← catalogue

Biography and Family Record of Lorenzo Snow

by Eliza R. Snow · English · Gutenberg #47708 · 1,206,622 chars · public domain (US)

The Project Gutenberg eBook of Biography and Family Record of Lorenzo Snow
    
This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this eBook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.

Title: Biography and Family Record of Lorenzo Snow

Author: Eliza R. Snow


        
Release date: December 19, 2014 [eBook #47708]
                Most recently updated: October 24, 2024

Language: English

Other information and formats: www.gutenberg.org/ebooks/47708

Credits: Produced by the Mormon Texts Project (MormonTextsProject.org)


*** START OF THE PROJECT GUTENBERG EBOOK BIOGRAPHY AND FAMILY RECORD OF LORENZO SNOW ***

BIOGRAPHY

AND

FAMILY RECORD

OF

LORENZO SNOW,

One of the Twelve Apostles of the Church of Jesus Christ of Latter-Day
Saints.

Written and Compiled by his Sister,

Eliza R. Snow Smith.

"I know him, that he will command his children after him, and they
shall keep the word of the Lord, to do justice and judgment."

"If you wish to go where God is, you must be like God--possessing the
principles which God possesses."--Joseph Smith.

Salt Lake City, Utah,

Deseret News Company, Printers.

1884.



Preface.

This Biography and Autobiography of my brother, Lorenzo Snow, has been
written as a tribute of sisterly affection for him; and as a token of
sincere respect to his family.

It is designed to be handed down in lineal descent, from generation to
generation--to be preserved as a family Memorial.

In adapting it to this purpose, both in the matter originated, and in
that compiled, the writer has varied materially from the usual course
of biographers. That it may constitute a historical point to which
my brother's posterity, to the latest generations, who shall honor
the Gospel of the Son of God, may trace their origin in the Church
of Jesus Christ of Latter-day Saints, and find a record of their
illustrious ancestor--his wives, children and grandchildren--a full
genealogical record is inserted. That his descendants may profit by his
instructions, selections from his letters and discourses are copied
into this work; we also have inscribed missionary sketches of some of
his sons and sons-in-law. E. R. S. S.



Contents.

CHAPTER I.

Lorenzo Snow's Birth and Parentage.--Parents settled in
Ohio.--Hardships and Privations.--Their Hospitality.--Lorenzo's
early Characteristics.--Fondness for Books.--Military Aims.--Change
in Pursuits.--Starts for Oberlin College.--Falls in Company with
David W. Patten.--Conversation.--In College.--Eliza Embraces the
Gospel.--Moves to Kirtland.--How she obtained a House and Lot.--Lorenzo
in College.--Investigates.--Is disgusted.--Writes to Eliza.--Her
Invitation.--He accepts and comes to Kirtland.--Studies Hebrew.--Is
Baptized.--How he receives the Holy Ghost.

CHAPTER II.

A Blessing Meeting.--Lorenzo's Opinion of the Patriarch.--The
Patriarch's Marvelous Prediction.--Lorenzo is Puzzled.--Explained
to him by Revelation.--Lorenzo in Kirtland.--Fast-day
Meetings.--Outpouring of the Spirit.--Gifts Manifested.--Lorenzo's
First Speech from the Pulpit.--Description of the Temple.--Fast
Meetings.--A Striking Incident.--Effect of the Meetings on Lorenzo's
Mind.--Wants to Preach.--Is Ordained an Elder.

CHAPTER III.

My Brother started on Mission.--Without Purse or Scrip.--Hard
work to Beg.--Affectionate Aunt.--First Meeting in Medina County,
Ohio.--Baptisms.--Preaches in Court House.--Ludicrous Anecdote.--Visits
Relatives.--Preaches to Schoolmates.--Baptizes some of them.

CHAPTER IV.

A change--Great Apostacy.--Disaffection creeps into every
Quorum.--Pride and speculation.--Apostates claim the Temple.--Warren
Parrish a ringleader.--A fearful, terrible scene in the Temple.--The
scene described.--What occurred the next Day.--Very interesting
Court scene.--John Boynton portrayed.--Joseph and Sidney flee for
their lives.--Father Smith served with State's Warrant.--How he
escaped.--Luke Johnson befriends him.--Luke's death.

CHAPTER V.

Leave Kirtland.--Grand Entertainment.--A noble Woman.--Lorenzo drives
one Team.--He is very Sick.--Arrive in Far West, Missouri.--Elder
Rigdon's Kindness.--Dr. Avord's Meanness.--His Nurse, Nightwatcher
and Doctor.--An Incident.--Arrive in Adam-ondi-Ahman.--Lorenzo takes
his Gun and goes out to Hunt.--A new Train of Reflections.--Hunting
for Sport.--The old Settlers.--Their Antagonism.--Preparation for
Defense.--False Alarm explained.

CHAPTER VI.

Wants to go on Mission.--Elder Butterfield wishes to accompany
him.--They go.--Arrive in Far West on the second day.--Father
Smith blesses Lorenzo.--Blindness of Thomas B. Marsh.--Leave Far
West.--Meet a camp of Brethren at the Missouri River.--Construct a
craft.--Started in snow storm down the river.--Perilous times.--Narrow
escapes.--A savage band.--Make their escape.--Find camping place in
peace.--Leave the boat and travel on foot.--Get lodging at the house
of a Mobocrat.--Mobocratic narrative.--A Campbellite Preacher's
Politeness.--Courtesy of a Methodist Preacher.--A crowded house.--A
Donation just in time.--Saved from a Mob by his pocket Bible.--Other
Mobocrats foiled.

CHAPTER VII.

Leaves Kentucky.--Travels on foot five hundred miles.--Reaches his
friends in Ohio.--Through fatigue and exposure, is very sick.--Receives
kind attention.--Traveled and preached.--Taught school.--Great effort,
and great success.--A thrilling narrative.--Arrives in Nauvoo.--The
Father and Family in LaHarpe.

CHAPTER VIII.

In Di-Ahman.--Our father's purchases.--Friendliness of the "old
settlers."--A spirit of hostility prevalent.--Millers would not grind
our wheat.--Grating corn for our bread.--How we cooked the grated
meal.--A strange move; the old settlers abscond.--Their reports in the
surrounding country.--The Military quells the uprising.--A horse mill
in operation.--Mobs arouse with increased force.--Government sends
Militia.--They are set to guard the Saints, who are ordered to leave
the county within ten days.--The halfway house.--Food frozen.--How we
ate supper.--Sleepless and jolly.--Arrive in Far West.--Seven miles
out.--Move to Illinois.--To Warren County.--To LaHarpe.--To Nauvoo.

CHAPTER IX.

Called on mission to England.--Extraordinary communication.--Calls
on families of the Twelve.--In Ohio.--Borrows money.--On board
a sailing vessel.--In Liverpool.--Writes to his aunt.--Why he
is there.--How he came there.--Crossing the ocean.--Terrific
storms.--An ocean storm scene.--The calm.--Gratitude.--Arrives in
Liverpool.--Manchester.--Birmingham.

CHAPTER X.

Writes from Birmingham.--Church numbers Sixteen.--Conference
in London.--Lorenzo appointed to preside over the London
Conference.--Confirmed in Manchester.--Nine of the Twelve
present.--Established a Branch in Wolverhampton.--Ordained
William Henshaw.--Sent him to Wales.--William Henshaw did a
good work, but "died as a fool dieth."--An encounter with Evil
Spirits.--Lorenzo gets the Victory.--An Apostacy succeeds.--April
6th, Conference in Manchester.--Nine of the Twelve present.--Branches
represented.--Officers set apart.--A cake for the Twelve.--The cake
distributed.--A joyful time.--Orson Hyde speaks.--Joseph Fielding
speaks--P. P. Pratt composes verses.--Brigham Young and William Miller
sing.--President B. Young dismisses.--Poem addressed to L. Snow.

CHAPTER XI.

Brother Snow writes to Elder Pratt.--Baptisms.--A hint to the
wise.--Caution and instruction.--Writes to the _Star_.--Increase
in the Church in London.--Good word for Bedford.--Baptisms.--To
Elder Pratt.--Sad news.--Sister Morgan's Death.--Her faithfulness
and benevolence.--Her triumphant departure.--Her Husband is
comforted.--Conference.--Lorenzo informs how subscriptions are
obtained.--Singing in Tongues.--L. appointed First Counselor.--P. P.
Pratt speaks.--Stanza.--Queen Victoria.--Presentation of the Book of
Mormon to Her Majesty and the Prince Consort.

CHAPTER XII.

Brother Snow's Mission terminates.--Reports four hundred Members in
the London Conference.--Is appointed to take charge of two hundred and
fifty Saints _en route_ to Nauvoo.--Embarks on the "Swanton."--The
Steward's sickness.--Grows worse and worse.--Is given up, and nearly
dead.--Sister Martin insists with the Captain.--Is repulsed, and again
asks that Elder Snow may administer to the Steward.--She obtains
consent.--The man is healed.--Baptisms in New Orleans.--The Company
reaches Nauvoo.--Great Reception.--Waving of Handkerchiefs.--The
Prophet present.--Reminiscences.--My joy in meeting Lorenzo.--How we
associated.--Appeal to my Husband.--Their Interview.--The Result.

CHAPTER XIII.

Plural Marriage.--It tries the Prophet.--God commands, and he must
obey.--Interview on the bank of the river.--The Prophet's words.--Gives
Lorenzo a precious promise.--Lorenzo and myself visit our Parents, and
return.--Lorenzo goes to Ohio.--Where he finds me on his return.--Close
of 1843.--A social gathering.--Extract from Lorenzo's speech.--He
organizes a company.--The General's compliment.--Lorenzo's experience
in an unfortunate school.--Makes a success.--Mobbing at Lima.

CHAPTER XIV.

The Prophet instructs the Twelve.--They appoint a Delegation to seek a
location for the Saints.--Lorenzo notified to be in readiness.--Change
intervenes.--An unprecedented apostacy.--Joseph Smith's
correspondence.--Calls for an expression from candidates for the
Presidency.--Copy of Appeal.--Disgusted with their responses.--Offers
himself as candidate.--Elders electioneer.--How Lorenzo
succeeds.--Terrible news.--Assassination.--Mournful Elegy.--Meeting
mobocrats.

CHAPTER XV.

Lorenzo a Bachelor.--The Prophet instructs him.--He changes
tactics.--Marries.--Wives and Endowments.--In the Temple.--Wrath
of our Enemies.--Expulsion of the Saints.--Cross the Mississippi
River.--Intensely cold.--Snow storm.--Outfit.--Camp organized.--Moves
forward.--Song No. 1.--Song No. 2.

CHAPTER XVI.

Garden Grove.--Pisgah.--Severe sickness.--Death of Elder
Huntington.--Lorenzo called to preside.--Condition of the Saints.--A
dilemma.--Lorenzo's policy.--How he succeeded.--A ludicrous and
enjoyable entertainment.--Births.--Death.--Life incidents.--President
Young's call.--Appointments.--Another wife.--Arrives in the
Valley.--Ordained into the Quorum of the Twelve.--Builds a log house.

CHAPTER XVII.

The first celebration.--Lorenzo chairman of committee.--Description
of Escort.--Moves from Bowery to President Young's.--Receives
the Presidency.--Returns to Bowery.--Singing by the
way.--Cheers.--Hymn.--Prayer.--Declaration of Independence
read.--Speech by Silver Greys.--Ode sung by Silver Greys.--Shout of
hosanna.--March to the dinner tables.--A rich feast.--Thousands of the
Saints partake.--Gentiles _en route_ to California, partake.--Scores of
Indians partake.--Grandeur in Simplicity.--Gratitude to God.

CHAPTER XVIII.

The Brethren covenant to help the poor out from Nauvoo.--Lorenzo called
to obtain means.--The poverty and liberality of the Saints.--One
offers his only cow.--Anecdote of Captain Brown.--Called on a mission
to Italy.--Increase of family.--Weight of responsibility.--No
time for preparation.--Company organized.--Letter to his
Sister.--The Journey.--Wonderful manifestations of the hand of
God.--Nauvoo.--Carthage.--Arrival in Liverpool.--Meets the brethren.

CHAPTER XIX.

The Editor's reflections.--The responsibility of Lorenzo's
Mission.--His trust in God.--His knowledge that God had
called him.--Commendable characteristics.--How they are
strengthened.--He writes to F. D. Richards.--Describes
Genoa.--Armed men.--Priests.--Meets an acquaintance.--Curious
interview.--Reflections.--Sympathy for the people.--Door opening for
the Gospel in Piedmont.--Encouraging prospects.

CHAPTER XX.

Writes to President Young.--The Waldenses.--Incidents.--Calls
Elder Stenhouse.--Cathedral of St. Lorenzo.--Sends two Elders
to Piedmont.--Describes the Country.--Published "The Voice of
Joseph."--Miraculous healing.--Sends for Elder Woodard.--Organization
of the Church.--Prayer.--Officers chosen.--Mount Brigham.--Rock of
Prophecy.--Testimony of an Englishman.--Invited by a Priest.--First
Baptism.--Difficulties to meet.--LaTour.--The presence of the Elders
only tolerated.--Can lift up his head and rejoice in spite of
difficulties.

CHAPTER XXI.

Joseph Smith.--His anxiety on the subject of religion.--Secret
vocal prayer.--A brilliant light envelops him.--Two
personages appear.--The Lord speaks to Joseph.--Instructs
him.--He has another vision.--Is shown where records are
deposited.--Obtains and translates them.--Testimonies of the
Witnesses.--Baptisms.--Church organized.--Temple built.--Gifts
manifested.--Saints leave Kirtland.--Scenes in Jackson County.--Extreme
Suffering.--Expulsion.--Memorial to Congress.

CHAPTER XXII.

Why the Saints are persecuted.--Persecutions in different ages of the
World.--How Jethro came to Moses.--The Saints locate in Illinois.--A
short season of peace.--Hostilities resumed.--Perfidy of the Governor
of the State.--Assassination.--The Prophet's testimony that his work
was finished.--The Saints are driven.--Their journey.--War with the
remainder.--Extracts from Epistle.--Peace.--Perpetual Fund.--Labors of
the Elders.--Publications.--The work of twenty years.--The power of
truth.

CHAPTER XXIII.

Explanatory note.--Lorenzo writes to Elder Hyde.--Brightness of natural
scenery.--Spiritual darkness.--A courageous minister.--Inscription
attached to his portrait.--Hymn.--Drudgery.--Expression of
gratitude.--A dream.--First Native ordained to preach.--Ordains Elders
Woodard and Stenhouse to the High Priesthood.--The former to preside in
Italy, the latter in Switzerland.--A Magnificent view.--Reflections.

CHAPTER XXIV.

Note by Editor.--Elder Woodard writes.--More Baptisms in Italy.--A
singular scene.--A successful experiment.--Ten baptized.--Expressions
from converts.--The _Millennial Star_ speaks.--Encouraging
reports.--Letter from Elder Woodard.--Extract from Elder Stenhouse's
letter.--Opposition re-acts.--Good results.

CHAPTER XXV.

Onward.--No bounds to Brother Snow's mission.--He looks towards India
and shapes his plans.--Writes to F. D. Richards.--Expresses his
views.--Brother Woodard writes from Italy.--Brother Stenhouse from
Switzerland.--Lorenzo visits Wales.--Untimely plaudit.--A Bedlamite
night encounter.--Ultimate fate of the hotel and its Landlord.

CHAPTER XXVI.

Address to the Saints.--Responsibility of those holding
the Priesthood.--Eternal prospects.--The best policy in
governing.--Priesthood to be honored.--By benefiting others we
benefit ourselves.--Must pass through suffering.--Must be pure and
humble.--Need patience.--Estimation of F. D. Richards.--His wise
policy.--Progress of the mission.--Expression of gratitude.--The Editor
speaks.--Lorenzo's courage and faithfulness.

CHAPTER XXVII.

Editor's reflections.--Lorenzo writes to President Richards.--Completed
Translation of the Book of Mormon.--Visits Paris.--Pleasure of meeting
Saints.--Condition of the people.--Goes to Geneva.--Degradation
of woman.--Meets Elder Stenhouse.--Interesting meetings.--At
Lausanne--Professor Reta--Benefit of Elder Taylor's French publications.

CHAPTER XXVIII.

Editor's note.--Lorenzo writes.--Leaves Geneva.--Over the hills.--Over
the Alps.--A heavy snow storm.--Only two passengers in the coach.--Ten
horses barely sufficient.--"Houses of Recovery" erected by the
government for lost travelers.--Reaches Turin.--Meets Elders Woodard
and Toronto.--Interesting "re-union."--Visions.--Healings.--Condition
of Italy.--Brother Woodard's course commendable.--The Waldenses.

CHAPTER XXIX.

Editor's Remarks.--Lorenzo writes from Malta.--Naples.--Across
the Mediterranean.--Detention.--Disappointed.--Makes virtue of
necessity.--Samuel succeeds his brother.--Lorenzo explains cause of
detention.--Revised edition of the "Voice of Joseph."--Prospects in
Malta.--Michael and Lucifer represented.--In Gibraltar.--Good news from
India.--Extracts.--Elder Willis writes.--One hundred and eighty-nine
members.--Ordained two Elders.--More Baptisms.

CHAPTER XXX.

Closing the Mission.--Elder Jabez Woodard writes.--Leaves
Malta.--Elder Obray succeeds him.--A vision related.--Commendatory
of Elder Malan.--Extract from Elder Obray's letter.--From Western
Hindostan.--Opposition.--What a soldier dared.--The result.--Military
oppose Missionaries.--A Branch organized in Poonah.--The "Voice
of Joseph," by Elder Lorenzo Snow.--"The Only Way to be Saved"
republished.--A remarkable vision.

CHAPTER XXXI.

Close of Mission.--Bids adieu to the Saints and scenes of his
labors.--Poem, in which martial and ecclesiastical labors and
honors are contrasted.--Lorenzo returns home.--Chosen Member
of Legislature.--President of Council.--Reflections.--Joy and
sorrow.--Vision.--A covenant.--Charlotte's death.--Singular
manifestation.--A little prattler.--Quandary.--Solution.--Social
party.--Storm.--Drenched.--Lorenzo decides to build.--A
struggle.--Proves a success.

CHAPTER XXXII.

Discourse by Elder L. Snow, delivered in the Tabernacle, Salt Lake
City.--Blessings proportioned to faith and diligence.--Plainness of
the Gospel.--Naaman, the Assyrian.--How the Gospel found us.--The
same as that of New Testament.--Power of the Gospel.--Testimony
of the Elders.--What Philanthropists tried to do, the Lord
has done.--Joseph Smith.--His mission.--Obedience brings
knowledge.--Elders honest and brave as the ancients.--Knowledge not
confined to our leaders.--Falsehood refuted.--The dishonest will
apostatize.--Persecution promised.--The honest will receive the
truth.--The Latter-day work will triumph.

CHAPTER XXXIII.

Polysophical Association.--Lorenzo no one-idea man.--Character
of the Association.--Called to write.--Responded.--Speeches
from ten to fifteen minutes.--Time fully occupied.--How
it was accomplished.--Everything high-toned.--The effect
captivating.--Anxiety to become members.--Note by the
Editor.--Nationality.--Where is the place of my nativity?--Where is
my home?--Not in any European country.--Not even in America.--Not
on earth.--Here I am a stranger.--My home, my nationality in
the courts of immortality.--Address to parents.--Our mutual
aim.--Responsibilities.--Necessity of cultivating children.--What they
should be prepared for.--What they are to become.

CHAPTER XXXIV.

How Lorenzo spent the interval.--His next mission.--Difficulties
to be overcome.--Lays out a city.--Description of the
premises.--Builds a house.--President Young visits him.--Introduces a
precedent.--Description of it.--Succeeded by railroads.--Gift of the
Gospel.--The Patriarch's promise.--A sick man.--Faith in Lorenzo's
administration.--A handkerchief is sent.--He blesses and dedicates
it.--Is taken to the patient.--Placed upon him.--He recovers.--A
letter.--In memoriam.--To Elder Porter Squires.--Expressions of
gratitude.--Good wishes and blessings.

CHAPTER XXXV.

Necessity of recreation.--Lorenzo anticipates the need of
the people.--Provides a miniature theatre.--How it was
managed.--Moves to a new building.--A windstorm.--House blown
down.--Everything destroyed.--Discouragement.--President J. Young
speaks prophetically.--His prophecy fulfilled.--The Dramatic
Association organized.--Lorenzo presides over it.--Bishop McQuarrie
speaks.--Relates an incident.--The Social Hall erected.--Its
uses.--Concerning circulating medium.--Checks as good as gold.--Within
reach of all.--Assessment.

CHAPTER XXXVI.

Mission to the Sandwich Islands.--Elders called home.--Walter M.
Gibson.--Goes to the Sandwich Islands.--His perfidy.--Lorenzo,
with other Elders, sent to investigate.--Take Stage.--Arrive at a
mining town.--Incident.--New driver.--Favorable impressions.--Sings
melodiously.--Swears blasphemously.--Drives furiously.--Perilous
predicament.--Other perils.--Arrive at San Francisco.--At Brother
Eveleth's.--Take steamer.--Arrive near the landing at Lahaina.--Boat
upset.--Lorenzo and the Captain drowned.--Both restored to
life.--Rejoicing and thanksgiving.

CHAPTER XXXVII.

Mission to the Sandwich Islands concluded.--Journey to Lanai.--Mr.
Gibson.--Pagan superstitions.--Adopted by Miss Gibson.--Mr. Gibson
reverenced by the natives.--His impudence.--Elder J. F. Smith's
reply.--Elder Snow's prophecy.--Gibson cut off from Church.--Prophecy
fulfilled.--Sermon on the ship.--An earthquake.--Return
home.--Interview with President Young.

CHAPTER XXXVIII.

Lorenzo's gigantic movement.--In accordance with President Young's
suggestion.--A social monument.--To be perpetuated.--Letter to
Bishop Lunt.--Mercantile and Manufacturing Association.--Effort
requisite.--First, Merchandise.--Second, Tannery.--Third,
Woolen Factory.--Fourth, Dairy.--Fifth, a Horn Stock
Herd.--Agricultural Department.--Hat Factory.--Between thirty and
forty industrial branches.--Furnish employment for all.--Form of
checks.--Labor received for capital stock.--Organization of the
Association.--Directors.--Council.

CHAPTER XXXIX.

All was flourishing.--Attaining to independence.--Factory burned.--Sent
a chill to Lorenzo's heart.--Instead of discouragement it was proof
of the strength of their compact.--Everywhere manifest, even in
the Children.--Union could not be broken.--Impregnability of their
Order.--_Deseret News_ speaks.--Commendatory.--Sympathy.--Calamity is
proof of the strength of the Co-operative system.--Determination to
rebuild.

CHAPTER XL.

Dedication day.--Fourth of July.--Gratitude and thanksgiving.--More
than two thousand had suffered loss.--In six months
the Factory is rebuilt.--Great rejoicing.--Dedicatory
prayer.--Address.--Speeches.--Brigham City M. and M. Association.--A
raid.--Railroad contract.--How a village sprang up.--An
onslaught.--Confusion ensues.--The Grand Jury issues indictments.--Men
drove to jail in a herd.--Great excitement.--Superintendent
Dunn speaks.--John Merrill in custody.--Handcuffed.--Chained
in jail.--Telegrams from the United States President.--How the
Judge received them.--More about Merrill.--Left unguarded and
unacquitted.--About the mill.--Dishonesty of Jurors.--Financial loss.

CHAPTER XLI.

To President F. D. Richards.--Burning of the woolen factory.--In
thirty minutes all consumed.--Forebodings that the people would be
discouraged.--Fears unfounded.--What was done within six months.--The
people superior to the loss.--A raid follows the fire.--An unlawful tax
follows the raid.--Statement of losses.--Business curtailed.--Checks
canceled.--Eleven industrial departments in operation.--The mercantile
flourishing.--Confidence preserved.

CHAPTER XLII.

Remarks by the Editor.--Lorenzo writes to George Q. Cannon.--Makes
suggestions concerning the illegal assessment.--Letter two.--What
Lawyer Sutherland says.--Letter three.--A description of Scrip.--How
used.--Affidavits.--Correspondence.--Joseph F. Smith writes.--Lorenzo
responds.

CHAPTER XLIII.

Stake Conference in Brigham City.--President B. Young
expected.--Preparations made.--Flags hoisted.--Conference in
Bowery.--Box Elder Stake re-organized.--Lorenzo calls the officers of
the United Order together.--Nominate officers.--All are accepted.--O.
G. Snow to preside.--President Young's fatherly counsel and blessing.

CHAPTER XLIV.

Oliver G. Snow speaks.--His maiden speech.--Performs a good
deed.--Called to go to assist the emigration.--Encounter with
Indians.--Mission to England.--Visits New York.--Arrives in
Liverpool.--Goes to Manchester.--An incident relative to the death of
Dickens.--Oliver attends a sectarian lecture.--Is challenged.--Attempts
to respond.--Is repulsed.--The priest is disgraced and forsaken.--A
visit to Scotland.--Descriptions.--Return to England.--Incomprehensible
dialect.--Released.--Home again.--Ordained member of High
Council.--Marries.--Mission to the States.--Visits Oberlin.--Ludicrous
incident.--Visits his grandmother.--Preaches her funeral sermon.--At
home appointed President of Box Elder Stake.

CHAPTER XLV.

Discourse by Elder Lorenzo Snow, delivered in the Tabernacle, Salt Lake
City, January 14, 1872.--Progression.--The Fatherhood of God.--The
perfect man.--The gifts of the Spirit.--His testimony.

CHAPTER XLVI.

Lorenzo's birthday.--A surprise.--His escort.--Enthusiastically
greeted.--Address.--He responds.--Singing "Grandfather's Clock."--A
hair picture presented.--Recitation by the children.--Autograph album
presented.--Tables loaded with luxuries.--Dinner.--Singing.--Lorenzo
makes a speech.--Parting Hymn.--Dismissal.

CHAPTER XLVII.

George F. Gibbs.--His parents receive the Gospel.--His early
youth.--Employed in a printing establishment.--How he stood with his
associates.--Had to fight his way to maintain his integrity.--Honored
the Word of Wisdom.--Drew a prize.--Was highly honored.--Chosen
for out-door preaching.--Compliments his mother.--Leaves home for
Liverpool.--Clerk and book-keeper in Liverpool Office.--Emigrates
to America.--In President B. Young's Office.--Goes to Liverpool
Office.--Works there three years.--Home again.--Anecdote.--Masters
Phonography.--Has been and now is Church Reporter.

CHAPTER XLVIII.

M. D. Rosenbaum leaves his native country.--In San
Francisco.--Goes to Carson.--A voice speaks to him.--Goes to
Salt Lake.--At Elder Neibaur's.--Baptized.--Called on mission to
Germany.--In Berlin.--Attends meeting.--Is arrested.--Tried and
sentenced.--Banished.--Returns home.--F. H. Snow appointed to a
mission.--Reflections.--Strangers marvel.--What an affrighted Catholic
said.--The captain of the steamer replies.--An incident.--Tired and
hungry.--Why he goes to bed supperless.--A retort.--What a priest
did.--The Channel Islands.--Released and returns home.--Expression of
gratitude.

CHAPTER XLIX.

Discourse by Elder Lorenzo Snow, delivered in a meeting of the St.
George Stake of Zion, in the Temple, April 5th, 1877; reported by
George F. Gibbs.--Necessity for effort.--What the Lord said to
Oliver Cowdery.--Regulation of temporal affairs.--Consecration and
stewardship.--Preparation for building in Jackson County.--The United
Order.--Plural marriage.--Responsibility of Presidents.--How confidence
is created.--The necessity of its cultivation.--Desires for the future.

CHAPTER L.

Elijah Box says his parents embraced the Gospel in England.--Came to
Nauvoo.--Elijah born in a turbulent time.--Moves to St. Louis.--To
the Bluffs.--To the Valley.--Storm described.--Moves to Brigham
City.--Struggle for an education.--How it is obtained.--Called on
mission.--A great contrast in Liverpool.--Visits relatives.--In London
meets with the Palestine tourists.--How poor Saints manage their Sunday
clothing.--An incident.--Closes mission.--In charge of a company of
Saints, leaves England.--Reflections.--Reaches home.--Engaged in
teaching.--Presides over Improvement Associations.--Counselor to Stake
President.

CHAPTER LI.

George Dunford.--When in his teens wants to earn living.--Decides
on going to sea.--Leaves home without a shilling.--Applies to the
Admiral of the British Navy.--Sent to Rio Janeiro.--Officiates as
steward for the officers.--The brig Curlew ordered to England.--How
he saved his means.--Returns home with plenty of money.--Meets
with an Elder.--Convinced of the truth of the Gospel, and is
baptized.--Ordained Elder, presides over two branches.--Emigrates
to America.--Presides over the St. Louis branch.--In mercantile
business.--Goes to California, St. Louis, and settles in Salt
Lake City.--Appointed Bishop of Malad Valley, including six
settlements.--After nearly three years, is released.--Expression of
fatherly feeling.

CHAPTER LII.

From the _Deseret News._--A re-union.--A
dinner.--Speeches.--Songs.--Expressions of love and union.--Judge
Burt reads a lengthy presentation address.--The editor comments.--The
address.--Presents gold watch and chain to Lorenzo.--A testimonial of
love, respect and confidence.

CHAPTER LIII.

Chester Loveland a modern Ajax.--Drives the Sheriff and his
posse.--Holds a mobocratic jury.--Brings them to terms.--Captain
in "Nauvoo Legion."--Comes to Utah.--Goes to Carson.--A scene of
suffering.--Commissioned Probate Judge.--Is left to preside.--Mission
to the States.--John A. McAllister called on mission to
Europe.--Interesting time on the steamer.--Why the "Mormons"
were driven from Nauvoo.--Is sent to the Orkney Islands.--Stops
at his uncle's in Glasgow.--Missionary labors.--In Dundee and
Newcastle-on-Tyne.--Visits London.--Returns home.--Is elected County
Recorder.

CHAPTER LIV.

Discourse by Apostle Lorenzo Snow at the General Conference, Salt
Lake City, April 7, 1882, Reported by George F. Gibbs.--Reference
to Moses and ancient Israel.--Distrusting results the effect of
ignorance.--Latter-day Saints have more faith.--No such thing as
standing still.--Move on, trusting in God, the watchword.--Persecutions
of the Latter-day Saints.--Move on and work on.--If we do our
part, God will do His.--How the Lord overruled in our coming to
the mountains.--Plural marriage.--Good resulting from the Edmunds
bill.--The great worth of the Gospel.--Move on, move on.

CHAPTER LV.

Eli H. Peirce.--Called on a mission.--Thoughtless of religion.--Taken
by surprise.--Throws aside pipe and novel.--What his associates
said.--What Moses Thatcher did.--Eli starts forthwith.--In New
York.--To the coal regions, Pennsylvania.--Great success.--A
testimonial.--Baptizes and administers to sick.--The power of God
attends.--Organizes branches.--Heavenly messenger appears.--Release.--A
second mission.--On the frontier.--Baptized a Sioux.--From _Deseret
News_.--A third mission.--With B. Morris Young.--Meets with
success.--Opposition.--Close of mission.--Happy expression.

CHAPTER LVI.

Alphonso Snow.--Letter from President Taylor.--Called on mission.--In
Tennessee.--Strange dialect.--Travels and preaches.--Organizes
a Branch.--Opposition.--Ordered to leave.--A dastardly
letter.--Opposition promotes good.--Professors of religion the
persecutors.--What a Deacon said.--Presides over a Conference.--In
Georgia.--Alphonso released.--Visits relatives.

CHAPTER LVII.

Introductory.--Letter from Lorenzo's son-in-law on the
Sandwich Islands.--The weather.--Cane crop.--Five hundred and
forty-nine baptisms.--King David Kalakauna is coming to visit
the Saints.--Great preparations for his reception.--Houses
decorated.--Inscriptions.--Breakfast is waiting.--The steamer
comes.--The King is escorted between two files of men, women and
children.--Cheers.--Introductions.--Breakfast, then to the meeting
house.--Reception.--Singing choirs.--Dedication prayer by President
Partridge.--The King speaks approvingly of the Saints.--Meeting
adjourned.--A "big feast" prepared by the natives.--What composed
of.--How the King was seated.--How he ate.--How they all, numbering
one thousand, ate.--The King escorted to the steamer.--A national
custom.--Splendid conference.--Number of the Saints.

CHAPTER LVIII.

Expression of appreciation creditable.--Lorenzo speaks of his
wives.--Their nobility.--How he made choice of them.--His
earthly prospects.--How they accepted the position.--The Editor
explains.--They prove superior to circumstances of trial and
hardships.--Are comfortably situated.--Step forth as mothers in
Israel.--Their positions.--Questions to the defamers of Latter-day
Saint women.--Lorenzo's independence of character.--Where credit is
due.--Wife-missions.--Success attributed to God.--Testimonials of love
and respect.

CHAPTER LIX.

Start for Fort Hall Agency.--Meeting in Portage.--In Malad.--Reach
the Reservation.--Meet Indians.--Pitched tent.--With two Bishops
Lorenzo visits the agent.--Describes Mr. Cook.--Lorenzo asks the
privilege of preaching to the Indians.--Prevarication.--An incident.--A
discussion.--Mr. Cook says nothing so much needed as a farmer.--Brother
Snow proposes to furnish one.--Mr. Cook will not accept.--Grows uneasy
and will not have preaching.--A grave responsibility.--Mr. Cook
shoulders it.--The school teacher enters and "brothers" Mr. Cook.--The
brethren start for camp.--Meet Indians.--Visit school.--Little Chief,
wife and daughter.

CHAPTER LX.

In Bannock Valley.--Happy meeting with Indians.--What Lorenzo said to
them.--Lamanite Elders speak.--All shake hands.--Lorenzo describes
the Agency.--What the Secretary of the Interior says.--A comparison
between the two colonies.--The one at Washakie.--How located.--Sunday
School.--Meeting exercises.--How Lamanites are taught.--How
presided over.--Their Co-operative Store and Sheep Herd.--White
families.--A re-action.--An Adage.--The United States Supreme Court
decides.--Telegrams to Hon. L. Snow.

CHAPTER LXI.

Circular to the heads of families.--Names of Committees.--Exercises
for Wednesday, a. m.--Wednesday, p. m.--Thursday, p. m.--Friday, p.
m.--Prompt attendance.--Letter from H. A. Hendrickson.--Extracts from
eastern communications.--Weather propitious.--Children amused.--The
hall.--How occupied.--Invited guests.--Table scenes.--Bachelor
group.--The Re-union indescribable.--Article from _Deseret News_, by C.
W. Penrose.

CHAPTER LXII.

Our father's birthday.--Prose address by F. H. Snow.--Poem by M. D.
Rosenbaum.--Prose address by G. F. Gibbs.--Poem by O. W. Snow.--Prose
address by A. H. Snow.--Poem by E. R. S. Smith.--Closing address by
Lorenzo Snow.

CHAPTER LXIII.

Births and deaths of our parents.--Their children.--Genealogies
of Lorenzo's wives, children, grandchildren, sons-in-law and
daughters-in-law.--Mary Adaline's children by her first husband.

LETTER I.

National Monument.--Its construction.--One hundred and eighty
marble statues.--Lofty spire set with thousands of gems.--Embossed
globe.--Statue of Prince Albert.--Tower of London.--Queen Elizabeth's
Armory.--Torture rooms.--Ann Boleyn.--Earl of Essex.--Lady Jane
Grey.--Executioner's axe.--Instruments of torture.

LETTER II.

At Haarlem.--Two thousand people executed.--Wonderful organ.--A Dutch
wedding.--Amsterdam.--A city on piles.--Formidable army of worms.--One
hundred islands and two hundred and eighty bridges.--Palace on
piles.--Diamond cutting.--Charitable institutions.--Antwerp.--Notre
Dame.--Masterpiece of Rubens.--Royal Palace.--Brussels.--St.
Nicholas.--Singular marriage.--Royal Theatre.--National Palace.

LETTER III.

Paris.--Visit to Versailles.--Bois de Boulogne.--St. Cloud.--Attend the
National Assembly.--French glory.--Interview with the President of the
French Republic.--Paris _Register_ speaks of the Party.

LETTER IV.

From Paris to Lyons.--Burgundy and its wines.--Famous towns.--Lyons
and its silk industries.--Weaving portraits.--Ampitheatre
eighteen hundred years old.--Olive plantations and vineyards.--At
Venice.--Genoa.--Statue of Columbus.--The cathedral of St.
Lorenzo.--Chain that bound John the Baptist.--Turin.--Milan.--Cathedral
of our blessed Lady, the grandest religious edifice in the
world.--Attend high mass.--Arrive in Venice, the City of Waters.

LETTER V.

Rome and its population.--The seven hills.--Excavations by
the Government.--The Forum.--Antony and Julius Caesar.--Where
Virginius stabbed his daughter.--Famous obelisks.--Temple of
Venus.--The Tarpeian Rock.--St. Peter's.--Call on the American
minister.--The Vatican.--Michael Angelo.--Paul III.--Appian
Way.--Seneca.--Baths.--Footprints of the Savior.--Naples.--Mount
Vesuvius.

LETTER VI.

Naples.--Beggars.--Pompeii.--Earthquakes.--Herculanaeum.--Museum.--"Secret
Cabinet."--Ascent of Vesuvius.--Pliny the Elder.--From Naples to
Brindisi.--Hardworking women.--Corfu.--Religious service in a
Greek cathedral.--Take steamer for Alexandria.--Egypt.--Turkish
mosques.--Copts.--Mohammedan schools.--Male and Female attire.--Dervish
worship.--Suez.--Red Sea.

LETTER VII.

Jaffa.--Traveling arrangement.--Place where the Ark was
built.--House of Simon the Tanner.--Mohammedan funeral
ceremony.--Plains of Sharon.--A night in the desert.--Battlefield
of David and Goliath.--Rose of Sharon.--Mount Zion.--Mount of
Olives.--Jerusalem.--Rachel's Tomb.--Solomon's Pools.--Church of
the Nativity.--Studio of St. Jerome.--Shepherds' field.--Jordan
River.--Dead Sea.

LETTER VIII.

Jordan River.--Sacred localities.--Fountain of Elisha.--Brook
Cherith.--Plains of Jericho.--Bethany.--Residence of Mary and
Martha.--Tomb of Lazarus.--Garden of Gethsemane.--Hill of evil
counsel.--Mizpah.--Valley of Jehoshaphat.--Absalom's Pillar.--Mosque of
Omar.--Solomon's Temple.--Mount Moriah.--Worship of Moloch.--Place of
Lamentation.

LETTER IX.

At Athens.--Plains of Attica.--Hill of Mars.--Galilee.--Scriptural
reminiscences.--Fountain of Dan.--Cesarea Philippi.--Damascus.--An
unfortunate Architect.

LETTER X.

Famous Scripture locality.--Village of robbers.--Battlefield
of Palestine.--Mounts Tabor and Hermon.--Nazareth.--The Holy
Grotto.--Table of Christ.--Arab plows.--Cana of Galilee.--Arab
school.--Sea of Galilee.--Tiberias.--Bedouin spinsters.--Residence of
Mary Magdalene.--Serenaded by Bedouins.--Backsheesh.

LETTER XI.

The Stone of Unction.--The Holy Sepulchre.--The Chapel of the
Angel.--Hill of Calvary.--The hole in which the Cross was
planted.--House of Pilate.--"Behold the Man!"--The true Cross.--A
terrible Massacre.--Turkish Guards.--Christianity despised by
Jews and Mohammedans.--Farewell to Jerusalem.--Gala day.--Arab
Agriculture.--Shechem.--Ferocious People.--The Olive.--Samaria.

LETTER XII.

Beyrout.--Protestant college and schools.--Embark for
Constantinople.--Island of Cyprus.--Mount Olympus.--Sea of
Marmora.--Arrival at the Turkish Metropolis.--Greek Independence
Day.--At Athens.--Classical ruins.--Peculiar Greek customs.--Funeral
ceremony.

LETTER XIII.

Munich.--Visit to a Royal Palace.--Statue of Bavaria.--Imperial
Wedding.--Vienna.--The Arsenal.--Summer Palace.--The Great
Exhibition.--Berlin.--Royal Palace.--Banquet Hall.--Monuments.--U.
S. Minister.--Parliament.--Soldiers.--Moral condition of
Berlin.--Hamburg.--In London.

LETTER XIV.

At St. Louis.--Fine scenery.--Visit relatives.--Poem.--Obtain
genealogies.--Acknowledgment.

LETTER XV.

Home again.--Reception by friends.



Chapter I.

Lorenzo Snow's Birth and Parentage--Parents settled in
Ohio.--Hardships and Privations.--Their Hospitality.--Lorenzo's
early Characteristics.--Fondness for Books.--Military Aims.--Change
in Pursuits.--Starts for Oberlin College.--Falls in Company with
David W. Patten.--Conversation.--In College.--Eliza Embraces the
Gospel.--Moves to Kirtland.--How she obtained a House and Lot.--Lorenzo
in College.--Investigates.--Is disgusted.--Writes to Eliza.--Her
Invitation.--He accepts and comes to Kirtland.--Studies Hebrew.--Is
Baptized.--How he receives the Holy Ghost.

Lorenzo Snow, son of Oliver and Rosetta L. Pettibone Snow, was born
April 3, 1814, in Mantua, Portage County, Ohio. Our father was a native
of Massachusetts, our mother of Connecticut, and were descendants of
the genuine Puritan stock--those who fled from religious persecution in
the "old world," and landed on Plymouth Rock, of historic celebrity.

Early in the settlement of that portion of country now known as the
Middle States, our parents, with their family, consisting of two
daughters, Leonora Abigail, and Eliza Roxcy, (the writer of this
history,) left the home of their youth, and moved to what was at that
period considered the extreme West, or, as it was sometimes styled,
"the jumping off place," and settled in Mantua, Portage County, Ohio,
making the eleventh family in the township. There two daughters and
three sons were added to the family, to wit: Amanda Percy, Melissa,
Lorenzo, Lucius Augustus, and Samuel Pearce.

Many times, and with intense interest, have their children listened to
recitals of the hardships our parents encountered, and the privations
they endured in that new and heavily timbered country, so very
forbidding when compared with the beautiful prairie landscapes of the
West. But as true and worthy representatives of our noble ancestors,
our parents were proof against discouragement, surmounted every
difficulty, and through the blessing of God on their efforts, created
for themselves and their children an enviable home.

In their religious faith our parents were by profession Baptists, but
not of the rigid, iron-bedstead order; their house was a resort for
the good and intelligent of all denominations, and their hospitality
was proverbial. Thus, as their children grew up they had ample
opportunities for forming acquaintances with the erudite of all
religious persuasions.

Without the least shadow of vanity we can truly say of our parents,
their integrity was unimpeachable, and they were trustworthy in all
the social relations and business transactions of life; and carefully
trained their children to habits of industry, economy, and strict
morality, and extended to them the best facilities for scholastic
education the country at that time afforded.

Although a farmer by occupation, father was much abroad on public
business, and Lorenzo, being the eldest of the three brothers, was left
in charge, and early in life became accustomed to responsibilities,
which he discharged with scrupulous punctuality and that inflexibility
of purpose which ensures success; and from early childhood exhibited
the energy and decision of character which have marked his progress
in subsequent life. An unseen hand evidently was guiding him, for in
his boyhood he was energetically, yet unconsciously, preparing for the
position in life he was destined to occupy. Ever a student, at home
as well as in school, (most of his schooling after his twelfth year
was during the winter terms,) his book was his constant companion when
disengaged from filial duties; and when sought by his associates, "_hid
up with his book_" became proverbial. With the exception of one term in
a High School in Ravenna, Ohio, also a special term of tuition under
a Hebrew professor, he completed his scholastic training in Oberlin
College, which at that time was exclusively a Presbyterian institution.
Through the solicitation of an intimate friend, connected with the
college, he was induced to enter, and through whose influence, as a
special favor, he was admitted.

Although religiously trained from infancy, up to this time my brother
had devoted little or no attention to the subject of religion, at least
not sufficiently to decide in preference of any particular sect.

In the progress of his development, his ambition strongly led in the
direction of military distinction, so much so, that, watching with
a sisterly, jealous eye, the steps one by one, by which he gained
promotion in the military road to honor, I feared lest in the course of
human events his path might lead to the battle field, and his earthly
career prematurely close on a gory bed. I frequently plead, entreated,
and at times exhausted my stock of persuasion, but without effect.

At length he must have a first class military suit, and no one could
make it so precisely to his liking as his sister; she had made his
"freedom suit" (at the time referred to he had passed his twenty-first
year), which every one admired--it fitted him exactly, and now this
most important of all mortal habiliments should be entrusted to no
other. I made the suit--it was beautiful, magnificent, and my brother
donned it with as much, if not of military pride, of self-satisfaction
as ever Napoleon won a battle, but it proved of short duration, for he
soon felt that his ambition could not be satisfied without a collegiate
education. Determined on this, he laid his military ambition on the
altar, disposed of his paternal inheritance, and started for Oberlin.
His classical purpose was very satisfactory to my views--forming a
permanent quietus to my imaginary forebodings.

On his way to Oberlin, my brother accidentally fell in company with
David W. Patten, an incident to which he frequently refers as one
of those seemingly trivial occurrences in human life which leave an
indelible trace. This gentleman was an early champion of the fulness
of the Gospel as taught by Jesus and His Apostles in the meridian of
time, and revealed in our own day through the Prophet Joseph Smith; to
which cause Elder Patten fell a martyr on the 24th of October, 1838,
in Missouri, during the terrible scenes of persecution through which
the Latter-day Saints passed in that State. He possessed a mind of deep
thought and rich intelligence. In conversation with him, my brother
was much impressed with the depth and beauty of the philosophical
reasoning with which this inspired Elder seemed perfectly familiar, as
he descanted on the condition of the human family in connection with
the sayings of the ancient Prophets, as recorded in the Scriptures--the
dealings with, and the purposes of God in relation to His children on
the earth. From that time a new field, with a new train of reflections,
was open to my brother's mind, the impress of which has never been
erased.

We will now leave the subject of these sketches, in Oberlin, clubbed
with three or four of his classmates, alternately cooking their meals
and pursuing their studies with combined energies, while we digress in
order to form a connecting link in our narrative.

Having been thoroughly convinced of the authenticity of the Gospel in
its purity as revealed through Joseph Smith, I was baptized on the
fifth of April, 1835, and in the autumn of the same year, left my
father's house and united my interest with the Latter-day Saints in
Kirtland, Ohio.

Soon after my arrival, I sent for the "Building Committee of the
Kirtland Temple," and, on my asking them if they would like a little
money, they replied that they had a payment to make soon, and did not
know where the means was coming from. I do not recollect how much I
gave them; however, it was sufficient to cover the present liability
of the committee, who felt greatly relieved, and proposed to send me
their note of hand for the amount. I told them that I did not want a
note--they were welcome to the money: however, they sent the note, and
some time after wished me to accept a house and lot--thus redeeming
their note. The lot was a very valuable one--situated near the Temple,
with fruit trees--an excellent spring of water, and a house that
accommodated two families. It was truly an enviable situation, and,
although I was teaching the Prophet's family school, and had my home
with them, my eldest sister, a widow with two children, wanted a home
in Kirtland, and I rented one part of the house while she occupied
the other. In all this, the hand of God was too plainly visible to be
mistaken, as will be manifest in the following events.

Now to our narrative: So intimately was my brother associated while
in college, with professors and students, that he became thoroughly
acquainted with the profession and the practice of the denomination
by which that popular institution was controlled; and, although he
cherished very friendly regards for the people, he was unfavorably
impressed with their system of religion. A short time before leaving
Oberlin, he wrote, asking me many questions concerning revealed
religion, at the same time saying, "_If there is nothing better than is
to be found here in Oberlin College, good bye to all religions_."

I answered his questions, and knowing he intended crowning his studies
with a thorough knowledge of Hebrew, invited him to come to Kirtland
at the close of his term in Oberlin, as a school was soon to commence
there, under the tuition of an able Hebrew professor, for the sole
study of that language. Accordingly he came, but not with the most
distant idea of embracing the faith of the Latter-day Saints, of which
were most of the Hebrew students, with whom, including Apostles and the
Prophet Joseph, he became familiarly associated; and while he studied
the dead language of the ancient Hebrews, his mind also drank in,
and his heart became imbued with the living faith of the everlasting
Gospel--"the faith once delivered to the" ancient "saints," and not
many weeks passed after his arrival, before he was baptized into the
Church of Jesus Christ of Latter-day Saints.

What a marvelous change crossed the path of the young aspirant! This
one act of stepping into the waters of baptism, with its accompanying
ordinance of the laying on of hands for the reception of the Holy
Ghost, by authorized administrators, opened up a new world before him.
He now sees with a changed and vastly enlarged vision--having been
invested with an additional, a sixth sense, a sense which comprehends
the things of God--which penetrates into futurity and estimates eternal
values.

How wonderfully changed all his youthful aims! How suddenly they
sink into insignificance! How extended the sphere of his youthful
anticipations! How glorious--how exalted the motive power, the
incentive that now prompts his youthful ambition! Instead of earthly
military renown, he now enters the arena for championship with the
armies of heaven--the achievements of the Gods, crowned with the
laurels of eternity, everlasting glory, honor and eternal lives. Not
to be armed with carnal weapons, and to be decked with glittering
badges and costly equipage, to march forth in the pomp and pride of
battle array, for the shedding of human blood: but to go "forth without
purse or scrip," clothed in the power of the Gospel of the Son of God,
wielding the sword of the Spirit of the Almighty, he now takes the
field to battle with the powers of darkness, priestcraft, superstition,
and wickedness, until the kingdoms of this world shall become the
kingdom of our Lord and Savior Jesus Christ.

In my brother's journal I find the following incidents recorded by
himself:

I was baptized by Elder John Boynton, then one of the Twelve Apostles,
June, 1836, in Kirtland, Ohio. Previous to accepting the ordinance
of baptism, in my investigations of the principles taught by the
Latter-day Saints, which I proved, by comparison, to be the same as
those mentioned in the New Testament taught by Christ and His Apostles,
I was thoroughly convinced that obedience to those principles would
impart miraculous powers, manifestations and revelations. With sanguine
expectation of this result, I received baptism and the ordinance of
laying on of hands by one who professed to have divine authority; and,
having thus yielded obedience to these ordinances, I was in constant
expectation of the fulfilment of the promise of the reception of the
Holy Ghost.

The manifestation did not immediately follow my baptism, as I had
expected, but, although the time was deferred, when I did receive it,
its realization was more perfect, tangible and miraculous than even my
strongest hopes had led me to anticipate.

Some two or three weeks after I was baptized, one day while engaged in
my studies, I began to reflect upon the fact that I had not obtained
a _knowledge_ of the truth of the work--that I had not realized the
fulfillment of the promise "he that doeth my will shall know of the
doctrine," and I began to feel very uneasy. I laid aside my books, left
the house, and wandered around through the fields under the oppressive
influence of a gloomy, disconsolate spirit, while an indescribable
cloud of darkness seemed to envelop me. I had been accustomed, at the
close of the day, to retire for secret prayer, to a grove a short
distance from my lodgings, but at this time I felt no inclination to do
so. The spirit of prayer had departed and the heavens seemed like brass
over my head. At length, realizing that the usual time had come for
secret prayer, I concluded I would not forego my evening service, and,
as a matter of formality, knelt as I was in the habit of doing, and in
my accustomed retired place, but not feeling as I was wont to feel.

I had no sooner opened my lips in an effort to pray, than I heard a
sound, just above my head, like the rustling of silken robes, and
immediately the Spirit of God descended upon me, completely enveloping
my whole person, filling me, from the crown of my head to the soles
of my feet, and O, the joy and happiness I felt! No language can
describe the almost instantaneous transition from a dense cloud of
mental and spiritual darkness into a refulgence of light and knowledge,
as it was at that time imparted to my understanding. I then received
a perfect knowledge that God lives, that Jesus Christ is the Son of
God, and of the restoration of the holy Priesthood, and the fulness
of the Gospel. It was a complete baptism--a tangible immersion in the
heavenly principle or element, the Holy Ghost; and even more real and
physical in its effects upon every part of my system than the immersion
by water; dispelling forever, so long as reason and memory last, all
possibility of doubt or fear in relation to the fact handed down to us
historically, that the "Babe of Bethlehem" is truly the Son of God;
also the fact that He is now being revealed to the children of men,
and communicating knowledge, the same as in the Apostolic times. I was
perfectly satisfied, as well I might be, for my expectations were more
than realized, I think I may safely say in an infinite degree.

I cannot tell how long I remained in the full flow of the blissful
enjoyment and divine enlightenment, but it was several minutes before
the celestial element which filled and surrounded me began gradually to
withdraw. On arising from my kneeling posture, with my heart swelling
with gratitude to God, beyond the power of expression, I felt--I
_knew_ that He had conferred on me what only an omnipotent being
can confer--that which is of greater value than all the wealth and
honors worlds can bestow. That night, as I retired to rest, the same
wonderful manifestations were repeated, and continued to be for several
successive nights. The sweet remembrance of those glorious experiences,
from that time to the present, bring them fresh before me, imparting an
inspiring influence which pervades my whole being, and I trust will to
the close of my earthly existence.



Chapter II.

A Blessing Meeting.--Lorenzo's Opinion of the Patriarch.--The
Patriarch's Marvelous Prediction.--Lorenzo is Puzzled.--Explained
to him by Revelation.--Lorenzo in Kirtland.--Fast-day
Meetings.--Outpouring of the Spirit.--Gifts Manifested.--Lorenzo's
First Speech from the Pulpit.--Description of the Temple.--Fast
Meetings.--A Striking Incident.--Effect of the Meetings on Lorenzo's
Mind.--Wants to Preach.--Is Ordained an Elder.

Being present at a "Blessing Meeting," in the Temple, previous to
his baptism into the Church; after listening to several patriarchal
blessings pronounced upon the heads of different individuals with
whose history he was acquainted, and of whom he knew the Patriarch
was entirely ignorant; he was struck with astonishment to hear the
peculiarities of those persons positively and plainly referred to in
their blessings. And, as he afterwards expressed, he was convinced that
an influence, superior to human prescience, dictated the words of the
one who officiated.

The Patriarch was the father of Joseph, the Prophet. That was the first
time Lorenzo had met him. After the services, they were introduced, and
Father Smith said to my brother that he would soon be convinced of the
truth of the latter-day work, and be baptized; and he said: "You will
become as great as you can possibly wish--EVEN AS GREAT AS GOD, and you
cannot wish to be greater."

Unenlightened as his mind was at the time, the foregoing saying of the
Patriarch was a puzzle which my brother could not comprehend, as will
be seen by the following expression from his journal:

The old gentleman's prediction, that I should ere long be baptized,
was strange to me, for I had not cherished a thought of becoming a
member of the "Mormon" Church; but when he uttered the last clause, I
was confounded. That, to me, was a big saying, and, I then thought,
approaching almost to blasphemy. And why not? After years of study
and diligent search after knowledge, in that which most intimately
concerned me--"From whence came I?" "Why am I here?" "What is my future
destiny?" In all this, I was profoundly ignorant. As yet I had received
no key that could unlock those mysteries--that could make known, to my
satisfaction, my relationship to Him who controls the universe.

I looked at Father Smith, and silently asked myself the question: Can
that man be a deceiver? His every appearance answered in the negative.
At first sight, his presence impressed me with feelings of love and
reverence. I had never seen age so prepossessing. Father Joseph Smith,
the Patriarch, was indeed a noble specimen of aged manhood.

But with all my favorable impressions of the Patriarch, that _big
saying_ was a dark parable. The prediction that I should soon be
baptized was fulfilled in two weeks from the time it was spoken, and
in about four years from that time I was reminded of the foregoing
prediction by a very wonderful revelation on the subject in which the
principle, as well as the promise, was made clear to my understanding
as the sun at noonday.

My brother spent most of the winter of 1837-8 in Kirtland, where he
witnessed many marvelous manifestations of the power of God; also
exhibitions of the power and opposition of the adversary. During the
time he became intimately acquainted with Joseph Smith, the Prophet,
and with his father, the Patriarch--with the Twelve Apostles and
other leading men in the Church. In his journal he speaks of the fast
meetings, prayer and testimony meetings in the Temple, as follows:

There we had the gift of prophecy--the gift of tongues--the
interpretation of tongues--visions and marvelous dreams were
related--the singing of heavenly choirs was heard, and wonderful
manifestations of the healing power, through the administrations of
the Elders, were witnessed. The sick were healed--the deaf made to
hear--the blind to see and the lame to walk, in very many instances. It
was plainly manifest that a sacred and divine influence--a spiritual
atmosphere pervaded that holy edifice. Yes, indeed, for the Son of God,
in His glory, had honored it with His royal presence. His voice, like
the sound of many waters, was heard, saying:

_I am the first and the last, I am he who liveth, I am he that was
slain, I am your advocate with the Father. * * * Let the hearts of your
brethren rejoice, and let the hearts of all my people rejoice, who
have, with their might, built this house to my name_.

_For behold, I have accepted this house, and my name shall be here, and
I will manifest myself to my people in mercy in this house_, etc. (See
Doctrine and Covenants.)

No language can describe my feelings when, for the first time, I stood
up in one of those pulpits to address an audience--a pulpit on the
breastwork of which, only a short time before, this holy Personage
stood--"_his hair as white as pure snow, his eyes as a flame of
fire_"--where also Moses, Elias and Elijah came and committed the keys
of their dispensations to Joseph Smith. (Here the journal closes for
the present.)

Public meetings were regularly held in the Temple, after its
dedication, on Sundays; and on the first Thursday in each month a
fast meeting, commencing at or before 10 a.m., and closing at 4 p.m.
The Temple was so constructed, that with white canvas curtains, which
could be dropped and raised at pleasure, the lower story was, whenever
occasion required, divided into four sections or apartments. This
was invariably done at those fast meetings. The two sets of pulpits,
one on the east and the other on the west end of the building, were
intersected by the curtain extending from east to west, so as to
leave half their lengths in each apartment, and they were occupied by
the presiding officers who directed the services. Thus four separate
meetings were in session at the same time, without, in the least,
interfering with each other--giving opportunity for four to exercise
instead of one.

On the aforementioned days, Father Smith (the Prophet's father) was in
the habit of entering the Temple very early in the morning, and there
offering up his prayers to God, in that holy place, before the rising
of the sun, after having told the Saints, publicly, that they were
welcome to come as early as they pleased. The result was that many
assembled before the hour of 10 a.m., and did not leave till after 4
p.m.

Father Smith, in the capacity of his calling as President, gave general
counsel and instructions on fast day; recommending that the greater
portion of the forenoon should be spent in prayer, with testimonies
of manifestations of the power of God, and with exhortations to
faithfulness. At about 3 p.m. he would order the curtains to be drawn
up--bringing the four congregations into one, over which he then
presided until the close of the meeting.

The Saints were humble, and through our united faith, the Spirit of God
was poured out in copious effusion, and, for one hour, we enjoyed
pentecostal refreshings from on high. On these occasions the gifts of
the Gospel were powerfully manifest--speaking and singing in tongues,
the interpretation of tongues, the gift of healing and of prophecy,
were freely exercised. These monthly fast meetings were so interesting,
and so very enjoyable, that people came long distances to attend them.

At one of these meetings, an insane woman came into the quarter of
the house where I had convened; she came before the opening services,
and her tongue ran incessantly, making so much confusion as to
render it improper, if not impossible, for the presiding Elder to
commence religious services. The more she was coaxed and supplicated
to be silent the more impetuous she became. At length, Elder John P.
Greene, who was appointed to preside in that department, requested the
congregation to kneel down and all simultaneously pray to God, vocally,
that the evil spirit which was actuating that woman might be bound.
The request was immediately complied with, and when we arose from our
kneeling position Brother Greene, addressing the unfortunate woman
(who was then silent), said: "Sister, you may now speak, for thou wilt
not speak unless thou shalt speak by the Spirit of God." She instantly
arose to her feet, and, in a sputtering, stammering manner, tried to
speak but could not, and flew out of the Temple like a dart, and we saw
no more of her that day.

I will relate one more remarkable circumstance which transpired in
that interesting season--a circumstance which was not confined to
either section of the Temple, but was witnessed by the many who were
congregated on that day; and certainly all now living who were present
on that occasion will remember. It is a testimony of answer to prayer
that never can be forgotten. Father Smith presided over the meeting in
the northwest section of the Temple, and after the meeting was opened
by singing, he was mouth in prayer, and in course of supplication he
very earnestly prayed that the Spirit of God might be poured out
as on the day of Pentecost--that it might come "as a rushing mighty
wind." Some time after, in the midst of the exercises of the forenoon,
it did come; and whether Father Smith had forgotten what he had prayed
for, or whether in the fervency of his heart, when praying he did not
realize what he prayed for, I never ascertained; but when the sound
came and filled the house, with an expression of great astonishment
he raised his eyes, exclaiming, "What! Is the house on fire?" But
presently he comprehended the cause of his alarm, and was filled with
unspeakable joy.

In attending these meetings, and listening to the young Elders as they
bore testimonies of their marvelous experiences in the work of God, my
brother became inspired with a strong desire to engage at once in the
labors of the ministry. On this subject he says:

The testimonies of young missionaries as they rehearsed their
experiences as laborers in the vineyard, proclaiming the joyful news
that God was again speaking to His children on the earth; that He had
raised up a Prophet through whom He was communicating His will, and
calling on all the inhabitants of the earth to "repent, for the kingdom
of heaven is at hand," stirred within me an irresistible desire to join
in the glorious enterprise.

About this time a proclamation of the First Presidency was given
from the stand, inviting those who wished to become members of the
Elders' Quorum to present their names, and if accounted worthy by the
Presidency, they should be ordained. With many others, I submitted my
name for approval or otherwise, which is the only time in my life that
I have offered my name for or solicited an office or calling.



Chapter III.

My Brother started on Mission.--Without Purse or Scrip.--Hard
work to Beg.--Affectionate Aunt.--First Meeting in Medina County,
Ohio.--Baptisms.--Preaches in Court House.--Ludicrous Anecdote.--Visits
Relatives.--Preaches to Schoolmates.--Baptizes some of them.

A short time after my ordination and reception into the Elders' quorum,
_i. e_., early in the spring of 1837, I shouldered my valise and
started out like the ancient missionaries, "without purse or scrip,"
on foot and alone, to proclaim the restoration of the fulness of the
Gospel of the Son of God, and to bear witness of what I had seen and
heard, and of the knowledge I had received by the inspiration of the
Holy Ghost.

It was, however, a severe trial to my natural feelings of independence
to go without purse or scrip--especially the purse; for, from the
time I was old enough to work, the feeling that I "paid my way"
always seemed a necessary adjunct to self respect, and nothing but a
positive knowledge that God required it now, as He did anciently of His
servants, the Disciples of Jesus, could induce me to go forth dependent
on my fellow creatures for the common necessaries of life. But my duty
in this respect was clearly made known to me, and I determined to do it.

I walked upwards of twenty miles the first day, and stayed over night
with Mrs. Granger, my father's sister. She was a devoted Presbyterian,
and a noble hearted woman; she thought very highly of my father's
family, and that there must be something valuable in "Mormonism" or
they would not have embraced it. She held me in so great esteem that
she could not believe that I would suffer the same abuse, be maltreated
and refused accommodation as other "Mormon" Elders. I differed in
opinion, and told her I thought I need not expect to travel a smoother
path than my brethren. The following morning I left my aunt and her
hospitable roof, and traveled about thirty miles, and just as the sun
was setting I made my first call for a night's lodging, as a "Mormon"
Elder, and was refused; then another, and so on, until the eighth call,
when I was admitted to a night's lodging--going to bed supperless, and
leaving in the morning, minus a breakfast.

The first meeting I held was in the neighborhood of my uncle, by the
name of Goddard, near the county seat of Medina County, Ohio. The
people were notified and a respectable congregation assembled. It was
a sore trial to face that audience in the capacity of a preacher, but
I believed and felt an assurance that a Spirit of inspiration would
prompt and give me utterance. I had sought by prayer and fasting--I
had humbled myself before the Lord, calling on Him in mighty prayer to
impart the power and inspiration of the holy Priesthood; and when I
stood before that congregation, although I knew not one word I could
say, as soon as I opened my mouth to speak, the Holy Ghost rested
mightily upon me, filling my mind with light and communicating ideas
and proper language by which to impart them. The people were astonished
and requested another meeting.

After the second meeting the court house was offered me, which I
accepted, and had a very interesting time, and was treated very
courteously by several of the officials. I baptized and confirmed into
the Church my uncle, aunt and several of my cousins, of whom Adaline
was one, who afterwards became my wife.

I traveled and preached during the following summer and autumn, in
different parts of Ohio, baptizing quite a number--always traveling
on foot, "without purse or scrip," and often meeting with trying and
sometimes amusing circumstances.

When at the house of Brother Smith, in Stark County, Ohio, I
dreamed one night that arrangements were in progress to mob me. The
following evening after I had the dream, as I sat conversing with
friends who had called on me, a loud rap at the door preceded the
entrance of two well dressed young men, who politely invited me to
accompany them to a school house about one mile distant, and address an
audience already assembled. After a little hesitation on my part, they
began to urgently request my acceptance of their invitation, when the
dream of the preceding night instantaneously flashed across my mind,
and I told them that I could not comply with their wishes. They still
persisted to urge and insist on my accompanying them. When they were
convinced that I was immovable in my determination of non-compliance,
they not only manifested disappointment, but were exceedingly angry.

The next day I learned that they told the truth so far as a congregated
audience waiting my appearance at the school house was concerned, but
the object was entirely different from that reported by the young
men--it corresponded precisely with my dream.

On one occasion (having been joined by Brother A. Butterfield) I called
at a hotel for our night's lodging, I think, in Stark County, Ohio.
As we approached the house, we saw the landlord standing upon the
porch. Accosting him, I told him we were Mormon preachers, traveling
as the Elders in former times, and asked him if he would be so kind as
to accommodate us with supper and a night's lodging. He very gruffly
refused, saying he kept travelers for their money--not for Gospel pay;
and advised us to go home, get employment, earn money, then give him a
call, and he would be happy to entertain us. I replied that inasmuch as
he had met our request with a decided refusal, we would bid him a good
evening. But as I was turning to go, it forcibly occurred to me to say
something further. Therefore, I said to him, My friend, it is not
our wish to crowd ourselves upon you, but we think it might be well for
you to know the fact that two servants of God have called upon you for
a supper and night's lodging, which you have thought proper to refuse.
The future results of what you have done you do not _now_ know; but we
know, and a time will come when you also will know. When that Scripture
is fulfilled which says, "When the Son of Man shall come in His glory,
and all the holy angels with Him, then shall He sit upon the throne of
His glory: and before Him shall be gathered all nations: and He shall
separate them as a shepherd divideth his sheep from the goats." "Then
shall the King say unto them on His right hand, Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of
the world, for I was hungry, and ye fed me; I was thirsty, and ye gave
me drink; I was a stranger, and ye took me in: naked, and ye clothed
me." "Then shall the righteous say, Lord, when saw we Thee hungry and
fed Thee? Or when saw we Thee a stranger and took Thee in? Then shall
the King say to them, Inasmuch as ye have done it unto one of the
least of these my brethren, ye have done it unto me." When this event
takes place, you will be there with us, and you will then know that we
were the servants of God, commissioned to preach His Gospel, and when
engaged in this work, we asked you to administer to our necessities,
and you turned us away. This is all I wished to say: we will now go.
Good night.

The gentleman seemed struck with amazement, and at a loss what to say
or do. We had not proceeded far, however, before our ears were saluted
with "Stop, gentlemen, hold on--you need not go off _mad_--your talk is
all stuff and nonsense: but you have plenty of money, I'll be bound.
Turn back, gentlemen, walk in--walk in." Of course, we turned back
and walked in, and were invited to sit down to a good supper, after
which the neighbors were called in, who, with the landlord and family,
listened attentively and with apparent interest to our preaching.
We had excellent lodging and a good breakfast in the morning, and left
without a question whether we had money or not.

The journal continues: I had a strong desire to make known the way
of life as God had revealed in plainness, to my relatives, friends
and associates. For that purpose I visited my native town and had
the privilege of preaching in the school houses, and was offered the
town house, in which I met a large audience, and had the pleasure
of addressing many of my school fellows and the neighbors of my
parents, among whom I had been associated from childhood. How
muchsoever I craved the privilege, and hailed with gratitude to God
this opportunity, it was a trying position. I was well aware that the
principles of the everlasting Gospel, which I estimated dearer than my
mortal life, were in contrast to the creeds of the day, to which many
of my friends adhered with unyielding tenacity. I was listened to with
respectful attention, and although many of my audience acknowledged
their belief in my sincerity; with few exceptions, my testimony was
unheeded. I had the satisfaction, however, of baptizing some of my
schoolmates, who bore testimony that they received a knowledge of the
truth of the work by revelation, through the reception of the Holy
Ghost.

I addressed a large congregation in the meeting house, in the town of
Aurora, adjoining my native town; also in Auburn, Geauga County, in a
school house, mostly filled by my relatives--my grandfather, uncles,
aunts, and cousins.

While on this mission, I traveled in various parts of the State of
Ohio, and during the time baptized many persons who have remained
faithful to the truth. The Lord was with me, and I was greatly blessed
in performing my arduous labors.



Chapter IV.

A change.--Great Apostacy.--Disaffection creeps into every
Quorum.--Pride and speculation.--Apostates claim the Temple.--Warren
Parrish a ringleader.--A fearful, terrible scene in the Temple.--The
scene described.--What occurred the next Day.--Very interesting
Court scene.--John Boynton portrayed.--Joseph and Sidney flee for
their lives.--Father Smith served with State's Warrant.--How he
escaped.--Luke Johnson befriends him.--Luke's death.

During the time my brother was on this, his first mission, a great
change had been going on in Kirtland, in the midst of the Saints. A
spirit of speculation had crept into the hearts of some of the Twelve,
and nearly, if not every quorum was more or less infected. Most of
the Saints were poor, and now prosperity was dawning upon them--the
Temple was completed, and in it they had been recipients of marvelous
blessings, and many who had been humble and faithful to the performance
of every duty--ready to go and come at every call of the Priesthood,
were getting haughty in their spirits, and lifted up in the pride of
their hearts. As the Saints drank in the love and spirit of the world,
the Spirit of the Lord withdrew from their hearts, and they were filled
with pride and hatred toward those who maintained their integrity. They
linked themselves together in an opposing party--pretended that they
constituted the Church, and claimed that the Temple belonged to them,
and even attempted to hold it.

Warren Parrish, who had been a humble, successful preacher of the
Gospel, was the ringleader of this apostate party. One Sabbath morning,
he, with several of his party, came into the Temple armed with pistols
and bowie-knives, and seated themselves together in the Aaronic
pulpits, on the east end of the Temple, while Father Smith and
others, as usual, occupied those of the Melchisedec Priesthood on the
west. Soon after the usual opening services, one of the brethren on
the west stand arose, and just after he commenced to speak, one on the
east interrupted him. Father Smith, presiding, called to order--he told
the apostate brother that he should have all the time he wanted, but
he must wait his turn--as the brother on the west took the floor and
commenced first to speak, he must not be interrupted. A fearful scene
ensued--the apostate speaker becoming so clamorous, that Father Smith
called for the police to take that man out of the house, when Parrish,
John Boynton, and others, drew their pistols and bowie-knives, and
rushed down from the stand into the congregation; J. Boynton saying
he would blow out the brains of the first man who dared to lay hands
on him. Many in the congregation, especially women and children,
were terribly frightened--some tried to escape from the confusion by
jumping out of the windows. Amid screams and shrieks, the policemen,
in ejecting the belligerents, knocked down a stovepipe, which fell
helter-skelter among the people; but, although bowie-knives and pistols
were wrested from their owners, and thrown hither and thither to
prevent disastrous results, no one was hurt, and after a short, but
terrible scene to be enacted in a Temple of God, order was restored,
and the services of the day proceeded as usual.

But the next day Father Smith, and sixteen others, were arrested on
complaint of the apostate party, charged with riot, and bound over for
their appearance in court to answer to the charge. With others, I was
subpoenaed as a witness, and I found the court scene as amusing as the
Temple scene was appalling. The idea of such a man as Father Smith--so
patriarchal in appearance--so circumspect in deportment and dignified
in his manners, being guilty of riot, was at once ludicrous and
farcical to all sane-minded persons. And after the four Gentile
lawyers (two for each party) had expended their stock of wit, the court
dismissed the case with "no cause for action," and Father Smith and his
associates came off triumphant.

During the proceedings, it was very interesting to hear the lawyers
for the defence describe the opposite traits of character exhibited
in the lives and appearances of the men who had apostatized from what
they were when faithful in the work of God. One of them, Mr. Bissell,
of Painesville, Ohio, pointing to John Boynton, said: "Just look at
Mr. Boynton, see how changed! Before he apostatized, we used to see
him in Painesville--he then was humble, and seemed truly a follower of
the meek and lowly Jesus; but how does he seem now? all puffed up with
pride. He looks more like a celestial dandy than a Saint."

Five of the quorum of the Twelve were in this apostacy; and some in
every organized quorum became disaffected. Wherever the spirit of
speculation--a grasping for the things of the world--obtained, the
light of the Spirit of God departed, and impenetrable darkness ensued.
Some even became so blind as to seek to depose the Prophet of God. At
length the hostility of the belligerent party assumed such threatening
attitude that, late in the autumn of 1837, Joseph Smith and Sidney
Rigdon had to flee for their lives; and at a moment's warning, started
for Missouri. But their absence did not check the persecution waged by
those apostate brethren--others became the targets of their malice.
Through their influence, the aged Father Smith was served with a
State's warrant, but fortunately for him he was placed in the custody
of Luke Johnson, who, although one of the apostates, was averse to the
bitter spirit of persecution which characterized others. Naturally of
a jovial turn, he was more inclined to ridicule than hostility. Having
been somewhat conversant with law usages, he volunteered his services
as legal adviser for Father Smith, although his custodian. He privately
told Father Smith's friends that the suit was instigated through
malice--that he knew Father Smith was innocent, and he was determined
to do all he could for him; and he was true to his word.

A room adjoining the one in which the court was in session, was lighted
by one window. Before Father Smith was brought for trial, Mr. Johnson
had examined the premises, and under the aforesaid window, on the
outside, he had cautiously made preparation so that the old gentleman
could reach the ground without injury. Before the court proceeded
to business, Mr. Johnson said he would like a few minutes private
conversation with his client. Permission was granted for him to take
the prisoner into the room aforementioned. When in, he drew the nail
which was the only fastening to the window--raised the window, and said
to Father Smith, "Go right up to Esquire Snow's--he is a quiet man, and
no one will think of going there for you." The old gentleman did his
bidding, and came directly to our father's, who had purchased a home in
Kirtland, and was living a mile and a quarter distant from the court
scene; when he arrived, it was nearly midnight.

Mr. Johnson replaced the nail in the window, and, after giving Father
Smith time to clear the premises, proceeded to the court room, where
he soon discovered that his client had not followed him; whereupon he
hurried back to the room to see what was detaining him. After hunting
about there a short time, he came back to the court room, apparently
very much disconcerted, and reported the unaccountable fact that the
prisoner was not to be found. After close search by those present,
who found the nail fastening in the window all right, the question
was, "How did he make his escape?" The constable, who manifested the
greatest astonishment of all present, finally settled the question by
saying, "It is another Mormon miracle."

Father Smith remained between two and three weeks at our father's
house, "hid up" from his enemies; but during the time, with the
legal assistance of the justice of the peace (an honorable Gentile),
he arranged his business matters preparatory to leaving for the
west. Before he left, he was joined by six others, whose lives were
threatened by apostates.

Before closing this subject, I think a further notice is due the
unantagonistic apostate, Luke Johnson. I happened to meet him the day
after the scene in the court room--he enquired after his released
prisoner, and after hearing that he reached his destination all right,
he, in a jocose manner, related the foregoing circumstances, and closed
with, "Father Smith will bless me for it, all the days of his life." To
which, when I repeated it to Father Smith on my return home, he replied
in the affirmative; and Luke Johnson is the only one of those five
Apostles that returned to the Church. He was re-baptized, and lived a
faithful member--was much respected, and died an honorable death in the
midst of his friends, in Salt Lake City.



Chapter V.

Leave Kirtland.--Grand Entertainment.--A noble Woman.--Lorenzo drives
one Team.--He is very Sick.--Arrive in Far West, Missouri.--Elder
Rigdon's Kindness.--Dr. Avord's Meanness.--His Nurse, Nightwatcher
and Doctor.--An Incident.--Arrive in Adam-ondi-Ahman.--Lorenzo takes
his Gun and goes out to Hunt.--A new Train of Reflections.--Hunting
for Sport.--The old Settlers.--Their Antagonism.--Preparation for
Defense.--False Alarm explained.

Towards the last of April, 1838, our father left Kirtland with
twenty-one souls in company, to wit: his own family, consisting of his
wife, two daughters, three sons, and two grand-daughters, children of
our eldest sister who was at this time a widow; Brother Huntington and
family; Brother James Moses and family; Brother Pearce and family,
and Julian Moses, brother to James. We started with horse and ox teams,
my brother Lorenzo having charge of one of our father's teams, which he
drove until about one hundred miles from Far West, Missouri, when he
was taken very sick with bilious fever.

On our first night out from Kirtland, our whole company stopped,
in accordance with a previous pressing invitation, with one of our
father's sisters, Mrs. Charlotte S. Granger. Had we been a bridal
party we could not have been treated with more respect, or served more
bountifully, although we were "Mormons" and she a popular Presbyterian.
She was too noble minded to be a bigot. She and her husband are dead.
Lorenzo has been baptized for her husband--I for her, and we have had
the sealing ordinances performed in their behalf.

Our journey from Kirtland to Far West was rendered tedious in
consequence of rainy weather. We arrived in Far West on the sixteenth
of July, with my brother very sick in bed. For nearly one hundred miles
he suffered such a racking pain in his head that when we traveled I
held it as steady as possible to prevent excruciating suffering being
produced by the motion of the wagon. On our arrival in Far West, Elder
Rigdon met us and requested our father to take my sick brother to his
house, which was gratefully accepted, and I was to stop with him, as
Adam-ondi-Ahman, thirty miles distant, was father's destination; and
as he had considerable stock which he could not keep in Far West, he
started out the next morning, to return for us when Lorenzo should have
so far recovered as to be able to ride that distance. Dr. Avord, who
afterwards made himself notorious as an unscrupulous apostate, spent
most of his time sitting under an awning in front of Elder Rigdon's
house, and as I was under the necessity of obtaining some medicine for
my brother, as a matter of convenience I applied to him, at the same
time endeavoring to make him understand that it was the medicine
I wanted, and not his medical attendance; but come he would, and
continued to come. My brother grew worse--the fever increased until he
became quite delirious, and I determined to get rid of Avord, and to
accomplish this desirable yet disagreeable task, I asked him for his
bill as kindly and politely as possible. The idea struck him at once
that this request signified non-attendance, and he was very angry and
tried to frighten me concerning my brother's condition, by telling me
that his skill was needed more then than when he first saw the patient.
I tried to be as pacific as possible, but thought that this concession
did not recommend him to further attendance. However, when the doctor
found me unyielding, he presented his bill, and although sitting in
front of the house day after day, he neither called in to see nor
inquire after the sick man. I realized that the family of Elder Rigdon,
himself included, at that time had more faith in medical treatment
than in the healing ordinances, and they all thought me to blame
for discharging the physician. But my trust was in God, the prayer
of faith, and good, sisterly nursing. As soon as the fever abated,
my brother's consciousness returned, and in two weeks from the time
father left us he was sufficiently restored, was sent for, and we took
a pleasant wagon ride to Adam-ondi-Ahman, Daviess County, although my
brother had to ride on a bed.

I will here mention one little incident with which convalescents, many
of them, will sympathize. As his fever began to break, my brother tried
to think of something he could relish, and his memory went back to
college associations and college scenes, and to one college _dish_. At
one time while attending college, he and three of his fellow students
took it into their heads to try the novelty of bachelor boarding, each
taking his turn in the cooking department. One particular dish, which
at that time was relished very exquisitely, now haunted my brother's
recollection--if he had a dish precisely like that he felt certain he
could eat. His sister at that time, was his only nurse and night
watcher, for the people of the house were so displeased with me for
discharging the doctor that they were but little disposed to assist,
and I was as little disposed to trouble them, although in every other
respect they were hospitable and kind, and in fact for years had been
quite partial to our family. But the dish; it must be precisely after
the pattern, and could I do it? Certainly; for "what has been done can
be done," and I am not afraid to try. The ingredients, as he named
them, were all at my command, and, after listening anxiously to his
description, I went to work and a dish was produced, but alas! it
was not THE dish--"it did not _taste_ like the bachelor dish." Try,
try again, was my motto, and after listening attentively to a more
critical description, I went at it again, and although that effort
was a pronounced improvement on the first, it was not quite up to the
original, but the third time trying proved a success--not so much from
improvement in the skill of the cook as improvement in the appetite of
the patient.

The following is copied from his journal: In Adam-ondi-Ahman, while
gradually recovering from the effects of a malignant fever which had
detained me a fortnight in Far West, under the constant and skilful
nursing of my sister Eliza, for some time I was unable to either do, or
read much. One day, to while away the slowly passing hours, I took my
gun with the intention of indulging in a little amusement in hunting
turkeys, with which that section of the country abounded. From boyhood
I had been particularly, and I may say strangely attached to a gun.
Hunting, in the forests of Ohio, was a pastime that to me possessed the
most fascinating attractions. It never occurred to my mind that it was
wrong--that indulging in "what was sport to me was death to them;" that
in shooting turkeys, squirrels, etc., I was taking life that I could
not give; therefore I indulged in the murderous sport without the least
compunction of conscience.

But at this time a change came over me. While moving slowly
forward in pursuit of something to kill, my mind was arrested with
the reflection on the nature of my pursuit--that of amusing myself by
giving pain and death to harmless, innocent creatures that perhaps had
as much right to life and enjoyment as myself. I realized that such
indulgence was without any justification, and feeling condemned, I
laid my gun on my shoulder, returned home, and from that time to this
have felt no inclination for that murderous amusement. In fact, years
had elapsed since the days of boyhood sport, and in the interval I
had neither time nor opportunity for reckless indulgence. Education,
the leading star of my youth, had so entirely engrossed my ambition
that, until the Gospel of the Lord Jesus took possession of my mind,
it was the genii before which everything else had to bow; then, almost
simultaneously, missionary labors succeeded book studies, and no room
was left for sportive scenes.

A spirit of mobocracy, which had previously manifested itself, was
continually on the increase all around us, and very naturally suggested
to our minds the thought of preparation for defense. The house we
lived in, with the plantation on which it stood, father purchased on
his arrival, and paid for in full. It was a "double log house," with
an alley about three feet wide between the two. In this alley our
faithful watchdog was stationed, and we knew that no intruder could
possibly reach either door before the dog would give an alarm, which,
so far, was very satisfactory. But, to our deep regret, the mobocrats,
finding the dog out of sight of the house, shot him down. He had, by
his affectionate faithfulness, so won our love and confidence that he
almost seemed one of the family--we sincerely mourned his loss, and I
assisted my brothers in giving him a formal burial.

Amid the threatenings of mobocrats to either drive or destroy us, a
circumstance occurred, which, though seriously exciting at the time,
afterwards afforded us much amusement. One night at about 11 o'clock,
we all were suddenly aroused from sleep by the discharge of fire
arms, accompanied with loud shouts, apparently about a mile distant.
We supposed that our enemies had commenced their depredations by
putting their threats into execution, and were making an attack on
our people, and the probability was that they would visit us in turn.
We immediately began to prepare for defense by barricading the doors
and windows, and distributing among all the members of the family
such weapons for protection as were available, viz: one sword, two or
three guns, pitchforks, axes, shovels and tongs, etc. We proposed that
mother take her choice, and she thought that she could do the best
execution with the shovel. With no small degree of anxiety, not only
for ourselves, but also in behalf of our friends situated at the point
from which the exciting sounds proceeded, we kept up a sleepless watch
until morning, when intelligence was brought, explaining the cause of
the night alarm, as follows: A company of our brethren had been to a
distant settlement to accomplish some business requisite in consequence
of threatened mob violence, and on their return, having peacefully and
successfully accomplished their object, discharged their fire arms,
accompanied with a shout expressive of their happy success--resulting
in our false alarm and subsequent amusement.



Chapter VI.

Wants to go on Mission.--Elder Butterfield wishes to accompany
him.--They go.--Arrive in Far West on the second day.--Father
Smith blesses Lorenzo.--Blindness of Thomas B. Marsh.--Leave Far
West.--Meet a camp of Brethren at the Missouri River.--Construct a
craft.--Started in snow storm down the river.--Perilous times.--Narrow
escapes.--A savage band.--Make their escape.--Find camping place in
peace.--Leave the boat and travel on foot.--Get lodging at the house
of a Mobocrat.--Mobocratic narrative.--A Campbellite Preacher's
Politeness.--Courtesy of a Methodist Preacher.--A crowded house.--A
Donation just in time.--Saved from a Mob by his pocket Bible.--Other
Mobocrats foiled.

The journal speaks: About the first of October of this year (1838),
the spirit of my missionary calling pressed so heavily upon my mind,
that I longed to engage in its labors. Elder Abel Butterfield, who
had accompanied me on a mission in Ohio, proposed to be my traveling
companion at this time, and although not having yet fully recovered
from the effects of my summer sickness, and had not strength sufficient
to endure much fatigue, I felt that I must go. My father and others
thought it not prudent, but my trust was in God, and I felt an
assurance that He would give me strength and restore me to soundness
of health sooner if I went forth depending on Him, than if I remained
at home. Accordingly, with the necessary books and a few underclothes
packed in my valise, I bid adieu to father, mother, brothers and
sisters, and, with Brother Butterfield, started forth to proclaim the
word of the Lord to those who had ears to hear. At first I could only
walk a short distance before I was compelled to sit down and rest, but
my ability to walk gradually increased until I was perfectly restored.

The second day after we started, we arrived in Far West, where we
stopped a short time to visit our friends. Father Smith, the Patriarch,
gave us his blessing and much good fatherly counsel, and expressed much
sympathy for us in connection with our mission through the southern
part of Missouri, the immediate field of our prospective labors. At
that time the excitement against the Latter-day Saints had been fanned
to fever heat in every part of the State, consequently it was more than
probable that we should meet with abuse and have to submit to many
hardships.

In going the rounds in Far West, we called on Elder Thomas B. Marsh,
then President of the Quorum of the Twelve. I think at that time he
was indulging a spirit of apostacy, which, not long after, culminated
in his severance from the Church. In our conversation with him, our
spirits and his did not intermingle, and he seemed utterly blind in
relation to the condition of things and the spirit of the times. He
expressed unbounded charity for our enemies--said he did not think they
intended us much harm--they were not naturally inclined to wickedness,
etc. It is a noticeable feature in those who cherish a spirit of
apostacy from the light of the Gospel, that they adopt the doctrine of
Universalism and think none too wicked for a complete and unconditional
salvation.

On leaving Far West, we directed our course to the Missouri River,
where we found a camp of our brethren, some of whom were intending
to go down the river and return to their homes, somewhere in the
southern part of the State. We joined together in constructing a kind
of water-craft--it was not a canoe, neither a skiff or raft, and
to name it a boat would be preposterous; but, whatever its proper
cognomen, its capacity was sufficient to accommodate five men, and, on
the seventeenth of October, in the midst of a heavy fall of snow, we
launched it, and started on a most perilous passage down the turbid
waters of a turbulent river. At that season of the year the stream
was very low, and frequently through the day we experienced much
difficulty in following the channel. We took turns in rowing, and, as
night approached, we began in sober earnest to look out for a suitable
landing, but were forced to continue on until it was quite dark, when
we were every moment in danger of being upset by "sawyers," for we
could hardly discern them in time to shun them. Those "sawyers" were
trees or parts of trees--one end firmly embedded in the bottom of the
stream, while the other end, by the motion and pressure of the current,
was constantly vaccillating up and down, often swiftly and powerfully.

We met with several narrow escapes, and anxiously watched for a place
of landing. At length we espied upon the bank a bright light, to which
we directed our course, and, much to our relief, were enabled to bring
our little bark safely to land, and after securing it, we climbed
up the bank, and directly found ourselves in the presence of rough,
savage looking fellows, who told us they were hunters and trappers; but
their appearance and conversation, and the whisperings of the Spirit,
impressed us at once with the feeling that there was more safety on
the river, searching our way amid the threatening "sawyers," than in
remaining through the night in such forbidding company. Accordingly we
again embarked, and pushed into the fluctuating stream. It was very
dark, and as we cautiously wended our way, our ears were ever and anon
saluted with the fearful sounds of the dashing "sawyers" ahead. It was
prudent to keep as close to the bank as possible, in order to avail
ourselves of the first opportunity to secure a landing.

We had one man at the bow to watch for "sawyers," while the others
kept a vigilant look out for a place to haul up. The dense darkness of
the stormy night prevented us discovering danger until we were on the
point of being enveloped in it, and in several instances, our escape
seemed truly miraculous. At last our perilous night voyage terminated,
having drifted into a swift current which fortunately forced us upon
a low place in the bank, covered with willows, briers and thorns,
through which, after having fastened our bark, we made our way, and
soon reached a very welcome camping ground, in the midst of a thick
grove of small timber. We were not long in starting a rousing fire,
and having taken from our little bark the provision we brought along,
we did justice to a hearty meal, while the gratitude of our hearts
arose in evening incense to Him, the Giver of all good, to whom we
ascribed our safe deliverance. After vocally and unitedly returning
thanks to Him for His miraculous providence in preserving us from the
perils of the night, we spread our blankets, couched down and enjoyed
refreshing sleep, with occasional interruptions by the wonderful clamor
of seemingly thousands upon thousands of wild geese, which had gathered
upon an island in the river, a short distance from our camp.

The following morning we were struck with astonishment, as we viewed,
by the light of day, the river below us thickly dotted with sand-bars
and bristling "sawyers," there being, apparently, no possible chance
of having proceeded one dozen yards farther without steering nearly
a direct course to the opposite bank of the stream, which, with our
ignorance of the circumstances, and the darkness of the night, would
naturally have resulted very disastrously.

After this brief but impressive experience in the labors and dangers in
traveling on this celebrated river, we concluded to abandon our boat
and proceed on foot. In carrying out this programme, the first night
after leaving the river, we called at a gentleman's house and asked
for a night's lodging, without making ourselves known as "Mormons."
We were very kindly entertained by our host, whom we soon discovered
was a bitter mobocrat, and had acted the part of leader of a mob in
raiding one of our settlements. He was very wealthy, and had with him,
as guest, a rich southern planter, who told us that he, as neutral,
accompanied his friend, the captain of the mob above mentioned, and he
narrated the particulars of the fight, and its termination. He said
that the two parties met and fought with desperation. He sheltered
himself behind a large tree which was struck by "Mormon" bullets,
several times. At length a parley was held, and a council between
the leaders of the parties, in which the "Mormons" agreed to abandon
their location. Our host and his friend said they justified the manner
in which they were expelling the "Mormons," only on the ground that
they were mostly Yankees, and opposed to slavery, and they feared
that by settling in the State, the interest of the inhabitants, as
slave-holders, would be infringed upon. We all listened with respectful
attention, but those gentlemen little thought who composed their
audience, and they knew not our thoughts and the feelings of our hearts.

The next day we parted with our brethren who came down the river
with us, Brother Butterfield and I traveling together and holding
neighborhood meetings. We made the acquaintance of a Campbellite
preacher, who became so much interested with the principles we taught,
that he invited us to attend his conference, and I had a very enjoyable
time in preaching to his congregation. But opportunities for preaching,
in that time of excitement and belligerent feeling toward our people,
did not often come when unsought, and very frequently not then. The
many false reports in circulation against us were so exasperating the
feelings of the people in that section, that the spirit of mobocracy
was everywhere manifesting itself; in many instances it really assumed
the appearance of a species of insanity. Our main object was, by
giving correct information, to disabuse the minds of those we gained
access to, and allay the feverish sentiment of bitterness. Whenever
we succeeded in securing the attention of people, to listen to our
testimonies, we were pretty sure of their confidence. We held meetings
in several places where we were threatened, and in one instance
preached to a congregation in which were those who had come expressly
to mob us, but on seeing and hearing us, had changed their minds, and
at the close of the meeting, came and made their acknowledgments.

Finding, after continued efforts, that very little good could be
accomplished while excitement was running at so high pitch, and the mob
spirit so rampant, we concluded to leave the State of Missouri until
it cooled off from its fermented condition. Brother Butterfield took
for his field of labor the northern sections of Indiana and Illinois,
while I continued my course through Missouri, the southern portion of
Illinois, and into Kentucky.

Just before leaving the State, as I approached a beautiful little
village, called Jacksonville, I felt an anxiety to preach to the
people, and yet felt that it would not be proper to make myself known
as a "Mormon" Elder. Just as I arrived at the suburbs of the town,
I accosted a stranger whom I met, and desired him to inform me who
was the principal minister in the place. He told me the minister's
name, and said he was a Methodist, directing me to his residence. On
my arrival at the house, a very fine and intelligent appearing lady
responded to the door-bell, and informed me that her husband was not
at home. I told her I was a minister of the Gospel--a stranger in
that part of the country--that I wished to stop in town over night,
and desired to improve the opportunity of preaching to the people, if
a suitable house could be obtained. "To what religious persuasion do
you hold, sir?" was the first inquiry. "I wish, madam," said I, "this
evening, to speak to a promiscuous congregation, embracing all classes
of people, therefore, I had thought, on this particular occasion, and
for this special purpose, I would beg to suppress the name of the
religious denomination of which I am a minister; but," I continued,
"I was christened Lorenzo, having been named as you see, madam, after
the celebrated Lorenzo Dow." Her eyes lighted up, and her countenance
assumed a pleasant smile; she invited me to walk in and be seated--said
her husband would be in directly--that he had charge of the principal
chapel, and would be delighted to accord to me its accommodations. The
minister soon made his appearance, to whom I was introduced by his
lady. The gentleman at once assented to my wishes--sent notice around
of the meeting, and had the bell of his chapel rung long and loud.

That evening I had a large, appreciative audience, and spoke with great
freedom; in fact, I seldom, if ever, enjoyed greater liberty than on
that occasion. What my hearers thought of me or whom they imagined I
was, or whence I came, or whither I was going, I am left in ignorance
to this day, as I was not required to inform any of my audience, and of
course was entirely reticent on those points. I stayed over night with
the minister, and after breakfast the next morning, took my departure,
no further questions having been asked in relation to my business or
profession, excepting as shown in the following incident:

At this time, I was, as usual, traveling "without purse or scrip." I
had proceeded two or three miles, when I noticed that just ahead of me
the road forked, and being at a loss which to take, I called at a house
a little in the distance, to inquire. A gentleman was standing on the
porch, who, after satisfying my inquiry, with much apparent diffidence,
asked if I was not a minister of the Gospel, and if I would not allow
him the pleasure of contributing a little to aid in the good cause
in which I was engaged, at the same time drawing from his pocket the
willing offering, which I very thankfully accepted. Probably he was
one of the audience at the meeting the evening before. Not more than
an hour later, I found myself in actual need of a portion of the kind
gentleman's donation, for I soon came to a large stream where money was
necessary to pay for ferryage.

In passing through the southern portion of Illinois, I found, in
general, very little interest manifest in reference to the principles
of the fulness of the Gospel, but any amount of ignorance and prejudice.

I spent the remainder of the winter in travel and preaching,
chiefly in the northern part of Kentucky, with varied success, and
treatment--sometimes received in the most courteous manner and listened
to with intense interest, and, at other times, abusively and impudently
insulted; but in no instance treated worse than was Jesus, whom I
profess to follow. He said: "_If they have called the master of the
house Beelzebub, how much more they of his household_?" What a fine
test the Gospel is, to prove the hearts of the people! On one occasion,
I was very courteously tendered a court house, and at the close of
the services, I was invited home by a member of the legislature--was
seated at the head of his table, and otherwise as highly honored, and
as hospitably treated, as though I had been a sceptered monarch. Then,
on another occasion, one evening, I was preaching in a large room of a
private house, and afterwards learned that a portion of my audience had
gathered for the purpose of mobbing me. They had arranged with a party
that lay concealed at a little distance, and within call, to join them
immediately on my leaving the house to return to my lodgings, and all
proceed together to execute their schemes of vengeance. It was a very
cold night, and after the close of the services I stood with my back to
the chimney fire, with a number of others--some of whom belonged to the
mob party. One of the latter persons, amid the jostling of the crowd,
accidentally brought his hand in contact with one of the pockets in the
skirt of my coat, which struck him with sudden alarm on his feeling,
what he supposed to be, a large pistol. He immediately communicated the
discovery to his affrighted coadjutors, all of whom directly withdrew,
and, to their fellows outside, imparted the astounding news that the
"Mormon" Elder was armed with deadly weapons. That was sufficient--the
would-be outlaws abandoned their evil designs for fear of signal
punishment; but the supposed pistol which caused their alarm and my
protection, was my pocket Bible, a precious gift to me from the dearly
beloved Patriarch, Father Joseph Smith.

On another occasion, while addressing a congregation in a dwelling
house, in fulfilment of a previous arrangement by a lawless set, to
throw a rope over my head and then drag me to the river and duck me
through a hole in the ice, one of the fellows who was in front of me
was in the act of throwing his lariat, when he was discovered by the
mistress of the house, who instantly gave the alarm, and he sneaked out
of the congregation like a whipped dog.



CHAPTER VII.

Leaves Kentucky.--Travels on foot five hundred miles.--Reaches his
friends in Ohio.--Through fatigue and exposure, is very sick.--Receives
kind attention.--Traveled and preached.--Taught school.--Great effort,
and great success.--A thrilling narrative.--Arrives in Nauvoo.--The
Father and Family in LaHarpe.

On the last of February, 1839, I left the State of Kentucky with one
dollar and twenty-five cents in my pocket, to visit my former home in
Ohio, and to settle up some unfinished business, having received, by
letter from my sister Eliza, the news of the expulsion of our people
from Missouri. The distance of the journey before me was about five
hundred miles, and in the worst season of the year for traveling,
and at a time when very little interest was felt by the people for
Gospel truths, and few opportunities afforded for public preaching.
The trip was a tedious one--on foot and in the midst of snow and rain
storms--sometimes hard, frozen ground--sometimes mud and water soaking
through my boots until my socks were wringing wet at night, and of
course, hard and stiff in the morning when I was fortunate enough to
get them dry. It was a hard pull, but I accomplished the feat, and worn
out by fatigue and exposure, I arrived among my friends in Ohio.

The first place I reached was a Brother Smith's, where one year before
I had performed missionary labors--preached and baptized, and, at his
house, made my home. Fatigue and its consequences had so changed my
appearance, that at first Brother Smith and family did not recognize
me. As soon as recognized, and my condition known, every attention
was extended that kindness could suggest, and everything done for my
comfort that warm hearts and willing hands could bestow. Then came a
reaction of the overstraining of my physical powers, and with a burning
fever, I was confined to my bed, and for days remained in a prostrate
condition, when, through the kind ministrations of my friends and the
blessing of God in the manifestations of His power, I soon recovered,
and resumed my missionary labors.

The summer and fall I spent principally traveling and preaching in the
northern part of Ohio. In the winter of 1839 and 1840, I was employed
in teaching a district school in the township of Shalersville, Portage
County, Ohio. The school was large, and its patrons all Gentiles with
the exception of one family. Previous to this time, the directors had
been very unfortunate in the selection of teachers; consequently the
scholars were, in their studies, far behind adjacent schools. Here
an opportunity presented for me to make a mark, and I determined to
do it, and set myself to the arduous task of arousing and instilling
intellectual life into the mentally dormant brain. I labored day
and night to accomplish my purpose, _i. e_., to elevate my students
to a higher standard of intellectual improvement. I succeeded, and
before its close, my school had attained to such celebrity, that it
was everywhere spoken of for its wonderful progress, and as having
outstripped all of the neighboring schools.

But my extra exertions told seriously on my physical system, as the
following little incident will illustrate: One evening I was in company
with a gentleman who was with Napoleon Bonaparte's army in its retreat
from Moscow. He possessed peculiar descriptive powers, and portrayed so
lifelike the terrible scenes of suffering and death he had witnessed
in that memorable defeat, that my mind was entirely absorbed, and my
feelings and sympathies so aroused and carried along with him in his
thrilling narrative, that my bodily strength was completely overcome,
and I suddenly fainted and fell from my chair. This circumstance
admonished me of the necessity of rest, of which I availed myself, and
soon regained my usual health.

After having arranged my secular affairs, I took leave of my friends
and kindred in Ohio, and started for Nauvoo, where I arrived about the
first of May, 1840. I found my parents, brothers and sisters, whom I
had left about eighteen months before, in Adam-ondi-Ahman, living in
LaHarpe, about thirty miles from Nauvoo. O, what changes, privation,
hardship and suffering, the cruel hand of persecution had produced in
those eventful months! But God was with His people, and they knew in
whom they trusted, and in the midst of severe trials, rejoiced that
they were counted worthy to suffer for the truth's sake.



CHAPTER VIII.

In Di-Ahman.--Our father's purchases.--Friendliness of the "old
settlers."--A spirit of hostility prevalent.--Millers would not grind
our wheat.--Grating corn for our bread.--How we cooked the grated
meal.--A strange move; the old settlers abscond.--Their reports in the
surrounding country.--The Military quells the uprising.--A horse mill
in operation.--Mobs arouse with increased force.--Government sends
Militia.--They are set to guard the Saints, who are ordered to leave
the county within ten days.--The halfway house.--Food frozen.--How we
ate supper.--Sleepless and jolly.--Arrive in Far West.--Seven miles
out.--Move to Illinois.--To Warren County.--To LaHarpe.--To Nauvoo.

We will now leave Lorenzo in LaHarpe, preparing for a visit to
Nauvoo, and return to Adam-ondi-Ahman, where he left us. In Di-Ahman,
Daviess County, Missouri, our father purchased and paid in full for
two homesteads, including the farm crops. The "old settlers," as the
inhabitants were called, were very anxious to sell to the Latter-day
Saints, who, at the time, did not comprehend nor suspect their
villainy. They were obsequiously kind and friendly in their manner
towards us as strangers, and we did not, for the time being, suspect
their sincerity; but the sequel proved that they had made arrangements
for mobbing and driving us, previous to selling, and then, according to
their programme, re-take possession of the purchased premises.

Before Lorenzo started on his southern mission, as reported in his
journal, a spirit of mobocracy was boldly manifested by leading
citizens in the county opposing the Latter-day Saints, and at the
August election preventing their vote--also putting them to great
inconvenience by laying an embargo on all of the flouring mills in
that section, and preventing our people from obtaining breadstuff.
Our father had abundance of wheat, but could get no grinding. In this
dilemma we had to resort to graters, made by perforating tin pails
and stovepipes, on which we grated corn for bread material. We tried
boiled wheat, but found that it did not retain much nourishment; and
our grated corn meal, when cooked by the usual process of bread making,
was not quite so solid as lead, but bore a more than satisfactory
resemblance to it. "Necessity, the mother of invention," prompted
experimenting, and we set our wits to work to make our meal not only
_eatable_, but palatable.

We had a fine crop of "Missouri pumpkins" (which, being interpreted,
means the choicest kind), produced from the soil our father bought;
these we stewed with a good supply of moisture, and when boiling hot,
stirred it into our grated meal, which, when seasoned with salt and
nicely baked--well buttered or in milk, was really very delicious; the
main thing was to get enough, especially after the mob had driven in
the scattered settlers, by which the number of our family was increased
to twenty-five.

Elder Abel Butterfield, Lorenzo's traveling companion, was stopping
with us, while waiting for my brother to regain his strength sufficient
for travel, and as he required clothing made, previous to departure,
my sister proposed to join me in doing his needle work, tailoring,
etc., if he would give his time in grating meal for the family, which
he gladly accepted. It was hard work, and after he left, we took it by
turns, soaking the corn when it became so dry as to shell from the cob.

Not long after our young missionaries left us, very early one morning,
we were utterly astonished with the announcement that all of our
neighbors, the "old settlers," including those of whom our father
had purchased, had fled the country. On entering some of the vacated
houses, clocks were seen ticking the time, coffee-pots boiling the
coffee, and everything indicating a precipitate and compulsory flight.
What could be the cause, and what the meaning of this unprecedented and
really ominous movement was veiled in the deepest mystery, until the
reaction solved it by bringing to light the most cruel perfidy. We soon
learned that those unscrupulous hypocrites had scattered abroad through
the settlements, arousing a mob feeling against the Latter-day Saints,
by reporting that the "Mormons" had driven them from their homes, they
having barely escaped with their lives at the expense of all they
possessed.

This unprecedented move was sufficient pretext for an onslaught, and a
general uprising of the people threatened an immediate extermination
of the Latter-day Saints, which was prevented by an appeal to, and the
intervention of, the military authority of the State. A posse was sent,
which quelled the mob, and for a few days we had peace. The Saints took
advantage of the quietus, purchased a horse-mill and soon had it in
operation, and released the family graters.

But the peaceful interim was of short duration. It seemed that the
turbulent spirit had gained strength by the recess, and broke out with
redoubled fury. No Latter-day Saint was safe, and although our trust
was in God, and we felt assured of His protection, it was wise for us
to keep up a show of defence, as it had a tendency to awe our enemies.
To us it was a novel sight, and would have been ludicrous (were it not
painfully symptomatical of the situation) to see our venerable father
walking to meeting on the Sabbath, with a Bible in one hand and a
rifle in the other. At length an order was issued by the Governor of
the State, for all of the Saints to leave Daviess County within ten
days from date, the sixth of December, and a company of militia was
stationed in Di-Ahman, for that length of time, ostensibly to protect
us from the mob, but it was difficult to tell whether the mob or the
militia was most dangerous.

Before we left, the former owner of the place where we lived, came in,
and looking around very impudently, inquired how soon we would be out
of the house. It required an effort, but we suppressed our feelings of
indignation.

The weather was extremely cold, and the morning we bid adieu to our
honorably and honestly acquired transitory home, and much property
which we were obliged to leave, after assisting what I could, I started
before the teams, to warm my feet by walking. While musing on the
changing and wonderful vicissitudes of mortal life as I walked quietly
and alone, I was interrupted in my meditations by the approach of one
of the militia. After the usual salutations of "Good morning," he said:
"_I think this will cure you of your faith_." I looked him in the eye,
and, with emphasis, replied, "No, sir, it will take more than this to
cure me of my faith." His countenance dropped, and he said, "_Well, I
must confess you are a better soldier than I am_." And we parted.

It took two days to go by team to Far West, and seventy-five persons,
pilgrims like ourselves, put up at our stopping place for the night. It
was a small vacated log house of one room only, which was the general
nightly resort of people traveling from Di-Ahman to Far West. As we
found it, the chinkings between the logs had been torn out, leaving
open spaces through which gusts of wind had free play. When we arrived,
the provisions we brought were solidly frozen, and the crowd of people
was so dense, we could not avail ourselves of the fire. But we must
have supper, and we could not eat hard frozen bread, and we adopted the
following: The boys milked our cows, and before the milk was strained,
one of us held the dish while another sliced the bread, and the third
strained the warm milk into it, which thawed the bread; thus one after
another, until all were plentifully served.

Bed time came, but there was no room for beds, except for the sick,
and, indeed, there was very little sitting room. Our mother was quite
feeble through fatigue and exposure, and we managed to fix a place
for her to lie down, while our sister and myself sat on the floor,
one on each side, to ward off the crowd. I can well remember that
ever memorable night--how I dare not move lest I should disturb those
around me, so closely were we packed. And withal, it was a jolly time,
although with the majority, a sleepless night. Some ten or fifteen
feet from the house was a small horse shed, in the centre of which the
brethren built a roaring fire, and around it they stood, sometimes
dancing to keep warm, some roasting potatoes, while others parched
corn, and all joining in singing hymns and songs, merrily passing off
the hours till the morning dawn. Many started very early, which gave us
access to the fire for our morning meal.

Little would strangers, could they have witnessed those seventy-five
Saints, without knowing our circumstances; I say, little would they
have thought that we were exiles from our homes, going to seek among
strangers, abiding places for the winter, in an adjoining county, and
by order of the governor, leave the State and go we knew not where, in
the Spring. They would naturally have thought us a pleasure party.

On the fifth of March, 1839, after wintering seven miles from Far
West, in Caldwell County, we started _en route_ for Illinois, landing
in Quincy; we stopped there a short time, and from there our father
moved to Warren County, in the same State; from there to LaHarpe, where
Lorenzo found us, thence to Commerce, afterwards called Nauvoo.



CHAPTER IX.

Called on mission to England.--Extraordinary communication.--Calls
on families of the Twelve.--In Ohio.--Borrows money.--On board
a sailing vessel.--In Liverpool.--Writes to his aunt.--Why he
is there.--How he came there.--Crossing the ocean.--Terrific
storms.--An ocean storm scene.--The calm.--Gratitude.--Arrives in
Liverpool.--Manchester.--Birmingham.--Lorenzo says:

Early in the spring of 1840, I was appointed to a mission in England,
and I started on or about the twentieth of May. I here record a
circumstance which occurred a short time previous--one which has been
riveted on my memory, never to be erased, so extraordinary was the
manifestation. At the time, I was at the house of Elder H. G. Sherwood;
he was endeavoring to explain the parable of our Savior, when speaking
of the husbandman who hired servants and sent them forth at different
hours of the day to labor in his vineyard.

While attentively listening to his explanation, the Spirit of the Lord
rested mightily upon me--the eyes of my understanding were opened, and
I saw as clear as the sun at noonday, with wonder and astonishment, the
pathway of God and man. I formed the following couplet which expresses
the revelation, as it was shown me, and explains Father Smith's dark
saying to me at a blessing meeting in the Kirtland Temple, prior to
my baptism, as previously mentioned in my first interview with the
Patriarch.

  As man now is, God once was:
  As God now is, man may be.

I felt this to be a sacred communication, which I related to no one
except my sister Eliza, until I reached England, when in a confidential
private conversation with President Brigham Young, in Manchester, I
related to him this extraordinary manifestation.

Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, and
others of the Quorum of the Twelve, nine in all, were at this time
laboring in England, and before leaving Nauvoo, the home of the Saints,
I visited several of their families. I found Sister Young occupying an
unfinished log hut, with a loose floor, and no chinking between the
logs; consequently the sides and ends of the hut were open, leaving
the inmates exposed to wind and storms. When I called, she had just
returned from a long, fatiguing and fruitless search for her milch
cow, which had strayed the day before, and on which she much depended
for sustenance for her little ones. On my asking her what she wished
me to say to her husband, she replied, "You see my situation, but tell
him not to trouble, or worry in the least about me--I wish him to
remain in his field of labor until honorably released." Her apparent
poverty-stricken, destitute condition deeply stirred my sympathy. I
had but little money--not sufficient to take me one-tenth the distance
to my field of labor, with no prospect for obtaining the balance,
and was then on the eve of starting. I drew from my pocket a portion
of my small pittance, and presented her, but she refused to accept
it; while I strenuously insisted on her taking, and she persisting
to refuse--partly purposely, and partly accidentally, the money was
dropped on the floor, and rattled through the openings between the
loose boards, which settled the dispute, and bidding her good bye, I
left her to pick it up at her leisure. When I called on the wife of
Orson Pratt, she said she wished her husband to return home as soon as
possible--she needed his assistance.

On my way to New York, my point of embarkation, I called on my friends
in Ohio, held a few meetings, borrowed money at a heavy interest, and
proceeded on my way, traveling to New York chiefly on canal boats.
I took steerage passage on board a sailing vessel, having supplied
myself with blanket, buffalo robe, and a supply of provisions. I had
heard tell of deck passage--I had read of deck passage, but when I
experienced deck passage, with its peculiar make-up, on this voyage, I
could truly say, with the Queen of Sheba, "the half had not been told;"
and I felt assured that the other half never could be told. And, after
all, the almost unbearable discomfort I experienced on the voyage was
not attributable particularly to deck passage, but to the unpleasant
peculiarities of the situation. I was surrounded with a huddled crowd
of rough, uncouth people, very filthy in their appearance and habits.
We had a long passage of about six weeks, in which we encountered
storms and tempests, and suffered much for want of fresh water, and
also a sufficient supply of food. For further particulars I transcribe
the following letter written to my aunt in Ohio:

London, England, Feb. 16, 1841.

_My Dear and Highly Respected Aunt_:

With pleasure I improve the present opportunity in fulfilling the
promise made at our last interview. You see by this heading, I am in
the city of London, the great metropolis of the British empire. The
thought that I am between four and five thousand miles from the home
of my childhood and all of my early, fond associations, very naturally
prompts the question, _Why am I here_? To me, a question of no small
magnitude--one, the results of which probably lie far in the future. In
answer to the foregoing I would say, I am here because God has spoken,
and raised up a Prophet, through whom He has restored the fulness
of the everlasting Gospel, with all its gifts, powers, ordinances,
and blessings; with a proclamation to all peoples, "_Repent, for the
kingdom of heaven is at hand_." In the providence of God, I have been
called as an ambassador, to bear this message to the nations of the
earth, which I realize devolves on me a great responsibility which I
cannot discharge without the aid of the Almighty.

And now, another question suggests itself--_How came I here_? In answer
to this, I can truly say, the hand of the Lord has led me, and His
power has protected and preserved me in the midst of those perilous
scenes to which voyagers are often exposed when on the briny deep in
their passage to foreign lands.

I was nearly two weeks on the way from Cleveland, Ohio, to New
York--traveled upwards of three hundred miles on the Erie canal. At
Albany I took steamboat to New York, and the next day, after having
supplied myself with what little necessary articles and comforts I
needed on the voyage, went on board a ship just ready to sail, bidding
good bye to New York, after a brief introduction and hasty glance at
its temptations for sight-seeing; and, for the first time, turned my
face from my native land.

I was forty-two days crossing the ocean, and during this time we
encountered three terrible storms--storms which those accustomed
to the ocean pronounced very dangerous. Unacquainted as I was with
the turbulent waves, I was unable to judge comparatively, but, in a
number of instances, to say the least of it, the scene was fearfully
terrific. I did not feel surprised that men, women and children who had
not learned to trust in God, wrung their hands in an agony of fear,
and wept. My trust was in Him who created the seas and defined their
bounds. I was on His errand--I knew that I was sent on this mission by
the authority He recognizes, and, although the elements raged and the
ship swayed and trembled amid the heaving billows, He was at the helm,
and my life was safe in His keeping.

I think, aunt, that you moved from Massachusetts to Ohio by land,
and that you have had no experience in ocean life; now, to realize
the answer to "How came I here?" Just look at me in your lively
imagination, in one of these terrific storms, seated on a large
hogshead of water--holding on, with both hands, to ropes near by,
in order to retain my position--the ship reeling and dashing from
side to side--now and then a monster wave leaping over the bulwarks,
treating all present with a shower bath--see, sitting near me, a man
weeping bitterly with terror in his countenance--the next moment a
wave shoots over the bulwarks, dashing him from his seat and landing
him precipitately against the bulwark on the opposite side, from which
he arises with a broken arm and dripping wet; while many others are
badly bruised by having been furiously thrown about. So much for the
upper deck. Now take a peep into the deck below, where boxes, chests
and barrels, having broken loose from their storage, are slipping and
tumbling about among the women and children, whose groans and cries
for help are in vain, so long as each man has all he can possibly do
to take care of himself, for none but sailors and those accustomed to
marine life can control their movements in a fierce storm on the mighty
deep. No doubt but an imaginative glance at the one storm will suffice.
Now, after the storm subsided and the bosom of the great deep settled
into calm repose, see the tall masts bow gently before the mildly
moving breeze--the white sails unfurl in placid swells, and again the
ship moves through the parting waves with stately pride, while joy and
gratitude fill every heart.

When we arrived at the Liverpool docks, as the vessel approached within
a few feet of the shore, the hand of an Englishman was reached forth
to assist me. I immediately seized it and landed upon the island of
Great Britain, just three months from the time I left my father's
house in Illinois, to which place my father and family had been driven
by the ruthless hand of mobocracy. The twenty-second of this month
I shall have been four months in England. The pleasure I realized
on the termination of a long and tedious voyage on the ocean cannot
be expressed. Suffice it to say, my heart was full of the highest
gratitude to Him who preserves and sustains those whom He calls and
sends forth as ministers of salvation to the nations of the earth.

In Liverpool, I found a branch of the Church of Jesus Christ of
Latter-day Saints, with about one hundred members. I tarried a few days
and spoke in an evening meeting, then took the train to Manchester,
distant thirty miles. On my arrival, I experienced inexpressible joy in
greeting once more my brethren from America. I stopped in Manchester
about ten days, during which I preached a number of times and baptized
several persons. The population of this city consists of over three
hundred thousand inhabitants.

From Manchester I went by coach to Birmingham. There I labored in the
ministry about three months, and never enjoyed myself better, nor
received kinder treatment. This great city contains about two hundred
thousand inhabitants.

On the eleventh of February, in about five hours I proceeded by train
to London, from which I write you. I am here, presiding over the Church
in London; I also have charge of several branches established in the
vicinity. The work of the Lord moves on with rapidity in all parts of
Her Majesty's kingdom--in England, Scotland and Wales.

With kind regards to you, dear aunt, and to each member of your family,
I subscribe myself,

Your affectionate nephew,

L. Snow.



CHAPTER X.

Writes from Birmingham.--Church numbers Sixteen.--Conference
in London.--Lorenzo appointed to preside over the London
Conference.--Confirmed in Manchester.--Nine of the Twelve
present.--Established a Branch in Wolverhampton.--Ordained
William Henshaw.--Sent him to Wales.--William Henshaw did a
good work, but "died as a fool dieth."--An encounter with Evil
Spirits.--Lorenzo gets the Victory.--An Apostacy succeeds.--April
6th, Conference in Manchester.--Nine of the Twelve present.--Branches
represented.--Officers set apart.--A cake for the Twelve.--The cake
distributed.--A joyful time.--Orson Hyde speaks.--Joseph Fielding
speaks--P. P. Pratt composes verses.--Brigham Young and William Miller
sing.--President B. Young dismisses.--Poem addressed to L. Snow.

Brother Snow writes from Birmingham under date of 6th December, 1840.
He says the Church there now numbers sixteen, and that many more are
on the eve of being baptized. He also informs us that the Church at
Greet's Green now numbers about forty members, and that several in
that place will soon become citizens of the Kingdom of God. One of the
Methodist preachers has yielded obedience to the faith.--_Millennial
Star_.

February 14, 1841.--At a conference in London, it was moved by Heber C.
Kimball, seconded by Wilford Woodruff, that Lorenzo Snow be appointed
president of this conference; also to take the superintendency of the
Church in London. This appointment was confirmed on the 6th of April,
at the annual conference in Manchester. At that conference, nine of
the Quorum of the Twelve were present, viz: Brigham Young, Heber C.
Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Willard Richards,
Wilford Woodruff, John Taylor and George A. Smith.

The records show that after Brother Snow's return from conference up to
the 26th of May, he had baptized eighteen persons.

Before leaving Greet's Green to take charge of the Church in London,
Brother Lorenzo held several meetings in Wolverhampton, a flourishing
town numbering several thousand inhabitants. There he succeeded in
establishing a branch of the Church. A man, by name William Henshaw,
was one of the number who embraced the Gospel at that time; a man of
ability and force of character, he became very useful as a minister of
and advocate for the truth.

Brother Snow ordained William Henshaw to the Priesthood, and sent him
on a mission to Wales to introduce and open the Gospel door to that
people. He was very successful and greatly blessed in his labors. He
had baptized several hundred persons and organized quite a number of
branches of the Church in that country previous to the arrival of
Captain Dan Jones, who was sent as a missionary from Salt Lake to that
people.

It is a matter of deep regret that, after having performed a great and
good work--after having been instrumental in bringing into the Church,
among the many whom he baptized, several persons who became prominent
and influential preachers of the Gospel, that he should make shipwreck
of his faith through that destructive demon, intemperance, and by
intoxication destroy the powerful faculties with which God had endowed
him. He crossed the ocean, and, in St. Louis, died a drunkard. Once
beloved and highly respected, he yielded to the weakness of the flesh,
and "died as a fool dieth"--an object of regret and pity, a warning to
those similarly tempted.

Not long after Brother Snow was appointed to preside over the Church
in London, a circumstance occurred which plainly illustrated the
interference of evil spirits in human affairs, and most strikingly
their use as instruments to oppose the progress of the latter-day work.
A band of them undertook to frighten him from his post; but Lorenzo
Snow is one whom neither favor, fright nor force can move from the post
of duty.

At the time referred to, he occupied a well furnished upper room,
and directly after his appointment to the presidency, after retiring
to bed at night, he was aroused from sleep by the most discordant
noises. It seemed as though every piece of furniture in the room
was put in motion, going slash-dash, helter-skelter, back and forth
against each other in such terrible fury that sleep and rest were utter
impossibilities.

He endured the unceremonious visitation for several nights, each night
thinking it was the last, that they would leave as unbidden as they
came, until the fact forced itself upon his mind that so long as he
would tamely submit to their aggressions, so long they would continue
to repeat them. Something must be done. He must claim the right of
master over his own premises.

Accordingly, after a day of fasting and before kneeling to pray, as
was his custom before retiring for the night, he read aloud a chapter
in the Bible, and then, in the name of Jesus of Nazareth, and by the
authority of the Holy Priesthood, rebuked those spirits, and commanded
them to leave the house--went to bed and had no more disturbance. But
those spirits were not discouraged with one defeat. It was not long
before several members of the Church became disaffected and came out in
open rebellion, insomuch that it was painfully necessary to expel quite
a number.

Manchester, April 6, 1841.--The council of the Twelve assembled in
Manchester Hall, on the 6th day of April, 1841, for the first time,
to transact business as a quorum, in the presence of the Church, in a
foreign land, being the first day of the twelfth year of the rise of
the Church of Jesus Christ of Latter-day Saints.

Nine of the Quorum were present. At this Conference much was done in
appointing and setting apart to offices--ordaining, etc., as well
as representing the various branches and conferences. All being
accomplished, appropriate instructions were delivered by different
members of the High Council relative to the duties of the officers in
their respective callings, etc., etc.

A very richly ornamented cake from New York, from Elder Adams' wife
to the Twelve, was then exhibited to the meeting. This was blessed by
them, and then distributed to all the officers and members, and then to
the whole congregation, consisting, probably of seven hundred people. A
large fragment was still preserved for some who were not present.

During the distribution, several appropriate hymns were sung, and a
powerful and general feeling of delight seemed universally to pervade
the meeting. While this was proceeding, Elder P. P. Pratt composed and
handed over to the clerk the following lines, which the clerk then read
to the meeting, as follows:

  When in far distant regions,
  As strangers we roam,
  Far away from our country,
  Our friends and our home:
  When sinking in sorrow,
  Fresh courage we'll take,
  As we think on our friends,
  And remember the cake.

Elder O. Hyde appealed powerfully to the meeting, and covenanted with
the Saints present, in a bond of mutual prayer, during his mission to
Jerusalem and the East, which was sustained on the part of the hearers
with a hearty amen.

Elder Joseph Fielding remarked that it was with the most pleasing
and grateful feeling that he had witnessed the scenes of this day.
And respecting the rich cake of which they had been partaking, he
considered it a type of the good things of that land from whence it
came, and from whence they had received the fulness of the Gospel. He
expressed a hope that they might all hold out till that day, when they
should be assembled to partake of the marriage supper of the Lamb.

Elder B. Young and Elder William Miller sang the hymn, "Adieu, my
dear brethren, adieu," etc. This was after the number of the official
members present had been taken--one hundred and seven.

President Brigham Young blessed the congregation and dismissed
them.--_Millennial Star_.

At this meeting, Brother Lorenzo reported the London Conference. No one
who has never been located far from home can realize the happiness he
enjoyed while associated with so many of the Quorum of the Twelve on
this occasion.

  TO ELDER LORENZO SNOW, LONDON, ENGLAND.

  Dearest brother, wherefore leave us?
  Why forsake your friends and home?
  Of your presence, why bereave us,
  And in foreign countries roam?

  Must the dearest ties be broken?
  Must affection's garland fade?
  No, O no! But God has spoken,
  And His voice must be obeyed.

  You have gone to warn the nations,
  In the name of Israel's God;
  You are called to bear salvation's
  Joyful tidings far abroad.

  Now the Gospel proclamation
  Must be sounded far and near,
  That the _best_ of every nation
  May in Zion's courts appear.

  In the spirit of devotion
  To Messiah's glorious Cause,
  You have crossed the pathless ocean,
  To proclaim Redemption's laws.

  You are now a standard bearer
  On a distant mountain top,
  And perchance ofttimes a sharer
  In privation's bitter cup.

  God designs to try and prove you,
  If you will His voice obey;
  Therefore from your friends who love you,
  You are parted far away.

  You are called yourself to sever
  From the land where kindred dwell;
  But it will not be forever--
  Time will surely break the spell.

  Here warm friends await your greeting--
  Noble friends of Abra'm's line:
  Here are gentle pulses beating
  In soft unison with thine.

  Here are daily prayers ascending
  For th' appointed hour to come;
  When your mission nobly ending,
  We shall bid you "_Welcome home_."

  Nauvoo, Jan., 1841. E. R. Snow.



CHAPTER XI.

Brother Snow writes to Elder Pratt.--Baptisms.--A hint to the
wise.--Caution and instruction.--Writes to the _Star_.--Increase
in the Church in London.--Good word for Bedford.--Baptisms.--To
Elder Pratt.--Sad news.--Sister Morgan's Death.--Her faithfulness
and benevolence.--Her triumphant departure.--Her Husband is
comforted.--Conference.--Lorenzo informs how subscriptions are
obtained.--Singing in Tongues.--L. appointed First Counselor.--P. P.
Pratt speaks.--Stanza.--Queen Victoria.--Presentation of the Book of
Mormon to Her Majesty and the Prince Consort.

Extract of a letter written from London on the third of May, 1841:

_Elder Pratt_:

I improve a few moments in communicating some few items in reference to
the prosperity of our Redeemer's kingdom in this metropolis.

I feel happy in having the privilege of stating that the prospects of
Zion's extension and enlargement in this city are far more encouraging
now than at any former time since I located in London.

Though surrounded with high-handed wickedness of every description,
Zion begins to break forth, and, I trust, ere long will become a
shining lamp in this city.

Many people in various directions are inquiring the way of salvation,
and thanks to her glorious King, Zion is beginning to array herself in
her beautiful garments, even with light and intelligence, faith and
power, and her children are pointing out in plainness the one and only
pathway that leads up into the holy, celestial mansions of eternal rest.

On Sunday, our preaching room is crowded to overflowing. Yesterday
morning I had the pleasure of baptizing eleven into the fold of our
Lord and Savior Jesus Christ. Others, also, will soon follow the
glorious example.

Lorenzo Snow.


    A HINT TO THE WISE.

    London, May 13, 1841.

    The Savior has commanded not to cast pearls before swine. I am
    sorry to say that this instruction is not always sufficiently
    regarded by those to whom our Lord has given, through the
    Everlasting Covenant, His pearls of wisdom, knowledge, and precious
    gifts. The consequence is, we lose blessings instead of retaining
    them--a decrease of the Holy Spirit follows, instead of an
    increase, and our minds become darkened.

    What I allude to is this: we too frequently engage in conversation
    concerning things of the kingdom of God, with persons of a wrong
    spirit; and feeling over anxious to make them see, understand, and
    acknowledge the light presented, we urge on, and persist in the
    conversation until we partake of the spirit of those with whom we
    are conversing. We ought to be particularly guarded against falling
    into errors of this kind.

    It is very easy to understand when conversation is attended with
    profit. We then feel our minds enlightened, and the power of God
    resting upon us through the Holy Spirit--ideas flow into our minds,
    and we express them with ease, freedom, and calmness.

    Conversation conducted in this spirit proves highly profitable,
    not only to ourselves, but also to those with whom we converse;
    and after its close, our hearts are drawn out in gratitude to the
    Most High for the privilege of imparting the glorious truths of the
    Gospel to the children of men.

    L. Snow.

The following is from the _Millennial Star_ of September, 1841:

Elder Snow writes from London, under date of August 21, as follows:
Dear Brother--This morning I occupy a few moments in communicating
a general view of the present state and prosperity of the London
Conference.

Six months since, when I took charge of this conference we numbered
less than one hundred members; since then we have increased to two
hundred and twenty.

I recently had the pleasure of spending three weeks in Bedford and
vicinity. My heart truly rejoiced to witness the good order, peace
and love prevailing there. The zeal and untiring perseverance of the
officers of the Church in Bedford, in leaving their homes on Sunday
morning, after having labored with their hands all the week, and then
walking eight and ten miles to proclaim the fulness of the Gospel, is
truly worthy of commendation and of imitation by all who labor in the
name, and by the authority of Jesus Christ. During the time I was in
Bedford, twenty-three persons were baptized into Zion's fold, in that
place and vicinity.

London, October 28, 1841.

_Elder Pratt_:

Dear Brother.--In a moment our joys are turned to sorrow, our pleasures
into pain. Death has entered this part of Zion's fold, and taken one of
her best and most worthy daughters.

This morning, our beloved sister, Elizabeth Morgan, after a short
illness, bid adieu to her weeping husband, children and friends, and
took her departure to the fair climes of Immortality. She was beloved
by all the Saints, and much respected throughout the extensive circle
of her worldly acquaintance.

By her faith and knowledge, the curtains of Zion have been extended,
and through her benevolence the Saints have been made to rejoice. With
herself and husband, our Elders first found a home when they were
strangers in London, endeavoring to rear the standard of Zion. Their
house has been my home ever since my arrival.

The Church has cause to mourn her loss, especially those who
participated in her friendship when laying the foundation of this
branch, when dark clouds gathered thickly over their prospects, and
all their efforts seemed baffled. But let them not mourn as for one
who dies without hope. She died, not only in hope, but in the perfect
assurance of future glory; and in her dying moments, wished me to
express to Elder Kimball that she blessed the hour in which he baptized
her.

One remarkable circumstance connected with this melancholy event, I
wish to relate. About two o'clock this morning, we had given up all
hopes of her recovery. We saw it was the will of God to take her to
Himself. We had continued to offer our prayers in her behalf, and
done everything consistent with scripture and the mind of God. She
continually expressed a wish that no medicine should be administered
to her by a doctor, and particularly requested that "_no blame should
be attached to, and no reflections cast upon, her dear husband and
children, because no doctor had been employed; for she wanted no
physician but the Lord_."

About two o'clock, she requested me to kneel by her bedside, and, for
the last time, offer my supplications, and she said she would depart in
peace. I complied with her request, and while calling upon the Lord in
presence of her weeping husband, children and friends, the Holy Spirit
rested on me in power, and I was moved upon to ask the God of Israel
that her disconsolate husband might be comforted, even if it were by
the ministering of Sister Morgan's departed spirit, that he might have
thereby consolation and fulness of hope.

At the same hour, Sister Bates, of this city--a worthy member of the
Church, had an _open vision_, in which she saw Sister Morgan standing
in full view before her, clothed in robes beautiful and white, and
around her head were clouds of glory, surpassing in splendor and
brilliancy, the sun at noonday. Sister Bates rejoiced in the vision. It
was not a dream, but an _open vision_, continuing some length of time.
When the vision closed, she immediately related it to her husband.

When the vision was made known to Deacon Morgan, the bereaved husband,
he lifted up his head and _rejoiced in sorrow,_ receiving consolation
even in the valley of grief. He has not a shadow of doubt that the
companion of his bosom now rests in mansions of peace and glory.

Yours in the Everlasting Covenant,

L. Snow.

In the minutes of a general Conference held in Manchester, commencing
on the 5th of May, 1842, published in the _Millennial Star_, we find
the following:

"Elder Snow then addressed the meeting, and stated the method they
had adopted in London Conference of raising funds for the Temple,
which was by holding tea meetings; at which time any person wishing to
appropriate for this purpose, had the opportunity. Elder Snow concluded
his address by singing beautifully in tongues."

Just before leaving England, Elder P. P. Pratt, through the _Star_, in
a general address to the Saints in Europe, writes the following--"I
therefore recommend and appoint Elder Thomas Ward as my successor
in the office of the General Presidency of the Church in Europe, in
connection with Elders Lorenzo Snow and Hiram Clark. To these persons
I commit the care and government of the Church in this country for the
present, trusting that they will conduct and counsel in all things
according to the mind of the Spirit, and according to the counsel that
shall be given them from Nauvoo from time to time by the Quorum of the
Twelve or the First Presidency.

"I sincerely hope that the officers and members in the several
conferences will uphold and support these men in their high and holy
calling by the prayer of faith, and by a willing, submissive and
teachable spirit; and in so doing they will prosper."

STANZA ON THE PRESENTATION OF THE BOOK OF MORMON TO QUEEN VICTORIA.

BY ELIZA R. SNOW.

Before leaving London, Elder Lorenzo Snow presented to Her Majesty,
Queen Victoria, and His Royal Highness, Prince Albert, through the
politeness of Sir Henry Wheatley, two neatly bound copies of the Book
of Mormon, which had been donated by President Brigham Young, and
left in the care of Elder Snow for that purpose; which circumstance
suggested the following lines:

  QUEEN VICTORIA.

  Of all the monarchs of the earth,
  That wear the robes of royalty,
  She has inherited, by birth,
  The broadest wreath of majesty.

  From her wide territorial wing,
  The sun does not withdraw its light;
  While earth's diurnal motions bring
  To other nations, day and night.

  All earthly thrones are tottering things,
  Where lights and shadows intervene;
  And regal honor often brings
  The scaffold or the guillotine.

  But still her sceptre is approved;
  All nations deck the wreath she wears;
  Yet, like the youth whom Jesus loved,
  One thing is lacking, even there.

  But, lo! a prize possessing more
  Of worth than gems with honor rife--
  A herald of salvation bore
  To her the words of endless life.

  That gift, however fools deride,
  Is worthy of her royal care;
  She'd better lay her crown aside
  Than spurn the light reflected there.

  O would she now her influence bend--
  The influence of royalty,
  Messiah's Kingdom to extend,
  And Zion's "nursing mother" be:

  Thus, with the glory of her name
  Inscribed on Zion's lofty spire,
  She'd win a wreath of endless fame,
  To last when other wreaths expire.

  Though over millions called to reign--
  Herself a powerful nation's boast,
  'Twould be her everlasting gain
  To serve the King, the Lord of Hosts.

  For there are crowns and thrones on high,
  And kingdoms there to be conferred--
  There honors wait that never die--
  There fame's immortal trump is heard.

  Truth echoes--'tis Jehovah's word;
  Let kings and queens and princes hear:
  In distant isles the sound is heard:
  Ye heavens, rejoice! O earth, give ear!

  The time--the time is near at hand
  To give a glorious period birth:
  The Son of God will take command,
  And rule the nations of the earth.



CHAPTER XII.

Brother Snow's Mission terminates.--Reports four hundred Members in
the London Conference.--Is appointed to take charge of two hundred and
fifty Saints _en route_ to Nauvoo.--Embarks on the "Swanton."--The
Steward's sickness.--Grows worse and worse.--Is given up, and nearly
dead.--Sister Martin insists with the Captain.--Is repulsed, and again
asks that Elder Snow may administer to the Steward.--She obtains
consent.--The man is healed.--Baptisms in New Orleans.--The Company
reaches Nauvoo.--Great Reception.--Waving of Handkerchiefs.--The
Prophet present.--Reminiscences.--My joy in meeting Lorenzo.--How we
associated.--Appeal to my Husband.--Their Interview.--The Result.

In April, 1842, at the Conference in Manchester, President P. P. Pratt
presiding, Lorenzo Snow represented the London Conference, consisting
of four hundred members, fourteen Elders, thirty-two Priests, seven
Teachers, eight Deacons, including ten branches. During his presidency
he visited and preached to congregations in many places, bearing
testimony to the truths of the Gospel of the Son of God, having, at
the time of embarking for his native country, traveled in England four
thousand miles.

At the close of his mission, he was appointed to take charge of a
company of Saints, consisting of about two hundred and fifty souls,
_en route_ for Nauvoo; and in January, 1843, embarked on the ship
"Swanton." The commander, Captain Davenport, and officers of the crew
were kind and courteous, which contributed much to ameliorate the
discomfort incident to life on the ocean.

The steward, a German by birth, was a young man, very affable in
manner, and gentlemanly in deportment--a general favorite and highly
respected by all. During the latter part of the voyage he took sick,
and continued growing worse and worse, until death seemed inevitable.
All means proved unavailing, and the captain, by whom he was much
beloved, gave up all hope of his recovery, and requested the officers
and crew to go in, one by one, and take a farewell look of their dying
friend, which they did silently and solemnly, as he lay unconscious and
almost breathless on his dying couch.

Immediately after this sad ceremony closed, one of our sisters, by the
name of Martin, without my brother's knowledge, went to the captain
and requested him to allow my brother to lay hands on the steward,
according to our faith and practice under such circumstances, saying
that she believed that the steward would be restored. The captain shook
his head, and told her that the steward was now breathing his last, and
it would be useless to trouble Mr. Snow. But Sister Martin was not to
be defeated; she not only importuned, but earnestly declared her faith
in the result of the proposed administration, and he finally yielded
and gave consent.

As soon as the foregoing circumstance was communicated to my brother,
he started toward the cabin where the steward lay, and in passing
through the door met the captain, who was in tears. He said, "Mr.
Snow, it is too late; he is expiring, he is breathing his last!" My
brother made no reply, but took a seat beside the dying man. After
devoting a few moments to secret prayer, he laid his hands on the head
of the young man, prayed, and in the name of Jesus Christ rebuked the
disease and commanded him to be made whole. Very soon after, to the
joy and astonishment of all, he was seen walking the deck, praising
and glorifying God for his restoration. The officers and sailors
acknowledged the miraculous power of God, and on landing at New Orleans
several of them were baptized, also the first mate, February 26, 1843.

At New Orleans the Saints left the "Swanton," and, on board the
"Amaranth," wended their way up the Missouri and Mississippi rivers to
the city of Nauvoo. Descriptive of their arrival, I clip the following
paragraph from the "History of Joseph Smith," under date of April 12,
1843:

"Before the Elders' Conference closed, the steamer 'Amaranth' appeared
in sight of the Temple, coming up the river, and about noon landed
her passengers at the wharf opposite the old Post Office building,
consisting of about two hundred and forty Saints from England, under
the charge of Elder Lorenzo Snow, who left Liverpool last January,
after a mission of nearly three years. This is the first boat up this
season."

The time of the arrival had been announced, and many hearts (mine not
excepted) were anxiously and expectantly beating, and when the steamer
came in sight, every eye was turned in the direction, and as it neared
the landing, white handkerchiefs were waving along the shore, up and
down, for a great distance. President Joseph Smith, with a large number
of brothers and sisters, was present to greet our friends, and he gave
notice to the new comers to meet at the Temple on the next day at ten
o'clock, to receive instructions.

It should be borne in mind that time and progress have wrought great
changes since that event--at that time steamers were not navigating
the ocean with the astonishing rapidity they are doing forty years
later--crossing in a few days; and, at that time, letter communication
was very tardy in comparison with the present fast age, and cablegram
nonexistent. In consideration of these circumstances, it will be
readily understood that a mission to England _now_ differs very
considerably from a mission to England _then_--saying nothing about
the aid and facilities of the railroads of the present day. In view of
all these improvements, it is easy to comprehend that the arrival of a
company of Saints from Europe was hailed as an important event. To me,
personally, the one alluded to above was particularly so.

The appearance of the "Amaranth," as it came in sight, attracted the
gaze of many eyes, but I then thought, and still think, that of all the
crowd that watched its progress up the Mississippi, as it approached
the wharf, no one felt a deeper interest than myself. Knowing that the
steamer held a dear brother with whom, three years before, I parted for
an indefinite period, I watched it coming, and the white handkerchiefs
waving from its deck--perhaps one is his, and in a few moments I shall
clasp the hand that waves it! Although I determined to appear to the
bystanders undemonstrative, I have not forgotten how my heart beat when
the steamer reached the wharf. It may seem trivial to others, but that
is one of the incidents in my life that has fastened indelibly on my
memory.

While my brother was absent on this, his first mission to Europe,
changes had taken place with me, one of eternal import, of which I
supposed him to be entirely ignorant. The Prophet Joseph had taught me
the principle of plural, or Celestial Marriage, and I was married to
him for time and eternity. In consequence of the ignorance of most of
the Saints, as well as people of the world, on this subject, it was not
mentioned only privately between the few whose minds were enlightened
on the subject.

Not knowing how my brother would receive it, I did not feel at liberty,
and did not wish to assume the responsibility of instructing him in
the principle of plural marriage, and either maintained silence, or,
to his indirect questioning, gave evasive answers, until I was forced,
by his cool and distant manner, to feel that he was growing jealous
of my sisterly confidence--that I could not confide in his brotherly
integrity. I could not endure this--something must be done. I informed
my husband of the situation, and requested him to open the subject
to my brother. A favorable opportunity soon presented, and, seated
together on the lone bank of the Mississippi river, they had a most
interesting conversation. The Prophet afterwards told me that he found
that my brother's mind had been previously enlightened on the subject
in question, and was ready to receive whatever the spirit of revelation
from God should impart. That Comforter which Jesus said should "_lead
into all truth_," had penetrated his understanding, and while in
England had given him an intimation of what at that time was, to many,
_a secret_. This was the result of living near the Lord, and holding
communion with Him.



CHAPTER XIII.

Plural Marriage.--It tries the Prophet.--God commands, and he must
obey.--Interview on the bank of the river.--The Prophet's words.--Gives
Lorenzo a precious promise.--Lorenzo and myself visit our Parents, and
return.--Lorenzo goes to Ohio.--Where he finds me on his return.--Close
of 1843.--A social gathering.--Extract from Lorenzo's speech.--He
organizes a company.--The General's compliment.--Lorenzo's experience
in an unfortunate school.--Makes a success.--Mobbing at Lima.

It was at the private interview referred to above, that the Prophet
Joseph unbosomed his heart, and described the trying mental ordeal he
experienced in overcoming the repugnance of his feelings, the natural
result of the force of education and social custom, relative to the
introduction of plural marriage. He knew the voice of God--he knew
the commandment of the Almighty to him was to go forward--to set the
example, and establish Celestial plural marriage. He knew that he
had not only his own prejudices and prepossessions to combat and to
overcome, but those of the whole Christian world stared him in the
face; but God, who is above all, had given the commandment, and He
must be obeyed. Yet the Prophet hesitated and deferred from time to
time, until an angel of God stood by him with a drawn sword, and told
him that, unless he moved forward and established plural marriage,
his Priesthood would be taken from him and he should be destroyed!
This testimony he not only bore to my brother, but also to others--a
testimony that cannot be gainsayed.

From my brother's journal: "At the interview on the bank of the
Mississippi, in which the Prophet Joseph explained the doctrine of
Celestial Marriage, I felt very humble, and in my simplicity besought
him earnestly to correct me and set me right if, at any time, he should
see me indulging any principle or practice that might tend to lead
astray, into forbidden paths; to which he replied, 'Brother Lorenzo,
the principles of honesty and integrity are founded within you, and
you will never be guilty of any serious error or wrong, to lead you
from the path of duty. The Lord will open your way to receive and obey
the law of Celestial Marriage.' During the conversation, I remarked
to the Prophet I thought he appeared to have been endowed with great
additional power during my mission in England. He said it was true; the
Lord had bestowed on him additional divine power."

On the 22d of May, Lorenzo and I started on a visit to our parents in
Walnut Grove, seventy-five miles northeast from Nauvoo, and we returned
on the 1st of June. On the 12th, he left for Ohio; and when he returned
on the last of August, he found me at our sister's, Mrs. Leonora
A. Snow Morley, where our brother's occasional visits were highly
appreciated. He spent a few days with us at the close of the year 1843.
On the evening of December 31, a social circle of a few choice friends
convened at the house of our sister, and we had a lovely time.

My brother being one of the orators of the evening, and his sister
secretary _pro tem_., I copy from my own journal the following extracts
from his parting speech, on the closing year:

Lima, Sunday Evening, December 31, 1843. The year 1843 is just closing
upon us with all its eventfulness. While meditating upon the subject,
the thought suggested to my mind that it was brother Lorenzo's turn
to address those present. I made the motion, which was seconded and
carried unanimously (of course); and responding, he gave a very
interesting address--beautifully adapted to the occasion and to the
peculiar circumstances of those present.

He spoke of the anticipations of the future, on which the past had
a very important bearing--the probable eventful scenery of the year
about to open before us. In referring to the past, he said that the
individuals present, while standing on the threshold of the year
now closing, _did not_ and _could not_ imagine it possible for the
changes to transpire which have transpired, with the reception and
understanding--the light and intelligence connected with principles of
salvation, etc., which will have an important bearing upon our future
welfare; and we may also expect that the coming year will be as replete
with interesting changes, and with consequences of more importance than
our minds at present are capable of comprehending.

But from the marvellous dealings of Divine Providence in overruling all
things for our good--in bringing us safely through difficult scenes, we
may look forward without the least anxiety--having everything to hope
and nothing to fear.

In referring to his own personal experience he said that one year ago
he was in the great city of London, presiding over the conference of
Saints in the metropolis, and officiating as first counselor to the
President of all the Churches in the British Empire--looking forward
with deep solicitude, anticipating the difficulties and dangers
that awaited him in crossing the boisterous ocean, and holding the
responsibility attendant on leading up to Zion a company of Saints; but
the Lord had brought him through most successfully; and we are here
together, enjoying the blessings of social life, etc., etc.

He said, the year upon which we are soon to enter will, probably,
release some of us from the difficulties into which the changes of the
past have placed us; it will open our path and make things clear before
us, but, perhaps we shall then meet other things of an unpleasant
nature, as consequent attendants on those circumstances, and that
scenery in which we may find ourselves.

He forcibly suggested the utility of suppressing all anxiety with
respect to the future, saying, "How illy were we qualified one year ago
to pass through the scenes through which we have been led with success!
From which, let us realize the folly of an over anxiety to pry into
scenes that are lying before us, inasmuch as God will prepare the way
by a gradual process, step by step; and leading us forward in a manner
that will prove easy, as we pass along, but which, if presented to our
view at once, would seem insurmountable."

He said that inasmuch as we are disposed to do right, we may learn
from the past year's experience, that those things which we are called
to suffer, produce a very different effect upon the mind from what
we should anticipate if they were presented before us in prospect;
producing pleasure and satisfaction where we would look for misery.
While we reflect with astonishment on the past, we may be instructed
to set our hearts at rest with regard to the future; and also by
contrasting the situations of some present with our situations one
year ago, and taking into consideration our present enjoyments, we
find it practicable for the mind to rise superior to circumstance; by
having cultivated in our bosoms such principles as are calculated to
elevate the affections--bring the feelings into subjection and give
stability to the mind; thus producing happiness independent of outward
contingencies--possessing our happiness within ourselves.

He said, in taking a retrospective view of our lives, even from the
time we embraced the Gospel, although we had passed through some scenes
of severe trials, God had borne us off victoriously thus far, even to
our great astonishment and we may confidently trust in His guidance and
protection for the coming year!

I will here record a little circumstance which transpired a short time
after my brother returned from his English mission, as follows:

By request of Lieutenant General Joseph Smith for him to organize a
military company, which was to constitute a portion of the celebrated
"Nauvoo Legion," Lorenzo proceeded at once. The company which he
organized was mostly composed of volunteers from the company of Saints
he had recently conducted from England. In the selection of officers,
he was chosen captain.

At their first parade they were inspected by Gen. Smith, by whom the
captain was highly complimented for the fine martial appearance and
good military maneuvering of his company. It would not be at all
surprising if an encomium from that source should arouse the long
dormant military spirit of a man, who, as his early history tells, had
so strikingly manifested a chivalrous vein in his "make up." Suffice it
to say, the "Legion" claims the finale of Lorenzo's military tactics.

An interval occurred between the missionary travels of my brother,
which he decided to spend alternately between Nauvoo and the home of
our sister, Mrs. L. A. Morley.

Her home was in a small town called Lima, thirty miles south of Nauvoo.
A few families of the Saints had clustered there, but most of the
inhabitants were "old settlers," and anti-Mormon in their feelings,
yet, when there was no uprising, very friendly and respectful to those
of our people who sojourned among them.

Knowing that Lorenzo was rather leisurely that winter, the trustees
solicited him to teach their district school. He consented, although,
at the time, he well knew that he was taking an elephant by the bitts.
The condition of that school was simply preposterous. A club of rough,
ungovernable, rowdy boys, for some time previous, had prided themselves
on whipping teachers and breaking up schools. The Saints being a small
minority, could exercise no authority to remedy the evil, and the "old
settlers" too indifferent on the subject of education to do so, and
the roughs carried the day, insomuch that no teacher had been able to
complete his term for some time before this, without serious difficulty.

Lorenzo was unaccustomed to defeat, and in this instance was willing
to risk the chances. In the first place, he must obtain a school
certificate of his moral character and proper qualifications, in order
to secure the share of public money to which the district was entitled.
Mr. Williams, a notorious mobocrat, was the one authorized to issue
certificates, and to him my brother applied. The examination was not
only brief, but very superficial--sufficiently so to exhibit Williams'
profound ignorance, which was truly amusing.

The day arrived--he opened school--the belligerents were at their post,
and as he proceeded in the arrangements, he noticed a half dozen of
those boys grouped together, eying and scrutinizing him in that kind
of earnestness that means business. Without a wise policy on his part,
a battle was inevitable. "_Stoop to conquer_," was at this juncture
his watchword. Physically they had decidedly the advantage of him,
but mentally the advantage was altogether on his side. He resolved
to win respect by conferring it. "_Love, and love only, is the loan
for love_," and he addressed those boys as though they were most
respectable gentlemen. Grown up without either moral or mental culture,
they were larger, and some of them perhaps older than himself.

He took especial pains to impress them with a sense of the interest he
felt in their behalf, and the efforts he purposed making to assist them
forward in their studies, with his peculiar faculty for teaching--the
ambition he felt in this direction, etc., etc. In this way, by kindness
and persuasion, their feelings relaxed--their confidence was won, and
with patient and continued exertions, the unscrupulous roughs were
transformed into respectful students; and long before the expiration of
the term, with surprising progress, they had become habitually studious.

The parents of those sons whom, through the wisdom that God had given,
my brother had _civilized, moralized_ and _mentalized_, were delighted
with the wonderful changes, and expressed their high appreciation and
deep gratitude for the interest he had taken in their behalf.

Patriarch Morley, the husband of our sister Leonora, presided over the
Saints at Lima. A few families, mostly his family connections, had
grouped together and formed a little neighborhood of their own, which
was known as the "Morley Settlement." Here occurred the first violent
outbreak of hostilities against the Latter-day Saints in the State
of Illinois. It commenced in a sudden raid in which houses and other
conbustible property were burned, to that extent that the Saints had to
flee precipitately, and destitute, to Nauvoo, leaving their real estate
possessions to a heartless mob.



CHAPTER XIV.

The Prophet instructs the Twelve.--They appoint a Delegation to seek a
location for the Saints.--Lorenzo notified to be in readiness.--Change
intervenes.--An unprecedented apostacy.--Joseph Smith's
correspondence.--Calls for an expression from candidates for the
Presidency.--Copy of Appeal.--Disgusted with their responses.--Offers
himself as candidate.--Elders electioneer.--How Lorenzo
succeeds.--Terrible news--Assassination.--Mournful Elegy.--Meeting
mobocrats.

On the 20th of February, 1844, the Prophet Joseph Smith instructed the
Twelve Apostles to send a delegation and make explorations in Oregon
and California, and seek a good location to which we can remove after
the Temple is completed, and "_where we can build a city in a day, and
have a government of our own_."

In accordance with the foregoing instructions, the Twelve appointed
the following committee: Jonathan Dunham, Phineas H. Young, David D.
Yearsley, David Fullmer, Alphonso Young, James Emmett, George D. Watt,
Daniel Spencer. Subsequently others, including Lorenzo Snow, were
called, and some volunteers were added to the above list.

Previous to this, the Prophet had remarked to me that he anticipated
moving to the Rocky Mountains with all his family, where he could live
in peace and worship God unmolested. But other scenes and prospects
awaited us. Ever busy change was hurrying onward to a fearful point.
The most inveterate apostacy that this Church has yet had to meet
was inaugurated in open rebellion against the authorities and the
Priesthood in general.

After the expulsion of the Latter-day Saints from the State of
Missouri, the authorities of the Church, from time to time, appealed
to the rulers of the nation for redress. When Martin Van Buren filled
the presidential chair, the Prophet Joseph, after acquainting His
Excellency with the causes of our grievances, received from our Chief
Magistrate the laconic response: "_Your cause is just, but I can do
nothing for you_."

When the campaign of 1843 opened, Joseph Smith opened correspondence
with those brought forward as candidates for the presidency, requesting
an expression of their views and the policy they proposed to pursue
toward the "Mormons," if elected. The following is a copy of the
document:

Nauvoo, Ill., November 4, 1843.

Dear Sir.--As we understand you are a candidate for the presidency
at the next election, and as the Latter-day Saints (sometimes called
"Mormons," who constitute a numerous class in the school politic of
this vast republic) have been robbed of an immense amount of property,
and endured nameless sufferings, by the State of Missouri, and from her
borders have been driven by force of arms, contrary to our national
covenants; and as in vain we have sought redress by all constitutional,
legal and honorable means, in her courts, her executive councils, and
her legislative halls; and as we have petitioned Congress to take
cognizance of our sufferings, without effect, we have judged it wisdom
to address you this communication, and solicit an immediate, specific
and candid reply to, What will be your rule of action relative to us as
a people, should fortune favor your ascension to the Chief Magistracy?

Most respectfully, sir, your friend, and the friend of peace, good
order and constitutional rights,

Joseph Smith,

In behalf of the Church of Jesus Christ of Latter-day Saints.

A copy of the above was sent to John C. Calhoun, Lewis Cass, Richard M.
Johnson, Henry Clay and Martin Van Buren.

After receiving their answers, he was so thoroughly disgusted with
their narrow, illiberal sentiments, that he published a manifesto, in
which he boldly expressed his "VIEWS OF THE POWERS AND POLICY OF THE
GOVERNMENT OF THE UNITED STATES," a document well worthy the study of
the most erudite student of national policies.

At length, to the surprise and intense gratification of many of his
friends, Joseph Smith acceded to their repeated solicitations, and
consented to become a candidate for the presidency of the United States.

Those who best knew him--those who comprehended the depth of his
understanding, the greatness of his soul, the superhuman wisdom with
which he was endowed, the magnitude of his calling as the leader of
the dispensation of the fulness of times, and the mouthpiece of God to
this generation, considered it a marked condescension for him to be
willing to accept the position of President of the United States; while
those who, not having any personal acquaintance with him, had formed
their opinions by the scurrilous reports circulated about him, and only
knew of him as a base impostor--an ignorant leader of a poor, despised
people, designated it as one of the most absurd and even ludicrous of
all pretensions. The idea of "old Jo Smith" aiming at the highest gift
of the nation--"the money digger" assuming such prerogative, struck
them with as much astonishment, and was treated with as much derision
as though he had been one of Macbeth's ghosts.

But his friends were in earnest. They knew that through the revelations
of God he was in possession of higher intelligence, and more correct
understanding of national policies, and particularly the needs of our
own government as a republic, than any other man living. After he had
submitted himself to be announced as a candidate for the presidency, a
national convention assembled in Nauvoo, in which eighteen States were
represented.

Subsequently to this the Twelve (with the exception of Willard Richards
and John Taylor) and many other prominent Elders were sent to various
parts of the United States, which the following extract from Lorenzo's
journal will explain:

I was appointed to take the supervision of the political interests
of General Joseph Smith, as candidate for the presidential chair, in
Ohio, my native State. For this purpose I left Nauvoo, and proceeded
directly, by steamboat and stage, to the neighborhood of Kirtland, in
the northern part of the State, where I secured the printing of several
thousand pamphlets, setting forth his political views, suggestions,
propositions, etc., for distribution.

I then procured a horse and buggy, and traveled through the most
populous portions of the country, lecturing, canvassing, and
distributing pamphlets. Many people, both Saints and Gentiles, thought
this a bold stroke of policy; however, our own people generally, whom
I met, were quite willing to use their influence and devote their time
and energies to the promotion of the object in view.

I had a very interesting time--had many curious interviews, and
experienced many singular circumstances, on this my first and last
electioneering tour. To many persons who knew nothing of Joseph, but
through the ludicrous reports in circulation, the movement seemed a
species of insanity, while others, with no less astonishment, hailed
it as a beacon of prosperity to our national destiny. In the midst of
these extremes, my progress was suddenly brought to a close, by a well
confirmed report of the massacre of the Prophet and his brother Hyrum.

When this terrible news reached me, I was near Cincinnati, to which
place I immediately repaired, and found the Apostle, Amasa Lyman, who
had just arrived from Nauvoo with intelligence of the martyrdom, and
with counsel and instructions to the Saints and Elders.

The news of this sad event, of course, came wholly unexpected, and
struck me with profound astonishment and grief, which no language can
portray. As a partial expression of my thoughts and feelings, I quote
the following lines, written by my sister:

THE ASSASSINATION OF GENERALS JOSEPH SMITH AND HYRUM SMITH,

FIRST PRESIDENTS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS,
WHO WERE MASSACRED BY A MOB, IN CARTHAGE, HANCOCK CO., ILL., ON THE
27TH OF JUNE, 1844.

And when he had opened the fifth seal, I saw under the altar the souls
of them that were slain for the word of God, and for the testimony
which they held:

And they cried with a loud voice, saying, How long, O Lord, holy and
true, dost thou not judge and avenge our blood on them that dwell on
the earth?

And white robes were given unto every one of them; and it was said
unto them, that they should rest yet for a little season, until their
fellow-servants also and their brethren, that should be killed as they
were, should be fulfilled.--Rev., vi; 9, 10, 11.

  Ye heavens, attend! Let all the earth give ear!
  Let Gods and seraphs, men and angels hear:
  The worlds on high--the universe shall know,
  What awful scenes are acted here below!
  Had Nature's self a heart, her heart would bleed
  At the recital of so foul a deed;
  For never, since the Son of God was slain,
  Has blood so noble flowed from human vein,
  As that which now on God for vengeance calls
  From "Freedom's" ground--from Carthage prison walls.

  Oh, Illinois! thy soil has drunk the blood
  Of Prophets, martyred for the truth of God.
  Once loved America! what can atone
  For the pure blood of innocence thou'st sown?
  Were all thy streams in teary torrents shed,
  To mourn the fate of those illustrious dead,
  How vain the tribute for the noblest worth,
  That graced thy surface, O degraded earth!

  Vile, 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.

  Shades of our patriot fathers! Can it be,
  Beneath your blood-stained flag of liberty,
  The firm supporters of our country's cause,
  Are butchered while submissive to her laws?
  Yes, blameless men, defamed by hellish lies,
  Have thus been offered as a sacrifice,
  T' appease the ragings of a brutish clan,
  That has defied the laws of God and man!
  'Twas not for crime or guilt of theirs, they fell:
  Against the laws they never did rebel.
  True to their country, yet her plighted faith
  Has proved an instrument of cruel death.

  Great men have fallen, mighty men have died--
  Nations have mourned their fav'rites and their pride;
  But, two so wise, so virtuous and so good,
  Before on earth, at once, have never stood
  Since the Creation--men whom God ordained,
  To publish truth where error long had reigned;
  Of whom the world itself unworthy proved;
  It KNEW THEM NOT, but men with hatred moved,
  And with infernal spirits have combined
  Against the best--the noblest of mankind.

  O, persecution! shall thy purple hand
  Spread utter desolation through the land?
  Shall Freedom's banner be no more unfurled?
  Has peace, indeed, been taken from the world?

  Thou God of Jacob, in this trying hour,
  Help us to trust in Thy Almighty power--
  Support the Saints beneath this awful stroke--
  Make bare Thine arm to break oppression's yoke.
  We mourn Thy Prophet, from whose lips have flowed
  The words of life Thy Spirit has bestowed--
  A depth of thought no human art could reach,
  From time to time, flowed in sublimest speech,
  From Thy celestial fountain, through his mind,
  To purify and elevate mankind;
  The rich intelligence by him brought forth,
  Is like the sunbeam spreading o'er the earth.

  Now Zion mourns--she mourns an earthly head;
  Her Prophet and her Patriarch are dead;
  The blackest deed that men and devils know,
  Since Calv'ry's scene, has laid the brothers low.
  _One_ while in life, and _one_ in death--they proved
  How strong their friendship--how they truly loved;
  True to their mission, until death they stood,
  Then sealed their testimony with their blood.

  All hearts with sorrow bleed, and every eye
  Is bathed in tears; each bosom heaves a sigh;
  Heart broken widows' agonizing groans
  Are mingled with the helpless orphans' moans.

  Ye Saints! be still, and know that God is just--
  With steadfast purpose in His promise trust;
  Girded with sackcloth, own His mighty hand,
  And wait His judgments on this guilty land.
  The noble Martyrs now have gone to move
  The cause of Zion in the courts above.
  Nauvoo, July 1, 1844.

With saddened heart I then returned to the vicinity of Kirtland,
from whence I started--arranged some matters of business and set my
face homeward, traveling with horse and buggy; nothing of interest,
worthy of notice, occurring, except, perhaps, I might mention a little
incident which happened after passing through Carthage, the place of
Joseph and Hyrum's martyrdom.

The spirit of destruction, mobocracy and murder was rampant, and our
enemies in Carthage, and other towns and settlements in the vicinity
of Nauvoo, were seeking every opportunity to wreak vengeance upon our
people, especially when it could be accomplished without endangering
themselves.

One morning, near the break of day, as I approached the summit of a
long hill, I saw about a dozen fierce looking men, armed with guns and
bowie knives, advancing towards me. As we approached each other about
half way down the hill, they eyed me very suspiciously--stopped, talked
low and excitedly, but just at that moment one of my buggy wheels
struck a stone, giving the vehicle a sudden jolt, upon which I turned
towards them, and in an angry voice exclaimed, "Boys! Why in hell don't
you repair this road!" "_He is one of us_," quickly remarked one of the
group. "_He is all right, let him pass_."

I had several hundred dollars about my person, most of which had been
entrusted to me to be delivered to various parties; how far my uncouth
and undignified expression went as security for their money, must be
left to conjecture.



CHAPTER XV.

Lorenzo a Bachelor.--The Prophet instructs him.--He changes
tactics.--Marries.--Wives and Endowments.--In the Temple.--Wrath
of our Enemies.--Expulsion of the Saints.--Cross the Mississippi
River.--Intensely cold.--Snow storm.--Outfit.--Camp organized.--Moves
forward.--Song No. 1.--Song No. 2.

Up to this time my brother lived a bachelor. The great work in which he
was engaged as a missionary of the Gospel of salvation to the nations
of the earth, had so engrossed his mind and engaged the energies of his
soul, that virtually he had ignored the first commandment to "multiply
and replenish the earth." To devote his time, his talents, his all to
the ministry was his all-absorbing desire; and in consonance with this
desire, he had cherished the idea that domestic responsibility would
lessen his usefulness; and, until the law of Celestial Marriage was
fully explained to him by the Prophet Joseph Smith, in a prolonged
interview while the two were seated alone on the bank of the
Mississippi river, as before related, he had not conceived the idea
that marriage was one of the _duties_ of the great mission of mortal
life.

With him, this, as well as every other practical doctrine, was only
to be understood to be obeyed. It is one of his peculiarities to do
nothing by halves; and when convinced of the duty of marriage, and that
it was a privilege accorded him in connection with his ministerial
calling, he entered into it on an enlarged scale, by having two wives
sealed to him in the holy bonds of matrimony, for time and eternity,
at the same time; and not long after, another was added to the number,
and then another. Thus, all at once, as it were, from the lone
bachelor he was transformed into a husband invested with many domestic
responsibilities. Probably a realizing sense of the fact that he had
arrived at the mature age of thirty-one years in celibacy, suggested
to him the propriety of making up for lost time by more than ordinary
effort, and out of the old beaten track.

Previous to the administration of those sacred sealing ordinances, he
explained to each of the chosen ones the law, obligations and object of
Celestial Marriage, and that he might be expected to take others--that
the ceremony being precisely the same for each, they would all occupy
the same equal position, no one having a higher claim than another.

It was distinctly understood and agreed between them that their
marriage relations should not, for the time being, be divulged to
the world; but if circumstances should be such that he would wish to
acknowledge as wife, before the world, either one of them, he should be
permitted to do so.

Early in the winter of 1845-6, the Nauvoo Temple was so far completed
that the administration of the sacred ordinances of the Holy
Priesthood was commenced, and continued until about the first of
February--thousands of the Saints receiving endowments and sealings. My
brother and his wives, among the number, had their washings, anointings
and endowments, and were sealed at a holy altar, a privilege and
blessing which they estimated above all earthly honors. When Lorenzo
walked across the inner court of the Temple proceeding to the altar,
accompanied by his four wives, all stately appearing ladies, one of the
Temple officiates exclaimed, "_And his train filled the Temple_!"

The wrath and bloodthirsty spirit of our enemies, sustained and
encouraged by State authority, at this time predominated to that degree
that the labors in the Temple were closed, and the energies of the
Saints directed towards a hasty flight, to avoid impending extirpation.
Time and circumstances admitted of very little, and in many instances,
no preparation for a journey of an indefinite length; and to what point
we did not know, but _go we must_.

I crossed the Mississippi river on the 12th of February; my brother,
with a portion of his family, a few days later, after having made the
necessary arrangements for the others to follow. On the day in which
he crossed the river, the Nauvoo Temple took fire, but fortunately the
fire was extinguished before much damage was sustained.

We camped near the bank of the river, in a small grove. We were poorly
prepared for the journey before us, especially at this season of the
year. A heavy snowstorm occurred, after which the weather turned
intensely cold, and caused considerable suffering. My brother had two
wagons and a small tent, one cow and a scanty supply of provisions and
clothing, and yet was much better off than some of our neighbors in our
general encampment.

On the 7th of February, 1846, Brigham Young, our great leader under
God, organized the Camp in order for traveling. Lorenzo was, at this
time or soon after, appointed captain over the ten in which Parley P.
and Orson Pratt and their families were included. On the first day of
March, the ground covered with snow, we broke encampment about noon,
and soon nearly four hundred wagons were moving to--_we knew not where_.

As applicable to the circumstances, I here insert two poems which I
wrote in Camp:

  CAMP OF ISRAEL.

  No. 1.

  Although in woods and tents we dwell,
  Shout! shout! O Camp of Israel:
  No "Christian" mobs on earth can bind
  Our thoughts, or steal our peace of mind.

  CHORUS.
  Though we fly from vile aggression,
  We'll maintain our pure profession--
  Seek a peaceable possession,
  Far from Gentiles and oppression.

  We'd better live in tents and smoke,
  Than wear the cursed Gentile yoke;
  We'd better from our country fly,
  Than by mobocracy to die.

  CHORUS.--Though we fly, etc.

  We've left the City of Nauvoo,
  And our beloved Temple too;
  And to the wilderness we go,
  Amid the winter frosts and snow.

  CHORUS.

  Our homes were dear--we loved them well--
  Beneath our roofs we fain would dwell,
  And honor our great God's commands,
  By mutual rights of Christian lands.

  CHORUS.

  Our persecutors will not cease
  Their murd'rous spoiling of our peace,
  And have decreed that we shall go
  To wilds where reeds and rushes grow.

  CHORUS.

  The Camp, the Camp--its numbers swell--
  Shout! shout! O Camp of Israel!
  The King, the Lord of hosts is near,
  His armies guard our front and rear.

  CHORUS.

West side of the Mississippi, Feb. 19th, 1846.

  CAMP OF ISRAEL.

  No. 2.

  Lo, a mighty host of Jacob,
  Tented on the western shore
  Of the noble Mississippi,
  They had crossed, to cross no more.
  At the last day-dawn of winter,
  Bound with frost and wrapped in snow;
  Hark! the cry is "Onward, onward!
  Camp of Israel, rise and go."

  All at once is life and motion--
  Trunks, and beds, and baggage fly;
  Oxen yoked, and horses harnessed,
  Tents rolled up and passing by:
  Soon the carriage wheels are moving,
  Onward to a woodland dell,
  Where at sunset all are quartered--
  Camp of Israel, all is well.

  Thickly 'round the tents are clustered,
  Neighb'ring smokes together blend;
  Supper served, the hymns are chanted,
  And the evening prayers ascend.
  Last of all the guards are stationed--
  Heavens! must guards be serving here?
  Who would harm the houseless exiles?
  Camp of Israel, never fear.

  Where is Freedom? Where is Justice?
  Both have from this nation fled;
  And the blood of martyred Prophets
  Must be answered on it's head!
  Therefore, to your tents, O Jacob!
  Like our Father Abra'm dwell;
  God will execute His purpose--
  Camp of Israel, all is well.

March 1st, 1846.



CHAPTER XVI.

Garden Grove.--Pisgah.--Severe sickness.--Death of Elder
Huntington.--Lorenzo called to preside.--Condition of the Saints.--A
dilemma.--Lorenzo's policy.--How he succeeded.--A ludicrous and
enjoyable entertainment.--Births.--Death.--Life incidents.--President
Young's call.--Appointments.--Another wife.--Arrives in the
Valley.--Ordained into the Quorum of the Twelve.--Builds a log house.

We moved slowly forward. As this was the breaking up of winter, travel
with teams was exceedingly difficult, especially as our teams were not
suitably provided for; the animals lived mostly on browse (buds and
twigs of trees, which were felled for this purpose), and, consequently,
were weak and poor.

At a locality which we named Garden Grove, we made a halt, and
commenced an improvement by building a few log huts, etc. This was
done, more especially, for the benefit of those who would follow--a few
remaining to cultivate the ground and prepare a resting place for the
weary Saints, while the main body of the camp moved forward to another
halting place, which we named Pisgah.

Now to my brother's journal: At this place I was taken seriously and
dangerously ill with a burning fever, which so affected my brain that
I was delirious many days, lying at the point of death. While in
this condition, Elder Phineas Richards, the father of Apostle F. D.
Richards, assisted by other kind brethren, took me from my bed, wrapped
in a sheet--placed me in a carriage, drove to a stream of water,
and baptized me in the name of the Lord, for my recovery. The fever
immediately abated, and through kind, unwearied nursing and attention,
by my faithful, loving wives, and my dear sister, E. R. S. Smith, aided
and sanctified through the power and blessing of God, I was delivered
from suffering and restored to health. The sickness was the result of
extreme hardships and exposures consequent on the journey.

Elder William Huntington was called to preside over the settlement
in Pisgah, which position he filled until, as many others in that
location, he was removed by death, and his mortal remains consigned to
the silent grave. After his death, Elder Charles C. Rich was appointed
to fill the vacancy. In the following Spring, 1847, Elder Rich left for
the Bluffs, to join the main body of emigrants, and I succeeded him as
president of Pisgah.

By this time the Saints in Pisgah were in a very destitute condition,
not only for food and clothing, but also for teams and wagons to
proceed on their journey. Several families were entirely out of
provision, and dependent on the charity of their neighbors, who, in
most cases, were illy prepared to exercise that virtue. But, above all
this, a sweeping sickness had visited the settlement, when there were
not sufficient well ones to nurse the sick; and death followed in the
wake, and fathers, mothers, children, brothers, sisters and dearest
friends fell victims to the destroyer, and were buried with little
ceremony, and some destitute of proper burial clothes. Thus were sorrow
and mourning added to destitution. (Here the journal closes for the
present.)

What a dilemma! And who better calculated to cope with it than Lorenzo
Snow? With an indomitable energy--a mind fruitful in expedients,
and a firmness of purpose that never yielded to discouragement, he
proved himself equal to an emergency which would have terrified men of
ordinary abilities.

In the first place he moved to arouse and combine the energies of the
people--organized the brethren in companies, making selections of
suitabl

Showing first 200,000 characters. Full text: gutenberg.org/ebooks/47708