* Times and Seasons, Vol. II, p. 578.

The form of church government, as worked out in the early days, is set forth in the "Book of Doctrine and Covenants." The first officers provided for were the twelve apostles,* and the next the elders, priests, teachers, and deacons, Edward Partridge being announced as the first bishop in 1831. The church was loosely governed for the first years after its establishment at Kirtland. A guiding power was provided for in a revelation of March 8, 1833 (Sec. 90), when Smith was told by the Lord that Rigdon and F. G. Williams were accounted as equal with him "in holding the keys of this last kingdom." These three first held the famous office of the First Presidency, representing the Trinity.

* (Sec. 18, June, 1829.)

On February 17, 1834 (Sec. 102), a General High Council of twenty-four High Priests a.s.sembled at Smith's house in Kirtland and organized the High Council of the church, consisting of Twelve High Priests, with one or three Presidents, as the case might require. The office of High Priest, and the organization of a High Council were apparently an afterthought, and were added to the "revelation" after its publication in the "Book of Commandments." Other forms of organization that were from time to time decided on were announced in a revelation dated March 28, 1835 (Sec. 107), which defined the two priesthoods, Melchisedec and Aaronic, and their powers. There were to be three Presiding High Priests to form a Quorum of the Presidency of the church; a Seventy, called to preach the Gospel, who would form a Quorum equal in authority to the Quorum of the Twelve, and be presided over by seven of their number.

Smith soon organized two of these Quorums of Seventies. At the time of the dedications of the Temple at Nauvoo, in 1844, there were fifteen of them, and to-day they number more than 120.

Each separate church organization, as formed, was called a Stake, and each Stake had over it a Presidency, High Priests, and Council of Twelve. We find the meaning of the word "Stake" in some of Smith's earlier "revelations." Thus, in the one dated June 4, 1833, regarding the organization of the church at Kirtland, it was said, "It is expedient in me that this Stake that I have set for the strength of Zion be made strong." Again, in one dated December 16, 1839, on the gathering of the Saints, it is stated, "I have other places which I will appoint unto them, and they shall be called Stakes for the curtains, or the strength of Zion." In Utah, to-day, the Stakes form groups of settlements, and are generally organized on county lines.

The prophet made a substantial provision for his father, founding for him the office of Patriarch, in accordance with an unpublished "revelation." The princ.i.p.al business of the Patriarch was to dispense "blessings," which were regarded by the faithful as a sort of charm, to ward off misfortune. Joseph, Sr., awarded these blessings without charge when he began dispensing them at Kirtland, but a High Council held there in 1835 allowed him $10 a week while blessing the church. After his formal anointing in 1836 he was known as Father Smith, and the next year his salary was made $1.50 a day.* Hyrum became Patriarch when his father died in 1840, his brother William succeeded him, his Uncle John came next, and his Uncle Joseph after John. Patriarchal blessings were advertised in the Mormon newspaper in Nauvoo like other merchandise.

They could be obtained in writing, and contained promises of almost anything that a man could wish, such as freedom from poverty and disease, life prolonged until the coming of Christ, etc.** In 1875 the price of a blessing in Utah had risen to $2. The office of Patriarch is still continued, with one chief Patriarch, known as Patriarch of the Church, and subordinate Patriarchs in the different Stakes. The position of Patriarch of the church has always been regarded as a hereditary one, and bestowed on some member of the Smith family, as it is to-day.

* The departure of the Patriarch from Ohio was somewhat dramatic.

As his wife tells the story in her book, the old man was taken by a constable before a justice of the peace on a charge of performing the marriage service without any authority, and was fined $3000, and sentenced to the penitentiary in default of payment. Through the connivance of the constable, who had been a Mormon, the prisoner was allowed to leap out of a window, and he remained in hiding at New Portage until his family were ready to start for Missouri. The revelation of January 19, 1841, announced that he was then sitting "with Abraham at his right hand."

* Ferris's "Utah and the Mormons," p. 314, and "Wife No. 19," p.

581.

BOOK II. -- IN OHIO

CHAPTER I. -- THE FIRST CONVERTS AT KIRTLAND

The four missionaries who had been sent to Ohio under Cowdery's leadership arrived there in October, 1830. Rigdon left Kirtland on his visit to Smith in New York State in the December following, and in January, 1831, he returned to Ohio, taking Smith with him.

The party who set out for Ohio, ostensibly to preach to the Lamanites, consisted of Oliver Cowdery, Parley P. Pratt, Peter Whitmer, Jr., and Ziba Peterson, the latter one of Smith's original converts, who, it may be noted, was deprived of his land and made to work for others a year later in Missouri, because of offences against the church authorities.

These men preached as they journeyed, making a brief stop at Buffalo to instruct the Indians there. On reaching Ohio, Pratt's acquaintance with Rigdon's Disciples gave him an opportunity to bring the new Bible to the attention of many people. The character of the Smiths was quite unknown to the pioneer settlers, and the story of the miraculously delivered Bible filled many of them with wonder rather than with unbelief.

The missionaries began the work of organizing a church at once. Some members of Rigdon's congregation had already formed a "common stock society," and were believers in a speedy millennium, and to these the word brought by the new-comers was especially welcome. Cowdery baptized seventeen persons into the new church. Rigdon at the start denied his right to do this, and, in a debate between him and the missionaries which followed at Rigdon's house, Rigdon quoted Scripture to prove that, even if they had seen an angel, as they declared, it might have been Satan transformed. Cowdery asked if he thought that, in response to a prayer that G.o.d would show him an angel, the Heavenly Father would suffer Satan to deceive him. Rigdon replied that if Cowdery made such a request of the Heavenly Father "when He has never promised you such a thing, if the devil never had an opportunity of deceiving you before, you give him one now."* But after a brief study of the new book, Rigdon announced that he, too, had had a "revelation," declaring to him that Mormonism was to be believed. He saw in a vision all the orders of professing Christians pa.s.s before him, and all were "as corrupt as corruption itself," while the heart of the man who brought him the book was "as pure as an angel."

* "It seemed to be a part of Rigdon's plan to make such a fight that, when he did surrender, the triumph of the cause that had defeated him would be all the more complete."--Kennedy, "Early Days of Mormonism."

The announcement of Rigdon's conversation gave Mormonism an advertis.e.m.e.nt and a support that had a wide effect, and it alarmed the orthodox of that part of the country as they had never been alarmed before. Referring to it, Hayden says, "The force of this shock was like an earthquake when Symonds Ryder, Ezra Booth, and many others submitted to the 'New Dispensation.'" Largely through his influence, the Mormon church at Kirtland soon numbered more than one hundred members.

During all that autumn and early winter crowds went to Kirtland to learn about the new religion. On Sundays the roads would be thronged with people, some in whatever vehicles they owned, some on horseback, and some on foot, all pressing forward to hear the expounders of the new Gospel and to learn the particulars of the new Bible. Pioneers in a country where there was little to give variety to their lives, they were easily influenced by any religious excitement, and the announcement of a new Bible and prophet was certain to arouse their liveliest interest.

They had, indeed, inherited a tendency to religious enthusiasm, so recently had their parents gone through the excitements of the early days of Methodism, or of the great revivals of the new West at the beginning of the century, when (to quote one of the descriptions given by Henry Howe) more than twenty thousand persons a.s.sembled in one vast encampment, "hundreds of immortal beings moving to and fro, some preaching, some praying for mercy, others praising G.o.d. Such was the eagerness of the people to attend, that entire neighborhoods were forsaken, and the roads literally crowded by those pressing forward on their way to the groves."* Any new religious leader could then make his influence felt on the Western border: Dylkes, the "Leatherwood G.o.d," had found it necessary only to announce himself as the real Messiah at an Ohio campmeeting, in 1828, to build up a sect on that a.s.sumption.

Freewill Baptists, Winebrennerians, Disciples, Shakers, and Universalists were urging their doctrines and confusing the minds of even the thoughtful with their conflicting views. We have seen to what beliefs the preaching of the Disciples' evangelists had led the people of the Western Reserve, and it did not really require a much broader exercise of faith (or credulity) to accept the appearance of a new prophet with a new Bible.

* "Historical Collections of the Great West."

While the main body of converts was made up of persons easily susceptible to religious excitement, and accustomed to have their opinions on such subjects formed for them, men of education and more or less training in theology were found among the early adherents to the new belief. It is interesting to see how the minds of such men were influenced, and this we are enabled to do from personal experiences related by some of them.

One of these, John Corrill, a man of intelligence, who stayed with the church until it was driven out of Missouri, then became a member of the Missouri Legislature, and wrote a brief history of the church to the year 1839, in this pamphlet answered very clearly the question often asked by his friends, "How did you come to join the Mormons?" A copy of the new Bible was given to him by Cowdery when the missionaries, on their Western trip, pa.s.sed through Ashtabula County, Ohio, where he lived. A brief reading convinced him that it was a mere money-making scheme, and when he learned that they had stopped at Kirtland, he did not entertain a doubt, that, under Rigdon's criticism, the pretensions of the missionaries would be at once laid bare. When, on the contrary, word came that Rigdon and the majority of his society had accepted the new faith, Corrill asked himself: "What does this mean? Are Elder Rigdon and these men such fools as to be duped by these impostors?" After talking the matter over with a neighbor, he decided to visit Kirtland, hoping to bring Rigdon home with him, with the idea that he might be saved from the imposition if he could be taken from the influence of the impostors. But before he reached Kirtland, Corrill heard of Rigdon's baptism into the new church. Finding Kirtland in a state of great religious excitement, he sought discussions with the leaders of the new movement, but not always successfully.

Corrill started home with a "heart full of serious reflections." Were not the people of Berea n.o.bler than the people of Thessalonica because "they searched the Scriptures daily; whether these things were so?"

Might he not be fighting against G.o.d in his disbelief? He spent two or three weeks reading the Mormon Bible; investigated the bad reports of the new sect that reached him and found them without foundation; went back to Kirtland, and there convinced himself that the laying on of hands and "speaking with tongues" were inspired by some supernatural agency; admitted to himself that, accepting the words of Peter (Acts ii.

17-20), it was "just as consistent to look for prophets in this age as in any other." Smith seemed to have been a bad man, but was not Moses a fugitive from justice, as the murderer of a man whose body he had hidden in the sand, when G.o.d called him as a prophet? The story of the long hiding and final delivery of the golden plates to Smith taxed his credulity; but on rereading the Scriptures he found that books are referred to therein which they do not contain--Book of Nathan the Prophet, Book of Gad the Seer, Book of Shemaiah the Prophet, and Book of Iddo the Seer (1 Chron. xxix. 29; 2 Chron. ix. 29 and xii. 15). This convinced him that the Scriptures were not complete. Daniel and John were commanded to seal the Book. David declared (Psalms x.x.xv.) "that truth shall spring out of the earth," and from the earth Smith took the plates; and Ezekiel (x.x.xvii. 15-21) foretold the existence of two records, by means of which there shall be a gathering together of the children of Israel. It finally seemed to Corrill that the Mormon Bible corresponded with the record of Joseph referred to by Ezekiel, the Holy Bible being the record of Judah.

Not fully satisfied, he finally decided, however, to join the new church, with a mental reservation that he would leave it if he ever found it to be a deception. Explaining his reasons for leaving it when he did, he says, "I can see nothing that convinces me that G.o.d has been our leader; calculation after calculation has failed, and plan after plan has been overthrown, and our prophet seemed not to know the event till too late."

The two other most prominent converts to the new church in Ohio were the Rev. Ezra Booth, a Methodist preacher of more than ordinary culture, of Mantua, and Symonds Ryder, a native of Vermont, whom Alexander Campbell had converted to the Disciples' belief in 1828, and who occupied the pulpit at Hiram when called on. Booth visited Smith in 1831, with some members of his own congregation, and was so impressed by the miraculous curing of the lame arm of a woman of his party by Smith, that he soon gave in his allegiance. Ryder had always found one thing lacking in the Disciples' theology--he looked for some actual "gift of the Holy Spirit"

in the way of "signs" that were to follow them that believed. He was eventually induced to announce his conversion to the new church after "he read in a newspaper, an account of the destruction of Pekin in China, and remembered that, six weeks before, a young Mormon girl had predicted the destruction of that city." This statement was made in the sermon preached at his funeral. Both of these men confessed their mistake four months later, after Booth had returned from a trip to Missouri with Smith.

Among the ignorant, even the most extravagant of the claims of the Mormon leaders had influence. One man, when he heard an elder in the midst of a sermon "speak with tongues," in a language he had never heard before, "felt a sudden thrill from the back of his head down his backbone," and was converted on the spot. John D. Lee, of Catholic education, was convinced by an elder that the end of the world was near, and sold his property in Illinois for what it would bring, and moved to Far West, in order to be in the right place when the last day dawned.

Lorenzo Snow, the recent President of the church, says that he was "thoroughly convinced that obedience to those [the Mormon] prophets would impart miraculous powers, manifestations, and revelations," the first manifestation of which occurred some weeks later, when he heard a sound over his head "like the rustling of silken robes, and the spirit of G.o.d descended upon me."*

* Biography of Snow, by his sister Eliza.

The arguments that control men's religious opinions are too varied even for cla.s.sification. In a case like Mormonism they range from the really conscientious study of a Corrill to the whim of the Paumotuan, of whom Stevenson heard in the South Seas, who turned Mormon when his wife died, after being a pillar of the Catholic church for fifteen years, on the ground that "that must be a poor religion that could not save a man his wife." Any person who will examine those early defences of the Mormon faith, Parley P. Pratt's "A Voice of Warning," and Orson Pratt's "Divine Authenticity of the Book of Mormon," will find what use can be made of an insistence on the literal acceptance of the Scriptures in defending such a sect as theirs, especially with persons whose knowledge of the Scriptures is much less than their reverence for them.

Professor J. B. Turner,* writing in 1842, when the early teachings of Mormonism had just had their effect in what is now styled the middle West, observed that these teachings had made more infidels than Mormon converts. This is accounted for by the fact that persons who attempted to follow the Mormon argument by studying the Scriptures, found their previous interpretation of parts of the Holy Bible overturned, and the whole book placed under a cloud. W. J. Stillman mentions a similar effect in the case of Ruskin. When they were in Switzerland, Ruskin would do no painting on Sunday, while Stillman regarded the sanct.i.ty of the first day of the week as a "theological fiction." In a discussion of the subject between them, Stillman established to Ruskin's satisfaction that there was no Scriptural authority for transferring the day of rest from the seventh to the first day of the week. "The creed had so bound him to the letter," says Stillman, "that the least enlargement of the stricture broke it, and he rejected, not only the tradition of the Sunday Sabbath, but the whole of the ecclesiastical interpretation of the texts. He said, 'If they have deceived me in this, they have probably deceived me in all.'" The Mormons soon learned that it was more profitable for them to seek converts among those who would accept without reasoning.

* "Mormonism in all Ages."

CHAPTER II. -- WILD VAGARIES OF THE CONVERTS

The scenes at Kirtland during the first winter of the church there reached the limit of religious enthusiasm. The younger members outdid the elder in manifesting their belief. They saw wonderful lights in the air, and constantly received visions. Mounting stumps in the field, they preached to imaginary congregations, and, picking up stones, they would read on them words which they said disappeared as soon as known. At the evening prayer-meetings the laying on of hands would be followed by a sort of fit, in which the enthusiasts would fall apparently lifeless on the floor, or contort their faces, creep on their hands or knees, imitate the Indian process of killing and scalping, and chase b.a.l.l.s of fire through the fields.*

*Corrill's "Brief History of the Church," p. 16; Howe's "Mormonism Unveiled," p. 104.

Some of the young men announced that they had received "commissions" to teach and preach, written on parchment, which came to them from the sky, and which they reached by jumping into the air. Howe reproduces one of these, the conclusion of which, with the seal, follows:--

"That you had a messenger tell you to go and get the other night, you must not show to any son of Adam. Obey this, and I will stand by you in all cases. My servants, obey my commandments in all cases, and I will provide.

"Be ye always ready, Be ye always ready, Whenever I shall call, Be ye always ready, My seal.