* "Address to All Believers in Christ," p. 54.

Corrill says of the causes of friction between the Mormons and their neighbors:--*

* Corrill's" Brief History of the Church," p. 19.

"The church got crazy to go up to Zion, as it was then called. The rich were afraid to send up their money to purchase lands, and the poor crowded up in numbers, without having any places provided, contrary to the advice of the Bishop and others, until the old citizens began to be highly displeased. They saw their country filling up with emigrants, princ.i.p.ally poor. They disliked their religion, and saw also that, if let alone, they would in a short time become a majority, and of course rule the county. The church kept increasing, and the old citizens became more and more dissatisfied, and from time to time offered to sell their farms and possessions, but the Mormons, though desirous, were too poor to purchase them."*

* After the survey of Jackson County, Congress granted to the state of Missouri a large tract of land, the sale of which should be made for educational purposes, and the Mormons took t.i.tle to several thousand acres of this, west of Independence.

The active manifestation of hostility toward the new-comers by the residents of Jackson County first took shape in the spring of 1832, in the stoning of Mormon houses at night and the breaking of windows. Soon afterward a county meeting was called to take measures to secure the removal of the Mormons from that county, but nothing definite was done.

The burning of haystacks, shooting into houses, etc., continued until July, 1833, when the Mormon opponents circulated a statement of their complaints, closing with a call for a meeting in the courthouse at Independence, on Sat.u.r.day, July 20. The text of this manifesto, which is important as showing the spirit as well as the precise grounds of the opposition, is as follows:--

"We, the undersigned, citizens of Jackson County, believing that an important crisis is at hand, as regards our civil society, in consequence of a pretended religious sect of people that have settled, and are still settling, in our county, styling themselves Mormons, and intending, as we do, to rid our society, peaceably if we can, forcibly if we must; and believing as we do, that the arm of the civil law does not afford us a guarantee, or at least, a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing, by the said religious sect, we deem it expedient and of the highest importance to form ourselves into a company for the better and easier accomplishment of our purpose--a purpose, which we deem it almost superfluous to say, is justified as well by the law of nature, as by the law of self preservation.

"It is more than two years since the first of these fanatics, or knaves, (for one or the other they undoubtedly are,) made their first appearance amongst us, and, pretending as they did, and now do, to hold personal communication and converse face to face with the Most High G.o.d; to receive communications and revelations direct from heaven; to heal the sick by laying on hands; and, in short, to perform all the wonder-working miracles wrought by the inspired Apostles and Prophets of old.

"We believed them deluded fanatics, or weak and designing knaves, and that they and their pretensions would soon pa.s.s away; but in this we were deceived. The arts of a few designing leaders amongst them have thus far succeeded in holding them together as a society; and, since the arrival of the first of them, they have been daily increasing in numbers; and if they had been respectable citizens in society, and thus deluded, they would have been ent.i.tled to our pity rather than our contempt and hatred; but from their appearance, from their manners, and from their conduct since their coming among us, we have every reason to fear that, with but few exceptions, they were of the very dregs of that society from which they came, lazy, idle, and vicious. This we conceive is not idle a.s.sertion, but a fact susceptible of proof, for with these few exceptions above named, they brought into our county little or no property with them, and left less behind them, and we infer that those only yoked themselves to the Mormon car who had nothing earthly or heavenly to lose by the change; and we fear that if some of the leaders amongst them had paid the forfeit due to crime, instead of being chosen amba.s.sadors of the Most High, they would have been inmates of solitary cells.

"But their conduct here stamps their characters in their true colors.

More than a year since, it was ascertained that they had been tampering with our slaves, and endeavoring to rouse dissension and raise seditions amongst them. Of this their Mormon leaders were informed, and they said they would deal with any of their members who should again in like case offend. But how specious are appearances. In a late number of the Star, published in Independence by the leaders of the sect, there is an article inviting free negroes and mulattoes from other states to become Mormons, and remove and settle among us. This exhibits them in still more odious colors. It manifests a desire on the part of their society to inflict on our society an injury, that they knew would be to us entirely insupportable, and one of the surest means of driving us from the county; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste amongst us would corrupt our blacks, and instigate them to bloodshed.

"They openly blaspheme the Most High G.o.d, and cast contempt on His holy religion, by pretending to receive revelations direct from heaven, by pretending to speak unknown tongues by direct inspirations, and by divers pretences derogatory of G.o.d and religion, and to the utter subversion of human reason.

"They declare openly that their G.o.d hath given them this county of land, and that sooner or later they must and will have the possession of our lands for an inheritance; and, in fine, they have conducted themselves on many other occasions in such a manner that we believe it a duty we owe to ourselves, our wives, and children, to the cause of public morals, to remove them from among us, as we are not prepared to give up our pleasant places and goodly possessions to them, or to receive into the bosom of our families, as fit companions for our wives and daughters, the degraded and corrupted free negroes and mulattoes that are now invited to settle among us.

"Under such a state of things, even our beautiful county would cease to be a desirable residence, and our situation intolerable! We, therefore, agree that, if after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us--we agree to use such means as may be sufficient to remove them, and to that end we each pledge to each other our bodily powers, our lives, fortunes, and sacred honors.

"We will meet at the court-house, at the Town of Independence, on Sat.u.r.day next, the 20th inst., to consult ulterior movements."*

* Evening and Morning Star, p. 227; Millennial Star, Vol. XIV, p.

516.

Some hundreds of names were signed to this call, and the meeting of July 20 was attended by nearly five hundred persons. There is no doubt that it was a representative county gathering. P. P. Pratt says that the anti-Mormon organization, which he calls "outlaws," was "composed of lawyers, magistrates, county officers, civil and military, religious ministers, and a great number of the ignorant and uninformed portion of the population."* The language of the address adopted shows that skilled pens were not wanting in its preparation.

* Pratt's "Autobiography," p. 103.

The first business of the meeting was the appointment of a committee to prepare an address stating the grievances of the people with somewhat greater fulness than the manifesto above quoted. Like the latter, it conceded at the start that there was no law under which the object in view could be obtained. It characterized the Mormons as but little above the negroes as regards property or education; charged them with having exerted a "corrupting influence" on the slaves;* a.s.serted that even the more intelligent boasted daily to the Gentiles that the Mormons would appropriate their lands for an inheritance, and that their newspaper organ taught them that the lands were to be taken by the sword. Noting the rapid increase in the immigration of members of the new church, the address, looking to a near day when they would be in a majority in the county, asked: "What would be the state of our lives and property in the hands of jurors and witnesses who do not blush to declare, and would not upon occasion hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have conversed with G.o.d and his angels, and possess and exercise the gifts of divination and of unknown tongues, and are fired with the prospect of obtaining inheritances without money and without price, may be better imagined than described." That this apprehension was not without grounds will be seen when we come to the administration of justice in Nauvoo and in Salt Lake City.

* The Mormons never hesitated to change their position on the slavery question. An elder's address, published in the Evening and Morning Star of July, 1833, said: "As to slaves, we have nothing to say. In connection with the wonderful events of this age, much is doing toward abolishing slavery and colonizing the blacks in Africa." Three years later, in April, 1836 the Messenger and Advocate published a strong proslavery article, denying the right of the people of the North to interfere with the inst.i.tution, and picturing the happy condition of the slaves. Orson Hyde, in the Frontier Guardian in 1850 (quoted in the Millennial Star, Vol. XIII, p. 63), said: "When a man in the Southern states embraces our faith and is the owner of slaves, the church says to him, 'If your slaves wish to remain with you, and to go with you, put them not away; but if they choose to leave you, and are not satisfied to remain with you, it is for you to sell them or to let them go free, as your own conscience may direct you. The church on this point a.s.sumes not the responsibility to direct.'" Horace Greeley quoted Brigham Young as saying to him in Salt Lake City, "We consider slavery of divine inst.i.tution and not to be abolished until the curse p.r.o.nounced on Ham shall have been removed from his descendants" ("Overland journey," p.

211).

The address closed with these demands:--

"That no Mormon shall in future move and settle in this county.

"That those now here, who shall give a definite pledge of their intention within a reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property and close their business without any material sacrifice.

"That the editor of the Star (W. W. Phelps) be required forthwith to close his office and discontinue the business of printing in this county; and, as to all other stores and shops belonging to the sect, their owners must in every case strictly comply with the terms of the second article of this declaration; and, upon failure, prompt and efficient measures will be taken to close the same.

"That the Mormon leaders here are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above regulations.

"That those who fail to comply with the requisitions be referred to those of their brethren who have the gifts of divination and of unknown tongues, to inform them of the lot that awaits them"*

* Millennial Star, Vol. XIV, pp. 487-489.

A recess of two hours was taken in which to permit a committee of twelve to call on Bishop Partridge, Phelps, and Gilbert, and present these terms. This committee reported that these men "declined giving any direct answer to the requisitions made of them, and wished an unreasonable time for consultation, not only with their brethren here, but in Ohio." The meeting thereupon voted unanimously that the Star printing-office should be razed to the ground, and the type and press be "secured."

A report of the action of this meeting and its result was prepared by the chairman and two secretaries, and printed over their signatures in the Western Monitor of Fayette, Missouri, on August 2, 1833, and it is transferred to Smith's autobiography. It agrees with the Mormon account set forth in their later pet.i.tion to Governor Dunklin. It particularized, however, that the Mormon leaders asked the committee first for three months, and then for ten days, in which to consider the demands, and were told that they could have only fifteen minutes.

What happened next is thus set forth in the chairman's report:--

"Which resolution (for the razing of the Star office) was with the utmost order and the least noise and disturbance possible, forthwith carried into execution, AS ALSO SOME OTHER STEPS OF A SIMILAR TENDENCY; but no blood was spilled nor any blows inflicted."

Mobs do not generally act with the "utmost order," and this one was not an exception to the rule, as an explanation of the "other steps" will make clear. The first object of attack was the printing office, a two-story brick building. This was demolished, causing a loss of $6000, according to the Mormon claims. The mob next visited the store kept by Gilbert, but refrained from attacking it on receiving a pledge that the goods would be packed for removal by the following Tuesday. They then called at the houses of some of the leading Mormons, and conducted Bishop Partridge and a man named Allen to the public square. Partridge told his captors that the saints had been subjected to persecution in all ages; that he was willing to suffer for Christ's sake, but that he would not consent to leave the country. Allen refused either to agree to depart or to deny the inspiration of the Mormon Bible. Both men were then relieved of their hats, coats, and vests, daubed with tar, and decorated with feathers. This ended the proceedings of that day, and an adjournment as announced until the following Tuesday.

On Tuesday, July 23 (the date of the laying of the corner-stone of the Kirtland Temple), the Missourians gathered again in the town, carrying a red flag and bearing arms. The Mormon statement to Governor Dunklin says, "They proceeded to take some of the leading elders by force, declaring it to be their intention to whip them from fifty to five hundred lashes apiece, to demolish their dwelling houses, and let their negroes loose to go through our plantations and lay open our fields for the destruction of our crops."* The official report of the officers of the meeting** says that, when the chairman had taken his seat, a committee was appointed to wait on the Mormons at the request of the latter.

* Greene, in his "Facts Relative to the Expulsion of the Mormons from the State of Missouri" (1839), says that the mob seized a number of Mormons and, at the muzzle of their guns, compelled them to confess that the Mormon Bible was a fraud.

** Millennial Star Vol. XIV, p. 500.

As a result of a conference with this committee, a written agreement was entered into, signed by the committee and the Mormons named in it, to this effect: That Oliver Cowdery, W. W. Phelps, W. E. McLellin, Edward Partridge, John Wright, Simeon Carter, Peter and John Whitmer, and Harvey Whitlock, with their families, should move from the county by January 1 next, and use their influence to induce their fellow-Mormons in the county to do likewise--one half by January 1 and all by April 1--and to prevent further immigration of the brethren; John Corrill and A. S. Gilbert to remain as agents to wind up the business of the society, Gilbert to be allowed to sell out his goods on hand; no Mormon paper to be published in the county; Partridge and Phelps to be allowed to go and come after January 1, in winding up their business, if their families were removed by that time; the committee pledging themselves to use their influence to prevent further violence, and a.s.suring Phelps that "whenever he was ready to move, the amount of all his losses in the printing house should be paid to him by the citizens." In view of this arrangement there was no further trouble for more than two months.

The Mormon leaders had, however, no intention of carrying out their part of this undertaking. Corrill, in a letter to Oliver Cowdery written in December, 1833, said that the agreement was made, "supposing that before the time arrived the mob would see their error and stop the violence, or that some means might be employed so that we could stay in peace."*

Oliver Cowdery was sent at once to Kirtland to advise with the church officers there. On his arrival, early in August, a council was convened, and it was decided that legal measures should be taken to establish the rights of the Saints in Missouri. Smith directed that they should neither sell their lands nor move out of Jackson County, save those who had signed the agreement.** It was also decided to send Orson Hyde and John Gould to Missouri "with advice to the Saints in their unfortunate situation through the late outrage of the mob."***

* Evening and Morning Star, January, 1834

** Elder Williams's Letter, Millennial Star, Vol. XIV, p. 519.

*** Millennial Star, Vol. XIV, p. 504.