EVENTS OF THE SUMMER OF 1841.

NAUVOO was the most promising and thrifty city in Illinois, and the fame thereof extended throughout the nation, due, in part, of course, to the peculiar religion of its inhabitants. Strangers from far and near made it a point to visit Nauvoo, and the peace, sobriety, industry and public spirit of the citizens challenged their admiration, whatever views they might entertain respecting their religion. A large bowery was constructed just west of the temple site where the people assembled for worship. Here the Prophet Joseph preached some of his most powerful discourses, and taught his people in the doctrine of the heavenly kingdom; and not infrequently it happened that

Fools who came to mock, remained to pray.

The Saints never intended to make either their city or the Nauvoo Legion exclusively Mormon.^[1] On the contrary, the people at Nauvoo expressed a willingness to unite with their fellow-citizens in every good work and enterprise, and tolerate religious differences. Indeed, repeated invitations were sent out to the honorable men, not only of the State of Illinois, but of the United States, to men of capital and of influence and of integrity, asking them to come to Nauvoo, and assist in building up a glorious city.

In July, Sidney H. Little, of the State senate, was killed by leaping from his carriage while his horse was unmanageable; and that the "Saints might mourn with those who are called to mourn," the eighteenth day of July was set apart as a day of fasting among the people of Nauvoo. By thus manifesting a feeling of sympathy and interest, they sought to cultivate peace and good-will among their fellow-citizens, and a number of honorable, and some of them influential men, while not accepting the faith of the Saints, became friendly disposed towards them, and associated with them in various business transactions.

But the good-will of the Saints was not very generally reciprocated by the people of Illinois; and there were, even at that early date, envyings and bitterness manifested by those who were jealous of the prosperity and increasing power of the Mormons in Nauvoo and vicinity. The same spirit existed to some extent in Iowa as will be seen by the following occurrence: General Swazey, in command of the militia of Iowa, Territory, invited Joseph and Hyrum Smith and General Bennett to attend the parade of the militia of that Territory at Montrose. The invitation was accepted, and General Swazey received his visitors courteously, and so did the militia. But during a recess in the exercises taken at noon, a Mr. D. W. Kilburn tried to create a disturbance by circulating the following note among the troops:

Citizens of Iowa—The laws of Iowa do not require you to muster or be reviewed by Joe Smith or General Bennett; and should they have the impudence to attempt it, it is hoped that every person having a proper respect for himself, will at once leave the ranks.

The facts are that these militia companies were not mustered by Joseph's order, nor did he expect to review them. He had simply accepted General Swazey's invitation to witness the movements of the troops as other spectators were doing, and neither Joseph nor Hyrum was in uniform. General Swazey had been several times invited to attend the drills and reviews of the Legion at Nauvoo, and he had simply returned the courtesy to the officers of the Legion. Kilburn's effort, however, to create a disturbance was not successful, though the papers of the State commented upon it, and some of them began to whisper that it was Joseph's ambition to build up a military church and extend his faith, "Mohammed-like," by the sword.

Early in the summer of 1841, in fact in the month of May, Joseph called upon the Saints everywhere to come into Hancock County, that there might be a concentration of effort to build up Nauvoo. The proclamation closed with these words:

Let it therefore be understood that all the stakes excepting those in this county (Hancock) and in Lee County, Iowa, are discontinued; and the Saints instructed to settle in this county as soon as circumstances will permit.

The Twelve Apostles, whose departure from Nauvoo on their missions to England under very trying circumstances, was related in a former chapter, returned during the summer, after accomplishing one of the most successful and remarkable missions in modern times. They were a tower of strength to Joseph, and he was not long in availing himself of their valuable support. At a special conference convened in Nauvoo on the sixteenth of August, 1841, Joseph said:

The time had come when the Twelve should be called upon to stand in their place next to the First Presidency; and attend to the settling of emigrants and the business of The Church at the stakes, and assist to bear off the kingdom victoriously to the nations.^[2]

And he at once turned over to their management many of the temporal affairs, with which he had been perplexed, and devoted himself more exclusively to spiritual labors.

One of the most pleasing events that happened, during the summer of which I write, was the visit of the Indian chief Keokuk to Nauvoo. He was accompanied by Kiskukosh, Appenoose and about one hundred chiefs and braves of the Sac and Fox tribes, together with their families. They were brought over from the Iowa side on the ferry and two large flat boats. The band and a detachment of the Legion met them at the landing, but as soon as Keokuk failed to recognize Joseph among those who had come to bid him welcome, he refused to land or allow any of his party to go ashore until Joseph made his appearance. The arrangement had been made for the band and the detachment of the Legion to lead the dusky visitors to the grove where the Saints held their meetings; and there Joseph would have joined them. But Keokuk seemed to have his own ideas in relation to the etiquette to be observed at his reception, and waited until the Prophet met him at the landing and bade him welcome to Nauvoo.

At the grove Joseph addressed the Indians at some length, upon what the Lord had revealed to him concerning their fore-fathers, and recited to them the glorious promises contained in the Book of Mormon respecting themselves, the despised remnants of a once splendid race. How their hearts must have glowed and their eyes brightened as they listened to the young Prophet relate the story of their forefathers' rise and fall, and the bright promises held out to them of redemption from their fallen state! In conclusion Joseph counseled them to cease killing each other, and warring with other tribes or with the whites. To Joseph's speech Keokuk replied:

I have a Book of Mormon at my wigwam that you gave me a number of moons ago. I believe you are a great and good man. Keokuk looks rough, but I am a son of the Great Spirit. I have heard your advice. We intend to quit fighting, and follow the good talk you have given us.

After the "talk," they were feasted by the Saints with good food and dainties and melons. At the conclusion of the feast, they gave a specimen of their war dance to entertain the spectators, and then returned to the Iowa side of the river to their encampment.

Thus passed away the summer of 1841; and by the first of October—the date fixed for the semi-annual conference—the early autumn frosts had tinged the forest leaves with purple and gold, giving to the splendid scenery about Nauvoo an additional charm. President Joseph Smith was not present at the opening of the conference. He had that morning gone to assist in laying the corner-stone of the Nauvoo House which the Saints by revelation had been commanded to build;^[3] and the conference was opened by President Brigham Young.

The principal subject brought before the people at this conference was the redemption of the dead, and building the temple. This matter appeared to impress itself upon the mind of Joseph with great force, and nothing, apparently, gave him more delight than to explain its importance to his people. Up to this time many baptisms for the dead had been performed in the river, but it was now announced that no more baptisms for the dead should be attended to, until it could be done in the font of the Lord's house, for thus had the Lord commanded. The Saints, however, were not long denied the privilege of performing this work of baptism for their dead, as on the eighth of November, following the conference, a temporary baptismal font had been completed and dedicated in the basement of the temple.^[4]

On the occasion of the angel Moroni's first appearance to Joseph Smith, in 1823, he repeated to the young Prophet the words of Malachi, recorded in the fourth chapter of the Book of Malachi, the fifth and sixth verses, though quoting somewhat differently from the language of King James' translation, as follows:

Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he will plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming.

In fulfillment of this promised visitation, in April, 1836, Elijah the prophet appeared to Joseph Smith and Oliver Cowdery and said:

Behold, the time has fully come, which was spoken by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.

And now when something like peace had come to The Church, and settled conditions obtained, the Prophet of God began to unfold the doctrine of salvation for the dead—the application of those principles of salvation to past generations who had lived upon the earth when neither the Gospel nor divine authority to administer its ordinances were among men.

In addition to the main idea of this doctrine which he taught with such great power, the following gems are gathered from his teachings at this conference, chiefly relating to the same subject:

The proclamation of the first principles of the Gospel, was a means of salvation to men individually, and it was the truth and not men that saved them; but men by actively engaging in rites of salvation substantially became instruments in bringing multitudes of their kindred into the Kingdom of God. [And hence] he presented baptism for the dead as the only way by which men can appear as saviors on Mount Zion.

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The difference between an angel and a ministering spirit: the one [the first] is a resurrected or translated body with its spirit ministering to embodied spirits; the other a disembodied spirit visiting and ministering to disembodied spirits.

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Jesus Christ became a ministering spirit (while his body was laying in the sepulchre) to the spirits in prison, to fulfill an important part of his mission, without which he could not have perfected his work or entered into his rest. After his resurrection he appeared as an angel to his disciples.

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Translated bodies cannot enter into rest until they have undergone a change equivalent to death.

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Translated bodies are designed for future missions.

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The angel which appeared to John on the Isle of Patmos was a translated or resurrected body.

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Jesus Christ went in body after his resurrection to minister to translated and resurrected bodies.

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It is no more incredible that God should save the dead than that he should raise the dead.

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There is never a time when the spirit is too old to approach God.

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All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirit of the dead; that is by the power and authority of the Priesthood—by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation.

This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, none! none! none!!! Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption.

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This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation. The dispensation of the fullness of times will bring to light the things that have been revealed in all former dispensations; also other things that have not been before revealed.

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Another interesting feature of the conference was the report made by the Prophet of The Church property in his charge as trustee-in-trust for The Church. He also took occasion to report the amount of his own earthly possessions, of which the following is a copy:

Old Charley, a horse given to him several years before in Kirtland; two pet deers; two old turkeys and four young ones; an old cow given to him by a brother in Missouri; old Major, a dog; his wife, children, and a little household furniture!

Surely his earthly possessions did not far exceed those of Him who had not where to lay His head!

Footnotes

1. The Legion is not, as has been falsely represented by its enemies, exclusively a Mormon military association, but a body of citizen soldiers organized (without regard to political preferences or religious sentiments) for the public defense, the general good, and the preservation of law and order—to save the innocent, unoffending citizens from the iron grasp of the oppressor, and perpetuate and sustain our free institutions against misrule, anarchy and mob violence; no other views are entertained or tolerated.—Joseph Smith. From an official letter published May 4, 1841.2. Minutes of special conference, Aug. 16, 1841. Millennial Star, Vol. xviii, page 630.3. Doctrine and Covenants, Section 124.4. The font was constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep; the moulding of the cap or base was formed of beautiful carved wood in antique style, and the sides were finished with panel work. There were steps leading up and down into the basin in the north and south sides, guarded by side railings. The font stood upon twelve oxen, four on each side and two at each end, their heads, shoulders and forelegs projecting out from under the font. They were carved out of pine plank, glued together, and copied after the most beautiful five-year-old steer that could be found in the country. * * * The oxen and ornamental mouldings of the font were carved by Elder Elijah Fordham, from New York. * * * The font was inclosed by a temporary frame building sided up with split oak clap-boards, with a roof of the same material, but was so low that the timbers of the first story of the temple were laid above it. The water was supplied from a well thirty feet deep in the east end of the basement. This font was built for the baptism for the dead until the temple could be completed, when a more durable one was to take its place.—Millennial Star, Volume XVIII, 744.