POLITICAL AGITATION.

ABOUT this time, too, the good feeling entertained toward the Saints by the people of Quincy and vicinity was not a little endangered through the unwise course of Lyman Wight. He began the publication of a series of letters in the Quincy Whig, in which he laid the responsibility of the outrages perpetrated against the Saints in Missouri upon the Democratic party, implicating not only the Democrats of Missouri, but indirectly the National Democratic party. This gave much dissatisfaction to members of that party in the vicinity of Quincy, a number of whom had been very active in assisting the Saints; and some of the leading men approached prominent brethren, who still remained in Quincy, and desired to know if The Church sustained the assertions of Lyman Wight. Elder R. B. Thompson wrote a letter to President Joseph Smith on the subject, in which he protested against the course taken by Lyman Wight, because of the influence it was having on many of those who had so nobly befriended the Saints in the day of their distress. Besides, it was altogether unjust, for no particular political party in Missouri was responsible for the cruelty practiced towards the Saints. Those who were in the mobs which robbed them of their homes, burned their houses, ran off their stock, and who whipped, murdered and finally drove the people from the State of Missouri, were made up of individuals of every shade of political faith, and of every religion, and many of no religion whatever. It was unfair, then, under these circumstances, that the responsibility should be laid at the charge of any one party or sect of religion. So that Wight's course was not only doing much mischief, but was also unjust.

To counteract the evil effect of Lyman Wight's communication to the Whig, Joseph Smith, Sidney Rigdon and Hyrum Smith, then the presiding quorum of the Church, published a letter in the Whig, from which I make the following quotation:

We have not at any time thought there was any political party, as such, chargeable with the Missouri barbarities, neither any religious society, as such. They were committed by a mob, composed of all parties, regardless of difference of opinion, either political or religious.

The determined stand in this State, and by the people of Quincy in particular, made against the lawless outrages of the Missouri mobbers by all parties in politics and religion, have entitled them equally to our thanks and our profoundest regards, and such, gentlemen, we hope they will always receive from us. * * * We wish to say to the public, through your paper, that we disclaim any intention of making a political question of our difficulties with Missouri, believing that we are not justified in so doing.

Lyman Wight was a bold, independent-spirited man; inclined to be self-willed and refractory. No one could control him; and even counsel or advice was usually disregarded—except it was from Joseph Smith. A few years subsequent to the time of which I am now writing, Lyman Wight himself said: "Joseph Smith is the only man who ever did control me; he is the only man who ever shall." But to Joseph's words Lyman Wight gave respectful attention, and bent his own strong will to comply with the wishes of the Prophet. He himself was a master spirit, and could apparently bring himself to acknowledge but one to whom he was willing to yield his own judgment and his own will, and that one was Joseph Smith. It is said by those acquainted with him, that in the Prophet's hands his spirit was as pliable as that of a child.

It was one of Joseph's peculiar characteristics to be able to control men—men, too, who were themselves master spirits; who were themselves naturally leaders; and it is seldom, indeed, that such characters are willing to take a second place. But in the presence of Joseph they seemed naturally to accord him the leadership. He was a leader even among master spirits; a leader of leaders; and it may not be amiss here to briefly inquire into the apparently mysterious influence which the Prophet exerted over the minds of others, by reason of which he controlled them, since this particular instance in which Lyman Wight figures, illustrates it.

In reply to the letter of R. B. Thompson, Joseph admitted that the course of Wight was unfair, and said: The Church was not willing to make of their troubles a political question; but he also said that he considered it to be "the indefeasible right of every free man to hold his own opinion in politics and religion;" and therefore would have it understood that, as an individual, Lyman Wight had the right to entertain and express whatever opinion he pleased in regard to their troubles in Missouri; only intimating that care should be taken not to set forth individual views as the views of The Church. In writing to Lyman Wight on the subject, Joseph did not upbraid him, nor peremptorily order him to discontinue the publication of his letters, or retract them, but he informed him that the matter had been considered in a council of The Church, and that the result was that his course was disapproved. But Joseph took occasion to express his confidence in Wight's good intentions, and said:

Knowing your integrity of principle, and steadfastness in the cause of Christ, I feel not to exercise even the privilege of counsel on the subject, save only to request that you will endeavor to bear in mind the importance of the subject, and how easy it might be to get a misunderstanding with the brethren concerning it; and though last, but not least, that whilst you continue to go upon your own credit, you will steer clear of making The Church appear as either supporting or opposing you in your politics, lest such a course may have a tendency to bring about persecution on The Church, where a little wisdom and caution may avoid it. I do not know that there is any occasion for my thus cautioning you in this thing, but having done so, I hope it will be well taken, and that all things shall eventually be found to work together for the good of the Saints. * * * With every possible feeling of love and friendship for an old fellow-prisoner and brother in the Lord, I remain, sir, your sincere friend.

Throughout this whole affair it will be observed that Joseph starts out with the idea that every individual is absolutely free and independent as to entertaining views and in giving expression to them, both in politics and religion, so long as he makes no one else responsible for them; that in correcting Lyman Wight, he does it by appealing to the man's reason, and by pointing out the possible result of his course, which may be avoided by a little discretion; while the whole communication breathes such a spirit of confidence in the man he is correcting, and love for him as an "old fellow-prisoner," that it was altogether irresistible. And this is the secret of Joseph's power to control his brethren. There was no petty tyranny in his government. He was above that. Every right he claimed for himself, he accorded to others; while his mildness in correcting errors and his unbounded love for his brethren knit them to him in bands stronger than steel. It was ever his method to teach correct principles and allow men to govern themselves.