "Praise to the Man," first published in the Times and Seasons for August 1, 1844, and included in the official LDS hymnal from 1847 to the present (see item 340). "Adieu to Honor, Wealth and Fame" is in the Wight book (item 345), but except for this, it and the other four songs do not seem to be in any other Mormon hymnbook. Adams's book includes forty of the hymns in the 1835 hymnal and fifty-two of those in the 1840. It occurs in two states: with and without the article A at the beginning of the title. It is bound in brown sheep, with double gilt bands and the title in gilt or a black leather label on the backstrip.

Flake 14. CtY, MH, RPB, UPB, US1C.

290 [Mormon hymns. New York, 1845. 8 hymns on broadside sheet.] f°.

This entry appears in "List of Works in the New York Public Library Relating to the Mormons," Bulletin of the New York Public Library XIII (1909). The item itself has been missing from the Library since 1947, when Dale Morgan attempted to locate it.

331

291 PRATT, Parley Parker. A dialogue between Joe. Smith and the Devil! [Caption title] [New York? 1845?]

12 pp. 18 cm.

292 PRATT, Parley Parker. A dialogue between Josh. Smith & the Devil. [First 4 words of p. 3, line 2:] Good morning, Mr. Devil. [Liverpool? 1846?]

16 pp. 22 cm.

293 PRATT, Parley Parker. A dialogue between Josh. Smith & the Devil. [First 5 words of p. 3, line 2:] Smith—Good morning, Mr. Devil. [Liverpool? 1846?]

16 pp. 22 cm.

A Dialogue Between Joe Smith and the Devil is probably the first work that can be classified as Mormon fiction. Parley Pratt composed it while he was stumping for Joseph Smith's presidential candidacy in the eastern states in the spring of 1844:

In the spring I went to Boston as a missionary, and on business.... Visiting North Bridge, a short distance from Boston, and having a day's leisure, I wrote a dialogue entitled "Joe Smith and the Devil," which was afterwards published in the New York Herald, and in various papers in America and Europe. It was finally published and republished in pamphlet form, and had a wide circulation; few persons knowing or mistrusting who was the author.1

The dialogue was printed on the front page of the New York Herald, August 25, 1844, and reprinted in The Prophet six days later and in the Nauvoo Neighbor of September 25. Exactly when the first pamphlet edition was published is not clear; History of the Church says it was in 1845.2 The form of the title and the typography suggest that the twelve-page edition is the first. Its typography also suggests it is a New York imprint, probably from the press of The Prophet.

Both sixteen-page editions are virtually identical. One might guess that item 292 is the earlier since its opening line on p. 3 coincides with that of the twelve-page edition, and Josh. Smith on p. 2 is changed to Joseph Smith in item 293. Items 292 and 293 appear to be British, and as most Mormon printing occurred in Liverpool at this time, they are tentatively entered as Liverpool imprints. A catalogue of publications in the Millennial Star of July 1, 1847, includes one item identified simply as Dialogues, offered at Id. each or 8s. 4d. per hundred. And the European Mission financial records lists a few sales of "Dialogues" in April 1847.3 Since these entries most likely refer to Dialogue Between Josh. Smith & the Devil, 1846 has been assigned as a tentative date of publication. Perhaps Parley Pratt published it himself while he was in England, October 14, 1846, to January 19, 1847.4

All three pamphlet editions also include "Dialogue Between Tradition, Reason, and Scriptus," originally published in Orson Pratt's Prophetic Almanac for 1845 (item 229). A quarter of this is omitted in item 291; it is reprinted in full in both items 292 and 293.

332

In the New York Herald and Nauvoo Neighbor the title is given as "Joe Smith and the Devil. A Dialogue." Since "Joe Smith" was the usual anti-Mormon appel­lation for Joseph Smith, it undoubtedly was unacceptable to The Prophet, which put a period after Joe, perhaps hoping to suggest an abbreviation fox Joseph. This period was perpetuated in the title of the twelve-page edition; but by the time the pamphlet was reprinted in England, a better abbreviation apparently was sought for, hence Josh. The dialogue was republished several times in Utah in the 1880s, now with Joe. or Josh, replaced with Joseph.

It is an amusing piece of satire. Its devil is a likable fellow with a sense of humor, whose admissions are hardly flattering to the orthodox Christian churches. Its point, of course, is that modern Christendom is corrupt and that Mormonism is the only true Christian religion.

Item 291: Flake 6568. CSmH, US1C. Item 292: Flake 6569. ICN, MH, MoInRC, NN, UHi, UPB, US1C, UU. Item 293: Flake 6569. CtY, MoInRC, UHi, UPB, US1C.

294 SPARKS, Quartus Strong. Priestcraft exposed: false religion unmasked, de­rided, and slain; hypocrisy unveiled: truth vindicated, sectaries mad: and Babylon falling! By Q. S. Sparks, minister of the gospel, Hartford, Conn. [6 lines] Hartford: Printed for the publisher. 1845.

iv[5]-37 pp. 18.5 cm.

Quartus S. Sparks was born in Northampton, Massachusetts, October 27,1820. By November 1841 he had joined the Church and was laboring as a missionary on Long Island. In April 1844 he and Elisha H. Davis were called to campaign for Joseph Smith in Connecticut, and two months later The Prophet noted that Sparks was in Hartford. On January 5, 1845, he was appointed the presiding elder in Hartford, and thirteen months later he and his family sailed on the Brooklyn for San Francisco. For a time he presided over the Mormon branch in San Francisco, and in 1853 he settled in San Bernardino, where he served on the first city council and as principal of the city schools. There he also took up the practice of law. When the Mormons evacuated San Bernardino in 1857, he remained behind, estranged from the Church. He died in Redlands, California, August 1, 1891.'

Exactly when Sparks published Priestcraft Exposed is not known. The verso of the title page bears the copyright notice, Entered according to Act of Congress, 1845, by Q. S. Sparks, in the District Court of the State of Connecticut. But a search of the copyright records revealed no entry for Sparks or his book.2 Generally Priestcraft Exposed is an attack on the professional clergy (see e.g., items 92, 291-93), and it does not mention the Mormons except for three passing references. It contrasts the characteristics of modern Christendom with what it infers were those of the primitive church. It argues that the clergy are corrupted by their university training, producing arrogance and causing them to rigidly interpret the scriptures. It also attacks them for serving God for pay: "The primitive system was all for God:

334

the modern system is all for money." Undoubtedly its title was inspired by Parley Pratt's Mormonism Unveiled: Zion's Watchman Unmasked (items 45-48, 146).

Flake 8307b. UPB.

295 TAYLOR, John. Upper California. [N.p., 1845?] Broadside 20 x 14.5 cm. Ornamental border.

This broadside contains the text of a song in six verses, which, according to William Clayton's journal, John Taylor composed and revised at a meeting of the Council of Fifty in April 1845.1 To a note in the Nauvoo Neighbor of May 7, 1845, that John C. Fremont was organizing an expedition to California, Taylor added eight lines of verse that are either an early version of his song or someone else's upon which his was modeled: "The upper California, / O that's the place to be; / It lies between the mountains, / And great Pacific sea. / With a climate pure as Naples, / And budding liberty, / O clear away the rubbish, / And let us there be free." The first verse of the broadside version differs mainly in the last two lines: "The Upper California, O that's the land for me, / It lies between the mountains, and great Pacific Sea, / The saints can be supported there, and taste the sweets of liberty / With flocks and herds abounding, O that's the land for me, O that's, &c." The song is clearly patterned after "The Rose That All Are Praising" (see item 257).2

When or where this broadside was published is not known. The song appears in the LDS hymnal from 1851 to 1890, with a series of textual changes. The broadside version seems to antedate those in the hymnal. In August 1857, when the Tenth Infantry was then marching to Utah, Taylor quoted the third verse, "We'll burst off all our fetters and break the Gentile yoke . . . , " and urged the Saints to sing his song as a kind of Mormon "Yankee Doodle."3

Flake 8851a. US1C.

296 A circular, of the high council. [At head of first column:] To the members of the Church of Jesus Christ op [sic] Latter Day Saints, and to all whom it may concern: greeting. [At end of third column:] Done in Council at the City of Nauvoo, on the 20th day of January, 1846. Samuel Bent, James Allred, George W. Harris, William Huntington, Henry G. Sherwood, Alpheus Cutler, Newel Knight, Lewis D. Wilson, Ezra T. Benson, David Fullmer, Thomas Grover, Aaron Johnson. [Nauvoo, 1846]

Broadside 31 x 24 cm. Text in three columns, ornamental border.

Circular of the High Council is the first public announcement of the Mormons' intention to establish a settlement in the Great Basin. Its first two paragraphs state that early in March "a company of pioneers, consisting mostly of young, hardy men, with some families" and outfitted with farming and milling equipment, seeds and grain, and a printing press will proceed west

335

until they find a good place to make a crop, in some good valley in the neighborhood of the Rocky Mountains, where they will infringe upon no one, and be not likely to be infringed upon. Here we will make a resting place, until we can determine a place for a permanent location.

By the end of 1845 the Mormons had familiarized themselves with the reports of Benjamin Bonneville, John C. Fremont, Charles Wilkes, and Lansford W. Hastings.1 During November and December the Times and Seasons spoke of the Pacific coast as the destination of the Saints, California, Oregon, or Vancouver.2 But uncertainty persisted as late as December 26, when Brigham Young wrote to Sam Brannan that "we have not determined to what place we shall go."3 Circular of the High Council shows that by mid-January the Great Basin was being focused upon, at least as a temporary location.

The circular goes on to affirm the Mormons' allegiance to the United States, and it declares that should hostilities break out over Oregon they would side with the United States. Undoubtedly this was written in response to rumors that the U.S. government would move to prevent the Saints from going west for fear they would align themselves with the British.4 Further, it denies that they had been involved in counterfeiting money, a denial prompted by the action of the U.S. District Court in Springfield, which had indicted Brigham Young and several other apostles for counterfeiting a month earlier (see item 287).s And it repudiates the charges of Mormon violence and thievery that had been trumpeted by the Warsaw Signal, Quincy Whig, Sangamo Journal, and others for more than a year (see item 253). Ordinarily one would expect an announcement of this importance to be made by the Council of the Twelve. Perhaps it was issued over the names of the members of the high council to give them the opportunity to repudiate the counterfeiting charges then pending against some of the Twelve. The text of Circular of the High Council was reprinted from the same setting in the Times and Seasons of January 15, 1846, including the misprint in the title.

Parley Pratt bore some responsibility for organizing the pioneer company, and during December he was engaged in forming a list of one thousand men to make up the party.6 On January 11 and 13 the Council of Fifty discussed an early start west, and on the 18th the Twelve met with the captains of emigrating companies in the attic of the temple to determine who could leave "should necessity compel our instant removal" (see item 284). Here Almon W. Babbitt, Joseph L. Heywood, John S. Fullmer, Henry W. Miller, and John M. Bernhisel were selected to dispose of the property of the Saints, once the exodus had begun (see item 318).7 But it is clear that despite these preparations, the Twelve hoped for a more orderly evacuation of Nauvoo. At another meeting in the temple on January 24, four days after Circular of the High Council was issued, Brigham Young reiterated his intention "to start a company of young men and some few families perhaps within a few weeks. This company will travel until they can find a good location beyond the settlements, and there stop and put in a summer crop."x

336

Then on January 29 two incidents occurred which altered those plans: during the day state troops moved about Nauvoo with the intent, it was reported, of arresting some of the Mormon leaders; and Brigham Young received a letter from Sam Brannan repeating the rumor that the federal government intended to intercept the Saints as they moved west and confiscate their arms.9 Four days later a council of Church leaders agreed to begin the evacuation of Nauvoo immediately, and that afternoon Brigham Young informed the captains of hundreds and fifties of this decision.10 On February 4 the first wagons were ferried across the Mississippi, and on the 15th Brigham Young, Willard Richards, and George A. Smith crossed into Iowa."

All of the twelve men who signed the circular were sustained as members of the Nauvoo high council when it was first organized on October 5, 1839, except Allred, Benson, and Johnson, who were called on April 8, 1841, October 7, 1844, and January 19, 1841, respectively. Bent, Cutler, and Fullmer were also members of the Council of Fifty. In July 1846 Benson was called into the Twelve. Bent and Huntington died in the Iowa camps that August; Knight died in Nebraska the following January. Allred, Sherwood, Wilson, Fullmer, Grover, and Johnson made the trek to Utah and assumed positions of responsibility there.12 Cutler and Harris went as far as Iowa. Harris waited for the Saints to return to Missouri and died near Council Bluffs sometime between 1857 and 1860. Cutler "reorganized" the church in Manti, Iowa, in 1853 and died there in 1864.13

Flake 1338. CtY, CU-B, NjP, TxDaDF, UPB, US1C, UU

297 Rules and regulations for the emigrants on board the ship. Daily duty, &c. [New York? 1846?]

Broadside 31x19 cm.

Both copies of Rules and Regulations in the LDS Church archives have Brooklin or "Brooklyn " written in manuscript by the printed title. That the broadside was in fact issued for the passengers of the Brooklyn is further established by its inclusion in the Times and Seasons of February 15, 1846, following the text of the February New-York Messenger Extra (next item) which describes the ship's depar­ture. A note in the Times and Seasons suggests that it was printed just prior to the sailing of the Brooklyn on February 4.1

The genesis of the voyage of the Brooklyn dates to September 15, 1845, when Brigham Young wrote to Sam Brannan, "I wish you together with your press, paper, and ten thousand of the brethren, were now in California at the Bay of San Francisco, and if you can clear yourself and go there, do so."2 On November 8 the New-York Messenger ran an article which suggested that it was cheaper to go to the Pacific coast by water than by land. Four days later the New York branch resolved to move "one and all, west of the Rocky Mountains, between this and next season, either by land or water." The Messenger of November 15, which reported this resolution, also carried Orson Pratt's "Farewell Message" which announced that Brannan would

337

lead a company of Saints by sea to the Pacific coast. Between December 13 and December 15 Brannan chartered the Brooklyn, a sailing ship "nearly new, of four hundred and fifty tons measurement," which was scheduled to depart New York on January 24 (see item 288). Its cost was $1,200 per month plus expenses.3 Inevitable delays postponed its sailing until February 4, when it slipped its moorings with a company of about 230 men, women, and children, and a full cargo of agricultural and manufacturing tools, grain, paper, various raw materials, dry goods, school books, two milk cows, forty or fifty pigs, a flock of chickens, and the Messenger press.4 Almost six months later, on July 31,1846, it dropped anchor in San Francisco Bay (see item 322).5

Rules and Regulations lists twenty-one items specifying the passengers' daily routine aboard ship, for example, "Rule 20. A Health Officer will be detailed from the company every morning to inspect the State Rooms every day, and see that all are neat and clean, the Beds made, and all dirty clothes removed, put into bags, or rolled up and placed in the hold of the ship." A note at the end says, "It is expected that the above rules will be strictly complied with by every emigrant (without having to enforce them,) until they are altered or others substituted in their place."

US1C.

298 [New-York Messenger Extra, February 7, 1846. To our brethren and friends scattered abroad. New York? 1846?]

Broadside?

Not located. This extra is reprinted, however, in the Times and Seasons of February 15, 1846, and it is copied into William I. Appleby's journal, where it is dated February 7, 1846.1 Published by Appleby to inform the Saints of the sailing of the Brooklyn, it gives an account of the ship's departure and describes its cargo (see the preceding item).

299 Deed of settlement of the British and American Commercial Joint Stock Company, established for the purpose of trading between the United Kingdom of Great Britain and Ireland and North and South America. Registered 1846. Liver­pool: Printed by R. James, 39, South Castle Street. MDCCCXLVL

31[1] pp. 21 cm.

This is the charter of the British and American Commercial Joint Stock Company (see item 273). Dated at the beginning January 10, 1846, it lists eighteen directors, including Thomas D. Brown, Wilford Woodruff, Amos Fielding, Samuel Downes, Hiram Clark, Dan Jones, Thomas Ward, and Reuben Hedlock, followed by 103 articles which define the purposes and procedures of the company and the duties of its officers. The Millennial Star of March 1,1846, reports that 2,000 copies of the charter had just been published and were for sale at one penny each. An entry for February 13, 1846, in the published financial statement of the company reads,

338

"James and Woodburn, for printing, &c. . . . £20," and this financial statement shows that fifty-five copies of the charter were sold on March 2. So Deed of Settlement must have been printed sometime that February.'

Flake 857. MH, US1C.

300 JONES, Dan. Ymddyddan rhwng meistriaid traddodiad, sectariad, a Sant. A "Mene Tekel" yr olafar ei gyhuddwyr. [Caption title] [Dialogue between the masters of tradition, a sectarian, and a Saint. And "Mene Tekel" of the last on his accusers.] [At foot of p. 24:] Argraffwyd gan John Jones, Rhydybont. [Printed by John Jones, Rhydybont.] [1846]

24 pp. 19 cm. Printed wrappers.

Issued in printed wrappers, with the following wrapper title within an orna­mental border: Atebyddy gwrthddadleuon a ddygir ynfwyaf cyjfredinol drwy y wlad yn erbyn Saint y Dyddiau Diweddaf a V athrawiaeth a brojfesant; mewn ffurf o ymddyddan, er symud y rhwystrau oddiar ffordd y Cymry ymofyngar, heb "anmhwyllo ynghylch cwestiynau, ac ymryson ynghylch geiriau, o'r rhai y mae cenfigen, ymryson, cableddau, a drwg dybiau yn dyfod; ac na ddaliont ar chwedlau ac achau anorphen, y rhai sydd yn peri cwestiynau, yn hytrach nag adeiladaeth dduwiol, yr hon sydd trwy ffydd: gwnaed [pawd] felly." Gan Capt. D. Jones. Merthyr-Tydfil: Cyhoeddwyd ac ar werth gan yr awdwr. Pris. 3c. [A reply to the objections which are most commonly brought throughout the country against the Latter-day Saints, and the doctrine which they profess; in the form of a dialogue to remove the obstacles from the path of the inquisitive Welsh without "doting about questions and strifes of words, whereof cometh envy, strife, railings, and evil surmisings; and neither giving heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do [everyone]." By Capt. D. Jones. Merthyr Tydfil: Published and for sale by the author. Price 3c]

Flake 4483. Dennis 3. CSmH, UPB, US1C, WsCS, WsN.

301 JONES, Dan. Y glorian, yn yr hon y gwelir David yn pwyso Williams, a Williams yn pwyso David; neu David Williams, o Abercanaid, yn gwrthddweyd ei hun, wedi ei ddalyn ei dwyll, a'i brofi yn ddeistaidd. [8 lines] Gan Capt. D. Jones. Merthyr-Tydfil: Cyhoeddwyd ac ar werth gan yr awdwr. 1846. [The scales, in which are seen David weighing Williams, and Williams weighing David; or David Wil­liams, from Abercanaid, contradicting himself, caught in his deceit, and proved deistic. By Capt. D. Jones. Merthyr Tydfil: Published and for sale by the author. 1846.] [At foot of p. 16:] J. Jones, Typ., Rhydybont.

16 pp. 19 cm.

Flake 4472. Dennis 4. CSmH, UPB, US1C, WsCS, WsN.

339

302 The doctrine and covenants of the Church of Jesus Christ of Latter Day Saints; carefully selected from the reveations [sic] of God. By Joseph Smith, president of said church. Fourth American edition. Nauvoo, III: Printed by John Taylor. 1846.

[i-iil[5]-448 pp. 15 cm.

The 1846 Doctrine and Covenants was reprinted from the stereotype plates of the 1844 edition (item 236) and is largely identical to it and the 1845 Nauvoo impression (item 270). The title page is again reset, as are certain other pages which differ from both the 1844 and 1845 settings: pp. 363,414,416-19,424-32. Indeed, unlike the 1844 and 1845 impressions, the heading Section C/Vis omitted on p. 414, and the phrase and whatsoever thou shalt loose on earth shall be loosed in heaven is omitted from the second paragraph of p. 424. Exactly when it was printed or what the size of the impression was is not known. One might guess it was printed after the Saints began evacuating Nauvoo in February 1846 and before the violence broke out there in September. It is usually found in plain or striated brown sheep with double gilt bands and the title in gilt on the backstrip.

On September 27, 1846, Brigham Young wrote to Almon W. Babbitt, Joseph Heywood, and John S. Fullmer, who had been charged with disposing of Mormon properties in Nauvoo, to send him the two printing presses and equipment, along with the stereotype plates for the Book of Mormon and Doctrine and Covenants. Babbitt, Heywood, and Fullmer wrote back on November 6 that the two sets of stereotype plates had been packed in boxes. Five months later Young urged Babbitt and his associates to keep a "watchful eye" on the plates.1 But what eventually happened to them is not known. Neither set was used after 1846, and the Doctrine and Covenants was not published again in America by the LDS Church until 1876.2

Flake 2864. CtY, DLC, ICN, MH, MBAt, MoInRC, NjP, UHi, ULA, UPB, US1C, UU, WHi.

303 HYDE, Orson. "He that hath ears to hear, let him hear what the Spirit saith unto the Churches." [At head of first column:] The following communication is thrown out in print for the benefit of the Church of Jesus Christ of Latter Day Saints, and every member is left to judge through whom it was given, and from what source it came; and whether it is the voice of the Good Shepherd, or the voice of a stranger. [At end:] [Printed in Nauvoo, March 14, 1846.]

Broadside 25.5 x 20.5 cm. Text in two columns.

The Yale copy of this broadside and one at the LDS Church are on single sheets (25.3 x 40.6 cm.) folded to make four unnumbered pages with the text on the first page. The third page of the Yale copy bears a signed note in Orson Hyde's hand to "Brother Sanger" which begins, "I send you a communication which is original & given through me. I would be glad that you would send it to the Norwegian brethren after you have read it"; the fourth page has Sanger's address at Ottawa, Illinois, with a Nauvoo postmark dated March 18. The LDS Church's copy contains a long letter from Hyde to Brigham Young, dated March 16, 1846, in which Hyde remarks, "If

340

I have done wrong in publishing it [the broadside], I will receive whatever correction or chastisement you may think me worthy of when we meet."

Thomas Bullock, Isaac C. Haight, and Samuel W. Richards report in their diaries that Hyde preached at the temple on Sunday, March 15, and distributed copies of his broadside.1 Jesse C. Little reprinted the broadside in his Circular of April 6, 1846 (next item), the Voree Herald commented on it in its issue for April 1846, and Thomas Ward reprinted it in the Millennial Star of May 15, along with a letter from Hyde which acknowledged that the revelation was "through" him.

He That Hath Ears to Hear marks another episode in Hyde's ongoing conten­tion with the Mormon schisms (see items 263-64). Written in the style of a revelation from God, it opens with Hyde's introduction, "In my meditations, this morning, the Spirit of the Lord came upon me, and I was moved to write." The main point is made midway through the second paragraph: "Behold James J. Strang hath cursed my people by his own spirit and not by mine. Never, at any time, have I appointed that wicked man to lead my people, neither by my own voice, nor by the voice of my servant Joseph Smith, neither by the voice of mine angel." In the fourth paragraph the Saints are urged to "gather up with all consistent speed and remove westward . . . according to the counsel of my servants, the Twelve whom I have chosen, and who have abode in me."

During the month preceding He That Hath Ears to Hear, James Strang was much discussed in Nauvoo. In mid-February, Reuben Miller published the first pamphlet in Strang's defense (see item 311).2 On the 22nd, Brigham Young devoted his sermon at the Sunday worship service to a denunciation of Strang's teachings. But a week later, a former apostle John E. Page began publicly to advocate "the Principles of Strangism." The next Sunday, March 8, Hyde himself spoke on the authority of the Twelve and the fallaciousness of Strang's claim to the leadership of the Church.3

James Jesse Strang was born in New York in 1813. In the fall of 1843 he moved to southern Wisconsin, and in February 1844 he was baptized into the Church in Nauvoo. Soon after the murder of Joseph Smith, Strang produced a letter purportedly written by Smith nine days before his death, which, in effect, named him Joseph Smith's successor. That August he went to Florence, Michigan, and presented this letter to Crandall Dunn, the presiding elder there, who branded it a forgery and excommunicated him (see item 310). But Strang continued to press his claims, and in the course of the following year he succeeded in gathering a following at Voree, Wisconsin. In January 1846 he issued the first number of a paper promoting his cause, the Voree Herald. Four and a half years later he moved his church's headquarters to Beaver Island in Lake Michigan, and in 1856 he was murdered by an apostate. Nevertheless a core of his followers endured, and today his adherents number several hundred.4

Flake 4166-67. CtY, US1C, UU.

341

304 LITTLE, Jesse Carter. Circular. To the Church of Jesus Christ of Latter-day Saints, scattered abroad through the eastern and middle states: Greeting. [Caption title] [Signed and dated on p. 5:] J. C. Little. Peterborough, N.H., April 6, 1846. [Peterborough? 1846?]

8 pp. 22 cm.

At the end of January 1846, Brigham Young called Jesse C. Little to preside over the Church in the eastern states, to replace Sam Brannan, who was about to sail for San Francisco (see item 297).' Two months later, on the anniversary of the founding of the Church, Little issued his first circular to the eastern branches.

Circular opens with Little's epistle, which is signed and dated at the end, Peterborough, N.H., April 6, 1846. At several points he emphasizes that he is the presiding elder in the East, responsible only to the Twelve, and all Church business, particularly that pertaining to the move west, is to be done under his authorization. He mentions that he hopes to get some assistance for the emigration from the federal government—perhaps a grant or a loan of $50,000, and he plans to visit Washington D.C. in the summer. He urges the rich to assist the poor in going west. On September 1, he writes, he intends to sail with a company of Saints to San Francisco and then proceed to the "valley of the Sacramento," where they will meet other Mormon immigrants. He then announces that conferences will be held in Peterborough, May 2; in Boston, May 6; in New York, May 9-10; and in Philadelphia, May 13. After these conferences, he promises, he will issue a second circular (item 306).

Following Little's epistle is Brigham Young's letter of January 26, 1846, appointing him to preside in the East. This letter also urges him to follow Brannan by sea to San Francisco and to seek help for the move from the federal government. Brigham Young's letter is followed by one from Wilford Woodruff, dated at Farmington, Connecticut, March 21, 1846, which sustains Little's appointment. Circular then concludes with Orson Hyde's He That Hath Ears to Hear (preceding item).

One might guess that Little stressed his authority and reprinted He That Hath Ears to Hear because of the competing claims to the leadership of the Church then being promoted throughout the eastern states by Sidney Rigdon and James J. Strang (see items 240, 242, 303). In his third circular (item 313), issued seven months later, he remarked that "Rigdomism is dead—and Strangism will die," an implicit acknowledgement that Strang was having some successes in the eastern branches (see item 310).

Nineteen days after Little issued his circular, a company of American dragoons skirmished with Mexican cavalry in the disputed territory just east of the Rio Grande, and on May 12 the U.S. Congress passed a resolution of war with Mexico. War would grant the Latter-day Saints the funds Little hoped for in his epistle of April 6 (see item 306).

Flake 4953. CHi.

342

305 [Placard announcing the arrival of David Candland (David C. Kimball?) and his lectures in Liverpool. Liverpool? 1846?]

No copy of item 305 is located. One learns of it from Candland's autobiographi­cal sketch in Gems for the Young Folks (Salt Lake City, 1881), p. 39: "Placards announced my coming—the first from the temple at Nauvoo. Sunday found me in the pulpit, with a vast host assembled." Candland arrived in England in April 1846. On Sunday, April 19, he preached three times in Liverpool and "the hearts of the Saints were much rejoiced."1 The Millennial Star included four articles by him in its issue of May 1.

Born in Middlesex, England, October 15, 1819, David Candland converted to Mormonism in 1841 and immigrated to Nauvoo the following year. In January 1846, just before he left for England, he was adopted into the family of Heber C. Kimball, and during his mission used the name David C. Kimball. He served as president of the Manchester Conference and frequently contributed to the Star. Returning to America in April 1847, he settled at Winter Quarters and in 1852 made the trek to Utah, where he was an officer in the territorial militia, a territorial legislator, county assessor and collector, and justice of the peace. He died in Mt. Pleasant, Utah, March II, 1902.2

306 LITTLE, Jesse Carter. Circular the second, published by Elder J. C. Little, president of the "Church of Jesus Christ of Latter-day Saints, " in the eastern states, Philadelphia, May 15th, 1846. [Caption title] [Philadelphia? 1846?]

8 pp. 24 cm.

Jesse C. Little remained in Philadelphia from the time of the conference there on May 13-14 until he left for Washington on May 20. He reports that on May 16 he "bargained for the printing" of Circular the Second, so it seems clear that he had it printed in Philadelphia.1 This is consistent with its typography, which differs from that of the first and third circulars.

Most of Circular the Second reports resolutions passed at each of the four conferences Little called in his first circular (item 304), at Peterborough, May 2-3; Boston, May 6; New York, May 9-10; and Philadelphia, May 13-14. In each case these resolutions sustain the Twelve as the leaders of the Church and Little as the presiding authority in the East, and dedicate the time and means of those in the eastern branches to the move west. No doubt he called this series of conferences to unite the Saints in the eastern states behind the Twelve and to commit them to join the main body of the Church, which then was scattered across Iowa.

In his epistle "To the Saints Scattered Abroad in the Eastern Lands" which follows the resolutions, Little calls W. I. Appleby to assist him, and he assigns certain elders to local positions of leadership. He remarks that he will visit Washington in a few days to try to get some assistance from the federal government for the move west (see item 304). He mentions the war with Mexico and urges the Saints to

343

express only loyalty to the United States: "our persecutions have come from mobs, and not from the general Government, and, at present as far as we can learn it feels disposed to sympathize and succour us." Referring to his plan to sail to San Francisco in September (see item 304), he requests those with means to send what funds they can as soon as possible so that he can charter a ship, and he asks those who are unable to pay the passage to send in their names so he will know how much assistance they will require. In a postscript he promises further circulars (see item 313). Circular the Second ends with a report from Addison Pratt and B. F. Grouard of their proselytizing success in Tahiti and a note that 1,570 had been baptized in the British Isles from April to December 1845.

Little left for Washington on May 20, armed with letters of introduction to various members of the Polk administration, one from Thomas L. Kane, whom he met at the conference in Philadelphia.2 Two days later, in Washington, he called on Amos Kendall, a former postmaster general, and that evening he was introduced to President Polk. The next day he talked about the Mormon emigration with Kendall, who thought that there might be some chance of enlisting one thousand Mormon men into the U.S. army and marching them to California, and on the 26th he learned that Kendall had presented this idea to Polk. During the next five days, however, Little received no word from the president; so on June 1 he sent him a long letter in which he asked for assistance to move the Saints west and declared that should help not come from the United States he was determined to get it from some other country. Polk met with his cabinet on June 2 and authorized Col. Stephen W. Kearny, who was to lead the expedition to California, "to receive into service as volunteers a few hundred of the Mormons who are now on their way to California, with a view to conciliate them, attach them to our country, & prevent them from taking part against us." The following day the secretary of war issued an order to Kearny to muster into service a number of the Mormons not to exceed one-third of his force, to be paid as other volunteers and allowed to choose their own officers.3 Little tarried in Wash­ington until June 9 and then headed for the Mormon camps in Iowa, reaching them four weeks later, in time to reassure the Saints that the call for volunteers then being made by Capt. James Allen was legitimate. On July 21, in company with the departing Mormon Battalion, he left Council Bluffs for the eastern states, to resume his duties as presiding elder. It has been estimated that the pay and allowances of the Battalion, much of which was sent back to the Church leaders, totaled more than the $50,000 Little had hoped to get from the federal government (see item 304).4

Flake 4955. CHi, UPB, US1C.

307 Prophwyd y Jubili [Prophet of the Jubilee]. Merthyr Tydfil: July 1846-Decem-ber 1848.

3 v. (30 nos. in 580 pp.) 16 cm. Printed wrappers for the first six nos.

Flake 6773. Dennis 5. CSmH[v. 1], CU-B, MH, NjP, UPB, US1C, WsN.

344

308 CANDLAND, David. The fireside visitor; or, plain reasoner. [Caption title] [Signed at end of each number:] David C. Kimball. [At foot of last p. of each number:] Liverpool: Printed for the Author by R. James, 39, South Castle Street. [1846].

3 nos. 4[5]-8[9]-16 pp. 21.5 cm.

David Candland introduced the Fireside Visitor in the Millennial Star of August 1,1846. Here he advertised the first number at one penny each, and remarked that if it was favorably received, he intended to publish "seven or more . . . till every principle embraced and believed by myself and friends, is placed before the people at their firesides." The Star advertised the second number two weeks later, and the third on October 1. This October 1 ad also mentioned that the first two numbers were being reprinted and would be available in a few days. Indeed each of the first two numbers occurs in two distinct—although virtually identical—editions. For No. 1: edition (a) includes the sentence on p. 4 beginning Farewell kind readers inside a longer last paragraph, while edition (b) begins the last paragraph with this sentence. And for No. 2: edition (a) has glad as the final word in the third line of p. 8, while edition (b) has made as the final word in this line. Moreover, at the end of the first number, edition (a) gives the price as "one penny, or six shillings per hun­dred"—consistent with the advertisement in the Star of August 1, 1846, while edition (b) gives "Price one halfpenny, or four shillings per hundred"—the same price as in both editions of the second number. It would seem, therefore, that edition (a) of the first number preceded edition (b). Which edition of the second number is the earlier is not known.

It is reasonably certain that Candland got out only three numbers. Thomas D. Brown reported in the Star of February 1, 1847, that he had "some hundreds" of the three numbers to sell in order to settle the printer's bill. The catalogue of books in the Star of July 1, 1847—issued after Candland left England—lists just the three numbers, the first two at Vkl. each or 4s. per hundred, the third at Id. or 7s. The European Mission financial records also mention only three numbers.' On October 3, 1846, Orson Hyde and John Taylor arrived in Liverpool to investigate the Joint Stock Company (see item 273). Since Candland was slightly involved in promoting the company, its collapse undoubtedly diverted his attention from the Fireside Visitor.

Each number of the Fireside Visitor is signed at the end David C. Kimball, the name Candland adopted during his mission (see item 306). The first two numbers are in four pages, and the third is in eight, the three continuously paged. Each is numbered on the first page at the lower left, and each bears a separate subtitle descriptive of the topic it treats: "On the Necessity of Baptism as a Means of Salvation," "On the Departure from the True Order of the Kingdom Foretold," and "The Restoration of the Kingdom." Candland's treatment of the first topic is nearly identical with that in the third chapter of the Voice of Warning. The second number marshalls New Testament proof-texts which, Candland declares, predict that Christ's church would slip into apostasy after his death. Almost all of these are

345

included in Benjamin Winchester's Synopsis of the Holy Scriptures (item 155) under the headings "Apostacy From the True Order of the Gospel Foretold" and "False Prophets," and in Moses Martin's Treatise on the Fulness of the Everlasting Gospel, p. 33 (item 162). In the third number Candland cites passages from the Bible to support the contention that the ancient gospel must necessarily be restored by God to man, a concept more forcefully argued in the second chapter of Voice of Warning and in Treatise on the Fulness of the Everlasting Gospel, pp. 33-41. But Candland's idea of issuing a series of tracts each defending a particular tenet of Mormonism was a good one, which would be borrowed by Orson Spencer with his Letters (items 334-35) and by Orson Pratt with his 1856-57 series of pamphlets—two of the Church's most influential works.

Flake 1132. CtY[a, a], MH[b, b], ULA[b, b], UPB[b, bj, USICfa, a; b, bj, UU[a, a].

309 WARD, Thomas. A voice of warning. [Caption title ] [Signed and dated at end: J Thomas Ward. Liverpool, August. [At foot of p. 12:] Printed by R. James, 39, South Castle Street, Liverpool. [ 1846]

12 pp. 17 cm.

This tract argues, in the traditional Mormon way, that entrance into the kingdom of God requires baptism for the remission of sins and the gift of the Holy Ghost by the laying on of hands by someone commissioned by revelation to perform these ordinances. Nowhere are the Latter-day Saints mentioned until the last sentence, which makes reference to the Book of Mormon and "the Gathering of the Saints in the Last Days." Ward had published the text as the lead article in the Millennial Star of August 1, 1845. Perhaps the circulation of the Fireside Visitor (item 308) prompted him to reprint his article in pamphlet form. The version in the tract is identical to that in the Star except for a handful of trivial changes in punctuation.

A Voice of Warning was advertised as "just published" in the Star of September 1, 1846, a month before Ward was dropped from the presidency of the British Mission and six months before he died (see items 70-71, 273). The following July the Star advertised it again, at the same price, Id. each or 7s. per hundred—the price printed on p. 12 of the pamphlet.1

Flake 9594. CU-B, UPB, US1C.

310 APPLEBY, William Ivins. [Circular containing a letter from Crandall Dunn, with some remarks by Appleby, together with a brief statement from John Taylor. Philadelphia? 1846?]

No copy located. Dunn's letter, Appleby's and Taylor's statements, and two brief letters exchanged between James J. Strang and Orson Hyde and Taylor are reprinted in the Millennial Star of October 15, 1846, with the note,

347

The following is the copy of a letter written by elder Dunn, then in New York, to elder Appleby, of Philadelphia, who published the same in a circular with some appropriate remarks of his own, together with a brief statement from elder Taylor.

Appleby was the presiding elder in Philadelphia and the assistant to Jesse C. Little, who presided over the Church in the eastern United States (see items 306, 325).' As Dunn alludes in his letter to the converts that Strang had made in the Philadelphia branch, Appleby obviously issued this circular to counter the Strangite incursion.

Crandall Dunn was born in Phelps, New York, ten miles southeast of Palmyra, August 11, 1817. He converted to Mormonism in Michigan in 1840, moved to Hancock County soon after, and in 1841 began to labor as a missionary in Michigan. In September 1846 he and his wife arrived in the British Isles, where they served for the next four years with Dunn presiding over the Sheffield and Edinburgh conferences. They returned to the United States in 1851 and a year later made the overland trip to Utah, where Dunn lived until his death, December 27, 1898.2

In his letter, dated at New York, August 4, 1846, Dunn says that he was the presiding elder in western Michigan when James J. Strang presented his claims to him at Florence, Michigan, August 5, 1844 (see item 303). Strang produced a letter purportedly written by Joseph Smith nine days before his death and mailed from Nauvoo, which, in effect, named Strang his successor. Dunn examined the letter and believed it to be inconsistent with the Doctrine and Covenants. He questioned Strang about the nature of his ordination and found that he had not received one and was not anticipating any. He further accused Strang of forging the Nauvoo postmark since it was printed in a different color ink with a different size type from those on three Nauvoo letters he had in his possession. Convinced Strang was a fraud, Dunn cut him off from the Church and sent a summary of the proceedings to the Twelve at Nauvoo.

Appleby remarks that John C. Bennett was now promoting Strang as Joseph Smith's successor (see items 156-57). Bennett claimed in his book The History of the Saints; or, an Expose of Joe Smith and Mormonism that he had joined the Mormons only to expose them, Appleby writes, and yet after Joseph Smith's death, he took up with Sidney Rigdon and presented to the world a private "revelation" supposedly handed to him by Joseph Smith which named Rigdon the heir to the leadership of the Church (see items 240, 242).3 Despite this "revelation," Bennett broke with Rigdon and joined Strang. Concludes Appleby, "birds of a feather will flock together."

John Taylor asserts in his note, dated at Philadelphia, August 29, 1846, that he was with Joseph Smith nearly every moment when he was supposed to have written the letter to Strang, and he knows that Smith wrote no such letter. Following this note, the Star reprints a letter from Strang to Orson Hyde and John Taylor, dated at Philadelphia, August 30, 1846, challenging them to a public debate, together with Hyde's and Taylor's curt refusal. It is not clear whether this exchange was included

348

in Appleby's circular. The letters may have been added in the Star by Hyde and Taylor, who had just arrived in England (see item 312).

311 MILLER, Reuben. James J. Strang, weighed in the balance of truth, and found wanting. His claims as first president of the Melchisedek priesthood refuted. By Reuben Miller, elder of the Church of Jesus Christ of Latter Day Saints. Burlington, W.T. September, J846.

[i-ii][l]-26 pp. 19 cm.

Born in Lancaster County, Pennsylvania, September 4, 1811, Reuben Miller converted to Mormonism in January 1843, and in October 1844 was called to be the bishop in Norway, La Salle County, Illinois. In the spring of 1845 he moved his family to Nauvoo, and that October Brigham Young asked him to lead a company west. Miller actually made the overland trek to Utah in 1849. Settling in Mill Creek, he served there as the bishop and as county commissioner for more than thirty years, until his death in 1882."

Miller's association with James J. Strang was brief and tumultuous (see items 303,310). He first met him on January 6,1846, at St. Charles, while he was traveling about northeastern Illinois organizing his company to go west. The next day, for four hours, he listened to Strang present his position, and he questioned him in detail about his claim that an angel appeared to him on the day of Joseph Smith's assassination and charged him as Joseph's successor. Miller then returned to Nauvoo, and after consulting for a week with the Twelve about their authority to lead the Church, he began to publicly lecture on Strang's behalf. In February, at Keokuk, he published the first Strangite pamphlet, A Defence of the Claims of James J. Strang to the Authority Now Usurped by the Twelve. Two months later, at the Strangite conference in Voree, Wisconsin, he was appointed the president of the Voree stake. But about two weeks after the conference Miller learned that Strang had written an account of his angelic visitation which appeared to differ from the one he had related in January, and at this point he began to doubt the validity of Strang's claims. In June he withdrew from the Strangite church, and in September he drafted James J. Strang Weighed in the Balance of Truth. The following month he was rebaptized into the Church at Nauvoo.2

The first five pages of James J. Strang Weighed in the Balance of Truth give Miller's account of his acceptance and subsequent rejection of Strang's teachings, followed by a long refutation of Strang's claim to be Joseph Smith's successor. It asserts that Strang had secretly begun to organize "the kingdom" with 144 officers including himself as "Imperial Primate, Absolute Sovereign" and John C. Bennett as "Primier, Prime Minister, General-in-Chief, and Successor to J. J. Strang." A note at the end gives Miller's address at Burlington, Wisconsin, and the price of the pamphlet, "75 cents per Dozen; 10 cents single copy."

James J. Strang Weighed in the Balance of Truth was undoubtedly printed late in September or early in October. The Chicago Democrat, for example, received a

349

copy by October 9, and the Voree Herald took notice of it in its October issue.3 The pamphlet mentions John C. Bennett a number of times (see items 156-57), so it is not surprising that Bennett commented upon it in a letter to the editor in Zion's Reveille of November 1846. Zion's Reveille ran a long response in its issues of January 14 and February 4, 1847, and replied to it again and to Miller's second tract (item 323) on March 25. The Gospel Herald discussed it yet again on October 14—a measure of the pamphlet's impact on the Strangite congregations.4 On January 12, 1847, for instance, Lester Brooks wrote to James M. Adams, "when I got to New york I found the Branch in most stupid condition they have a pamphlet written by Ruben Miller against Brother St[r]ang they are inclined to think there is something quite wrong."5

Flake 5406. CtY, UPB, US1C.

312 HYDE, Orson, and John Taylor. Circular. [Signed and dated at the end:] Orson Hyde. John Taylor. Liverpool, Oct. 3rd, 1846. [Liverpool, 1846]

Broadside 20.5 x 13 cm. On blue paper.

Orson Hyde's and John Taylor's Circular is the final piece dealing with the British and American Commercial Joint Stock Company (see items 273, 299). Issued the day they reached Liverpool, it calls for a general conference in Manches­ter on Saturday, October 17, and it advises the Saints to invest "no more for the present" in the Joint Stock Company, "an Institution wholy independent of the Church." The Millennial Star for October 15, 1846, reprints the circular, with the change of one word and a number of changes in punctuation and capitalization.

Flake 4165a. UPB, US1C.

313 LITTLE, Jesse Carter. Circular. Epistle to the Church of Jesus Christ of Latter Day Saints, in the eastern states, sent greeting: [Caption title] [Signed and dated at end:] /. C. Little, President of the Eastern Churches. Peterborough, N.H., Nov. 12th, 1846. [Peterborough? 1846?]

8 pp. 22 cm.

Jesse C. Little issued his third, and last, circular to the eastern Saints on November 12, 1846 (see items 304, 306). In it he announces that the plan to sail to San Francisco had been abandoned because of the expense, that the Saints should prepare to move to the west by land next spring, and that he plans to lead a company "over the mountains," to start in March so they will reach Council Bluffs by the first of May. The running parts of the wagons, he advises, can be gotten in St. Louis, shipped to Council Bluffs, and assembled there, for a cost of $50 to $60, plus shipping costs of $4 to $5. He then inserts "Bill of Particulars for Emigrants leaving this Government Next Spring," which is a modification of the outfit for a family of five recommended to the Council of Fifty in October 1845 (see item 288). The Twelve, Little continues, will furnish teams for the eastern Saints once they reach

351

Council Bluffs. In the last paragraph he remarks that he expects a company of one to two thousand to be gathered at St. Louis by the first of April, ready to start for Council Bluffs.

Three days after Little drafted his circular, Brigham Young and the Twelve wrote to him to come to the Iowa camps early in the spring and join the pioneer company which would make the overland trip to the Rocky Mountains, and they suggested that he call W. I. Appleby to replace him as the presiding elder in the East (see item 325).' Two months later Little called Appleby to succeed him, and on April 19, 1847, he reached Winter Quarters, in time to join the pioneer trek to the Great Salt Lake Valley.2

Flake 4954. UPB, US1C.

314 [Hymnau, wedi eu cyfansoddi a'u casglu, yn fwyaf neillduol, at wasanaeth Saint y Dyddiau Diweddaf. [Hymns, composed and collected most particularly for the use of the Latter-day Saints.] Rhydybont: Printed by John Jones, 1846]

viii[l]-56 pp. 10.5 cm.

Flake 1870b. Dennis 7. UPB [incomplete].

315 [Apostles Pratt and Taylor, late from the camps of Israel, which is on its way to the west of the Rocky Mountains, North America, will preach at the Music hall, in Sheffield, Sunday, Nov. 22, 1846. Sheffield? 1846?]

Broadside?

Not located. The title comes from an excerpt of a journal of Lucius N. Scovil in the "Manuscript History of the British Mission."'

Orson Hyde, John Taylor, and Parley Pratt had come to England in October 1846 to deal with the British and American Commercial Joint Stock Company fiasco (see items 273, 299, 312). Pratt traveled to Sheffield on Friday, November 20, and Taylor arrived there the following evening. Scovil, the presiding elder in Sheffield, had rented the music hall for five guineas and had advertised their visit with handbills which apparently included the text given as the title of item 315. On Sunday, November 22, the three preached in the music hall to about twenty-five hundred, and in the evening Taylor spoke to a large congregation in the town hall.2

Scovil was born in Middlebury, Connecticut, March 18, 1806. He joined the Church in 1836 and traveled with the Kirtland Camp to Missouri two years later. In Nauvoo he was senior warden of the Masonic lodge and architect of the hall (see items 140, 179, 206). On August 10, 1846, he arrived at Liverpool for his mission, and at the conference on October 18 was called to preside over the Sheffield Conference. He left Sheffield on June 30, 1847, and sailed for America with Mephibosheth Sirrine and a small company of British Saints six days later. During 1848-49 he was the Mormon emigration agent in New Orleans, and in 1850 he

352

crossed the plains to Utah. He settled in Provo, where he served as postmaster and county clerk. He died in Springville, February 14, 1889.3

316 MARTIN, Moses. A treatise on the fulness of the everlasting gospel, setting forth its first principles, promises and blessings. In which some of the most prominent features that have ever characterized that system, when on the earth, are made manifest; and that it will continue to do so, so long as it can be found on the earth. By Elder Moses Martin, minister of the gospel. Read this little book and judge for yourselves; for the wise man has said, that he that judges a matter before hearing both sides of the question, is a fool. Therefore read, and then judge. (First edition printed at New York, in 1842.) Second edition. London: Printed by F. Shephard, High Street, Islington. 1846.

60 pp. 15 cm. Brown printed wrappers.

Moses Martin embarked on his mission to England in the summer of 1846 and landed at Liverpool on October 14. Four days later he was called to preside over the London Conference. He labored in England until March 9, 1848, when he sailed for America with a company of eighty Mormon immigrants (see item 162).'

The London edition of A Treatise was probably published near the end of the year. The Millennial Star of February 1, 1847, advertised the book, at 6d. retail, 4d. wholesale. Accompanying this ad is an endorsement from John Taylor, who urged the Saints to buy Martin's book so he could provide some support for his destitute family which he had left in Illinois in the care of William Anderson, who sub­sequently was killed during the skirmishing at Nauvoo.2 Thomas D. Brown acted as an agent for the book, Martin sold it himself, and during 1847-48 the Millennial Star office also sold about seven hundred copies.3 So one might guess that this edition of A Treatise was published in two or three thousand copies.

Textually this edition is identical to the first (item 162). Changes occur in two places in the biblical references at the end: the section "Baptism" has been slightly changed and reordered, and "Book of Mormon" has been redone to conform with Daniel Shearer's Key to the Bible (item 136). Why the 1842 edition departed from Key to the Bible at this point, while the 1846 edition returned to it, is not known. The 1846 edition was issued in brown printed wrappers with the title page reprinted from the same setting on the front and the rest of the wrapper plain.

Flake 5293. CtY, MH, UHi, ULA, UPB, US1C.

317 Latter Day Pilgrim. [Nauvoo? 1846?] Broadside 3 1 x 1 9 cm. Ornamental border, text in two columns.

This broadside contains a poem in twenty-one numbered verses, divided into two parts. The first part speaks of a land of refuge in the West to which the Saints will gather. Its first verse: "There is a pleasant land / In the west, in the west; / There is a pleasant land, / Sought out by God's command, / For the saints to gather on, /

353

In the west." The second part tells of the city in this promised land: "The streets are long and wide . . . The temple on the right; The curtains are all white . . . The fields are drest in green, And the ripe grapes are seen." And it adds an apocalyptic note in the eighteenth and nineteenth verses: "The nations hear the sound, / And crumble to the ground, / And can no more be found, / In that day. . . . And Jesus Christ will come / To the New Jerusalem / In this land." Who wrote the poem is not known.

Item 317 appears to be a Nauvoo imprint: its border, except for the corner elements, and its typeface match those of item 106. One might guess that it was published as the Mormons were evacuating Nauvoo.

Flake 4764a. US1C.

318 To the public. The following document, which was signed and delivered in presence of A. W. Babbitt Esq., will show how much honesty, sincerity, or good faith, there is in Wm. Smith's pretended claims to any portion of the Church property. In the first place, he had no claim: But, to avoid any difficulty or contention, the Trustees agreed to give to his mother the property mentioned in the following. [First 9 lines] [Nauvoo? 1846?]

Broadside 17.5 x 14 cm.

Following the first nine lines given above, this broadside prints an affidavit, dated April 13, 1846, and signed by William Smith, Arthur Millikin—husband of William's sister Lucy—and Lucy Millikin, certifying that they, the members of the Smith family, were "perfectly satisfied" with the conveyance of Joseph B. Noble's house and lot to Lucy Mack Smith by the Church and that the Church was thereby "released from all moral and legal obligation to us or either of us."1 Its typography suggests it was printed on the Nauvoo press. When it was printed or precisely what prompted it is unclear. But the larger context was William Smith's alienation from the Twelve.

William was openly at odds with the Twelve in the spring of 1845. He was also the only living son of Joseph, Sr., and Lucy Mack Smith, and on May 24, 1845, the Twelve ordained him presiding patriarch to succeed his brother Hyrum.2 Immedi­ately he began claiming broad authority. In the Times and Seasons of May 15, W. W. Phelps referred to him as "Patriarch over the whole church," and John Taylor responded in the paper two weeks later that William was "not patriarch over the whole church; but patriarch to the church."3 Near the end of June, Lucy Smith reported having three visions which promoted him as "President over all the Church," and on the 30th Brigham Young and others met with Mother Smith, who professed a desire for harmony and union with the Twelve. That day William wrote to Brigham Young that he accepted Young's leadership but insisted upon being patriarch over the whole Church. Young wrote back that everyone in the Church must be subject to the authority of the Twelve.4 When William continued to press his claims, he was dropped from the Quorum of Twelve and as presiding patriarch at the general conference on October 6. Within a few days he brought out a pamphlet

in which he accused the Twelve of wicked and tyrannical behavior and declared that the Smith family must lead the Church. On October 19 he was excommunicated.5

Brigham Young, Heber C. Kimball, and Bishops Whitney and Miller purchased two lots from Emma Smith on August 2, 1845, and offered one of them to Lucy Mack Smith with the promise of building her a house on it. That October, at the general conference, two days after William Smith was dropped from his offices, Brigham Young publicly pledged to support Mother Smith and provide for her wants. But when the Saints began evacuating Nauvoo in February 1846, it became unfeasible to build her a house. The following month the trustees A. W. Babbitt, J. L. Heywood, and J. S. Fullmer (see item 296) offered her $200 yearly and a rent-free house, for the rest of her life; they declined to give her a house outright because they did not want it to fall into William Smith's hands. On March 1 William wrote to James J. Strang expressing support of Strang's claim to be Joseph Smith's successor, and he attached an endorsement signed by his mother, three sisters, and two of their husbands. Ten days later he again wrote to Strang that the trustees were disinheriting his mother and that all the Smiths would leave Nauvoo. Lucy wrote to the trustees on March 22 that she wanted a house deeded to her and hinted that she might look to others for help. Finally, on April 13, after communicating with Brigham Young, the trustees gave her the deed to Joseph B. Noble's house on the southeast corner of Kimball and Hyde streets. Apparently the affidavit in To the Public was signed at this time.6

During the spring of 1846, William Smith continued to correspond with James J. Strang, and in June Strang ordained him an apostle and the patriarch of the Strangite church. The following summer, however, William broke with Strang, and that September issued the first of four tracts in which he presented his own revelations and declared himself president of the Church. In the spring of 1849, he drew Isaac Sheen to his cause and converted Sheen's paper, the Aaronic Herald, renamed Melchisedek & Aaronic Herald, into his official organ. A year later he and Sheen acrimoniously parted company over polygamy, and for the next three years William struggled, in vain, to gather a following. Eventually he joined the Reor­ganization led by his nephew Joseph Smith III.7

Flake 8143. US1C.

319 JONES, Dan. Amddiffyniad y Saint versus cyhuddiadau Thomas Jones, Mer-thyr, ac ereill. [Caption title] [A defense of the Saints versus the accusations of Thomas Jones, Merthyr, and others.] [At foot of p. 8:] Argrajfwyd gan John Jones, Rhydybont. [Printed by John Jones, Rhydybont.] [1846?]

8 pp. 17 cm.

Flake 4458. Dennis 8. US1, US1C, WsN.

355

320 JONES, Dan. Beth ydyw yr efengyl? [Caption title] [What is the gospel?] [At foot of p. 8:] Argraffwyd gan John Jones, Rhydybont. [Printed by John Jones, Rhydybont.) [1846?]

8 pp. 17 cm.

Flake 4463b. Dennis 10. UPB.

321 JONES, Dan. Beth ydyw yr efengyl? [Caption title] [What is the gospel?] [At foot of p. 12:] Argraffwyd gan John Jones, Rhydybont. [Printed by John Jones, Rhydybont.] [1847?]

12 pp. 17 cm.

Flake 4464. Dennis 11. UPB, US1C.

322 [California Star Extra. January 1, 1847? San Francisco, 1847?] Broadside?

Soon after the Brooklyn dropped anchor in San Francisco Bay, July 31, 1846 (see item 297), Sam Brannan set up his press in the second story of Nathan Spear's mule-powered gristmill on Clay Street between Montgomery and Kearny. During September and October he struck off at least four government documents and An Extra in Advance of the California Star. Before the end of December he moved the shop to a new adobe building southwest of the corner of Washington Street and Brenham Place. About the first of the year he printed another Star Extra, which included his letter dated January 1, 1847, "To the Saints in England and America." Then on January 9 he issued the first regular number of The California Star—the first newspaper in San Francisco, the second in California.1

It seems clear that at the time he left New York Brannan intended to publish the Star in California as a Mormon paper. But California was the land of promise, and its only other newspaper was a hundred miles to the south; so with much to promote, including himself, he brought the Star out as an independent community paper, unassociated with the Latter-day Saints.2

No copy of the extra containing Brannan's "To the Saints in England and America" is known. The text of this letter, signed "S. Brannan, President," is reprinted in the Millennial Star of October 15, 1847, "From the California Star—Ex­tra." In it he tells of the sailing of the Brooklyn and the beginning of the Mormon settlement on the San Joaquin River, announces that he will "commence publishing a paper next week," lists those persons who had been subjected to Church discipline, and remarks that he is anxiously awaiting the arrival of the overland pioneer company and another shipload of immigrants. At the end he urges those immigrating to the "Eldorado of the West" to come by ship.

At this point Brannan hoped that the main body of the Church would settle in California. On April 4 he left San Francisco Bay, traveled east across the mountains, and met Brigham Young and the pioneer company at Green River on June 30. He

356

entered the Salt Lake Valley with the pioneers about July 23 and remained there more than two weeks, during which time he explored the Valley with Brigham Young, Heber C. Kimball, and Amasa Lyman. Then on August 9 he started back to San Francisco, having failed to persuade Young to continue on to California.3

Brannan's departure from the Valley marked the beginning of his separation from Mormonism. Within three years he would disclaim any connection with the Church.4

Flake 1089.

323 MILLER, Reuben. Truth shall prevail: a short reply to an article published in the Voree Herald (Reveille), by J. C. Bennett; and the willful falsehoods of J. J. Strang, published in the first number of Zion's Reveille. By Reuben Miller. Burlington, W.T. 1847.

12 pp. 20 cm.

Reuben Miller continued his attack on James Strang's claims with a second tract, Truth Shall Prevail, which was prompted by a brief reply to his first (item 311) from John C. Bennett in Zion's Reveille of November 1846 and a more detailed rebuttal in Zion's Reveille of January 14, 1847.1 Bennett responded to Truth Shall Prevail in a piece dated February 1, 1847, in Zion's Reveille of February 4, so Miller must have published it during the last two weeks in January. Zion's Reveille again took on Miller's two tracts in its number for March 25, 1847.

At issue was whether Strang changed his accounts of the angelic visitation and his subsequent ordination (see item 311). Miller claims that he did in James J. Strang Weighed in the Balance of Truth. The rebuttals deny this. In Truth Shall Prevail Miller includes some new affidavits in support of his contentions and continues his earlier arguments. The confusing references to the Strangite paper in the title of Truth Shall Prevail reflect the change of name of the Voree Herald to Zion's Reveille with the November 1846 issue (vol. 1, no. 11), and the fact that Zion's Reveille for January 14, 1847, is the first number of the second volume.

Flake 5408. US1C.

324 | Memorial to the Queen for the relief, by emigration, of a portion of her poor subjects. To the Queen's most excellent majesty. Liverpool? 1847?]

When the evacuation of Nauvoo began in February 1846, the Saints lost their only practical location in North America to gather Mormon converts, and that June the Mormon emigration from England was suspended. Four months later Orson Hyde, John Taylor, and Parley Pratt arrived in Liverpool and continued the suspen­sion indefinitely. As an alternative, they proposed this memorial.1

In June 1846 the Polk administration had settled the Oregon boundary question with Great Britain, establishing the northern boundary of the United States at the forty-ninth parallel with Vancouver Island under British control. The memorial urged Queen Victoria to alleviate the burden of the poor on the country and provide

357

new opportunities for them by underwriting their immigration to Vancouver Island or that part of Oregon territory belonging to Great Britain. Despite the fact that a printed copy was sent to each member of Parliament, no copy of the memorial is located.2 Its text is included in the Millennial Star of November 20, 1846, which explains that blank sheets would be sent to the presiding elders in each conference in order to collect signatures. The Star of February 15, 1847, reported that the memorial with thirteen thousand names attached, making a document 168 feet long, had just been delivered to the Queen, and a copy had been sent to each member of Parliament. The next issue includes two letters, one from John Bowring, an M.P., the other from the secretary to John Russell, the prime minister, acknowledging receipt of the memorial. It also prints an exchange of correspondence between Bowring and Thomas D. Brown (see item 326) in which Bowring asserts that there are no funds to underwrite the emigration of the poor. Just before the memorial was given to the Queen, Russell spoke in the House of Commons in opposition to removing British poor to North America. This speech, the shortage of funds, and the fact that the plan was openly sponsored by the Latter-day Saints who hoped for help in moving their own converts to North America, guaranteed that nothing more would come of it.3

325 APPLEBY, William Ivins. Circular to the Church of Christ of Latter-day Saints, in the east, by W. I. Appleby presiding elder of the Church in the eastern states. Philadelphia: Bicking & Guilbert, Printers, No. 56 North Third Street. 1847.

8 pp. 19.5 cm.

On January 24, 1847, Jesse C. Little appointed William I. Appleby to succeed him as presiding elder in the eastern United States, and about a month later Appleby issued a circular to the eastern branches, continuing the practice of his predecessor (see items 304, 306, 310, 313). Appleby's circular is dated at the end, February 12, 1847. His journal suggests he had it printed during the first week of March.1

In Circular to the Church Appleby refers to the main body of the Church "driven into the wilderness" and asserts that, nevertheless, the work has never been more prosperous. He reports that Little expects to leave for the Mormon camps in Iowa about the first of March (see item 313), that Augustus Farnham will lead a company from Boston, by water, via New Orleans about the same time, and that William H. Miles will take a company by land from New York about the end of that month. And he urges those who can to join one of these. It is unlikely there will be any more companies going by ship to California, he remarks, unless Nauvoo property can be applied against the purchase of a ship. He lists those who are to preside in the local branches, and he includes his letter of appointment from Little at the end of the circular.

Farnham took a company of about fifty men west by land in April.2 Miles led his company to St. Louis that spring, where all but three members of the company tarried.3 Appleby presided over the eastern branches until October 28, 1847, when

358

he called Mephibosheth Sirrine to succeed him (see item 343). Two days later he left his Recklesstown home for the Mormon camps in Iowa. He reached Council Bluffs on December 2, stayed there during December, and returned to the east coast in January.4

US1C.

326 PRATT, Parley Parker. A voice of warning and instruction to all people; or, an introduction to the faith and doctrine of the Church of Jesus Christ, of Latter-day Saints. By Parley P. Pratt. [4 lines] Sixth edition. Edinburgh: Printed by H. Armour, 54, South Bridge. J847.

viii[ 1 ]—136 pp. 15 cm.

The Millennial Star of January 15, 1847, reported that Thomas D. Brown had obtained the rights from Parley Pratt to publish a new edition of the Voice of Warning, which was then in press. Two months later the Star noted that the book had been printed and was at the binders, and on April 15 it announced that it was "ready for sale" and could be ordered from T D. Brown or the Star office. This ad offered five bindings: embossed cloth at a retail price of Is. 3d.; embossed cloth with gilt edges at Is. 4d.; leather at Is. 4d.; three-quarter leather with paper covered boards at Is. 8d.; and gilt decorated morocco at 3s. The European Mission financial records indicate that most of the books were in cloth or sheep.1 Ten weeks later Brown announced in the Star that he was raising the prices of each one penny, except those in morocco. One is tempted to conjecture that, at this point, he had discovered that Mormon book publishing was not always profitable.

Essentially a faithful reprint of the 1841 edition (item 127), the Edinburgh edition includes "Preface to the Second European, or Edinburgh Edition," signed by Parley Pratt and dated at Manchester, December 4, 1846 (pp. [iii]—iv); T D. Brown's preface, dated at Liverpool, February 13, 1847 (p. v); and the preface to the 1839 edition (pp. [vi]-viii). Parley's December 4, 1846, preface is that of the 1841 edition with an added line giving the sizes of the earlier printings; it is included in all subsequent editions of Voice of Warning published by the LDS Church during the nineteenth century. The surviving copies of the Edinburgh edition exist in blue, brown, or green blind stamped cloth with the title in gilt on the backstrip; polished plain green sheep, the title in gilt on the backstrip; and maroon leather with gilt and blind stamped decorative borders on the covers, gilt decorative panels with raised bands on the backstrip, and the edges gilt.

Thomas Dunlop Brown was born in Scotland, December 16, 1807, and was converted to Mormonism by Thomas Ward in June 1844. During the next four years he was prominently involved in the affairs of the Church in Great Britain, including the Brisith and American Commercial Joint Stock Company (see item 273). Early in 1849 he and his family immigrated to Kanesville, and in 1852 he made the overland trip to Utah. For two years he served as the clerk for the Southern Indian Mission,

359

1854-56. In the mid-1860s he separated from the Church and subsequently became active in the Utah Liberal Party. He died in Salt Lake City, March 20, 1874.2

Flake 6632. CtY, NjP, OClWHi, UHi, ULA, UPB, US1C.

327 JONES, Dan. Beth yw Mormoniaeth? [Caption title] [What is Mormonism?] [At foot of p. 4:] Merthyr-Tydfil: Cyhoeddwyd ac ar werth gan D. Jones. John Jones, Argraffydd, Rhydybont. [Merthyr Tydfil: Published and for sale by D. Jones. John Jones, Printer, Rhydybont.] [1847?]

4 pp. 17 cm.

Flake 4466. Dennis 6. UPB, US1, US1C, WsS.

328 JONES, Dan. Gau-brophwydi. [Caption title] [False prophets.] [At foot of p. 8:] Merthyr-Tydfil: Cyhoeddwyd ac ar werth gan D. Jones. Argraffwd gan John Jones, Rhydybont. [Merthyr Tydfil: Published and for sale by D. Jones. Printed by John Jones, Rhydybont.] [1847]

8 pp. 17 cm.

Flake 4471. Dennis 12. UPB, US1, US1C.

329 JONES, Dan. Amddiffyniad y Saint, yn ngwyneb camgyhuddiadau y rhai a alwant eu hunain yn "Gwcw y Don, " yn y "Seren Gomer, " Ionawr, 1847. [Caption title] [A defense of the Saints against the false accusations of those who call themselves "Cuckoo of Ton," in "Star of Gomer," January, 1847.] [At foot of p. 12:] Merthyr-Tydfil: Cyhoeddwyd ac ar werth gan D. Jones. John Jones, Argraffydd, Rhydybont. [Merthyr Tydfil: Published and for sale by D. Jones. John Jones, Printer, Rhydybont.] [1847]

12 pp. 17 cm.

Flake 4459. Dennis 13. UPB, US1, US1C, WsN.

330 JONES, Dan. "Haman" yn hongian ar ei grogbren ei hunl neu Daniel Jones (ddall) a 7 lyfr yn profi gwirionedd Mormoniaeth!! [Caption title] ["Haman" hang­ing from his own gallows! or Daniel Jones (the blind) and his booklet proving the truth of Mormonism!!] [At foot of p. 8:] Merthyr-Tydfil: Cyhoeddwyd ac ar werth gan D. Jones. John Jones, Argraffydd, Rhydybont. [Merthyr Tydfil: Published and for sale by D. Jones. John Jones, Printer, Rhydybont.] [1847]

8 pp. 16 cm.

Flake 4474. Dennis 14. UPB, US1.

331 Latter Day Saints. The Edinburgh branch of this society now meet, for public worship, in Mr. M'Pherson's large hall, No. 2, N. west corner of Drummond Street,

360

every Sabbath at 11 A.M., 2 P.M., and 6 evening. The public are respectfully invited to attend. N.B. As Dr. Lee thought proper, at the meeting of the Edinburgh Presbytery, to assert that we taught principles so absurd, that even a Hottentot would not believe them,—we now give him an opportunity of proving, in public discussion, whether the doctrines held by the Church of Scotland or those held by the Latter Day Saints are most consistent with reason and the word of God, as contained in the scriptures of the Old and New Testaments. If he will not do this, then every candid mind will know what to think of such a man. Mr. Samuel W. Richards, from America, is expected to preach on Sabbath the 6th curt. Edinburgh, May, 1847. [Edinburgh? 1847]

Broadside 19.5 x 28 cm.

Samuel W. Richards arrived at Liverpool with his brother Franklin D. Richards, Parley Pratt, and Moses Martin on October 14, 1846. Four days later he was assigned to assist his brother in Scotland. The following January, Franklin was called to be Orson Spencer's counselor in the presidency of the British Mission, and subsequently Samuel was appointed to preside over the Glasgow Conference. On February 20, 1848, he and Franklin left England to return to America, with a company of 120 emigrating Saints.1

For most of his mission, Samuel W. Richards resided in Glasgow. One might infer from item 331 that its publisher hoped Richards would debate Dr. Lee when he visited Edinburgh on June 6, 1847. Whether such a debate took place is not known. Samuel's diary, the Millennial Star, and the "Manuscript History of the British Mission" are silent on the matter.

Item 331 was probably published by Robert O. Menzies, who had been called to preside over the Edinburgh branch four months before. A native of Edinburgh, Menzies joined the Church in October 1840, when he was nineteen years old. During the early 1850s he presided over the Bradford and Preston conferences, and in February 1854, he sailed for America, settling first in Salt Lake City and then in Utah County.2

Flake 1914. US1C.

332 HYDE, Orson. A timely warning to the people of England, of every sect and denomination, and to every individual into whose hands it may fall, by an elder of the Church of Latter-day Saints, (late from America.) Preston, 19th August, 1837. [Caption title] [At foot of p. 8:] A. Charlwood, Printer, Orford-hill. [Norwich, 1847?]

8 pp. 17 cm.

This is a reprint of the 1840 Manchester edition (item 81). It embodies all of the corrections incorporated in that edition and adds a number of improvements in punctuation and capitalization. Otherwise it is textually the same as the 1839 and 1840 editions—except for the following parenthetical insertion on p. 6:

361

This work was first published in 1837. We wish a discerning public to judge for themselves how far these predictions have been fulfilled. Since that time thrones have been cast down; much blood has been shed; the seeds have rotted under the clods; pestilence has been, and is still raging in different parts of the world.

A line at the end of the text reads: "For further information apply to the Presiding Elders.—Price one penny."

Three other tracts were printed at Orford Hill by A. Charlwood or his successor P. Otty, which help date item 332 and show that Orford Hill was in the city of Norwich: Lorenzo Barnes's Very Important References (Norwich: Printed by A. Charlwood, Orford Hill, 1848); James Dean's Mormonism not Christianity, as Proved in a Discussion Between a Mormon Elder and a Defender of Evangelical Christianity [Otty, (Late Charlwood,) Printer, Orford Hill, Norwich, 1848?]; and Thomas Smith's Calumny Refuted and the Truth Defended, Being a Reply to a Tract, Written by W. Frost, Entitled a "Dialogue Between a Latter Day Saint & a Methodist" [P. Otty, Printer, Orford Hill, 1849?].

Thomas Smith seems to have been the first Mormon missionary in Norwich. He came to that area in May 1847, and in the course of a year baptized about 130 and built a chapel in the city. One might guess that he published this edition of A Timely Warning, and the edition of An Epistle of Demetrius listed next, soon after he arrived in Norwich to help him introduce Mormonism there.2

Smith was born in Gloucestershire, England, October 11, 1806, and was converted to Mormonism in March 1840. At the time he began proselytizing in Norwich, he was still the president of the Worcestershire Conference. He continued to labor in Norwich and eventually presided over a conference there, until he and his family sailed for America in January 1852. That summer he made the overland trek to Utah. Subsequently he settled in Parowan, where he died, April 3, 1896.3

Flake 4174. MH, UPB.

333 PRATT, Parley Parker? An epistle of Demetrius, Junior, the silversmith, to those workmen of like occupation, and all others whom it may concern.—Greeting. Showing the best way to preserve our pure religion, and to put down the Latter Day Saints. [Below ornamental border:] Price one penny. Charlwood, Printer, Orford Hill. [Norwich, 1847?]

Broadside 37 x 23.5 cm. Text in three columns, ornamental border.

Item 333 is an exact reprint of the Birmingham edition (item 135), including the reference to Birmingham in the first paragraph—except for the deletion of the phrase "for it is only about 10 years old," which refers to the age of the Church. This deletion suggests that it was printed subsequent to 1841. It seems likely that Thomas Smith published it about the same time as the Norwich edition of A Timely Warning (see the preceding item).

US1C.

363

334 SPENCER, Orson. [Letters of Orson Spencer, A.B., to the Rev. William Crowel [sic], A.M., editor of the Christian Watchman, Boston, Massachusetts, U.S.A. Liverpool: R. James, Printer, 1847]

335 SPENCER, Orson. Correspondence between the Rev. W. Crowel [sic], A.M., and O. Spencer, B.A. [At foot of last p. of each part:] R. James, Printer, 39, South Castle Street, Liverpool. [1847]

12,4,4,4,4,4,4,4,4,4,4,4 pp. 21.5 cm.

Orson Spencer labored twelve years in the Baptist ministry before converting to Mormonism in 1841. The following year William Crowell, an acquaintance and the editor of the Baptist Christian Watchman, wrote to him, inquiring about his new religion.1 Crowell's letter and Spencer's response were printed in the Times and Seasons of January 2, 1843, and in the Millennial Star that June and July. At the time he wrote this letter, Spencer later reported, Joseph and Hyrum Smith urged him to "exhibit a full reply and exposition of the faith and doctrines of the Saints, being assured by them that the letter would do more good than a preacher."2

Spencer arrived at Liverpool on January 23, 1847, to assume the presidency of the British Mission.3 Three numbers of David Candland's Fireside Visitor (item 308) were still in circulation, and these undoubtedly suggested a format to Spencer for a "full reply and exposition." In May he began a series of eleven additional letters to Crowell, which he printed in the Star and simultaneously issued in individual tracts. The following January, he published the twelve letters with two others in hardback under the title Letters Exhibiting the Most Prominent Doctrines of the Church of Jesus Christ of Latter-day Saints—the first of the major synthetic works and one of Mormonism's most important books. Before the close of the century, Spencer's Letters went through six more editions

The bibliographical details of the tracts are not entirely clear. Spencer printed the first six of his new letters—designated "second letter" through "seventh let­ter"—in the Star between May 15 and September 1, 1847. And it would seem that he simultaneously published these six letters in six individual pamphlets (item 334). The Star of July 1 carries an ad for "Orson Spencer's Letters to W. Crowell" at lOd. per dozen, and the European Mission financial records indicate that from June 24 to September 15 the Millennial Star office sent out more than 2,200 tracts.4 Only the third tract in this series is extant. The surviving copy is in four pages, 21.5 cm. high, its text printed from the typesetting in the Star of June 15: Fourth Letter of Orson Spencer, A.B., to the Rev. William Crowel [sic], A.M., Editor of the Christian Watchman, Boston, Massachusetts, U.S.A. On Water Baptism. [Caption title] [At foot of p. 4:] R. James, Printer, 39, South Castle Street, Liverpool [1847].

Spencer announced in the Star of September 1 that the first series was out of print and he was reprinting "the seven first letters," including the letter originally published in the Times and Seasons, which apparently was not included in the first series. Between September 15 and November 15 he published five additional letters

364

in the Star, letters 8-12, which he also issued in individual tracts as part of the second series (item 335). Letters 8, 9, and 11 are printed in the tracts from the Star typesettings; letters 10 and 12 are different settings. The European Mission financial records show that letters 1-6 in tract form were sold on September 16; letters 7 and 8 on September 29; letters 9 and 10 on October 28; and letters 11 and 12 on November 23. From September 16 to the end of the year, the office sent out about 25,500 individual tracts—advertised at lOd. per dozen, 9s. for two hundred, and three halfpence for a single copy of letter 1. So one might guess that the first series (item 334) was issued in an edition of a few hundred, and the second series (item 335) in an edition of two or three thousand, with letter 1 in a "few hundred" extra copies.5

The first tract in the second series includes Crowell's letter and Spencer's initial response. It is in twelve pages and has the caption title Correspondence Between the Rev. W. Crowel [sic], A.M., and O. Spencer, B.A. Each of the eleven other tracts in this series is in four pages, individually paginated, and bears the caption title Letters by Orson Spencer, A.B. in Reply to the Rev. William Crowel [sic], A.M. Editor of the Christian Watchman, Boston, Massachusetts, U.S.A., which is followed by Letter [roman numeral] and a subtitle giving the topic of the letter. All have R. James, Printer, 39, South Castle Street, Liverpool at the foot of the last page.

While Crowell is identified only by his initials in the Times and Seasons of January 2, 1843, and in the Millennial Star of June and July 1843, his full name, misspelled, is used in the subsequent letters both in the Star and in the tracts. Crowell's letter bears a date in the Times and Seasons and in the Star, as does Spencer's initial reply, and although Spencer's subsequent letters are not dated in Star, they are all dated in the pamphlets.

Crowell's letter, dated at Boston, October 21, 1842, asks Spencer about his new religion, the character, personality, and religious views of Joseph Smith, the nature of Latter-day Saint worship, and the features of Nauvoo. In his response, dated at Nauvoo, November 17, 1842, Spencer talks about his conversion to Mormonism and remarks that John Lloyd Stephens's Incidents of Travel in Central America, Chiapas, and Yucatan influenced his belief in the Book of Mormon. He asserts that the character and conduct of Joseph Smith are misunderstood because prejudice precludes a fair hearing, comments on the persecution of the Saints, and includes a brief outline of basic beliefs. He writes that Joseph Smith is "an upright man," that he is "eminently scriptural," and that he claims to be inspired. On the Sabbath, he reports, "some person usually preaches a sermon after prayer and singing, and perhaps reading some scripture."

Spencer's second letter, subtitled "Immediate Revelation," is dated at Liver­pool, May 15, 1847. Here he argues that the spirit of revelation, which is the Spirit of God, is requisite for one to partake of the gospel of salvation, and that the Spirit was sent into the world to acquaint mankind with Jesus Christ. His third letter, "On Faith," dated June 1, 1847, asserts that no man knows God without "the faith of immediate revelation," that God's will is revealed to faith, and that the Latter-day

366

Saints "contend for the faith of miracles in [their] own day." Letter four, "On Water Baptism," June 14, 1847, centers on John 3:5, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." Water baptism, it argues, is for the remission of sins and necessarily precedes the birth of the Spirit, that is, the gift of the Holy Ghost.

The fifth letter, "The Gift of the Holy Ghost," is dated in the tract, June 29, 1842 [i.e., 1847]. It describes the Holy Ghost as "an unembodied personage," the view now held by the Church (D&C 130:22; cf. item 178). The Holy Ghost's presence as a witness, the letter contends, invariably follows the laying on of hands. The Holy Ghost reveals God's purposes and enables the believer to work certain miracles such as healing the sick and speaking in new tongues. The theme of letter six, "Apostacy from the Primitive Church," July 12, 1847, is that modern Christen­dom "possesses such a faint resemblance to that system of faith established by Jesus Christ and his apostles, that it cannot be called a likeness, or a copy, or even an imitation." Letter seven, "The Re-establishment of an Apostolic Church," August 28, 1847, maintains that the scriptures predict that Christ's true church would be re-established by the visitation of an angel to a young man and would involve a book, which the letter contends is the Book of Mormon.

Letter eight, "The True and Living God," September 13, 1847, argues that God is a corporeal, anthropomorphic being, whose "holy dwelling place, is literal, local[,] real and to its occupants, it is visible and tangible." Spencer's ninth letter, "The Priesthood," September 30, 1847, defines the priesthood to be "that order of author[it]ative intelligences by which God regulates, controls, enlightens, blesses or curses, saves or condemns all beings," and maintains that by it God establishes his divine government upon the earth. The central ideas in letter ten, "On Gathering," October 13, 1847, are: "Before there can be anything like a true, godlike, peaceful millennium, a separation must take place between the righteous and disobedient"; and "The righteous are being withdrawn apart in order that the Almighty may stretch out his chastening hand, and inflict his sore judgment upon rebellious nations." Spencer's eleventh letter, "The Latter-day Judgments," October 28, 1847, declares that "the gospel must first be preached, and then the judgments will follow in quick succession"; that because Joseph and Hyrum Smith were slain at Carthage, "the sword shall waste the blood of the nation"; that religions which are not based on immediate revelation "will not, cannot, and shall not stand." The twelfth letter, "On the Restitution of All Things," November 14, 1847, asserts that at the time of restitution the earth "will undergo an important change" and "all things that are now wrong shall be set right," and death will cease. The righteous, it continues, will be reinstated on earth, will "multiply upon it, and build cities and temples," while the wicked "lie unnoticed" for a thousand years until the final judgment.

Item 334: Flake 8322a. UPB[Letter 4]. Item 335: Flake 8322. MH, NN, UPB, US1C.

367

336 THOMPSON, Charles Blancher. Profion o eirwiredd Llyfr Mormon. [Caption title] [Proofs of the truthfulness of the Book of Mormon.] [Rhydybont? 1847?]

12 pp. 17.5 cm.

Flake 4478b. Dennis 15. WsN.

337 JONES, Dan. Hanes Saint y Dyddiau Diweddaf, o'u sefydliad yn y flwyddyn J823, hydyr amser yr alltudiwyd tri chan mil o honynt o'r America oherwydd eu crefydd, yn y flwyddyn J846. [5 lines] Merthyr-Tydvil: Cyhoeddwyd, ac ar werth, gan Capt. Jones, acar werth hefydgan lyfrwerthwyr ereill. ArgraffwydganJ. Jones, Rhydyhont. [History of the Latter-day Saints, from their establishment in the year 1823, until the time that three hundred thousand of them were exiled from America because of their religion, in the year 1846. Merthyr Tydfil: Published, and for sale, by Capt. Jones, and for sale also by other booksellers. Printed by J. Jones, Rhydy­bont] [1847]

[i-ii][l 1-102 pp. 17 cm.

Flake 3830. Dennis 16. MH, UPB, US1, US1C, WsN.

338 Good news!!! The Latter-day Saints (d.v.) intend holding a camp meeting, at Hillmorton, near Rugby, on Sunday, July the 4th, 1847, (or if wet on that day, on the first fine Sunday afterwards,) when Elder Thos. Smith from Leamington, with Elder Day, and others, will address the meetings. Services to commence in the afternoon at two. Evening, at half-past six o'clock. "Hear and then judge!" [Rugby? 1847]

Broadside 19x12 cm.

Thomas Smith of Leamington (see item 138), not to be confused with Thomas Smith of Norwich (see item 332), was the president of the Warwickshire Conference, which included the branch at Rugby over which Thomas Day presided. Born near Wolverhampton, Staffordshire, September 2, 1814, Day converted to Mormonism in September 1842 and immediately devoted himself to missionary work. About three years after his conversion, he settled in Rugby, where he lived until he immigrated to America. In 1850 he led a company of Latter-day Saints across the Atlantic, and in 1852 he made the trek to Utah. Four years later he joined the Salmon River Indian mission and subsequently settled in southern Utah. Eventually he moved to Circleville, where he died, January 6, 1893.1

UPB

339 SPENCER, Orson. Invitation. [Signed at end:] Orson Spencer. [Liverpool? 1847?]

Broadside 19 x 12.5 cm.

The text of this broadside is printed in the Millennial Star of July 1, 1847, together with the following note:

368

Invitation.—Having long felt the necessity of having some uniform card of invitation to be distributed throughout England, so far as practicable, we have inserted the "Invitation" as a form, and intend to print 20,000 copies, price not to exceed seven shillings per 1000. If the several conferences approve of the plan, let the Elders seek places for preaching, either in open air or otherwise, and fill the blank parts of the card accordingly, and put on the harness for preaching on the subjects named in the card, varying the order of given subjects if they think proper.

While the only located copy of the broadside is undated, the text in the Star is dated June 18, 1847. The two versions are the same, except for changes of two words—one in the salutation which reads Dear Sir in the Star and Dear Friend in the broadside.

The Star of July 15 noted that the Invitation was ready to order. Six weeks later it reported that "in one month" sixteen thousand had been sent out and commented, "at this rate we shall leave an explicit warning Invitation, in a hundred thousand families in six months." On December 1 it announced that the price thereafter would be 3s. per thousand, 25s. per ten thousand, and 45s. per twenty thousand, and that for large orders, the blank spaces might be filled in by "the printer, at Liverpool."

Indeed the European Mission financial records show that between July 7 and August 24 the office sent out 12,850 Invitations to the various branches, and before December 1 it had sent out 26,700 more. During the next seven months, it filled orders for an additional 172,000.' It seems likely that in the course of the year more than one edition of the broadside was struck off, and that the only located copy, without a date, is a later printing.

Invitation lists seven topics "to be illustrated and proved to the entire satisfac­tion of every honest mind, at such time and place as shall hereinafter be named": (1) the literal appearance of the angel of God; (2) the doctrine of immediate revelation; (3) the faith of miracles and immediate revelation, the only true faith; (4) repentance of past unbelief, ignorance, and false and discordant religions together with baptism for remission of sins, invariably followed with the gift of the Holy Ghost; (5) the reinstatement of the church of Christ on the earth; (6) the literal gathering together, in one place and portion of the earth, by the servants of God and by the angels of God, all such as shall be accounted worthy to escape the latter-day plagues and vials of wrath; and (7) also lectures on various subjects: baptism for the dead, resurrection and eternal judgment, restitution of all things with a millennial reign of a thousand years, new heavens and new earth. At the end are blank spaces for the times and locations of the local meetings.

Flake 8325. MH.

340 A collection of sacred hymns, for the Church of Jesus Christ of Latter-day Saints, in Europe. Selected by Brigham Young, Parley P. Pratt, and John Taylor. Fifth edition. Liverpool: Published and sold by Orson Spencer, A.B., 39, Torbock Street, Soho Street. And by the agents throughout England. 1847.

352 pp. 10 cm.

370

The Millennial Star of April 1, 1847, noted that the hymnbook was out of print and promised its readers a new edition "as soon as circumstances and means will permit." A month later Orson Spencer reported that he had arranged for the new edition with a printer who bid the job too low and subsequently had to be released from the contract, and that he was then negotiating with another—the tried and true Richard James. On August 15 the Star announced that the hymnal was out of press and on its way to the binder, that it would sell for Is. 3d. wholesale and Is. 6d. retail, and that a few copies would be available in better bindings. Two weeks later it advertised the new book as "ready to order." Like the third edition four and a half years before (item 172), this one was printed in 2,000 copies.1

The 1847 hymnal adds eleven songs to those of the fourth edition (item 252). Thus it contains 283 numbered hymn texts (pp. [5]-342), preceded by the preface to the first edition (p. [3]) and the preface to the fifth (p. [4]), signed by Orson Spencer and Franklin D. Richards. An index of first lines is at the end (pp. [343]-352). Pages [5J-322 are essentially a line-for-line reprint of the fourth edition. The imprint Liverpool: Printed by R. James, 39, South Castle Street appears on the verso of the title page. The Salt Lake Public Library copy is in a wallet edged binding of black sheep, with wide gilt ornamental borders on the covers, an owner's name in gilt on the front cover, gilt ornamental panels and the title in gilt on the backstrip, and all edges gilt. The Duke University copy is bound in dark brown sheep, with wide gilt ornamental borders on the covers, an owner's name in gilt on the front, gilt ornamental panels between raised bands and the title in gilt on the backstrip, and all edges gilt.2

All of the eleven added songs are of Mormon authorship, including five by W. W. Phelps, two by Eliza R. Snow, and one each by Joel H. Johnson, Charles W. Wandell, and John Taylor.3 Among these are Phelps's "Praise to the Man," "Come to Me," and "Wake O Wake the World From Sleeping" (see items 289, 244, 102), Taylor's "The Seer" (item 243), and Johnson's "The Glorious Gospel Light Has Shown" (see item 186).

Flake 1764. NcD, US1.

341 JONES, Dan. [Handbill in Welsh. Rhydybont? 1847]

Dennis C.

342 JONES, Dan. Adolygiad ar ddarlithoedd y Parch. E. Roberts, (Gweinidog y Bedyddwyr yn Rymni,) yn erbyn Mormoniaeth, pa rai a draddododd yn Nghaer-salem, Medi yr Ail, ac yn Bethania (Capel yr Annibynwyr,) Medi y Trydydd, yn Nowlais. Gan Capt. D. Jones, Merthyr. Merthyr-Tydvil: Cyhoeddwyd, ac ar werth, gan Capt. Jones, ac ar werth hefyd gan lyfrwerthwyr ereill. Argrqffwyd gan John Jones, Rhydybont. [A review of the lectures of the Rev. E. Roberts, (a Baptist minister in Rhymney,) against Mormonism, which were delivered in Caersalem, September the second, and in Bethania (a Congregational chapel,) September the

371

third, in Dowlais. By Capt. D. Jones, Merthyr. Merthyr Tydfil: Published, and for sale, by Capt. Jones, and for sale also by other booksellers. Printed by John Jones, Rhydybont.] [1847]

40 pp. 17 cm. Blue printed wrappers.

Flake 4456. Dennis 17. UPB, US1, US1C, WsCS, WsS, WsSW.

343 SIRRINE, Mephibosheth. Circular to the Church of Jesus Christ, of Latter Day Saints in the east, by M. Sirrine, presiding elder of the eastern states. [New York? 1847?]

Broadside 30.5 x 23 cm. Text in two columns.

Mephibosheth Sirrine was born on October 27, 1811, in Phillipstown, New York. He converted to Mormonism sometime before his twenty-seventh birthday, and from that point on his life was one of continuous missionary service. After the October 1845 conference in Nauvoo, he was named the captain of the twenty-third company of one hundred (see item 284), and the following April he was called to a mission in Great Britain. Upon arriving in England in September 1846, he was immediately called to preside over the Manchester Conference. In August 1847 he returned to the United States. While he was in England, Sirrine contracted a severe cold from which he never recovered, and on April 29, 1848, he died of consumption aboard a steamboat at the mouth of the Ohio River. Three weeks later he was interred at Winter Quarters.1

William I. Appleby called Sirrine to succeed him as the presiding elder in the "East and Middle States" on October 28,1847. And like his two predecessors, Sirrine issued a circular to the Latter-day Saints under his charge (items 304, 306, 313, 325). His circular asserts that "the work of God was never more prosperous," refers to "false aspiring men" and instructs the Saints not to receive any elders without the proper recommend, and urges the Saints to prepare to gather at Council Bluffs by the next spring. It reports that Leonard Hardy would continue as a counselor in the presidency of the Church in the eastern states and that "Elder Burnett" would preside in New York City, replacing Elder Rogers, who had been excommunicated (see item 193). Sirrine's address in Brooklyn is included at the end of the main text, followed by Appleby's letter of appointment to him, dated October 28, 1847.

Flake 7735b. US1C.

344 WESTWOOD, Philip Moss. I'm a Mormon. A song. By P. M., [sic] Westwood; and sung by him before the ladies, nobility, and gentry of Bristol. Christmas, 1847.—Tune "Happy Land." [At foot of second column:] Geo. Ruddle, Printer & Bookbinder, Duke St. Trowbridge. [Bristol, 1847?]

Broadside 34 x 21 cm. Text in two columns, ornamental border.

This broadside gives the texts of two songs. The first, in 9 four-line verses rhyming in couplets, appears to recount a few of Westwood's experiences as a

372

missionary. Spoken narratives are inserted after the second, fourth, fifth, sixth, seventh, and ninth verses, and a two-line chorus accompanies each verse. The first chorus: "For I'm a Mormon, a Mormon, a poor despised Mormon; / was on the road to fame until became a Mormon." The second song, occupying the last half of the second column, is "The Tea! A Song composed by the same Author, and dedicated to all habitual drinkers of that article. Sung by Mr. J. Halliday, at the Bath, Bristol, & Birmingham Soirees; Christmas, 1847." In 3 twelve-line verses rhyming in couplets, it was to be sung to the tune "The Sea," after which it was patterned (see item 243). Its first two lines: "The tea! the tea! the smoking tea! / The green, the black, the souchong tea."

Philip M. Westwood was born in Worcestershire, England, September 1, 1824, and joined the Church in February 1842. In April 1845 he volunteered to serve full time as a missionary, and during the next three and a half years labored in the vicinity of Bath and Bristol. He crossed the plains to Utah in 1853 and settled in Springville, where he formed a local dramatic company and wrote songs for public occasions. About 1858 he moved to California. He died in Virginia City, Nevada, in June 1868.'

Flake 971 l .MH.

345 A collection of sacred hymns, for the use of all saints. Selected by a committee in a branch of the Church of Jesus Christ, of Latter Day Saints. Austin: Printed at the New Era Office. J847.

94[i]-ii pp. 13.5 cm.

This hymnal was published by Lyman Wight's Texas colony before Wight formally broke with the Twelve, and therefore it is entered here. No copy is now located, but a photocopy in the Brigham Young University Lee Library allows a description of the book.1

Wight was called into the Quorum of the Twelve on April 8, 1841. During the winter and spring of 1844, he was in the Wisconsin pineries getting out lumber for the Nauvoo Temple, and that February he and George Miller wrote to Joseph Smith and suggested that the Church consider locating a colony in the Southwest. On March 11 Joseph Smith organized the Council of Fifty and charged it to examine Wight's and Miller's proposal (see items 201, 239, 275). A month later Wight was taken into the Council of Fifty, and, according to his account, about this time Joseph Smith directed him and Miller to take a company to Texas. After Smith's assassina­tion Wight persisted in this idea, and in August 1844 Brigham Young and the other members of the Twelve acquiesced. That month Wight left for the pineries. At the end of March 1845, despite Brigham Young's counsel that he remain with the main body of the Church, Wight started down the Mississippi with a company of one hundred and fifty Wisconsin Saints, and in November they reached the Texas frontier. At the general conference in Nauvoo that October, the Twelve debated about what to do with him but kept him in the quorum. The following spring he established his colony on the Colorado River about five miles above Austin. A year later, some

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of the colonists moved to the Pedernales River, about seventy miles to the west of Austin, the rest settling there in the spring of 1848. That spring Wight published An Address by Way of an Abridged Account and Journal of My Life from February 1844 up to April J848, with an Appeal to the Latter Day Saints, which formalized his alienation from Brigham Young and the rest of the Twelve. On December 3, 1848, they excommunicated him. The settlement on the Pedernales, named Zodiac by Lyman Wight, survived four years, until the floods of 1850 forced him and his followers to move again in 1851. For seven more years he directed the Texas colony, until his death in 1858, at age sixty-one.2

The Wight hymnal includes sixty-three numbered hymn texts (pp. [3]-87) and an unnumbered sixty-fourth song, "Adieu to Honor, Wealth and Fame" (pp. 87-89). These are followed by Eliza R. Snow's "The Assassination of Gens. Joseph Smith and Hyrum Smith" (item 249) (pp. 90-94), and an index of first lines (pp. [i]-ii). Fifty-three of the songs are in the 1841 Nauvoo hymnal (item 103), of which thirty-four are also in the 1840 Manchester hymnal (item 78). Six others are from the 1840 hymnal. Of the remaining five songs, "Adieu to Honor, Wealth, and Fame" and W. W. Phelps's "Praise to the Man" are in Adams's book (item 289); Austin Cowles's "But Hark, and Hear the Joyful Sound" is in Hardy's (item 186). John Taylor's "The Seer" (item 243) probably came from the Times and Seasons of January 1, 1845, and William Clayton's "With Darkness Long We've Been O'er-whelm'd" (items 106, 245) likely came from Journal of Heber C. Kimball (item 93).

Flake 2367a.

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Notes

Introduction 1. This and the next six paragraphs are taken from the author's "The Passage of Mormon Primitivism," and "Parley P. Pratt: Father of Mormon Pamphleteering," Dia­logue: A Journal of Mormon Thought 13 (winter 1980): 26-37; 15 (autumn 1982): 13-26.

2. The anti-Mormon books listed in Chad J. Flake, A Mormon Bibliography J830-J930 (Salt Lake City, 1978) are: 1832—1107; 1834—4104; 7555—6211; 1837—9703; 1838— 242, 4963, 5112, 8536; 1839—2680, 5114, 8458; 1840—1046, 3345, 3781, 3974, 3976, 4105, 4964, 5557a, 5585, 5588, 6097a, 7468, 7721, 8308, 8546, 8858; 1841—179, 443, 2682, 3868,4211, 4840, 6011, 6098, 6144, 7411, 9667; 1842—403, 508, 1232, 2388, 3506, 3713, 4010, 4601, 5217, 6145, 8537, 9053, 9877; 1843—402, 1233, 1237, 1260, 3713a, 5266, 5991; 1844—2690, 4047, 4142, 4302, 4604, 4651, 5720, 9606, 9607, 9704; 1845—890, 3767, 6854, 9608, 9610; 1846—2165, 4303, 5310; 1847—2970, 9424.

3. John Hayward, The Religious Creeds and Statistics of Every Christian Denomina­tion in the United States and British Provinces (Boston, 1836), 118-52. See also Robert Baird, Religion in America (New York, 1844), 167-72.

4. Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 7 vols. (Salt Lake City, 1973), 1:184-86, 189-90, 217, 221, 229.

5. Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 4 vols. (Salt Lake City, 1901 -36), 3:692-97. Walter D. Bowen, "The Versatile W. W. Phelps— Mormon Writer, Educator, and Pioneer" (master's thesis, Brigham Young University, 1958). George D. Smith, ed., An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, 1991), 126, 129-31.

6. Heman C. Smith, ed., "The Book of John Whitmer," Journal of History 1 (1908): 135. "Journal History," 27 January, 29 May 1832, US1C. Donald Q. Cannon and Lyndon W. Cook, eds., Ear West Record (Salt Lake City, 1983), 49-50. The Evening and the Morning Star, June 1832. History of the Church 1:373-76, 390. Times and Seasons 1:18. L. O. Banks, "The Evening and the Morning Star," Missouri Historical Review 43 (1949): 319-33. S. Kent Brown, Donald Q. Cannon, and Richard H. Jackson, eds., Historical Atlas of Mormon-ism (New York, 1994), 41. No copy of the L. W. Boggs extra has survived, but its text is printed in the Columbia Missouri Intelligencer, 2 June 1832. At the time it was dedicated, Phelps's shop was "120 miles west of any press in the state."

7. D&C 70:1-7; 72:20-22; 84:104. Cannon and Cook, Ear West Record, 31-32, 46. 8. History of the Church 1:470. Banks, "The Evening and the Morning Star." 9. Robert L. Perkin, The First Hundred Years: An Informal History of Denver and the

Rocky Mountain News (Garden City, N.Y, 1959), 31-35. Douglas C. McMurtrie and Albert H. Allen, Early Printing in Colorado (Denver, 1935), 19-33, 91-94, 226, 229, 243, 271, 277,279,285. Edwin A. Bemis, "Journalism in Colorado," in LeRoy R. Hafen, ed., Colorado and Its People (New York, 1948), 2:247-55.

The Cherry Creek Pioneer is on a sheet 13x19 inches, folded to make a four-page paper 13 x 9.5 inches—consistent with the size of the Upper Missouri Advertiser and The Evening and the Morning Star. Bemis refers to the Mormon press as a "Washington hand press." Bemis, "Journalism in Colorado," 252.

10. D&C 72:7-8; 81; 92. History of the Church 1:334, 409, 418, 448, 465. Oliver Cowdery to Warren A. Cowdery, 30 October 1833; O. Cowdery to Ambrose Palmer, 30 October 1833; O. Cowdery to Elizabeth Ann Cowdery, 1 January 1834; "Cowdery Letter-book," CSmH.

11. D&C 104:28-30. Messenger and Advocate, 329, 458, 496. History of the Church 2:475, 486; 4:393. See, in particular, History of the Church 2:287-88, 434.

12. History of the Church 2:169. Max Parkin, "The Nature and Cause of Internal and External Conflict of the Mormons in Ohio Between 1830 and 1838" (master's thesis, Brigham Young University, 1966), 322. W. W. Phelps to Sally Phelps, 27 October 1835; Phelps to Sally Phelps, 14 November 1835; in Bruce A. Van Orden, ed., "Writing to Zion: The William W. Phelps Kirtland Letters (1835-1836)," BYU Studies 33 (1993): 567-68. Evening and Morning Star, 112. Messenger and Advocate, 448, 458-59.

13. History of the Church 2:528; 3:11. "Journal History," 18 January 1838,2-3. Parkin, "The Nature and Cause of Internal and External Conflict," 322. Benjamin F. Johnson, My Life's Review (Independence, Mo., 1947), 29-30. Lyndon W. Cook, "Lyman Sherman—Man of God, Would-be Apostle," B YU Studies 19(1978): 121-24.

14. Cannon and Cook, Far West Record, 168, 181-82, 189-90. E. H. Groves, "An Account of the Life of Elisha Hurd Groves," 3-4, US1C. John Whitmer to Oliver Cowdery and David Whitmer, 29 August 1837, CtY; photocopy, UPB.

It would seem that Whitmer still owned the press in mid-March 1838, after he, Phelps, and Cowdery had been excommunicated, and at that point they were considering the possibility of issuing a paper of their own. O. Cowdery to W. A. Cowdery and L. Cowdery, 4 February 1838; O. Cowdery to W. A. Cowdery and L. Cowdery, n.d. [after 10March 1838]; "Cowdery Letterbook."

15. The Far West print shop also did job printing. The LDS Church has a warranty deed form, 33.5 x 27 cm., "Printed by T. B. Marsh, Far West, Mo." |MS 13766].

16. The Return 2:257'. History of the Church 4:398. 17. The Return 2:257-58. History of the Church 4:398-99. Richard P. Howard, "The

Times and Seasons Building Number Two," Saints' Herald 118 (November 1971): 48. 18. History of the Church 4:239, 393. Times and Seasons 2:256; 3:615. The Return

2:302. Howard, "The Times and Seasons Building Number Two," 48. 19. Millennial Star 26:104-5, 119. The Return 2:287, 324-25, 346. History of the

Church 4:503, 513-14. Scott G. Kenney, ed., Wilford Woodruff's Journal 1833-1898 Typescript (Midvale, Utah, 1983), 2:153 et passim.

20. Wilford Woodruff's Journal 2:188-89, 191-92, 194. History ofthe Church 5:165, 198-99; 6:185. Brigham Young to Messrs. Babbitt, Hey wood, and Fullmer, 27 September 1846, "Journal History," 28 September 1846, 1-2.

At the time of the sale to Taylor, W. W. Phelps, N. K. Whitney, and W. Richards "valued the printing office and lot at $1,500; printing apparatus, $950; bindery, $112; foundry, $270; total, $2,832." Joseph Smith thought the appraisal too low. History of the Church 6:185.

21. Warsaw Signal, 11 March (p. 1), 25 March (p. 2), 1 April (p. 2), 29 April (p. 2), 28 November (p. 2) 1846. Lyman O. Littlefield, Reminiscences of Latter-day Saints (Logan, Utah, 1888), 182-83. "Journal History," 23 February, 26 February, 22 December (p. 1) 1846; 31 March, 1 April (pp. 2-3) 1847. Millennial Star 9:348-49. "Biography and Journal of William I. Appleby," 182, 184, US1C.

The Hancock Eagle, "published every Friday morning, in the post office building, corner of Main and Kimball Streets," has twenty-one regular numbers (April 3-August 28, 1846) and a series of extras the last of which is dated October 24, 1846.

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Matlack, born in Philadelphia and a Princeton graduate, worked as a New York newspaper editor before coming to Nauvoo. He edited the first seventeen numbers of the Hancock Eagle before he died on July 28, at age thirty-three. A Baptist minister and A. W. Babbitt preached at his funeral. The last four regular numbers were edited by Elijah H. Madison. Hancock Eagle, 31 July 1846, 2.

22. The Prophet, 18 May, 25 May, 15 June, 17 August, 24 August, 19 October, 2 November, 21 December 1844; 8 March, 26 April 1845. New-York Messenger, 157, 175. Samuel Brannan to B. Young, 22 July 1845; Brannan to Young, 29 August 1845; US1C.

Edward Kemble, Brannan's co-worker in New York and San Francisco, has given three contradictory descriptions of Brannan's press, in the Sacramento Union of 25 December 1858, 22 November 1859, and 14 October 1871, respectively: a "small hand-press, Hoe & Co.'s make"; of "super-royal size, with Washington works in a Smith frame"; and a "No. 4 Washington Press." California Historical Society, The Kemble Occasional, April 1976, 2.

23. The Kemble Occasional, 2. Edward Kemble, A History of California Newspapers 1846-1858 (Los Gatos, Calif., 1962), 9-12, 67-90. Fred B. Rogers, "Introduction," The California Star. . . A Reproduction in Facsimile (Berkeley, Calif., 1965), v-ix.

24. The Kemble Occasional, 2-4. Kemble, A History of California Newspapers, 9-12, 67-90. See, e.g., "The Press that Changed the West," Sacramento Bee, 29 March 1975; and Carl I. Wheat, Pioneers: The Engaging Tale of Three Early California Printing Presses and Their Strange Adventures (Los Angeles, 1934).

25. Jones led a company of Welsh Saints to Utah in 1849, and the following year he was called to settle in Manti, where he was elected mayor. In 1852 he went back to Wales on a second mission and returned to Utah with another company of immigrants four years later. He died in Provo, January 3, 1861. Jenson, Biographical Encyclopedia, 3:658-60. Ronald D. Dennis, Welsh Mormon Writings From 1844 to 1862: A Historical Bibliography (Provo, Utah, 1988).

26. Millennial Star 23:264-65. George Q. Cannon to Brigham Young, 1 March 1861; Cannon to Young, 30 March 1861; Young to Cannon, 15 May 1861; US1C.

27. Parley Pratt to Mary Ann Pratt, 6 April 1840, photocopy, UPB. 28. These notices are on the wrappers of the Star, June 1840-March 1841. No copy of

the first number of the Star in wrappers is extant. 29. See, e.g., Millennial Star 7:44; 8:144; 9:16, 208. 30. Parley Pratt to Mary Ann Pratt, 6 April 1840. 31. George Q. Cannon to Brigham Young, 1 March 1861; Cannon to Young, 30 March

1861; Young to Cannon, 15 May 1861. In his letter of March 30, Cannon listed some books and the numbers of them sold

during the previous three years: Harp ofZion, 21 sold out of 3,464; Eliza R. Snow's Poems, 19 sold out of 2,590; Biographical Sketches of Joseph Smith, the Prophet, 454 bound books, 5,611 in sheets, and 32 sold; Compendium, 201 sold out of 1861 bound books and 1,455 in sheets; of the Journal of Discourses, 481 numbers sold, leaving 2,884 unbound volumes and 108,716 odd numbers.

The tracts which were "doctrinally incorrect" include Orson Pratt's Great First Cause, his Holy Spirit, and certain issues of The Seer which he edited.

32. Crawley, "Parley P. Pratt: Father of Mormon Pamphleteering," 18-20.

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1 1. History of the Church 1:20-33. Lucy Mack Smith, Biographical Sketches of Joseph Smith, the Prophet (Liverpool, England, 1853), 115-31. "Last Testimony of Sister Emma," Saints'Herald 26:289. Messenger and Advocate, 14.

2. History of the Church 1:48-51. David Whitmer, Interview in Kansas City Journal, 5 June 1881, as reprinted in Millennial Star 43:422-23. "David Whitmer and the Book of Mormon," Millennial Star 43:786. James H. Hart, "About the Book of Mormon . . . Another Visit to David Whitmer," Deseret Evening News, 25 March 1884. "Report of Elders Orson Pratt and Joseph F. Smith," Deseret Evening News, 16 November 1878.

3. Copyright Records, New York Northern District, September 1826-May 1831, vol. 116, in Roger W. Harris, "Copyright Entries Works by and About the Mormons, 1829-1870," photocopy, UPB. Pomery Tucker, Origin, Rise, and Progress of Mormonism (New York, 1867), 51-53. Thurlow Weed, Statement in "The Book of Mormon," Scribner's Monthly 20 (August 1880): 613-16. Thurlow Weed to a Friend, 31 December 1881, as summarized in Parke-Bernet Galleries, The Celebrated Collection of. . . Thomas W. Streeter (New York, 1967-68), 4:1639. John H. Gilbert, "Memorandum, Made . . . Sept. 8th, 1892," King's Daughters' Free Library, Palmyra, New York; microfilm, UPB. Larry C. Porter, "A Study of the Origins of the Church of Jesus Christ of Latter-day Saints in the States of New York and Pennsylvania, 1816-1831" (Ph.D. diss., Brigham Young University, 1971), 86-90.

Born in Freehold, Monmouth County, New Jersey, March 30, 1806, Egbert Bratt Grandin grew up near Palmyra and began working at the Wayne Sentinel at age eighteen. He purchased the newspaper in April 1827 and ran it until he sold out in January 1833, when he turned to other business interests. He died in Wayne County, April 16, 1845. International Genealogical Index, UPB. "Historic Discoveries at the Grandin Building," Ensign 10 (July 1980): 48-50. Wayne Sentinel, 13 April 1827, 2 January 1833. "Palmyra Village Cemetery Record," 33, Wayne County Historian's Office, Lyons, New York. Dean C. Jessee, ed., The Papers of Joseph Smith, 2 vols. (Salt Lake City, 1989-92), 1:488.

For a biographical sketch of Thurlow Weed, see Dictionary of American Biography, s.v. "Weed, Thurlow." See also Life of Thurlow Weed, 2 vols. (Boston and New York, 1883-84).

4. Biographical Sketches, 142-43. Richard P. Howard, Restoration Scriptures (Inde­pendence, Mo., 1969), 27-28. "Book of Mormon Committee Report," Saints' Herald 31:545.

5. Oliver Cowdery to Joseph Smith, Jr., 6 November 1829, "Kirtland Letter Book 1829-1835," US1C. Royal Skousen, "Piecing Together the Original Manuscript," BYU Today 46 (May 1992): 18-24. Dean C. Jessee, "The Original Book of Mormon Manuscript," BYU Studies 10 (1970): 259-78. Howard, Restoration Scriptures, 27.

Subsequent to Jessee's articles, the LDS Church acquired two additional full leaves of the Original Manuscript. Some fragments of the Original Manuscript are also in private hands. The Printer's Manuscript was retained by Oliver Cowdery. Just before he died at the home of his brother-in-law David Whitmer in Richmond, Missouri, in 1850, Cowdery gave the manuscript to Whitmer, who kept it for the rest of his life. When he died in 1888, it passed to his grandson George Schweich. In 1901 the manuscript was offered by William F. Benjamin through Samuel Russell to the LDS Church. In a letter to Russell of March 19, 1901, LDS Church president Joseph F. Smith declined to purchase it (photocopy, Samuel Russell Collection, UPB). Finally, in 1903, George Schweich sold the Printer's Manuscript to the RLDS Church for $2,450.

6. Years after, Stephen S. Harding, a cousin of Pomery Tucker, Grandin's foreman, and ironically, later a governor of Utah Territory, claimed to describe the first trial impression of

378

the Book of Mormon title page: Joseph Smith, his father, Cowdery, Harris, Grandin, Tucker, Harding, and some of Grandin's crew had gathered at the shop for the event. With some ceremony, Tucker struck the page off and passed it to Cowdery who handed it around the group for their inspection, after which Tucker gave the impression to Harding who sub­sequently gave it to the LDS Church. Thomas Gregg, The Prophet of Palmyra (New York, 1890), 47-53. This impression is now on display at the Museum of Church History and Art in Salt Lake City.

7. John H. Gilbert, born in New York, April 13, 1802, moved to Palmyra about 1824 and lived there until his death, January 26, 1895. In November 1824 he became Pomery Tucker's partner in the Wayne Sentinel, and in April 1827 he sold the Sentinel to E. B. Grandin, after which he worked for Grandin as a compositor. He claimed that he did some typesetting each year from the time he came to Palmyra until he was ninety years old. New York census, Wayne County, 1830, p. 41; 1840, p. 209; 1850, p. 23; 1860, p. 795. Gilbert, "Memorandum." Deseret Evening News, 28 January 1895, 8; 26 May 1906, 1. "The Book of Mormon. Story of the Man Who First Printed It," The American Bookseller 4 (1877): 617-18. Wayne Sentinel, 3 November 1824, 30 March 1827, 6 April 1827, 13 April 1827.

8. Gilbert, "Memorandum." Tucker, Origin, Rise, and Progress, 55-56. Gregg, Prophet of Palmyra, 47-48. Andrew Jenson and Edward Stevenson, Infancy of the Church (Salt Lake City, 1889), 37-38.

9. Gilbert, "Memorandum." Tucker, Origin, Rise, and Progress, 55-56. Gregg, Prophet of Palmyra, 47. Jenson and Stevenson, Infancy of the Church, 37-38.

In his "Memorandum" Gilbert says, "The Bible [i.e., Book of Mormon] was printed 16 pages at a time, so that one sheet of paper made two copies of 16 pages each, requiring 2500 sheets of paper for each form of 16 pages. There were 37 forms of 16 pages each,—570 [sic] pages in all." Louis Crandall, of Provo, Utah, an experienced printer and owner of a hand press, has pointed out to me that Gilbert's statement likely means that the Book of Mormon was printed by "work and turn." All sixteen pages of a particular sixteen-page signature were set in one form, the eight pages making up the "a" half of that signature on the left, the other eight pages making up the "b" half of the signature on the right. This form was printed on a full sheet of paper. The sheet was then turned over and the same form was printed again on the other side. Then the sheet was torn in half, producing two identical sixteen-page signatures. This is consistent with the surviving Book of Mormon sheets and with the Smith press now on display at the Museum of Church History and Art.

The LDS Church has a complete 1830 Book of Mormon in uncut, unbound sheets. This is the set retained by J. H. Gilbert and eventually sold by him to Plinney T Sexton, a Palmyra banker. Sexton gave the sheets to his son, Plinney, who offered them to the LDS Church about 1907 for $60,000, which was declined. Upon his death, the set passed to his daughter, who was married to an English duke. When she died, the sheets went to her husband, who subsequently married his maid. This woman inherited the sheets at the duke's death. Wilford Wood obtained the set from her in Santa Barbara, California, after she had come in contact with an LDS missionary. The LDS Church acquired the sheets from Wood's family after his death.

10. Gilbert, "Memorandum." John H. Gilbert to James T. Cobb, 10 February 1879, microfilm, US1C.

11. Biographical Sketches, 148-50. Oliver Cowdery to Joseph Smith, Jr., 28 December 1829, "Kirtland Letter Book 1829-1835."

The 1820 and 1830 censuses show Abner Cole living with his wife and children in Palmyra, his year of birth between 1780 and 1790. He was the son of Southworth Cole, who

379

died in Palmyra, July 16, 1825, and Rucksbe Bryant; and the brother of Dorastus Cole, who died in Palmyra in 1859 at age 66. From February 1832 to November 1834 he published another newspaper in Rochester, the freethought Liberal Advocate, also under the pseudo­nym O. Dogberry. Eight months after terminating the Liberal Advocate, he died in Rochester, July 13, 1835. New York census: 1820, Ontario County, 331; 1830, Wayne County, 41. Joseph W. Barnes, "Obediah Dogberry: Rochester Freethinker," Rochester History 36 (1974): 1 -24. Mrs. W. C. Lieb to the Wayne County Historian, 26 May 1973, Wayne County Historian's Office, Lyons, New York. Wayne Sentinel, 17 July 1835, 3.

12. Biographical Sketches, 150-51. 13. Tucker, Origin, Rise, and Progress, 54-55. "Agreement Between Joseph Smith,

Jr., and Martin Harris, 16 January 1830," Historical Society of Pennsylvania, Philadelphia; photocopy, US1C. Dean C. Jessee, "Joseph Knight's Recollection of Early Mormon History," BYU Studies 17 (1976): 36-37. Porter, "Study of the Origins," 88.

14. Lori Wood and Scott Woodward, "DNA Characterization of Leather Binding the 1830 Edition of the Book of Mormon," in preparation.

15. Janet Jenson, "Variations Between Copies of the First Edition of the Book of Mormon," BYU Studies 13 (1973): 214-22. "Book of Mormon Committee Report," 545-48.

2 1. History of the Church 1:259,273. The Philadelphia Album, 31 March 1832, indicates that it had received a copy of the prospectus, and prints lengthy excerpts.

3 1. History of the Church 1:184-86, 189-90, 217, 221, 229. 2. Heman C. Smith, ed., "The Book of John Whitmer," Journal of History 1 (1908):

135. "Journal History," 27 January 1832. 3. No copy of this extra has survived, but its text is printed in the Columbia Missouri

Intelligencer, 2 June 1832. 4. History of the Church 1:373-76, 390. Times and Seasons 1:18. 5. History of the Church 1:334, 409, 418, 448, 465. Oliver Cowdery to Warren A.

Cowdery, 30 October 1833; O. Cowdery to Ambrose Palmer, 30 October 1833; O. Cowdery to Elizabeth Ann Cowdery, 1 January 1834; "Cowdery Letterbook," CSmH.

6. The apostate Ezra Booth published a series of letters in the Ravenna Ohio Star (October-December 1831) which include extracts from some of Joseph Smith's revelations. See also, E. D. Howe, Mormonism Unvailed (Painesville, Ohio, 1834), 175-221.

7. History of the Church 1:316-17. 8. Messenger and Advocate, 25-26.

4 1. History of the Church 1:412.

5-6 1. The Contributor 6 (1884): 6-7. For a discussion of the Law of Consecration see Leonard J. Arrington, et al., Building the City of God (Salt Lake City, 1976).

2. History of the Church 1:128-29, 131, 147, 178, 192; 4:12, 132. Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 4 vols. (Salt Lake City, 1901-36), 1:218-22.

8 1. History of the Church 1:104, 221 -22, 229. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record (Salt Lake City, 1983), 26-29. Orson Pratt, for example, remarks in The Seer, p. 228, that he had personal copies of the revelations. The LDS Church Historical

380

Department has three small manuscript notebooks which belonged to private individuals and which contain copies of some of the revelations.

2. David Whitmer, An Address to All Believers in Christ (Richmond, Mo., 1887), 53-54.

3. History of the Church 1:235-37. Cannon and Cook, Far West Record, 30-33. 4. Mary Cleora Dear, Two Hundred Thirty-Eight Years of the Whitmer Family (Rich­

mond, Mo., 1976). Jenson, Biographical Encyclopedia, 1:251-52. History of the Church 2:122-26; 3:6-8.

5. Cannon and Cook, Far West Record, 46. Smith, "The Book of John Whitmer," 135. History of the Church 1:266. "Journal History," 30 April 1832.

6. "Diary of Mary Elizabeth Rollins Lightner," 5-6, typescript, UPB. 7. The Evening and the Morning Star, [56]. History of the Church 1:362. 8. Mary E. Rollins Lightner to the Editor, 12 February 1904, Deseret Evening News,

20 February 1904, 24. See also, "Diary of Mary Elizabeth Rollins Lightner." The copy that Mary Rollins Lightner gave to Franklin D. Richards is now in the DeGolyer Library, Southern Methodist University, Dallas, Texas.

Mary Rollins Lightner was born April 9, 1818, in Lima, New York, joined the Church in Kirtland in 1830, and moved to Independence in 1831. In 1835 she married a non-Mor­mon, Adam Lightner, and about five years later they moved to Nauvoo. She was sealed to Joseph Smith in February 1842. Mary and Adam Lightner came to Utah in 1863 and settled in Minersville. She died on December 17, 1913. "Nauvoo Temple Endowment Register 10 Dec 1845-7 Feb 1846," 149, UPB. Utah Genealogical and Historical Magazine 17 (1926): 193-205, 250-60. Alvaretta Robinson and Daisy Gillins, eds., They Answered the Call: A History of Minersville, Utah (Minersville, Utah, 1962), A164-65. Historical Record 6 (1887): 234. Fawn M. Brodie, No Man Knows My History (New York, 1963), 443-44. "Diary of Mary Elizabeth Rollins Lightner."

9. Statement of John Taylor dictated to Leo Hawkins and George A. Smith, Salt Lake City, 15 April 1858, US1C. See also "Journal History," 20 July 1833.

This John Taylor, not to be confused with the third president of the Church, was born in Warren County, Kentucky, December 7,1812, joined the Church in November 1832, came to Independence in April 1833 and worked for Edward Partridge. He moved with the Saints to Far West and then to Nauvoo. Eventually he settled near Ogden, Utah, where he died in 1896. Frank Esshom, Pioneers and Prominent Men of Utah (Salt Lake City, 1913), 1202. Jesse L. Warner, The Coneto Creek Taylors (Provo, Utah, 1973). In the Circuit Court of the United States, Western District of Missouri. . . The Reorganized Church of Jesus Christ of Latter Day Saints, Complainant, vs. The Church of Christ at Independence . . . Complain­ant's Abstract of Pleading and Evidence (Lamoni, Iowa, 1893), 188-94.

10. Saints'Herald 31:563. History of the Church 1:364. 11. Richard Saunders has observed that the first of on the title page of the Book of

Commandments, with the border on the title page, is not centered, while this word is centered on the title page without the border. He conjectures that the state with border is the earlier, and the border was removed when the position of the o/was corrected.

The RLDS Church has a copy of the Book of Commandments, formerly owned by David Whitmer and later by John J. Snyder, that has a title page with a border of point-to-point diamonds. But this title page was printed later to replace the missing original title page.

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9-10 1. O. Cowdery to S. W. Denton, 10 February 1834, "Cowdery Letterbook." History of the Church 1:483-88.

2. O. Cowdery to W. W. Phelps and J. Whitmer, 21 January 1834, "Cowdery Letter-book."

3. Cannon and Cook, Far West Record, 65-66. 4. "Nauvoo Temple Endowment Register," 10. History of the Church 1:47, 84, 173,

181, 191; 2:122-26, 523; 4:12. Cannon and Cook, Far West Record, 70-73, 123. Jenson, Biographical Encyclopedia, 2:773-75.

5. John Corrill, A Brief History of the Church of Christ (St. Louis, 1839). Cannon and Cook, Far West Record, 7, 113, 117, 121-24. History of the Church 3:65-66, 209-10, 232, 284. Jenson, Biographical Encyclopedia, 1:241-42. Dean C. Jessee, ed., The Papers of Joseph Smith (Salt Lake City, 1989), 1:480-81. Woodland Cemetery Records (John Corrill), Quincy, Illinois.

14 1. For a discussion of the events surrounding Zion's Camp, see Peter Crawley and Richard L. Anderson, "The Political and Social Realities of Zion's Camp," BYU Studies 14 (1974): 406-20. For the Camp's day-by-day journal, see History of the Church 2:61-134.

2. Crawley and Anderson, "The Political and Social Realities," 417-20.

15 1. Cannon and Cook, Far West Record, 70-73. History of the Church 2:122-26. 2. Cannon and Cook, Far West Record, 7. History of the Church 2:524; 4:233; 5:427.

Jenson, Biographical Encyclopedia, 1:235-36. 3. "Nauvoo Temple Endowment Register," 12. "Early Church Information File,"

microfilm, UPB. Cannon and Cook, Far West Record, 65, 70, 121-23. Deseret Evening News, 10 February 1869, 3. Esshom, Pioneers and Prominent Men of Utah, 796-97. Lydia Walker Forsgren, History of Box Elder County (N.p., 1937), 8-10. Box Elder Lore of the Nineteenth Century (Brigham City, Utah, 1951), 49-55. Millennial Star 8:60; 10:281. "Utah Immigration Card Index 1847-68," microfilm, UPB.

4. "Early Church Information File." "Nauvoo Temple Endowment Register," Al. Cannon and Cook, Far West Record, 6-7, 39, 42, 49-50, 57, 65, 70, 121-23, 141, 160. History of the Church 2:124,523. "Journal History," 29 November 1839 (p. 8), 14 May 1843, 18 November 1845, II October 1849. 1840 Iowa census, Lee County, 391. Times and Seasons 2:498. History of the Reorganized Church of Jesus Christ of Latter Day Saints (Independence, Mo., 1951), 3:199, 238, 252, 274, 291. Robert Barnes, "A Chronological Analysis of the Isaac Beebe Family and its Supposed Members, Dates and Locations Oct. 1984," microfilm of typescript, US1C. Henderson Farm Creek Cemetery Records (Calvin Beebe), City Clerk's Office, Glenwood, Iowa.

16 1. History of the Church 1:409. Frederick Granger Williams (1787-1842), a physician, was born in Suffield, Hartford

County, Connecticut, and joined the Church in the fall of 1830 in Rutland, where he owned a large farm. He was ordained a counselor to Joseph Smith in March 1833. In November 1837 he was dropped from the first presidency and eventually excommunicated. He returned to fellowship at the April 1840 conference in Nauvoo, and two and a half years later he died in Quincy, Illinois. F. G. Williams, "Frederick Granger Williams of the First Presidency of the Church," BYU Studies 12(1972): 243-61.

2. History of the Church 2:176 n.

382

3. "Diary of W. W. Phelps, 1835," US1C. 4. Messenger and Advocate, 458, 569. 5. "Early Church Information File." Carl C. Curtis, "Cowdery Family Notes," photo­

copy, UPB. Milton V. Backman, Jr., A Profile of Latter-day Saints of Kirtland, Ohio and Members ofZions Camp 1830-1839 (Provo, Utah, 1982), 19. Ancestral File, UPB. Interna­tional Genealogical Index, UPB.

6. Messenger and Advocate, 571-74. Elders'Journal, 27, 59. 7. William Marks (1792-1872) was born in Rutland, Vermont, and converted to

Mormonism in New York about 1835. He was called to the Kirtland high council in September 1837, as president of the Kirtland stake the following year, and as president of the Nauvoo stake in 1839. He was a Nauvoo alderman, a regent of the University of Nauvoo, and a member of the Council of Fifty. After the death of Joseph Smith he followed James J. Strang, served for a time as one of Strang's counselors, and then aligned himself with Charles B. Thompson. He joined the Reorganization at its beginning in 1859, and in 1863 he became a counselor to Joseph Smith III, which position he held until his death. History of the Reorganized Church 3:722-26. Saints' Herald 19:336-37. Lyndon W. Cook, The Revela­tions of the Prophet Joseph Smith (Salt Lake City, 1985), 230-31.

8. W. W. Phelps to Sally Phelps, 14 November 1835, in Bruce A. Van Orden, ed., "Writing to Zion: The William W Phelps Kirtland Letters (1835-1836)," BYU Studies 33 (1993): 568.

9. Elders'Journal, 15.

17 1. See also O. Cowdery to N. K. Whitney, 4 February 1835, Whitney MSS, UPB. 2. History of the Church 1:364. For an analysis of the changes in the various manuscript

and printed versions of the revelations see Robert J. Woodford, "The Historical Development of the Doctrine and Covenants," 3 vols. (Ph.D. diss., Brigham Young University, 1974).

18 1.0. Cowdery to H. Kingsbury, 29 November 1833, "Cowdery Letterbook." 2. History of the Church 1:450-51. 3. See Painesville Telegraph, 10, 17, 24 October 1834. 4. The Spectator of April 4 suggests that the third extra mainly responded to an article

in the Cleveland Whig and quotes the extra that democracy "will be a barrier in their [Whig newspaper editors] way, and may it remain and grow firmer until the United States of America shall again become a wilderness."

5. These guesses are consistent with no. 19 issuing on August 7, nos. 27-28 on October 2 and 9, no. 36 on December 2, and no. 42 on January 13, 1836.

6. Leonard J. Arrington, ed., "Oliver Cowdery's Kirtland, Ohio 'Sketch Book'," BYU Studies 12 (1972): 420-22.

7. History of the Church 2:227. O. Cowdery to John A. Bryan, 15 October 1835; O. Cowdery to William Kennon, 15 October 1835; O. Cowdery to R. M. Johnson, 30 October 1835; O. Cowdery to I. M. Henderson, 2 November 1835; "Cowdery Letterbook." Arrington, "Oliver Cowdery's Kirtland, Ohio, 'Sketch Book'," 420-22. "Diary of W. W. Phelps, 1835."

21 1. Parley P. Pratt, The Autobiography of Parley Parker Pratt (New York, 1874), 138-40. History of the Church 2:222-26, 235, 238, 283.

383

2. Copyright Records of Massachusetts, January 1835-December 1835 (Clerk's Re­cords), vol. 10, p. 212, in Roger W. Harris, "Copyright Entries Works by and About the Mormons, 1829-1870," photocopy, UPB.

22 1. History of the Church 2:165, 227,434. "Diary of W. W. Phelps, 1835." D&C 92. W. W. Phelps to Sally Phelps, 16 September 1835, in Van Orden, "Writing to Zion," 566.

2. Copyright Record, Clerks Office, U.S. District Court, Ohio District, in Harris, "Copyright Entries." The copy of the 1835 Doctrine and Covenants now in the Library of Congress bears the inscription, "Deposited Oct 14th 1835."

3. W. W. Phelps to Sally Phelps, 16 September 1835, in Van Orden, "Writing to Zion," 566. "Hyrum Smith's 1835 Day Book," 14, UPB.

4. History of the Church 2:434. 5. David Whitmer, An Address to All Believers in Christ (Richmond, Mo., 1887), 51. 6. Alan J. Phipps, "The Lectures on Faith: An Authorship Study" (master's thesis,

Brigham Young University, 1977). 7. For an analysis of the changes in the various manuscript and printed versions of the

revelations, see Robert J. Woodford, "The Historical Development of the Doctrine and Covenants," 3 vols. (Ph.D. diss., Brigham Young University, 1974).

23 1. History of the Church 1:270. "Journal History," 30 April 1832. Cannon and Cook, Far West Record, 46. For a biography of Emma Hale Smith (1804-79), who married Joseph Smith in 1827, see Linda K. Newell and Valeen T Avery, Mormon Enigma: Emma Hale Smith (Garden City, N.Y, 1984).

2. W. W. Phelps to Sally Phelps, 11 September 1835, in Van Orden, "Writing to Zion," 563.

3. History of the Church 2:273. 4. W. W. Phelps to Sally Phelps, 14 November 1835, in Van Orden, "Writing to Zion,"

568. 5. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal,

1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961), 128; and "A Comprehensive List of Hymns Appearing in Official Hymnals of The Church of Jesus Christ of Latter-day Saints, 1835-1950," accompanying Macare's dissertation. See also, Michael Hicks, Mormonism and Music: A History (Urbana and Chicago, 1989); and Mary Dennis Poultcr, "The First Ten Years of Latter Day Saint Hymnody: A Study of Emma Smith's 1835 and Little and Gardner's 1844 Hymnals" (master's thesis, University of Massachusetts, Lowell, 1995).

The question of authorship is complicated by the fact that a number of the hymns sometimes attributed to W. W. Phelps are modifications of earlier hymns. Poulter says, for example, "Forty-one of the hymns [in the 1835 hymnalj are either written or abridged by him." Poulter, "The First Ten Years of Latter Day Saint Hymnody," 16.

25 1. Richard P. Howard, Restoration Scriptures (Independence, Mo., 1969), 841T. I am grateful to Richard P. Howard for detailed comparisons of the manuscripts with the broadside. For a discussion of Joseph Smith's revision of the Bible, see Howard, Restoration Scriptures, and Robert J. Matthews, "A Plainer Translation ": Joseph Smith's Translation of the Bible; A History and Commentary (Provo, Utah, 1975).

384

26 1. Arrington, "Oliver Cowdery's Kirtland, Ohio 'Sketch Book'," 426. Journal of Discourses 11:9. History of the Church 2:410-28.

Warren Parrish (1803-87) joined the Church in 1833, marched with Zion's Camp the following year, and was picked for the First Quorum of Seventy in February 1835. He was Joseph Smith's clerk and treasurer of the Kirtland Safety Society. In 1837 he withdrew from the Church and joined a group of hostile dissenters. History of the Church 2:184, 203, 243, 250, 252, 285, 293,484-86,489, 528. Dean C. Jessee, ed., The Papers of Joseph Smith (Salt Lake City, 1992), 2:577.

27 1. History of the Church 2:180-208, 390-91, 442-44. 2. History of the Church 2:183-87, 203^-. Backman, A Profile of Latter-day Saints of

Kirtland, Ohio.

28 1. History of the Church 2:318, 321, 325-26, 355-56, 363, 368, 376-77, 382-86, 390-91, 393-402, 405-9, 429. LeRoi C. Snow, "Who Was Professor Joshua Seixas?" Improvement Era, February 1936, 67-71.

2. Snow, "Who Was Professor Joshua Seixas?" 67-71. Malcolm H. Stern, First American Jewish Families (Cincinnati and Waltham, 1978), 264. International Genealogical Index, UPB.

29 1. Messenger and Advocate, 353-61. History of the Church 2:448-62. Biographical sketches of Atchison and Doniphan are in Dictionary of American

Biography, s.v. "Atchison, David Rice" and "Doniphan, Alexander William." John Thornton (1786-1847), A. W. Doniphan's father-in-law, was born in Lancaster

County, Pennsylvania, came to Missouri from Kentucky in 1817, and moved to Clay in 1820, where he lived until his death. He was appointed judge of the county court in 1822, commissioned colonel in the state militia in 1824, and served in the state legislature 1824-34, 1836-38, as speaker of the house 1828-32. In June 1834 Governor Dunklin appointed him aide-de-camp to the state commander-in-chief to negotiate with the Mormons and non-Mor­mons after the expulsion from Jackson. The United States Biographical Dictionary. . . Missouri Volume (New York, Chicago, St. Louis, and Kansas City, 1878), 602-6. History of the Church 2:84-87.

Peter Rogers is listed in the 1840 Missouri census in Clay County (p. 23), his age between 50 and 60.

Andrew Robertson (1796-1871) was born in North Carolina, served in the War of 1812, moved to Clay in 1820, and lived there until his death. He helped lay out the town of Liberty in 1822, served that year on the first grand jury, and served a term in the state legislature, 1831-32. Nadine Hodges, comp., "Clay County, Missouri, Records 'Old Men of Clay County in 1870' and Patrons of Clay County Atlas of 1877," 11-12, typescript, Clay County Archives and Historical Library, Liberty, Mo. History of Clay and Platte Counties, Missouri (St. Louis, Mo., 1885), 106, 413.

James T. V. Thompson (1797-1872) was also born in North Carolina, moved to Clay County in 1826, served as a justice of the county court 1828-33, and in the state senate 1833-42 and 1858-61. He was a Democratic presidential elector in 1844, 1848, and 1860, and helped found William Jewell College and several other schools. The United States Biographical Dictionary, 324-27. "United Daughters of the Confederacy Record of Mis­souri Confederate Veterans: J. T. V. Thompson"; "Portrait Listing: Judge James Turner Vance

385

Thompson"; Western Historical Manuscript Collection, University of Missouri, Columbia. Hodges, "Clay County, Missouri, Records," 8.

William T. Wood (1809-?) was born in Mercer County, Kentucky, licensed as a lawyer in 1828, and moved to Clay County the following year. He was appointed clerk of the county court in 1830 and circuit attorney about 1835, and served a term in the state legislature. He moved to Lexington, Missouri, in 1845 where he served as circuit court judge. The United States Biographical Dictionary, 232-34.

Woodson J. Moss was elected to the state legislature from Clay County in 1832. The 1840 Missouri census lists him in Clay County (p. 21), his age between 30 and 40. History of Clay and Platte Counties, 121.

James M. Hughes (1801-61) was born in Bourbon County, Kentucky, and came to Liberty about 1822, where he practiced law and engaged in the mercantile business. In 1838 he was elected to the state legislature and in 1842 to the U.S. House of Representatives. He moved to St. Louis in 1855 and engaged in banking. He died at Jefferson City. Floyd C. Shoemaker, Missouri and Missourians (Chicago, 1943), 1:433. History of Clay and Platte Counties, 100,288,568,761.

30 1. History of the Church 2:463, 467, 494. Autobiography of Parley Parker Pratt, 141-74. Millennial Star 2:49-53; 26:791-92.

2. History of the Church 2:489-95, 498-99. Autobiography of Parley Parker Pratt, 183. "Diary of Joseph Fielding," 4-6, mimeographed, UPB. Stanley B. Kimball, ed., On the Potter's Wheel: The Diaries of Heber C. Kimball (Salt Lake City, 1987), 3-7. Journal of Heber C. Kimball (Nauvoo, 1840), 9-15. James B. Allen, Ronald K. Esplin, and David J. Whittaker, Men With a Mission 1837-1841: The Quorum of the Twelve Apostles in the British Isles (Salt Lake City, 1992), 20-53.

3. Heber C. Kimball to Vilate Kimball, New York, 27[-29] June 1837, microfilm, US1C. Journal of Heber C. Kimball, 12. Cf. History of the Church 2:495; 4:314.

31-32 1. Edward Irving (1792-1834), a Scottish church divine, founded the Irvingite or Holy Catholic Apostolic Church in 1832, which promoted an apocalyptic millenarianism and the restoration of the apostolic gifts of prophecy and healing. Encyclopaedia Britannica (Cambridge, 1910), 14:854-55. Emile Guers, Irvingism and Mormonism Tested by Scripture (London, 1854).

2. Typed extracts from the Toronto Constitution, 21 September 1836, Pratt MSS, US1C. Autobiography of Parley Parker Pratt, 173-80.

33-34 I. History of the Church 2:467-68, 470-72. Marvin S. Hill, C. Keith Rooker, and Larry T Wimmer, "The Kirtland Economy Revisited: A Market Critique of Sectarian Economics," BYU Studies 17 (1977): 391-475. See also R. Kent Fielding, "The Mormon Economy in Kirtland, Ohio," Utah Historical Quarterly 27 (1959): 331-56; and Max H. Parkin, "The Nature and Cause of Internal and External Conflict of the Mormons in Ohio Between 1830 and 1838" (master's thesis, Brigham Young University, 1966), 213-25.

35 1. History of the Church 1:363. The Evening and the Morning Star, 109. 2. The Return 1:115; 2:258. 3. Saints' Herald 33:778. 4. Howard, Restoration Scriptures, 41^9 .

386

5. For a detailed discussion of these changes, see Stanley R. Larson, " A Study of Some Textual Variations in the Book of Mormon Comparing the Original and the Printer's Manuscripts and the 1830, the 1837, and the 1840 Editions" (master's thesis, Brigham Young University, 1974). See also, Hugh G. Stocks, "The Book of Mormon, 1830-1879: A Publishing History" (master's thesis, University of California, Los Angeles, 1979).

6. "Early Church Information File," microfilm, UPB. History of the Church 2:490, 494,498,505,528; 3:336. Autobiography of Parley Parker Pratt, 177, 183. "Diary of Joseph Fielding," 5-6, 31. Kimball, On the Potter's Wheel, 6-7, 18. Orson Hyde to Marinda Hyde, 14 September 1837, in Elders'Journal, 19-22. Orson F Whitney, Life ofHeher C. Kimball (Salt Lake City, 1888), 174. Fielding claimed that Goodson subsequently burned between 200 and 300 copies of the Book of Mormon.

36 1. "Diary of Joseph Fielding," 11, 26.

37 1. History of the Church 2:513. For a comprehensive discussion of the Kirtland financial crisis see Hill, Rooker, and Wimmer, "The Kirtland Economy Revisited."

2. History of the Church 2:509; 4:12; 5:119; 7:297. Jenson, Biographical Encyclope­dia, 1:222-27.

3. "Journal History," 10 February 1832. History of the Church 2:205, 509; 3:38; 4:16, 399; 7:481-82. George D. Smith, ed., An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, 1991), 126-30. Stella C. Shurtleff and Brent C. Cahoon, Reynolds Cahoon and His Stalwart Sons (Salt Lake City, 1960). Ancestral File, UPB.

4. History of the Church 2:354, 365-66, 509; 4:12, 287; 5:84. "Biographies of Vinson Knight and Abigale Meade McBride and Copies of Letters Obtained from a Descendant of Rispah Lee Knight," typescript, UPB. "Early Church Information File."

38 1. Autobiography of Parley Parker Pratt, 184. Elders 'Journal, 8-9. "Journal History," 3 October 1837, 1-3. The book is advertised at 37!/2# on the back wrapper of the first issue of Mormonism Unveiled: Zion's Watchman Unmasked (item 45).

A copyright for Voice of Warning was entered in the Clerk's Office of the Southern District of New York on August 26,1837. Copyright Records of New York Southern District, October 1836-December 1838, vol. 141, p. 212, no. 151, in Roger W. Harris, "Copyright Pantries Works by and About the Mormons, 1829-1870," photocopy, UPB.

Elijah Fordham was born in 1798 in New York City, converted to Mormonism in 1833, marched with Zion's Camp, was called into the Second Quorum of Seventy, crossed the plains to Utah in 1850, and died in Wellsville, September 9, 1879. "Journal History," 9 September 1879, 2.

39 1. History of the Church 4:393. 2. The second number remarks about the delay: Elders' Journal, 29. History of the

Church 2:528; 3:1-3, 8. 3. History of the Church 4:393-99. Josephine D. Rhodehamel and Raymund F Wood,

Ina Coolbrith: Librarian and Laureate of California (Provo, Utah, 1973). 4. History of the Church 2:475. Cannon and Cook, Far West Record, 168. 5. E. H. Groves, "An Account of the Life of Elisha Hurd Groves," 3-4, US1C. John

Whitmer to Oliver Cowdery and David Whitmer, 29 August 1837, CtY; photocopy, UPB. Cannon and Cook, Ear West Record, 181-82, 186, 189-90.

387

6. Alanson Ripley was born in New York, January 8, 1798, marched with Zion's Camp, was ordained a seventy in July 1838, helped move the poor out of Missouri in 1839, and was a bishop in Iowa, 1839-41. He was elected Nauvoo surveyor, served as the sergeant major in the Nauvoo Legion, and participated in the Nauvoo Temple in January 1846. In 1847-48 he lived near Kanesville, Iowa, and by 1850 he had moved to Pike County, Illinois. "Nauvoo Temple Endowment Register 10 Dec 1845-7 Feb 1846," 190, UPB. "Early Church Information File." History of the Church2:\S4; 3:252,261-62; 4:12,42,308,341-42; 5:270, 483; 6:495. Cannon and Cook, Far West Record, 201. "Journal History," 4 May 1844, 24 June 1847 (p. 2), 20 January 1848 (p. 13). Jessee, The Papers of Joseph Smith, 2:585-86.

40-43 1. "Nauvoo Temple Endowment Register," 80. "A Sketch of the Life of Joel Hills Johnson (Written by Himself)," typescript, ULA. The Twelve Apostles (Kirtland? 1836?). Jenson, Biographical Encyclopedia, 4:444. F. Esshom, Pioneers and Prominent Men of Utah (Salt Lake City, 1913), 970. A Voice from the Mountains: Life and Works of Joel Hills Johnson (Mesa, Arizona, 1982).

2. I am grateful to Richard Saunders for bringing these broadsides to my attention.

45-47 1. For biographical sketches of Sunderland, see Dictionary of American Biogra­phy and National Cyclopaedia of American Biography, s.v. "Sunderland, La Roy."

2. Times and Seasons 2:502, 518, 534.

48 1. History of the Church 3:92. 2. "Nauvoo Temple Endowment Register," 43. Deseret Evening News, 15 September

1870, 3. Esshom, Pioneers and Prominent Men of Utah, 1114.

49 I. Elders 'Journal, 60. The Return 1:170-71. Winifred Gregory, American Newspapers 1821-1936 (New York, 1967) lists no file of the Far West for this period.

2. J. M. Grant, A Collection of Facts, Relative to the Course Taken by Elder Sidney Rigdon (Philadelphia, 1844), 11. See also Times and Seasons 5:667.

3. The Return 1:170-71.

50 1. Autobiography of Parley Parker Pratt, 186, 245. "Nauvoo Temple Endowment Register," 101. "Early Church Information File." "Journal History," 17 March, 18 April 1839 (p. 3); 19 May 1852 (p. 1); 6 October 1857; 31 May 1873. Provo Territorial Enquirer, 1 October 1881,3.

2. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal, 1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961), 140-44. See also "A Comprehensive List of Hymns Appearing in Official Hymnals of The Church of Jesus Christ of Latter-day Saints, 1835-1950," accompanying Macare's dissertation.

3. History of the Church 4:14, 105-6.

51 1. "Journal History," 13 August 1831 (p. 2); 19 November 1834; 28 August 1838; 9 March, 5 October, 29 November 1839 (p. 12). Memorial of Ephraim Owen. History of the Church 3:64, 275.

2. History of the Church 3:240-41.

388

52 1. For a discussion of the various texts of "The Vision" and an analysis of the differences, see Robert J. Woodford, "The Historical Development of the Doctrine and Covenants," 3 vols. (Ph.D. diss., Brigham Young University, 1974), 2:934-72.

2. History of the Church 2:492, 505. Orson F. Whitney, Life ofHeber C Kimball (Salt Lake City, 1888), 175.

53 1. History of the Church 2:241, 285; 4:550. Times and Seasons 1:77-78. The Twelve Apostles (Kirtland? 1836?). Millennial Star 26:119. Journal of Discourses 1:81-87. Dale Morgan, A Bibliography of the Churches of the Dispersion (Salt Lake City, 1953), 115-16, 158-61. Richard L. Saunders, "Francis Gladden Bishop and Gladdenism: A Study in the Culture of a Mormon Dissenter and His Movement" (master's thesis, Utah State University, 1989).

2. Times and Seasons 1:78. 3. Mary Barrow Owen, Old Salem North Carolina (Winston-Salem, 1946), 118.

55-56 1. Jenson, Biographical Encyclopedia, 2:633-36. Messenger and Advocate, 575. Cannon and Cook, Far West Record, 160, 203. Smith, An Intimate Chronicle, 129-30.

2. History of the Church 3:347-48. 3. Franklin D. Richards to Phineas and Wealthy Richards, 5 August 1839, UPB. 4. History of the Church 3:302, 344-45. 5. History of the Church 3:238-40. Theodore Turley was born in Birmingham, England, April 10, 1801, immigrated to

Canada and converted to Mormonism there in 1837. He moved to Kirtland and then to Missouri in 1838, labored in England as a missionary with the Twelve in 1840, became a member of the Council of Fifty in 1845, made the trek to Utah in 1849, and settled in San Bernardino in the early 1850s, where he was school commissioner and city treasurer. He moved back to Utah in 1857, and died at Beaver, August 12, 1871. "Autobiography of Theodore Turley," typescript, UPB. Esshom, Pioneers and Prominent Men of Utah, 1218. Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1961), 4:492. Smith, An Intimate Chronicle, 158. "Nauvoo Temple Endowment Register," 41. Ancestral File, UPB.

George Washington Harris was born on April 1, 1780, in Lanesborough, Massachu­setts. In the fall of 1834, at Terre Haute, Orson Pratt baptized him and his wife, Lucinda, the widow of William Morgan who was murdered by the Masons. Harris was a member of the Far West high council, a city councilman and a member of the high council in Nauvoo, and a bishop and high councilman at Council Bluffs. He died near Council Bluffs sometime between 1857 and 1860. "Early Church Information File." "Nauvoo Temple Endowment Register," 5. Millennial Star 21 :%1. "Journal History," 21 August 1834, 9 September 1842, 17 July 1846 (p. 1), 7 October 1848 (p. 4), 7 October 1860 (p. 6). Cannon and Cook, Far West Record, 145, 160, 203, 223, 226-29. Times and Seasons 3:638, 5:566. "Journal of Wandle Mace," 235, 244-46, typescript, UPB.

John Matthias Burk was born in Fairfield, Herkimer County, New York, February 4, 1793, came to Kirtland, Ohio, in the early 1820s, and was baptized into the Church in October 1830. He moved to Clay County in 1834 and was living in Far West when the Missouri militia captured the town. In October 1839 he was called to the high council in Lee County, Iowa, and nine years later he crossed the plains to Utah. He died in Ogden, June 2, 1853. "Early Church Information File." "Nauvoo Temple Endowment Register," 47. "Journal History," 25 October, 31 December 1831 (p. 5); 30 June 1834. History of the Church 4:12,

389

56. Susan Easton Black, Membership of The Church of Jesus Christ of Latter-day Saints 1830-1848 (Provo, Utah, 1989), 7:589-92. Kate B. Carter, Heart Throbs of the West (Salt Lake City, 1948), 9:476.

For a sketch of John Murdock see Jenson, Biographical Encyclopedia, 2:362-64. 6. For a biographical sketch of Lilburn W. Boggs, see Dictionary of American

Biography, s.v. "Boggs, Lillburn W." For sketches of Joseph Young, Caleb Baldwin, and Alexander McRae, see Jenson, Biographical Encyclopedia, 1:187-88; 2:589-90; 1:620.

John B. Clark (1802-85), was a major-general in the Missouri militia and the com­mander of the troops who engaged the Mormons in northern Missouri in the fall of 1838. A native of Kentucky, he studied law and was admitted to the bar there in 1824, and moved that year to Fayette, Missouri. He was a major during the Mexican War and served in the Missouri legislature, 1850-51. In 1857 he was elected to the U.S. House of Representatives, serving until the outbreak of the Civil War. During the war he was a senator from Missouri in the first Confederate Congress and a brigadier-general in the Confederate army. After the war he continued to practice law, until his death at Fayette. History of the Church 3:175, 200-9. Floyd C. Shoemaker, Missouri and Missourians (Chicago, 1943), 1:647-48.

57 1. The Return 2:257'. Times and Seasons 1:15.

58 1. Scott G. Kenney, ed., Wilford Woodruff's Journal 1833-1898 Typescript (Midvale, Utah, 1983), 1:349-53, 357-59. B. H. Roberts, The Life of John Taylor (Salt Lake City, 1892), 67-69. Times and Seasons 2:312.

59 1. Parley Pratt to Mary Ann Pratt, 8 June 1839, USIC. Pratt, History of the Late Persecution, 66-68.

2. Autobiography of Parley Parker Pratt, 325-28. Millennial Star 1:49-52. Times and Seasons 1:43; 4:162. Copyright Records, Michigan, May 1824-June 1855, vol. 94, no. 21, in Harris, "Copyright Entries."

60 1. The Return 2:257. History of the Church 4:398. 2. "Early Church Information File." The Return 1:1-2, 57-58, 74-76; 2:241-44,

257-58, 324-25, 346-47. Morgan, A Bibliography of the Churches of the Dispersion, 168-69.

3. The Return 2:257-58. History of the Church 4:398-99. Richard P. Howard, "The Times and Seasons Building Number Two," Saints' Herald 118 (November 1971): 48.

4. History of the Church 4:239. Times and Seasons 2:256. 5. Jenson, Biographical Encyclopedia, 1:253-54. 6. "Nauvoo Temple Endowment Register," 56. "Early Church Information File."

"Journal History," 5 October, 20 November 1841; 1 January, 22 July, 29 August, 3 September 1842; 1 July 1843; 3 April, 12 June 1844; 22 January 1847 (p. 1). Times and Seasons 3:638, 653, 663, 666.

7. Millennial Star 26:104-5, 119. The Return 2:287, 324-25, 346. History of the Church 4:503, 513-14. "The Joseph Lee Robinson Journal," 27, mimeographed, UPB. Wilford Woodruff's Journal 2:153 et passim.

8. Wilford Woodruff's Journal 2:191-92, 194. History of the Church 5:198-99,366-68; 6:185.

390

9. Times and Seasons 3:615. Howard, "The Times and Seasons Building Number Two." Nauvoo Neighbor, 21 May 1845. Dean C. Jessee, ed., "The John Taylor Nauvoo Journal," BYU Studies 23 (summer 1983): 47^18.

10. Some copies of the title page to vol. 4 have the word compendium spelled ocmpendium. Every copy examined of vol. 6 has the word upbuilding on its title page spelled upb Hiding.

61 1. Messenger and Advocate, 446-47. "Journal History," 13 February 1838, 18 October 1840, 14 March 1841, 15 April 1844. Times and Seasons 2:219-20; 5:505. "Record of the Seventies, Book A (2nd Quorum)," 20, USIC. "Early Church Information File." History of the Reorganized Church of Jesus Christ of Latter Day Saints (Independence, 1951), 3:41 -42, 44. John J. Hajicek, ed., Chronicles ofVoree 1844-1849 (Burlington, Wise, 1992), 95, 97, 110, 137, 151, 156-57. Zion's Reveille, 12 August 1847. Gospel Herald, 10 February, 24 August 1848; 30 May 1850. Saints'Herald 18:347.

62 1. History of the Church 4:21-22. P. P. Pratt, Voice of Warning (Manchester, England, 1841), iii. Autobiography of Parley Parker Pratt, 328-33. Times and Seasons 4:162-63. Millennial Star 1:49-52. Parley Pratt to Mary Ann Pratt, 6 April 1840, photocopy, UPB.

Lucian Rose Foster was born in New Marlboro, Massachusetts, in November 1806. He led the New York branch until August 1843, when he was released in order to move to Nauvoo, where he established himself as a daguerreotyper. On March 1, 1845, he was taken into the Council of Fifty, but eighteen months later he was cut off from the Church, apparently because he had joined James J. Strang. "Early Church Information File." "Nauvoo Temple Endowment Register," 8. "Journal History," 15 April, 29 November 1841; 19 October 1842; 17 May 1844; 1 February, 7 April, 27 December 1845; 13 September 1846 (p. 3). History of the Church 5:552. Smith, An Intimate Chronicle, 158. Voree Herald, August (p. 2), September (p. 3) 1846. Gospel Herald, 6 September (p. 116), 15 November (pp. 182-83) 1849.

2. Pratt, Voice of Warning, iii. Times and Seasons 4:162-63. 3. Scott H. Faulring, ed., An American Prophets Record: The Diaries and Journals of

Joseph Smith (Salt Lake City, 1989), 239. History of the Church 4:7. 4. See the back wrappers of the Star for July-November 1840, January-March 1841.

Millennial Star 2:32. E. Snow and B. Winchester, An Address to the Citizens of Salem and Vicinity (Salem, Mass., 1841), 8.

63 1. Orson Pratt to Sarah M. Pratt, 6 January 1840, Times and Seasons 1:61. 2. See the back wrappers of the Star for July-November 1840, January-March 1841.

Millennial Star 2:32, 96. P. Pratt, Truth Defended, or a Reply to the "Preston Chronicle, " and to Mr. J.B. Rollo (Manchester, England, 1841), 8. See also the back wrappers of Orson Hyde, A Voice from Jerusalem (Liverpool, England, 1842) and Letters by Oliver Cowdery to W. W. Phelps (Liverpool, England, 1844).

3. Times and Seasons 2:502, 518, 534. Orson Pratt, An Interesting Account of Several Remarkable Visions (New York, 1842), back wrapper. See also The Prophet, 22 June-13 July 1844. New- York Messenger, 144.

64 1. Copyright Records, Southern District of New York, 1838-40, vol. 142, p. 370, no. 345, in Harris, "Copyright Entries."

391

2. See the back wrappers of the Star for July-November 1840, January-March 1841. Millennial Star 2:32. P. Pratt, Truth Defended, 8. Hyde, A Voice from Jerusalem, back wrapper. Times and Seasons 2:502,518,534.0. Pratt, An Interesting Account, back wrapper. New-York Messenger, 6, 144.

65 1. Elden J. Watson, ed., The Orson Pratt Journals (Salt Lake City, 1975), 85, 92-94. Times and Seasons 1:43-44; 2:313. Wilford Woodruff's Journal 1:365-69.

66 1. Appeal to the American People, 2. History of the Church 4:19. 2. Times and Seasons 1:71-73, 112, 128, 144, 159-60. For a biographical sketch of G.

W. Robinson, see Jenson, Biographical Encyclopedia, 1:252-53. 3. History of the Church 4:41. 4. David Lewis was born in Simpson County, Kentucky, April 10, 1814, joined the

Church there in 1835, and moved to Caldwell County, Missouri, two years later. He was at Haun's Mill at the time of the massacre and narrowly missed injury, while his brother Benjamin was killed and his brother Tarlton was severely wounded. He settled in Nauvoo, and in 1850 crossed the plains to Utah. Three years later he was called as a missionary to the Indians in southern Utah and served there until his death at Parowan, September 2, 1855. "Diary of David Lewis," photocopy, ULA. "Nauvoo Temple Endowment Register," 160. Deseret News 5:232. F. Esshom, Pioneers and Prominent Men of Utah (Salt Lake City, 1913), 1004.

67 1. History of the Church 5:420-21. Nauvoo Neighbor, 14 June 1843, 3. Jenson, Biographical Encyclopedia, 1:253.

2. History of the Church 4:13, 19, 24, 39-44, 47, 77-88. Times and Seasons 1:61. Autobiography of Parley Parker Pratt, 328-30. Senate Judiciary Committee, 26th Cong., 1 st sess., 1840, S. Doc. 247. The memorial is in History of the Church 4:24-38. The docketed manuscript draft of it, dated January 27, 1840, is in the National Archives; microfilm 298 #20, UPB.

3. History of the Church 4:77-80. Times and Seasons 1:71. New York Christian Advocate and Journal, 6 March 1840, 115.

68 1 .Autobiography of Parley Parker Pratt, 331-32. Millennial Star 25:696,711. George A. Smith to John Smith, 2 [and 5] March 1840, US1C.

2. Macare, "The Singing Saints," 172-73. 3. "Early Church Information File." Lyndon W. Cook and Milton V. Backman, Jr., eds.,

Kirtland Elders' Quorum Record 1836-1841 (Provo, Utah, 1985). History of the Church 2:526; 3:93; 4:10. Millennial Star 2:89-93; 8:103. Jenson, Biographical Encyclopedia, 4:314.

70-71 1. Times and Seasons 1:119-21. James B. Allen and Thomas G. Alexander, eds., Manchester Mormons: The Journal of William Clayton 1840 to 1842 (Santa Barbara and Salt Lake City, 1974), 143-47, 149, 153, 155. Bid to Print the Millennial Star from W. R. Thomas, 13 May 1840, Brigham Young Papers, US1C.

2. Millennial Star 2:189; 25:760. 3. "Early Church Information File." Jenson, Biographical Encyclopedia, 4:320. Mil­

lennial Star 1:303; 3:29, 110, 123-25; 4:94; 7:4, 167-70; 8:103; 9:96. Kathryn Chesworth,

392

"Thomas Ward: Early Mormon Convert Through the Millennial Years," unpublished paper, 1984, in the author's possession.

4. Millennial Star 4:199; 26:167. Thomas Ward and Hiram Clark to the First Presi­dency, 1 March 1843; Ward and Clark to the First Presidency, 3 October 1843; Reuben Hedlock to the First Presidency and Quorum of the Twelve, 4 October 1843; Hedlock to W. Richards, the First Presidency, and the Twelve, 16 October 1843; Hedlock to Joseph Smith and the Twelve, 10 January 1844; Hedlock to the Twelve, 18 November 1844; all in "Manuscript History of the British Mission," US1C. History of the Church 5:194; 6:44^-5, 65-66, 330, 351.

In December 1841 Parley Pratt announced in the Star that he would discontinue the magazine at the close of the second volume because of so few subscriptions. But four months later he decided against this because of the response of the British Saints. Millennial Star 2:124, 189.

5. Jenson, Biographical Encyclopedia, 1:337-39. 6. Jenson, Biographical Encyclopedia, 1:718—19; 4:318, 332. Andrew Jenson, Church

Chronology (Salt Lake City, 1914), 26 November 1909. 7. Andrew Jenson, Encyclopedic History of the Church of Jesus Christ of Latter-day

Saints (Salt Lake City, 1941), 506-8. James Linforth was born in Birmingham, England, September 1, 1827, and joined the

Church in 1842. In 1850 he began writing for the Millennial Star, and the following year he published his The Rev. C. W. Lawrence's "Few Words from a Pastor to His People on the Subject of the Latter-day Saints," Replied to and Refuted. Four years later he edited the famous Route from Liverpool to Great Salt Lake Valley. He immigrated to Utah in 1856, and about a year later he moved to California, apparently in a disaffected state of mind. He died in San Francisco, January 16, 1899. Fawn M. Brodie, ed., Route from Liverpool to Great Salt Lake Valley (Cambridge, Mass., 1962), xxvi-xxviii. Millennial Star 18:504; 19:27-28, 255; 21:478-79. Deseret Evening News, 21 January 1899, 8.

Cyrus H. Wheelock was born in Henderson, New York, February 28, 1813, converted to Mormonism in 1839, and during the next few years labored as a missionary in New England and the eastern states. Between 1846 and 1856 he served three missions in England, as counselor to F. D. Richards in the presidency of the British Mission, 1855-56. In addition, he served as president of the Northern States Mission, 1878-79. He died in Mt. Pleasant, Utah, October 11, 1894. His hymn "Ye Elders of Israel" still remains in the LDS hymnal. Jenson, Biographical Encyclopedia, 4:363. Millennial Star 8:121; 9:48, 69, 151; 10:72-74; 11:159, 176; 12:345; 13:207; 14:15, 171, 634; 15:137; 16:458, 461, 474, 730; 17:571; 18:154,504.

Daniel Spencer was Orson Spencer's older brother. Born in West Stockbridge, Mas­sachusetts, July 20, 1794, he joined the Church there in 1840 and in 1841 moved to Nauvoo, where he served on the city council and as mayor. When the Saints evacuated Illinois, he was called to be a bishop at Winter Quarter, and in 1847 he made the trek to Utah. Two years later he was chosen to be president of the Salt Lake Stake, a position he held until his death. He filled a number of terms in the Utah territorial legislature. During his mission to England, 1852-56, he was first counselor to F. D. Richards. He died in Salt Lake City, December 8, 1868. Jenson, Biographical Encyclopedia, 1:286-89.

James A. Little was Brigham Young's nephew. Born in Cayuga County, New York, September 14, 1822, he enlisted in the U.S. Army in 1843 and saw action in the Mexican War. In 1849 he converted to Mormonism, and that year he crossed the plains to Utah. While on his mission to England, 1854-57, he helped F. D. Richards compile his Compendium,

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and twenty-tive years later he and Richards co-authored an enlarged edition. He also wrote Jacob Hamblin (1881), Biographical Sketch of Feramorz Little (1890), and From Kirtland to Salt Lake City (1890). He died in Kanab, Utah, September 10, 1908. Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1972), 15:85-98. Millennial Star 19:136. Deseret Evening News, 3 October 1908, 11.

Edward W. Tullidge was born in Weymouth, Dorsetshire, England, September 30, 1829, joined the Church in September 1846, and left England for Utah in April 1861. In 1866 he moved to New York to write for Galaxy magazine; two years later he returned to Utah. He was a principal in the so-called Godbeite Movement, and in 1869 he separated himself from the Church. He edited and published Peep O 'Day, Utah Magazine, the Mormon Tribune, Tullidge's Quarterly Magazine, and The Western Galaxy. He authored Life of Brigham Young; or, Utah and Her Founders (1876), The Women of Mormondom (1877), Life of Joseph the Prophet (1878), The History of Salt Lake City (1886), and Tullidge's Histories (v. II) (1889). He died in Salt Lake City, May 21,1894. Ronald W. Walker, "Edward Tullidge: Historian of the Mormon Commonwealth," Journal of Mormon History 3 (1976): 55-72. William F. Lye, "Edward Wheelock Tullidge, the Mormons' Rebel Historian," Utah Historical Quarterly 28 (1960): 57-75. Millennial Star 23:284. Deseret Evening News, 22 May 1894, 1. "Early Church Information File," microfilm, UPB, gives Tullidge's middle name as William not Wheelock.

John Alexander Ray was born in Whitesand Creek, Mississippi, September 1, 1817. He joined the Church in Texas in 1852 and moved to Millard County, Utah, in the spring of 1854. Later that year he was called to be the bishop in Fillmore, and the following year he was called to a mission in England. In 1858 he returned to Millard County, where he served as a probate judge, member of the territorial legislature, and for four years as president of the Millard Stake. He died in Fillmore, July 4, 1862. Joseph F. Ray, James Wilford Ray & His Two Families (N.p., n.d.), 1-3. Esshom, Pioneers and Prominent Men of Utah, 1121.

Henry W. Whittall began a long serial article "Anti-Mormon Objections Answered" in the Star of February 7, 1857, and continued it through most of volumes 19 and 20. That October he was appointed assistant editor, and served in the office until he and his family sailed for America in May 1862. He was a printer, and during his last year in England he managed the printing office after the Church acquired its own press in April 1861. On July 7,1862, at Florence, Nebraska, he was struck by lightning and killed. Millennial Star 19:699; 24:330, 539, 588. "Manuscript History of the British Mission," 31 December 1883, 3. George Q. Cannon to Brigham Young, 17 August 1861, US1C.

John Jaques served two terms as assistant editor of the Star. Born in Leicestershire, England, January 7, 1827, he converted to Mormonism in 1845 and went to work in the Star office in February 1852. Four years later he sailed for America and crossed the plains with the Martin handcart company. He worked as a clerk in the Historian's Office and then as assistant editor of the Salt Lake Daily Telegraph. He returned to England as a missionary, 1869-71, laboring principally as assistant editor of the Star. After his return to Utah, he was associate editor of the Deseret News, and then assistant Church historian, a position he held until his death, June 1, 1900. He wrote Exclusive Salvation (1851); Salvation, a dialogue in two parts (1853); Catechism for Children (1854), which went through numerous editions in several languages; and The Church . . . Its Priesthood, Organization, Doctrines, Ordinances and History (1882). Millennial Star 14:60-61. Deseret Evening News, 2 June 1900, 2. Jenson, Biographical Encyclopedia, 1:254-56; 4:682.

8. The Millennial Star office at the British Mission headquarters was in Manchester until March 1842 and in Liverpool thereafter. Its locations in Liverpool were: 36, Chapel

394

Street (March 1842-June 1845); Stanley Buildings, Bath Street (June 1845-October 1846); 135, Duke Street (October 1846-November 1846); No. 6, Goree Piazza (November 1846-June 1847); 39, Torbock Street (June 1847-August 1848); 15, Wilton Street (August 1848-April 1855); and 36, Islington for the rest of the century. In April 1856 the address at 36, Islington was changed to 42, Islington, even though the location remained the same. Millennial Star 2:172; 5:200; 8:96, 112, 128; 9:176; 10:244; 17:202; 18:283.

9. Millennial Star 2:32,96; 4:112; 9:16; 10:361; 12:40-41; 13:9,374; 26:7. Times and Seasons 4:162. Receipt from H[?] Carre, 15 October 1840, Brigham Young Papers, US1C. History of the Church 6:44-45.

10. Millennial Star 5:112.

74 1. Erastus Snow, E. Snow's Reply to the Self-styled Philanthropist of Chester County (Philadelphia? 1840?), 1. History of the Church 4:204, 293; 7:268-69. Messenger and Advocate (Rigdonite), 91, 112, 144, 160, 172, 176, 192. "Philadelphia Branch Records, 1842-50," microfilm, US1C. Walter W. Smith, "History of the Philadelphia, Pennsylvania, Branch," Journal of History 11 (1918): 364, 368. Times and Seasons 2:502; 5:687. "Journal History," 3 February 1841,6 March 1843,21 December 1843,3 April 1844. "Diary of Joseph Fielding," 136, mimeographed, UPB. Dale Morgan, A Bibliography of the Churches of the Dispersion (Salt Lake City, 1953), 124. Hajicek, Chronicles of Voree, 113-14, 191. Northern Islander, 24 July 1851, 3. "A History of the Church at the City of James, Beaver Island, State of Michigan, U.S.A., 1847-1855: Commonly Called the 'Beaver Island Record'," 41, photocopy, UPB. "The Record of the Apostles of James: Written During 1854-1863," 7, 11, photocopy, UPB. Samuel Bennett to Warren Post, Pittsburgh, 30 November 1851; Bennett to Post, Pittsburgh, 23 June 1852; Bennett to Post, Pittsburgh, 10 April 1858; Bennett to Post, Allegheny City, 4 September 1858; original letters in the possession of John J. Hajicek. Samuel Bennett to Charles J. Strang, Cleveland, 2 January 1875; Bennett to Strang, Cleveland, 29 January 1876; Bennett to Strang, Cleveland, 23 September 1876; Bennett to Strang, Cleveland, 28 October 1876; TxDaDF. 1860 Pennsylvania census, Allegheny County, Allegheny City, 976. Sexton's Record (Samuel, Selina, and Laura Bennett; Selina Beaser) and grave markers (sec. 8, lot 152), Riverside Cemetery, Cleveland, Ohio. I am grateful to John Hajicek for bringing the Bennett letters to my attention.

2. E. Snow's Reply, 1. Jones was undoubtedly a lay preacher since the Methodist Church has no record of him. The 1830 and 1840 censuses show a Caleb Jones living with his wife and children in Chester County, his year of birth between 1790 and 1800. Pennsylvania census: 1830, Chester County, 211; 1840, Chester County, 43.

3. Autobiography of Parley Parker Pratt, 329-30.

75 1. David J. Whittaker, "East of Nauvoo: Benjamin Winchester and the Early Mormon Church," Journal of Mormon History 21 (fall 1995): 32-41. V. Alan Curtis, "Missionary Activities and Church Organizations in Philadelphia, 1830-1840" (master's thesis, Brigham Young University, 1976), 150-54. Jenson, Biographical Encyclopedia, 4:692. "Early Church Information File." Times and Seasons 1:9-11, 104, 109.

2. An Examination of a Lecture Delivered by the Rev. H. Perkins, 1-2. Henry Perkins was born in Vermont, February 9, 1796, graduated from Union College

in 1817 and from the Princeton Theological Seminary in 1820. He served as pastor in Allentown from 1820 to 1864 and received honorary A.M. and D.D. degrees from Princeton University in 1823 and 1858. He died in Allentown, June 30, 1880. Edward Howell Roberts,

395

comp., Biographical Catalogue of the Princeton Theological Seminary (Princeton, 1933), 11. General Catalogue of Princeton University 1746-1906 (Princeton, 1908), 412, 423.

76 1. Orson Pratt to G. A. Smith, 24 September 1840, US1C. Millennial Star 2:10-12, 91. Historical Record 6 (1887): 348-52.

2. Orson Pratt to G. A. Smith, 17 October 1840, US1C.

77 1. Howe, Mormonism Unvailed, 278-90. Winchester, Origin of the Spaulding Story, 3-12, 16-18. "Statement by E. D. Howe, April 8, 1885," ICHi; microfilm, UPB. Benjamin F. Johnson, My Life's Review (Independence, Mo., 1947), 24-26. Boston Recorder, 19 April 1839, 1. History of the Church 1:334, 352, 354-55, 475; 2:46^7, 49, 269-70. Fawn M. Brodie, No Man Knows My History (New York, 1963), 419-33. Lester E. Bush, Jr., "The Spalding Theory Then and Now," Dialogue: A Journal of Mormon Thought 10 (autumn 1977): 40-69.

D. P. Hurlbut (1809-83), a native of Vermont, converted to Mormonism not long before he was excommunicated. Before joining the Mormons, he was a local preacher in the Methodist Episcopal Church in Jamestown, New York, and "was expelled for unvirtuous conduct with a young lady." He eventually settled in Madison, Ohio, where he lived until his death. Dean C. Jessee, ed., The Papers of Joseph Smith (Salt Lake City, 1992), 2:556. Winchester, Origin of the Spaulding Story, 5.

Eber Dudley Howe was born in Clifton Park, Saratoga County, New York, June 9, 1798, apprenticed at the Buffalo Gazette at age sixteen, and helped found the Cleveland Herald in 1819. In July 1822 he began the Painesville Telegraph, which he ran until 1835, when he sold it to his brother. For forty years he was a vigorous abolitionist. Howe's wife Sophia and sister Harriet joined the Mormons in Kirtland before 1834. Sophia died in Painesville in 1866; E. D. Howe died at his daughter's house in Painesville in 1885. "Statement by E. D. Howe, April 8, 1885." Harriet Taylor Upton, History of the Western Reserve (Chicago and New York, 1910), 1:291; 2:967'. History of Geauga and Lake Counties, Ohio (Philadelphia, 1878), 223-24. E. D. Howe, Autobiography and Recollections of a Pioneer Printer (Painesville, Ohio, 1878). Solomon Spaulding, The "Manuscript Found" or "Manuscript Story" (Lamoni, Iowa, 1885), 4-11. Jessee, The Papers of Joseph Smith, 2:33, 93-94, 104, 555. History of the Church 2:2, 324.

Solomon Spaulding (or Spalding) was born at Ashford, Connecticut, February 21, 1761, served in the Revolutionary Army, and graduated from Dartmouth College in 1785 with an A.M. He preached for eight or ten years, married Matilda Sabin in 1795, and left the ministry about the same time to go into business in New York. In 1809 he moved to Conneaut, Ohio, where he suffered bankruptcy because of the War of 1812. He located in the Pittsburgh area in 1812, and died near Pittsburgh on October 20, 1816. Charles H. Whittier and Stephen W. Stathis, "The Enigma of Solomon Spalding," Dialogue: A Journal of Mormon Thought 10 (autumn 1977): 70-73.

2. Winchester, Origin of the Spaulding Story, 12. Mormonism Unvailed was advertised as just published in the Painesville Telegraph, 28 November 1834, 3. It was reissued in 1840 with the title History of Mormonism, made up of the sheets of the 1834 edition with a cancel title page.

3. Times and Seasons 2:230. Millennial Star 1:135. 4. John Haven was born in Holliston, Massachusetts, March 9, 1774, and converted to

Mormonism in 1838 after serving many years as a deacon in the Congregational Church.

396

He evacuated Nauvoo in 1846 and crossed the plains to Utah two years later. He died in Salt Lake City, March 16, 1853. "Early Church Information File." "Nauvoo Temple Endowment Register," 63. Deseret News, 2 April 1853, 3. Kate B. Carter, Heart Throbs of the West (Salt Lake City, 1948), 9:489.

John Haven's son Jesse (1814-1905) contributed to the bibliographical record himself when he led the first Mormon mission to South Africa, 1853-55. Jenson, Biographical Encyclopedia, 4:378-79. Deseret Evening News, 16 December 1905, 101.

5. Spaulding, The "Manuscript Found" or "Manuscript Story, "4-11.

78 1. History of the Church 4:3, 12-14, 17-18, 47-48. B. Young and W. Richards to the First Presidency, 5 September 1840, in BYU Studies 18 (1978): 468-75.

2. Times and Seasons 1:120-22. Millennial Star 25:727, 743-44. Wilford Woodruff's Journal 1:451. Parley Pratt to Brigham Young, 4 May 1840, USIC. P. Pratt Record Book, Brigham Young Papers, USIC. History of the Church 4:131.

Benbow actually loaned the £250 at first, but later forgave the loan. Millennial Star 25:760.

John Benbow (1800-74) was born in Herefordshire and was baptized along with his wife Jane by Wilford Woodruff in 1840. That year he and Jane immigrated to Nauvoo. Jane died at Winter Quarters in 1846; John crossed the plains to Utah two years later. He died at South Cottonwood. Jessee, The Papers of Joseph Smith, 2:525. Susan Easton Black, "Inscriptions Found on Tombstones and Monuments in Early Latter-day Saints Burial Grounds," 15, 23, typescript, UPB.

3. Millennial Star 25:727, 743-44. Allen and Alexander, Manchester Mormons, 157. Brigham Young to Mary A. Young, 12 June 1840, Blair Papers, UU. Receipts from W. R. Thomas, Brigham Young Papers, USIC. Michael Hicks, Mormonism and Music: A History (Urbana and Chicago, 1989), 33-34 n. 26.

4. Wilford Woodruff's Journal 1:479. Times and Seasons 1:167-69; 4:162. Receipts from John Winstanley and S. Hatton & Son, Brigham Young Papers, USIC. Hicks, Mormon­ism and Music, 33-34 n. 26.

5. Sacred Hymns and Spiritual Songs for the Church of Jesus Christ of Latter-day Saints (Liverpool, England, 1869), 399^-10. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal, 1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961), 170-215. Autobiography of Parley Parker Pratt, 335. No copy of the first number of the Star in wrappers is known.

79 1. History of the Church 4:109, 112-14, 123, 150, 201 - 3 . Times and Seasons 1:156; 2:204; 3:762. "Journal History," 1 September 1841, 2-8. The Return 2:260.

2. Orson Pratt, An Interesting Account of Several Remarkable Visions (New York, 1842), back wrapper.

80 1. A Reply to Taylor and Livesey, 6. 2. Millennial Star 9:208. 3. Christopher Stangroom (or Strangroom) Bush, an Anglican minister, was born in

London and earned a B.A. at St. Catharine's, Cambridge, in 1835. He was appointed incumbent at Over Peover, Cheshire, in 1836 and transferred to Weston Point, Cheshire, in 1844. He died April 7, 1844, at age thirty-four. He "left a wife (confined on the following day with her fifth child) and an infant family in destitute circumstances." J. A. Venn, comp.,

397

Alumni Cantabrigienses II (Cambridge, 1940), 1:471. Gentleman's Magazine New Ser. 21 (1844): 661.

81 1. Times and Seasons 4:162.

82 1. Dean C. Jessee, "The Early Accounts of Joseph Smith's First Vision," BYU Studies 9 (1969): 275-94. See also Dean C. Jessee, "The Writing of Joseph Smith's History," BYU Studies 11 (1971): 462; and James B. Allen, "The Significance of Joseph Smith's 'First Vision' in Mormon Thought," Dialogue: A Journal of Mormon Thought 1 (autumn 1966): 29^5 .

2. See, e.g., Edward Stevenson, Reminiscences of Joseph, the Prophet (Salt Lake City, 1893), 4-5; History of the Church 2:312; Jessee, "The Early Accounts of Joseph Smith's First Vision," 283-86.

3. Times and Seasons 1:43-44, 61; 2:313. Jessee, "The Writing of Joseph Smith's History," 464.

4. Orson Pratt to George A. Smith, 24 September 1840, US1C. 5. See the back wrappers of the Star for November 1840, January-April 1841;

Millennial Star 2:32.

83 1. History of the Church 4:49. 2. The Return 2:258-59. Hugh G. Stocks, "The Book of Mormon, 1830-1879: A

Publishing History" (master's thesis, University of California, Los Angeles, 1979), 51-61. 3. The Return 2:259-61. 4. The Return 2:261-62. History of the Church 4:161, 164. 5. The Return 2:259. 6. Stanley R. Larson, "A Study of Some Textual Variations in the Book of Mormon

Comparing the Original and the Printer's Manuscripts and the 1830, the 1837, and the 1840 Editions" (master's thesis, Brigham Young University, 1974).

84-87 1. Times and Seasons 2:400-2. Millennial Star 1:165-66, 180-83, 214, 276-80; 2:6-7, 12-16. B. H. Roberts, The Life of John Taylor (Salt Lake City, 1892), 74-95.

After Taylor's return to Liverpool, Samuel Haining published his Mormonism Weighed in the Balances of the Sanctuary, and Found Wanting; the Substance of Four Lectures (Douglas, Isle of Man: Robert Fargher, 1840), to which John Taylor responded in the Star of March 1841.

Robert Heys was born in Liverpool in 1791, converted to Methodism as a youth, and was appointed to a circuit in 1812. He served in Douglas from 1838 to 1841 and served last in Liverpool as a superintendent, 1851-52, when his health failed him. He died on June 9, 1857, after a lingering illness. "He was a man of grave demeanour, patient spirit, and unimpeachable integrity." Minutes of Several Conversations Between the Methodist Minis­ters in the Connection Established by the Late Rev. John Wesley, A.M., at Their One Hundred and Fourteenth Annual Conference (London, 1857), 29-30. Alphabetical Arrangement of All the Wesleyan Methodist Ministers and Preachers Compiled in Connection with the British and Irish Conferences (London, 1896), 85.

2. Orson Pratt to G. A. Smith, 23 November 1840, US1C. "Diary of Joseph Fielding," 98, mimeographed, UPB. "Manuscript History of the British Mission," 16,27,30 November 1840, US1C.

398

3. Taylor, Calumny Refuted, 12. 4. John Taylor to Brigham Young, 6 October 1840, in "Manuscript History of the

British Mission."

88 1. Wilford Woodruff's Journal 1:493-551. Orson Pratt to G. A. Smith, 17 October 1840, US1C.

2. Wilford Woodruff's Journal 1:540.

89 1. Millennial Star 1:187, 295. "Diary of Joseph Fielding," 25-26. Richard Livesey was born in Yorkshire, June 20, 1811. He immigrated to the United

States in 1831, began his ministerial career as a local Methodist Episcopal preacher in New Bedford, Connecticut, and was admitted into full office and ordained a deacon in 1836. For the next twenty-one years he labored in the ministry in Massachusetts, Rhode Island, and Connecticut, until his death on September 23, 1857. Minutes of the Annual Conferences of the Methodist Episcopal Church for the Year 1858 (New York, 1858), 39.

Thomas Newton, a man "robust in constitution," was born in 1783 and entered the Wesleyan Methodist ministry in 1808. In 1846 he retired, "as a Supernumerary," to Mildenhall, where he lived until his death on May 19, 1865. Minutes of Several Conversa­tions Between the Methodist Ministers in the Connection Established by the Late Rev. John Wesley, A.M., at Their One Hundred and Twenty-Second Annual Conference (London, 1865), 25.

2. Thomas Taylor includes his Manchester address (No. 3, Mason-street, Swan-street) on p. 4 of his tract, and on the last page he writes, "I am not a paid minister, . . . although I have, for more than twenty years, in the best way I was able, directed the sinner to the Lamb of God that taketh away the sins of the world." See also Reply to Taylor and Livesey, 2. Only one copy of Taylor's Complete Failure is located, at NN. A microfilm of it is at UPB.

3. Mahon was baptized into the Church on August 18, 1839, and performed some local missionary work. Subsequently he was ordained an elder and immigrated to the United States. Millennial Star 1:92, 167-68, 215. Susan Easton Black, Membership of The Church of Jesus Christ of Latter-day Saints 1830-1848 (Provo, Utah, 1989), 29:125.

4. Wilford Woodruff makes note of Taylor's meeting with Mahon in his Journal, 12 October 1840, 1:528.

5. Millennial Star 9:208.

90 1. "Erastus Snow Sketch Book," 61-63, typescript, UPB. 2. History of the Church 4:204. E. Snow's Reply, 1. 3. "Erastus Snow Sketch Book," 63. 4. E. Snow's Reply, 1. No copy of Jones's first tract is extant.

91 1. Hewitt, An Exposition of the Errors and Fallacies, 5. Pratt, Reply to Mr. William Hewitt, 3, 12. William Hewitt to George A. Smith, 2 June 1840; Hewitt to Smith, 13 June 1840; US1C.

2. Wilford Woodruff's Journal 1:546. 3. Parley P. Pratt to George A. Smith, 18 February 1841, US1C. 4. Millennial Star 2:96.

92 1. "Diary of Joseph Fielding," 100.

399

93 1. A recent account of the first British mission is James B. Allen, Ronald K. Esplin, and David J. Whittaker, Men With a Mission J 837-1841: The Quorum of the Twelve Apostles in the British Isles (Salt Lake City, 1992), 20-53.

2. "Diary of Joseph Fielding," 4. Jessee, "The Writing of Joseph Smith's History," 450-52. Allen and Alexander, Manchester Mormons, 42-44, 200.

3. The LDS Church also has two other large bound volumes, each beginning "The Journal and Record of Heber C. Kimball" and each including a copy of this text.

4. R. B Thompson to Heber C. Kimball, 5 November 1840, US1C. 5. Millennial Star, April 1841, back wrapper; 2:32, 96. 6. I am grateful to Terence A. Tanner, of Skokie, Illinois, for the description of the

wrapper on his copy.

94 1. Times and Seasons 1:185-87. History of the Church 4:204-6. 2. Senate Judiciary Committee, 26th Cong., 1st sess., 1840, S. Doc. 247. Times and

Seasons 1:74-75. 3. History of the Church 4:237. 4. Congressional Globe 9 A3. 5. Congressional Globe 9:175. 6. The first petition is published in History of the Church 4:24-38.

95 1. Gospel Reflector, 2. 2. B. Winchester to Joseph Smith, 18 September 1841, in "Journal History," under

date. David J. Whittaker, "East of Nauvoo: Benjamin Winchester and the Early Mormon Church," Journal of Mormon History 21 (fall 1995): 43-46.

3. "Philadelphia Branch Records, 1842-50," microfilm, UPB. Gospel Reflector, 24. 4. Gospel Reflector, 2, 18. 5. E. Snow and B. Winchester, An Address to the Citizens of Salem and Vicinity (Salem,

Mass., 1841), 8. O. Pratt, An Interesting Account of Several Remarkable Visions (New York, 1842), back wrapper. The Prophet, 22 June-13 July 1844.

96 1. Mulholland, An Address to Americans, 2. Times and Seasons 1:32. History of the Church 3:288, 375; 4:16, 88-89. Jessee, The Papers of Joseph Smith, 2:574.

97 1. "Early Church Information File," microfilm, UPB. "Nauvoo Temple Endowment Register 10 Dec 1845-7 Feb 1846," 131, UPB. F. Esshom, Pioneers and Prominent Men of Utah (Salt Lake City, 1913), 821. Jenson, Biographical Encyclopedia, 4:426. Millennial Star 1:165-68; 2:127.

2. History of the Church 4:161-62,233. Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City, 1884), 46-51. Thomas Romney, The Life of Lorenzo Snow (Salt Lake City, 1955), 36-39. Times and Seasons 2:308, 529. "Alfred Cordon's Journal, 1840-41," 112, 117-20, US1C.

3. Millennial Star 1:212, 287, 302; 3:29. 4. "Alfred Cordon's Journal, 1840-41," 135. 5. Jenson, Biographical Encyclopedia, 4:426. Deseret Evening News, 14 March 1871, 3.

98 1. Parley P. Pratt to Joseph Smith, 22 November 1839, US1C. History of the Church 4:47-48. Stocks, "The Book of Mormon," 66-75.

400

2. Times and Seasons 1:120-22. Millennial Star 25:121, 743-44. Brigham Young to Joseph Smith, 7 May 1840, USIC. History of the Church 4:114-19,126,131, 161 -62. Wilford Woodruff's Journal 1:451. P. Pratt Record Book, Brigham Young Papers, USIC.

Benbow at first loaned the £250, but later forgave the loan. Millennial Star 25:760. 3. These bids are in the Brigham Young Papers, USIC, as are the receipts for payments

to J. Tompkins, the printer. Wilford Woodruff's Journal 1:482. Receipt from James Wrigley & Son, 7 July 1840, Brigham Young Papers, USIC. This price for the paper, higher than Tompkins's bid, included the cost of shipping to Liverpool.

4. John Taylor to Brigham Young, 23 July 1840; John Taylor to Parley P. Pratt and Brigham Young, 29 August [i.e. May] 1840; Brigham Young to G. A. Smith, 29 December 1840; USIC. Millennial Star 25:791-92, 807-8, 819. Wilford Woodruff's Journal 1:527-28; 2:25, 40. Stanley B. Kimball, ed., On the Potter's Wheel: The Diaries of'Heber C. Kimball (Salt Lake City, 1987), 43-44. The Brigham Young Papers, USIC, contain what seems to be a sample sheet of the Book of Mormon paper with the page layout indicated on it.

5. J. Tompkins to B. Young, H. C. Kimball, and P. Pratt, 8 April 1841, USIC. Joseph Fielding Smith, "The Library of the Church Historian's Office," Deseret Evening News, 23 January 1904, 25. Cf. Stocks, "The Book of Mormon," 73-74.

6. No copy of the Star for February 1841 in wrappers is extant. 7. Millennial Star 2:124; 4:112; 5:2, 32; 7:43; 9:16; 10:380. Reuben Hedlock to W.

Richards, the First Presidency, and the Twelve, 16 October 1843, in "Manuscript History of the British Mission." "P. P. Pratt in Account with B. Young, H. C. Kimball, & P. P. Pratt—as Publishing Committee of the Book of Mormon," 2 September 1842, Brigham Young Papers, USIC.

8. Millennial Star 3:80. "P. P. Pratt in Account with B. Young," 2 September 1842.

100 1. "Manuscript History of the British Mission," 12 February 1841. 2. Family Group Record of Thomas Kington, microfilm 439,470, UPB. "Early Church

Information File." "Nauvoo Temple Endowment Register," 44. Wilford Woodruff's Journal 1:423-41; 2:52-55. Millennial Star 1:72, 283, 305. "Journal History," 1 July (p. 2), 2 July (pp. 1-2) 1874. Black, Membership of the Church, 26:872-75.

101 1. Wilford Woodruff's Journal 1:531-89; 2:1-47. Kimball, On the Potter's Wheel, 35, 41, 43-44. Millennial Star 1:282.

Ellen Balfour Redman, a widow with three children, had taught French, Italian, and music "in the families of some of the first Lords in London" before moving to New York, where she joined the Church. Woodruff met her there before he sailed for England, and a few months later she returned to London. He remarks that she had traveled the world, had been shipwrecked several times and had been "taken once by the Indians once by pirates." Wilford Woodruff's Journal 2:25-27.

2. Wilford Woodruff's Journal 2:48-52. 3. Indeed Woodruff refers to his tract in his journal as "Address to the citizens of

London." Wilford Woodruff's Journal 2:49.

102 1. Jenson, Biographical Encyclopedia, 1:92-93. Millennial Star 27:103-4. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City, 1985), 232-33. Dale Morgan, A Bibliography of the Church of Jesus Christ of Latter Day Saints [Strangite] (Salt Lake City, 1951), 38, 43-44. "Journal of Thomas Bullock," BYV Studies 31 (winter 1991):

401

55-56, 59. History of the Church 7:582-83. "Journal History," 9 February 1846. John Quist, "John E. Page: An Apostle of Uncertainty," Journal of Mormon History 12 (1985): 53-68.

2. "Nauvoo Temple Endowment Register," 270. "Journal History," 10 April, 24 April, 11 May, 23 May, 29 July 1843; 16 July 1846 (p. 9). Millennial Star 4:94, 130, 195-99; 5:59, 64, 140. Saints'Herald 32:477, 648-49. Mt. Olivet Cemetery Records, Hannibal, Mo.

3. Three of Mary Judd Page's hymns are in the 1841 hymnal, one of which, "Ye Who Are Called to Labor," is also in the Page-Cairns book.

4. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal, 1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961). See also "A Com­prehensive List of Hymns Appearing in Official Hymnals of The Church of Jesus Christ of Latter-day Saints, 1835-1950," accompanying Macare's dissertation.

Phelps's "Wake O Wake the World from Sleeping" was published in the Nauvoo Neighbor, 4 September 1844, and the Times and Seasons, 15 September 1844.

103 1. History of the Church 4:3, 13-14, 17-18,47-49, 161, 164. Times and Seasons 1:25, 140.

2. Times and Seasons 1:186; 2:204, 355, 375-76. 3. The hymnbook is advertised on the back wrapper of Orson Pratt, An Interesting

Account of Several Remarkable Visions (New York, 1842). 4. Macare, "The Singing Saints," 265-79, and "A Comprehensive List of Hymns

Appearing in Official Hymnals." 5. The shop billed Joseph Smith on May 17, 1843, for binding 176 hymnbooks; May

24 for 201; August 1 for 24; September 13 for 30; October 3 for 60; November 20 for 507; and on December 16 for 2 hymnbooks—a total of 1,000 books. "Joseph Smith and Others Trustees &c In Account with John Taylor," Whitney MSS, UPB.

105 1. Jenson, Biographical Encyclopedia, 1:693-97. Eliza R. Snow, "Sketch of My Life," The Relief Society Magazine 3\ (1944): 131-36, 192,207-14,272-78,313-14,351,392-94, 450-53, 504-5, 578-81. The Life and Labors of Eliza R. Snow Smith; with a Full Account of Her Funeral Services (Salt Lake City, 1888). Edward W. Tullidge, The Women of Mormondom (New York, 1877), 63-66, 294-300. Maureen Ursenbach Beecher, "The Eliza Enigma," Dialogue: A Journal of Mormon Thought 11 (spring 1978): 31-43.

106-7 1. In January 1841 and again in February the Times and Seasons repeated the phrase Deluded and Infatuated Mormons, taken from an Illinois newspaper. Times and Seasons 2:265-66, 314.

2. Jenson, Biographical Encyclopedia, 1:717-18. James B. Allen, Trials of Disci-pleship: The Story of William Clayton, a Mormon (Urbana, III, 1987). George D. Smith, ed., An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, 1991).

108 1. Document Containing the Correspondence, Orders, &c. in Relation to the Distur­bances with the Mormons (Fayette, Mo., 1841), 99, 111, 128, 139.

2. "Diary of Joseph Fielding," 116. 3. A Letter to the Queen [second edition with preface], 1. Times and Seasons 4:163.

402

109-10 1. Millennial Star 2:77-78; 26:7-8, 40-41, 71. Copyright Records, Southern District of New York, 1841-42, vol. 144, p. 110, no. 23, in Roger W. Harris, "Copyright Entries Works by and About the Mormons, 1829-1870," photocopy, UPB.

2. Pratt's and Kelly's hymns, better known by their first lines, "The Night is Wearing Fast Away," and "On the Mountain's Top Appearing," had long lives in the LDS hymnal. Dibble's hymn has remained in the official LDS hymnal from 1835 to the present time. Macare, "The Singing Saints," and "A Comprehensive List of Hymns Appearing in Official Hymnals."

113 1. Lyman O. Littlefield, Reminiscences of Latter-day Saints (Logan, Utah, 1888), 82-83, 107.

2. "Early Church Information File." Littlefield, Reminiscences. Deseret Evening News, 5 September 1893, 4-5.

114 1. Times and Seasons 2:220-21. Smith, An Intimate Chronicle, 130. Dale Morgan, A Bibliography of the Churches of the Dispersion (Salt Lake City, 1953), 117,177-78. Morgan, A Bibliography of the Church [Strangite], 41^43, 48^-9, 52-53. Peter Amann, "Prophet in Zion: The Saga of George J. Adams," New England Quarterly 37 (1964): 477-500. Death certificate of G. W. J. Adams, certified copy, UPB. Burial record of G. W. J. Adams, North Cedar Hills Cemetery, Philadelphia, photocopy, UPB. Philadelphia Public Ledger, 13 May 1880. "Journal History," 9 October (pp. 4-7), 3 December 1844; 10 April 1845. The Prophet, 10 May 1845,2.

Peter Amann refers to Adams as George Washington Joshua Adams. Reed M. Holmes, The Forerunners (Independence, Mo., 1981) calls him George Jones Adams, and errone­ously gives his year of birth as 1813.

2. Times and Seasons 3:826-28. Millennial Star 2:33-37, 143. "Diary of Joseph Fielding," 105.

3. Winchester, Plain Facts, Shewing the Origin of the Spaulding Story, 25. George J. Adams, A Few Plain Facts, Shewing the Folly, Wickedness, and Imposition of the Rev. Timothy R. Matthews (Bedford, England, 1841), iii-iv.

115-16 1. David J. Whittaker, "East of Nauvoo: Benjamin Winchester and the Early Mormon Church," Journal of Mormon History 21 (fall 1995): 51-52.

2. "Journal of Lorenzo D. Barnes," US1C. History of the Church 2:203,221; 3:38, 347; 4:413; 5:207, 319-20, 360. Millennial Star 1:185; 3:159; 4:74. Times and Seasons 2:204-5, 412. "Statement of A. O. Smoot, 3 September 1852," US1C. Jenson, Biographical Encyclo­pedia, 3:307-8. Black, Membership of the Church, 3:660-62. International Genealogical Index, UPB.

117 1. Times and Seasons 2:570-71. 2. Millennial Star 2:93. See also Orson Hyde, A Voice from Jerusalem (Liverpool,

England, 1842), 8.

118 1. Only one copy of Rollo's Mormonism Exposed is located, at NN. A microfilm of it exists at UPB.

2. Millennial Star 2:62. History of the Church 4:488. Rollo, Mormonism Exposed, 1, 3. "Abstract Record of Casual Events Edinburgh Branch," 6, microfilm 104,151, UPB.

403

3. In July 1852, in San Francisco, Parley published the broadside "Mormonism!" "Plurality of Wives! "An Especial Chapter, for the Especial Edification of Certain Inquisitive News Editors, Etc.

119-20 1. Times and Seasons 4:163.

121 1. Journal of Heber C Kimball (Nauvoo, 1840), 24-25. Millennial Star 1:292-93. "Diary of Joseph Fielding," 10, 46, 51, 55-56, 82-83, 85-86, 91, 94, 96, 107.

Matthews was born in Long Sutton, Isle of Ely, Lincolnshire, England, June 26, 1795, married Ann Fielding in 1821, and died in Bedford, September 4, 1845. Ancestral File, UPB.

2. Adams, A Eew Plain Facts, iii-iv. Millennial Star 2:33-37. Times and Seasons 3:826-28.

122 1. Lyndon W. Cook, "Isaac Galland—Mormon Benefactor," BYU Studies 19 (1979): 261-84. Galland s Iowa Emigrant is reprinted in Annals of Iowa 12 (January 1921): 482-509, together with a sketch of his life. B. L. Wicks summarizes the Half-Breed Tract litigation in Annals of Iowa 7 (April 1905): 16-29.

2. David Wells Kilbourne (1803-76) was born in Connecticut and engaged in mer­chandising in New York before coming to Lee County, Iowa, about 1836, where he represented the New York Land Company in buying and selling land in the Half-Breed Tract. He helped lay out the cities of Montrose and Keokuk in 1837. In 1848 he was admitted to the Iowa bar, and in 1855 he was elected mayor of Keokuk. He was one of the original promoters of the Des Moines Valley Railroad and in 1868 became its president. He died in New York City and was interred in Keokuk. History of Lee County Iowa (Chicago, 1914), 2:434. Inaugural Address of D. W. Kilbourne, Esq., Mayor of the City of Keokuk (Keokuk, Iowa, 1855). Annals of Iowa 15 (April 1926): 310-13.

123-24 1. Millennial Star 2:77. 2. Wilford Woodruff's Journal 2:52-54. Millennial Star 1:72, 283, 305.

125-26 1. "Erastus Snow Sketch Book," 71-72, typescript, UPB. Whittaker, "East of Nauvoo," 48-51.

2. "Erastus Snow Sketch Book," 74-75. B. Winchester to J. Smith, 18 September 1841, "Journal History," under date. Andrew Karl Larsen, Erastus Snow (Salt Lake City, 1971), 67-71.

3. "Nauvoo Temple Endowment Register," 12. "Early Church Information File." Ancestral File, UPB. Jenson, Biographical Encyclopedia, 4:690-91. "Erastus Snow Sketch Book," 74-75. Millennial Star 3:66-67.

4. "Erastus Snow Sketch Book," 75. 5. B. Winchester to J. Smith, 18 September 1841. "Erastus Snow Sketch Book," 76-79.

Times and Seasons 3:797-98. Millennial Star 3:66-67. 6. Times and Seasons 3:797-98, 844. Millennial Star 3:66-67.

127 1. Times and Seasons 4:163. 2. See also Millennial Star 2:96; 3:80, 208. See the back wrappers of Hyde, A Voice

from Jerusalem, and Letters by Oliver Cowdery to W. W. Phelps (Liverpool, England, 1844).

404

128 1. "Journal History," 1 September 1841. 2. "Journal History," 30 January 1842. 3. "Journal History," 6 July, 1 September, 18 September, 29 November 1841; 1 January,

30 January 1842. 4. Slander Refuted, 1. 5. For a biographical sketch of Levi Ward Hancock, one of the seven presidents of the

Seventy, see Jenson, Biographical Encyclopedia, 1:188-89.

129 1. Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City, 1884), 5 Iff. Times and Seasons 2:404-5, 529-30. "Lorenzo Snow Notebook," 21 December 1841, US1C. WilfordWoodruff's Journal 2:45-46. Millennial Star 1:282-83, 302; 2:76, 172; 3:29, 110, 124.

2. "Journal of Lorenzo Snow 1840-44," 109, US1C. 3. "Journal of Lorenzo Snow 1840^4," 44.

130 1. Millennial Star 25:819; 26:7. 2. Millennial Star 2:112. See also Hyde, A Voice from Jerusalem, back wrapper. 3. Times and Seasons 4:163. 4.1 am grateful for the assistance here of J. Samuel Hammond, Rare Book Librarian,

Special Collections Library, Duke University.

132 1. Biography of Christopher Merkley. Written by Himself (Salt Lake City, 1887). "Journal History," 2 May 1893, 6.

133 1. "Early Church Information File," microfilm, UPB. Deseret Evening News, 12 April 1892, 8. Times and Seasons 1:60, 64. "Journal History," 12 June (p. 2), 20 August (p. 3) 1837; 26 September 1838; 7 January 1841. Orson F. Whitney, History of Utah (Salt Lake City, 1904), 4:325-26.

2. A copy of Mormonism Dissected in the LDS Church archives has Adrian Orr inscribed twice in a contemporary hand on the title page. Flake (6011) gives Adrian Van Brocklin [sic] Orr as the author, and the published catalogue of the Bancroft Library gives Adrian Van Bracklin Orr, 1809-1887[sic].

W. I. Appleby wrote, "Dr. 0 - , of Pennsylvania, the first great champion, . . . was called out to debate with Elder Barnes, and afterwards with Elder Davis; but soon retired from the field of battle, shorn of all his laurels, in disgrace and contempt; but like the country school master publishes his valedictory, and fires off his squib, in pamphlet form, as the last resource; but Elder Moses took the retiring hero's own weapons, and whipped him so completely that he has never dared to attack Mormonism since." Mormonism Consistent! (Wilmington, Del., 1843), 4. Elisha H. Davis's obituary also mentions his debate with Dr. Orr. Deseret Evening News, 6 August 1898, 7.

The Missouri State Archives at Jefferson City has a letter from A. V. B. Orr, dated at Steeleville, Chester County, Pennsylvania, July 7, 1841, in which he asks Gov. Thomas Reynolds for information about the Mormons in Missouri, presumably to be used in an anti-Mormon expose.

Adrian Van Bracklin Orr, a physician, was born in Lancaster County, Pennsylvania, February 12, 1809. At the time of the 1840 census, he resided in Christiana, New Castle County, Delaware, along with his wife and four children. Four years later he joined the

405

Lancaster City and County Medical Society and appears to have lived in Lancaster County with his second wife, Maria Moffett, and their children from about that time until his death on May 17, 1880. In Lancaster he was known as a "star" debater. "St. James Episcopal Church, Lancaster, Pa. Register 1755-1829. vol. IT [Baptisms 1783-1829]," photocopy, Lancaster County Historical Society, Lancaster, Pa. 1840 Delaware census, Christiana, New Castle County, 219. 1860 Pennsylvania census, Lancaster, Lancaster County, 920 [Andrew V. Orr]; 1870 census, Ephrata, Lancaster County, 63. International Genealogical Index, UPB. Ancestral File, UPB. Franklin Ellis and Samuel Evans, History of Lancaster County, Pennsylvania (Philadelphia, 1883), 268, 271. Historical Papers and Addresses of the Lancaster County Historical Society 1 (1896-97): 214; 2 (1897-98): 45-46.

3. "Diary of Julian Moses, 1841-42," 1-2,5-6, 8, 14, US1C. "Autobiography of Julian Moses," 43-48, US1C.

4. John Alonzo Clark (1801-43) was born in Pittsfield, Massachusetts, graduated from Union College in 1823, and was admitted to orders in the Episcopal Church three years later. After serving in New York City and Providence, he went to Philadelphia as rector of St. Andrew's church in 1835, in which capacity he served until a few months before his death. In addition to Gleanings by the Way (1842), he wrote The Pastors Testimony (1835), Gathered Fragments (1836), A Walk About Zion (1836), and Glimpses of the Old World (1838). Appletons' Cyclopaedia of American Biography, s.v. "Clark, John Alonzo."

134 1. "Nauvoo Temple Endowment Register 10 Dec 1845-7 Feb 1846," 55, UPB. Family Group Record of Charles Blanchard [Blancher] Thompson, microfilm 442,486, UPB. Death certificate of Charles B. Thompson, certified copy, UPB. History of the Church 3:92, 126, 254; 4:488; 6:336; 7:306. The Twelve Apostles (Kirtland? 1836?). Morgan, A Bibliography of the Churches of the Dispersion, 114-15, 147-57. Ancestral File, UPB.

2. Times and Seasons 2:348-49, 371. Copyright Records, Northern District of New York, 1839-45, vol. 118, p. 67, in Harris, "Copyright Entries."

3. "Journal History," 26 December 1841. 4. See e.g., The Prophet, November-December 1844, January 1845. 5. For a recent article on Stephens and Catherwood see Richard Preston, "America's

Egypt: John Lloyd Stephens and the Discovery of the Maya," Princeton University Library Chronicle 53 (1992): 243-63.

135 I. Millennial Star 1:287, 302; 2:127, 141-44; 3:29.

136-37 1. "Erastus Snow Sketch Book," 78. 2. "Early Church Information File." "Nauvoo Temple Endowment Register," 285.

"Journal History," 28 December 1838; 29 January, 29 November 1839; 15 April, 1 June 1844; 20 January 1848 (p. 10); 24 February 1856. 1850 Iowa census, Pottawattamie County, 94. J. R. Kearl, Clayne L. Pope, and Larry T Wimmer, comps., Index to the 1850, 1860 & 1870 Censuses of Utah Heads of Households (Baltimore, 1981), 321. Deseret News 23:177.

138 1. "Journal History," 28 May 1852, 3. Millennial Star 14:448. P. Pratt, Dialogue Between a Latter-day Saint and an Enquirer After Truth, 4. "Diary of Thomas Smith, 1845," 1,US1C.

This Thomas Smith should not be confused with the Thomas Smith who presided over the Worcestershire and Norwich Conferences; see e.g., Millennial Star 5:167, 169-70, 172;

406

7:186, 192-96; 9:80, 160, 262-63, 315-16, 380; 10:149, 171-72, 252, 299, 380 (see item 332).

140 1. James C. Bilderback, "Masonry and Mormonism: Nauvoo, Illinois—1841-1847" (master's thesis, University of Iowa, 1937). Kenneth W. Godfrey, "Causes of Mormon non-Mormon Conflict in Hancock County, Illinois, 1839-1846" (Ph.D. diss., Brigham Young University, 1967), 73-89. Mervin B. Hogan, "The Explosive Rupture Between the Grand Lodge of Illinois and the Mormon Lodges of Illinois and Iowa in 1843," typescript, UPB. M. B. Hogan, The Founding Minutes of Nauvoo Lodge (Des Moines, Iowa: Research Lodge No. 2, 1971). M. B. Hogan, The Involvement of Freemasonry with Mormonism on the American Midwestern Frontier (Salt Lake City, 1982). M. B. Hogan, The Official Minutes of Nauvoo Lodge (Des Moines, Iowa: Research Lodge No. 2, 1974). M. B. Hogan, Mormonism and Freemasonry: The Illinois Episode (Salt Lake City, 1980). Stanley B. Kimball, "Heber C. Kimball and Family, the Nauvoo Years," BYU Studies 15 (1975): 456-59. Stanley B. Kimball, Heber C. Kimball: Mormon Patriarch and Pioneer (Urbana, III., 1981), 12-23, 83-85. John C. Reynolds, History of the M.W. Grand Lodge of Illinois, Ancient, Free, and Accepted Masons (Springfield, 111., 1869), 165-66, 172-75, 184, 192-94, 199-200, 202-3, 218-19, 232, 244. Wilford Woodruff's Journal 2:158-59.

2. Heber C. Kimball to Parley and Mrs. Pratt, 17 June 1842, quoted in Elden J. Watson, comp., The Orson Pratt Journals (Salt Lake City, 1975), 557-58.

3. Hogan, The Founding Minutes of Nauvoo Lodge.

141 1. Messenger and Advocate 2:233-37. History of the Church 2:348-50. John A. Wilson, et al., "The Joseph Smith Egyptian Papyri," Dialogue: A Journal of Mormon Thought 3 (summer 1968): 67-105. [Photographs of the Joseph Smith Papyri] BYU Studies 8 (1968): 179ff. James R. Clark, "Joseph Smith and the Lebolo Egyptian Papyri," BYU Studies 8 (1968): 195-203. Klaus Baer, "The Breathing Permit of Hor," Dialogue: A Journal of Mormon Thought 3 (autumn 1968): 109ff. Hugh Nibley, "The Meaning of the Kirtland Egyptian Papers," BYU Studies 11 (1971): 350-99. Edward H. Ashment, "The Facsimiles oftheBookof Abraham: A Reappraisal," Sunstone 4 (December 1979): 33-48. Hugh Nibley, "The Facsimiles of the Book of Abraham: A Response," Sunstone 4 (December 1979): 49-51. H. Donl Peterson, "Antonio Lebolo: Excavator of the Book of Abraham," BYU Studies 31 (summer 1991): 5-29. James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City, 1976), 67-68.

2. History of the Church 4:519, 543. 3. Ashment, "The Facsimiles of the Book of Abraham." History of the Church 4:543. 4. [Emma Smith's Bill of Sale] BYU Studies 8 (1968): 179-81. Clark, "Joseph Smith

and the Lebolo Egyptian Papyri," 203. 5. Remy, A Journey to Great Salt Lake City, 2:536-46. The first edition is Jules Remy,

Voyage au Pays des Mormons, 2 vols. (Paris, 1860). Remy's effort eventually produced a Mormon response by George Reynolds, The Book of Abraham (Salt Lake City, 1879).

6. Spalding was replied to by J. E. Homans, alias R. C. Webb, in Joseph Smith as a Translator (Salt Lake City, 1936). See also R. C. Webb's articles in The Improvement Era 16(1913): 435ff, 691 ff, 1075ff.

7. See, e.g., note 1.

407

142 1. James Linforth and Frederick Piercy, Route from Liverpool to Great Salt Lake Valley (Liverpool, 1855), 14, 120.

2. History of the Church 4:286-87,400,402-4,409-10,412-13, 600. Millennial Star 26:72. Robert B. Flanders, Nauvoo: Kingdom on the Mississippi (Urbana, 111., 1965), 58 n. 2, 144-210. Dallin H. Oaks and Joseph I. Bentley, "Joseph Smith and Legal Process," BYU Law Review (1976): 735-82.

3. History of the Church 2:494-95, 528. "Early Church Information File." Deseret Evening News, 20 December 1875, 3. Kate B. Carter, Heart Throbs of the West (Salt Lake City, 1950), 11:445.

4. History of the Church 4:279, 483, 503-4, 568. Millennial Star 3:31-32; 4:148; 26:120. Andrew Jenson, Church Chronology (Salt Lake City, 1914), 21-22.

143 1. "Journal History," 11 April, 18 May, 11 September 1842; 9 February, 1 April, 18 June, 25 June, 29 July, 9-11 September 1843. Times and Seasons 3:778-79, 844-45; 4:31-32, 124-25, 205-7, 300-2. George A. Morison, History of Peterborough New Hamp­shire (Rindge, N.H., 1954), 1:187-88. Autobiography of Charles Henry Hales in Kenneth Glyn Hales, Windows: A Mormon Family (Tucson, 1985), 33. The RLDS Church's "Early Reorganization Minutes" include a record of Maginn baptizing a man in Newport, Rhode Island, in November 1843.

2. Times and Seasons 3:778-79.

144 1. Times and Seasons 1:86-87, 92-95, 116-17; 2:482-83. History of the Church 4:105-10; 5:200. Sidney Rigdon, An Appeal to the American People, 2nd ed. (Cincinnati, 1840), iii-vi. "Diary of Joseph Fielding," 105. For Page's explanation of his failure to accompany Hyde, see Times and Seasons 3:761-62.

2. Times and Seasons 4:163. Millennial Star 2:167, 189. In a letter to Joseph Smith of 13 March 1842, Parley Pratt remarked, "I am printing his [Orson Hyde's] account of the mission to Jerusalem and will send a copy next week to be reprinted by you." "Manuscript History of the British Mission," 13 March 1842, US1C.

145 1. Parley Pratt to Joseph Smith, 13 March 1842.

146 1. Ira Ford McLeister, History of the Wesleyan Methodist Church of America (Syracuse, N.Y., 1934), 26-27, 31. Edward D. Jervcy, "LaRoy Sunderland: Zion's Watchman," Meth­odist History 6 (1968): 16-32. Douglas M. Strong, "Partners in Political Abolitionism: The Liberty Party and the Wesleyan Methodist Connection," Methodist History 23 (1985): 99-115. Zion's Herald, 22 April (p. 122), 3 June (p. 170) 1885. New York Christian Advocate, 28 May (p. 341), 4 June (pp. 357-58) 1885. L. Sunderland, Pathetism (Boston, 1847). L. Sunderland, Book of Human Nature (New York, 1853), 107, 424-25.

2. The Prophet, 22 June-13 July 1844.

147 1. New- York Messenger, 144.

148 1. Times and Seasons 1:96, 106; 2:234, 453, 497; 3:585. 2. Thomas Coke Sharp was born in New Jersey, September 25, 1818, attended

Dickinson College, studied law in Pennsylvania, and was admitted to the Cumberland

408

County Bar in April 1840. That year he moved to Hancock County, Illinois, and began practicing law in Warsaw. In November 1840 he and a partner bought the Warsaw Western World, and the following spring they changed its name to Warsaw Signal. Sharp was hard of hearing, which caused him to abandon his law practice after about a year, and at this point he bought out his partner's interest in the paper. In 1842 he sold the Signal back to the original owner, started it up again in February 1844, and closed it in 1846 after the Mormons left Illinois. Sharp was one of five men tried, and acquitted, for the murder of Joseph Smith in May 1845 (see item 261). Beginning in 1853 he served three terms as mayor of Warsaw, was elected judge of Hancock County in 1865, and later became a school principal. He owned the Carthage Gazette at the time of his death in 1894. Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy: The Trial of the Accused Assassins of Joseph Smith (Urbana, 111., 1975), 56-58, 217-18. Thomas Gregg, History of Hancock County, Illinois (Chicago, 1880), 748-57. Portrait and Biographical Record of Hancock, McDonough and Henderson Counties Illinois (Chicago, 1894), 430-33. Biographical Review of Hancock County, Illinois (Chicago, 1907), 108-12. Millennial Star 56:349-50.

149 1. In Wayne County, Illinois, in 1837, Bennett and several others obtained a charter from the Illinois legislature for an independent militia company called the "Invincible Dragoons," which, like the Nauvoo Legion, also involved a court martial consisting of the commissioned officers with extensive law-making powers. James L. Kimball, Jr., "The Nauvoo Charter: A Reinterpretation," Journal of the Illinois State Historical Society 64 (1971): 77. The city ordinance of February 3, 1841, is printed in the Times and Seasons, 15 February 1841.

2. Hamilton Gardner, "The Nauvoo Legion, 1840-1845—A Unique Military Organi­zation," Journal of the Illinois State Historical Society 54 (1961): 181-97.

3. Times and Seasons 3:790, 830. History of the Church 5:3-5, 12. The Wasp, 21 May 1842.

4. A schedule for the military review on May 7 is given in The Wasp, 30 April 1842, and the event itself is reported in The Wasp, 14 May 1842.

150 1. Times and Seasons 4:163.

151 {.Millennial Star 2:190; 3:28-32, 143, 159; 26:88. History of the Church 4:413. L. D. Barnes to Elijah Malin, 9 January 1842, typescript, US1C.

2. Wilford Woodruff's Journal 2:276, 512-15.

153 1. Times and Seasons 3:797-98, 844. Alexander Campbell, Delusions. An Analysis of the Book of Mormon . . . With Prefatory Remarks by Joshua V. Himes (Boston: Benjamin H. Greene, 1832).

For biographical sketches of Campbell and Himes, see Dictionary of American Biography, s.v. "Campbell, Alexander," and "Himes, Joshua Vaughan."

2. Mormonism Portrayeaf was actually written by Thomas C. Sharp, which he acknow­ledged in the Warsaw Signal, 11 September 1844, 1: "This work was written by the editor of this paper, from materials furnished by Mr. Harris. Apart however, was ours entire; such as the Chapter on the Book of Mormon and the evidence of its truth, and also, the Chapter giving a history of the Mormons."

409

William Harris, an apostate, was born in Fredericton, New Brunswick, January 19, 1803. By November 1834 he was an elder, and on May 2, 1836, he received a patriarchal blessing from Joseph Smith, Sr., in Kirtland. Harris, Mormonism Portrayed, 25. "Early Church Information File." Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record (Salt Lake City, 1983), 99.

3. History of the Trials of Elder John Hardy. "Journal History," 11 September 1842; 9, 14 October 1844. Wilford Woodruff's Journal 2:471-74. Messenger and Advocate (Rig-donite), 64, 80, 96, 112, 131-32, 393. Dale Morgan, A Bibliography of the Church of Jesus Christ of Latter Day Saints [Strangite] (Salt Lake City, 1951), 51.

154 1. History of the Church 4:39, 172, 178, 205-6, 239-49. Times and Seasons 1:186; 2:264, 281-86. James L. Kimball, Jr., "A Wall to Defend Zion: The Nauvoo Charter," BYU Studies 15 (1975): 491-97. Flanders, Nauvoo: Kingdom on the Mississippi, 92-114.

2. History of the Church 4:249. Laws of the State of Illinois, Passed by the Twelfth General Assembly (Springfield, 111., 1841), 52-57.

3. Reports Made to the Senate of the State of Illinois (Springfield, 111., 1842), 1:127-30. William Smith's speech in the Illinois House of Representatives in opposition to the repeal of the charter is printed in The Wasp, 14 January 1843.

At the 1844-45 legislative session, the Illinois Senate voted 25 to 14 on December 19, 1844, to repeal the charter, and the House voted 75 to 31 in favor of the Senate bill on January 24, 1845. Five days later the bill was signed into law. Reports Made to the Senate and House of Representatives of the State of Illinois (Springfield, 111., 1845), 1:139-40. Journal of the Senate of the Fourteenth General Assembly of the State of Illinois (Springfield, 111., 1844), 80-81, 224, 357. Journal of the House of Representatives, of the Fourteenth General Assembly of the State of Illinois (Springfield, 111., 1844), 276-77, 406-7. Laws of the State of Illinois, Passed by the Fourteenth General Assembly at Their Regular Session (Spring­field, 111., 1845), 187-88.

4. Kimball, "The Nauvoo Charter," 66-78. Flanders, Nauvoo: Kingdom on the Mis­sissippi, 92-114. Samuel A. Burgess, "The Nauvoo Charter," Journal of History 9 (1916): 2-23.

5. History of the Church 4:287-88; 5:11-13, 25. Times and Seasons 2:309, 316-19, 321-22.

155 1. David J. Whittaker, "East of Nauvoo: Benjamin Winchester and the Early Mormon Church," Journal of Mormon History 21 (fall 1995): 50-54. Millennial Star 26:119, 134. Times and Seasons 3:666-67, 798. History of the Church 4:442-43, 494; 5:8-9.

2. Times and Seasons 3:862. Copyright Records, Eastern District of Pennsylvania, 16 November 1841-24 November 1844, vol. 270, no. 191, in Harris, "Copyright Entries." Winchester deposited a copy with the district court on October 20, 1842.

3. "Autobiography of Julian Moses," 48, US1C. 4. This ad appears on the back paper wrapper of Winchester's History of the Priesthood.

Millennial Star 4:112.

156-57 1. History of the Church 5:11 ff. Wilford Woodruff's Journal 2:179. 2. These letters are in the Sangamo Journal, 8, 15, 22 July; 19 August; 2 September.

Bennett's book is reviewed in the Sangamo Journal, 11 November 1842. 3. History of the Church 5:131-32, 136-39. Millennial Star 26:151.

410

4. The rumor that Joseph Smith, Brigham Young, and H. C. Kimball had tried to persuade Martha Brotherton to accept polygamy was earlier denied at the April 6, 1842, conference in Nauvoo. Times and Seasons 3:763.

5. Sidney Rigdon refuted Markham's statement in Sangamo Journal, 23 September 1842.

6. History of the Church 5:256. Millennial Star 26:151. 7. Linda K. Newell and Valeen T. Avery, Mormon Enigma: Emma Hale Smith (Garden

City, N.Y., 1984), 95-105, 130-56. Millennial Star 26:151, 167. History of the Church 5:253-56. Lawrence Foster, Religion and Sexuality: Three American Communal Experi­ments of the Nineteenth Century (New York, 1981).

8. See e.g., "Erastus Snow Sketch Book," 83, typescript, UPB. Times and Seasons 3:892.

9. See e.g., Elden J. Watson, ed., The Orson Pratt Journals (Salt Lake City, 1975), 495-97. Messenger and Advocate (Rigdonite), 401.

10. History of the Church 4:169. James J. Tyler, John Cook Bennett, Colorful Freema­son of the Early Nineteenth Century (Reprinted from the Proceedings of the Grand Lodge of Ohio, 1947). Dale Morgan, A Bibliography of the Churches of the Dispersion (Salt Lake City, 1953), 127-28. Morgan, A Bibliography of the Church [StrangiteJ, 40-41. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City, 1985), 253.

158 1. For a discussion of Crawford's index, see Grant Underwood, "The Earliest Refer­ence Guides to the Book of Mormon: Windows into the Past," Journal of Mormon History 12 (1985): 69-89.

2. "Erastus Snow Sketch Book," 63. Times and Seasons 2:272, 486; 3:702, 830, 846.

159 1. This same ad also appears in the next five issues of the Times and Seasons. 2. "Joseph Smith and Others Trustees &c In Account with John Taylor," Whitney MSS,

UPB. 3. History of the Church 4:468, 494. See e.g., p. 18, line 2 from the bottom; p. 33, line

7; p. 136, line 19; p. 159, line 27; p. 377, line 18; p. 568, line 12 from the bottom.

160 1. History of the Church 4:123-24, 128-29. 2. Times and Seasons 2:510, 544, 551-52. 3. Times and Seasons 3:776. 4. Hyde, Ein Rufaus der Wiiste, 107-8. Marvin H. Folsom states that the misspellings,

inconsistencies, and grammatical errors, together with the many phrases and word choices clearly based on English usage, suggest that Hyde played a significant role in translating the work. Folsom, "The Language of Orson Hyde's Ein Rufaus der Wiiste,'''' Proceedings of the Deseret Language and Linguistic Society, 13 March 1989, Provo, Utah. Hyde also acknow­ledges his limitations with the German language in Ein Rufaus der Wiiste, 114.

5. Hyde, Ein Rufaus der Wiiste, 113-14. Millennial Star 3:96. 6. Times and Seasons 3:949-51. 7. Times and Seasons 2:551-52. 8. An English translation of Ein Rufaus der Wiiste by Justus Ernst is at UPB and US1C.

A translation of the part dealing with the birth of Mormonism by Marvin H. Folsom is in Dean C. Jessee, ed., The Papers of Joseph Smith (Salt Lake City, 1989), 1:405-25.

411

161 1. "Erastus Snow Sketch Book," 83-84.

162 1. "Nauvoo Temple Endowment Register 10 Dec 1845-7 Feb 1846," 36, UPB. "Early Church Information File." "Journal History," 15 January 1833, 8 March 1835, 26 December 1841, 19 October 1842. Millennial Star 8:121; 9:230-31, 266; 10:54, 104; 12:259-60. History of the Church 2:66-68, 184, 204. Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1961), 4:483. International Genealogical Index, UPB. "Deaths," Book 9, p. 371, San Bernardino County Archives, San Bernardino, Ca.

2. Copyright Records, Southern District of New York, 1841—42, vol. 144, no. 481, in Harris, "Copyright Entries." The Prophet, 22 June-13 July 1844.

163 1. "Philadelphia Branch Records, 1842-50," microfilm, US1C. 2. History of the Church 5:288, 349. "Early Church Information File." Morgan, A

Bibliography of the Churches of the Dispersion, 180. Times and Seasons 5:742.

164 1. Paul Alcock was born in 1791 and joined the Baptist church in Gloucestershire. In 1830 he became the Baptist pastor at Sandy Lane, near Devizes, Wilts, and in 1834 he transferred to Berwick St. John's. He took charge of the church at Parley, Dorsetshire, in the neighborhood of Christchurch, Hants, in 1844 and moved to Christchurch in 1851, where he died February 5, 1854. A Manual of the Baptist Denomination for the Year 1854 (London, 1854), 45-46.

2. Millennial Star 4:199-200; 5:76, 167, 172-73; 8:77; 9:30, 80, 282-85; 10:21-23, 267-68. Saints' Herald 2:155; 4:79, 159; 5:1, 52-53, 93; 6:151-54; 7:141; 9:41-43; 11:42-44; 19:355-57; 30:335, 408. "Sacramento, Cal. Branch Report Dec. 31, 1871," in "General Membership Ledger Books," MoInRC. I am grateful to Patricia Struble for bringing these sources to my attention.

165 1. See, e.g., John D. Lee, Mormonism Unveiled; or the Life and Confessions of the Late Mormon Bishop, John D. Lee, ed. W. W. Bishop (St. Louis, 1877), 146. Fawn M. Brodie, No Man Knows My History (New York, 1963), 298-99. Lawrence Foster, "A Little-Known Defense of Polygamy from the Mormon Press in 1842," Dialogue: A Journal of Mormon Thought 9 (winter 1974): 21-34. Foster, Religion and Sexuality, 174-77. Kenneth W. Godfrey, "A New Look at the Alleged Little Known Discourse by Joseph Smith," BYU Studies 9 (1968): 49-53.

David J. Whittaker has pointed out to me that in 1895 Joseph F. Smith discussed divorce with the First Presidency and Quorum of Twelve and referred to Udney Hay Jacob's pamphlet. "Abraham H. Cannon Journal," 10 October 1895, UPB.

The three other 1842 Nauvoo imprints bearing Joseph Smith's name as printer or publisher are items 141, 154, 159.

2. "Nauvoo Temple Endowment Register," 311. "The Life of Norton Jacob," 2, 4-5, 19-20, 46, 153-57, 171-76, 178, typescript, UPB. Udney H. Jacob to Joseph Smith, 6 January 1844, as quoted in Godfrey, "A New Look at the Alleged Little Known Discourse," 53. Salt Lake City Cemetery, Sexton's Record.

3. Udney H. Jacob to Martin Van Buren, 19 March 1840, photocopy, UPB. 4. Wilford Woodruff's Journal 2:191 -92. 5. Oliver Olney, The Absurdities of Mormonism Portrayed (Hancock County, 111.,

1843), 10; this tract is dated at the end, April 1, 1843.

412

6. Lee, Mormonism Unveiled, 146. 7. Dean C. Jessee, ed., "The John Taylor Nauvoo Journal," BYU Studies 23 (summer

1983): 84. 8. Udney H. Jacob to Brigham Young, 5 March 1851, as quoted in Godfrey, "A New

Look at the Alleged Little Known Discourse," 52-53. 9. This explanation was given in 1850 by the British Church authorities when they

condemned Paul Harrison for publishing an extract from The Peacemaker, which he attributed to Joseph Smith. In 1866 Harrison, the "Notorious Apostate, and Anti-Mormon lecturer," was imprisoned for bigamy. Paul Harrison, An Extract of Grand Selections from a Manuscript Entitled the Peace Maker (Manchester, England, 1850). Millennial Star 12:92-93, 280-83; 28:793.

In May 1843, the Times and Seasons did more job printing for Jacob, at a cost of $2. "Joseph Smith, Trustee &c In Account with John Taylor," Whitney MSS, UPB.

167 1. "Early Church Information File." "Journal History," 2 January 1837 (p. 2); 6 February, 13 March, 20 July 1838; 29 November 1839 (p. 12); 10 April 1843; 15 April, 7 July 1844; 11 April 1848. "Nauvoo Temple Endowment Register," 62, 166. Milton V. Backman, Jr., A Profile of Latter-day Saints ofKirtland, Ohio and Members ofZions Camp 1830-1839 (Provo, Utah, 1982), 52.

168 1. History of the Church 5:8, 86-87. Brodie, No Man Knows My History, 323-30. 2. History of the Church 5:173-79, 205-6, 209-46, 252. Scott H. Faulring, ed., An

American Prophet's Record: The Diaries and Journals of Joseph Smith (Salt Lake City, 1987), 258-93. Times and Seasons 4:65-71. Wilford Woodruff's Journal 2:212.

3. History of the Church 5:246. Faulring, An American Prophet's Record, 287-92. 4. Michael Hicks, "Joseph Smith, W. W. Phelps, and the Poetic Paraphrase of 'The

Vision'," Journal of Mormon History 20 (fall 1994): 68-69. 5. History of the Church 4:20, 282, 287, 296; 6:341, 362. Lyndon W. Cook, "William

Law, Nauvoo Dissenter," BYU Studies 22 (1982): 47-72. Dean C. Jessee, ed., The Papers of Joseph Smith (Salt Lake City, 1992), 2:565.

169 1. "Journal History," 29 November 1841; 30 January, 6-12 April, 11 May 1842; 19 April, 2, 16 May, 30 July, 1,5, 17 August, 9, 11, 20 September, 30 October, 25 November 1843.

170 1. "Journal History," 18 March 1843, 1-2.

171 1. Autobiographical Sketch of Belinda Marden Pratt, Salt Lake City, 17 February 1884, photocopies at UPB and US1C.

2. History of the Church 5:322-23. "Journal History," 1 April 1843. Dollar Weekly Bostonian, 9 July 1842. Wilford Woodruff's Journal'2:285-86.

172 1. James and Woodburn were printing the Millennial Star at this time. After March 15, 1846, James and Woodburn became R. James. The fifth edition was published in 1847.

413

2. Thomas Ward and Hiram Clark to the First Presidency, 1 March 1843, in "Manu­script History of the British Mission," USIC. The back wrapper of Letters by Oliver Cowdery to W. W. Phelps (Liverpool, England, 1844) also advertises the hymnal at 2s.

3. Millennial Star 13:249. 4. Millennial Star 1:49-51,70, 166-68, 296; 3:112, 124-25; 4:16,94, 108-9, 145-48,

159; 5:128; 7:8-9, 44; 16:363. Jenson, Biographical Encyclopedia, 4:338-39. Juanita Brooks, ed., On the Mormon Frontier: The Diary of Hosea Stout (Salt Lake City, 1964), 2:506. Donald R. Shaffer, "Hiram Clark and the First LDS Hawaiian Mission: A Reap­praisal," Journal of Mormon History 17 (1991): 94-109.

5. "Early Church Information File." Millennial Star 1:69-71, 166-68, 303, 311; 2:61, 96, 112, 144, 155, 176; 3:31, 192; 4:33, 175; 5:14, 28; 7:1; 8:30-31,43-44; 9:45, 231; 10:198. "Journal History," 26 March 1845; 5, 7 August 1875. George D. Smith, ed., An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, 1991), 129-31. "European Emigration Card Index 1849-1925," microfilm, UPB. Deseret News 24:444. Deseret Evening News, 6 August (p. 3), 9 August (p. 3) 1875.

173-74 1. Thomas Ward and Hiram Clark to the First Presidency, 1 March 1843, in "Manuscript History of the British Mission."

2. Richard L. Evans, A Century of "Mormonism" in Great Britain (Salt Lake City, 1937), 244.

175 1. In a letter of August 16, 1842, James Arlington Bennet objected to the name of The Wasp and urged that "mildness should characterize everything that comes from Nauvoo; and even a name, as Peleg says in his ethics, has much influence on one side or the other." History of the Church 5:114.

2. The shop apparently had a second press by September 21,1842. History of the Church 5:165. See also Brigham Young to Messrs. Babbitt, Heywood, and Fullmer, 27 September 1846, in "Journal History," 28 September 1846, 1-2.

3. The Neighbor, 8 January 1845, promised: "Having received a supply of paper for the Neighbor, we shall endeavor to make our weekly issue regularly hereafter."

4. See also St. Louis Daily New Era, 29 June 1846, in "Mormons in Ohio, Illinois, Missouri, Etc. News Clippings," 8:325, UPB.

176 1. "Biography and Journal of William I. Appleby," 3, 39, USIC. Jenson, Biographical Encyclopedia, 4:330-31. "Philadelphia Branch Records 1842-50," microfilm, USIC. "Early Church Information File." "Temple Index Bureau," microfilm, UPB.

2. "Biography and Journal," 101-2. W. I. Appleby, Mormonism Consistent! (Wilming­ton, Del., 1843), 7-8.

177 1. "Early Church Information File." "Nauvoo Temple Endowment Register," 6. Jenson, Biographical Encyclopedia, 2:684-85. Esshom, Pioneers and Prominent Men of Utah, 1083. "The Life and Travels of Noah Packard," in Voices from the Past: Diaries, Journals, and Autobiographies (Provo, Utah, 1980). Springville City Cemetery Records.

2. "The Life and Travels of Noah Packard," 5-6. "Journal History," 1 September, 28 October, 3 December 1843.

3. Packard actually refers to Fleming's tract as The Midnight Cry, which apparently was the cover title; see the preface of the 1842 edition. A Synopsis of the Evidences was

414

published in three editions: Portland, Maine, 1840 (52+ pp.); Newark, New Jersey, 1841 (77 pp.); and Boston, 1842 (76 pp.). Packard's references to the work make it clear that he was responding to the third edition; see, e.g., Political and Religious Detector, 23, 25, 27; A Synopsis of the Evidences, (2nd ed.) pp. 64, 58, and (3rd ed.) pp. 63-64, 57.1 am grateful to Jean Rainwater, Hay Library, Brown University, for checking the second edition for me.

For a biographical sketch of William Miller see Dictionary of American Biography, s.v. "Miller, William."

Lorenzo D. Fleming (1808-67) was a minister in Portland, Maine, when he espoused the Adventist cause of William Miller about 1840. He was also an abolitionist and a temperance advocate. He edited the Millerite paper Glad Tidings, and in addition to A Synopsis of Evidences, he wrote New Testament Companion (1839) and First Principles of the Second Advent Faith (1844). Seventh-day Adventist Encyclopedia (Washington, D.C., 1966), 409.

178 1. History of the Church 5:379. 2. The Gospel Light, 8. Millennial Star 26:231-32, 247-48, 262-64, 279-81, 294-96. 3. History of the Church 6:81-82. 4. History of the Church 6:369. "Journal History," 1 March 1844, 3.

179 1. Mervin B. Hogan, "The Erection and Dedication of the Nauvoo Masonic Temple," typescript, UPB. History of the Church 5:446.

180-81 1. Much nonsense has been written about the Kinderhook plates, on both sides of the issue. A good account is Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to be a Nineteenth-Century Hoax," Ensign, August 1981, 66-74.

2. The Prophet, 24 August 1844, advertised the broadside at 60 each. 3. History of the Church 5:372, under the date May 1, 1843, has Joseph Smith saying

with regard to the Kinderhook plates, "I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth." But Kimball in "Kinderhook Plates Brought to Joseph Smith" points out that this was rewritten, in the first person, into the "History of Joseph Smith" by Leo Hawkins in 1855 from an entry in William Clayton's journal; and Kimball further argues that Clayton was merely repeating rumors that were then circulating about Nauvoo. Joseph Smith's journals, kept for him by Willard Richards, has only one reference to the Kinderhook plates: "Sunday, May 7th 1843 Forenoon visited by several gentlemen concerning the plates which were dug out [of] a mound near Qunig [Kinderhook, Pike County, Illinois]. Sent by W[illialm Smith to the office for Hebrew Bible and Lexicon." The entry for May 1, 1843, reads in total, "Rode out (in the] forenoon and afternoon." Faulring, An American Prophet's Record, 375-76.

4. Harris's letter is printed in "A Hoax," Journal of the Illinois State Historical Society 5(1912): 271-73; Fugate's is printed in W. Wyl, Mormon Portraits (Salt Lake City, 1886), 207-8.

5. Kimball, "Kinderhook Plates Brought to Joseph Smith," 68-70.

182 1. Fawn M. Brodie, No Man Knows My History (New York, 1963), 348ff. Donna Hill, Joseph Smith the First Mormon (New York, 1977), 324ff. History of the Church 5:422, 431,

415

435-36, 438-79. Evidence Taken on the Trial of Mr. Smith, 1-3, 38. Wm. Reese Co., Catalogue One Hundred Fifty-Four (New Haven, Ct., 1996), item 83.

For biographical sketches of Cyrus Walker, see Newton Bateman and Paul Selby, eds., Historical Encyclopedia of Illinois (Chicago, 1899), 547; or S. J. Clark, History of McDonough County Illinois (Springfield, 111., 1878), 306-11.

2. History of the Church 5:484-85. Times and Seasons 4:240. 3. History of the Church 5:493, 497, 511. 4. History of the Church 5:511-13. 5. George White Pitkin was born in Hartford, Vermont, May 17, 1801, joined the

Church in May 1831, and served as sheriff of Portage County, Ohio. He and his family crossed the plains to Utah in 1848 and eventually settled in Cache Valley, where he died on November 26, 1873. Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1964), 7:252-55. "Biography of George White Pitkin," microfilm, UPB. Susan Easton Black, Membership of The Church of Jesus Christ of Latter-day Saints J 830-1848 (Provo, Utah, 1989), 35:42-45.

6. Thomas Ford, History of Illinois (Chicago, 1854), 319. For an account of the events surrounding the Mormons' shift to Walker's opponent, see History of the Church 5:526-27; and Brody, No Man Knows My History, 352-54.

183 I. David J. Whittaker, "East of Nauvoo: Benjamin Winchester and the Early Mormon Church," Journal of Mormon History 21 (fall 1995): 55-81. History of the Church 5:403, 409-12. Times and Seasons 3:862; 4:27-28; 5:670, 701.

2. Copyright Records, Eastern District of Pennsylvania 1841-44, vol. 270, no. 32, in Roger W. Harris, "Copyright Entries Works by and About the Mormons, 1829-1870," photocopy, UPB.

3. Hedlock gave Winchester a note for the books he took to England, apparently in the amount of $300. Two years later this note was still unpaid, and it passed to Sam Brannan as part of the settlement of a slander suit between Winchester and William Smith. Samuel Brannan to Brigham Young, 22 July 1845; Brannan to Young, 29 August 1845; Brannan to Young, 31 October 1845; US1C. Whittaker, "East of Nauvoo," 70-72.

4. Millennial Star 4:112. The Prophet, 22 June-13 July 1844.

184 1. "Philadelphia Branch Records, 1842-50." Walter W. Smith, "History of Philadel­phia Branch," Journal of History 12(1919): 114-17.

185 1. Anthony Gilby (c. 1510-85) received a B.A. from Christ's College, Cambridge, in 1531-32, and an M.A. in 1535. A strong Puritan, he sought refuge in Geneva during the reign of Queen Mary and was pastor of the English Church there. He was one of the translators of the Geneva or Breeches Bible of 1560. John Venn and J. A. Venn, Alumni Cantahrigienses I (Cambridge, 1922), 2:215. A. S. Herbert, Historical Catalogue of Printed Editions of the English Bible (London and New York, 1968), 61.

2. Millennial Star 1:69, 71, 301 -4 ; 11:196. "Early Church Information File." 3. Millennial Star 4:35, 96; 8:68, 156; 9:22; 10:54; 53:576. Family Group Record of

Samuel Downes, microfilm 598,967, UPB.

186 1. History of the Trials of Elder John Hardy (Boston, 1844), 2. "Journal History," 9 October 1844. Wilford Woodruff's Journal 2:471-74.

416

2. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal, 1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961), 281-86. See also "A Comprehensive List of Hymns Appearing in Official Hymnals of The Church of Jesus Christ of Latter-day Saints, 1835-1950," accompanying Macare's dissertation.

3. Macare, "The Singing Saints," and "A Comprehensive List."

187 1. History of the Church 5:537-38; 6:4-8. 2. History of the Church 6:62-63. 3. Faulring, An American Prophet's Record, 428. History of the Church 6:80. 4. History of the Church 6:83. Millennial Star 26:311. 5. History of the Church 6:88-95. Millennial Star 26:311. 6. Faulring, An American Prophets Record, 429. History of the Church 6:95. Wilford

Woodruff's Journal 2:330. "Joseph Smith and Others Trustees &c In Account with John Taylor," Whitney MSS, UPB.

7. History of the Church 6:98-99. Wilford Woodruff's Journal 2:329-30. 8. Congressional Globe 13:497. Bullock's docketed draft of this memorial is in the

National Archives; microfilm 298 #20, UPB.

188 1. History of the Church 6:99-110, 122-24, 145-48,212. Times and Seasons 4:375-76; 5:392-93. Faulring, An American Prophet's Record, 431.

Avery was born in Oswego County, New York, July 1, 1797 or 1798. He lived in Far West in 1838, and in January 1840 he was ordained the president of the elders quorum in Montrose, Iowa. He worked as a carpenter on the Nauvoo Temple and participated in its ordinances, but subsequently was cut off from the Church, apparently because he had joined James J. Strang. Avery served on the Strangite high council at Voree for about two years, until he was dropped in June 1848 for "trying to bring the [Strangite] Church and its authorities into disrepute." "Early Church Information File." "Nauvoo Temple Endowment Register," 148. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record (Salt Lake City, 1983), 188, 196. History of the Church 4:54; 7:326. John J. Hajicek, ed., Chronicles of Voree 1844-1849 (Burlington, Wise, 1992), 95, 98, 105, 122, 143, 147, 151, 166.

2. History of the Church 6:107, 124-32, 262. Millennial Star 27:88-89.

189 1. Mormonism Consistent!, 2-12. Wickersham, An Examination of the Principles of Mormonism, 3-4, 6-7. "Biography and Journal of William I. Appleby," 102-6, US1C. The issue of the Delaware Republican containing Appleby's article is not located; a single copy of Wickersham's pamphlet is located, at UPB.

William Wharton, "of Philadelphia," was called to labor as a missionary in Wilmington in April 1843. After the death of Joseph Smith, he followed Sidney Rigdon for a time. History of the Church 5:347-48. Messenger and Advocate (Rigdonite), 64, 80, 96, 112, 168.

2. "Biography and Journal of William I. Appleby," 107, 110-11, 113-14. Amos H. Wickersham was born in Pennsylvania about 1806. He was register of wills

in New Castle County, Delaware, December 1847-February 1854, and chairman of the town council of New Castle township in 1851. He died in New Castle, October 6, 1854. 1840 Delaware census, New Castle County, 132; 1850 census, New Castle County, 287. J. Thomas Scharf, History of Delaware (Philadelphia, 1888), 2:621. God With Us: A Continuing Presence and the Vital Records Taken from the Parish Registers of Immanuel Church, New Castle, Delaware (N.p., 1986), 130. George A. Talley, A History of the Talley Family on the

417

Delaware and their Descendants (Philadelphia, 1899), 89-90. A. H. Wickersham, "Petition for Town of New Castle," 15 January 1851, Delaware Historical Society, Wilmington.

191—92 1. Defence of Elder William Smith. 2. Messenger and Advocate (Rigdonite), 168.

193 I. History of the Church 4:179,231. 2. Deseret News 5:325. "Journal History," 19 October 1842, 4 September 1844, 29

November 1855. History of the Church 5:153, 155, 162, 164-65. The Prophet, 29 June, 7 September, 5 October, 2 November 1844. "Biography and Journal of William I. Appleby," 168. Millennial Star 9:275. W. I. Appleby, Circular to the Church of Christ of Latter-day Saints, in the East (Philadelphia, 1847), 6. M. Sirrine, Circular to the Church of Jesus Christ of Latter Day Saints in the East (New York? 1847?). Gospel Herald, 6 September 1849, 116. George C. Groce and David H. Wallace, The New-York Historical Society's Dictionary of Artists in America 1564-1860 (New Haven, Ct., 1957), 544. National Academy of Design Exhibition Record 1826-1860 (New York, 1943), 2:100.

The David Rogers issue is complicated by the presence of a third David Rogers, son of Noah Rogers, born May 24, 1828, who came to Utah in 1849 and died in St. George in 1903.

3. History of the Church 5:410-12,417,453; 6:2. Times and Seasons 4:218; 5:387-88. Millennial Star 5:7.

197 1. Compare, for example, the footnote in Letter III, the last paragraph in Letter III, the first sentence and second paragraph of Letter IV, the first two paragraphs in Letter V, the first four paragraphs of Letter VI, and the first six paragraphs of Letter VII.

2. Millennial Star 8:144. "European Mission Financial Records," vol. 6 (1846-49), US1C.

3. In the Times and Seasons, Letter III has thirteenth in place of 15th, while Letter IV is reprinted as in the Messenger and Advocate.

4. Larry C. Porter, "Reverend George Lane—Good 'Gifts,' Much 'Grace,' and Marked 'Usefulness'," BYU Studies 9 (1969): 321-40. Wesley P. Walters and Richard Bushman, "Roundtable: The Question of the Palmyra Revival," Dialogue: A Journal of Mormon Thought 4 (spring 1969): 59-100.

5. Marvin S. Hill, "Joseph Smith and the 1826 Trial: New Evidence and New Difficulties," BYU Studies 12 (1972): 223-33. Wesley P. Walters, "Joseph Smith's Bain-bridge, N.Y, Court Trials," The Westminster Theological Journal 36 (1974): 123-55. Gordon A. Madsen, "Joseph Smith's 1826 Trial: The Legal Setting," BYU Studies 30 (spring 1990): 91-108.

198 1. History of the Church 4:593, 600-1; 5:112-14, 156-59, 162-64, 170-72, 556; 6:71-78, 230-33, 244; 7:429, 483, 488, 528. Millennial Star 26:281.

James Arlington Bennet (1788-1865) was actually born in New York. Lyndon W. Cook, "James Arlington Bennet and the Mormons," BYU Studies 19 (1979): 247-49. Dean C. Jessee, ed., The Papers of Joseph Smith (Salt Lake City, 1992), 2:525.

2. Faulring, An American Prophet's Record, 426-27'. 3. Millennial Star 9:208.

418

199 1. For a biographical sketch of John Wentworth see Dictionary of American Biography, s.v. "Wentworth, John." Sketches of Wentworth and George Barstow are in Jessee, The Papers of Joseph Smith (Salt Lake City, 1989), 1:427-29. Barstow's History of New Hampshire came out in two editions: Concord, 1842; and Boston, 1853. The note in the Times and Seasons gives Barstow's name as Bastow.

2. Faulring, An American Prophet's Record, 436. 3. For a biographical sketch of J. B. Turner, author of Mormonism in All Ages, see

Dictionary of American Biography, s.v. "Turner, Jonathan Baldwin."

200 1. History of the Church 6:362.

201 1. Calhoun's and Clay's letters are in Times and Seasons, 1 January and 1 June 1844. Cass's letter is in "Journal History," 9 December 1843.

2. Faulring, An American Prophet's Record, 443-44. 3. History of the Church 6:187-89, 197, 210, 214, 224-26. Faulring, An American

Prophet's Record, 444-45. Richard D. Poll, "Joseph Smith and the Presidency, 1844," Dialogue: A Journal of Mormon Thought 3 (autumn 1968): 17-21. Kenneth W. Godfrey, "Causes of Mormon non-Mormon Conflict in Hancock County, Illinois, 1839-1846" (Ph.D. diss., Brigham Young University, 1967). Wilford Woodruff's Journal 2:349. "Joseph Smith and Others Trustee &c In Account with John Taylor," Whitney MSS, UPB. The Nauvoo Neighbor advertised Views in its issue of February 28.

4. History of the Church 6:230-33, 244-45, 248, 268, 356. Wilford Woodruff's Journal 2:366. Faulring, An American Prophet's Record, 458, 476-77. George D. Smith, ed., An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, 1991), 126-27, 129-31, 153-54. Millennial Star 26:328. Bennet denied he was of foreign birth but declined the nomination. Godfrey, "Causes of Mormon non-Mormon Conflict," 62 n. 69. Cook, "James Arlington Bennet and the Mormons," 247. See also item 198.

5. History of the Church 6:321-26,335-40. This list was reprinted in Nauvoo Neighbor, 17 April 1844.

6. See, e.g., B. H. Roberts, A Comprehensive History of the Church of Jesus Christ of Latter-day Saints (Salt Lake City, 1930), 2:209.

7. See, e.g., "Autobiography of Dr. Ephraim Ingals," Journal of the Illinois State Historical Society 28 (1936): 295. George Miller, Correspondence of Bishop George Miller with the Northern Islander (Burlington, Wise? 1916?), 20. Wilford Woodruff's Journal 2:349, 366ff. History of the Church 6:516.

8. Faulring, An American Prophet's Record, AAA. Wilford Woodruff's Journal 2:349. On August 6, 1863, Phelps wrote to Brigham Young that he had been ordained by Joseph Smith to write Views. Godfrey, "Causes of Mormon non-Mormon Conflict," 36 n. 28.

9. These errors are: tranquility, p. 3, line 4 from the bottom; surprized, p. 4, line 12; imports for imposts, p. 4, line 22; enterprize, p. 5, lines 21 and 28; Aact, p. 5, line 21; Father's for Fathers, p. 5, line 37; Crocketts for Crockford's, p. 5 line 44; bases for basis, p. 6, line 12; Munroe, p. 6, line 25; teritory, p. 6, line 28; and for an, p. 7, line 31; puseudo, p. 8, line 31; Our- for Cur-, p. 9, line 3; teritory, p. 11, lines 46 and 47; enterprize, p. 11, line 49; and petioned, p. 11, line 50.

10. History of the Church 6:386-97. Poll, "Joseph Smith and the Presidency," 20.

419

202 1. During this period, and for most of its run, The Prophet advertised An Appeal to the Inhabitants of the State of New York on its back page at 250 each or $12 per hundred. New- York Messenger, 144.

2. History of the Church 6:83-95, 98-99. 3. Autobiography of Parley Parker Pratt (New York, 1874), 367.

203 1. Times and Seasons 5:506. History of the Reorganized Church of Jesus Christ of Latter Day Saints (Independence, Mo., 1951), 3:199, 319, 495, 737-42. Saints' Herald 28:260.

204 1. Rigdon's memorial was actually presented to the Pennsylvania legislature: Journal of the Senate of the Commonwecdth of Pennsylvania (Harrisburg, Pa., 1844), 208-9.

2. For biographical data on Benjamin Andrews, Alphonso Young, and Phineas Richards see, respectively, Black, Membership of the Church, 2:378; 48:30; and Jessee, The Papers of Joseph Smith, 2:584.

205 1. History of the Church 6:81-83, 369. "Journal History," 1 March 1844, 3. 2. "Journal History," 1 March 1844, 3. 3. This estimate is high, of course, by a factor of about five.

206 1. Mervin B. Hogan, "The Erection and Dedication of the Nauvoo Masonic Temple," typescript, UPB. Wilford Woodruff's Journal 2:373. History of the Church 6:287.

Brigham Young baptized W. G. Goforth on April 8, 1845. History of the Church 7:394. 2. James C. Bilderback, "Masonry and Mormonism: Nauvoo, Illinois—1841-1849"

(master's thesis, University of Iowa, 1937), 67-70.

207 1. Stanley B. Kimball, "Also Starring Brigham Young," Ensign 5 (October 1975): 51-52.

2. History of the Church 6:343, 349-50. Nauvoo Neighbor, 1 May 1844, 2. Warsaw Signal, 15 May 1844,3.

3. Tullidge's Quarterly Magazine 1 (January 1881): 347. Edward W. Tullidge, History of Salt Lake City (Salt Lake City, 1886), 740-67. John S. Lindsay, The Mormons and the Theatre (Salt Lake City, 1905), 4-7, 28-49. Messenger and Advocate (Rigdonite), 347^8, 427-28, 496. Salt Lake Tribune, 1 April 1890, 4-5. Black, Membership of the Church, 28:833. International Genealogical Index, UPB.

208 1. Faulring, An American Prophet's Record, 472. History of the Church 6:342^13. 2. Faulring, An American Prophet's Record, 473. History of the Church 6:343. 3. Nauvoo Neighbor, 22 May 1844. Faulring, An American Prophet's Record, 479-80. 4. Smith, An Intimate Chronicle, 129-31, 158.

211 1. The Prophet, 18 May 1844. Times and Seasons 5:524-26. 2. The Prophet, 25 May, 15 June, 24 August 1844. New-York Messenger, 157. Henry J. Doremus was born in New Jersey, June 4, 1801. He married Harriet Fairbanks

in New York six days before the first issue of The Prophet came out. He was a pioneer of 1847 and died in Salt Lake City, August 14, 1889. "Nauvoo Temple Endowment Register,"

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174. Black, Membership of the Church, 14:251-53. Kate B. Carter, Heart Throbs of the West (Salt Lake City, 1947), 8:428.

3. New-York Messenger, 157. The Prophet, 26 April 1845. S. Brannan to B. Young, 22 July 1845; Brannan to Young, 29 August 1845; US1C.

4. The Prophet, 21 December 1844. 5. The Prophet, 2 November 1844. 6. See e.g., The Prophet, 17 August, 19 October 1844; 8 March 1845. 7. "Journal History," 9 October, 3 December 1844. Wilford Woodruff's Journal

2:471-74. 8. Times and Seasons 3:844-45; 4:13; 5:457, 681. History of the Church 5:552.

Messenger and Advocate (Rigdonite), 168, 172, 367, 396, 399. Gospel Herald, 6 September (p. 116), 25 October (p. 155), 8 November (p. 174), 15 November (pp. 182-83) 1849.

9. Frank Soule, John H. Gihon, and James Nisbet, The Annals of San Francisco (New York, San Francisco, and London, 1855), 748-53. Jenson, Biographical Encyclopedia, 3:606-7. Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1960), 3:474-85. Reva Scott, Samuel Brannan and the Golden Fleece (New York, 1944). Louis J. Stellman, Sam Brannan: Builder of San Francisco (New York, 1953). Dictionary of American Biography, s.v. "Brannan, Samuel."

212 1. "Alfred Cordon's Journal, 1841 -44," 194-95, 199-205, US1C. Times and Seasons 5:505, 606. The summary in the Times and Seasons gives the dates of the conference as May 24 and 25.

2. "Early Church Information File." "Journal History," 1 October 1844, 4-6. Times and Seasons 5:764. Hajicek, Chronicles of Voree, 34-35, 48-51, 53, 58-59, 75, 79, 105, 123-28, 130-34, 144. Northern Islander, 1 May 1856, 2. "A History of the Church at the City of James, Beaver Island, State of Michigan, U.S.A., 1847-1855: Commonly Called the 'Beaver Island Record'," 27, 46, 48, 55, photocopy, UPB. I am grateful to John Hajicek for bringing the last two sources to my attention.

213 1. Times and Seasons 5:505-6. 2. "An Account of the Life of Elisha Hurd Groves," US1C. Cannon and Cook, Far West

Record, 101, 123.

214 1. New-York Messenger, 144.

215 1. Times and Seasons 5:506. Leonard J. Arrington, Charles C. Rich (Provo, Utah, 1974), 79-81. "The Life of Norton Jacob," 7-10, typescript, UPB.

216-17 1. Times and Seasons 5:505-6. 2. "Early Church Information File." "Nauvoo Temple Endowment Register," 27.

Black, Membership of the Church, 47:981-83. Smith, An Intimate Chronicle, 129-30. "Journal History," 24 October 1846, 2 October 1848.

218 1. Sabin (83244B) lists this edition and locates a copy at the RLDS Church which has since disappeared. The only presently located copy, at the LDS Church, has two small views of the Nauvoo Temple in pencil on the blank p. 12.

421

219 1. "Lorenzo Snow Journal 1840-44," 48-50, US1C. Times and Seasons 5:505.

220 1. Early Scenes in Church History (Salt Lake City, 1882), 23-24. Times and Seasons 5:505.

2. Jenson, Biographical Encyclopedia, 1:485-87. Andrew Jenson, Church Chronology (Salt Lake City, 1914), 17, 37, 46, 51, 56, 80, 101, 208. Loretta D. Nixon and L. Douglas Smoot, Abraham Owen Smoot: A Testament of His Life (Provo, Utah, 1994).

222 1. Nauvoo Neighbor, 2 October 1844, reprints letters from Sidney Rigdon and Orson Hyde "from the People's Organ." But this refers to the St. Louis daily People's Organ, which carries Rigdon's and Hyde's letters in its issues of September 16 and September 18, respectively.

2. The People's Organ, 7.

223 1. History of the Church 6:357, 363. Faulring, An American Prophet's Record, All. A copy of Prospectus of the Nauvoo Expositor is at US1C; it is reproduced in Lyndon W. Cook, "William Law, Nauvoo Dissenter," BYU Studies 22 (1982): 69. See also Dale Morgan, A Bibliography of the Churches of the Dispersion (Salt Lake City, 1953), 121.

2. William Law, his brother Wilson, and Robert D. Foster were excommunicated on April 18, 1844. Ten days later they met with other dissidents at Wilson Law's home and organized a new church with William Law as president, Wilson his counselor, R. D. Foster and Francis M. Higbee apostles, and Charles Ivins the bishop. Wilson Law was dismissed from the Nauvoo Legion on May 9, Foster on May 10. Francis M. Higbee and Charles Ivins were excommunicated on May 18. Emmons was dropped from the city council on June 8. Chauncey L. Higbee had been cut off on May 24,1842, for "unchaste and unvirtuous conduct towards certain females, and for teaching it was right, if kept secret." History of the Church 4:286, 296; 5:18; 6:341, 346-47, 355, 362, 398, 436. Faulring, An American Prophet's Record, 475. William Law to the Editors of the Upper Mississippian, August 1844, in Warsaw Signal, 18 September 1844, 2.

Charles Ivins (1799-1875) was born in Cream Ridge, New Jersey, and converted to the Church by Benjamin Winchester. He moved to Nauvoo in 1841, and then to Keokuk in 1844, where he lived until his death. In Keokuk he ran a hotel, Ivins House, and was a town alderman. Jessee, The Papers of Joseph Smith, 2:557.

Charles A. Foster (1820-?), a physician, was born in England and seems to have come to Nauvoo about 1844. In 1860 he was living in Chicago. History of the Church 6:344-45, 348-49, 413-14, 426. 1860 Illinois census, Chicago 5 W., 10.

Robert D. Foster (1811-78), also a physician, was born in Northampton, England. He converted to Mormonism in 1839 and was a regent of the University of Nauvoo and a Hancock County magistrate. By 1850 he had moved to Canandaigua, New York, where he practiced medicine, and by 1860 he had returned to Illinois and was living in Loda, Iroquois County, where he died. Three years before his death, he wrote to Joseph Smith III and affirmed his belief in the prophetic calling of Joseph Smith, Jr. Jessee, The Papers of Joseph Smith, 2:545-46. History of the Reorganized Church of Jesus Christ of Latter Day Saints, 4:93-94. 1850 New York census, Ontario County, Canandaigua, 174. 1860 Illinois census, Iroquois County, 297.

Chauncey Lawson Higbee (1821 -84) was born in Clermont County, Ohio. Subsequent to leaving Nauvoo, he studied law and entered its practice in Pike County, Illinois. He was

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elected to the Illinois legislature in 1854, to the state senate in 1858, to a circuit judgeship in 1861, and to the appellate court in 1877. He died at Pittsfield, Pike County. Jessee, The Papers of Joseph Smith, 2:552.

Francis Marion Higbee (1820-?) was also born in Clermont County, Ohio, joined the Church in time to be driven from northern Missouri, and settled in Nauvoo, where he was a colonel in the Nauvoo Legion. He remained in Hancock County at least until 1850, and died in New York. Jessee, The Papers of Joseph Smith, 2:553.

Sylvester Emmons (1808-81) was a native of Hunterdon County, New Jersey. He studied law in Philadelphia, and in January 1842 he came to Nauvoo, where he was elected to the city council thirteen months later. In 1844 he moved to Beardstown, Cass County, Illinois, and there he ran the Beardstown Gazette until 1852, served nine years as circuit clerk, filled two terms as mayor, served several terms as county master of chancery, and was justice of the peace. History of the Church 5:264-65; 6:438. Times and Seasons 3:686. William H. Perrin, History of Cass County, Illinois (Chicago, 1882), 239. I am grateful to Dean Jessee for bringing this source to my attention.

3. Linda K. Newell and Valeen T. Avery, Mormon Enigma: Emma Hale Smith (Garden City, N.Y., 1984), 95-105, 130-56. Lawrence Foster, Religion and Sexuality: Three Ameri­can Communal Experiments of the Nineteenth Century (New York, 1981). Smith, An Intimate Chronicle, 110. Cook, "William Law, Nauvoo Dissenter," 47-72.

4. History of the Church 6:430, 432-48. Dallin H. Oaks, "The Suppression of the Nauvoo Expositor," Utah Law Review 9 (1965): 862-903. Morgan, A Bibliography of the Churches of the Dispersion, 122-23. Copies of the Expositor itself are at IHi, NN, UPB, and US1C.

5. History of the Church 6:462-66, 483. 6. History of the Church 6:496. Faulring, An American Prophet's Record, 492. Thomas Bullock (1816-85) was born in Staffordshire, England, began working as a

law office clerk at age thirteen, secured a position as a government tax agent eight years later, and joined the Mormon Church in November 1841. In the spring of 1843 he and his family immigrated to Nauvoo, where he worked as one of Joseph Smith's scribes. He was one of the clerks of the first overland pioneer company. In Utah he served as chief clerk of the territorial House of Representatives, Salt Lake County recorder, secretary of the Nauvoo Legion, and secretary to Brigham Young and the Twelve. He died in Coalville, Summit County, Utah. Jerald F. Simon, "Thomas Bullock as an Early Mormon Historian," BYU Studies 30 (winter 1990): 71-88. Gregory R. Knight, "Introduction to the 1845-1846 Journal of Thomas Bullock," BYU Studies 31 (winter 1991): 5-10. Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1965), 8:229-96.

224 1. History of the Church 6:453-66, 479, 487-91. Oaks, "The Suppression of the Nauvoo Expositor."

2. History of the Church 6:492-505. Oaks, "The Suppression of the Nauvoo Exposi­tor." Warsaw Signal, 19 June 1844, 2: "We expect a six pounder to morrow night from Quincy."

3. Jenson, Biographical Encyclopedia, 1:62-66.

225 1. Maynard J. Brichford, Robert M. Sutton, and Dennis F. Walle, Manuscripts Guide to Collections at the University of Illinois at Urhana-Champaign (Urbana, 111., 1976), 184. International Genealogical Index, UPB. Thomas Gregg, The Prophet of Palmyra (New York,

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1890 ), 299. Abigail Deming to Stephen Deming, 23 September 1845, as quoted in Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy: The Trial of the Accused Assassins of Joseph Smith (Urbana, 111., 1975), 206 n. 7. History of the Church 7:45, 111, 439. Nauvoo Neighbor, 10 September 1845, 3.

226-27 1. Hart Fellows was born in Massachusetts, June 14, 1797, and was one of the pioneer settlers of Schuyler County, Illinois, locating there in 1824. In Schuyler he held such offices as circuit court clerk, county clerk, county recorder, probate judge, commander of the militia, and postmaster. About 1850 he moved to California, where he surveyed part of San Francisco and served as a county judge. He died in Sacramento, December 25, 1878. The Schuylerite 1:9, 13-14, 27, 63, 100; 3:56; 8:9. 1840 Illinois census, Schuyler County, 108; 1850 census, Schuyler County, 305. 1860 California census, Placer County, 713. International Genealogical Index, UPB.

Abraham Jonas (1801-64) was born in Devonshire, England, and came to America in 1819. In 1825, he moved to Kentucky where he served in the state legislature and as grand master of the Grand Lodge of Kentucky Freemasons. Again in Illinois he served a term in the state legislature and as grand master of the Grand Lodge of Illinois, 1840-42 (see item 140). He was admitted to the Illinois bar in 1844 and practiced law in Quincy until his death. Jessee, The Papers of Joseph Smith, 2:560.

For a biographical sketch of Thomas Ford, see Dictionary of American Biography, s.v. "Ford, Thomas."

2. History of the Church 7:165. Benjamin F. Gue, History of Iowa (New York, 1903), 4:219-20. Nelson C. Roberts and S. W. Moorhead, eds., Story of Lee County, Iowa (Chicago, 1914), 1:302-3. The History of Lee County, Iowa (Chicago, 1879), 543.

3. History of the Church 7:165. 1850 Iowa census, Des Moines County, 468; 1860 census, Des Moines County, 692; 1870 census, Bremer County, 356. The History of Des Moines County, Iowa (Chicago, 1879), 401, 479-80, 495. History of Butler and Bremer Counties, Iowa (Springfield, 111., 1883), 862-63. W. V. Lucas, Pioneer Days of Bremer County, Iowa (Waverly, Iowa, 1918), 66-67, 119, 127. Maureen Ursenbach Beecher, "Letters from the Frontier: Commerce, Nauvoo, and Salt Lake City," Journal of Mormon History 2 (1975): 43^44. I am grateful to Dean Jessee for calling this last source to my attention.

228 1. "Journal History," 17 July 1844. 2. History of the Church 7:223, 226-27'. The election returns are reported in Signal,

Extra, Wednesday, 7 August 1844, and in Nauvoo Neighbor, 14 August 1844.

229 1. History of the Church 6:107, 116, 124-32, 262. Millennial Star 27:88-89. 2. History of the Church 6:125-32. 3. Congressional Globe 13:497. The docketed copies of both memorials are in the

National Archives; microfilm 298 #20, UPB. 4. The draft of this compensation bill is also in the National Archives; microfilm 298

#20, UPB. 5. "Journal History," 12 April (pp. 2-3), 26 April (p. 4) 1844. Prophetic Almanac for

1845, 18-19. At this same time, the Mormons submitted two other petitions to the U.S. Congress.

On March 21,1844, Joseph Smith directed Willard Richards to draw up a memorial asking

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Congress to authorize Smith to raise 100,000 armed volunteers to police the frontiers of Oregon and Texas. This memorial is dated March 26, 1844. Orson Hyde left for Washington with it on April 14. On May 6, Semple submitted it to the Senate, which referred it to the committee on foreign relations, where it apparently died. John Wentworth attempted to have it read in the House of Representatives on May 25, but was stopped by a vote of the House. The following month, Hyde presented it to President Tyler, who declined to involve the federal government. History of the Church 6:270, 274-77, 282-83, 286, 369-76. Congres­sional Globe 13:605, 664. "Journal History," 12 April (pp. 2-3), 26 April (p. 4), 9 June, 11 June 1844. The docketed copy of this March 1844 memorial is in the National Archives; microfilm 298 #20, UPB.

In addition, on June 7, Semple submitted to the Senate, which referred it to the committee on public lands, a petition from Lyman Wight and Heber C. Kimball asking for either a grant or a long term sale of public land to the Mormons as compensation for their Missouri losses. This too apparently died in committee. Congressional Globe 13:694. The docketed petition is also in the National Archives; microfilm 298 #20, UPB.

6. Millennial Star 27:88-89. 7. The Prophet, 1 June 1844, 2. 8. History of the Church 4:414. Breck England, The Life and Thought of Orson Pratt

(Salt Lake City, 1985), 16. 9. The King Follett discourse was first published in Times and Seasons, 15 August

1844. 10. Pratt also prepared an almanac for 1849, which was never printed. Two manuscript

copies are in the LDS Church archives. David J. Whittaker, "Almanacs in the New England Heritage of Mormonism," BYU Studies 29 (fall 1989): 97, 111 n. 31.

230 1. "Biography and Journal of William I. Appleby," 126-27, US1C. See e.g., New-York Messenger, 144.

231 1. History of the Church 6:576. "Journal History," 9 October 1844. The Prophet, 14 September, 5 October, 2 November 1844.

2. New-York Messenger, 144.

232 1. John Hardy, History of the Trials of Elder John Hardy (Boston, 1844), 2, 12. "Early Church Information File," microfilm, UPB. "Journal History," 5 April 1849, 5-8; 25 March 1930, 3. Millennial Star 11:53. Frontier Guardian, 1 February 1849, 2; 20 February 1852, 2. Douglas C. McMurtrie, "The First Printing at Council Bluffs," Annals of Iowa 18 (1931): 2-11. Family Group Record of John Gooch, microfilm 510,773, UPB. Deseret Evening News, 20 November 1919, sec. 2, p. 1. 1850 Iowa census, Pottawattamie County, 75.

2. Ford's broadside is item 860 in C. K. Byrd, A Bibliography of Illinois Imprints (Chicago, 1966); it is item 4200 in Flake. It was also republished in Signal, Extra, Wednesday, 7 August 1844, and in Warsaw Signal, 31 July 1844.

3. The copy of Death of the Prophets at the William L. Clements Library, University of Michigan, has the notation "This written by Elder Freeman Nickerson" in a contemporary hand along the left side of this text on p. 10.

4. Wilford Woodruff's Journal 2:497-99.

425

234 1. A study of the Mormon emigration from Great Britain is P. A. M. Taylor, Expecta­tions Westward: The Mormons and the Emigration of Their British Converts in the Nine­teenth Century (Edinburgh and London, 1965).

2. Millennial Star 4:94; 5:13, 64, 128, 200; 6:16. "Manuscript History of the British Mission," US1C.

236 1. Times and Seasons 1:25, 139-40; 3:639, 667; 5:636. Wilford Woodruff's Journal 2:153 et passim. History of the Church 4:161, 164, 494-95, 513-14. Millennial Star 26:104-5, 119. The Return 2:302.

In The Return Robinson says, "In the spring of 1841,1 had a building erected suitable for a printing office, stereotype foundry, book bindery and dwelling combined. . . . Commenced stereotyping the book of Doctrine and Covenants and hymn book." But he actually moved into the new print shop in November 1841; see Times and Seasons 3:615, and Richard P. Howard, "The Times and Seasons Building Number Two," Saints' Herald 118 (November 1971): 48.

2. Wilford Woodruff sJournal 2:217. "Joseph Smith and Others Trustees &c In Account with John Taylor," Whitney MSS, UPB.

3. Times and Seasons 3:667; 5:636. Wilford Woodruff's Journal 2:326. Millennial Star 26:311. History of the Church 5:264, 273; 6:66, 100.

4. For an analysis of the changes in the various manuscript and printed versions of the revelations see Robert J. Woodford, "The Historical Development of the Doctrine and Covenants," 3 vols. (Ph.D. diss., Brigham Young University, 1974).

237 1. Reuben Hedlock to Brigham Young and the Twelve, 3 September 1844, in "Manu­script History of the British Mission." Ronald D. Dennis, Welsh Mormon Writings from 1844 to 1862: A Historical Bibliography (Provo, Utah, 1988), 221-22.

238 1. "Manuscript History of the British Mission," 24-25, 31 August, 6 September, 18 November 1844.

2. "Early Church Information File." "Manuscript History of the British Mission," 18 October 1846; 19 January, 1 February 1847. Millennial Star 5:64, 166-68; 6:39-40; 7:39-41, 173, 185; 8:77, 121; 9:45. Deseret Evening News, 6 August 1898, 7. Hamilton Gardner, History ofLehi Including a Biographical Section (Salt Lake City, 1913), 359-60.

239 1. Nauvoo Neighbor, 3 May-13 December 1843. 2. Messenger and Advocate (Rigdonite), 101-3, 122. 3. History of the Church 7:231-42, 247. 4. "Nauvoo Temple Endowment Register 10 Dec 1845-7 Feb 1846," 2, UPB. "Early

Church Information File." Wilford Woodruff's Journal 1:350; 2:366. History of the Church 4:216,286,312,424; 5:165; 7:247,297,618. Smith, An Intimate Chronicle, 126-27,129-31, 153-54. Millennial Star 26:328. H. W. Mills, ed., "De Tal Palo Tal Astilla," Annual Publications Historical Society of Southern California 10:3 (1917): 86-172. Correspon­dence of Bishop George Miller With the Northern Islander (Burlington, Wise? 1916?). "Apostolic Testimony of Warren Post," 29-30, in The Record of the Apostles of James (Burlington, Wise, 1992). "Journal History," 7 October 1848.

426

240 1. History of the Church 7:223-42, 266-69. Times and Seasons 5:647-55, 660-67, 685-87. The full name of the first issue of Rigdon's periodical is The Latter Day Saints' Messenger and Advocate. With the eleventh number its name is changed to Messenger and Advocate of the Church of Christ. It ran for thirty-four whole numbers, October 15, 1844-September 1846. Morgan, A Bibliography ofthe Churches of the Dispersion, 125-27.

241 1. See, e.g., B. H. Roberts, A Comprehensive History of the Church of Jesus Christ of Latter-day Saints (Salt Lake City, 1930), 1:99-109. History of the Church 1:19-20. James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City, 1976), 41^42. Fawn M. Brodie, No Man Knows My History (New York, 1963), 50-53.

For a biographical sketch of Anthon, see Dictionary of American Biography, s.v. "Anthon, Charles."

242 1. "Philadelphia Branch Records," microfilm, US1C. Journal of History 13 (1920): 509-35. Messenger and Advocate (Rigdonite), 14-15 et passim. "Journal History," 3 December 1844. Morgan, A Bibliography of the Churches of the Dispersion, 110, 125-31. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYU Studies 16 (1976): 187-233.

2. Gene A. Sessions, Mormon Thunder: A Documentary History of Jedediah Morgan Grant (Urbana, 111., 1982), 275-83.

3. New-York Messenger, 144. 4. Brigham Young to Jedediah Grant, 21 January 1845, as quoted in Sessions, Mormon

Thunder, 47-48.

243 1. Juanita Brooks, ed., On the Mormon Frontier: The Diary ofHosea Stout (Salt Lake City, 1964), 1:13.

2. History of the Church 7:330^4. Dean C. Jessee, ed., "The John Taylor Nauvoo Journal," BYU Studies 23 (summer 1983): 7-16.

3. Michael Hicks, Mormonism and Music: A History (Urbana and Chicago, 1989), 59-60. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal, 1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961), 303-4.

244 1. History of the Church 7:330-44. Jessee, "The John Taylor Nauvoo Journal," 7-16. 2. Hicks, Mormonism and Music, 68. Macare, "The Singing Saints," 312-17. 3. Michael Hicks, "Joseph Smith, W. W. Phelps, and the Poetic Paraphrase of 'The

Vision'," Journal of Mormon History 20 (fall 1994): 63-84.

246 1. George A. Morison, History of Peterborough, New Hampshire (Rindge, N.H., 1954), 1:186-96. "Journal History," 11 September 1842, 9 February 1843.

2. Seth Chandler, History of the Town of Shirley, Massachusetts (Shirley, Mass., 1883), 507-8. Morison, History of Peterborough, New Hampshire, 1:192-93, 195. Jenson, Bio­graphical Encyclopedia, 1:242^43. Wilford Woodruff's Journal 2:475. Deseret Evening News, 26 December 1893, 1. "Early Church Information File." Family Group Record of Jesse C. Little, microfilm 439,492, UPB. New-York Messenger, 120, 128.

3. Susan Easton Black, Membership of The Church of Jesus Christ of Latter-day Saints 1830-1848 (Provo, 1989), 17:717-22. "Nauvoo Temple Endowment Register," 203.

427

"George Bryant Gardner," in James Albert Jones, Some Early Pioneers of Huntington, Utah and Surrounding Area (N.p., 1980), 86-92.

247 1. History of the Church 6:336.

248 1. "The Memoirs of President Joseph Smith (1832-1914)," Saints' Herald 81 (1934): 1414.

2. Hicks, Mormonism and Music, 67. 3. The Millennium and Other Poems, the Page-Cairns book, and the Little-Gardner

book retain the original version of these two lines. The Rogers, Elsworth, and Adams books change the reference to the year to 1838, 1839, and 1845, respectively, consistent with the publication dates of the books. In the 1840 and later official hymnals these lines are changed to, "The moments that we labour here / Are rolling [passing] swiftly on the wing."

250-51 1. Millennial Star 4:94, 130, 195-99; 5:64, 140, 166.

252 1. Wilford Woodruff's Journal 2:497-98, 625. Millennial Star 13:249. 2. Millennial Star 7:43. 3. Millennial Star 8:144; 9:16, 105.

253 1. History of the Church 1:274. Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy: The Trial of the Accused Assassins of Joseph Smith (Urbana, 111., 1975), 38.

2. History of the Church 7:350. Brooks, On the Mormon Frontier, 1:14. 3. History of the Church 7:325, 351-56. Jessee, "The John Taylor Nauvoo Journal,"

21-31. 4. Joseph Andrew Kelting was born in Philadelphia, October 13, 1811, and converted

to Mormonism about 1836. In 1844 he campaigned for Joseph Smith in Tennessee, and after evacuating Nauvoo he lived in Kanesville, until he immigrated to Utah in 1852. He was elected to the territorial legislature from Utah County in 1853 and appointed territorial district attorney two years latter. During 1856-57 he served as a missionary in Australia. "Early Church Information File." "Nauvoo Temple Endowment Register," 56. History of the Church 6:338. "Journal History," 28 December 1851; 6 January, 31 December (sup. p. 2) 1852; 5 March, 1 August, 12 December 1853; 26 February 1854; 13 May, 24 December 1855; 11 January, 24 February (p. 4), 30 August 1856; 8 June (p. 2), 13 June, 22 June 1858; 26 September 1860. Brooks, On the Mormon Frontier, 2:562, 565.

254 1. Jessee, "The John Taylor Nauvoo Journal," 18-21. History of the Church 7:351. 2. "Journal History," 15, 17 March 1845.

255 1. Wilford Woodruff's Journal 2:497-98, 509-18, 538-39. 2. Millennial Star 5:64, 76, 156, 167, 172-73, 177, 195; 6:155; 7:9, 39-40. Jenson,

Biographical Encyclopedia, 1:614-16. F. Esshom, Pioneers and Prominent Men of Utah (Salt Lake City, 1913), 1157. Deseret Evening News, 4 July 1904, 4.

3. Wilford Woodruff's Journal 2:509. Millennial Star 3:30; 7:76; 9:80, 124, 244-45, 298; 10:212-14; 12:304; 13:16, 112, 176. Black, Membership of the Church, 31:190. "Utah Immigration Card Index," microfilm, UPB. Ancestral File, UPB.

428

256 1. Scott H. Faulring, ed., An American Prophet's Record: The Diaries and Journals of Joseph Smith (Salt Lake City, 1987), 428. Wilford Woodruff's Journal 2:607-8. Brigham Young to Parley P. Pratt, 26 May 1845, UPB. History of the Church 4:274-75,483-84; 6:80, 176-77; 7:558.

2. Wilford Woodruff's Journal 2:607-9, 625. Millennial Star 6:136.

257-58 1. Hicks, Mormonism and Music, 67. Macare, "The Singing Saints," 308-12.

259 1. Brooks, On the Mormon Frontier, 1:34. 2. David E. Miller and Delia S. Miller, Nauvoo: The City of Joseph (Santa Barbara and

Salt Lake City, 1974), 128. History of the Church 7:363-64. 3. "Nauvoo Temple Endowment Register," 23. "Early Church Information File."

"Journal History," 4 July 1850, 2. Deseret News 22:57.

261 1. A Correct Account, 3. A detailed summary of the testimony at this trial is given in Oaks and Hill, Carthage Conspiracy, 113ff.

2. History of the Church 7:162-63, 168, 311-14, 420. Of the nine indicted for the two murders, Williams, Sharp, Aldrich, Davis, and Grover were tried for the murder of Joseph Smith in May 1845. After their acquittal, the prosecution declined to prosecute them for Hyrum Smith's murder. Oaks and Hill, Carthage Conspiracy, 191-92. Biographical sketches of Williams, Sharp, Aldrich, Davis, and Grover are in Carthage Conspiracy, 53-59,217-18. See also items 148 (n. 2) and 277 (n. 2).

3. The version of Daniels's narrative in the Signal is essentially the same as that in A Correct Account. The newspaper version has less editorializing and includes a few details not in the pamphlet, e.g. it names "Mr. Wills" as the man who claimed to have shot Hyrum Smith and Minor Deming as the sheriff who guarded Daniels when he testified before the grand jury in Carthage.

4. Copyright Records, Illinois, August 1821-September 1848, vol. 18, in Roger W. Harris, "Copyright Entries Works by and About the Mormons, 1829-1870," photocopy, UPB.

5. "Early Church Information File." Nauvoo Neighbor, 6 November 1844, 3. Oaks and Hill, Carthage Conspiracy, 128, 135. Littlefield, The Martyrs, 71.

262 1. Ida Watt Stringham and Dora Dutson Flack, England's First "Mormon" Convert: The Biography of George Darling Watt (N.p., n.d.). Ronald G. Watt, "Sailing 'The Old Ship Zion': The Life of George D. Watt," BYU Studies 18 (1977): 48-65.

263-64 I. See, e.g., The Prophet, 2 November, 9 November 1844; 11 January 1845. Times and Seasons 5:739. Messenger and Advocate (Rigdonite), 42, 57, 74.

2. "Journal History," 25 December 1869, 1. Wilford Woodruff's Journal 6:510-11. 3. Times and Seasons 6:871. 4. Millennial Star 9:208.

265 1. Millennial Star 5:141, 159. Wilford Woodruff's Journal 2:519-20. On May 7, 1845, in Nauvoo, the Twelve discussed John Greenhow's attempt. Smith,

An Intimate Chronicle, 165.

429

Greenhow was converted to Mormonism in England in 1840 by John Taylor. He left England in September 1842 and reached Nauvoo four months later. After the death of Joseph Smith, he followed Sidney Rigdon, and in 1847 he edited and printed the Strangite Gospel Herald. Times and Seasons 4:91-92. History of the Church 5:9; 6:43-44.

2. Wilford Woodruff's Journal 2:553-54, 625. History of the Church 7:426. "Mr. Wilford Woodruff in account current with James & Woodburn," in "Manuscript History of the British Mission," 8 June 1845, US1C. Millennial Star 7:43.

3. Millennial Star 7 A3; 8:144; 9:16, 208. 4. For an analysis of the changes in the various manuscript and printed versions of the

revelations, see Robert J. Woodford, "The Historical Development of the Doctrine and Covenants," 3 vols. (Ph.D. diss., Brigham Young University, 1974).

266 1. Wilford Woodruff's Journal 2:561-62. Millennial Star 6:39^-0. 2. Wilford Woodruff's Journal 2:553-76.

267 1. Nauvoo Neighbor, 28 May 1845. New-York Messenger, 6. History of the Church 7:418.

2. Times and Seasons 6:1007. 3. With the ninth number, the Boston address is changed to No. 76, Essex Street. 4. New-York Messenger, 37, 60, 67. Samuel Brannan to Brigham Young, 29 August

1845, US1C. 5. New-York Messenger, 156-57. 6. See, e.g., New-York Messenger, 19 July, 30 August, 20 September, 18 October. On

June 5, 1845, Parley Pratt wrote to the Twelve that there was "little prospect of a periodical being supported" by the eastern Saints. "Journal History," 5 June 1845.

7. Brannan to Young, 29 August 1845. History of the Church 7:444-45.

268 1. Times and Seasons 3:765; 5:526. Millennial Star 5:64, 166, 168, 177; 7:40. The Prophet, 3 August 1844. New-York Messenger, 12. "Journal History," 29 November 1841; 3 April (p. 4), 1 August 1844. "Manuscript History of the British Mission," 24, 31 August 1844. The 1840 census shows Meynell living in New York City with his wife and three young children, his age between 30 and 40. 1840 New York census, New York City 14th Ward, 371.

269 1. New-York Messenger, 60, 67, 125. 2. Parley Pratt acknowledges writing "Heaven" and "Materiality" in his Autobiogra­

phy (New York, 1874), 376.

270 1. History of the Church 7:395. Times and Seasons 6:904. Orson Pratt to Brigham Young, 4 September 1845, UPB. See also New-York Messenger, 144.

2.1 am grateful to John J. Hajicek for calling this to my attention. 3. Copyright Records, Illinois, August 1821-September 1848, vol. 18, in Harris,

"Copyright Entries."

271 1. Copyright Records, Illinois, August 1821-September 1848, vol. 18, in Harris, "Copyright Entries."

430

2. Faulring, An American Prophet's Record, 446. 3. Faulring, An American Prophet's Record, 457. 4. Faulring, An American Prophet's Record, 479. B. H. Roberts included only a short

summary of this letter in History of the Church 6:376-77. 5. History of the Church 6:248-49, 302-17. 6. These reports are reproduced in Andrew F. Ehat and Lyndon W. Cook, The Words

of Joseph Smith (Provo, Utah, 1980), 340-62. 7. For a discussion of the events surrounding this discourse and the production of its

various texts, see Donald Q. Cannon, "The King Follett Discourse: Joseph Smith's Greatest Sermon in Historical Perspective," BYU Studies 18 (1978): 179-92, and Stan Larson, "The King Follett Discourse: A Newly Amalgamated Text," BYU Studies 18(1978): 193-208.

8. Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City, 1884), 46.

272 1. Orson Pratt to Brigham Young, 4 September 1845, UPB. 2. Samuel Brannan to Brigham Young, 9 October 1845, US1C.

273 1. "Manuscript History of the British Mission," 25 February 1844. 2. History of the Church 6:351-54. 3. Millennial Star 5:157, 173-78. Wilford Woodruff's Journal 2:534-35. Times and

Seasons 6:935-38. 4. Millennial Star 6:80; 7:149-53. 5. Millennial Star 6:111, 144; 7:176. Wilford Woodruff's Journal 2:606. 6. Millennial Star 8:90-92, 102-3. Wilford Woodruff's Journal 3:59. 7. Millennial Star 9:11. 8. The summary of this statement reported, "On making enquiry, we find that two out

of three Joint Stock Societies here, obtained their 'Complete Registration' for less than One Hundred and Fifteen Pounds!" Millennial Star 8:156.

9. Millennial Star l:\50-5\. 10. Millennial Star 7:174. 11. Millennial Star 8:149; 7:150.

274 1. History of the Church 7:428, 432, 439. Jessee, "The John Taylor Nauvoo Journal," 59. Thomas Gregg, History of Hancock County, Illinois (Chicago, 1880), 338-39. Oaks and Hill, Carthage Conspiracy, 191-94.

2. History of the Church 7:439-42. Neighbor Extra, 12 September 1845. Jessee, "The John Taylor Nauvoo Journal," 88-90. Smith, An Intimate Chronicle, 182. Brooks, On the Mormon Frontier, 1:62. Gregg, History of Hancock County, 339-40. Thomas Ford, History of Illinois (Chicago, 1854), 406-10.

The Morley settlement, or Yelrome, was located near the county line between Hancock and Adams counties, two or three miles north of Lima, Adams County. Isaac Morley was called to preside over the branch in that area on October 22, 1840, and was continued as such when the branch was reorganized on June 11, 1843. On February 14, 1845, he was succeeded by Solomon Hancock. History of the Church 4:233; 5:427; 7:373-74.

275 1. History of the Church 6:43; 7:349, 368. Mary Audentia Smith Anderson, Ancestry and Posterity of Joseph Smith and Emma Hale (Independence, Mo., 1929), 304-5. Ford,

431

History of Illinois, 407-8. Gregg, History of Hancock County, 240, 328, 450. Francis B. Heitman, Historical Register and Dictionary of the United States Army (Washington, D.C., 1903), 1:179. Raymond W. Settle, ed., The March of the Mounted Riflemen (Glendale, Calif., 1940). 1850 census, Oregon Territory, Clackamas County, no. 223. Genealogical Material in Oregon Donation Land Claims (Portland, Ore., 1957), 1:41. Portland Weekly Oregonian, 3 October (p. 2), 28 November (p. 3) 1857. Salem Oregon Statesman, 6 October 1857, 2. Chicago Weekly Democrat, 28 November 1857.

2. Jessee, "The John Taylor Nauvoo Journal," 88. History of the Church 7:439-40. 3. Jessee, "The John Taylor Nauvoo Journal," 90-91. 4. History of the Church 7:350, 379, 387-88. Smith, An Intimate Chronicle, 157-61.

For a discussion of the events leading up to the exodus see Lewis Clark Christian, "A Study of Mormon Knowledge of the American Far West Prior to the Exodus" (master's thesis, Brigham Young University, 1972), 96ff.

5. History of the Church 7:401-4. Jessee, "The John Taylor Nauvoo Journal," 41-44. 6. Christian, "A Study of Mormon Knowledge," 111. 7. Smith, An Intimate Chronicle, 180-82. "Journal History," 28 August, 9, 11, 13

September 1845.

276 1. Proclamation No. 2. Proclamation No. 3. History of the Church 7:446-47. Gregg, History of Hancock County, 340-41. Ford, History of Illinois, 409-10. Harold Schindler, Orrin Porter Rockwell: Man of God Son of Thunder (Salt Lake City, 1966), 144-46. Warsaw Signal, 17 September 1845, 2.

Worrell was a lieutenant in the Carthage Greys and a prominent anti-Mormon. Born in Pennsylvania, April 13, 1823, he came to Quincy with his mother and brothers in the early 1840s, and located in Carthage, where he engaged in merchandising. John Hay claimed that he was buried beneath a wooden grave marker bearing the epitaph, "He who is without enemies is unworthy of friends." In 1881 his widow married Thomas C. Sharp. Gregg, History of Hancock County, 768-69. Carthage Republican, 23 May 1906. Worrell File, Hancock County Historical Society, Carthage, Illinois. John Hay, "The Mormon Prophet's Tragedy," Atlantic Monthly 24 (1869): 675.

2. Smith, An Intimate Chronicle, 183. 3. History of the Church 7:491, 493-94, 541. Schindler, Orrin Porter Rockwell,

153-55.

277 1. "Journal History," 15 September 1845. History of the Church 7:445. Brooks, On the Mormon Frontier, 1:63. Hosea Stout commanded the Legion's second cohort.

2. "Journal History," 16 September 1845. Smith, An Intimate Chronicle, 183. Levi Williams was born in Madison County, Kentucky, in 1794, moved to Hancock

County about 1831, and settled in Green Plains, southeast of Warsaw, where he lived until his death. A farmer, he served twice as a Hancock County road commissioner and as postmaster of Green Plains. In 1840 he was commissioned colonel and commanding officer of the 59th Regiment of the Illinois militia. Five years later, he, Thomas C. Sharp, and three others were tried and acquitted for the murder of Joseph Smith. He died at Green Plains, November 27, 1860. Gregg, History of Hancock County, 473, 565, 669-70. Charles J. Scofield, History of Hancock County in Newton Bateman, Paul Selby, and J. Seymour Currey, Historical Encyclopedia of Illinois (Chicago, 1921), 2:656. Biographical Review of Hancock County, Illinois (Chicago, 1907), 484-85,641-42. "Worthen Scrapbook," 50,275,

432

Hancock County Historical Society, Carthage, Illinois. 1850 Illinois census, Hancock County, 293. Oaks and Hill, Carthage Conspiracy, 58, 218.

3. "Journal History," 18 September 1845. 4. Brooks, On the Mormon Frontier, 1:68. 5. "Journal History," 22-23 September 1845. 6. Smith, An Intimate Chronicle, 129-31, 157-59. "Nauvoo Temple Endowment

Register," 10. "Early Church Information File." History of the Church 4:301, 311; 7:306, 482. Brooks, On the Mormon Frontier, 1:89. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith (Salt Lake City, 1985), 260-61.

7. "Nauvoo Temple Endowment Register," 48. "Early Church Information File." History of the Church 7:306, 482. Gregg, History of Hancock County, 449. Brooks, On the Mormon Frontier, 1:307; 2:360. "Journal History," 2 October, 7 October (p. 4) 1848; 8 April (p. 7), 31 December (sup. p. 3) 1849. Deseret News 1:228. Temple Index Bureau, UPB.

8. "Nauvoo Temple Endowment Register," 109. "Early Church Information File." Brooks, On the Mormon Frontier, 1:160. "Journal History," 1 June 1846. Ezra Clark Knowlton, The Utah Knowltons (Salt Lake City, 1971), 15-21.

9. "Nauvoo Temple Endowment Register," 147. "Diary of Levi W. Hancock," viii, 1, 43, typescript, UPB. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record (Salt Lake City, 1983), 70, 89, 97, 103, 111, 118, 152-53, 171. History of the Church 7:305-6, 373-74. Smith, An Intimate Chronicle, 158. Cook, The Revelations of the Prophet Joseph Smith, 77-78. Temple Index Bureau, UPB. George Brent Hancock, The Hancock and Adams Families (N.p., c. 1890), 22-39.

10. History of the Church 5:427-28; 7:370, 373-74. Smith, An Intimate Chronicle, 158.

278-79 1. Brooks, On the Mormon Frontier, 1:64-66. 2. Brooks, On the Mormon Frontier, 1:65. H. W. Mills, ed., "De Tal Palo Tal Astilla,"

Annual Publications Historical Society of Southern California 10:3 (1917): 139^42. 3. "Journal History," 18-20 September 1845. Mills, "De Tal Palo Tal Astilla," 140-42.

Brooks, On the Mormon Frontier, 1:66-69.

280 1. "Journal History," 24 September 1845. Brooks, On the Mormon Frontier, 1:72. Hosea Stout was one of the defendants.

2. Henry Asbury (1810-96) was born in Harrison County, Kentucky, came to Illinois in 1834, and began practicing law in Quincy in 1837. He was one of the founders of the Bodley Lodge of Freemasons in Quincy and served several times as an officer. When violence broke out in Nauvoo in the summer of 1846, he played a significant role as a mediator. In 1849 he was appointed register of the Quincy Land Office, and in 1864-65 he served as provost-marshal of the Quincy district. He was one of the founders of the Republican party in Illinois and a close political ally of Abraham Lincoln, O. H. Browning, and Abraham Jonas. In 1882 he published Reminiscences of Quincy, Illinois, in which he wrote about the Quincy committee's visit to Nauvoo. Newton Bateman and Paul Selby, eds., Historical Encyclopedia of Illinois (Chicago, 1912), 1:25. David F. Wilcox, ed., Quincy and Adams County History and Representative Men (Chicago, 1919), 206-11. The History of Adams County, Illinois (Chicago, 1879), 412, 418, 594. John C. Reynolds, History of the M.W. Grand Lodge of Illinois, Ancient, Free, and Accepted Masons (Springfield, 111., 1869), 104-7, 116, 121-22, 140. Woodland Cemetery Records, Quincy, Illinois.

433

John Pratt Robbins, a prosperous farmer, was born in New Hampshire in 1793 and came to Adams County in 1829. He was a member of the first board of supervisors of Adams County when it was organized in June 1850 and was still living in Adams in 1879. Wilcox, Quincy and Adams County History, 122. History of Adams County, 783. Atlas Map of Adams County, Illinois (Davenport, Iowa, 1872), 50.

Albert G. (not J.) Pearson (1801-81) was born in Pennsylvania. He was a farmer, merchant, and dairyman in Adams County and later engaged in banking in Warsaw, Illinois. He died in New Jersey. Quincy Whig, 1 October 1845,2. 1850 Illinois census, Adams County, 160. History of Adams County, 118. William H. Collins and Cicero F. Perry, Past and Present of the City of Quincy and Adams County, Illinois (Chicago, 1905), 46.1 am grateful to Kay Ginther of Quincy for bringing this last source to my attention.

Philo A. Goodwin (1807-73), a native of Connecticut, came to Quincy in 1840 and practiced law there until his death. He was elected probate judge in 1847 and the first county judge in Adams in 1849, in which capacity he served for four years. Wilcox, Quincy and Adams County History, 152,160. History of Adams County, 420. 1850 Illinois census, Adams County, 240; 1860 census, Adams County, 160. Collins and Perry, Past and Present, 69, 112, 131. Quincy Whig, 13 June 1873, 1.

Joseph N. Ralston (1801-76) obtained a medical education in his native Kentucky and moved to Quincy in 1832, where he practiced medicine until his death. An active Methodist, he served on the Quincy City Council, helped found Quincy College, was one of the founders of Bodley Masonic Lodge, and participated in establishing the Grand Lodge of Illinois in which he served a term as grand junior warden. History of Adams County, 454, 680. Wilcox, Quincy and Adams County History, 174-75. Reynolds, History of the M.W. Grand Lodge, 104-7, 116, 121-22, 140, 163, 246. Atlas Map of Adams County, 46.

M. Rogers is Michael Rogers. He is not listed in Adams County in either the 1840 or 1850 censuses. See Quincy Whig, 1 October 1845, 2.

Enoch Conyers (1801-49) came to Quincy about 1830 and served as mayor there, 1842-43 and 1849. He was a member and an officer of the Bodley Lodge. He died a few months into his third term as mayor, during the cholera epidemic of 1849. History of Adams County, 455. Wilcox, Quincy and Adams County History, 97, 470. Reynolds, History of the M.W. Grand Lodge, 116, 121-22, 140, 246. Quincy Whig, 24 July 1849, 3. Woodland Cemetery Records, Quincy, Illinois.

3. Brooks, On the Mormon Frontier, 1:72-73. The Quincy meeting is reported in Quincy Whig, 24 September and 1 October 1845, and in the broadside Public Meeting. Agreeably to Previous Notice, a Public Meeting Was Held at the Court House on Monday Evening, September 22nd (Flake 6799).

4. "Journal History," 24-25 September 1845. Quincy Whig, 1 October 1845, 2. Henry Asbury, Reminiscences of Quincy, Illinois (Quincy, 111., 1882), 160-62.

5. "Journal History," 25 September 1845. Brooks, On the Mormon Frontier, 1:73. 6. Ford, History of Illinois, 410-11. J. J. Hardin, Citizens of Hancock [dated in ms. 27

September 1845] (Flake 3852). 7. "Journal History," 30 September 1845. Brooks, On the Mormon Frontier, 1:76-79.

Smith, An Intimate Chronicle, 183-84. Hardin, Warren, and McDougal resided in Morgan County. Douglas first settled in

Morgan when he came to Illinois in 1833. Hardin was a brigadier general in the Illinois militia, Warren a major and the clerk of the state supreme court. At this point both Douglas and Hardin were members of the U.S. House of Representatives. McDougal would move to California and be elected to the U.S. Senate in 1860, but his career in the senate would not

434

match Douglas's. For biographical sketches of Hardin and Douglas see Dictionary of American Biography, s.v. "Hardin, John J." and "Douglas, Stephen Arnold." For a sketch of McDougal see Historical Encyclopedia of Illinois, s.v. "McDougall, James Alexander," and Theodore H. Hittell, History of California (San Francisco, 1897), 4:278-79, 338, 366, 376. See also History of Morgan County, Illinois (Chicago, 1878), 337, 352, 413-14; and Ford, History of Illinois, 364.

William Barton Warren (1802-65) was born in Georgetown, Kentucky, graduated from Transylvania University, and soon after began practicing law in Georgetown. In 1833 he moved to Jacksonville, Illinois, where he lived until his death. The 1860 census shows that he was one of the wealthiest residents of Morgan County. He was a delegate to the Whig national convention in 1839, county surveyor for a term, and clerk of the state supreme court, 1845-55. Throughout his life he was an active Mason. He served in the war with Mexico as a major and later lieutenant-colonel in the first regiment of Illinois volunteers, which Hardin commanded, and distinguished himself at the battle of Buena Vista, where Hardin lost his life. Erwin J. Urch, "The Public Career of William Barton Warren," Journal of the Illinois State Historical Society 21 (1928-29): 93-110. 1860 Illinois census, Morgan County, 332. History of Morgan County, Illinois, 264,353. John Moses, Illinois, Historical and Statistical (Chicago, 1889-92), 1:436, 491, 496; 2:1153-54.

8. Warsaw Signal—Extra. Sept. 30, 12 o'clock P.M. 1845 (Flake 9610). See also the Quincy Whig, 1 October 1845, 2.

9. The letter from Hardin, et al., which is dated October 6, 1845, in the Neighbor, is dated October 4 in the Signal and in the Signal extra. The manuscript letter in the Chicago Historical Society is dated October 6. The Signal extra is Flake 8962.

282 1. History of the Church 7:142. Barkman's name does not appear in the indexes to the 1840 and 1850 Illinois censuses.

2. Stout records, "Anthony Barkman whose name was to the affadavit upon which the writ was issued was sworn. Upon investigation it appeared that the witness had been suborned had signed & sworn to two affadavits written by George Backman, he did not know any of the defendants named, had sworn to to [sic] both affidavits upon reports & was decieved is sorry for what he had done &c There being no cause of action what ever the Court discharged the defendants." Brooks, On the Mormon Frontier, 1:72.

283 1. Fort Madison Lee County Democrat, 11, 18, 25 October, 15 November 1845. Warsaw Signal, 22, 29 October, 12 November 1845. Lee County Anti-Mormon Meeting (N.p., 1845) (Flake 3767).

284 1. Brooks, On the Mormon Frontier, 1:80-82. Smith, An Intimate Chronicle, 184-85. "Journal of Thomas Bullock," BYU Studies 31 (winter 1991): 23-25. Times and Seasons 6:1008-18.

2. Smith, An Intimate Chronicle, 184-86. "Journal of Thomas Bullock," 23-26. "Journal History," 11 October 1845.

3. Between October 11 and 15, William Clayton, Thomas Bullock and Curtis E. Bolton worked on the minutes of the conference. Smith, An Intimate Chronicle, 185-86. "Journal of Thomas Bullock," 25-26.

Curtis Edwin Bolton was born in Philadelphia, July 16, 1812, converted to Mormonism in 1842, and moved to Nauvoo three years later. He crossed the plains to Utah in 1848, and

435

in October 1849 he was called to accompany John Taylor to France. He presided over the French mission from 1851 to 1853, helped translate the Book of Mormon into French, and edited Etoile de Deseret. He died in Marysville, Utah, December 6, 1890. Jenson, Biographi­cal Encyclopedia, 4:334-35. Cleo H. Evans, comp., Curtis Edwin Bolton: Pioneer Mission­ary (Fairfax, Va., 1968).

285-86 1. Wilford Woodruff's Journal 2:607-9. 2. Millennial'Star7:43, 173. 3. Ronald D. Dennis, Welsh Mormon Writings from 1844 to 1862: A Historical

Bibliography (Provo, 1988), 16-19. Rhydybont is about fifty miles northwest of Merthyr Tydfil.

4. I am grateful to Ronald Dennis for comparing the various editions and supplying me with a translation of Jones's "To the Welsh Reader."

287 1. History of the Church 7:486, 491, 493-94. Oaks and Hill, Carthage Conspiracy, 200.

2. Smith, An Intimate Chronicle, 189-90. "Journal History," 24-28 October 1845. Quincy Whig, 5 November 1845. Oaks and Hill, Carthage Conspiracy, 202-3.

3. History of the Church 7:488. 4. Neighbor—Extra, 19 November 1845. Brooks, On the Mormon Frontier, 1:92. 5. Quincy Whig, 26 November 1845. Warsaw Signal, 19, 26 November 1845. 6. History of the Church 7:523-24. "Early Church Information File." The Twelve

Apostles (Kirtland? 1836?). Jessee, "The John Taylor Nauvoo Journal," 89-90. 7. History of the Church 7:532.

288 1. History of the Church 7:439, 454-55. 2. This letter in the Sun is discussed in Linda K. Newell and Valeen T. Avery, Mormon

Enigma: Emma Hale Smith (Garden City, N. Y., 1984), 221-26, which argues that James Arlington Bennet actually was the author.

289 1. "Early Church Information File." History of the Church 6:335. George A. Morison, History of Peterborough, New Hampshire (Rindge, N.H., 1954), 1:188. Massachusetts Marriage Register, 87:189, microfilm 1,433,013, LDS Family History Library, Salt Lake City. Temple Index Bureau, microfilm, UPB. The Temple Index Bureau gives a death date of December 19, 1860, but no place of death.

291-93 I. Autobiography of Parley Parker Pratt (New York, 1874), 367. 2. History of the Church 7:558-59. 3. "European Mission Financial Records," vol. 6 (1846-49), 72, 76, US1C. 4. "Journal History," 14 October 1846, 19 January 1847.

294 1. Susan Easton Black, Membership of The Church of Jesus Christ of Latter-day Saints 1830-1848 (Provo, Utah, 1989), 40:774-75. "Journal History," 29 November 1841 (p. 2), 19 October 1842 (p. 2), 30 July 1843, 15 April 1844, 29 July 1853, 8 October 1854 (p. 11), 12 December 1857 (p. 2). Times and Seasons 4:174-75; 6:820. The Prophet, 22 June 1844. John Brown, Jr., and James Boyd, History of San Bernardino and Riverside Counties

436

(Chicago, 1922), 1:121-22, 171. Kate B. Carter, Heart Throbs of the West (Salt Lake City, 1947), 8:296. Hazel Miller Croy, "A History of Education in San Bernardino During the Mormon Period" (Ed.D. diss., University of California, Los Angeles, 1955), 79, 99. Brooks, On the Mormon Frontier, 2:468-72, 598. 1860 California census, San Bernardino, San Bernardino County, 623. Ancestral File, UPB.

2. In October 1992, Patricia A. Rigsbee, a bibliographer in the Reference and Bibliog­raphy Section, Copyright Office, Library of Congress, searched the Copyright Office indexes and the district court records for Connecticut from January 1842 through June 1859 and found no entries for Sparks or Priestcraft Exposed.

295 1. Smith, An Intimate Chronicle, 163. See also Sacred Hymns and Spiritual Songs for the Church of Jesus Christ of Latter-day Saints (Liverpool, England, 1869), 408. Erastus Snow sang the song at a celebration in the temple the evening of December 30, 1845. "Journal History," 30 December 1845.

2. Michael Hicks, Mormonism and Music: A History (Urbana and Chicago, 1989), 67. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal, 1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961), 306-8.

3. Journal of Discourses 5:191.

296 1. Lewis Clark Christian, "A Study of Mormon Knowledge of the American Far West Prior to the Exodus" (master's thesis, Brigham Young University, 1972). Throughout 1845, for example, the Nauvoo Neighbor printed articles on California, Oregon, and Texas, as well as excerpts from Hastings's The Emigrants' Guide, to Oregon and California and from the reports of Fremont's first and second expeditions.

2. Times and Seasons 6:1019, 1031, 1046-50. 3. Brigham Young to Samuel Brannan, 26 December 1845, as quoted in Christian, "A

Study of Mormon Knowledge," 131. 4. On December 11, 1845, Brigham Young received a letter from Brannan claiming

that the Secretary of War and other Cabinet members had discussed the possibility of preventing the Mormons from going west because of the Oregon issue. History of the Church 7:544. Smith, An Intimate Chronicle, 208. Thomas Ford repeated this in a letter to J. B. Backenstos, December 29, 1845. Ford acknowledged that he helped perpetuate this rumor in order to hasten the Saints' departure. "Journal History," 4 January 1846. Ford, History of Illinois, 413.

5. History of the Church 7:549-51, 562-64. Ford, History of Illinois, 412-13. Smith, An Intimate Chronicle, 229-30. Brooks, On the Mormon Frontier, 1:99.

6. History of the Church 7:557. Smith, An Intimate Chronicle, 243. 7. History of the Church 7:567, 569. 8. History of the Church 7:573. 9. History of the Church 1:511. Brooks, On the Mormon Frontier, 1:110. On January

27 Jacob Backenstos reported that Governor Ford had turned against the Saints and that Major Warren was making calculations to prevent them from going west. Brannan's letter, dated at New York, January 12, 1846, is reprinted in History of the Church 7:587-88; the original is in the Brigham Young papers, US1C.

10. History of the Church 7:578-79. Brooks, On the Mormon Frontier, 1:111.

437

11. History of the Church 7:580-81, 585. "Journal History," 27 March 1846, 2. Kenneth W. Godfrey, Charles Shumway, A Pioneer's Life (Provo, Utah, 1974), 32. Brooks, On the Mormon Frontier, 1:111-17, 122-23.

12. History of the Church 4:12, 285, 341; 6:229; 7:296. Smith, An Intimate Chronicle, 129, 158.

Biographical sketches of Bent, Huntington, Knight, Allred, Sherwood, Fullmer, Gro-ver, and Johnson are in Jenson, Biographical Encyclopedia, 1:367-68; 1:368-70; 2:773-75 (see items 9-10); 3:583; 4:717-18; 1:289-91; 4:137-42; 4:504. "Nauvoo Temple Endow­ment Register," 5, 7, gives Allred's place of birth as Randolf County, North Carolina, and Sherwood's date and place of birth as April 20, 1785, Kingsbury, New York.

Lewis Dunbar Wilson was born in Milton, Chittenden County, Vermont, June 2, 1805, converted to Mormonism in 1836, and immigrated to Caldwell County the following year. He crossed the plains to Utah in 1852 and settled in Ogden, where he also served on the high council. He died in Ogden, March 11, 1856. "Nauvoo Temple Endowment Register," 12. "The Account of Lewis Dunbar Wilson Sr. Written by Himself 1846-1865 [sic]," typescript, US1C. F. Esshom, Pioneers and Prominent Men of Utah (Salt Lake City, 1913), 1253. Brooks, On the Mormon Frontier, 2:594.

13. The official biography of Cutler published by the Cutlerite Church is Rupert J. Fletcher and Daisy Whiting Fletcher, Alpheus Cutler and the Church of Jesus Christ (Independence, Mo., 1974). In April 1993 the Cutlerite Church, led by Julian Whiting, numbered twenty-nine members and met at their chapel on South Cottage in Independence, Missouri. For a biographical sketch of George W. Harris, see items 55-56 (n. 5).

297 I. Times and Seasons 6:1126-28. 2. History of the Church 7:444-45. 3. New- York Messenger Extra, 13 December 1845. New- York Messenger, 15 December

1845. Times and Seasons 6:1126-27. "Journal History," 15 January 1846. Actually the Brooklyn was "well worn from eleven years of hard service." Lorin K.

Hansen, "Voyage of the Brooklyn,'" Dialogue: A Journal of Mormon Thought 21 (autumn 1988): 50.

4. Times and Seasons 6:1126-27. 5. The Western Galaxy (March 1888), 78-84. Fred B. Rogers, ed., A Kemble Reader:

Stories of California, 1846-1848 by Edward Cleveland Kemble (San Francisco, 1963), 7-25.

298 1. "Biography and Journal of William I. Appleby," 158-62, US1C.

299 1. Millennial Star 7:80; 8:150. The announcement in the Star actually refers to an "Abstract of the Deed of the Joint Stock Company," but a reference in the Star 8:194-95 makes it clear that this is the Deed of Settlement.

302 1. "Journal History," 28 September (pp. 1-3), 11 November (pp. 1-2) 1846; 1 April 1847 (p. 3).

2. The RLDS Church published a new edition of the Doctrine and Covenants in Cincinnati in 1864.

438

303 1. "Journal of Thomas Bullock," 61. "Biographical Sketch and Diary of Isaac Chauncy Haight 1813-1862," 28, typescript, UPB. "Diary of Samuel Whitney Richards 1824-1909," 5-6, typescript, UPB. Messenger and Advocate (Rigdonite), 480.

2. A Defence of the Claims of James J. Strang to the Authority Now Usurped by the Twelve; And Shewing Him to be the True Successor of Joseph Smith, as First President of the High Priesthood (Keokuk, Iowa, 1846). Dale Morgan, A Bibliography of the Church of Jesus Christ of Latter Day Saints [Strangite] (Salt Lake City, 1951), 39-40.

3. "Diary of Samuel Whitney Richards," 3-5. 4. John J. Hajicek, ed., Chronicles of Voree J844-1849 (Burlington, Wise, 1992),

1-14. Millennial Star 8:93-94; 13:237-38. Times and Seasons 5:631. Morgan, A Bibliog­raphy of the Church I Strangite], 32-33. Milo M. Quaife, The Kingdom of Saint James (New Haven, Ct., 1930). Dictionary of American Biography, s.v. "Strang, James Jesse."

304 1. Brigham Young to Jesse C. Little, 26 January 1846, in Circular. To the Church of Jesus Christ of Latter-day Saints, Scattered Abroad Through the Eastern and Middle States, 5-6.

305 1. "Diary of David Candland," 5-6, typescript, UPB. Millennial Star 9:139. 2. "Diary of David Candland." Millennial Star 7:132-33, 138^14, 165-66, 170-73,

182-85, 187, 189, 196-98; 8:8-10, 22-25, 37^0; 9:139. "Nauvoo Temple Endowment Register," 4. Deseret Evening News, 12 March 1902, 2. Ancestral File, UPB.

306 1. "Journal History," 6 July 1846, 2-7. 2. Thomas Leiper Kane (1822-83) was the son of Judge John K. Kane, of Philadelphia,

and the brother of Elisha Kent Kane, the arctic explorer. This meeting with Little began a life-long association with the Mormons. In 1850 he published The Mormons, and in 1874 his wife Elizabeth D. Wood Kane published Twelve Mormon Homes Visited in Succession on a Journey Through Utah to Arizona. Leonard J. Arrington, '"In Honorable Remem­brance': Thomas L. Kane's Services to the Mormons," BYU Studies 21 (1981): 389-402. Albert L. Zobell, Jr., Sentinel in the East: A Biography of Thomas L. Kane (Salt Lake City, 1965). Dictionary of American Biography, s.v. "Kane, Thomas Leiper."

3. Little's detailed report of his stay in Washington is in "Journal History," 6 July 1846, 2-13. Polk's account of his meetings with Little, which differs at certain points from Little's version, is in Milo M. Quaife, ed., The Diary of James K. Polk During His Presidency, J 845 to J849 (Chicago, 1910), 1:443-46, 449-50. William L. Marcy to Stephen W. Kearny, 3 June 1846, in 30th Cong., 1 st sess., 1848, H. Doc. 60, 153-55. S. W. Kearny to James Allen, 19 June 1846, in "Journal History," 1 July 1846. For histories of the Mormon Battalion see John F. Yurtinus, "A Ram in the Thicket: The Mormon Battalion in the Mexican War" (Ph.D. diss., Brigham Young University, 1975); Frank A. Golder, The March of the Mormon Battalion (New York, 1928); Daniel Tyler, A Concise History of the Mormon Battalion in the Mexican War, 1846-1847 (N.p., 1881).

4. "Journal History," 6-21 July 1846. Wilford Woodruff's Journal 3:54-62. Smith, An Intimate Chronicle, 283-85. Brooks, On the Mormon Frontier, 1:171-72, 174-79. Golder, The March of the Mormon Battalion, 139, 142. Tyler, A Concise History of the Mormon Battalion, 131. Leonard J. Arrington, Great Basin Kingdom (Cambridge, Mass., 1958), 21.

308 1. "European Mission Financial Records," vol. 6 (1846^-9), US1C.

439

309 1. Millennial Star 8:64; 9:208.

310 1. Appleby was called to preside over the Philadelphia branch and assist Jesse C. Little on May 14, 1846. "Biography and Journal of William I. Appleby," 163.

2. "Early Church Information File." "Journal History," 27 December 1898, 3. Millen­nial Star 8:78; 9:256; 10:252; 12:15,207,325,345; 13:24.

3. Bennett's "revelation" was rushed into print by Rigdon's supporters as a Messenger and Advocate extra and reprinted in The Prophet of May 10, 1845, with suitable comments. No copy of the extra is known, but the text in The Prophet seems unmistakably the work of Bennett. The Prophet so branded it as did Orson Hyde in his Speech Before the High Priests' Quorum (items 263-64). Subsequently the Rigdonites must have realized the questionable nature of the "revelation," for it is not mentioned again in the Messenger and Advocate. Dale Morgan, A Bibliography of the Churches of the Dispersion (Salt Lake City, 1953), 127-28.

311 1. "Nauvoo Temple Endowment Register," 13. Jenson, Biographical Encyclopedia, 3:166-67. Miller, James J. Strang, Weighed in the Balance of Truth, 1. Deseret Evening News, 22 July (p. 3), 26 July (p. 2) 1882.

2. Miller, James J. Strang, Weighed in the Balance of Truth, 1-5. Hajicek, Chronicles ofVoree, 52-54, 62-70, 76-80, 131-32. "Journal History," 4 November 1846, 1. Morgan, A Bibliography of the Church [Strangitej, 39-40, 98-99. Richard L. Anderson, "Reuben Miller, Recorder of Oliver Cowdery's Reaffirmations," BYU Studies 8 (1968): 277-88.

3. Weekly Chicago Democrat, 13 October 1846. 4. Strang's official newspaper was named Voree Herald for the first ten numbers, Zion 's

Reveille for the next twenty-eight numbers, and the Gospel Herald thereafter. 5. Quaife, The Kingdom of Saint James, 243-45.

313 1. "Journal History," 15 November 1846, 4; see also 26 February 1847, 3-5. 2. W. 1. Appleby, Circular to the Church of Christ (Philadelphia, 1847), 8. "Journal

History," 15 April (p. 1), 19 April (p. 1) 1847.

315 1. Extract dated 20 November 1846 from a journal of Lucius N. Scovil in "Manuscript History of the British Mission," US1C. Both the "Manuscript History of the British Mission" and the "Journal History" include detailed excerpts from "a private journal of Lucius N. Scovil" during the period of his English mission and his trip home. This journal, however, is clearly different from four small diaries now in the LDS Church Historical Department, which have only a few scattered entries for Scovil's English mission. One might guess that Andrew Jenson borrowed the "private journal," now unlocated, from a family member and copied it into the "Manuscript History of the British Mission" and the "Journal History."

2. "Manuscript History of the British Mission," 20-22 November 1846. 3. "Early Church Information File." "Nauvoo Temple Endowment Register," 10.

History of the Church 3:93, 135; 5:386; 6:390; 7:547. "Lucius N. Scovil's Journal," vol. 1, US1C. Millennial Star 8:56, 121; 9:215, 276-77. "Manuscript History of the British Mis­sion," 30 June, 6 July 1847. "Journal History," 3 October 1847 (pp. 2-8); 26 January (p. 1), 9 February (p. 1) 1848; 12 April 1849 (p. 4); 31 December 1850 (sup. p. 13). Deseret Evening News, 23 February 1889, 2. J. Marinus Jensen, History ofProvo, Utah (Provo, Utah, 1924), 61,74, 173.

440

316 1. Andrew Jenson, Church Chronology (Salt Lake City, 1914), 31, 35. Millennial Star 8:121.

2. Jenson, Church Chronology, 31. Millennial Star 9:48. 3. "European Mission Financial Records," vol. 6.

318 1. Lucy Mack Smith was born in Gilsum, New Hampshire, July 8, 1775, married Joseph Smith, Sr., in January 1796, and bore him eleven children of whom Hyrum, Joseph, William and Lucy were the third, fifth, eighth, and eleventh, respectively. In 1845 she dictated her memoirs, which Orson Pratt published in Liverpool in 1853 with the title Biographical Sketches of Joseph Smith, the Prophet. After the Mormons evacuated Illinois, she stayed in Nauvoo and died there on May 14, 1856. Biographical Sketches, 36, 40-41. Mary Audentia Smith Anderson, Ancestry and Posterity of Joseph Smith and Emma Hale (Independence, Mo., 1929), 66-67, 72, 74-75, 166. Buddy Youngreen, "The Death Date of Lucy Mack Smith," BYU Studies 12 (1971): 318. I am grateful to Richard L. Anderson for pointing out to me that even though Biographical Sketches gives the year of Lucy's birth as 1776, the town records give 1775; and further that Biographical Sketches and Ancestry and Posterity do not list the first child of Lucy and Joseph, Sr., a son, who died in infancy.

Lucy Smith Millikin was born at Palmyra, New York, July 18, 1821, and married Arthur Millikin at Nauvoo in 1840, by whom she had nine children. Arthur was born in Saco, Maine, May 9,1817, joined the Latter-day Saints about 1835, and was wounded at the battle of Crooked River. Lucy and Arthur cared for Mother Smith several years prior to her death. Eventually they joined the RLDS Church. Arthur died in Colchester, Illinois, April 23, 1882; Lucy died there on December 9 of the same year. Biographical Sketches, 41. Ancestry and Posterity, 75. Saints'Herald 29:180; 30:23.

2. At the October 1844 general conference Brigham Young argued that it was William Smith's right to succeed his brother Hyrum. History of the Church 7:301.

3. John Taylor wrote his response on June 23, 1845, making it clear that the Times and Seasons was then running about a month late. Jessee, "The John Taylor Nauvoo Journal," 54.

4. Lucy Mack Smith's visions and the exchange between Brigham Young and William Smith are recorded in Jessee, "The John Taylor Nauvoo Journal," 63-68.

5. "Journal History," 23-24, 29 May; 1, 28, 30 June; 9 July; 6-8, 19 October 1845. Jessee, "The John Taylor Nauvoo Journal," 77, 83-84. Smith, An Intimate Chronicle, 166, 169-70, 172, 184, 187. Orson Hyde to William Smith, 28 October 1845; and William Smith to Orson Hyde, 12 November 1845; in Messenger and Advocate (Rigdonite), 413-16. No copy of William Smith's pamphlet is located, but what seems to be the complete text is reprinted in Warsaw Signal, 29 October 1845.

6. "Journal History," 2 August, 6-9 October 1845; 27 March (pp. 4-5), 13 April 1846. Smith, An Intimate Chronicle, 176. William Smith to James J. Strang, 17 March 1846; A. W. Babbitt, J. L. Heywood, and J. S. Fullmer to Lucy Smith, March? 1846; Lucy Smith to Babbitt, Heywood, and Fullmer, 22 March 1846; CtY Voree Herald, April (p. 7), July (p. 3), August (p. 3), 1846.

The endorsement attached to William Smith's letter of March 1, 1846, is called into question by his sister Katharine's denial that she signed it. Linda K. Newell and Valeen T. Avery, Mormon Enigma: Emma Hale Smith (Garden City, N.Y, 1984), 232.

441

For biographical sketches of Babbitt and Heywood, see Jenson, Biographical Ency­clopedia, 1:284-86,646-47; for Fullmer, see Esshom, Pioneers and Prominent Men of Utah, 881, and Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1975), 18:131 -32.

7. William Smith to James J. Strang, 17 March 1846; John C. Bennett to Strang, 2 April 1846; W. Smith to Strang, 7 December 1846; W. Smith to Strang, 14 December 1846; W. Smith to Strang, 25 December 1846; CtY. Voree Herald, June 1846. Gospel Herald, 30 May 1850, 87. Hajicek, Chronicles of Voree, 82, 152, 157. Morgan, A Bibliography of the Churches of the Dispersion, 111-12, 131-38. D. Michael Quinn, "The Mormon Succession Crisis of 1844," BYV Studies 16 (1976): 201-6.

322 1. California Historical Society, The Kemhle Occasional, April 1976, 2. Edward Kemble, A History of California Newspapers 1846-1858 (Los Gatos, Calif., 1962), 9-12, 67-90. Fred B. Rogers, "Introduction," The California Star... A Reproduction in Facsimile (Berkeley, Calif., 1965), v-ix.

2. The prospectus in the first four numbers states that the California Star "will eschew with the greatest caution every thing that tends to the propagation of sectarian dogmas. The STAR will be an independent paper uninfluenced by those in power or the fear of the abuse of power, or of patronage or favor." See also "The Mormon Press," California Star, 4 September 1847.

3. William Clayton's Journal (Salt Lake City, 1921), 280-81,286,324, 342. Millennial Star 12:161.

4. "Journal History," 23 July 1850, 1.

323 1. Bennett's response to Miller's first tract in Zion's Reveille of November 1846 is dated December 12, 1846, showing that this issue of Zion's Reveille did not come out until late in December.

324 1. James Linforth and Frederick Piercy, Route from Liverpool to Great Salt Lake Valley (Liverpool, England, 1855), 2. Millennial Star 9:59.

2. Millennial Star 9:1 A. 3. Linforth and Piercy, Route from Liverpool, 5.

325 1. Appleby, Circular to the Church of Christ, 8. "Biography and Journal of William I. Appleby," 165-66.

2. "Biography and Journal of William I. Appleby," 168. 3. Millennial Star 9:211. 4. "Biography and Journal of William I. Appleby," 191, 202, 211-17.

326 1. See, e.g., "European Mission Financial Records," vol. 6, 105, 107, 132. 2. Juanita Brooks, ed., Journal of the Southern Indian Mission: Diary of Thomas D.

Brown (Logan, Utah, 1972), xii-xvii, 139-40. "Early Church Information File." Salt Lake Daily Tribune, 24 March 1874, 1.

331 1. Jenson, Church Chronology, 31, 35. Millennial Star 8:121; 9:32-35, 80, 159, 344_46, 352, 356-57, 362, 368; 10:68-70, 74. "Manuscript History of the British Mission,"

442

14 October 1846; 20 February 1848, 4. "Diary of Samuel W. Richards," 2:42, typescript, UPB.

2. Millennial Star 9:34, 173-74, 344-46; 10:68-69, 197-98, 293, 311-12; 12:345; 13:207; 14:15, 177,319,666; 15:42,79, 144,511,761,842; 16:78-79, 140. "Early Church Information File." "Register of Ordinations in the Edin. Branch Revised in 1847," 2; "Abstract Record of Casual Events Edinburgh Branch," 5; and "Register of the Edinburgh Branch of the Church of Jesus Christ of Latter Day Saints Revised by Elder George Peden Waugh in 1847," 11; microfilm 104,151, UPB. Deseret News, 15 February 1855 (p. 2), 6 February 1856 (p. 384), 4 March 1857 (p. 416).

332 1. From its inception, the Millennial Star reported on various wars and natural disasters, which it viewed as "signs of the times," and in 1847 it gave particular coverage to the Mexican War. See, e.g., Millennial Star 1:46-47, 134, 208-9; 2:28, 136; 3:43, 111, 200, 202; 4:78-80, 95; 5:159, 198-200; 6:15-16, 30-32, 45-46, 62, 77-78, 86-88, 95-96, 142-44; 7:61-63; 8:63; 9:1-4, 113-15,129-32, 151-52, 185-87, 193-99,209-10,226,241, 257, 289-91, 295, 337^0, 360.

2. Millennial Star 9:172, 262-63; 10:7, 124, 171-72,252-54. 3. Millennial Star 5:167, 169-70, 172; 7:186, 192-96; 9:80, 172, 262-63, 315-16;

10:7, 171-72,252-54,299; 12:207; 13:207,335; 14:41; 15:716-18. "European Emigration Card Index 1849-1925," microfilm, UPB. Family Group Record of Thomas Price Smith, microfilm 547,684, UPB. "Early Church Information File." Deseret Weekly 52:542.

This Thomas Smith should not be confused with the Thomas Smith who presided over the Warwickshire Conference, sailed to America in 1851, and died en route to Utah, May 28, 1852 (see items 138,338).

334-35 1. William Crowell (not Crowel) was born in Middlefield, Massachusetts, Sep­tember 22, 1806. He studied at Brown and Newton, and entered the Baptist ministry while he was a student. In 1838 he took charge of the Christian Watchman, the principal Baptist paper in New England, editing it for ten years. Then for another ten years he edited the St. Louis Western Watchman, and during the Civil War he labored as a Baptist pastor in Illinois. The author of a number of books, he was awarded a D.D. by Rochester University in 1857. He died in Flanders, New Jersey, August 19, 1871. "Dr. Crowell was one of the most talented and cultured men in the Baptist denomination, his piety was all-pervading." Appletons' Cyclopaedia of American Biography, s.v. "Crowell, William." William Cathcart, ed., The Baptist Encyclopaedia (Philadelphia, 1881), 1296-98.

2. Millennial Star 9:265. 3. Earlier that month, Orson Hyde had called Franklin D. Richards to lead the British

Mission when it was erroneously reported that Spencer had died. When Spencer arrived, Richards was released to serve as Spencer's counsellor. Millennial Star 9:13, 25-26,42-43, 59.

4. Millennial Star 9:208. "European Mission Financial Records," vol. 6. 5. "European Mission Financial Records," vol. 6. Millennial Star 9:265. O. Spencer,

Letters (Liverpool, England, 1848), vii.

338 1. "Early Church Information File." "Utah Immigration Card Index," microfilm, UPB. Millennial Star 5:172; 10:149-50; 12:75, 185, 189-90. "Family Record and Journal and

443

Reminiscences of Thomas Day," microfilm, US1C. Deseret Evening News, 17 January 1893, 3. Kate B. Carter, Our Pioneer Heritage (Salt Lake City, 1964), 7:177-82.

339 1. "European Mission Financial Records," vol. 6, 114-312.

340 1. Millennial Star 9:105-6, 138, 250, 265; 13:249. 2. I am indebted to J. Samuel Hammond, Rare Book Librarian, Special Collections

Library, Duke University, for this description of the Duke copy. 3. Helen Hanks Macare, "The Singing Saints: A Study of the Mormon Hymnal,

1835-1950" (Ph.D. diss., University of California, Los Angeles, 1961), and the accompa­nying "A Comprehensive List of Hymns Appearing in Official Hymnals of The Church of Jesus Christ of Latter-day Saints, 1835-1950."

343 1. "Journal History," 29 April 1848. Times and Seasons 1:73-74; 3:838-39; 4:111, 299-300; 5:445-46, 628; 6:819. Millennial Star 8:78, 121; 9:70-72, 80, 216-18, 276-77, 326, 372, 379; 10:202, 204. Jenson, Biographical Encyclopedia, 3:713-14. History of the Church 7:481-82. Rachel Sirrine to Dear Mother, 4 July 1848, US1C.

344 I. "Early Church Information File." Millennial Star 5:172; 7:74; 8:26; 9:174, 188; 10:167-68, 294-96, 327. "Journal History," 19 August 1853 (p. 2); 5 February 1854; 31 March, 24 July (p. 2) 1855; 24 July 1856 (pp. 7-8). Don Carlos Johnson, A Brief History of Springville, Utah (Springville, Utah, 1900), 24-25, 38, 49. Family Group Records (2) of Philip Moss Westwood, microfilm 261,672, UPB. Richard E. Westwood, Jr., ed., Westwood Family History (Provo, Utah, 1973), 1, 208, 217-18.

345 1. The height of the book is taken from the entry in Chad Flake's A Mormon Bibliography, which locates a single copy, at Graceland College, now lost. I am grateful to Ellen Cobley for bringing the Brigham Young University photocopy—undoubtedly made from the Graceland copy—to my attention.

2. History of the Church 4:341; 6:254-61; 7:249, 392, 400-1, 459-60. Faulring, An American Prophet's Record, 458-59. Smith, An Intimate Chronicle, 126-27, 129-31, 153-54. MillennialI Star 26:328. Jenson, Church Chronology, 19, 36, 60. Times and Seasons 6:870, 1009. Lyman Wight, An Address by Way of an Abridged Account and Journal of My Life from February 1844 up to April 1848, with an Appeal to the Latter Day Saints (Austin, Tx.? 1848). Orson Hyde, To the Saints Scattered Abroad—Greeting (N.p., 1848). Morgan, A Bibliography of the Churches of the Dispersion, 112, 138-39. B. H. Roberts, A Compre­hensive History of the Church of Jesus Christ of Latter-day Saints (Salt Lake City, 1930), 2:435-36. C. Stanley Banks, "The Mormon Migration into Texas," Southwestern Historical Quarterly 49 (1945): 233^14. Davis Bitton, ed., The Reminiscences and Civil War Letters of Levi Lamoni Wight (Salt Lake City, 1970).

414

Library Codes

CHi California Historical Society, San Francisco, California CSmH Huntington Library, San Marino, California CtY Yale University, New Haven, Connecticut CU-B Bancroft Library, University of California, Berkeley

DLC Library of Congress, Washington, D.C. DNA National Archives, Washington, D.C.

ICHi Chicago Historical Society, Chicago, Illinois ICN Newberry Library, Chicago, Illinois IHi Illinois State Historical Library, Springfield, Illinois

M Massachusetts State Library, Boston, Massachusetts MB Boston Public Library, Boston, Massachusetts MBAt Boston Athenaeum, Boston, Massachusetts MH Harvard University, Cambridge, Massachusetts MiU-C William L. Clements Library, University of Michigan, Ann Arbor MoHi Missouri State Historical Society, Columbia, Missouri MoInRC Library-Archives, Reorgani/.ed Church of Jesus Christ of Latter Day Saints,

Independence, Missouri MoKU University of Missouri, Kansas City MoS St. Louis Public Library, St. Louis, Missouri MoSHi Missouri Historical Society, St. Louis, Missouri MSaE Essex Institute, Salem, Massachusetts MWA American Antiquarian Society, Worcester, Massachusetts

NcD Duke University, Durham, North Carolina NjP Princeton University, Princeton, New Jersey NN New York Public Library, New York, New York NNHi New York Historical Society, New York, New York NNUT Union Theological Seminary, New York, New York

OC Public Library of Cincinnati and Hamilton County, Cincinnati, Ohio OCHP Historical and Philosophical Society of Ohio, Cincinnati, Ohio OClWHi Western Reserve Historical Society, Cleveland, Ohio

PHi Historical Society of Pennsylvania, Philadelphia, Pennsylvania PPiU University of Pittsburgh, Pittsburgh, Pennsylvania PWcHi Chester County Historical Society, West Chester, Pennsylvania

RPB Brown University, Providence, Rhode Island TxDaDF DeGolyer Library, Southern Methodist University, Dallas, Texas

UHi Utah State Historical Society, Salt Lake City, Utah ULA Utah State University, Logan

UPB Brigham Young University, Provo, Utah US1 Salt Lake City Public Library, Salt Lake City, Utah US1C Historical Department, Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah UU University of Utah, Salt Lake City

Vt Vermont State Library, Montpelier, Vermont

WHi Wisconsin State Historical Society, Madison, Wisconsin WsCS University College Library, Salisbury Collection, Cardiff, Wales WsN National Library of Wales, Aberystwyth, Wales WsS University College of Swansea Library, Swansea, Wales WsSW West Glamorgan County Library, Swansea, Wales

446

Author/Title Index References are to item numbers

Adams, Charles A., Collection of Sacred Hymns, A, 289 Adams, George J., Few Plain Facts, A, 121

[Handbill Advertising George J. Adams's Preaching], 171 Lecture on the Authenticity .. . of the Book of Mormon, A, 195 Lecture on the Doctrine of Baptism for the Dead, A, 193 Letter to His Excellency John Tyler, A, 194

Address by a Minister of the Church, An, 72-73, 111-12, 124, 184 Address by Judge Higbee and Parley P. Pratt, An, 67 Address to Americans, An, 96, 247 Address to the Citizens of Salem, An, 125-26 [Address to the Hebrews, An], 117 Address to the Inhabitants and Sojourners of Washington, An, 205 Address to the Saints, 233 Adolygiad ar Ddarlithoedd y Parch. E. Roberts, 342 Affidavits and Certificates Disproving the Statements and Affidavits, 157 Amddiffyniad y Saint, 319 Amddiffyniad y Saint yn Ngwyneb Camgyhuddiadau, 329 Americans Read!!! Gen. Joseph Smith's Views, 214 Annerchiad y Deuddeg Apostol, 286 Answer to Mr. William Hewitt's Tract, An, 91 Answer to Some False Statements, An, 84 Anthem to be Sung on the Occasion of Laying the Corner Stone of the Masonic Hall, 179 Anti-Universalism, 41 [Apostles Pratt and Taylor. . . Will Preach at the Music Hall in Sheffield], 315 Appeal to the American People, An, 66, 79 Appeal to the Citizens of the Empire State, An, 203 Appeal to the Inhabitants of the State of New York, An, 202 Appleby, William I., [Circular Containing a Letter from Crandall Dunn], 310

Circular to the Church of Christ of Latter-day Saints, 325 Dissertation on Nebuchadnezzar's Dream, A, 230 Few Important Questions, A, 176 Mormonism Consistent!, 189

Backenstos, Jacob B., Proclamation No. 2, 276 Proclamation No. 3, 278 Proclamation No. 4, 279 Proclamation No. 5, 281 Proclamation to the Citizens of Hancock County, 275

Barkman, Anthony, To the Public, 282 Barnes, Lorenzo D., Bold Pilgrim, The, 151

References, 115-16 Very Important References, 152

Be It Known That I, 5-6

Behold Blessed Saith the Lord Are They, 13 Beth Ydyw yr Efengyl?, 320-21 Beth yw Mormoniaeth?, 327 Bennett, Samuel, Few Remarks by Way of Reply to an Anonymous Scribbler, A, 74 Bennettiana or the Microscope with Double Diamond Lenses, 156 Bishop, Francis Gladden, Brief History of the Church, A, 53 Bold Pilgrim, The, 151 Book of Commandments, 8 Book of Doctrine & Covenants, The, see Doctrine and Covenants Book of Mormon, 1, 35, 83, 98, 159 I Book of Mormon, Placard Advertising], 99 Brannan, Samuel, Religious Notice, 272 Brief Account of the Discovery of the Brass Plates, A, 180-81 Brief History of the Church, A, 53 British and American Commercial Joint Stock Company, The, 273

Cahoon, Reynolds, see Whitney, N. K. Cairns, John, see Page, John E. [California Star Extra], 322 Calumny Refuted, 85-86 Candland, David, Fireside Visitor or Plain Reasoner, The, 308

[Placard Announcing David Candland s Arrival], 305 Circular (Hyde and Taylor), 312 [Circular Containing a Letter from Crandall Dunn], 310 Circular Epistle to the Church of Jesus Christ of Latter Day Saints, 313 Circular of the High Council, A, 296 Circular of the Twelve and Trustees in Trust, 254 Circular the Second, 306 Circular to the Church of Christ of Latter-day Saints, 325 Circular To the Church of Jesus Christ of Latter-day Saints (Little), 304 Circular to the Church of Jesus Christ of Latter Day Saints (Sirrine), 343 Circular to the Whole Church, 284 City Charter, The, 154 Clayton, William, Deluded Mormon, A, 106 Collection of Facts Relative to . . . Elder Sidney Rigdon, A, 242 Collection of Sacred Hymns, A, 23, 78, 103, 130, 172, 252, 340 Collection of Sacred Hymns, A (Adams), 289 Collection of Sacred Hymns, A (Elsworth), 61 Collection of Sacred Hymns, A (Hardy), 186 Collection of Sacred Hymns, A (Little-Gardner), 246 Collection of Sacred Hymns, A (Page-Cairns), 102 Collection of Sacred Hymns, A (Rogers), 50 Collection of Sacred Hymns for the Use of All Saints, A (Wight), 345 Conclusion of Elder Rigdon's Trial, 240 Conference .. . in the Philadelphia Chapel, North Wing, Bradford, 255 Contrast Between Superstition and Religion, A, 40 Cordon, Alfred, and Lorenzo Snow, "He that Judgeth a Matter, " 97 Correct Account of the Murder, A, 261 Correspondence Between Joseph Smith . . . and Col. John Wentworth, 199 Correspondence Between the Rev. W. Crowel and O. Spencer, 335 Cowdery, Oliver, Letters by Oliver Cowdery, 197 Cowdery, Oliver, see Rigdon, Sidney Crawford, Robert P., Index or Reference, An, 158

448

Daniels, William M., Correct Account of the Murder, A, 261 Davis, Elisha H., [Placard Announcing that E. H. Davis Will Preach], 238 Dear Brethren, 14 Death of the Prophets Joseph and Hyram Smith, 232 Death of the Prophets, The, 245 Deed of Settlement of the British and American Commercial Joint Stock Company, 299 Defence of Elder William Smith, 191 Deluded Mormon, A, 106 Dialogue Between a Latter-day Saint and an Enquirer After Truth, 138 Dialogue Between Joe. Smith and the Devil, A, 291 Dialogue Between Josh. Smith & the Devil, A, 292-93 Dissertation on Nebuchadnezzar's Dream, A, 230 Doctor Isaac Galland 's Reply, 122 Doctrine and Covenants, 22, 236, 265, 270, 302 [Doth Our Law Judge a Man], 31 Duff, J. G., Martyrs of Jesus Safely Lodged Behind the Vale, The, 258

Elders'Journal, 39 Ein Rufaus der Wiiste, 160 Elsworth, Benjamin C, Collection of Sacred Hymns, A, 61 Epistle of Demetrius, An, 92, 135, 143, 167, 333 Epistle of the Twelve, An, 142 E. Snow's Reply, 90 Evening and Morning Star, 17 Evening and the Morning Star, The, 3 Evening and the Morning Star Extra, The, 7, 10, 15 Evidence Taken on the Trial of Mr. Smith, 182 Evidences in Proof of the Book of Mormon, 134 Examination of a Lecture, An, 75 Extract from a Manuscript Entitled The Peacemaker, An, 165 Extract from the New Translation of the Bible, 25

Fac-simile from the Book of Abraham, A, 141 Facts Relative to the Expulsion, 55-56 Farewell Hymn, 69 Farewell Song, 68 Few Important Questions, A, 176 Few Incidents of Travel in England, A, 268 Few Plain Facts, A, 121 Few Remarks by Way of Reply to an Anonymous Scribbler, A, 74 Few Remarks in Reply to an Anonymous Scribbler, A, 133 Few Words to Emigrants, A, 239 Fireside Visitor or Plain Reasoner, The, 308 Fulness of the Gospel Has Been Restored, The, 76

Galland, Isaac, Doctor Isaac Galland's Reply, 122 Gardner, George B., see Little, Jesse C. Gau-Brophwydi, 328 General Joseph Smith's Appeal to the Green Mountain Boys, 187 Gen. Joseph Smith's Views of the Powers, 216 General Smith's Views of the Powers, 201, 209-10, 213, 215, 218-20 Gooch, John, Death of the Prophets Joseph and Hyram Smith, 232 Good News!!!, 338

449

Gospel Light, The, 178 Gospel Reflector, 95 Grand Concert The Inhabitants ofNauvoo, 259 Grant, Jedediah M., Collection of Facts Relative to . . . Elder Sidney Rigdon, A, 242 Greene, John P., Facts Relative to the Expulsion, 55-56

I Printed Handbill], 170

"Haman " yn Hongian ar ei Grogbren ei Hun!, 330 [Handbill Advertising George J. Adams's Preaching], 171 I Handbill Advertising Lectures] (Kington), 100 [Handbill Dated December 12, 1833], 9 [Handbill in Welsh/, 341 Hanes Saint y Dyddiau Diweddaf 337 Hardy, John, Collection of Sacred Hymns, A, 186

Hypocrisy Exposed, 153 True Church of Jesus Christ Contrasted, The, 257

"He that Hath Ears to Hear Let Him Hear, " 303 "He that Judgeth a Matter" (Cordon and Snow), 97 / "He that Judgeth a Matter"] (Woodruff and Smith), 88 Hedlock, Reuben, [Small Pamphlet in Welsh], 237 Higbee, Elias, and Parley P. Pratt, Address by Judge Higbee and Parley P. Pratt, An, 67 Higbee, Elias, and Robert B. Thompson, "Latter-day Scants" Alias Mormons, 94 History of the Late Persecution, 59, 65 History of the Priesthood, A, 183 House No. 64 Commonwealth of Massachusetts Memorial, 204 Hyde, Orson, ]Address to the Hebrews, An], 117

Ein Rufaus der Wiiste, 160 "He that Hath Ears to Hear Let Him Hear, " 303 Speech of Elder Orson Hyde Delivered Before the High Priests', 263-64 Timely Warning, A, 36, 54, 81, 332 Prophetic Warning, A, 30 Voice from Jerusalem, A, 144-45

Hyde, Orson, and John Taylor, Circular, 312 Hymnal, see Collection of Sacred Hymns, A Hymnau Wedi eu Cyfansoddi a 'u Casglu], 314 Hymns . . . Composed by Mrs. Mary Matthews, 107 Hymns to be Sung at the Dedication of the Masonic Temple, 206 Hypocrisy Exposed, 153

I'm a Mormon, 344 Index or Reference, An, 158 Installation Nauvoo Lodge, 140 Interesting Account of Several Remarkable Visions, An, 82, 109-10, 147 Invitation, 339

Jacob, Udney H., Extract from a Manuscript Entitled The Peacemaker, An, 165 James J. Strang Weighed in the Balance of Truth, 311 Johnson, Joel Hills, Anti-Universalism, 41

Contrast Between Superstition and Religion, A, 40 Kirtland, March 1838 The Prodigal Daughter, 43 Portrait of the Missouri Mob, A, 104 Young Bachelor's Wish, The, 42

Jones, Dan, Adolygiad ar Ddarlithoedd y Parch. E. Roberts, 342

450

Amddijfyniad y Saint, 319 Amddijfyniad y Saint yn Ngwyneb Camgyhuddiadau, 329 Beth Ydyw yr Efengyl?, 320-21 Beth yw Mormoniaeth?, 327 Gau-Brophwydi, 328 "Human " yn Hongian ar ei Grogbren ei Hun!, 330 [Handbill in Welsh], 341 Hanes Saint y Dyddiau Diweddaf 337 Y Farw Wedi ei Chyfodi yn Fyw, 260 Y Glorian yn yr Hon y Gwelir, 301 Ymddyddan Rhwng Meistriaid Traddodiad, Sectariad, a Sant, 300

Journal ofHeber C. Kimball, 93 Jubilee Songs, 168

[Keep It Constantly Before the Public], 190 Key to the Bible, A, 136-37 Kimball, Heber C, Journal ofHeber C. Kimball, 93 Kimball, Heber C, and Wilford Woodruff, Word of the Lord, The, 101, 123 Kington, Thomas, [Handbill Advertising Lectures], 100 Kirtland, March J838 The Prodigal Daughter, 43 Kirtland . . . Sep 18, 1837 To the Saints, 37 Knight, Vinson, see Whitney, N. K.

Late Persecution, 64 Latter Day Pilgrim, 317 Latter Day Saints A Letter, 164 Latter Day Saints a Poem, The, 113 "Latter-day Saints" Alias Mormons, 94 Ixitter Day Saints' Messenger and Advocate, 16 Latter Day Saints' Messenger and Advocate Extra, 29 Latter-day Saints Millennial Star, 11 Latter Day Saints The Edinburgh Branch of this Society Now Meet, 331 Lecture on the Authenticity . . . of the Book of Mormon, A, 195 Lecture on the Doctrine of Baptism for the Dead, A, 193 Letter to His Excellency John Tyler, A, 194 Letter to the Queen, A, 108, 119-20, 166 Letters by Oliver Cowdery, 197 [Letters of Orson Spencer to the Rev. William Crowel], 334 Lines on the Assassination, 249 List of Provisions Furnished by Reuben Hedlock, 234 Listen to the Voice of Truth, 235 Little, Jesse C, Circular Epistle to the Church of Jesus Christ of Latter Day Saints, 313

Circular the Second, 306 Circular To the Church of Jesus Christ of Latter-day Saints, 304

Little, Jesse C, and George B. Gardner, Collection of Sacred Hymns, A, 246 Littlefield, Lyman O., Latter Day Saints a Poem, The, 113 Lyne, Thomas A., True and Descriptive Account of the Assassination, A, 231

Martin, Moses, Treatise on the Fulness of the Everlasting Gospel, A, 162, 316 Martyrs of Jesus Safely Lodged Behind the Vale, The, 258 Masonic Hall Nauvoo April 24th 1844 Will be Presented, 207 Matthews, Mary, Hymns . . . Composed by Mrs. Mary Matthews, 107 Memorial (Packard), 204

451

[Memorial to the Queen for the Relief by Emigration], 324 Mcrkley, Christopher, Small Selection of Choice Hymns, A, 132 Messenger and Advocate, see Latter Day Saints' Messenger and Advocate Messenger Extra, 33-34 Meynell, James B., Few Incidents of Travel in England, A, 268 Millennial Star, see Latter-day Saints Millennial Star Millennium a Poem, The, 21 Millennium and Other Poems, The, 63 Miller, Reuben, James J. Strang Weighed in the Balance of Truth, 311

Truth Shall Prevail, 323 I Mormon Almanac and Latter Day Saints Calendar], 131 [Mormon Expositor], 163 [Mormon Hymns], 290 Mormonism Consistent!, 189 [Mormonism Exposed! An Epistle of Demetrius], 167 Mormonism UnveiledZion's Watchman Unmasked, 45-48, 146 Mormons Memorial of Ephraim Owen, 51 Moses, Julian, Few Remarks in Reply to an Anonymous Scribbler, A, 133 Mulholland, James, Address to Americans, An, 96, 247

Nauvoo Charter, see City Charter, The Nauvoo Legion, see Rank Roll, or see Revised Laws of the Nauvoo Legion Nauvoo Neighbor, 175 Nauvoo Neighbor Extra (9 Dec 1843), 188 [Nauvoo Neighbor Extra] (26? Apr 1844), 208 Nauvoo Neighbor Extra (17 Jun 1844), 223 Nauvoo Neighbor Extra (21 Jun 1844), 224 Nauvoo Neighbor Extra (29 Jun 1844), 225 Nauvoo Neighbor Extra (30 Jun 1844), 226 Nauvoo Neighbor Extra (2 July 1844), 227 Nauvoo Neighbor Extra (18 Jan 1845), 253 Nauvoo September 24, 1845 Whereas a Council of the Authorities of the Church, 280 Neighbor Extra (12 Sep 1845), 274 Neighbor Extra (19 Nov 1845), 287 New-York Messenger, 267 New-York Messenger Extra, 288, 298 Northern Times, 18 Notice A Public Meeting Will be Held at the Seventies' Hall, 228 Notice An Elder of the Church of Latter-Day-Saints, 100 Notice There Will be a Meeting Held of the American Citizens of Lee County, 283

On the False Prophets, 174 Only Way to be Saved, The, 129, 250-51 Oration Delivered by Mr. S. Rigdon, 49 Origin of the Spaulding Story, The, 11 Owen, Ephraim, Mormons Memorial of Ephraim Owen, 51

Packard, Noah, House No. 64 Commonwealth of Massachusetts Memorial, 204 Political and Religious Detector, 111

Page, John E., Address to the Inhabitants and Sojourners of Washington, An, 205 [Keep It Constantly Before the Public], 190 Slander Refuted, 128 Spaulding Story, The, 169

452

Page, John E., and John Cairns, Collection of Sacred Hymns, A, 102

I Pamphlet Refuting John C. Bennett's Falsehoods], 161 People's Organ, The, 222 Phelps, W. W., Song ofZion, A, 196

Voice from the Prophet, A, 244 Phonography, 262 [Placard Advertising a General Conference in . . . Chicago J, 212 [Placard Advertising the Book of Mormon], 99 [Placard Announcing David Candland's Arrival J, 305 [Placard Announcing that E. H. Davis Will Preach], 238 [Placard Announcing that Wilford Woodruff Will Preach], 266 Plain Facts, 80 Plain Facts Shewing the Origin of the Spaulding Story, 114

Poetical Facts, 248 Political and Religious Detector, 177 Portrait of the Missouri Mob, A, 104 Pratt, Orson, Fulness of the Gospel Has Been Restored, The, 76

Interesting Account of Several Remarkable Visions, An, 82, 109-10, 147 Prophetic Almanac for 1845, 229 Prophetic Almanac for 1846, 269

Pratt, Parley P., Address by a Minister of the Church, An, 72-73, 111 -12, 124, 184 Answer to Mr. William Hewitt's Tract, An, 91 Appeal to the Citizens of the Empire State, An, 203 Appeal to the Inhabitants of the State of New York, An, 202 Dialogue Between a Latter-day Saint and an Enquirer After Truth, 138 Dialogue Between Joe. Smith and the Devil, A, 291 Dialogue Between Josh. Smith & the Devil, A, 292-93 [Doth Our Law Judge a Man], 31 Epistle of Demetrius, An, 92, 135, 143, 333 Farewell Hymn, 69 Farewell Song, 68 History of the Late Persecution, 59, 65 Late Persecution, 64 Letter to the Queen, A, 108, 119-20, 166 Millennium a Poem, The, 21 Millennium and Other Poems, The, 63 [Mormonism Exposed! An Epistle of Demetrius], 167 Mormonism UnveiledZion's Watchman Unmasked, 45-48, 146 Plain Facts, 80 [Printed Handbill Advertising Two Meetings], 32 [Printed Handbill Headed "Doth Our Law Judge a Man . . . "[, 31 Prospectus of the Latter-day Saints Millennial Star, 70 Reply to Mr. Thomas Taylor's . . . and Mr. Richard Livesey's, A, 89 Short Account of a Shameful Outrage, A, 19 Truth Defended or a Reply, 118 Voice of Warning, A, 38, 62, 127, 139, 221, 326 World Turned Upside Down, The, 150

Pratt, Parley P., see Higbee, Elias Prayer at the Dedication of the Lord's House in Kirtland, 26 Priestcraft Exposed False Religion Unmasked, 294 [Printed Handbill] (Greene), 170 [Printed Handbill Advertising Two Meetings] (Pratt), 32 [Printed Handbill Headed "Doth Our Law Judge a Man Before It Hear Him?"], 31

453

Proclamation No. 2, 276 Proclamation No. 3, 278 Proclamation No. 4, 279 Proclamation No. 5, 281 Proclamation of the Twelve Apostles, 256, 285 Proclamation to Col. Levi Williams, 277 Proclamation to the Citizens of Hancock County, 275 Profion o Eirwiredd Liyfr Mormon, 336 Prophet, The, 211 Prophetic Almanac for 1845, 229 Prophetic Almanac for 1846, 269 Prophetic Warning, A, 30 Prophwyd y Jubili, 307 Prospectus for the Elder's Journal, AA [Prospectus for The Evening and the Morning Star], 2 [Prospectus for the Times and Seasons], 57 Prospectus of the Latter-day Saints Millennial Star, 70

Rank Roll of the Nauvoo Legion, 149 References, 115-16 References to the Book of Mormon, 24 Religious Notice, 272 Reply of Joseph Smith to the Letter ofJ.A.B, 198 Reply to Mr. Thomas Taylor's . . . and Mr. Richard Livesey's, A, 89 Revised Laws of the Nauvoo Legion, 200 Rigdon, Sidney, Appeal to the American People, An, 66, 79

Oration Delivered by Mr. S. Rigdon, 49 Rigdon, Sidney, and Oliver Cowdery, Dear Brethren, 14 Rogers, David W., Collection of Sacred Hymns, A, 50 Rufaus der Wiiste, Ein, 160 Rules and Regulations for the Emigrants on Board the Ship, 297

Seer, The, 243 Seixas, Joshua, Supplement to J. Seixas'Manual Hebrew Grammar, 28 Shearer, Daniel, Key to the Bible, A, 136-37 Short Account of a Shameful Outrage, A, 19 Short Account of the Murders, A, 58 Sirrine, Mephibosheth, Circular to the Church of Jesus Christ of Latter Day Saints, 343 Slander Refuted, 128 [Small Pamphlet in Welsh], 237 Small Selection of Choice Hymns, A, 132 Smith, George A., see Woodruff, Wilford Smith, Joseph, Americans Read!!! Gen. Joseph Smith's Views, 214

Correspondence Between Joseph Smith . . . and Col. John Wentworth, 199 General Joseph Smith's Appeal to the Green Mountain Boys, 187 Gen. Joseph Smith's Views of the Powers, 216

— General Smith's Views of the Powers, 201, 209-10, 213, 215, 218-20 Reply of Joseph Smith to the Letter ofJ.A.B, 198

— Views of the Powers and Policy of the Government of the United States, 217 Voice of Truth, The, 271

Smith, William, Defence of Elder William Smith, 191 To the Public, 192

Snow, Eliza R., Lines on the Assassination, 249

454

Time and Change, 105 Snow, Erastus, E. Snow's Reply, 90

[Pamphlet Refuting John C. Bennett's Falsehoods], 161 Snow, Erastus, and Benjamin Winchester, Address to the Citizens of Salem, An, 125-26 Snow, Lorenzo, Only Way to be Saved, The, 129, 250-51 Snow, Lorenzo, see Cordon, Alfred Song ofZion, A, 196 Sparks, Quartus S., Priestcraft Exposed False Religion Unmasked, 294 Spaulding Story, The, 169 Speech of Elder Orson Hyde Delivered Before the High Priests', 263-64 Spencer, Orson, Correspondence Between the Rev. W. Crowel and O. Spencer, 335

Invitation, 339 [Letters of Orson Spencer to the Rev. William Crowel], 334

Stick of Joseph, The, 241 Striking and Remarkable Vision, A, 52 Supplement to J. Seixas' Manual Hebrew Grammar, 28 Supplement to the Millennial Star August 1844, 233 Supplement to the Millennial Star December 1844, 240 Synopsis of the Holy Scriptures, 155

Taylor, John, Answer to Some False Statements, An, 84 Calumny Refuted, 85-86 Seer, The, 243 Short Account of the Murders, A, 58 Truth Defended, 87 Upper California, 295

Taylor, John, see Hyde, Orson Testament of the Twelve Patriarchs, The, 185 Theology Lecture First, 20 Thompson, Charles B., Evidences in Proof of the Book of Mormon, 134

Profion o Eirwiredd Llyfr Mormon, 336 Thompson, Robert B., see Higbee, Elias Time and Change, 105 Timely Warning, A, 36, 54, 81, 332 Times and Seasons, 60 Times and Seasons Extra, 187, 254 To the Public, 318 To the Public (Barkman), 282 To the Public (W. Smith), 192 To the Saints Scattered Abroad, 37 Treatise on the Fulness of the Everlasting Gospel, A, 162, 316 True and Descriptive Account of the Assassination, A, 231 True Church of Jesus Christ Contrasted, The, 257 Truth Defended, 87 Truth Defended or a Reply, 118 Truth Shall Prevail, 323 Twelve Apostles, The, 27

Upper California, 295 Upper Missouri Advertiser, The, 4

Verily I Say Unto You Concerning Your Brethren, 11 Verily Thus Saith the Lord Unto You, 12

455

Very Important References, 152 Views of the Powers and Policy of the Government of the United States, 217 Voice from Jerusalem, A, 144-45 Voice from the Prophet, A, 244 Voice of Truth, The, 271 Voice of Warning, A (Pratt), 38, 62, 127, 139, 221, 326 Voice of Warning, A (Ward), 309

Ward, Thomas, On the False Prophets, 174 Voice of Warning, A, 309 Why Do You Not Obey the Gospel?, 173

Wasp, The, 148 Wasp Extra, The, 156 Watt, George D., Phonography, 262 Webb, E. H., Latter Day Saints A Letter, 164 Westwood, Philip M., I'm a Mormon, 344 Whereas a Council of the Authorities of the Church . . . at Nauvoo, 280 Whitney, N. K., R. Cahoon, and V. Knight, Kirtland. . . Sep 18, 1837 To the Saints, 37 Why Do You Not Obey the Gospel?, 173 Winchester, Benjamin, Examination of a Lecture, An, 75

History of the Priesthood, A, 183 Origin of the Spaulding Story, The, 77 Plain Facts Shewing the Origin of the Spaulding Story, 114 Synopsis of the Holy Scriptures, 155

Winchester, Benjamin, see Snow, Erastus Woodruff, Wilford, I Placard Announcing that Wilford Woodruff Will Preach], 266 Woodruff, Wilford, and George A. Smith, ["He that Judgeth a Matter"], 88 Woodruff, Wilford, see Kimball, HeberC. Word of the Lord, The, 101, 123 World Turned Upside Down, The, 150

Y Farw Wedi ei Chyfodi yn Fyw, 260 Y Glorian yn yr Hon y Gwelir, 301 Ymddyddan Rhwng Meistriaid Traddodiad, Sectariad, a Sant, 300 Young Bachelor's Wish, The, 42 Young, Brigham, Few Words to Emigrants, A, 239 Young, Brigham, et al., Proclamation to Col. Levi Williams, 277

The illustrations in this volume are used with permission from the following libraries: items 1, 8, 16, 22, 45, 55, 64, 67, 74, 78, 82, 83, 98, 108, 144, 160, 176, 197, 199, 202, 225, 271, 277, 291, 3 11—LDS Church Historical Department; items 23, 38, 39, 49, 60, 63, 71, 79, 89, 93, 129, 155, 183, 201, 229, 232, 236, 246, 256, 261, 263, 308, 332, 334, 338—Brigham Young University Lee Library; item 77—Utah State University Merrill Library.

456

Biographical Index References are to item numbers

Adams, Charles A., 289 Adams, George J., 114 Albiston, John, 185 Alcock, Paul, 164 (n. 1) Aldrich, Mark, 261 (n. 2) Allred, James, 296, 296 (n. 12) Andrews, Benjamin, 204 (n. 2) Anthon, Charles, 241 (n. 1) Appleby, William I., 176 Asbury, Henry, 280 (n. 2) Atchison, David R„ 29 (n. 1) Avery, Daniel, 188 (n. 1)

Babbitt, AlmonW., 318 (n. 6) Backenstos, Jacob B., 275 Baldwin, Caleb, 55-56 (n. 6) Barnes, Lorenzo D., 115-16 Barstow, George, 199 (n. 1) Beebe, Calvin, 15 Benbow, John, 78 (n. 2) Bennet, James Arlington, 198, 198 (n. 1) Bennett, John C, 156-57 Bennett, Samuel, 74 Bent, Samuel, 296, 296 (n. 12) Bishop, Francis Gladden, 53 Boggs, Lilburn W„ 55-56 (n. 6) Bolton, Curtis E., 284 (n. 3) Brannan, Sam, 211 Briggs, Silas H., 203 Brown, Samuel C, 163 Brown, Thomas D., 326 Bullock, Thomas, 223 (n. 6) Burk, John M., 55-56 (n. 5) Bush, C. S., 80 (n. 3)

Cahoon, Reynolds, 37 Cairns, John, 102 Campbell, Alexander, 153 (n. 1) Candland, David, 305 Carter, Simeon, 15 Clark, Hiram, 172 Clark, John A., 133 (n. 4) Clark, John B., 55-56 (n. 6)

Clayton, William, 106-7 Cole, Abner, 1 (n. 11) Conyers, Enoch, 280 (n. 2) Cordon, Alfred, 97 Corrill, John, 9-10 Cowdery, Warren A., 16 Crawford, Robert P., 158 Crowell, William, 334-35 (n. 1) Cutler, Alpheus, 296, 296 (n. 13)

Daniels, William M., 261 Davis, Elisha H„ 238 Davis, Jacob C, 261 (n. 2) Day, Thomas, 338 Deming, Minor R., 225 Derby, Erastus H., 277 Doniphan, Alexander W., 29 (n. 1) Doremus, Henry J., 211 (n. 2) Douglas, Stephen A., 280 (n. 7) Downes, Samuel, 185 Dunn, Crandall, 310 Durfee, Edmund, 287

Elsworth, Benjamin C, 61 Emmons, Sylvester, 223 (n. 2)

Fellows, Hart, 226-27 (n. 1) Fielding, Amos, 172 Fleming, Lorenzo D., 177 (n. 3) Follett, King, 271 Ford, Thomas, 226-27 (n. 1) Fordham, Elijah, 38 (n. 1) Foster, Charles A., 223 (n. 2) Foster, Lucian R., 62 (n. 1) Foster, Robert D„ 223 (n. 2) Fullmer, David, 296, 296 (n. 12) Fullmer, John S., 318 (n. 6)

Galland, Isaac, 122 Gardner, George B., 246 Gilbert, John H., 1 (n. 7) Gilby, Anthony, 185 (n. 1) Gooch, John, 232

Goodson, John, 35 Goodwin, Philo A., 280 (n. 2) Grandin, Egbert B., 1 (n. 3) Grant, Jedediah M., 242 Greene, John P., 55-56 Greenhow, John, 265 (n. 1) Grover, Thomas, 296, 296 (n. 12) Grover, William N., 261 (n. 2) Groves, Elisha H., 213

Hancock, Levi W., 128 (n. 5) Hancock, Solomon, 277 Hardin, John J., 280 (n. 7) Hardy, John, 153 Harris, George W., 55-56 (n. 5) Harris, William, 153 (n. 2) Haven, Jesse, 77 (n. 4) Haven, John, 77 (n. 4) Haws, Peter, 277 Hedlock, Reuben, 68 Heys, Robert, 84-87 (n. 1) Hey wood, Joseph L., 318 (n. 6) Higbee, Chauncey L., 223 (n. 2) Higbee, Elias, 67 Higbee, Francis M., 223 (n. 2) Hills, Gustavus, 60 Himes, Joshua V., 153 (n. 1) Howe, Eber D., 77 (n. 1) Hughes, James M., 29 (n. 1) Huntington, William, 296, 296 (n. 12) Hurlbut, D. P., 77 (n. 1)

Irving, Edward, 31-32 (n. 1) Ivins, Charles, 223 (n. 2)

Jacob, Udney Hay, 165 Jaques, John, 70-71 (n. 7) Johnson, Aaron, 296, 296 (n. 12) Johnson, Joel Hills, 4 0 ^ 3 Jonas, Abraham, 226-27 (n. 1) Jones, Caleb, 74 (n. 2) Jones, Dan, Introduction, Int. (n. 25)

Kane, Thomas L., 306 (n. 2) Kelting, Joseph A., 253 (n. 4) Kilbourne, David W., 122 (n. 2) Kington, Thomas, 100 Knight, Newel, 9-10 Knight, Vinson, 37

Law, William, 168 Law, Wilson, 168 Leach, George T, 211

Lewis, David, 66 (n. 4) Lightner, Mary Rollins, 8 (n. 8) Linforth, James, 70-71 (n. 7) Little, James A., 70-71 (n. 7) Little, Jesse C, 246 Littlefield, Lyman O., 113 Livesey, Richard, 89 (n. 1) Lyne, Thomas A., 207

Maginn, Eli P., 143 Mahon, James, 89 (n. 3) Marks, William, 16 (n. 7) Martin, Moses, 162 Matlack, William E., Introduction (n. 21) Matthews, Timothy R., 121, 121 (n. 1) McDougal, James A., 280 (n. 7) McRae, Alexander, 55-56 (n. 6) Menzies, Robert O., 331 Merkley, Christopher, 132 Meynell, James B., 268, 268 (n. 1) Miller, George, 239 Miller, Reuben, 311 Miller, William, 177 (n. 3) Millikin, Arthur, 318 (n. 1) Millikin, Lucy Smith, 318 (n. 1) Milnes, Edward, 255 Morley, Isaac, 15 Moses, Julian, 133 Moss, Woodson J., 29 (n. 1) Mulholland, James, 96 Murdock, John, 55-56 (n. 5)

Newton, Thomas, 89 (n. 1) Nickerson, Freeman, 125-26

Orr, Adrian, 133 (n. 2) Owen, Ephraim, Jr., 51

Packard, Noah, 177 Page, John E., 102 Parrish, Warren, 26 (n. 1) Partridge, Edward, 5-6 Pearson, Albert G., 280 (n. 2) Perkins, Andrew H., 277 Perkins, Henry, 75 (n. 2) Phelps, William W., Introduction Pitkin, George W., 182 (n. 5) Pitt, William, 259 Pratt, William D., 48

Ralston, Joseph N., 280 (n. 2) Ray, John A., 70-71 (n. 7) Redman, Ellen Balfour, 101, 101 (n. 1)

458

Reid, Hugh T., 226-27 Richards, Phineas, 204 (n. 2) Richards, Samuel W., 70-71 Ripley, Alanson, 39 (n. 6) Robbins, John P., 280 (n. 2) Robertson, Andrew, 29 (n. 1) Robinson, Ebenezer, 60 Robinson, George W., 66 (n. 2) Rogers, David, 193 Rogers, David W„ 50 Rogers, M., 280 (n. 2) Rogers, Peter, 29 (n. 1) Rollo, John B., 118,

Scovil, Lucius N., 315 Seixas, Joshua, 28 Sharp, Thomas C, 148 (n. 2) Shaw, Samuel, 212 Shearer, Daniel, 136-37 Sheets, Elijah F, 255 Sherwood, Henry G., 296, 296 (n. 12) Sirrine, Mephibosheth, 343 Smith, Don Carlos, 39 Smith, Emma Hale, 23 (n. 1) Smith, Lucy Mack, 318 (n. 1) Smith, Thomas (1806-96), 332 Smith, Thomas (1812-52), 138 Smoot, Abraham O., 220 Snow, Eliza R., 105 Snyder, John, 142 Sparks, Quartus S., 294 Spaulding, Solomon, 77 (n. 1) Spencer, Daniel, 70-71 (n. 7) Spencer, Orson, 70-71 Strang, James J., 303 Sunderland, La Roy, 45^47 (n. 1)

Taylor, John (1812-96), 8 (n. 9) Taylor, Thomas, 89, 89 (n. 2) Thompson, Charles B., 134 Thompson, James T V., 29 (n. 1) Thompson, Robert B., 60 Thornton, John, 29 (n. 1) Tullidge, Edward W., 70-71 (n. 7) Turley, Theodore, 55-56 (n. 5) Turner, J. B., 199 (n. 3)

Walker, Cyrus, 182(n. 1) Ward, Thomas, 70-71 Warren, William B., 280 (n. 7) Watt, George D., 262 Webb, E. H., 164 Weed, Thurlow, 1 (n. 3) Wells, Daniel H., 224 Wentworth, John, 199 (n. 1) Westwood, Philip M., 344 Wheelock, Cyrus H., 70-71 (n. 7) Whitmer, John, 8 Whitney, Newel K., 37 Whittall, Henry, 70-71 (n. 7) Wickersham, Amos H., 189 (n. 2) Wight, Lyman, 345 Williams, Frederick G., 16 (n. 1) Williams, Levi, 277 (n. 2) Wilson, Lewis D„ 296, 296 (n. 12) Winchester, Benjamin, 75, 183 Wood, William T, 29 (n. 1) Woods, James W., 226-27, Worrell, Franklin A., 276 (n. 1) Wright, A. E., 211

Yearsley, David D., 216-17 Young, Alphonso, 204 (n. 2) Young, Joseph, 55-56 (n. 6)

459

Subject Index References are to page numbers

Aaronic Herald, 355 Account of the Complete Failure of an

Ordained Priest, An, 137, 399 Adams, Charles A., 331, 374 Adams, George J., 121, 160, 163, 167-68,

180, 190, 197, 213, 215-16, 236-37, 252, 255-56, 273-74, 306, 330

Adams hymnal, see hymnal Address by a Minister of the Church, An, 16,

23, 113, 139, 152, 161, 170, 172-73,229 Address by Judge Highee and Parley P. Pratt,

An, 15, 104-6, 113 Address by Way of an Abridged Account and

Journal of My Life, An, 374 Address to Americans, An, 146-47, 288 Address to Believers in the Book of Mormon,

An, 40 Address to the Citizens of Salem, An, 161,

171-72 Address to the Hebrews, An, 165 Address to the Inhabitants and Sojourners of

Washington, An, 250-51 Address to the Members of the Wesleyan

Societies and Congregations, 134 Address to the Saints, 112, 276 "Adieu to Honor, Wealth, and Fame," 331,

374 Adolygiad ar Ddarlithoedd y Parch. E.

Roberts, 371 Affidavits and Certificates, Disproving the

Statements and Affidavits, 202-3 Albiston, John, 230 Alcock, Rev. Paul, 210, 412 Aldrich, Mark, 300 Allderdice, Jeandell & Miles, 234 Allen, James, 344 Allen, Thomas, 83 Allred, James, 335, 337, 438 Alt a California, 22 Amddiffyniad y Saint, 355, 360 American Antiquities, 97, 178-79, 234 Americans, Read!!.' Gen. Joseph Smith's

Views, 258

Anderson, William, 353 Andrews, Benjamin, 250, 420 "Angel of Glory from Heaven Descended,

An," 153 Annerchiad y Deuddeg Apostol, 328 Answer to Mr. William Hewitt, An, 138-40 Answer to Some False Statements, An,

133-34, 138, 163 Anthem, to be Sung on the Occasion of

Laying the Corner Stone, 224 Anthon, Charles, 283, 427 anticreedal, 12, 38, 56 Anti-Masonic Enquirer, 29 Anti-Mormon Almanac, for 1842, 173 Anti-Universalism, 75-76 apologetics, 146, 174, 209, 229 "Apostasy from the Primitive Church," 367 apostasy of the New Testament church, 201,

209, 229, 367 apostles, see Quorum of the Twelve Apostles Pratt and Taylor. . . Will Preach at

the Music Hall in Sheffield, 352 Appeal to the American People, An, 17, 24,

103-4, 124-25, 131, 173, 189, 197 Appeal to the Citizens of the Empire State,

An, 249-50 Appeal to the Green Mountain Boys, 232,

240,247,311 Appeal to the Inhabitants of the State of New

York, An, 232, 247-50 "Appendix" (D&C 133), 38-40 Appleby, William I., 219-21, 234, 272, 338,

343, 348-49, 352, 358-59, 372, 405 Armour, H., 359 "Articles and Covenants of the Church of

Christ" (D&C 20), 34 Articles of Faith, 102, 129, 222, 241, 274 Asbury, Henry, 323, 433 Atchison, David R., 62, 83, 385 Austin, D. R., 120 Avery, Daniel, 233, 417 "Awake O Ye People," 82, 96 Awful Assassination!, 267

Babbitt, Almon W., 21, 88, 269, 320, 336, 340, 354-55, 377

Backenstos, Jacob B., 21, 268-69, 307, 315-18,321-25,329

Backman, George, 435 Badlam, Mary Ann, 257 Baldwin, Caleb, 88, 390 Ballantyne and Hughes, 127 banking panic of 1837, 68, 247 baptism, 71, 140,346 baptism for the dead, 14, 201, 207, 236, 279 Barkman, Anthony, 322-23, 325,435 Barnes, Lorenzo D., 164-65, 180, 195-96,

201,222,294,363 Barron v. Baltimore (1833), 243 Barstow, George, 241, 419 battle at Crooked River, 83, 89 Bayley, William, 298 Be It known, that I, 35 Bedell, E. A., 21, 320 Beebe, Calvin, 45-46 Behold Blessed Saith the Lord, Are They, 43 "Behold the Day is Nigh, Long by God

Foretold," 222 Bellows, James, 325 Benbow,John, 123, 148,397,401 Bennet, James Arlington, 240-43, 246, 271,

311,414,418,436 "Bennett As He Was" and "Bennett As He

Is," 202-3 Bennett, John C, 144, 183, 193-94, 198-99,

202-4, 208, 213, 222, 226, 234, 240, 348, 351,357, 440

Bennett, Samuel, 14, 16, 114-16, 138, 178 Benson, Ezra T., 335, 337 Bent, Charles, 35 Bent, Samuel, 131, 154, 277, 318, 321, 335,

337,438 Bernhisel, John M., 21, 253, 336 Berrien, John M., 271 Beth Ydyw yr Efengyl?, 356 Beth yw Mormoniaeth?, 360 Bevin, E. J., 255, 258 Bibliothica Scallawagiana, 213, 234 Bicking and Guilbert, 358. See Brown,

Bicking & Guilbert "Bill of Particulars for Emigrants Leaving

this Government Next Spring," 330, 351 Billings, Titus, 37 Biography of Christopher Merkley, 177 Birmingham Conference, 147, 180 Bishop, Francis Gladden, 84-85 Black, Adam, 89, 104

Blake and Bailey, 286 Blake, S. M., 331 Blum, John Christian, 85 Board of Control of the Society for the

Diffusion of Truth, 255-57, 262 Boggs, Lilburn W., 18, 33, 35, 88, 193, 202,

204,213,390 Bold Pilgrim, The, 195 Bolton, Curtis E., 435 Bonneville, Benjamin, 336 Book of Abraham, 95, 113, 184 Book of Commandments, 36-42, 44, 46, 51.

57,59,381 printer's manuscript, 39-40

Book of Mormon, 29-32, 60, 66-68, 71,78, 118-20, 123, 129-32, 148-51, 178-79,205, 214-15,229,237,283

index, 31,60, 132, 151,204 Original Manuscript, 29-30, 132, 378 Printer's Manuscript, 29-30, 32, 67, 378 printing, 379 uncut, unbound sheets, 379

Bortles, J. H., 30 Boston branch, 172, 196-97, 231, 274 Boudinot, Elias, 97, 179 Bowring, John, 358 Boylston Hall, 216 Boynton, John F, 208 Bradford Conference, 195-96, 294 Bradshaw, Ralph J., 230 Brannan, Samuel, 22, 255-57, 273, 296,

306-7, 312-13, 336-38, 342, 356-57 Brewsterites, 153 Brief Account of the Discovery of the Brass

Plates, A, 224-25 Brief History of the Church of Christ of Latter

Day Saints, A, 43,60 Brief History of the Church of Jesus Christ, A,

84-85 Briggs, Edmund C, 250 Briggs, Jason W., 250 Briggs, Silas, H., 250 Bristol branch, 151, 171 British and American Commercial Joint

Stock Company, 107-8, 186,231,313-15, 338-39,345,351-52,359

Brooklyn, 22, 257, 307, 330, 334, 337-38, 356, 438

Brooks, Lester, 351 Brooks, R. P., 86-87 Brotherton, Martha, 203, 411

Brown, Bicking & Guilbert, 23, 114, 118, 145, 164, 204, 219, 227, 235, 259, 272, 284-85, 358

Brown, Jesse B., 326 Brown, Samuel, 104 Brown, Samuel C, 209-10 Brown, Thomas D., 25, 338, 345, 353, 358-60 Brown, Uriah, 253 Brunson, Seymour, 236 Bullock, Thomas, 264, 283, 312, 326, 423,

435 Burgess, James, 257 Burk, John M., 88, 389 Burtis, Abraham, 235 Burton, Robert T, 298 Bush, Alfred, 31 Bush, Rev. C. S., 124, 126,397 "But Hark, and Hear the Joyful Sound," 374 Butterfield, Justin, 214 Byers, William N., 19

Cahoon, Andrew, 298 Cahoon, Daniel S., 298 Cahoon, Reynolds, 68-69, 83 Caird, Mr., 64-65 Cairns, John, 152-53, 238, 290 Calhoun, C. A., 236, 273 Calhoun, John C, 232, 243-44, 311 California Star, The, 22, 257, 356, 442 Calumny Refuted and the Truth Defended,

133-34,363 Campbell, Alexander, 12, 17, 196-97,409 Candland, David, 16, 25, 343, 345, 347, 364 Cannon, George Q., 25 "Cap Stone, The," 309, 312 "Captains of Companies for Removal in the

Spring," 326-27 Carlin, Thomas, 124, 198, 204, 214 Carter, Simeon, 45^16 Carthage Jail, 95, 300, 318 Cass, Lewis, 244 Catherwood, Frederick, 179, 406 Chalmers, D., 174 Chambers, A. B., 320 Chambers, Reuben, 177 Chandler, Michael H., 184 Chardon Spectator, 52 Charlwood, A., 361, 363 "Charter of Nauvoo," 289 Chase, Stephen, 37 Cherry Creek Pioneer, 19, 375 Chicago branch, 257 "Christ and the World," 308

Christian Watchman, 364, 366, 443 Church of Christ (Whitmerite), 91 Church of the Messiah, 163 Cincinnati branch, 114 Circular, 314,351 Circular Containing a Letter from Crandall

Dunn, 347 Circular. Epistle to the Church, 351-52 Circular of the High Council, 301, 335-37 Circular of the Twelve, 293 Circular the Second, 343-44 Circular to the Church, 341-42, 358, 372 Circular to the Whole Church, 307, 326-27 City Charter, The, 197-99 City of Joseph, 302-3 "City of Nauvoo—Its Prospects," 243 Clark, Hiram, 20,90-91, 102-3, 110, 133,

216-17,338 Clark, John A., 178,406 Clark, John B., 88-89, 390 Clawson, Hiram, 253 Clay, Henry, 244, 246, 311 Clayton, William, 108, 114, 123, 143,

156-57, 203, 263, 281, 286, 297, 312, 326, 374

Cleveland Whig, 51 Cole, Abner, 30-31,379-80 Collection of Facts, Relative to . . . Sidney

Rigdon, A, 284-85 Collection of Sacred Hymns, A, see hymnal Coltrin, John, 89 Columbia Jail, 13,90 "Columbian Bard," 277 Combs, A., 184 "Come, Come, Ye Saints," 157 "Come Let Us Anew Our Journey Pursue," 97 "Come My Brethren Let Us Try," 158 "Come Thou Glorious Day of Promise," 231 "Come to Me," 285-86, 371 Compendious Abstract of the History of the

Church of Christ, A, 201, 272 Concert Hall, 298 Conclusion of Elder Rigdon's Trial, 112, 282 Conference . . . in the Philadelphia Chapel,

North Wing, Bradford, 293 Conrad, Susan, 195 Contrast Between Superstition and Religion,

A, 75 Conyers, E., 323, 434 Coolbrith, Agnes, 72 Coolbrith, Ina, 72 Cordon, Alfred, 147-48, 257 Cornwall, Barry, 285

463

Correct Account of the Murder, A, 298-301 Correspondence Between Joseph Smith . . .

and Col. John Wentworth, 223, 241-43, 258 Correspondence Between the Rev. W. Crowel

and O. Spencer, 364, 366-67 Corrill, John, 42-43, 45-46, 60, 63, 88 Coulson, George, 269 Council Bluffs Bugle, 162 Council of Fifty, 246, 253-54, 260, 282, 317,

320, 330, 335-37, 351, 373, 389, 391 counterfeiting, 292, 329, 336 Courier Print, 249 Cowdery, Oliver, 18, 29-30, 33-34, 38-39,

42-44, 47, 51-52, 54, 56-57, 61-63, 65-67, 72,97, 102, 129, 173, 184,237-40

letters to W. W. Phelps, 49, 129, 146, 173, 207, 237-38, 256

Cowdery, Warren A., 19, 47, 49, 72 Cowles, Austin, 155,231,374 Crawford, Robert P., 204 Crescent City Oracle, 162 Crowell, Wiiliam, 364-66, 443 Cutler, Alpheus, 335, 337, 438

Daily Globe, 251, 311 Dalton and Wrigg, 111 Daniels, William M, 298-301 Daviess County circuit court, 226 Davis, Elisha H., 177, 280-81, 290, 305, 328,

334,405 Davis, Jacob C, 300 Davison, Matilda, 120, 126,215 Dawson & Bates, 90 Day, Thomas, 368-69 Dean, James, 363 Dear Brethren, 44-45 Death of the Prophets Joseph and Hyram

Smith, 268, 274-76 Death of the Prophets, The, 286 Deed of Settlement of the British and

American Commercial Joint Stock Company, 338-39

Defence of Elder William Smith, 235 Defence of the Claims of James J. Strang, 349 Deluded Mormon, A, 156-57 Delusions. An Analysis of the Book of

Mormon, 196-97,409 Deming, Minor R„ 265-67, 269, 315, 429 Derby, ErastusH., 320-21 Deveria, Theodule, 184 Dialogue Between a Latter-day Saint and

an Enquirer after Truth, 181

Dialogue Between Joe Smith and the Devil!, A, 26, 332-34

"Dialogue Between Tradition, Reason, and Scriptus,A,"271,332

Dibble, Philo, 59, 161 Diplomatic Quackery Unveiled, 75 Dissertation on Nebuchadnezzar's Dream, A,

272-73 Doctor Isaac Galland's Reply, 168-70 Doctrine and Covenants, 13, 42, 44, 50-51,

54-57, 61, 84, 138, 140, 146, 173-74, 277-80, 304-5, 308-9, 340

Section 59, 43-44 Section 76, 84, 286 Section 88, A2-AA Section 89, 43^14 Section 101, 43-44 Section 109, 61

Dogberry, Obediah, 30, 380 Doniphan, Alexander W., 62, 385 Doremus, Henry J., 22, 255, 420 Doudney and Scrymgour, 135, 152 Douglas, Stephen A., 194, 226, 323, 434-35 Dow & Jackson's Press, 231 Downes, Samuel, 230-31, 314, 338 dream of Nebuchadnezzar, 158, 272 Duff, John G., 297 Dunklin, Daniel, 35, 45 Dunn, Crandall, 341,347-48 Durfee, Edmund, 329-30 Dutton and Wentworth, 250

E. Snow's Reply, 114, 138-40 Eames, Benjamin, 37 Eastman, Luke, 224, 252 Ecclesiastical History, 201, 272 Edinburgh branch, 117, 360-61 Egyptian mummies, 184 Ein Rufaus der Wiiste, 16, 205-7 Elders'Journal, 19-20, 49, 72-74, 76, 80 election-day fight in Gallatin, 89, 104 Ellis & Fergus, 257 Elsworth, Benjamin C, 82, 96 Elsworth hymnal, see hymnal Emigrants' Guide, to Oregon and California,

The, 219,306,317 emigration, European, 185-86, 276-77, 281,

357-58 Emmons, Sylvester, 263, 422-23 Epistle of Demetrius, An, 140-41, 158, 180,

186-87,213,289,363 Epistle of the Twelve, An, 185-86, 313 eternal marriage, 13, 116

464

Evening and Morning Star, 34, 50-51, 57, 66, 146, 157

Evening and the Morning Star, The, 18, 25, 32-35, 37, 40, 44-47, 50-51, 84, 237

Extra, 37, 42-43, 45-47 Evidence Taken on the Trial of Mr. Smith,

226-27 Evidences in Proof of the Book of Mormon,

178-79,237,288 Examination of a Lecture Delivered by the

Rev. H. Perkins, An, 14, 116-17 Examination of the Principles of Mormonism,

An, 234,417 Exercises in Phonography, 302 ex nihilo creation, 13, 100 Exposition of the Errors and Fallacies of the

Self-Named "Latter-day Saints, " An, 139-40 Exposure of Mormonism, An, 84, 134, 137 expulsion from

Illinois, 315-27, 329-30, 335-37, 357 Jackson County, 42^-6 Missouri, 83-90, 100-4, 124, 143-44, 146-47, 155, 162, 172-73, 207, 226-27,

232, 250, 284, 288-89 Extra in Advance of the California Star, An,

356 "Extra Ordinance for the Extra Case of

Joseph Smith and Others, An," 233 Extract from a Manuscript Entitled The

Peacemaker, 211-12 Extract from the New 'Translation of the Bible,

60-61

E. G. Williams and Company, 19, 34, 49-50, 52, 54, 57

Facsimile from the Book of Abraham, A, 95,

113, 183-84 Fac-Simile of the Brass Plates, 225 Facts Relative to the Expulsion, 17, 86-88,

102, 104,258 "Faith of the Church," 34 "Farewell, All Earthly Honors I Bid." 97, 176 Farewell Hymn, 107 Farewell Song, 106-7, 158 Farnham, Augustus, 358 Farwell,J.E.^237 Fazakerly, Mr., 291,304 Fellows, Hart, 267, 424 Few Important Questions, A, 219-21 Few Incidents of Travel in England, A, 307 Few More Facts Relating to the Self-Styled

"Latter-day Saints, " A, 138 Few Plain Facts, A, 167-68

Few Remarks by Way of Reply to an Anonymous Scribbler, A, 14, 114-16, 138, 178

Few Remarks in Reply, A, 177-78, 237 Few Words to Emigrants, A, 281 fiction, 26, 332 Fielding, Amos, 216-17, 338 Fielding, Ann, 404 Fielding, Joseph, 63-64, 68, 84, 92, 140-41,

168 Fielding, Mercy, 92 Fireside Visitor, 25, 345-47, 364 First Quorum of Seventy, 61 "Fishing River" revelation (D&C 105), 46 Fleming, Lorenzo D., 222, 415 Follett, King, 312 Ford, Thomas, 214, 226-27, 265-67, 274,

298,311,323-25,424,437 Fordham, Elijah, 69, 76, 79, 387 Foster, A. J., 262 Foster, Charles A., 263, 422 Foster, Lucian R., 24, 97, 100, 124, 145, 154,

182, 191-92, 223, 240-43, 253, 256, 391 Foster, Robert D., 263, 422 "Fountain of Knowledge," 247-49 "Four Kinds of Salvation," 308 Fourth Letter of Orson Spencer, A. B., to the

Rev. William Crowd, 364-66 Fourth of July celebration at Far West, 74,

80-81, 90 "Free People of Color," 32-33, 37 Fremont, John C, 219, 335-36 "Friendly Hint to Missouri, A," 311 Frierson, John, 232 Frontier Guardian, 21 A, 285, 290 Fugate, Wilbur, 224-25 Fullmer, David, 259, 335, 337, 438 Fullmer, John S., 21, 336, 340, 355 Fulness of the Gospel Has Been Restored,

The, 117

Gahan, William, 201, 272 Galland, Isaac, 22, 91, 168-70 Gal land's Iowa Emigrant, 169 Gardner, George B., 286-88 Garrick, 64 gathering of Israel, 71, 189 Gau-Brophwydi, 360 Gaylord, Lyman, 21,91 General Joseph Smith's Appeal to the Green

Mountain Boys, 232, 240 General Smith's Views of the Powers and

Policy of the Government, 240, 244-47, 254, 257-61,309-11

465

Gibbs, J., Jr., 138 Gidney, James D., 326 "Gift of the Holy Ghost, The," 367 Gilbert, Algernon Sidney, 39 Gilbert, John H., 29-30, 379 Gilby, Anthony, 230,416 Glasgow Conference, 361 Glass, Printer, 166 Gleanings By the Way, 178, 406 Glezen and Shepard, 103. See Shepard and

Stearns "Globe, The," 311 "Glorious Gospel Light Has Shown, The,"

75,231,371 God, corporeal, anthropomorphic, 13-14, 78,

116, 140, 201, 221, 223, 271, 312, 367 Godbe, WilliamS., 301 Goforth, William G, 251, 253, 420 Gooch, John, 22, 268, 274-75, 307 Good News!!!, 368-69 Goodson, John, 63-65, 67-68, 84, 141, 168 Goodwin, P. A., 323, 434 Gospel Herald, 153,440 Gospel Light, The, 215, 222-23, 262 Gospel Reflector, 24, 144-45, 164, 172, 174,

178-79,201,229,237-38 "Gospel, The," 34 "Grammar and Alphabet of the Egyptian

Language," 184 Grand Concert. The Inhabitants ofNauvoo,

297-98 Grandin, Egbert B., 18, 29-31, 378-79 Granger, Oliver, 154 Grant, Jedediah M., 80, 208, 284 Green Mountain Boys, 232, 247 Greene, Evan M., 208 Greene, John P., 17, 86-88, 102, 104, 215,

244,258, 263-64 Greenhow, John, 304, 309, 430 Grouard, Benjamin E, 344 Grover, Thomas, 82, 335, 337, 438 Grover, William N., 300 Groves, Elisha H., 20, 74, 258

Haining, Samuel, 398 Hale, Isaac, 134, 139 Hale, J. H., 322 Hale, Reuben, 29 Hales, Charles H., 298 Hales, Stephen, 298 Half-Breed Tract, 169,404 "Human " yn Hongian ar ei Grogbren ei

Him!," 360

Hancock Eagle, 21, 376 Hancock, Levi, 173,405 Hancock, Solomon, 320-21, 329 handbill, 14-15,42,64, 117-18, 135,

147-48, 151,215-16, 257, 280, 293, 305, 312,343,352,361,368-71

Hanes Saint y Dyddiau Diweddaf, 368 "Happy Day Has Rolled On, The," 161, 192 Hardin, John J., 307, 323-24, 326, 434-35 Hardy, John, 190, 196-97, 231, 297 Hardy hymnal, see hymnal Hardy, Leonard, 372 Harper, John, 325 Harris, George W., 88, 131, 154, 226, 277,

335, 337, 389, 438 Harris, Martin, 13, 18, 29-31, 33, 38, 98, 283 Harris, Thomas, 170 Harris, W. P., 224-25 Harris, William, 197, 202, 409-10 Harrison, Joseph, W., 23-24, 97, 100-1, 160,

182, 190-91,208,241-42 Hartford branch, 334 Hastings, Lansford W., 219, 306, 317, 336 Hatton, S., & Son, 123 Haun's Mill massacre, 88-89, 102, 104, 207,

392 Haven, Jessee, 120, 397 Haven, John, 120, 215, 396-97 Haws, Peter, 253, 320 Hayes, Michael, 221 "He That Hath Ears to Hear, " 340-42 "He that Judgeth a Matter," 135, 147^8, 174 Heap, J., 289 "Heaven," 308 Hebrew grammar, 62 Hedlock, Reuben, 106-8, 110-11, 118, 153,

184, 217, 240-41, 276, 280, 291, 313-14, 338,416

Hedrick, Granville, 153 Henshaw, William, 280 Hewitt, William, 139-40 Heys, Rev. Robert, 133-34, 398 Hey wood, Joseph L., 21, 336, 340, 355 Hicks, Samuel, 329 Higbee, Chauncey L., 203, 263, 422-23 Higbee, Elias, 17, 103-6, 143-44, 202 Higbee, Francis M., 263-64, 423 "High on the Mountain Top," 75 Hill Cumorah, 240 Hills, Gustavus, 92, 226, 231 Himes, Joshua V., 196-97, 222, 409 "Historical Sketch from the Creation to the

Present Day," 231

466

"History of Joseph Smith," 113 History of the Late Persecution, 17, 42,

89-90,96-98, 100, 102-3 History of the Priesthood, A, 227-30 History of the Saints or an Expose of Joe

Smith and Mormonism, The, 202, 234, 348 History of the Trials of Elder John Hardy, 197 Holy Ghost, 223, 262, 367 Holy Scriptures, The, 60 House No. 64. Commonwealth of

Massachusetts. Memorial, 250 "How Fleet the Precious Moments Roll," 289 "How Precious is the Name," 51, 157 Howard, Luther, 30-31 Howard, Richard, 67 Howe, EberD., 15,43,78, 118, 120, 197,

202, 283, 396 Hughes, James M., 62, 386 Hunt, James H„ 80 Hunter, Edward, 194 "Hunters of Kentucky, The," 289 Huntington, Dimick, 80 Huntington, William, 335, 337, 438 Hurlbut, Doctor Philastus, 118-20, 396 Hutchinson, Jacob F., 297 Hyde, Orson, 14, 16, 23-25, 62-68, 84-86,

103, 110, 124, 126, 141, 163-66, 168, 170, 187-90, 205-7, 215, 271, 274, 276, 279, 294, 302-4, 314, 340-42, 351-52, 357, 361, 440

hymnal

Adams, 82, 107, 289, 331, 374 Elsworth, 82, 96-97, 155, 176, 289, 331 Hardy, 82, 231,374 Kirtland, 17, 25, 50, 57-59, 66, 82, 96, 123, 153-55, 177,231,331 Little-Gardner, 17, 154,286-89,331 Liverpool, 154, 216-17, 231, 285, 289, 291, 331,370-71 Manchester, 17,54, 107, 121-24, 150, 155, 176-77, 216, 231, 289, 291, 331, 374 Merkley, 107, 176-77 Nauvoo, 17,82, 107, 154-55, 176-77,231, 288-89,331,374 Page-Cairns, 152-54, 288-89, 331 Rogers, 82-83, 96, 289 Welsh, 23, 352 Wight, 82, 107, 157, 285-86, 290, 331, 373-74

Hymnau, Wedi eu Cyfansoddi a'u Casglu, 352 Hymns . . . Composed by Mrs. Mary

Matthews, 157-58 hymns, see songs Hymns of Praise for the Young, 75

Hymns to he Sung at the Dedication of the Masonic Temple, 251-52

Hypocrisy Exposed, 196-97

I'm a Mormon, 372 "Immediate Revelation," 366 immigration, west, 316-17, 323-24, 326-27,

330, 335-38, 342-44, 351-52, 356-59 "Immortality of the Body," 247^9 Incidents of Travel in Central America,

Chiapas, and Yucatan, 234, 256, 366 "In Darkness Long," see "With Darkness

Long" Index or Reference, An, 204 "Indian Hunter," 285 Indians, 71,97, 296 infant baptism, 134, 182 Innocents Abroad, 163 Installation, Nauvoo Lodge, 183 "Intelligence and Affection," 247^49, 271 Interesting Account of Several Remarkable

Visions, An, 13, 16, 102, 118, 127-29, 160-61, 172-73, 182, 191-92,207,241,277

Interesting Letter from Cheltenham, 181 "Invincible Dragoons," 198, 409 Invitation, 23, 368, 370 Irving, Edward, 386 Irvingite or Holy Catholic Apostolic Church,

64,386 Isle of Man branch, 134 "Israel's Redemption," 160, 191-92 Wins, Charles, 263, 422

"Jack Mormon," 265 Jackman, Levi, 37 Jackson, Andrew, 52, 222, 243 Jacksonian Print, 258-59 Jacob, Norton, 211,259 Jacob, Udney Hay, 211-12 Jacques, Printer, 297 James and Woodburn, 23, 25, 111, 187, 195,

216-17, 238, 241, 276, 282, 291, 302, 304-5, 315,328,339,413

James J. Strang Weighed in the Balance of Truth, 349-51,357

James, Richard, 23, 25, 111, 314, 338, 345, 347,364,366,371,413

Jaques, John, 11, 111, 394 Jehovah's Presbytery of Zion, 178 Jenson, Janet, 31 "Joab, General in Israel," 202 Johnson, Aaron, 224, 335, 337, 438 Johnson, Benjamin F, 20, 75

467

Johnson, Joel Hills, 75, 155, 173, 231, 371 Johnson, Joseph E., 75 Johnson, Richard ML, 52, 244 Jonas, Abraham, 183, 267, 424 Jones, Caleb, 114, 138-39, 395. See also

Philanthropist of Chester County Jones, Dan, 16, 22-23, 296, 298, 328-29,

339, 355-56, 360, 368, 371-72, 377 Jones, James, 170 Jones, John, 23, 328, 339, 352, 355-56, 360,

368, 371 -72 Joseph Smith, Jr., as a Translator, 185 Journal of Discourses, 301 Journal of HeberC. Kimball, 141-43, 157,

286, 374 Journey to Great Salt Lake City, A, 184 Jubilee Songs, 213-14

Kane, Thomas L., 344, 439 Kay, John, 285, 298 Kearny, Stephen W., 344 Keep It Constantly Before the Public, 234 Kelley, Charles, 61 Kelly and Davis, 18,42 Kelly, Thomas, 160,231 Kelting, Joseph A., 292, 428 Kemble, Edward, 22 Kendall, Amos, 344 Key to the Bible, A, 180-81, 209, 353 Kilbourne, David W., 169, 404 Kimball, David C, see Candland, David Kimball, Heber C, 14, 63-64, 67-68, 84, 88,

106, 135, 141-43, 148-50, 152, 168, 170, 174, 183, 185-86,203,252

Kimball, Hiram, 226 Kinderhook plates, 224-25, 415 King, Austin A., 43, 90, 144, 173, 227 King Follett discourse, 78, 247, 271, 309,

312,425,431 kingdom of God, 71, 106, 158, 209, 272, 296,

302, 367 Kingsbury, Horace, 51 Kington, Thomas, 123, 148, 151, 171,298 Kirtland bank, 49, 65-66, 68, 72 Kirtland hymnal, see hymnal "Kirtland Revelations," 56 Kirtland, Temple, 61 Knight, Joseph, Jr., 37

Knight, Newel, 42-43, 45-46, 335, 337, 438 Knight, Vinson, 68-69 Kot/ebue, Augustus von, 252

"Lamentation on Taking Leave of New-York, A," 78-79, 98

Lane, George, 240 Larsen, Stanley R„ 132 Late Persecution, 15, 24-25, 90, 98, 100-2,

104, 106, 129, 168,274 "Latter-day Judgments, The," 367 Latter Day Pilgrim, 353-54 Latter Day Saints. A Letter, 210 Latter Day Saints: A Poem, The, 162 "Latter-clay Saints, " Alias Mormons, 143-44 Latter-day Saints' Emigrants' Guide, 157 iMtter Day Saints' Messenger and Advocate,

see Messenger and Advocate Latter-day Saints Millennial Star, see

Millennial Star Latter Day Saints. The Edinburgh Branch of

This Society Now Meet, 360 law of consecration, 36 Law, William, 202, 214, 263, 422 Law, Wilson, 214, 263, 422 Leach, George T, 22, 255-57 Leach,John, 255 Lebolo, Antonio, 184 Lecture on the Authenticity & Scriptural

Character of the Book of Mormon, A, 237 Lecture on the Doctrine of Baptism for the

Dead, A, 236 Lectures on Faith, 53, 56, 146, 256, 279, 305 Lee County election, 325-26 Lee, E.G., 170 Lee, John D., 212, 285 Letter to His Excellency John Tyler, A, 213,

236-37 Letter to the Queen, A, 23, 158-60, 167, 170,

212-13,237,247 Letters by Oliver Cowdery to W. W. Phelps,

49, 129, 146, 173, 207,'237-40, 256 Letters Exhibiting the Most Prominent

Doctrines, 11, 17,347,364

Letters of Orson Spencer to William Crowel, 364-67

Lewis, David, 104,392 Liberal Advocate, 380 Liberty Far West, 80 Liberty Jail, 13 ,82,88,289 Lightner, Mary Elizabeth Rollins, 39, 381 Lines on the Assassination, 289-90, 374 Linforth, James, 111,393 Linn, Lewis F, 144 List of Provisions Furnished by Reuben

Hedlock, 276

468

Listen to the Voice of Truth, 23, 277 Literary Firm, 18-19, 23, 38, 56, 59 Little-Gardner hymnal, see hymnal Little, James A., 111,393 Little, Jesse C, 286-88, 341-44, 351-52,

358 Littlefield, Lyman O., I l l , 156, 162, 300-1,

306 Liverpool hymnal, see hymnal Livesey, J., 84, 137 Livesey, Richard, 84, 134-37, 399 London branch, 135, 152, 174 London Conference, 208, 290, 353 Lucas, Samuel D., 20 Lyman, Amasa, 104, 293, 318, 321 Lyne, Thomas A., 252-53, 268, 273-74

Macare, Helen Hanks, 59, 106 Macgregor, Daniel, 301 McAuley, Thomas, 30 McDougal, James A., 324, 434-35 McKenzie, William Lyon, 65 McLellin, William E., 40, 62 McRae, Alexander, 88, 390 Madison, Elijah H., 377 Maginn, Eli R, 186-87, 216, 288 Mahon, James, 137, 399 Manchester Conference, 208, 372 Manchester hymnal, see hymnal Manual Hebrew Grammar, A, 62 "Manuscript Found" or "Manuscript Story, "

The, 121 Markham, Stephen, 203, 265, 322 Marks. William, 19, 49, 203, 226, 383 Marsh, Thomas B., 20, 45-46, 59, 72, 74 Marshall, Elihu E, 29 Martin, Moses, 24, 181, 208-9, 229, 347,

353,361 Martyrs of Jesus Safely Lodged Behind the

Vale, The, 297 Martyrs, The, 300-1 Masonic hall, 224, 251-52, 352 Masonic Hall Nauvoo, April 24th 1844, Will

he Presented, 252 Masonick Melodies, 224, 252 Masonry, 183. 224, 251-52, 323, 352 "Materiality," 308 Matlack, William E. ,21,377 Matthew, 24th chapter, 60 Matthews, Mary, 157-58 Matthews, Rev. Timothy R., 163, 167-68, 404 Melchisedek & Aaronic Herald, 355

memorial to Congress, 83, 104-6, 143-44, 232-33, 269-72, 424-25

"Memorial to the Legislature of Missouri," 88,258

Memorial to the Queen for the Relief, by Emigration, 357-58

"Men of God Go Take Your Stations," 231 Men/.ies, Robert O., 361 Mcrkley, Christopher, 176-77 Merkley hymnal, see hymnal Merrick, John L., 18-19 Merry, C. B., 163, 167 Merryweather, E, 253 Messenger and Advocate, 19, 25, 34, 38,

47-49, 72, 97, 100, 146, 237-38, 240 Extra, 62-63, 65-66

Messenger and Advocate (Rigdonite), 114,

281-82,427 Meynell, J. B., 280, 307, 430 Michael, Pamela, 202-3 Midnight Cry, The, 414 Miles, William H„ 255, 358 millenarianism, 158, 201, 367 Millennial Harbinger, 17, 196 Millennial Star, 15,23-25, 107-13, 123, 145

Supplement, 112-13, 268, 276, 282 Millennial Star office, 394-95 "Millennium," 34, 146 Millennium, a Poem, The, 26, 54, 79, 82, 98,

231,289 Millennium and Other Poems, The, 13,

24-25,54 .98-100, 102, 123, 153, 195,231, 289,331

Miller, George, 43, 89, 183, 210, 281-82, 293,309,321-22,373

Miller, Henry W.,21,336 Miller, Reuben, 341, 349-51, 357 Miller, William, 60, 113, 196,221-22,251,

415 Millikin, Arthur, 354,441 Millikin, Lucy, 354, 441 Million, Mr., 20 Milnes, Edward, 294 mission

Canada, 14-15,63-65 Great Britain, 15-16, 24, 63-64, 67-68, 84, 86, 89, 97, 106-8, 113, 117-18, 121, 133-5, 139, 141-43, 147-48, 151-52, 157, 160, 174, 186 Holy Land, 16, 24, 124, 165-66, 173, 187-90, 205-7

"Mission of the Twelve," 289

469

Missouri Intelligencer, 46 Mitchel, William, 133 "Mobbers of Missouri, The," 289 Molineux, W., 98 Morgan, Albert, 190, 196 Morley, Isaac, 45-46, 63, 88, 318, 321, 431 Morley settlement, 315, 317, 329, 431 Mormon Almanac and Latter Day Saints

Calendar, 176 Mormon Battalion, 288, 344 Mormon Creed, The, 271 Mormon Delusions and Monstrosities, 196-97 Mormon Expositor, 209 Mormon Fanaticism Exposed, 171 Mormon Hymns, 331 Mormon, The, 221 "Mormon Thieves," 291 Mormonism Consistent!, 234 Mormonism Dissected, or Knavery "On Two

Sticks" Exposed, 177-78, 405 Mormonism: Embracing the Origin, Rise and

Progress of the Sect, 80 Mormonism Exposed, 215 Mormonism Exposed! An Espistle of

Demetrius, 213 Mormonism Exposed and Refuted, 78, 137,

190 Mormonism Exposed, From the Word of God,

166, 403 Mormonism Exposed: In Which is Shown the

Monstrous Imposture, 190, 196-97 Mormonism in All Ages, 202, 243 Mormonism not Christianity, 363 Mormonism Portrayed, 197, 202, 409 Mormonism Unmasked, Showed to be an

Impious Imposture, 114, 138 Mormonism Unvailed, 15,43,78, 120, 134,

197,202,283 Mormonism Unveiled: Zion 's Watchman

Unmasked, 14-15,54 ,76-79,98 , 120, 134, 138, 166, 190-91, 223, 277, 335

Mormons. Memorial of Ephraim Owen, Jr., 83-84

Mormons, or Knavery Exposed, The, 170 "Morning Breaks, the Shadows Flee, The,"

123,190 "Morning Star, The," 160, 191 Moses, Julian, 177-78, 201, 208, 237 Mosheim, Johann Lorenz, 201, 272 Moss, Woodson J., 62, 386 Mulholland, James, 146-47, 288 Mulliner, Samuel, 117 municipal court, see Nauvoo municipal court

Murdock, John, 88, 390 Mutual Benefit Association, see British and

American Commercial Joint Stock Company "My Soul is Full of Peace and Love," 96

"Nae Luck About the House," 214 national bank, 52, 222, 246-47, 311 Nauvoo band, 251, 285, 297-98 Nauvoo charter, 193-94, 197-99, 243, 269,

289,292,317,410 Nauvoo Ensign and Zarahemla Standard,

The, 192 Nauvoo Expositor, 86, 214, 262-65, 323 Nauvoo House, 21, 185-86 Nauvoo hymnal, see hymnal Nauvoo Legion, 156, 162, 193-94, 197-99,

233, 240, 243-44, 252, 263, 265, 269, 318, 321-22

Nauvoo Masonic lodge, 183, 224, 251 Nauvoo municipal court, 198, 214, 226,

263-64 Nauvoo Neighbor, 18, 21, 25, 193, 218-19,

225-26,254 Extra, 233, 253, 262-68, 291-92, 315-16, 329

Nauvoo New Citizen, 22 Nauvoo, September 24, 1845, 307, 323-24 Nauvoo Temple, 185-86, 293, 317, 326 Neibaur, Alexander, 207 Nelson, Hiram, 104 Nelson, James, 104 New Egypt branch, 235 New Era Office, 373 New Jerusalem, 296, 354 New York Baptist Register, 166 New York branch, 97, 236, 255, 277, 337, 372 New York Herald, 332 New York Journal of Commerce, 169 New York Land Company, 169, 404 New-York Messenger, 22, 25, 256, 273, 296,

306-8 ,313,330,337-38 Extra, 330, 337-38

New York Metropolitan Museum of Art, 184-85

New York Watchman, 190-91, 197 News, The, 192 Newton, Thomas, 137, 399 Nickerson, Freeman, 171-72, 274-76, 425 Noble, Joseph B., 354-55 Northern Times, 20, 25, 51-52, 72 Norwich Conference, 363 Notice. An Elder of the Church of Latter-Day-

Saints . . . Subjects, 151

470

Notice. A Public Meeting Will be Held at the

Seventies' Hall, 268 Notice There Will be a Meeting Held of the

American Citizens of Lee County, 325

O. Cowdery & Co., 66 "Oh! Happy Land, for Thee We Sigh," 158 Olney, Oliver, 212 Omer, 162 "On Faith," 366 "On Gathering," 367 "On the Departure from the True Order of the

Kingdom Foretold," 345 On the False Prophets, 217-18 "On the Necessity of Baptism as a Means of

Salvation," 345 "On the Restitution of All Things," 367 "On Water Baptism," 367 Only Way to Be Saved, The, 16, 23, 152,

174-75,290 Ontario Phoenix, 17 Oration Delivered by Mr. S. Rigdon, 20,

80-81,284 "Ordinance to Prevent Unlawful Search or

Seizure, An," 233 Oregon boundary question, 357 Origin of the Spaulding Story, The, 118-21,

163, 168, 179 Orr, Adrian Van Bracklin, 177, 405-6 Oswego County Democrat, 96, 102 Otty, P., 363 Owen, Ephraim, Jr., 83

"Pacific Innuendo," 311 Packard, Noah, 221-22, 250 Page-Cairns hymnal, see hymnal Page, John E., 16, 124, 152-53, 155, 161,

173, 185, 187,214-15,222-23,234-35, 2 4 1 ^ 3 , 250-51, 259, 262, 288, 318-19, 341

Page, Mary Judd, 153-55, 288, 402 Painesville Republican, 75, 79 Painesville Telegraph, 43-44, 51-52, 79, 120,

396 Palmyra Bookstore, 30-31 Pamphlet Refuting John C Bennett's

Falsehoods, 208 "Parable, A," 308 Parker, Samuel, 213 Parkinson, J., 293 Parrish, Warren, 20, 61, 66, 137, 385 Parsons, Tyler, 171 Partridge, Edward, 18, 20, 35-37, 40, 43,

4 5 - 4 6 , 5 1 , 5 9 , 6 3 , 7 4 , 8 3 , 8 8

Patterson, Robert, 215 Patterson, William, 326 Pearl of Great Price, 60, 102, 129, 184-85 Pearson, Albert G., 323, 434 Peck, Martin H., 297-98 Penrice and Wallace, 133 People's Organ, The, 223, 261-62, 268 Perkins, Andrew H., 320-21 Perkins, Henry, 116-17,395 Peterborough branch, 186, 286 Phelps, Sally, 59 Phelps, W. W„ 13, 17-18, 20, 22, 25, 32-34,

37-42, 45, 47, 49, 52, 54, 59, 63, 94, 129, 153, 155, 173, 184,219,232,237-41, 243^14, 246, 279, 285-86, 288, 294, 309, 311-12,331,371,374

Philadelphia branch, 114, 116, 199, 227, 230, 284, 348

Philadelphia Episcopal Recorder, 178 Philadelphia North American, 169 Philadelphia Saturday Courier, 215 Philanthropist of Chester County, 114-16, 138 Phipps, Alan, 56 Phonography, 301 Piercy & Reed, 78 Pigot and Slater, 137 Pitkin, George W., 37, 227, 416 Pitman shorthand, 301 Pitt, William, 151,297-98 Pittsburgh branch, 215 "Pizarro, or the Death of Rolla," 252 placard, 151,257,280,305,343 Placer Times, 22 Plain Facts, 25-26, 120, 124, 126, 134, 137,

163-64,215 Plain Facts, Shewing the Falsehood and

Folly of the Mormonites, 126 Plain Facts, Shewing the Origin of the

Spaulding Story, 121,162-64, 215 playbill, 252, 297-98 plural marriage, see polygamy "Plurality of Wives!, " 404 Poems, Religious, Historical, and Political,

156,214,290 Poetical Facts, 289 poetry, 14, 25, 50-51, 54, 75-76, 78, 85, 90,

98-100, 106-7, 112, 123, 143, 146-47, 155-58, 160-62, 170, 173, 189, 192, 195, 219, 222, 231, 277, 285-86, 288-90, 309, 335, 353, 372-74

PoleCat, 192 Political and Religious Detector, 221-22

471

Polk, James K., 244, 246, 256, 317, 344, 357, 439

Poll, Richard, 247 polygamy, 113, 156, 203-4, 211-12, 263,

273,294,381 Pontiac Jacksonian, 259 "Poor Wayfaring Man of Grief, A," 112 Pope, Nathaniel, 214 Porter & Naff, 234 Porter, Sanford, 37 Portrait of the Missouri Mob, A, 155, 173 Powell, W. R., 203 "Praise to the Man," 331.371. 374 Pratt, Addison, 344 Pratt, Belinda Marden, 216 Pratt, Mary Ann, 24, 90, 97 Pratt, Orson, 11,13, 16, 24, 26, 76, 79,

102-3, 106, 110-11, 117-18, 127-29, 135, 160, 172-73, 185, 191-92,203-4,207,225, 232-33, 241, 269-72, 277, 306, 308, 313, 347,377

Pratt, Parley P., 11, 13-17, 23-26, 42, 4 5 ^ 6 , 53-54, 59, 63-65, 67, 69-71, 76-79, 89-90, 97-109, 113-14, 120-24, 126, 129, 134-41, 146, 148, 150, 158-61, 163, 166-68, 170, 172-73, 176-77, 180-82, 185-86, 189-90, 194-95, 212-13, 215, 223, 227, 229-32, 237, 247-49, 255, 261, 271, 274, 277, 279, 289, 296, 306, 308, 314, 318, 326, 331-32, 336, 352, 357, 359, 363

Pratt, Sarah M., 102,203-4 Pratt, William D., 79 "Pratt's Defence," 90, 98. Prayer at the Dedication of the Lord's House

in Kirtland, 61 prayer on the Mount of Olives, 189 pre-existence of spirits, 14, 117,201 press

Far West, 20, 23, 72, 74, 89, 91, 376 Independence, 18-19, 23, 33, 35, 39, 42, 45, 59, 90. 375 Kirtland. 19-20, 23, 33-34, 44, 47, 72 Liverpool, 25, 111 Nauvoo, 20-21, 23, 91-92, 94, 218, 277, 279, 340, 376, 426 New York, 22-23, 255-57, 307, 338, 356, 377

San Francisco, 22, 356, 377 Preston Chronicle, 166 Priest, Josiah, 97, 178-79.234 Priestcraft Exposed, 334-35 "Priesthood, The," 367 primitive gospel movement, 12

Printed Handbill Headed "Doth our Law Judge a Man, " 64

Proclamation (Backenstos), nos. 1-5, 307, 316-18,321-25

Proclamation of the Twelve Apostles, 23, 25, 294-96, 327-28

Proclamation: To Col. Levi Williams, 318-21 Proclamation to the People of the Coasts and

Islands of the Pacific, 26 Prodigal Daughter, The, 75-76 Profion o Eirwiredd Llyfr Mormon, 368 Prophet, The, 22, 24, 43, 254-56, 258,

269-71, 273, 276, 283, 296-97, 306 Prophetic Almanac, 24, 269-72, 308, 332 Prophetic Warning, A, 14, 23, 63-64, 68, 86 Prophwyd y Jubili, 345 prospectus

Elder's Journal, 20 ,74 ,76 Evening and Morning Star, 50 Evening and the Morning Star, The, 18, 32, 50 Gospel Reflector, 145 Messenger and Advocate, Al', 49 Millennial Star, 107-9 Nauvoo Neighbor, 193, 218 Prophet, The, 255 Times and Seasons, 20, 88-89, 91

publication, place of Austin, TX, 373 Baltimore, 209 Batavia, NY, 178,288 Bedford, England, 162, 167 Bellows Falls, VT, 286, 331 Birmingham, England, 147, 180 Boston, 54, 189, 196, 216, 231, 237, 250, 274, 307 Bradford, England, 195, 293 Bristol, England, 151, 170, 210, 372 Buffalo, NY, 215 Burlington, WI, 349, 357 Chicago, 257 Cincinnati, 86, 103, 124, 129 Detroit, 89 Douglas, Isle of Man, 133 Edinburgh, 117, 127,359,361 Far West, 72, 76, 80 Frankfurt, Germany, 205 Hartford, CT, 334 Independence, 32, 34-35,37 Kingston, Canada, 64 Kirtland, 32, 42-45, 47, 50-51, 53-54, 57, 60-62, 65-66, 68, 72, 260 Liberty, MO, 42

472

Liverpool, 108, 133, 148, 151, 187, 194, 216-17, 237, 240, 276, 280, 282, 291, 302, 304, 313, 327, 332, 338, 343, 345, 347, 351, 357, 364, 368, 370 London, 135, 152, 174, 280, 290, 305, 353 Manchester, England, 85, 107-8, 113, 121, 124, 126, 135, 139-40, 158, 166-67, 172,

176, 181,230,297 Medina, Ohio, 221

Merthyr Tydfil, 339, 344, 360, 368, 371 Mexico, NY, 102 Milwaukee, 249 Nauvoo, 88, 91, 129, 141, 146, 154-57, 162, 164, 176, 183, 185, 192-93, 197,202,

205, 211, 213, 218, 224, 226, 232-33, 237, 243-44, 247, 251-54, 261-62, 264-65, 267-68, 277, 281, 285, 291, 293, 297-98, 301-2, 308-9, 315-18, 321, 323-26, 329, 335, 340, 353-54

New York City, 62, 69, 76, 82, 97-98, 100, 106, 160-61, 182, 190-91,208,212,222, 236, 241, 254, 258, 269, 273, 277, 283, 294, 306. 308, 312, 330-32, 337-38, 372 Norwich, England, 361, 363 Painesville, Ohio, 75, 79 Palmyra, NY, 29 Paris, TN, 260

Peterborough, NH, 186, 342, 351 Philadelphia, 114, 118, 138, 144, 164, 168, 173, 177, 199, 204, 219, 227, 230, 235, 259, 272, 284, 343, 347, 358 Pittsburgh, 213-14, 222, 234, 259, 261 Pontiac, MI, 258 Preston, England, 68, 84 Rhydybont, Wales, 328, 339, 352, 355-56,

368, 371 Rotterdam, Neth., 165 Rugby, England, 368 Salem, MA, 171,208 Salem, NC, 84 San Francisco, 356 Sheffield, England, 352 Springfield, IL, 89 Toronto, Canada, 63-64 Washington, DC, 83, 104, 143, 250 Wilmington, DE, 234 Wrexham, Wales, 298

Queen Victoria, 158-59, 167,212-13,237,

357-58 Quincy Herald, 300 Quincy Whig, 213, 224, 300, 336

Quorum of the Twelve, 61,185-86, 293-96, 327-29

Ralston, J. N., 323, 434 Rank Roll of the Nauvoo Legion, 193-94 Ray, John A., 111,394 Redman, Ellen Balfour, 152, 401 "Re-establishment of an Apostolic Church,

The," 367 References, 164-65, 180, 196,201,222 References to the Book of Mormon, 31, 60,

151,204 Reflector, The, 30-31 "Regeneration and Eternal Duration of

Matter, The," 13,98-100, 195,249 Reid, H. T, 267-68, 273 Reid, JohnS. , 253 Religious Notice, 312 Remarks on the Doctrines, Practices, &c. of

the Latter-day Saints, 84 Reminiscences of Latter-day Saints, 162, 300 Remy, Jules, 184 Reply of Joseph Smith to the Letter of J, A. B.,

25,240-43,311 Reply to Taylor and Livesey, 25, 124, 135-38,

163-64 ' "Restoration of the Kingdom, The," 345 resurrection, 71, 249, 367 Return, The, 91 "Review of the World," 308 Revised Laws of the Nauvoo Legion, 243-44 Reynolds, Thomas, 204, 213-14, 226-27 Rice, L. L., 120

Rich, Charles C, 259, 318-19, 321 Richards, Franklin D., 11, 39, 88, 110-11,

184, 361,371, 443 Richards, Phineas, 250, 420 Richards, Samuel W„ 110-11, 361 Richards, Willard, 108, 141, 148, 168, 185,

214, 226, 264, 267, 293-94, 312-13, 318, 323,327

Richmond Jail, 13, 90 Rickard, Noah M„ 325 Ridenbaugh, William, 18 Rigdon, Nancy, 203, 302 Rigdon, Sidney, 13, 17-20, 24, 34, 38-40, 44,

47, 49, 54-56, 61-63, 65-66, 72, 74, 80-81, 84 ,91 , 103-4, 114, 120, 124, 126, 146, 163, 202-4, 215, 227, 246, 250, 253, 256, 282, 284, 302, 342, 348

Rigdonite church, 282, 284 Rigdonite Messenger and Advocate, 114, 281-82,427

473

Ripley, Alanson, 74, 388 Robbins, John P., 323, 434 Robertson, Andrew, 62, 385 Robinson and Smith, 20-21, 89, 91, 129,

141-43 Robinson, Ebenezer, 20-21, 67, 80, 89,

91-92, 131-32, 143, 146, 154, 156, 158, 192, 253,277, 279

Robinson, George W., 103-4, 392 Robinson, Joseph, 96 Rockwell, Orrin Porter, 318 Rocky Mountain News, 19 Rogers, David, 236, 372 Rogers, David W., 82-83, 236 Rogers hymnal, see hymnal Rogers, M, 323, 434 Rogers, Peter, 62, 385 Rolfe, Samuel, 224 Rollins, Caroline, 39 Rollo,JohnB., 16, 166 Rose, E. B., 325

"Rose That All Are Praising, The," 297, 335 Ruddle, George, 372 Rufaus der Wiiste, Ein, 16, 205-7 Rugby branch, 368 Rules and Regulations for the Emigrants on

Board the Ship, 337-38 Russell, Isaac, 63-64, 141 Russell, John, 358

S. Brannan & Co., 255, 277 S. Hatton & Son, 123 Salem branch, 172 Salem Observer, 171-72 Salt Lake Theater, 252-53 San Francisco branch, 334 Sandford, W., 69-70 Sangamo Journal, 202-3, 336 Savery, Richard, 262 Scovil, Lucius N., 183, 224, 253, 352-53 "Sea, The," 285, 373 Second Advent, 64, 71, 86, 139, 222, 273 "Second Petition to the President of the

United States," 42 Second Quorum of Seventy, 61 Seer, The, 285, 371,374 Seixas, Joshua, 62 Semple, James, 232, 269, 425 Senate Judiciary Committee, 106, 144, 232,

271 Series of Pamphlets, A, 26, 225 Seventies' Hall, 268, 285 Seventy, First and Second Quorum, 61

Shackleton, William, and Son, 111-12, 140, 172

Sharp and Gamble, 197 Sharp, Thomas C, 192, 263-64, 291-92,

300-1,324-25,408-9 Shaw, Samuel, 257-58 Shearer, Daniel, 180-81, 209, 353 Sheen, Isaac, 355 Sheets, Elijah F, 280-81, 294 Shepard and Stearns, 24, 124, 129-31. See

also Glezen and Shepard Shephard, F, 290, 353 Sherman, Lyman R., 20 Sherwood, Henry G., 335, 337, 438 Short Account of a Shameful Outrage, A, 53 Short Account of the Murders, A, 23, 89 Simons, John, 138 Sirrine, Mephibosheth, 352, 359, 372 Slander Refuted, 155, 161, 173 slavery, 33, 37, 52, 246^17, 302 Slocumb, Samuel, 21 Small Pamphlet in Welsh, 280 Small Selection of Choice Hymns, A, 176-77 Smith, Don Carlos, 19-21, 72, 89, 91-92,

131, 143, 192 Smith, Elias, 20, 91 Smith, Emma, 29, 57-59, 121, 139, 154-55,

184,316,330 Smith, George A., 106, 135, 139, 152, 185,

203,252,318 Smith, Hyrum, 13, 30, 62-63, 88, 95, 121,

169, 183, 202, 224, 227, 232, 244, 251, 253, 263, 265-67, 273-76, 283, 286, 300, 315

Smith, John, 69 Smith, Joseph, 29-31, 38-40, 43-44, 47, 49,

54-56, 60-63, 66-67, 72, 74, 84, 92, 104, 116, 121, 124, 127, 129, 131, 138-39, 154, 162, 183-85, 193-94, 197-98,202-5,211, 213-14, 226-27, 232-33, 236, 240-46, 251-54, 257-60, 262-69, 273-80, 285-86, 289, 294, 298, 305, 309-12, 366

campaign for president, 17, 243-47, 250, 253-54, 256-60, 262, 288-89, 294, 309

death, 95, 262, 265-68, 273-76, 279-81, 286, 289-91, 294, 298-300, 305, 309, 317 373-74 extradition, 213-14, 226-27, 233 first vision, 14, 116, 127,238,240-41

Smith, Joseph, Sr., 31,205 Smith, Joseph, III, 289, 355, 383 Smith, Lucy Mack, 354-55, 441 Smith, Mary Fielding, 283 Smith, Moses, 259

474

Smith, Samuel H., 56, 83 Smith, Thomas (1812-52), 181 -82, 368,406 Smith, Thomas (1806-96), 363, 368, 406 Smith, William, 17, 185, 192-93, 197,212,

235,237, 253, 255-57, 273, 306, 354-55 Smithies, James, 297 Smoot, Abraham O., 260-61 Snow, Eliza R., 59, 62, 155-56, 214, 289-90,

371,374 Snow, Erastus, 16, 88, 98, 114, 138-39, 145,

161, 171-72, 199-201, 204, 208, 251 Snow, Lorenzo, 16,23, 147-48, 152, 174,

260,290,312 Snyder, John, 63-64, 68, 141, 185-86 Society for the Diffusion of Truth, 255-56 Song ofZion, A, 237 songs, 54, 59, 75, 90, 98-100, 106-7, 123,

143, 153, 157, 160-61, 176-77, 190,213-14, 224, 231, 237, 252, 285-86, 289, 297, 331, 335,371,373,393

Spain, John, 326 Spalding, Franklin S., 185 Sparks, Quartus S., 334 Spaulding manuscript, 118, 120, 215 Spaulding-Rigdon theory, 78, 118, 120, 126,

134, 137, 163, 179, 197,215 Spaulding, Solomon, 118, 120,215,396 Spaulding Story, The, 214-15 Spear, Nathan, 22, 356 Speech of Elder Orson Hyde, 24-25, 3 0 2 ^ Spencer, Daniel, 111, 393 Spencer, Orson, 11,16-17, 23, 110, 146, 233,

269, 318, 321, 347, 361, 364-68, 370-71 sprinkling children, 221 St. John's Day, 224 St. Louis Gazette, 89 Standing, James, 297 Star in the West, A, 97, 179 Stephens, John Lloyd, 179, 234, 256, 366, 406 stereotype foundry, 279, 426 stereotype plates, 131-32, 205, 279-80, 309,

340 Stick of Joseph, The, 283 Stout, Hosea, 155 Strang, James J., 17, 85, 114, 153, 163, 178,

197, 204, 257, 282, 341-42, 347-51, 355, 357 Stratton, Joseph A., 280-81 Strictures on Dr. I. Galland 's Pamphlet, 169 Striking and Remarkable Vision, A, 84 Stuart, John T, 144 Sunderland, La Roy, 15,76-79, 120, 137,

190-91, 196-97,388

Supplement to J. Seixas'Manual Hebrew Grammar, 62

Swinnerton, J., Courier Office, 126 Synopsis of the Evidences of the Second

Coming of Christ, A, 222, 414-15 Synopsis of the Holy Scriptures, 199-201,

229, 272, 347 synthetic works, 11, 201, 364

T K. & P. G. Collins, 138 Taylor and Woodruff, 218-19, 224-26, 232 Taylor, J., 180 Taylor, John, 16, 21, 23, 63, 88-89, 92,

94-95, 121-23, 133-34, 150, 185,205, 211-12, 218-19, 224-25, 233, 243-45, 247-48, 254, 261, 269, 277-80, 285, 292-94. 298, 302, 309, 314, 318, 335, 340, 347-49, 351-52,357,371,374

Taylor, John (of Kentucky), 40, 381 Taylor, Leonora, 133, 142, 280 Taylor, Thomas, 135-37, 399 Taylor, William, 210 "Tea! A Song, The," 373 Testament of the Twelve Patriarchs, The, 230 "The Mormons" So Called, 42 theatrical company in Nauvoo, 252 Theology. Lecture First, 53, 56 Thomas, Jesse B., 264 Thomas, W. R., 23, 68, 86, 107-8, 111-13,

121-24, 126,135, 139 Thompson, Charles B., 178-79, 237, 288-89,

368 Thompson, James T V., 62, 385 Thompson, Robert B., 17, 88, 91-92, 141-44,

146, 155,288,294 Thornton, John, 62, 385 Three Nights' Public Discussion, 225 Time and Change, 156 Timely Warning, A, 14, 23, 68, 85-86, 126,

139, 152, 170,361-63 Times and Seasons, 18, 20-21, 25, 72, 75,

88-89,91-96, 162, 183,224 Extra, 232, 293

Tinsley, Mrs., 189 To the Anti-Mormon Citizens of Hancock, 324 "To the People of the State of Illinois," 267,

274 "To the People of Warsaw, in Hancock

County," 274 To the Public, 235, 325, 354-55 "To the Saints in England and America," 356 To the Saints Scattered Abroad, 68

475

"To the Saints Scattered Abroad in the Eastern Lands," 343

Tompkins, John, 133, 148-51 Treatise on the Fulness of the Everlasting

Gospel, A, 24, 181, 208-9, 229, 347, 353 trial at South Bainbridge, 240 trial of accused murderers of Joseph Smith,

300 True and Descriptive Account of the

Assassination, A, 268, 273-74 "True and Living God, The," 367 True Church of Jesus Christ Contrasted, The,

297 "True God and His Worship Contrasted with

Idolatry, The," 223 trustee-in-trust, 185, 281-82, 293, 309 Truth Defended, 133-34 Truth Defended or a Reply, 166-67 Truth Shall Prevail, 357 Tucker, Pomery, 378-79 Tullidge, Edward W., 111,394 Turley, Theodore, 88, 313, 389 Turner, J. B., 202, 243,419 Twain, Mark, 163 Twelve, see Quorum of the Twelve Twenty-sixth Congress, 2d Session, Senate

Document 189, 144. 173, 197 Tyler, John, 236-37, 246

United Brethren, 151 "United States" Book and Job Printing Of­fice, 199 University of the City of Nauvoo, 240, 271 Upper California, 335 Upper Missouri Advertiser, The, 18, 25, 32,

34-35 Upper Missouri Enquirer, 18, 42, 162 Utah Liberal Party, 360 Utica Observer, 91

"Vade Mecum (translated) Go With Me," 286 Vale, Thomas, 147 Van Buren, Martin, 52, 162, 211, 244 Verily, I Say Unto You, Concerning Your

Brethren, 43^14 Verily, Thus Saith the Lord Unto You, 43-44 Very Important References, 195-96, 363 Views of the Powers and Policy of the

Government, 259 Villainy Exposed! Being a Minority Report of

. . . "The New York Company, " 169 Vinten, C, 82 "Vision, The" (D&C 76), 84, 286

"Visit to the White Mountains of New Hampsire," 98

Voice from Jerusalem, A, 24, 187-90 Voice from the Mountains, 75 Voice from the Prophet, A, 285 Voice of Truth, The, 246-47, 309-12 Voice of Warning, 14-15, 24, 54, 69-71 ,

78-79,97-98, 100, 102, 134, 146, 158, 170, 172-73, 182, 209, 237, 261, 271-72, 347, 359, 387

Voice of Warning, A (Ward), 347 Voree Herald, 341, 357, 440

W. Shackleton and Son, 111-12, 140, 172 W. W. Phelps & Co., 18,34,37 Waite, D. D., 178,288 "Wake O Wake the World From Sleeping,"

154,371 Walker, B., 195 Walker, Cyrus, 226-27,416 Wandell, Charles W., 26, 371 War with Mexico, 342-44 Ward, Thomas, 108-11, 216-17, 230,

238-40, 276, 291, 305, 313-14, 338, 347, 3d. Warner, Wynkoop, 35 Warren, William B., 323, 329, 434-35 Warsaw Signal, 192-93, 252, 263-65, 269,

291, 311, 315, 321, 324-25, 336, 409 Warwickshire Conference, 182, 368 Washington Daily Globe, 251, 311 Washington, George, 243 Wasp, The, 21, 192-93, 218,414

Extra, 202-3 Watt, George D., 301 Watts, C, 139 Watts, Isaac, 59, 123, 155 Wayne Sentinel, 29, 31 Webb, E. H., 210 Weed, Thurlow, 29, 378 Wells, Catherine, 268 Wells, Daniel H., 202, 226, 264-65, 268-69,

320 Wentworth, John, 127, 222, 241, 258, 419,

425 Wentworth letter, 127, 129, 222, 241, 274 Wesley, Charles, 97, 123, 155 West & Trow, 62 Westwood, Philip M., 372-73 Wharton, William, 221, 234, 417 Wheelock, Cyrus H., 111, 393 "When Earth in Bondage Long Had Lain,"

170

476

"When Earth's Foundation First Was Laid," 231

Whiskey Rebellion, 243 Whitmer, Christian, 29 Whinner, David, 12-13, 18, 29, 38, 40, 43,

45, 47, 56, 97 Whitmer, John, 13, 18, 20, 29, 38-39, 45, 47,

60, 74 Whitmer, Peter, Jr., 35 Whitney, Helen Mar, 143 Whitney, Newel K., 34, 47, 68-69, 183, 226,

281-82,293,309 Whittall, Henry, 111, 394 Whittle's, Printers, 84 Whitton, Bridge, 225 Why Do You Not Obey the Gospel?, 217-18 Wickersham, Amos H., 221, 234, 417 Wight hymnal, see hymnal Wight, Lyman, 17, 45-46, 88, 185, 227, 253,

282, 373-74 Wiley, Robert, 224-25 Wilkes, Charles, 336 Williams, Abitha, 329 Williams, Frederick C, 19, 34, 39^0, 47,

51-52, 54-56, 62-63, 382 Williams, Levi, 233, 300, 315, 318, 322, 432 Williams, Samuel, 215 Wilmington Delaware Republican, 234 Wilson, Lewis D., 335, 337, 438 Winchester, Benjamin, 14, 16, 24, 98, 114,

116-20, 145-46, 161-63, 165, 168, 171-72, 178-79, 199-201, 208, 215, 227-30, 238, 272,284, 347

Winstanley, John, 123 "With Darkness Long We've Been

O'erwhelm'd," 143, 157,286,374 Wood, William T., 62, 386 Woodruff, Wilford, 23-24, 89, 92, 94, 107,

110, 123, 135, 148, 150-52, 170-71, 174, 185, 205, 211,218, 224-25, 256, 276, 279, 281, 291, 294, 296, 304-5, 312-14, 328, 338

Woods, James W., 267-68, 273-74 Woodward, Charles L., 213, 234 Worcestershire Conference, 363 Word of the Lord to the Citizens of Bristol,

The, 170 Word of the Lord to the Citizens of London,

The, 152, 170, 174 Word of Wisdom, 44 World Turned Upside Down, or Heaven on

Earth, The, 100, 194-95 Worrell, Franklin A., 318,321, 325, 329, 432 Wright, A. E., 22, 255-57

Y Farw Wedi ei Chyfodi yn Fyw, 298 Y dorian, 339 "Ye Elders of Israel," 393 "Ye Who Are Called to Labor," 154 Yearsley, David D„ 259-60, 320 Yelrome, 431 Ymddyddan Rhwng Meistriaid Traddodiad,

Sectariad, a Sant, 339 Young, Alphonso, 250, 420 Young Bachelor's Wish, The, 75-76 Young, Brigham, 11, 25, 88, 106-8, 110, 114,

121-23, 148-50, 176, 185,203,227,251-52, 279, 281, 292-93, 318-24, 327, 336-37, 354-55

Young, Joseph, 88, 102, 104, 250, 390

Zion's Camp, 44-45, 61, 116, 165, 171, 208 Zion 's Reveille, 351, 357, 440 Zion's Watchman, 15,78, 120, 137, 190 Zodiac, 374

477