Seeking a New Home

In January, 1839, the threats of the mob, and their violence, became so severe that the Saints at Far West were forced to flee from Missouri. In November, 1838, those members of the Church residing at Adam-ondi-Ahman had been driven from their homes, and General Clark, in his abusive harangue at Far West, told the people they must not think of remaining another season. Should they attempt to put in crops he would extend no mercy, and extermination at his hands would be their doom.

The exodus was carried on as rapidly as circumstances would permit. Even in the inclement weather of the winter months the vanguard made their way eastward as far as Quincy, Illinois. Here they were met with a kindly welcome by the citizens of that place. Just where the Saints would locate was an indefinite problem, and the Prophet, still held in prison, could give them very little help. He advised them to locate in some friendly territory between Far West and Kirtland, where they might dwell in peace. It is likely that many of the refugees from Missouri, who started on their eastward journey expected to work their way back to the former settlements of the Saints in Ohio; but the hospitable treatment they received and the suggestions from the people of western Illinois, caused them to stop at Quincy. In fact, they could do little else in their stricken condition, and a kind word and a hand outstretched with relief, were most welcome. In Quincy an organization known as the Democratic Association extended every kindness to the exiles, and proffered to help them in their distress. Several meetings of this society were held, in which other citizens of Quincy took a part, in February and March of 1839. Sympathy was expressed for the “Mormons” and steps were taken to allay the prejudice of the misguided residents of Quincy, who felt an opposition to the Saints. At one of these meetings the “Mormons” were invited to attend, and Sidney Rigdon and others related the persecutions in Missouri, which account fell on sympathetic ears. Through this organization material assistance was given the Saints, and employment for many was provided. The organization voiced its disapproval of the evil treatment accorded the exiles while in Missouri, in the following resolutions:

“Resolved, that we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free government.

“Resolved, that we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen.

“Resolved, that the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated ‘Mormons,’ have violated the sacred rights of conscience, and every law of justice and humanity.

“Resolved, that the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides.”

The Saints also were kindly received by Governor Thomas Carlin and United States Senator Richard M. Young, and many other prominent citizens of western Illinois.

In a communication to the Quincy Argus, Elder John Taylor expressed the gratitude of the “Mormon” people, and said they felt under peculiar obligations to the citizens of Quincy; but he warned them against imposition on the part of any who may pretend to belong to the community of Latter-day Saints, but who were not —either those who never belonged to the Church, or those who, for cause, had been expelled.

While the sympathies of these good people were, without question, given in sincerity, nevertheless there was more or less selfishness connected with their action. It is quite evident, from events to follow, that they expected to obtain some political and business advantages, out of the kindness extended to these destitute and stricken refugees, who sought a haven of peace and rest within the borders of the state. The expulsion from Missouri occurred shortly before one of the most intense presidential elections, and a residence within the State of Illinois for six months gave the citizens a right to vote. The politicians on both sides lost no opportunity to seek the advantage which the “Mormon” vote would bring; and the “Mormons,” too heavily engaged with thoughts of recent persecutions, and hopes of building communities where they could dwell in perfect peace, failed to comprehend the situation in which they were being placed. By siding with one faction, it was bound to alienate the other, and thus cause bitterness of feeling which might not be overcome. In course of time such proved to be the case.

Committee to Locate Lands

While the Saints were gathering at Quincy, committees were appointed to seek out suitable places for permanent settlement. A meeting was held in February, 1839, to consider the proposition of purchasing about twenty thousand acres, at two dollars an acre, between the Des Moines and Missouri Rivers, on what were called half-breed lands. Other sites were also considered from time to time, but no definite action was taken until the arrival of Joseph Smith at Quincy, from his long confinement in Liberty prison. Elder Israel Barlow, on his flight from Missouri, made his way to the northeast and arrived in a destitute condition near the mouth of the Des Moines River. There he was kindly received and related the sad experiences of the Latter-day Saints. He made the acquaintance of Dr. Isaac Galland, who owned considerable property both in Iowa and Illinois, a short distance farther north. Mr. Galland resided at a place called Commerce, in Hancock County, Illinois, about fifty miles up the Mississippi from Quincy and lying on the bank of the river.

Commerce

Mr. Galland in a communication to David W. Rodgers, suggested that the Saints locate in Iowa, which was a territory; for he thought they would be more likely to receive protection from mobs under the jurisdiction of the United States, than they would in a state of the Union, “where murder, rapine and robbery are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices.” He also wrote to Governor Robert Lucas of Iowa, who had known the “Mormon” people in Ohio, and who spoke very highly of them as good citizens. However, when the Prophet arrived at Quincy in April, he purchased from Hugh White a farm of one hundred and thirty-five acres, for the sum of five thousand dollars; also another farm from Dr. Isaac Galland lying west of the White purchase, for nine thousand dollars. This property, which was located in the vicinity of Commerce was secured on long time notes. To these farms the destitute Saints commenced to gather, also to the little town of Montrose on the Iowa side of the river.

Joseph Smith Moves to Commerce

Friday, May 10, 1839, President Joseph Smith took up his residence in a small log house on the bank of the Mississippi, on the White purchase, one mile south of Commerce. The first house built by any of the Saints in that part was raised by Theodore Turley, in June, 1839. When the purchase was made of the White and Galland property, Commerce consisted of one stone house, three frame and two block houses, three of which were log cabins. Between Commerce and David Hibbard’s place on the south front of the river there were four houses, three of which were log cabins, and into one of these the Prophet moved. The place was virtually a wilderness. The land was covered with trees and bushes, and much of it, in the lower parts near the river, was so wet that travel by team was impossible, and on foot, most difficult. Notwithstanding the unhealthful condition, the Prophet felt that by draining the land, and through the blessing of the Lord, the place could be made a pleasant habitation for the Saints, and he decided to build a city there. There was inspiration in this decision, for this was an excellent site for the building of a city, when the unfavorable conditions of the lowlands were removed. The Mississippi makes a half circle around the place, giving three fronts on the river. The ground gradually rises from the river front for a distance of about one mile to the common level of the prairie lands which extend beyond. A more beautiful site could not be imagined.

The City of Nauvoo

The name “Commerce” was soon changed to “The City of Nauvoo.” This word is of Hebrew origin, and “signifies a beautiful situation, or place,” says the Prophet, “carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location. It is situated on the east bank of the Mississippi River, at the head of the Des Moines Rapids, in Hancock County, bounded on the east by an extensive prairie of surpassing beauty, and on the north, west and south, by the Mississippi.” Nauvoo is about one hundred and ninety miles up the river from St. Louis, and nearly the same distance from Chicago, towards the west.

Other Sites Chosen

Other lands were also purchased, for the gathering of the Saints, all on easy terms. Additional property adjoining that obtained from White and Galland was obtained from David Hibbard, Daniel H. Wells, Hiram Kimball, Horace R. Hotchkiss and others, which later became a portion of the city of Nauvoo. Across the river on the Iowa side, extensive holdings also were obtained. The village of Nashville, in Lee County, with twenty thousand acres adjoining, were purchased; also other lands opposite Nauvoo. Here the Prophet instructed the Saints that a city should be built, to be called Zarahemla. A number of members of the Church had located here when the Saints were driven from Missouri, and it appeared to be a suitable location for a permanent settlement of the people.

Stakes of Zion Organized

At the general conference held at Commerce, October 5 –7, 1839, two stakes of Zion were organized, one at Commerce, with William Marks as president, and one in Iowa, with John Smith as president. Later a number of other stakes were organized in Quincy, Lima, Columbus and Geneva, Illinois, but they did not continue very long.¹ The idea seemed to be that the Latter-day Saints should spread out over considerable territory, and form organizations in various parts of the country, but this plan was abandoned, and the Saints scattered abroad were commanded by revelation in January, 1841, to gather to Hancock County, Illinois, and to Lee County, Iowa, and to build up the settlements in these parts occupied by the members of the Church. This was, the presidency wrote, “agreeable to the order of heaven.” Consequently, the Saints began to immigrate to Nauvoo, and the city grew rapidly by such additions. About one year after the location of the site, Nauvoo had a population of over three thousand souls, and six years later, at the time of the great western exodus, about twenty thousand. The stake at Zarahemla was later discontinued, but John Smith remained there to preside over the Saints in Iowa.

Miraculous Healing of the Sick

Due to the unhealthful condition of the place when the people first arrived at Commerce, many were taken sick with malaria fever, and were nigh unto death. Some of the refugees were sheltered only by tents and wagon covers, for there had been little time, and less means, by which houses, even of logs, could be built. On the morning of July 22, 1839, the Prophet arose from his own bed of sickness and being filled with the Spirit of the Lord, he went forth along the river bank healing all who were afflicted. Among the number were Henry G. Sherwood and Benjamin Brown, who appeared in a dying condition. He later crossed over the river to Montrose and healed Brigham Young and a number of other brethren of the twelve, and took them along with him to assist him in this ministry. What took place in Iowa is thus related by Elder Wilford Woodruff:

“After healing all the sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the Saints were living at the old military barracks. Among the number were several of the twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the president of the quorum of the twelve, who lay sick. Joseph healed him, then he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him. The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room the Prophet of God walked up to the dying man, and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered, ‘Yes.’ Joseph asked him if he had faith to be healed. He answered, ‘I fear it is too late; if you had come sooner I think I would have been healed.’ The Prophet said, ‘Do you believe in Jesus Christ?’ He answered in a feeble voice, ‘I do.’ Joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying: ‘Brother Fordham, I command you in the name of Jesus Christ to arise from this bed and be made whole.’ His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed and was immediately made whole. His feet were bound in poultices, which he kicked off, then putting on his clothes, he ate a bowl of bread and milk, and followed the Prophet into the street.”

In this manner the Prophet and the brethren passed from house to house, healing the sick and recalling them from the mouth of the tomb. It was on this occasion that a man, not a member of the Church, seeing the mighty miracles which were performed, begged the Prophet to go with him and heal two of his children who were very sick. The Prophet could not go, but said he would send some one to heal them. Taking from his pocket a silk handkerchief he handed it to Elder Wilford Woodruff and requested him to go and heal the children. He told Elder Woodruff to wipe the faces of the children with the handkerchief, and they should be healed. This he did and they were healed. “As long as you keep that handkerchief,” said Joseph to Brother Woodruff, as he sent him on his way, “it shall remain a league between you and me.”

Incorporation of the City of Nauvoo

Nauvoo was incorporated in December, 1840. On the 16th day of that month Governor Thomas Carlin signed the bill. Stephen A. Douglas was secretary of state; and Abraham Lincoln, a member of the legislature, had favored the bill. The boundaries of the city were defined, with ample provision for expansion. The city council was to consist of a mayor, four aldermen and nine councilors. The election was to take place on the first Monday in February, 1841.

A Liberal Charter

The charter of the city was one of most liberal powers. It was all—yes, even more—than the Saints, so long harassed by mobs, had hoped to receive. It contained twenty-eight sections and was bounded in its limitations only by the Constitution of the United States and that of the state of Illinois. All the powers “conferred on the city council of the city of Springfield” were granted to the city of Nauvoo. The Mayor and Aldermen were given all the powers of justices of the peace, both in civil and criminal cases, arising under the laws of the state. A municipal court was provided composed of the mayor as chief justice, and the aldermen as associates. This court had power to grant writs of habeas corpus under all cases arising under the ordinances of the city council, and trial by jury was guaranteed before twelve men.

The University of Nauvoo

The city council was authorized to establish and organize the “University of the City of Nauvoo,” for “the teaching of the arts, sciences and learned professions.” This institution was to be under the management of a board of trustees, consisting of a chancellor, registrar and twenty-three regents. These trustees were to be appointed by the city council, and they were empowered with all the “privileges for the advancement of the cause of education which appertain to the trustees of any other college or university of this state.”

The Nauvoo Legion

Another provision granted the city council the power to “organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the ‘Nauvoo Legion,’ the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full power and authority to make, ordain, establish, and execute all such laws and ordinances as may be considered necessary for the benefit, government, and regulation of said legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with the Constitution of the United States, or of this State; and provided also that the officers of the legion shall be commissioned by the governor of the State.” This legion was to perform the same amount of military duty as other bodies of the regular militia, and to be subject to the call of the mayor in executing the laws and ordinances of the city, and the governor for public defense.

Election of Municipal Officers

On the day appointed the election was held and John C. Bennett, who had taken a most active part in the securing of the charter, was elected mayor. The aldermen were William Marks, president of the stake, Samuel H. Smith, Newel K. Whitney and Daniel H. Wells, the latter at that time, not a member of the Church. The counselors were, Joseph Smith, Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson Law, John P. Greene, Don Carlos Smith, and Vinson Knight. The council appointed Henry G. Sherwood, marshall; James Sloan, recorder; Robert B. Thompson, treasurer; James Robinson, assessor; and Austin Cowles, supervisor of streets. When the Nauvoo Legion was organized, Joseph Smith was elected lieutenant general, which position he held until his death.

Character of the Mayor

John C. Bennett, the first mayor of Nauvoo, came to that place near the close of the year 1840. He was born in Massachusetts in 1804; practiced medicine in Ohio and later in Illinois. He first heard of the Latter-day Saints during their persecutions in Missouri, and in the summer of 1840 corresponded with the Prophet, expressing great sympathy for the Saints, and disapproval of the evil treatment they had received. At the time of his writing he was quartermaster-general of the state of Illinois, and had previously served as “brigadier general of the Invincible Dragoons,” in the state militia. After coming to Nauvoo he joined the Church and was the most active agent in securing the city charter. He was a man of some ability, with many human weaknesses, and was bombastic and self-important. We must give him credit for sincerity of purpose in joining the Church although, without question, he was seeking worldly fame; but through later immoral conduct he became most bitter in his feelings, and an arch-traitor to the cause. His inaugural address, delivered February 3, 1841, contains many worthy sentiments, but expressed in a spirit of pedantry which spoiled much of the good effect.

Freedom for All

The first act passed by the city council of Nauvoo, was a resolution presented by Joseph Smith thanking the governor, the council of revision and the legislature of the state of Illinois, “for their unparalleled liberality” for the powers which the charter conferred. Later, but among the first ordinances introduced, was one assuring protection to Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, and all other religious organizations. As the ordinance read, they were to have, “free toleration and equal privileges in this city, and should any person be guilty of ridiculing and abusing, or otherwise deprecating another, in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not to exceed five hundred dollars, or imprisonment not exceeding six months.” In various other ways were the liberties and personal rights of the citizens safeguarded against the acts of rowdies, mobbers, and disturbers of the peace.

Notes