The Rocky Mountain Saints/Chapter 49

In the Mormon Church there are two priesthoods, the Melchisedec and the Aaronic—the latter an appendage to the former. The lowest rank in the Priesthood is the office of "Deacon:" his duties, without anything sentimental, are somewhat menial. In all "the branches" of the Church, outside of Zion, the deacon is expected to look after the public halls or places of preaching; he "keeps the door," sees that no disorderly persons enter to disturb the meeting, takes up the collections, and is the treasurer on a small scale for "the branch;" besides which he inquires into the necessities of the widows and the fatherless, and renders them what aid he can. The deacon should physically be a strong man, not on account of the weight of the pennies that he carries home, but on account of the practical manner in which he has frequently to "cast out devils." The Author well remembers attending a "council meeting" of the Mormon priesthood, in Birmingham, England, when one of the brethren proposed that a number of the heaviest men among the Saints should be that evening ordained deacons. The proposer of that motion set forth that they were all strong men; one of them used a forge-hammer in a smithy, another was a drayman, a third had been on the police force, and there were two carpenters. Others were also named whose strength was equal to the office. The presiding officer ​over the conference, who had but newly arrived among the Birmingham Saints, wanted to learn what necessity there was for so many ordinations, and why the quality of strength was dwelt upon. His predecessor had been a great preacher, and had attracted a great deal of attention, and persons of a certain class, not afraid to go anywhere, were his attendants. Every Sunday night Father Crooke was unhappy without "a row." His attacks upon other religionists were sure to bring up some of the audience on their feet in opposition, and then the deacons were called for: "Deacons, this man challenges me to show him a miracle, and asks me to cast out devils. We can do it. Deacons, cast him out!" That unfortunate opponent was in a moment clutched by the neck and hands, and hurried to the door. If he was resolute and opposed the rough handling, he went quickly down the stairs without touching all the steps. Father Crooke gazed upon the operation with undisguised satisfaction, and the audience was equally delighted. On the return of the deacons, the old man would recommence his sermon with a prefatory word of approval to the deacons and the announcement to the audience that they had had demonstrated that they could "cast out devils."

The "Teacher" is the second round in the ladder of priesthood. His duties are to visit the Saints and to inquire into their faith and life. Without challenging the design, the Mormon leaders find a powerful auxiliary to their influence over the people in "the prayers of the Saints." Every household is instructed to have morning and, evening prayers. The father gathers his children around him, and all kneeling, he prays for revelation, the gifts of the Spirit for himself and family; then in turn comes every order of priesthood. "Bless Brigham Young, bless him; may the heavens be opened unto him, angels visit and instruct him; clothe him with power to defend thy people and to overthrow all who rise up against him; bless him in his basket and in his store, multiply and increase him in wives, children, flocks, and herds, houses and lands—make him very great," etc.

After Brigham has been properly remembered, then come his counsellors, the apostles, the high-priests, the seventies, the ​elders, the priests, the teachers, the deacons, and the Church universal. Another divergence is made in remembrance of the President of the Conference, and the president of that particular "branch" where the family resides, and every officer in it. All are prayed for—if the father does his duty. The power and the greatness of the "kingdom," that is to roll on till it fills the whole earth and subjugates all earthly and corrupt man-made governments, are specially urgent. All nations are to weaken and crumble to pieces, and Zion is to go forth in her strength conquering and to conquer till the priesthood shall

The teacher's duty is to visit every house once a week, and inquire if the Saints there pray regularly; that there are no contentions among them; that there are no doubts arising in their minds; and, finally, ascertain that they pay their tithing and are regular in their contributions. After the teacher is through with his inquiries, he kneels with the family and prays—and angels are to succeed him and the gifts are to flow in upon their patient souls if they "weary not in well-doing."

That teacher's next duty is to report the spiritual life of the family at the "council meeting," and wherever he discovers the dawning of a doubt in the form of a question, that family is watched with solicitude and "laboured" with. If the doubt disappear, 'tis well; if it grows, it is fought; if it becomes unconquerable, "apostacy" ensues, the untamable is "cut off" and consigned to the tender mercies of his Majesty of the nether regions, to be "buffeted" in the flesh.

With such a system of supervision, and the moulding of the disciple's mind by the habit of special prayer for the priesthood, asking that all that the prophet aims to be and to do may be favoured by the heavens—who cannot comprehend the power of the Mormon leader? The Gentile world need not wonder at the submission of the Mormon people—they have prayed themselves into it. "Apostasy" from such a system must necessarily be of slow growth, and can only be reached by the men and women who dare to be free.

The "Priest" is the head of the Aaronic or Levitical priest​hood, whose privilege it is to preach from the rostrum, and he can baptize by immersion "for the remission of sins," and, when wanted, he can act with the teachers and the deacons. The greater can always officiate with the less, but the less cannot officiate for the greater.

The Melchisedec priesthood commences with the "Elder." It is his privilege and calling to preach and administer in all the ordinances of the Church. He lays on hands to confirm all the baptized persons members of the Church, and they receive "the gift of the Holy Ghost" through the laying on of his hands upon their heads. When the Mormons are sick, they send for the elders and they anoint the afflicted with oil by pouring it upon their heads, and internally, if required by the sick, the Elder administers at the same time a tablespoonful of consecrated olive-oil, then lays hands upon his or her head, prays and "seals" upon him or her the blessing of health, commands the disease to depart, and the patient is healed—or should be.

There is no priesthood higher than that of an "elder," "after the order of Melchisedec;" but there are orders of rank above the elder—"seventies," "high-priests," and "apostles"—with special duties attached to their offices. The "Quorum of Apostles" is confined to twelve members, who are the chief presiding and ruling authorities wherever they are in the Churches abroad. They have all authority to regulate the affairs of the Saints, to appoint and displace presiding officers when necessary, and to direct the missionaries, and assign new fields of labour to the elders. They are the powerful men who "bind on earth that which is bound in heaven." They send the Gospel to the nations, or they withdraw the elders from the vineyards, shake the dust off their feet, and "seal up" the rebellious Gentiles to damnation.

The Seventies claim the rank next to the twelve apostles, and assume for themselves that they also are apostles, or special messengers to the nations. Each "Quorum of Seventy" is composed of seventy elders, and has an organization of its own, with a president and six counsellors. Over all the "Quorums of Seventies" there is a president and six counsellors. The number of these "quorums" is unlimited.

​The high-priest's "quorum" is not numerically limited, and the nominal duty of the high-priest is to preside over the Saints wherever they are located in a collective body; but the callings of the high-priest and "seventies" have hitherto been more sounding in titles than distinctive in duty. The high-priest goes on missions as well as the "seventies," and the "seventies" preside as well as the high-priest.

Over the whole Church is the "First Presidency," a "Quorum of Three," and these three are harmonious in representation upon the earth with "the Father, the Son, and the Holy Ghost" in heaven. That first presidency is at present Brigham Young, George A. Smith, and Daniel H. Wells—the successors of Peter, James, and John.

Throughout all Mormondom the highest rank of the priesthood is sacred, and all counsellors are but aids. The theory is that a president is nearer to "the Throne" than his counsellors, and, though the latter may speak and diffuse their measure of light, at the moment the president is ready to decide^[1] what should be done, "the Lord" will give him direction.

​Each "quorum" has its own meetings. Any of the higher orders can visit and take part, if invited, in any "quorum" of a lesser priesthood; but no member of a lesser "quorum" is invited to take part in a higher "quorum." The "inspiration" cometh from above, and flows like water downwards. It would never do for the knowledge or understanding of any principle or doctrine to seek shelter in the cranium of any member of the priesthood, till it had permeated the brain of the president. "Brother Heber," being an eccentric genius, did sometimes make unlooked-for announcements before Brigham had spoken, but Heber always dressed them in his own peculiar drollery, and they were permitted to be heard without censure. It is in consequence of this rigid discipline and order of teaching that Brigham Young is very properly held responsible for the utterances of the Tabernacle. Jedediah M. Grant's Reformation "blood-atonement" speeches did not, and could not, have originated with himself. He only uttered and amplified what were the conclusions of his chief. No false doctrine can, therefore, creep in among the Saints; it must come forth primarily, like the "Adam-deity," from the head of the president.^[2]

The reader unacquainted with the Mormons might fall into the error of supposing that the priesthood was a body of learned men, and that the highest offices were filled by men of greater attainments in education. The male Mormons all receive the priesthood—all but the Africans.

There can be no "earthly" qualifications for rank in the priesthood—"the wisdom of the world is foolishness." Those who are elected and hold "position" in the Church are "endowed from on high." Some few well-educated persons have held high office, but "learning" in general has been considered a dangerous element to its possessor. Very few of this class have been humble enough for "the Lord" to work with ​them long. Heber had some acquaintance with the business of a potter, and in his eloquent moments he delighted to instruct the people about the manipulation of clay—they were all "clay" in the hands of the "potter," and if they expected ever to be "vessels of honour" they had to be ground very fine. The application was clear, and in the experience of many of the Mormons it has been terribly truthful. The official in the Mormon Church must be as "limber as a tallowed rag."^[3]

On the 6th of April, the anniversary of the organization of the Church, a general conference is held in Salt Lake City, and a semi-annual conference is held on the 6th of October. During these conferences the people vote with uplifted hands to sustain all the presiding authorities. One of the apostles rises on the platform, and moves that Brigham Young be "sustained" as "President of the Church of Jesus Christ of Latter-Day Saints," and as "prophet, seer, and revelator." The motion is seconded, the show of hands is called for, and the vote is unanimous.

All the other officials are reëlected in the same manner. A negative vote is called, but no hand is ever lifted in opposition. Only two remarkable cases of negative voting have taken place since the death of Joseph Smith—the one in Nauvoo, in 1844 (when Sidney Rigdon was tried); the other in Salt Lake City, in 1869, when elders W. S. Godbe and E. L. T. Harrison were disfellowshipped. In both cases all these negative voters were cut off from the Church, and in that there was perfect consistency. The only possible use of brains in a theocracy is to support "the chosen of the Lord;" in this, the "unity of the Saints" is manifest. Elder Amos M. Musser, the general agent of Brigham, has been ridiculed for exhorting the Saints to "go it blind;" but brother Musser was philosophic. A simple-hearted missionary—an Italian—who had long served in Brigham's household, once addressed the Saints in Liverpool; and, after "bearing his testimony" to the joy of living in "Zion," he exhorted his hearers to "obey the authorities," as there was great happiness in obedience. He said that he had no trouble in getting along: "I puts my head in de bag, ​and I goes along, and I sees nothin'." Everywhere "blind obedience" is the mark of the highest virtue.

In the organization of the priesthood there are three distinct lines of power, viz.: the apostolic, the judicial, and the political. The first is seen in the "kingdom"-building and missionary labours, and embraces the "first presidency," the twelve apostles, the "seventies," and elders. These are "the saviours of the world." The judicial organization embraces the "first presidency," the high-council, the bishop and counsellors in each ward, and the visiting teachers—they decide all questions of litigation among the Saints. The political branch of the Church is little known, even among the Saints themselves, and is but seldom used. But there is in reality a resemblance to the Sanhedrim in a "council of fifty," composed of the apostles and leading men. In Nauvoo this council was more frequently used. than it is in Utah.

Another very important, order of the priesthood is that of the "Patriarchs." The chief is designated "The Presiding Patriarch over the Church;" the others are patriarchs in the Church. These brethren have power to bless the people, and to tell them from what particular branch of "Jacob" they have sprung, and in this way the Saints learn what is the lineage through which their blessings are to come.

The present chief Patriarch is still a young man, and inherited his office. He was the eldest son of Hyrum Smith, who was assassinated at Carthage jail. "Uncle John" [Young], the eldest brother of Brigham, was for many years the best illustration of the Patriarch in the Church, and was very earnest in his labours in "blessing" the people. This good man had wives and children, and was properly enough entitled to charge for his "blessings"—his family had to be supported. Before money was known in Utah, the Patriarch had, of necessity, to be paid for his blessings in the produce of the country. At times, this unwieldy payment entailed considerable inconvenience, but "Uncle John" was persevering, and managed to get along comfortably. When paid in butter or flour—if either of those articles was scarce and difficult to obtain—"Uncle John" was certain to give "a good blessing"—at the rate of two dollars apiece, and, when there were several to be ​"blessed" in one family, there was some slight reduction. He travelled all over the Territory, and when he arrived in a settlement, announcement was made of his head-quarters, and all the "unblessed" were invited and urged to "get a blessing." As produce rose or fell in value, the exact amount of flour, butter, eggs, beef, and potatoes, would be specially designated, and those who possessed the requisite articles were "blessed." "Uncle John," doubtless, gave many "blessings" in his lifetime without any reward; but, as a rule, the "Patriarchal blessing" was strictly a matter of trade. One of the brethren, west of Salt Lake, tells that he was once very anxious to have the Patriarch lay his hands upon his head, but he had only vinegar wherewith to pay for it. "Uncle John" could not receive such remuneration, and the "brother" returned home sorrowing; but after a time he was able to present an "acceptable" offering, and then he got a "first-class blessing." These blessings are singular documents—they are all written by the Patriarch's scribe, and are preserved in the family of the recipient with great reverence.

The judicial department of the priesthood is very valuable to the Saints; it is the best institution connected with Mormonism. It has saved the brethren and sisters all the trouble and expence of lawsuits when differences have arisen among them, and, following the closing of a controversy, reconciliation of the contestants is insisted upon.

If John Smith has any difficulty with John Jones, it is immediately discovered by the teachers. The contending parties are visited, and the grievance is investigated. The offender is instructed to go to the offended, and make confession of his error, and obtain forgiveness. Should Smith, the offender, refuse to make confession, and be reconciled to his brother, Jones, the offended man, makes complaint, and the teachers "labour" with Smith. Should the latter remain obstinate, the teachers summon him to appear at the council-meeting of his ward, and before the bishop, his counsellors, and the members of the priesthood who attend the council-meeting, the difficulty is stated; both parties are heard, and, when the evidence is all weighed, the bishop sums up the whole matter, and gives his decision. In most cases that decision is accepted, the matter ​ends, and the contending brothers are reconciled, and agree to live together again in "good fellowship as becometh Saints." Should either of the contestants, however, be still dissatisfied, an appeal can be made for a hearing before the chief bishop of the whole Church and his counsellors, or to the High Council.

This latter organization is composed of fifteen elders, not specially the greatest men in the community, nor yet selected for any legal acumen. The absence of a critical mind is no . detriment to a member of the High Council, for "the spirit" is more valuable than schooling with Chitty or Blackstone. The head of this council is the President of the Stake of Zion and his two counsellors: the twelve others are appointed like the members of any other "quorum."

When any important case comes before the council for trial, six members are assigned to each side—the odd numbers taking the prosecution, and the even numbers taking the defence, or vice versa. Till the case is brought into the council-room, neither prosecutor nor defendant knows who will represent him in the debate. The object of the council is to reach facts to decide according to equity. The judgment of the council is reached by the vote. Should it be a tie-vote, the president casts his own, and that ends it. From this council there is also an appeal to the "quorum" of the "First Presidency," and from that, if desired, to the Church collectively in General Conference. Such trials, however, are very rare. Sidney Rigdon's trial, in Nauvoo, was the last.

Should either of the contestants before the High Council refuse to accept its decision, and make no further appeal to a Church tribunal, if the subject in dispute is property, and the adjudged guilty one will not abide by "the judgment" and make "restitution," he will be "cut off" from the Church, and the injured party can then sue him before a court of law, like any Gentile.

But it is not only between brothers in faith that the Church adjudicates. Into every relation of life the teachers have a right to inquire. Between parents and children, husband and wife, and between wife and wife, the "faithful teacher" has the right to step in. He is the all-seeing eye of "the Lord," ​and knows everything. Many a man has been surprised to know how intimate Brigham Young was with his family affairs, and when Brigham has thought him worthy of his wrath, he has been surprised to hear the Prophet relate, with minute precision, acts of his life, the knowledge of which he thought was confined to the walls of his own "castle." To the superstitious, the fulness of the Prophet's intelligence upon any subject has often been credited to revelation; to those better acquainted with the machinery of the priesthood and its influence, the visit of the teacher, or that of a wife, to the Prophet's office, was the truer solution of the mystery. There is nothing concealed from Brigham; he sees everything and hears everything.

This great net-work of priesthood which covers everything, and the influence of which permeates everything, is the key to the power of Brigham Young over the Saints in Zion. Through this priesthood he can sway them as he will. Once, by his decision, they expatriated themselves from the United States, and sought Mexican soil for a future home, and every notable feature of Mormon history since has sprung from the same source. As seen in all the Conference minutes, the people are, by their own free voting, made responsible for everything that is done, and when once they have, by uplifted hand before heaven, expressed their wish, it becomes their duty and obligation to sustain it.

At the last Conference, on Wednesday, October 9, 1872, the following were reëlected the presiding authorities of the Mormon Church:

"Elder George Q. Cannon presented the authorities of the Church to the Conference, in the following order, the vote to sustain them being unanimous:

"Brigham Young, Prophet, Seer, and Revelator, and President of the Church of Jesus Christ of Latter-Day Saints in all the world.

"George A. Smith, Prophet, Seer, and Revelator, and first Counsellor to President Young.

"Daniel H. Wells, Prophet, Seer, and Revelator, and second Counsellor to President Young.

"Orson Hyde, President of the Quorum of the Twelve Apostles, and Orson Pratt, Sen., John Taylor, Wilford Woodruff, Charles C. Rich, Lorenzo Snow, Erastus Snow, Franklin D. Richards, George Q. Cannon, Brig​ham Young, Jr., Joseph F. Smith, and Albert Carrington, members of said Quorum.

"John Smith, Patriarch of the Church.

"John W. Young, President of this Stake of Zion, and George B. Wallace and John T. Caine his counsellors.

"William Eddington, John L. Blythe, Howard O. Spencer, John Squires, Wm. H. Folsom, Thomas E. Jeremy, Joseph L. Barfoot, John H. Rumell, Miner G. Attwood, Wm. Thorn, Dimick B. Huntington, Theodore McKean, and Hosea Stout, members of the High Council.

"Elias Smith, President of the High-Priests' Quorum, and Edward Snelgrove and Elias Morris his counsellors.

"Joseph Young, President of the first seven Presidents of the Seventies, and Levi W. Hancock, Henry Herriman, Albert P. Rockwood, Horace S. Eldridge, Jacob Gates, and John Van Cott, members of the first seven Presidents of the Seventies.

"Benjamin L. Peart, President of the Elders' Quorum; Edward Davis and Abinadi Pratt, his counsellors.

"Edward Hunter, Presiding Bishop; Leonard W. Hardy and Jesse C. Little, his counsellors.

"Samuel G. Ladd, President of the Priests' Quorum; Wm. McLachlan and James Latham, his counsellors.

"Adam Spears, President of the Teachers' Quorum; Martin Lenzi and Henry I. Doremus, his counsellors.

"James Leach, President of the Deacons' Quorum; Peter Johnson and Chas. S. Cram, his counsellors.

"Brigham Young, Trustee-in-Trust for the Church of Jesus Christ of Latter-Day Saints.

"Truman O. Angel, Architect for the Church.

"Albert Carrington, Historian and General Church Recorder, and Wilford Woodruff, his assistant."^[4]

These are the presidents, and as every sane man in the Mormon Church "holds the priesthood," and can be instantly reached by his superior, the reader cannot fail to comprehend that the "one-man-power" in Utah is a reality, and no myth or "phantom of a Gentile brain." Those who have estimated Joseph Smith, the founder of Mormonism, "as a fool," have greatly mistaken the man. With him originated this order of priesthood, and his tongue enunciated every principle or doctrine believed and practised by the Mormons. Brigham Young received the Church in its entirety as an inheritance, as probably in a few years his successor will inherit it from him.

But the reader has only seen the priesthood at home: an​other, and still more interesting page of history is the missionary priesthood abroad.

From the youth in his teens, to the elder in hoary age, all the brethren are subject to be "called on mission" at any time, and in such calls no personal conveniences are ever consulted. Should a merchant be wanted for a "mission," his business must be left in other hands, and his affairs can be conducted by other brains: so with the artisan, the mechanic, the farmer, and the ploughboy—they must in their way do the best they can. Seed-time or harvest, summer or winter, pleasure or important work—nothing in which they are engaged is allowed to stand in the way. If poor, and the family is dependent upon the outgoing missionary, that must be no hinderance—the mission is given, he has to go, and the family "trusts in the Lord," and in the tender mercies of the bishop!

There is no missionary fund to defray the expenses of him who is sent; he travels on ward "without purse and scrip," and makes his way from Utah to the "Gentile" nations in the best manner he can. Of late years, the missionaries have been permitted to take money with them to defray their expenses—if able to do so; but in the beginning it was considered that there was glory in literally travelling without money to do "the Lord's" work, and trusting to His providence for daily bread, shelter, and clothing. The only qualification demanded was a good stock of faith, and, ever-powerful as money is, with such a task before him faith is far more essential, and far more potential, with the missionary, than solid cash, worldly influence, or "green-backs."

Preceding the completion of the Pacific railroad, the departure of the missionaries was an important epoch among the Saints. The April Conference was looked forward to with great interest. It was then that the missionaries were called. Many a man was nervous when the hour of appointment arrived. No previous intimation was given, not a word whispered, and the man who thought that he could not be spared a week or a day from his business heard, without warning, his name proposed for a foreign mission. He could object, certainly, but to do so was to question "the Lord," and to bear ever after the brand of "weak in the faith."

​The elders who are called on mission are invited to meet in the evening in the Historian's Office, to be "set apart for their missions." Brigham and the apostles meet with them, and lay their hands upon them, and bless them, and consecrate them to the work of "the Lord," and predict upon their heads that they will do "wonderful works." The eager ears of the missionary catch every word, and he treasures up in his heart what he has to accomplish. No salary, no question of paltry gold, is anything when compared with a prediction. The one "perishes with the using," the other is the "day-star of hope," that brightens more and more as the clouds of adversity thicken and lower, and the weary soul is ready to faint. The missionary is now fully qualified, and the one of whom least is expected often accomplishes the most.

It was usually arranged that the day of departure should be at the beginning of May. Salt Lake City was the general rendezvous, and there the missionaries would organize to travel together for economy and mutual protection. Usually they would travel by mule-teams; but many a missionary band has crossed the plains with ox-teams in common covered wagons, and on one occasion a company made the whole distance to the Missouri river dragging hand-carts.

None of these missionaries would ever have undertaken that experiment for money, nor in any business of their own; but with them it was an act of faith to be illustrated, and they did it "for the work's sake." Brigham and the apostles were just at that time particularly "exercised" about the calamities that were coming upon the outside world, especially about great troubles that were to arise between Great Britain and the United States. "The Lord" was whispering to them of a coming war, and it was essentially necessary that the Saints should be "delivered" before the struggle began. Fortunately for two great nations, as well as for the Mormon immigrants, "the Lord" of the Saints was on that occasion, as he had frequently been before, slightly incorrect in his calculations.^[5]

​When the missionaries arrived on the Missouri river, they would sell their outfits, and, with the money received, some of them would hurry onward and hasten to their fields of labour; others would send back what they could get to Utah, to comfort their wives and children, and they themselves would proceed eastward, trusting in "the Lord."

What a history the Mormon elders could write of their experience! Without a claim upon a soul for support, without knowing where to procure the necessities for life and travel, they would start out to evangelize the world. The only document the missionary would carry would be his "elder's certificate," a brief, plainly-written note, setting forth that he "is in full faith and fellowship with the Church of Jesus Christ of Latter-Day Saints," and inviting "all men to give heed to his teachings and counsels, as a man of God, sent to open to them the door of life and salvation." The reader is asked to "assist him in his travels, in whatsoever things he may need," and the Lord is invoked to bless "all who receive him, and minister to his comfort." That document is signed by Brigham Young and his two counsellors, and with that alone the missionary travels.

All that the Mormon missionary asks is, to be heard, to be listened to, and his poverty forces him to seek an auditory among the poor. He begins at the lowest round of the ladder and works upwards. He is familiar with the text of the Bible, and he fails not to say "Blessed are the poor," to them "the Gospel is preached." Had its advocacy been entrusted to men of education and wealth, Mormonism never would have troubled the world. The Mormon net is adapted to its own peculiar fish, and the fishermen are to go "without purse and scrip." Poor themselves, they can go anywhere, and among the poor they are certain to find sympathy:

Nine-tenths of the elders who have preached Mormonism would ​be uncomfortable if walking, as the poet has it, in "silver slippers." They despise the world and all its glory.

In religious experience personal indiosyncrasy has much to do with the faith that a person embraces, and circumstances more frequently than "grace" contribute to the intensity of a new belief. In the narratives of the experience of the Mormon missionary it is almost universally one and the same story: "Persons were found discontented with the established forms of religion, they were longing for something that had more soul-vitality," something that warmed the instinctive heroism of the heart, something that could make them "rejoice in tribulation" and be willing to "forsake all for the Gospel's sake." The world is not overcrowded with persons of this condition of mind, but to a certain extent they are to be met with everywhere among people of all religions.

The announcement of the Mormon missionaries that angels were again visiting the earth, and that elders were once more being sent forth "without purse or scrip" to gather the lost sheep of the house of Israel, was the very tidings that such persons had longed to hear. It is a pleasant thing to believe one's self miraculously visited. The faith of such a missionary is "a live coal from off the altar," it touches the hearts of hearers. His very impoverished condition stamps him with honesty of purpose even if his doctrine may be unpalatable; he is without a home, is wholly dependent upon invitation to the domestic board; his helplessness, as "a stranger in a strange land," awakens sympathy, and admiration of his courage is drawn even from those who may oppose him. He is invited home. Curiosity is aroused, and inquiry follows. He relates his travels, how he has left his family in a far-distant country, and "forsaken all"—to bring to them the glad tidings of a "New Dispensation." He feels his dependence on "the Lord;" he is grateful for the moment's providential care, and his words are humbly and fitly chosen to touch the soul of his entertainer.

In all this he certainly is not acting a part; he is not ensnaring, but is ever believing that the heavens are operating with him, and using him for the attainment of a great purpose; he aims to be "wise as a serpent and harmless as a dove." The Mormon missionary is by no means a Tartuffe.

​This fireside preaching is a new experience to his hearers. The minister and the people are drawn together closer than they ever were before; and he, fully charged with chapter and verse for the new doctrines, and thoroughly acquainted with the predictions of the remotest ages, bearing on his interpretation of the Latter-Day kingdom, skilled also in wayside polemics, knows how to use them; and though in his mien he appears to be but the humble mechanic or labourer, he is soon discovered to be no ordinary man. The more he stumbles in speech and shows a lack of education, the more forcible the argument: the Scriptures all seem to apply to him. He sees the force of a personal application of the words "the Lord hath chosen the weak things of the earth to confound the mighty." He claims little for himself, but he adds to his own personal importance by asserting more for others. There is "one mightier than he"—"The Lord" hath raised up a prophet to whom He hath revealed the secrets of His will. The Prophet is absent in Zion, he is far distant, and the farther the distance the greater the faith. Under these circumstances the hearer becomes dazzled with the complexity of the statements of the missionary and the mental struggle which his arguments induce. New thoughts are born, wonder and amazement are let loose, and what is not said by the missionary himself is inferred by the hearer, till the most extravagant pictures are created in their minds, and angels descending to hold communion with men seems perfectly natural; and, if so, why should they not also be among the favoured whom angels may visit? Abraham, Isaac, Jacob, and the ancient prophets, were thus blessed; and why, then, should not mortals now receive similar heavenly visits? The road is smooth from what has been to what may be. Thus the Mormon missionaries have touched the very souls of their hearers, and found believing hearts all over the earth—one here, and another there, ready waiting for their testimony.

In this undemonstrative way, Mormonism was first disseminated throughout the United States and introduced into Britain and Continental Europe. As the number of converts increased, tracts and pamphlets were profusely circulated, and halls rented for preaching.

​In the summer of 1837, the Mormon Elders first preached in England, and at their April Conference, in 1841, there was represented a total of 5,184 persons baptized. Of these, 106 were ordained elders, 303 priests, 169 teachers, and 63 deacons. Besides these, eight hundred souls had emigrated to "build up Zion at Nauvoo." This was a rapid work for the few elders engaged in it.

In some parts of England "the fields were very ripe" when the elders arrived there; they had only to thrust in their sickles and reap a bountiful harvest of souls. It was very difficult to introduce the faith into London; and in large cities generally the task was onerous; but in some of the inland counties, "the Spirit" was poured out in great abundance. The apostles went into Herefordshire, and their preaching resulted in a perfect "pentecost" of conversions. They swallowed up the entire "United Brethren," people, preachers, meetinghouses and almost all they had got. It was the Hereford disciples who rendered the success of Mormonism in England easy. They furnished the money to publish the Book of Mormon, were liberal to the mission, and many of them became themselves valiant preachers. Seven of the apostles, including Brigham and Heber, were all labouring in Herefordshire at one time. The might of the priesthood was there concentrated, and great numbers were baptized in that and in the neighbouring shires.

Manchester and other manufacturing towns in Lancashire listened early to the "glorious news," and many were baptized. The first initiatory rite was administered in the British kingdom at Preston, and the first candidate was a lady, but "brother George D. Watt was more fleet of step, and he ran some distance to the water's edge," got up to Heber before the lady, and "was the first British subject who entered the kingdom of God!" By way of dividing the honours, however, the sister was the first confirmed.

Before this could be accomplished, Heber and Orson Hyde relate that they had a terrible tussle with a host from the infernal regions. The "devils" came into their bedroom in Preston, the night before they were to make their début in the streets as preachers, and they had a fearful time together. ​One of the brethren, who had accompanied these elders from America, was the first seized by the invisible powers, and, to relieve him of his torture, Heber and Orson proceeded to "lay hands" upon him. While in the performance of that "ordinance," the "devils" struck Heber a powerful blow on the head and he fell senseless to the floor. Hyde and the other elder raised him to the bed, laid hands upon him, and he gradually recovered and sat up.

But the fight was not over. The "devils," after a little time, became visible, and tried to clutch the brethren with their hands as if they wanted to tear them to pieces. All night this was continued, but the elders were able to keep them at a respectable distance by commanding them "in the name of Jesus Christ" to depart. The departure, however, was not very rapid, as they stopped all night within a few feet of the three elders and swore fearfully at them and "old Joe Smith," and threatened to do dreadful things to them.

These three elders believed all that has been here related, and many a time and oft Heber and Orson have publicly told the story, and described the hideous visages of their visitors and how they gnashed their teeth at them and "swore like troopers," and used awfully vile and dirty language all night. There were no horns, hoofs, or other appendages to the visitors, but they looked ugly enough without. Hyde adds to his narrative that one of them was "a sneaking fellow;" he was about the last of the crowd, and stepped back as they retired to make friends with the apostle, or at least to soften his wrath. He was anxious that the apostle should know and remember that he had acted no violent part on this occasion, as he was merely an on-looker. All this has been repeatedly told to the Saints, and the inference derived from the story is, that Satan was mad because the apostles had been sent by Joseph Smith to preach the gospel to the British, and thereby disturb the devil's kingdom—ergo Mormonism is divine, and the time will come when the modern apostles will be able to "serve out" the devils, for into the hands of the priesthood the judgment will be given of "the quick and the dead."

In 1841 the apostle Orson Hyde undertook a mission to Judea to bless that land for the return of the Jews. Early ​in the morning he ascended to the Mount of Olives and constructed an altar from a pile of loose rock, and with pen, ink, and paper, there offered up a dedicatory prayer consecrating the land to "the Lord," and asking for favours and blessings upon scattered Israel.

In 1843, missionaries were sent to the Pacific Isles; and for a time, owing to the troubles in Nauvoo and the exodus to the mountains, new missionary enterprises were held in abeyance.

In 1850, three of the apostles were sent to "open up the gospel to Europe." Scandinavia, France, and Italy, were selected, and the Book of Mormon was translated into Danish, French, Italian, and German. Switzerland and Germany heard the "gospel" about the same time. In that year missionaries were sent to the Sandwich Isles, and there the Book of Mormon was also translated into the Hawaiian language.

A grand missionary enterprise was undertaken in 1852. The revelation on polygamy had been given to the public about a month before the October Conference, and a host of elders—about eighty—were sent to the nations to help through the new doctrine and to defend Zion. The elders went to Australia, Hindostan, China, Siam, Ceylon, South Africa, the West Indies, British Guiana, Gibraltar, and Malta—but very little was accomplished. Many of the elders endured great privations and suffered more than words can tell; they made a few converts and returned to Zion. In 1853 an effort was made to introduce Mormonism into Prussia, but the elders were ordered to leave that kingdom. In the following year, a similar attempt was made to conquer Austria in the cause of the faith, but nothing was accomplished.

After the British mission, the Scandinavian has been the most successful; Germany and Switzerland have contributed a considerable number of converts; a few of the Protestants of Piedmont and a still less number from Paris and Havre-de-Grâce have accepted the new faith. Between 1840 and 1854, of all the converts, 17,195 emigrated from Liverpool. Of that number over a thousand were from Scandinavia. Up to 1860, about 30,000 Mormons emigrated from Europe, and from that time to the present there have probably been 25,000 more, making a contribution to America of a round 55,000 souls.

​But this number of emigrants gives no idea of the aggregate of those who have, at one time or another, been baptized into the Mormon Church in Europe. Probably not one person in twenty who receives the faith "endures to the end," and many of those who are "faithful" are so very poor that they are unable to pay the expenses of their emigrating to Zion, and they linger on in the old homes of their fathers. Brigham has made a vigorous effort to gather all the foreign Saints, and has laid the Rocky Mountain Saints under very heavy contributions to that end. To some of the foreign disciples emigration has been a great blessing; to others it has been the ruin of everything of earthly value.

The reader, however, must not suppose that Brigham has heedlessly distributed the wealth of the disciples in Utah for the suffering poor among the Saints. The prophet thinks himself a financier, and he loves to boast of that qualification.

A resolution was taken by the Mormons in Nauvoo, who had wealth enough to lead the van in the exodus to the Rocky Mountains, that they would never cease their efforts to assist the poor whom they had left behind, till every deserving soul was gathered to the body of the Church. The exiles honoured their word, and, as the pioneers found resting-places in the West, teams were sent back to Iowa and Illinois, and the poor were assisted forward to the Missouri river.

During this exodus, the emigration from Europe to the States was entirely closed; but, stimulated by the apostles, the British Saints memorialized her Majesty the Queen to provide them transportation to Vancouver's Island or Oregon, and to grant them the means of subsistence till they could produce it from the soil. The memorial has been severely criticised by those who charge the Mormon leaders with disloyal sentiments to the Republic, and there is a paragraph in it that quite admits of that construction; but Brigham has enough sins to account for without being responsible for that. In 1846 the distress in England among the poorer classes was sorely felt by the Mormons, and justified their seeking deliverance at the hands of royalty, even though their presence, 30,000 strong, in the Territory of Oregon, might have been prejudicial to American interests during the boundary debate. The British treas​ury, however, was represented at the time as unable to favour the prayers of the thirteen thousand persons who signed the memorial, and the Saints had no alternative but to "bide their time."

In the spring of 1848 immigration was reopened, via New Orleans, up the Mississippi river to St. Louis, thence by the Missouri to Council Bluff's and "Winter-Quarters on the opposite bank of the river. During the October Conference of the following year, the resolution for gathering the poor from Nauvoo was extended to the poor of all countries, and a "Perpetual Fund" was created. A liberal contribution was made, and some of the leading elders, under the direction of the chief bishop, were sent East to first gather up the Saints left on the Missouri river, and from that time the operation of the fund was to be extended to Europe.

The funds, of course, like everything else, were, and are under the direction of the First Presidency, and the immigrants assisted were usually met by the clerks of the Trustee-in-Trust one day before they entered Salt Lake City, and signed their obligations to refund the money with ten per cent. per annum, added till paid. Contributions have been continually called for, and the fund has increased to a pretty large sum. During the present summer Brigham announced that the immigrants owed the fund nearly a million of dollars! As the fund is a general receptacle for contributions, loses nothing, and gains annually ten per cent, upon its entire capital, it is destined to be a great institution, and a rod in pickle for the disobedient.

The opponents of Brigham are usually very severe upon him for "the bondage" in which he holds his poor debtors; but he has his defence. Many of those immigrants can never return the funds unless they apostatize, and if that dreadful deed is done, his agent is instantly after the rebel. One of the elders who had been on mission for several years in England, and who had, in addition, been a liberal contributor with his pen to the Church organ there, had to be assisted to Zion by the fund. He thought they had no right to expect his "obligation" after all those years of service; but he was obliged to give it. Three years ago he apostatized, and gave promise of being a magnificent rebel. He was tried before the ​High Council, condemned, consigned to the buffetings of Satan, and, before he left the Council room, or his Satanic Majesty had well got hold of him, one of Brigham's clerks placed before his bewildered eyes his obligation to the Perpetual Fund, and demanded settlement. He was, like all poets and great martyrs, without the ready cash. It was spiteful and undue haste, on the part of Brigham, and provoked a measure that promises to be to the Prophet

The Mormon immigration in general has been very orderly conducted. The Saints are very obedient and give no trouble on shipboard. In former years, when they crossed the ocean in sailing-packets, the captain who could get the Mormon immigrants was considered fortunate for that voyage. "The Lord" was with His people, and of course "the prayers of the Saints" prevailed and the ship was safe^[7] and made a speedy voyage. After they got over the effects of the first rolling of the vessel they were summoned morning and evening to prayers; they sang their hymns, and the elders gave them instructions about their daily duties. On Sundays, if the weather was favourable, they had preaching between-decks, and rejoiced together in the deliverance they had gained from "Babylon," and spoke of the bright future that lay before them. Even when several hundreds were on board, there was no rush or confusion to get first to the cooking galley. The whole ship was nominally partitioned off into wards, and a member of the priesthood placed over each. These presidents arranged the order and time for each ward to see to their cooking, and every day the ​order was changed. Thus they realized, there, if nowhere else, that "the first shall be last and the last shall be first." Everything on board ship was done by order; no smoking or drinking was allowed, and the sailors or other passengers were not permitted to make love to the young sisters. It is fair to add that on shipboard, as well as on terra firma, love would break through bolts and bars, and some of the sisters, who had less grace than others, "forgot their covenants."

On several of the trips, the returning missionaries were successful in converting passengers and sailors. On one occasion nearly the whole crew were baptized. A canvas raft was soon made and hoisted over into the sea, and there the elder would stand and with uplifted hand would announce his authority, and immerse his convert in the briny deep "for the remission of his sins." That sailor or that passenger could then associate with the Saints, and rejoice in salvation; but even that pleasant reminiscence is tainted with the reflection that, in some cases, the conversion did not last long, and more than one trusting maiden had to suffer the consequences of a hasty marriage.

Now everything in connection with emigration is changed, and the nine months' travel by sea and land is a work of days. Brigham's agent at Liverpool sees the emigrants on board a steamship of the Guion line, and another of his agents meets the Saints on arrival in New York. Everything is prepared; there is nothing to ask. The officer who has charge on board knows before he leaves Liverpool the exact amount of fare that every family has to pay for the remainder of the journey; he collects their gold and silver, and the agent at New York, without a moment's loss of time, knows where to make his exchange. The railroad tickets are already in his office, and if the steamer has arrived early in the day, the immigrants are whirled out of the city in the evening on a special train, and onward they travel over the Pennsylvania, Pittsburg & Fort Wayne railroad, to Chicago. A baker is telegraphed when the train will arrive at that city, and he is ready with "the staff of life." A brief rest, and permission to get the extra cheese or sausage, and off they are again, the engine steaming and snorting over the Chicago & Northwestern line ​for Omaha. Another baker with supplies, a few hours' rest, or it may be half a day, to stretch their limbs, and then they make the final change of cars that carries them over that magnificent national highway, the Union Pacific railroad, to the Zion of the latter-days, the goal of their hopes, and the land of their inheritance.