That the Mormons did not do all the thieving in the counties around Nauvoo while they were there would be sufficiently proved by the character of many of the persons whom they found there on their arrival, and also by the fact that their expulsion did not make those counties a paradise.* The trouble with them was that, as soon as a man joined them, no matter what his previous character might have been, they gave him that protection which came with their system of "standing together." An early and significant proof of this protection is found in the action of the conference held in Nauvoo on October 3, 1840, two months before the charter had given the city government its extended powers, which voted that "no person be considered guilty of crime unless proved by the testimony of two or three witnesses."**

* "Long afterward, while the writer was travelling through Hanc.o.c.k, Pike and Adams Counties, no family thought of retiring at night without barring and doublelocking every ingress."--Beadle, "Life in Utah," p. 65.

** Millennial Star, Vol. XVIII, p. 153.

It became notorious in all the country round that it was practically useless for a non-Mormon to attempt the recovery of stolen property in Nauvoo, no matter how strong the proof in his possession might be. S. J.

Clarke* says that a great deal of stolen stock was traced into Nauvoo, but that, "when found, it was extremely difficult to gain possession of it." He cites as an ill.u.s.tration the case of a resident of that county who traced a stolen horse into Nauvoo, and took with him sixty witnesses to identify the animal before a Mormon justice of the peace. He found himself, however, confronted with seventy witnesses who swore that the horse belonged to some Mormon, and the justice decided that the "weight of evidence," numerically calculated, was against the non-Mormon.

* "History of McDonough County," p. 83.

A form of protection against outside inquirers for property, which is well authenticated, was given by what were known as "whittlers." When a non-Mormon came into the city, and by his questions let it be known that he was looking for something stolen, he would soon find himself approached by a Mormon who carried a long knife and a stick, and who would follow him, silently whittling. Soon a companion would join this whittler, and then another, until the stranger would find himself fairly surrounded by these armed but silent observers. Unless he was a man of more than ordinary grit, an hour or more of this companionship would convince him that it would be well for him to start for home.*

* Lee's "Mormonism Unveiled," p. 168.

CHAPTER VIII. -- SMITH'S PICTURE OF HIMSELF AS AUTOCRAT

Smith's autobiography gives incidentally many interesting glimpses of the prophet as he exercised his authority of dictator during the height of his power at Nauvoo. It is fortunate for the impartial student that these records are at his disposal, because many of the statements, if made on any other authority, would be met by the customary Mormon denials, and be considered generally incredible.

That Smith's life, aside from the constant danger of extradition which the Missouri authorities held over him, was not an easy one at this time may readily be imagined. He had his position to maintain as sole oracle of the church. He was also mayor, judge, councillor, and lieutenant-general. There were individual jealousies to be disposed of among his a.s.sociates, rivalries of different parts of the city over wished-for improvements to be considered, demands of the sellers of church lands for payment to be met, and the claims of politicians to be attended to. But Smith rarely showed any indication of compromise, apparently convinced that his position at all points was now more secure than it had ever been.

The big building enterprises in which the church was engaged were a heavy tax on the people, and constant urging was necessary to keep them up to the requirements. Thus we find an advertis.e.m.e.nt in the Wasp dated June 25, 1842, and signed by the "Temple Recorder," saying, "Brethren, remember that your contracts with your G.o.d are sacred; the labor is wanted immediately." Smith referred to the discontent of the laborers, and to some other matters, in a sermon on February 21, 1843. The following quotations are from his own report of it. "If any man working on the Nauvoo House is hungry, let him come to me and I will feed him at my table... and then if the man is not satisfied I will kick his backside.... This meeting was got up by the Nauvoo House committee. The Pagans, Roman Catholics, Methodists and Baptists shall have place in Nauvoo--only they must be ground in Joe Smith's mill. I have been in their mill... and those who come here must go through my s.m.u.t machine, and that is my tongue."* The difficulty of carrying on these building enterprises at this time was increased by the financial disturbance that was convulsing the whole country. It was in these years that Congress was wrestling with the questions of the deposits of the public funds, the United States Bank, the subtreasury scheme, and the falling off of customs and land-sale revenues, with a threatened deficit in the federal treasury. The break-down of the Bank of the United States caused a general failure of the banks of the Western and Southern states, and money was so scarce at Nauvoo that one Mormon writer records the fact that "when corn was brought to my door at ten cents a bushel, and sadly needed, the money could not be raised."

* Millennial Star, Vol. XX, p. 583.

The relations between Smith and Rigdon had been strained ever since the departure of the Mormons from Missouri. The trouble between them was finally brought before a special conference at Nauvoo, on October 7, 1843, at which Smith stated that he had received no material benefits from Rigdon's labors or counsel since they had left Missouri. He presented complaints against Rigdon's management of the post-office, brought up a charge that Rigdon had been in correspondence with General Bennett and Governor Carlin, and offered "indirect testimony" that Rigdon had given the Missourians information of Smith's whereabouts at the time of his last arrest. Rigdon met these accusations, some with denials and some with explanations, closing with a pitiful appeal to the all-powerful head of the church, whose nod would decide the verdict, reciting their long a.s.sociations and sufferings, and signifying his willingness to resign his position as councillor to the First Presidency, but not concealing the pain and humiliation that such a step would cause him. Smith became magnanimous. "He expressed entire willingness to have Elder Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness and integrity; but signified his lack of confidence in his integrity and steadfastness."* This incident once more furnishes proof of some great power which Smith held over Rigdon that induced the latter to a.s.sociate with the prophet on these terms.

* Times and Seasons, Vol. IV, p. 330. H. C. Kimball stated afterward at Rigdon's church trial that Smith did not accept him as an adviser after this, but took Amasa Lyman in his place, and that it was Hyrum Smith who induced his brother to show some apparent magnanimity.

Smith's creditors finally pressed him so hard that he attempted to secure aid from the bankruptcy act. In this he did not succeed,* and he was very bitter in his denunciation of the law because it was interpreted against him. It was about this time that Smith, replying to reports of his wealth, declared that his a.s.sets consisted of one old horse, two pet deer, ten turkeys, an old cow, one old dog, a wife and child, and a little household furniture. On March 1, 1843, the Council of the Twelve wrote to the outlying branches of the church, calling on them "to bring to our President as many loads of wheat, corn, beef, pork, lard, tallow, eggs, poultry, venison, and everything eatable, at your command," in order that he might be relieved of business cares and have time to attend to their spiritual interests. It was characteristic of Smith to find him, at a conference held the following month, lecturing the Twelve on their own idleness, telling them it was not necessary for them to be abroad all the time preaching and gathering funds, but that they should spend a part of their time at home earning a living.

* See chapter on this subject in Bennett's "History of the Saints."

At this same conference Smith was compelled to go into the details of a transaction which showed of how little practical use to him were his divining and prophetic powers. A man named Remick had come to him the previous summer and succeeded in getting from him a loan of $200 by misrepresentation. Afterward Remick offered to give him a quit-claim deed for all the land bought of Galland, as well as the notes which Smith had given to Galland, and one-half of all the land that Remick owned in Illinois and Iowa, if Smith would use his influence to build up the city of Keokuk, Iowa. Smith actually agreed to this in writing. At the conference he had to explain this whole affair. After alleging that Remick was a swindler, he said: "I am not so much of a 'Christian' as many suppose I am. When a man undertakes to ride me for a horse I feel disposed to kick up, and throw him off and ride him. David did so, and so did Joshua." *

* Millennial Star, Vol. XX, pp. 758-759.

The old Kirtland business troubles came up to annoy Smith from time to time, but he always found a way to meet them. While his writ of habeas corpus was under argument out of the city in 1841, a man presented to him a five-dollar bill of the Kirtland Bank, and threatened to sue him on it. As the easiest way to dispose of this matter, Smith handed the man $5.

Smith's Ohio experience did not lessen his estimation of himself as an authority on finance. We find him, at the meeting of the Nauvoo City Council on February 25, 1843, denouncing the state law of Illinois making property a legal tender for the payment of debts; a.s.serting that their city charter gave them authority to enact such local currency laws as did not conflict with the federal and state const.i.tutions, and continuing:--

"Shall we be such fools as to be governed by their [Illinois] laws which are unconst.i.tutional? No. We will make a law for gold and silver; then their law ceases, and we can collect our debts. Powers not delegated to the states, or reserved from the states, are const.i.tutional. The const.i.tution acknowledges that the people have all power not reserved to itself. I am a lawyer. I am a big lawyer, and comprehend heaven, earth and h.e.l.l, to bring forth knowledge that shall cover up all lawyers, doctors and other big bodies."*

*Ibid., p. 616.

Smith had his way, as usual, and on March 4, the Council pa.s.sed unanimously an ordinance making gold and silver the only legal tender in payment of debts and fines in Nauvoo, and fixing a punishment for the circulation of counterfeit money. Perhaps this Council never took a broader view of its legislative authority than in this instance.

Smith never laid aside his natural inclination for good fellowship, nor took himself too seriously while posing as a mouthpiece of the Lord.

Along with the entries recording his predictions he notes such matters as these: "Played ball with the brethren." "Cut wood all day." A visitor at Nauvoo, in 1843, describes him as "a jolly fellow, and one of the last persons whom he would have supposed G.o.d would have raised up as a Prophet."* Josiah Quincy said that Smith seemed to him to have a keen sense of the humorous aspects of his position. "It seems to me, General," Quincy said to him, "that you have too much power to be safely trusted in one man." "In your hands or that of any other person," was his reply, "so much power would no doubt be dangerous. I am the only man in the world whom it would be safe to trust with it. Remember, I am a prophet." "The last five words," says Quincy, "were spoken in a rich comical aside, as if in hearty recognition of the ridiculous sound they might have in the ears of a Gentile."**

* This same idea is presented by a writer in the Millennial Star, Vol. XVII, p. 820: "When the fact of Smith's divine character shall burst upon the nations, they will be struck dumb with wonder and astonishment at the Lord's choice,--the last individual in the whole world whom they would have chosen."

** "Figures of the Past;" p. 397.

Smith makes this entry on February 20, 1843: "While the [Munic.i.p.al]

Court was in session, I saw two boys fighting in the street. I left the business of the court, ran over immediately, caught one of the boys and then the other, and after giving them proper instruction, I gave the bystanders a lecture for not interfering in such cases. I returned to the court, and told them n.o.body was allowed to fight in Nauvoo but myself."

In January, 1842, Smith once more became a "storekeeper." Writing to an absent brother on January 5, 1842, he described his building, with a salesroom fitted up with shelves and drawers, a private office, etc.

He added that he had a fair stock, "although some individuals have succeeded in detaining goods to a considerable amount. I have stood behind the counter all day," he continued, "dealing out goods as steadily as any clerk you ever saw."*

* Millennial Star, Vol. XIX, p. 21.

The following entry is found under date of June 1, 1842: "Sent Dr.

Richards to Carthage on business. On his return, old Charley, while on a gallop, struck his knees and breast instead of his feet, fell in the street and rolled over in an instant, and the doctor narrowly escaped with his life. It was a trick of the devil to kill my clerk. Similar attacks have been made upon myself of late, and Satan is seeking our destruction on every hand."

Smith practically gave up "revealing" during his life in Nauvoo. At Rigdon's church trial, after Smith's death, President Marks said, "Brother Joseph told us that he, for the future, whenever there was a revelation to be presented to the church, would first present it to the Quorum, and then, if it pa.s.sed the Quorum, it should be presented to the church." Strong pressure must have been exerted upon the prophet to persuade him to consent to such a restriction, and it is the only instance of the kind that is recorded during his career. But if he did not "reveal," he could not be prevented from uttering oral prophecies and giving his interpretation of the Scriptures. That he had become possessed with the idea of a speedy ending of this world seems altogether probable. All through his autobiography he notes reports of earthquakes, tornadoes, floods, etc., and he gives special emphasis to accounts that reached him of "showers of flesh and blood." Under date of February 18, 1843, he notes, "While at dinner I remarked to my family and friends present that, when the earth was sanctified and became like a sea of gla.s.s, it would be one great Urim and Thummim, and the Saints could look in it and see as they are seen." Another of his wise sayings is thus recorded, "The battle of Gog and Magog will be after the Millennial."

In some remarks, on April 2, 1843, Smith made the one prediction that came true, and one which has always given the greatest satisfaction to the Saints. This was: "I prophesy in the name of the Lord G.o.d that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of man will be in South Carolina.

It may probably arise through the slave trade." This prediction was afterward amplified so as to declare that the war between the Northern and Southern states would involve other nations in Europe, and that the slaves would rise up against their masters. It would have been better for his fame had he left the announcement in its original shape.

Such is the picture of Smith the prophet as drawn by himself. Of the rumors about the Mormons, current in all the counties near Nauvoo, which cannot be proved by Mormon testimony there were hundreds.

CHAPTER IX. -- SMITH'S FALLING OUT WITH BENNETT AND HIGBEE