Willard Trowbridge Snow

WILLARD TROWBRIDGE SNOW
by Sarah Britton Roylance

Willard Trowbridge Snow was born May 6, 1811 at St. Johnsbury, Caledonia County, Vt., the son of Levi Snow and Lucinda Streeter.

He married Melvina Harvey May 14, 1837. He was baptized by Orson Pratt, June 18, 1833 and then moved to Kirkland, Ohio and marched to Missouri as a member of Zion’s Camp in 1834. He was ordained a member of the First Quorum of the Seventies, February 28, 1835. He performed several missions to different part of the United States and shared in the hardships and mobbings of Missouri and Illinois.

While crossing the plains there was a stampede. Willard Trowbridge lost a yoke of oxen and a cow and could never find them. After crossing the plains with the 1847 pioneers with an ox team, he served in 1847 as a member of the Territorial Legislature. He had two wives and five children when he crossed the plains. After reaching Salt Lake Valley there were four other children born to him and his wives. In 1848, Helen and Ellen Snow were born, they were the first white twins born in Utah. Helen died shortly after birth. After arriving in Utah, September 1847, they settled on the north side of the old fort and built a log cabin

The first year in the Salt Lake Valley was very hard for the Snow family. Their flour ran out until at the last they were rationed one fourth of a pancake, per day. They had to rely on thistle roots and sego bulbs which were gathered from the hillsides. The journey across the plains was a hard one with a family, but still they said there were many a happy hour spent, especially in the evenings around the camp fires, when they stopped for the night. They sang and danced and enjoyed themselves in many such ways.

Willard and his family were in the Salt Lake Valley and helped fight the crickets which came in clouds, devouring the crops. If our Heavenly Father had not sent the seagulls to rid the land of the crickets, the Saints would have suffered much hunger.

Willard Trowbridge Snow was set apart as Counselor to President Daniel Spencer of the Salt Lake Stake. He was a brother of the Apostle Erastus Snow, who was president of the Scandinavian Mission.


Willard Trowbridge Snow was called on a mission to England in September 1851 and arrived in Liverpool the following March 1852. On the 18th of March 1853, after he had labored as a missionary just one year, he was called to take his brother’s place as President of the Scandinavian Mission. He went from England to Denmark, where he labored diligently to learn the language and to discharge successfully the duties of his calling. While addressing a conference of Elders in Copenhagen, he was stricken with an illness. He was administered to by the Elders and soon seemed to be much better. While in Denmark, he was holding religious services one day and had a good crowd that seemed to be interested in what he was preaching, when a mob gathered at the house where the meeting was being held and caused an awful disturbance. Several men went to the door and asked them to quit, but still they kept it up, mocking Willard Trowbridge Snow and throwing things at him. He stood it as long as he could, and then he took his coat off and said in a powerful voice, “I can cast the devil out, soul and body.” He started to the back of the building, and by the time he reached the back door, all were gone. He walked back to the stand and held a wonderful meeting without any more interference from the mob. This story was told by a brother Peterson, who was at the meeting and later came to Zion.

Willard Trowbridge Snow left Denmark by sea and while sailing across the North Sea, he became sick and died and was buried at sea. He died August 21. 1853. He was crossing to England to do missionary work.

His wife, Melvina Harvey was left alone to raise a large family.

WILLARD TROWBRIDGE SNOW
compiled by
Donna Hansen Woodward

Trowbridge Snow was born May 6, 1811 to Levi Snow and Lucina Streeter Snow in St. Johnsbury, Vermont. Willard’s middle name of Trowbridge came from his father’s mother, who’s maiden name was Mary Trowbridge.

Willard’s early life was spent on a farm where his father had moved to before his birth. There is no doubt that Willard worked to clear rocks and trees from the farming land as he grew old enough to help in the fields. The land in St. Johnsbury was poor, so with the Snow family being large, much was required to provide for all the needs. Industry and economy were required by all the family members. The Snow children were taught to work, each child had his daily jobs from the time they could carry a pail of water.

At the time that Willard was born in 1811, St. Johnsbury was still very much a frontier settlement. Its’ inhabitants found that wresting a living from the shallow soil, building shelters against the long, cold winters, making furniture and clothing and hacking out roads to connect with civilization required a maximum of effort. There were no great natural resources readily available for export. But the ruggedness of the environment produced rugged, independent men, and if their greatest treasure was a large crop of children, Vermonters were not ashamed of it. Lacking at first public houses for worship, they had no dearth of men competent to legislate for the needs of a frontier community or men capable to do the rather simple but necessary public business.

When Willard was a young man, several mills had been established and much of the household work transferred to them. There were professional wool carders and hatters and makers of potash and pear lash, the refined potash who used the ashes of the easily obtained trees. Starch manufacturers use the prolific potato for raw material. But within the family the Snow boys continued to make wooden shovels and the ox sled held together with stout wooden pegs. Snathes* and helves* for scythe* and sickle* were made or replaced, on the “shave horse.” Staves for buckets, barrels, pails, and tubs were shaved out, and hoops and handles made of pliable wood. Life was not soft, nor easy, but it was good. It produced self-reliant, tough and practical people.

Willard’s father and mother saw to it that their children obtained an education. Both Levi and Lucina loved books and learning, they were avid readers and natural teachers which affected their children in future years as several of the Snow children taught school as they became older.

There was a strong religious atmosphere in the home were Willard was raised. This strong religious atmosphere has been said to have come from the Streeter side of the family and not the Snows. This same atmosphere seemed to prevail in the community. As soon as the homes were built, a church was erected for the community. The people in the community didn’t seem to belong to any certain church, but the all lived by the Ten Commandments and were called “Seeker after God’s Truths.”


When Willard was a young man his family home caught fire and burn down. Neighbors came to assist the family in saving all that they could. Lucina made sure all the books they had were saved. The family lived in the large new barn that they had just finished that summer and after the fall harvest was over the family built a new home. This barn is where the missionaries came and taught the gospel to the many individuals that joined the Church of Jesus Christ of Latter Day Saints.

Willard’s mother was baptized into the Methodist Church before she heard the gospel message, but his father was stubborn some say and never joined any church, including the Mormon Church. Willard’s father believed and lived the teachings of Christ and he could not see the need to be in an organization. After hearing the gospel message that Orson Pratt was teaching in his father’s barn, which was the largest building in St. Johnsbury at the time, Willard was baptized. He was baptized June 18, 1833 by Orson Pratt. After Willard and most of his family were baptized into the Church of Jesus Christ of Latter Day Saints, he spent the better part of the next four years with his brothers, Zerubbabel, William and Erastus laboring as part time missionaries in Vermont and New Hampshire. While Willard and his brothers were doing missionary work, the Snow barn became the Mormon meetinghouse and regular meeting were held.

In the spring of 1834, at the age of 23, Willard left St. Johnsbury for Kirtland, Ohio with his brother Zerubbabel. That same year Willard and Zerubbabel joined “Zion’s Camp in Missouri. Zion’s Camp left Kirtland on 1st of May 1834. The purpose was to rescue those Saints who had been driven out of their homes in Missouri. Joseph Smith with Zerubbabel and other recruits joined the Camp at New Portage, Ohio, the designated rallying point, on the 6th of May. Zerubbabel was chosen Commissary General of the Camp on the 7th of May. Willard overtook the came near Mansfield, Ohio, 50 miles farther along on the 10th of May 1834. The Camp moved on to Missouri, and arrived the Clay County the 30th of Jun. The Camp was discharged on July 3rd, having been unable to accomplish their purposes. Willard had a narrow escape from death, being among the number which, while the Camp rested in Clay County, Missouri, was attacked by cholera. Early in 1835, Willard returned to Kirtland and then went to serve several other missions in the United States preaching in various parts of the country. Willard was ordained to the First Quorum of Seventies on February 28, 1835 by the Prophet Joseph Smith Jr.

In 1836, Willard went through the Kirtland Temple, and shortly after moved to Missouri with his father’s family who had come from St. Johnsbury to join the main body of the saints and be with their four sons. In Missouri, Willard’s parents settled in Far West about one and a half miles north of the town. Here they endured the sufferings and persecutions of the saints, including the chills and fever which remained with them for many years. Willard joined the family in Far West after he had completed is mission and brought home his new wife, Melvina Harvey, who he had married the 14th of May 1837. Melvina was born December 16, 1811 at Barnett, Vermont. Willard had most likely known Melvina and probably her family before coming to Missouri. The Lands and Record office in Kirtland, Ohio showed that Willard and Melvina lived there for a short time. It is not known where Willard and Melvina made their home in Farr West area.

During winter of 1836-37, Far West was founded and laid out as a city. Willard parents, Levi and Lucina Snow were early settlers of the area. What happens to Willard and his new bride is not known, but persecution became rampant in all of Missouri and the Saints suffered mobbings, burnings, and all of the inexplicable indignities heaped on them by the depraved society among whom they lived. Finally the infamous “Extermination Order” was issued on the 27th of October 1838.

The Saints were now homeless and anxiously searching for a place to settle. The hamlet of Commerce in Illinois was purchase, which later became Nauvoo.

Willard and Melvina’s first child, Amanda Melvina, was born March 18, 1838 at Far West, Caldwell County, Missouri. Their next child, Leonidas, was born March 31, 1840 at Montrose, Iowa, where the family had moved to in the meantime. Leonidas died August 28, 1841 when he was just a little over a year old. While still living at Montrose they had two more sons, Willard Lycurgus, born March 8. 1842 and Eugene, born March 10, 1844. Eugene died at Nauvoo, June 13, 1845. After moving with the family to Garden Grove, Willard and Melvina had a daughter, Almira, born September 10, 1846. She died the same day she was born.

Willard and his little family most likely lived in Montrose, Iowa after fleeing Missouri’s mobs, and this is where most of the Snow family stayed when the Saints arrived in the future Nauvoo area. By 1845, the Willard Snow family had purchased land in the south east part of town.

From different records we find, “a Conference of the Church was held in Quincy, Illinois on the 6th of May 1839. Willard Snow, a Seventy, and William Snow a High Priest were in attendance.” Also a “General Conference of the Church was held at Commerce, Illinois on Saturday the 5th of October 1839, at which a branch of the Church was established in the Territory of Iowa. John Smith was called as President and twelve were chosen as duly elected members of the High Council. Among these were Willard Snow and Erastus Snow.” “Willard Snow was ordained a High Priest the 6th of December 1839, and on the 18th of July 1841, Willard Snow was chosen as Clerk of the Council.” “William, Willard and Erastus were endowed on the 12th of December 1845.”

Before leaving, Willard and Melvina took out their Endowments in the Nauvoo Temple on December 12, 1845 and were sealed together one month later on January 12, 1846. While living in Nauvoo, Willard was one of the agents to help build the Temple.


On May 14, 1846, Willard married a second wife, Susan Harvey, Melvina’s sister. Not much is known about Susan except that she had some kind of deformity. This information was found in Patty Sessions’s records as a midwife. Susan died in Utah at the birth of her first child.

On the 5th of July, Willard, his mother Lucina and his brother William and their families leave Nauvoo following his brother, Erastus, who had come back to settle his affairs. They overtook the earlier group of traveling saints at Mt. Pisgah where they remained a few day before proceeding on to the gathering place at the Missouri River.

Most of the Snows remained on the east side of the Missouri River for the winter of 1846-47. All those who were traveling west spent that Christmas together as a family. That included Lucina, William, Willard, Mary, Erastus and Melissa and their families.

September 1847, Willard with his families, came to Utah in Jedediah Grant’s company of 100 wagons. He was captain of the second 50 wagons in this company. On the trip west, he lost a cow and a yoke of oxen in a stampede. From a journal, “The Jedediah M. Grant company had difficulties and were delayed. During the night their herd broke out of the yard and crushed two wheels on Willard Snow’s wagon, killed a cow, broke of some horns, and broke the leg of a horse. They had to spend the day repairing Brother Snow’s wagon. The Charles C. Rich company remained behind with them. Abraham Smoot’s company passed them during the day.” According to the book The Gathering of Zion, by Wallace Stegner, “stock carcasses were “strew’d all along the roadside” from the poisonous waters of the alkali country” “A note was left by Willard Snow at Independence Rock which said that he had lost eleven oxen from his fifty.” “By September 1st he had lost twenty-five, and was unable to move. In the end that stretch of trail that for all the emigration was hardest on livestock, nerve, and spirits forced upon them a limited renewal of cooperativeness. “Captain Snow ask’d assistance as a duty, saying he was not beholden to any man, &c. Captain Grant manifested a spirit of meekness and spoke with wisdom, &c. It was mentioned that the Captains be authorized to act for the com, and yoke heifers, calves, &c. Some thought the motion oppressive and objected, but it was carried by the majority.” Before arriving in the Salt Lake Valley, Willard’s brother Erastus met the company that Willard and his family were traveling with at South Pass, Wyoming. Erastus was with President Brigham Young and 108 men who left the valley to return to Winter Quarters to help make preparation for the westward trek of the members who were still remaining at Winter Quarters.”

Willard arrived in the Salt Lake Valley on October 4, 1847. On October 6, 1847 he wrote a letter to his mother, his brothers Erastus and William and the rest of the Snow families still at Winter Quarters. The letter was delivered by members of the Mormon Battalion who had come from California by way of Salt Lake. They left Salt Lake on October 18, 1847 and did not arrive at Winter Quarters until December 10, 1847. The letter in part follows:


We are all alive and well, safely landed, at the Mormon Fort, on this lake, which is, I suppose the land of Zion now, if it never was before. We got here yesterday morning and for the first time we had rain enough to lay the dust. This morning I am like a hen with her head cut off hopping about, mighty well pleased to stop rolling, like all the rest, but I don’t see much chance for me to get anything to build me a place to lay my head; but adobes or dobiesm, there is such a fever raging to get all the timber cut down right quick which reads in Dutch that it is very scarce, and some greedy dogs want it all. The soil, I think is sufficiently rich, if it had rain like the land on the Missouri. There seems to be a variety of sentiment in some matters relating to the organization of the two divisions of the emigration which were emalgamated into one by Parley P. Pratt and John Taylor. They appointed a committee to seek out farming land and present their doings to the council and was rejected, the council feeling that it belonged to them to do it for the approval. Rumor says that they feel as though this place belonged to Brigham and Heber who organized these two divisions and they are at liberty to locate in the Piute Valley, the Utah Valley, or somewhere else. I think that however, is the effect of Pres. Young’s whipping he gave them and may soon wear away, but it is certain that they both feel keenly as though they were disarmed and shorn of a great portion of their power which is probably the facts. Still I think they will act in concert. Say to Erastus that my company got two yoke of cattle at Bridger’s Fort, and tow more at Bear River. . .which was all the assistance I got till we saw the Valley, though there was, I suppose, 50 yoke of cattle sent back to assist and were all taken by the companies in advance some of which have been here more than two weeks. . .If ever you come to this country, your anticipations will be fully realized as to the meanness and barrenness. Certainly for the last six hundred miles, crickets and grasshoppers living on sage and sand with now and then an antelope, mountain sheep or grizzly bear prowls these black, lonely, and desolate hills. The frost has killed all the buckwheat, corn and potatoes and the cattle ate up all the turnips before I got here which is a right Mormon caper and not another ministry in the kingdom. Tell mother to roll out, for I have written to encourage her. . .for we have lived to get through, and probably now shall live forever; for no one dies here, as there is a warm spring or pool of water, that whoever bathes therein comes out healthy and feels well. Without doubt we are in a very healthy climate. . .

When he arrived in Salt Lake, he settled with his families on the north side of the Old Fort. There Willard and Era Eldridge built a log cabin.

Many things happened in the life of Willard between October 1847 when he arrived in the Salt Lake Valley and September 1851. In these four years he was a judge at the first election held to form a territorial government. He was also a member of the territorial legislature and speaker of the House in 1849. He served on the judiciary committee in the new Territorial Legislature and he was the first Justice of the Peace appointed in Utah. While serving in the legislature he served on the judiciary, counties and on military and civil laws committees. As mention before he was a member of the First Quorum of Seventies, plus he was a councilor to Daniel Spencer in the first organization of the town of Salt Lake. Willard was also a member of the Perpetual Emigration Fund Committee that had been organized by Brigham Young to help finance the western migration of the saints.

Willard’s family life was very eventful at the same time. On February 8, 1848, about four months after his family arrived in the valley, Melvina gave birth to a pair of twins, the first pair of white twins born in the state of Utah. They were named Ellen and Helen. Two weeks later, February 22, 1848, Helen died. One year later on January 12, 1849, Susan, Willard’s second wife gave birth to a daughter named, Susan, and the mother, Susan died soon after. Patty Sessions, the valley’s most experienced midwife wrote this sad entry in her journal: “I was called to Willard Snow’s (on Thursday). Susan was sick. I stayed all day and all night. She was crippled so that her child could not be born without instruments. The doctor came Friday morning and delivered her with instruments. The child alive but she died (Susan Harvey Snow) died in a few minutes. A case of this kind I had never witnessed before although I have practiced midwifery for 37 years and put thousands to bed. I never saw a woman die in that situation before.”

The following Sunday it was recorded that a funeral was held for Susan Harvey Snow, who died during childbirth at the age of thirty. Two years after reaching Salt Lake, Willard married a third wife, Mary Bingham, a girl from St. Johnsbury, Vermont (1849). Mary had only one child by Willard. Melvina, Willard’s first wife had child named William who was born June 3, 1850.



At General Conference in Salt Lake City, September 7, 1851, Willard was called on a mission to Europe. Soon after, he left his wives and four children and arrived in England, December 29, 1851. He worked in Scotland for about three months. In March 1852, Erastus, Willard’s brother arrived in England on his way home from Scandinavia, where he had, had charge of the mission there. Just before Erastus’ arrival on March 18, 1852, Willard was appointed president of the Scandinavia Mission to succeed Erastus. On April 21st, Willard took the steamer at Hull, England and arrived at Copenhagen, Denmark on the 26th. He set to work with a will to learn the Danish language in which he was very successful. He mastered the Danish language so well that he translated many books into Danish, one being the L.D.S. Hymn Book He took charge of this mission working diligently, faithfully, and successfully in the discharge of his duties. He lacked some of the patience and forbearance that his brother, Erastus had, but he was a vigorous and a hard worker who was devoted to the church and gospel.

In 1852, while Willard was in Denmark, serving as the Mission President, he was mobbed and treated with contempt and was driven into the swamp where he contracted malaria or swamp fever. This fever was eventually what would take his life.

While addressing a council of Elders on the evening of August 15, 1853 in Copenhagen, he was so violently attacked with an illness that he was unable to proceed. Later he seemed a little better, and decided to go to England for treatment of his illness. On the 18th of 1853, he took passage on board the ship “Transit,” but while on board he was again prostrated. He soon became unconscious, and continued to sink, gradually until the evening of the 21st, when he expired. Elder P.O. Hansen and H.P. Jenson were with him, but not withstanding their earnest pleading, the captain insisted that the body be sunk in the sea. So he was wrapped in canvass and sunk about 80 miles north of Hull, England in the North Sea. He was just 41 years of age.

Willard Trowbridge Snow was the first American Elder to die abroad while on his mission.

After his death, his wife, Mary, married Lorin Farr, a grandson of Willard’s Aunt Lydia Snow Farr. Melvina cared for her own three children and the daughter of her sister’s, Susan who had passed away. Melvina lived until she was 71 years old, and died October 24,1882 at Salt Lake City.

Willard Trowbridge Snow was known as a friend of the Prophet Joseph and faithful in all of the calling that he was asked to do.

*Snathes Handle of a scythe.
*Helves Handle of a tool such as and ax, chisel or hammer.
*Sickle An implement having a semicircular blade attached to a short handle used for cutting grain or tall grass.
*Scythe An implement consisting of a long, curved single-edge blade with a long bent handle, used for mowing or reaping.

WILLARD TROWBRIDGE SNOW
from
“Pioneers and Prominent Men of Utah”
Copyrighted, 1913

“SNOW, WILLARD (Son of Levi Snow and Lucina Streeter. Born May 6, 1811, St. Johnsbury, Vt. Came to Utah Sept. 22, 1847, Ira Eldredge company.

Married Melvina Harvey 1837 (daughter of Joel Harvey and Betsy Bowen, pioneers 1847, Ira Eldredge company). She was born Dec. 16, 1811. Their children: Amanda Melvina b. March 18, 1838, m. Willard Bingham June 28, 1859; Leonidas b. 1840 and Eugene b. March 10, 1841, died; Willard Lycurgus b. March 8, 1842, m. Sarah A. Bowyer April 15, 1865, m. Flora Lewis Mousley: Almira b. 1846, and Helen b. Feb. 8, 1848, died; Ellen b. Feb. 8, 1848 (first twins born in Utah), m. Henry Smith 1867; William b. 1850, died. Family home, Salt Lake City.


Married Susan Harvey 1846 (daughter of Joel Harvey and Betsey Bowen). Their child: Susan b. Jan. 25, 1848, m. Benjamin T. DeLong.

Member state legislature. Member first quorum seventies organized in
L.D.S. church; counselor to Daniel Spencer in first organization of town of Salt Lake; member perpetual emigration fund committee; missionary to Scandinavia 1851-52. Died and buried at sea Aug. 25, 1852, 80 miles from Hull, Eng.”

WILLARD TROWBRIDGE SNOW
from
Mormon Redress Petitions
Documents of the 1833-1838 Missouri Conflict
Edited by Clark V. Johnson

“I hereby certify that I was a permanent Citizen of Caldwell Co Missourie from the fall of 1836 untill the winter of 1839 when I was compelled by an exterminating order of Gov Boggs to leave the State without any civil process ever at any time being attempted to be sustained against me either for debt or crime near the fist of Nov 1838 an armed force under command of General Lucas of Jackson co invaded Caldwell and quartered in the vicinity of Far West ordered the arms of the calwell militia to be delivered into their hands among whome was a company of volunteers who stood as minute men able evry moment to be called upon to defend the frontiers against invasion they took possession of the town making it the head quarters of the army burning building timber boards rails fence &c they burned my siding flooring lumber for my hous & fence round my lot and left it a desolation destroyed my apple trees without leave or remuneration to this day they also plundered and destroyed near one thousand bushels of corn seven stands of honeybees & some farming tools besides other things bing deprived myself of secureing my crop or even putting up the fence after them they ordered all the mormons to leve the state after signing away all their property at the point of the sword & bayonet.

Major Gineral Clark soon arrived with his army the officer to whom the order was really given he sanctiond all that Lucas had done and selected about sixty persons and without any legal process marched them off in a drove together like a flock of Sheep to Ray county without their knowing for what we petitioned for relief to the Legislature but to no purpose I therefore was obliged to leave the state leaving my entire property in Caldwell co Missouri I held a deed second handed from the land office of one hundred and twenty five acres of valuable land thirty five acres of improvements good buildings and large stock of cattle hogs sheep &c have suffered much and also my family in consequence of being forced to leave my home in the winter my wife and young babe fell from the wagon and was nearly killed upon the frozen ground upone her Journey to Illinois the marks of her sufferings she must carry to her grave

Montrose Lee County Iowe Territory Jan 4th 1840 Willard Snow

[Sworn to before D. W. Kilbourn, J. P., Lee Co., IL, 10 Jan 1840.]”

ZION’S CAMP PROTECTED FROM A MOB
Compiled and Written by
David Kenison, Orem, Utah

In the spring of 1834, Joseph assembled a group of about 200 men from Ohio and elsewhere who came to be known as “Zion’s Camp.” They marched some 800 miles to Jackson County, Missouri, with the apparent objective of returning the exiled Saints to their rightful residences. Though that objective was not obtained, it was a time of training and sifting for many who later became leaders in the Church . . . nine of the first twelve apostles, and all of the first quorum of seventy, were part of Zion’s Camp.

As we halted and were making preparations for the night, five men armed with guns rode into our camp, and told us we should “see hell before morning,” and their accompanying oaths partook of all the malice of demons. They told us that sixty men were coming from Richmond, Ray County, and seventy more from Clay County, to join the Jackson County mob, who had sworn our utter destruction.

During this day, the Jackson County mob, to the number of about two hundred, made arrangement to cross the Missouri River, above the mouth of Fishing River, at Williams’ ferry, into Clay County, and be ready to meet the Richmond mob near Fishing River ford for our utter destruction; but after the first scow load of about forty had been set over the river, the scow in returning was net by a squall, and had great difficulty in reaching the Jackson side by dark.

When these five men were in our camp, swearing vengeance, the wind, thunder, and rising cold indicated an approaching storm, and in a short time after they left the rain and hail began to fall. *The storm was tremendous; wind and rain, hail and thunder met them in great wrath, and soon softened their direful courage, and frustrated all their designs to “kill Joe Smith and his army.” Instead of continuing a cannonading which they commenced when the sun was about one hour high, they crawled under wagons, into hallow trees, and filled one old shanty, till the storm was over, when their ammunition was soaked, and the forth in Clay County were extremely anxious in the morning to return to Jackson, having experienced the pitiless pelting of the storm all night; and as soon as arrangements could be made, this “forlorn hope” took the “back track” for Independence, to join the main body of the mob, fully satisfied, as were those survivors of the company who were drowned, that when Jehovah fights they would rather be absent. The gratification is too terrible.

Very little hail fell in our camp, but from half a mile to a mile around, the stones or lumps of ice cut down the crops of corn and vegetation generally, even cutting limbs from trees, while the trees, themselves were twisted into whips by the wind. The lightning flashed incessantly, which caused it to be so light in our camp through the night, that we could discern the most minute objects; and the roaring of the thunder was tremendous. The earth trembled and quaked, the rain fell in torrents, and united, it seemed as if the mandate of vengeance had gone forth from the God of battles, to protect His servants from the destruction of their enemies, for the fail fell on them and not on us, and we suffered no harm, except the blowing down of some of our tents, and getting wet; while our enemies had holes made in their hats, and otherwise received damage, even the breaking of their rifle stocks, and the fleeing of their horses though fear and pain.

Many of my little band sheltered in an old meetinghouse through this night, and in the morning the water in Big Fishing River was about forty feet deep, where, the previous evening, it was no more than to our ankles, and our enemies swore that the water rose thirty feet in thirty minutes in the Little Fishing River. They reported that one of their men was killed by lightning, and that another had his hand town off by his horse drawing his hand between the logs of a corn crib while he was holding him on the inside. They declared that if that was the way God fought for the Mormons, they might as well go about their business.

*FOOTNOTE: Wilford Woodruff says that when the five men entered the camp there was not a cloud to be seen in the whole heavens, but as the men left the camp there was a small cloud like a black spot appeared in the north west, and it began to unroll itself like a scroll, and in a few minutes the whole heavens were covered with a pall as black as ink. This indicated a sudden storm which soon broke upon us with wind, rain, thunder and lightning and hail. Our beds were soon afloat and our tents blown down over our heads. We all fled into a Baptist meetinghouse. As the Prophet Joseph came in shaking the water from his hat and clothing he said, “Boys, there is some meaning to this. God is in this storm.” We sang praised to God, and lay all night on benches under cover while our enemies were in the pelting storm. It was reported that the mob cavalry who fled into the schoolhouse had to hold their horses by the bridles between the logs, but when the heavy hail storm struck them they broke away, skinning the fingers of those who were holding them. The horses fled before the storm and were not found for several days. It was reported that the captain of the company in the schoolhouse said it was a strange thing that they could do nothing against the Mormons but what there must be some hail storm or some other thing to hinder their doing anything, but they did not feel disposed to acknowledge that God was fighting our battles. (Wilford Woodruff’s note in Missouri History of the Church, Book A pl332.)

(History of the Church, Vol.2, Ch.7, pp.103-5.)

ZION’S CAMP: STRUGGLES AND SUCCESSES
Compiled and Written
David Kenison, Orem, Utah

In 1834, persecution of the Saints in Missouri by the enemies of the Church had resulted in many being expelled from their homes. In an effort to provide assistance to the exiles, Joseph Smith led a group of about 200 men, with some women and children, on a march from Kirtland to Missouri, a march that is called “Zion’s Camp.” The Missouri governor promised assistance for the Church’s efforts to retain their property (assistance which was never given).

The march, almost 900 miles, was long and difficult. The men carried weapons (guns, swords, knives) and frequently drilled along the way to learn military skills, in anticipation of the coming conflicts. George A. Smith wrote:

“The Prophet Joseph took a full share of the fatigues of the entire journey. In addition to the care of providing for the camp and presiding for the camp and presiding over it, he walked most of the time and had a full proportion of blistered, bloody, and sore feet, which was the natural result of waling form25 to 40 miles a day in a hot season of the year. But during the entire trip he never uttered a murmur or complaint, while most of the men in the camp complained to him of sore toes, blistered feet, long drives, scanty supply of provisions, poor quality of bread, bad corn dodger, frouzy (frowzy) butter, strong honey, maggoty bacon and cheese, and etc., even a dog could not bark at some men without their murmuring at Joseph. If they had to camp with bad water it would nearly cause rebellion, yet we were the Camp of Zion, and many of us were prayer less, thoughtless, careless, heedless, foolish or devilish, and yet we did not know it. Joseph had to bear with us and tutor us, like children. There were many, however, in the camp who never murmured and who were always ready and willing to do as our leaders desired.” (G.A.S. Journal, 25 June 1834)

Naturally, such a group attracted much attention in their journey, and they met with both curiosity and animosity along the way. George A. Smith was only 17 years old at the time of the march and was often questioned:

“We were followed by spies hundreds of miles to find out the object of our mission. We had some boys in the camp. George A. Smith was among the youngest. When they could get him alone they would question him, thinking that he looked green enough for them to get what they wanted out of him. The following questions were frequently put and answered: ‘My boy, where are you from?’ ‘From the East.’ ‘Where are you going?’ ‘To the West.’ ‘What for?’ ‘To see where we can get land cheapest and best.’ ‘Who leads the camp?’ ‘Sometimes one, sometimes another.’ ‘What name?’ ‘Captain Wallace, Major Bruce, Orson Hyde, James Allred,’ etc. This was about the information the spies obtained from any of the camp that were question.” (HC 2:67m Footnote)

The hardships of the journey caused some quarreling, grumbling, and bad feelings. Joseph noticed; and as the company approached the Missouri border, he warned the men that, “a scourge would come upon the camp in consequence of the fractious and unruly spirits that appeared among them, and they should die like sheep with the rot; still if they would repent and humble themselves before the Lord, the scourge in a great measure might be turned away; but, as the Lord lives, this camp will suffer for giving way to their unruly temper” (HC 2:80). The prophecy was realized when cholera struck the camp. Thirteen men and one women died, and scores were afflicted.

Other experiences tried and strengthened faith; at Fishing River, a mob of 200-300 Missourians threatened to destroy the Saints, but a fierce hailstorm drove them away while almost completely sparing the camp (HC Story 138).

A revelation given to Joseph Smith (D&C 105) instructed him to disband the effort, thus avoiding bloodshed. The following summary of Zion’s Camp is from the Encyclopedia of Mormonism.

“Thought it failed in its’ primary aim, Zion’s Camp profoundly affected many participants and had lasting significance. For most, the hurried march from Ohio to Missouri, more that 800 miles in humid heat, was the most difficult physical challenge of their lives. Some had even greater difficulty with the realization that in spite of that ordeal, they had not assisted the Missouri Saints to return to their lands. They found fault with Joseph Smith’s leadership, and the experience contributed to their later dissent. But for many participants, Zion’s Camp was an unparalleled opportunity to live day and night with the Lord’s prophet—reminiscent of ancient Israel under Moses. The experience bonded them to Joseph and to each other, and out of the crucible of Zion’s Camp came many future LDS leaders. The two reactions reflected differing views about prophetic leadership and about how a society based on revelation and priesthood should be organized-differences that become more pronounced in later Kirtland.” (EM vol. 2, s.v. “History of the Church”)



The Story of the Church
Zion’s Camp

The purpose of Zion’s Camp has often been misunderstood, even by friendly historians. This “camp,” which was not military, except in the sense that all western immigrations of the day were made in such orderly fashion, was not for the purpose of seizing and holding the possessions of the Saints in Jackson Count. The facts were that the attorneys for the Saints had been advised by State authorities, notably the attorney general, that it would be useless to restore these lands to their owners unless some steps were taken to secure the safety of both settlers and property. He suggested, emphatically seconded by Alexander Doniphan, attorney, that if enough of the Saints were concentrated in Missouri to form a regiment of militia, to be known as “Jackson Guards,” and given state arms and an arsenal, they would not be molested. Complying with this suggestion, Zion’s Camp was organized, but it soon become apparent to the originators of the plan, that more trouble, and not less, would result. Convinced of the futility of the plan, they made known their fears to the church representatives, who promptly disbanded the camp.

But there were other objectives. The Saints at Kirtland were anxious to help their destitute brethren in Missouri, who they knew were more or less dependent upon the charity of the people of Clay County who numbered little more than the refugees whom they had taken in. Food, clothing, seed, implements, and all manner of supplies were needed that spring. These were to be carried to the sufferers by Zion’s Camp. Almost all such things were carried overland in those days, even money. The land agent at Lexington was in the habit of putting the gold he received for land in grain sacks, loading it onto a wagon, and with a trusty Negro servant, starting out through the wilderness to deposit it with the government agent in St. Louis. He was never molested. Zion’s Camp carried money and no small quantity of it, for should their representatives get a settlement such as they profoundly desired with the Jackson County settlers, they would need money to buy out the claims of their enemies there.

Therefore missionaries had been sent out in all directions from Kirtland to gather up men and supplies. There were several women and children in camp, too. The men started, marching from Kirtland on the first of May, 1834, organized of course in the sort of military order than customary to a greater or lesser degree in all westward-going caravans. Accurate diaries were kept on the trip by Joseph Smith and Heber C. Kimball, so their route can be followed quite exactly for a great part of the way. The names of all the men, the few women and children, are a matter of record. Upon their return to Kirtland the members of the first quorum of seventy were chosen from the ranks of Zion’s Camp.

A number of men were left in Kirtland to work upon the Temple with Sidney Rigdon in charge. The events of the trip were all quite trivial in their nature until they met Lyman Wight and Hyrum Smith with their company and supplies, gathered from branches at Florence, Ohio; Pontiac, Michigan; Huron County, Michigan, and a branch in Illinois called the Ritchey Branch, as well as from other neighborhoods where scattered members lived. The two camps joined at Salt River, Missouri, where a group of Saints known as the Allred Branch was located. Here they camped in the woods near a spring of water and held preaching services before they moved on. At this point Lyman Wight was put in charge on account of his military experience in the War of 1812.

From the camp on Salt River, Parley P. Pratt and Orson Hyde were sent to wait upon Governor Dunklin at Jefferson City, and request him to call out a sufficient military force to reinstate the Saints in their homes in Jackson County. The governor readily admitted the justice of the request, but expressed fear that such a procedure would result in Civil War and bloodshed.

The two brethren rejoined the camp as they were entering Ray County and made their report. In the meantime on the 16th at the call of John F. Ryland, circuit judge, a meeting was held at Liberty. He suggested that either one party or the other sell their lands. John Corrill and A.S. Gilbert answered that the Saints were unwilling to sell their lands “which you well know would be like selling our children into slavery.” 1

However, an agreement was drawn up on June 16, signed by Samuel C. Owens, Richard Fristoe, Thos. Hayton, Sr., and seven other offering to buy the Mormon lands. This document was presented at a meeting held in Liberty which has been described by a nonpartisan, Judge Josiah Thorpe:

There were a good many speeches made, and our friends from Jackson were very rabid. Samuel Owens, James Campbell, Wood Noland, and five or six others whose names I can’t call to mind all had more of less to say. Ovens being the chief speaker, spoke with force and energy and in a way to arouse the passions rather than allay them, although it had been decided by all that inflammatory speeches should not be made, and anyone departing from that rule should be called to order and set down; but it was plain to be seen that all that was done or said was all on one side; and very little mercy manifest for the Latter Day Saints. . . .Well, thy wrangled and they jawed, until Colonel Doniphan. . .who had been a listener. . .arose and began to shove up his sleeves (his manner when a little warmed up) and commenced his remarks in a rather excited tone, when the chairman or someone called him to order, saying he was giving too strong vent to his feelings; and it was calculated to raise an excitement in the crowd, whose feelings were then almost ready to boil over. The Colonel pulled his sleeve up a little higher and told them “that was what he got up for—to give vent to his feelings.” I wish I could give his speech, but if I recollect, he advocated the right of citizen and individual responsibility, and was opposed to Judge Lynch and mob violence; was in favor of law and order; the law was made for the punishment of evildoers and to protect the law abiding, and should be strictly enforced. 2

That changed the trend of the meeting. It was nearly sundown when the meeting adjourned. Now the Jackson County men, armed to the teeth, yet professed to be afraid to stay in Liberty, afraid of the vengeance of the “Mormons.” “They were bound to return, and would not be prevailed upon to stay,” although they professed to believe if they went, it being in the night, the Mormons would lay in ambush and attack them with a force sufficient to kill the whole outfit, yet they went, taking their lives in their hands, as it were and got safely to the ferry, little thinking what would be their fate before they reached the other shore. There was rather an overload for the boat to take all of them, but they feared to leave any on this side, lest the Mormons might come upon them before the boat could return for them, and so they all got aboard, Everett, the ferryman, assuring them there was no danger. They hadn’t got more than half way over before they found that the water was coming into the boat so fast there was no help—they were bound to sink. Owens and one or two others couldn’t swim. Campbell (being a good swimmer, having often swum the Missouri River) began to fix and instruct the others how to manage their horses, to let them have their own way and not attempt to use the bridle, and they would take them to the shore, They had kept the oars going while the boat was filling with water, and had gained until they thought they were almost to the other shore. Campbell, feeling no uneasiness for himself, had got them all started, encouraging and telling them how to do, and after watching them until they were some distance and all appeared to be getting along finely, he left the boat, after standing on it until the water was waist deep. The ferrymen, all good swimmers, left every man to himself; strange to say the two best swimmers were drowned—Campbell and Everett; the owner of the ferry. The latter got within twenty or thirty steps of shore, when his wife asked him how he was making it; he answered, “All right,” but in a minute or two they heard him no more. . .It was thought that Campbell and him must have taken the cramp as it was no trouble for either or them to swim the river. Their bodies were recovered two or three days afterward some distance down the river, lodged in a rock heap . . .Owens’s life was prolonged only to be taken by the Spaniards at the battle of Chihuahua. 3

The incident added fuel to the flames, for Jackson People (4) in some occult fashion blamed the sinking of the ferryboat on the Mormons; the Saints with equal fanaticism talked of judgments. 5

In the meantime the camp of Zion advanced slowly over the prairies until on June 18th they pitched their tents one mile from Richmond, passing through the town early the next day. That evening they went into camp on an elevated piece of ground between two branches of Fishing River.

Here they believed themselves miraculously saved from destruction, as a mob was gathering near Williams Ferry on Fishing River with the intent to cross the river and attack the damp. But a storm came up, and the river swelled by torrents of rain prevented the crossing. Those who attempted to cross were forced to return to their Jackson County homes. In the meantime the travelers with little inconvenience except tents blown down, took refuge in an old meeting house through the night.

The company left the old church, (6) on the 20th, and continued five miles on the prairie. Here the Fishing River revelation was received on the 22nd of the month.

The camp then marched toward Liberty on the 23rd, taking a circuitous route around the head of the Fishing River to avoid the deep water. When within five or six miles of Liberty they were met by General Atchison and other friends and warned against entering Clay County as per their agreement with Clay County citizens. So the camp turned to the left, crossed the prairie to A.S. Gilbert’s residence, and camped on the bank of Rust Creek (7) in “Brother Burket’s” (sometimes given as Burghart’s) field. Here cholera broke out the night of the 24th and thirteen in all died and were buried one-half mile from the camp by their brethren on the bank of a small stream which empties into Rush Creek. Sometimes the burial were, of necessity, hasty and without coffins, the bodies simply wrapped in blankets and carried on a horse-sled to their last resting place.

Disease and deformity in that day were to the average religious person, visitations of God’s wrath upon erring humanity. The Saints, even their leaders, accepted the belief of the time without question, especially in the cases of such scourges as Asiatic cholera which occasionally swept through the county.

The Saints of the camp, resigning themselves to God’s will, did not think of the infested communities through which they had traveled where the heart chilling chant of the Negro slave driving the death-cart, “Bring out your dead. Bring out your dead!” had become a familiar sound on the almost empty streets. A horrible and sickening stench now rose from the dooryards where many loved ones were stealthily buried rather than be surrendered to the public death carts. Spring branches and streams were polluted with the dead. In these places the little caravan of Zion’s Camp accepted water and food, or bought it as they traveled along, for, alas they did not know as we do today “you can eat and drink cholera, but you cannot ‘catch’ it.” In 1884, Robert Koch, the founder of bacteriology, after isolating the bacilli of anthrax and tuberculosis, turned his attention to cholera and discovered the cholera vibrio, and another worldwide scourge bowed its head before science, and disappeared from the civilized world. For the cholera vibrio has many enemies—an hour in the sunshine kills it, acid destroys it, drying make it sterile and it can only flourish by getting somehow from the intestine of one human being to another.

Four times during the 19th century, cholera had circumnavigated the globe, leaving its home in the crowded, unsanitary parts of the Orient to make its ravages pandemic. In 1832 it appeared in Missouri—in Palmyra, 105 people died in two weeks. In the three epidemic years 1832, 1833, and 1834, Carrollton lost one in every 16 of her populace. No one in this enlightened age can believe that a God of love would select Asiatic cholera for the punishment of minor camp regulations—for cholera was a terrible thing. He who walked the streets at noonday was often a struggling, screaming victim before nightfall, and at midnight a loathsome corpse. Dr. Victor Heiser in his An American Doctor’s Odyssey tells of waling along the streets of Manila as late as the year 1905, and seeing a man ahead of him leap into the air, and then fall back sprawling on the ground, and says he knew that even before he reached him, the man would be dead of cholera. “Gentlemen, cholera, is a disease the first symptom of which is death: said one doctor to his class. Although the terrific toxin of cholera soon stopped the heart of its victim, yet an eternity of suffering was crowded into the few hours of agony that followed the sudden crises of the disease, and a cholera victim never lost consciousness until the merciful end came.

This was the horror that stalked Zion’s Camp on the night of June 24, 1834. In a few days the disease spread into the Gilbert home. Algernon S. Gilbert died and one other of his family.

Here on Rush Creek the camp was disbanded in deference to the wishes of the citizens of Clay County, and Joseph Smith dispatched to Messrs. Thornton, Doniphan and Atchison the following note:

Rush Creek, Clay County, June 25, 1834.

Gentlemen: Our Company of men advanced yesterday from their encampment beyond Fishing River to Rush Creek, where their tents were again pitched. But feeling disposed to adopt every pacific measure that can be done, without jeopardizing our lives, to quiet the prejudices and fears of some part of the citizens of this county, we have concluded that our company shall be immediately dispersed and continue so until every effort for an adjustment of differences between us and the people of Jackson has been made on our part that would in anywise be required of us by disinterested men of republican principles.

I am respectfully, you obedient servant,
Joseph Smith, Jr.

The last days of June were spent by the Prophet with his friends in western Clay County, and it was while there he crossed the river into Jackson in secret at night that his feet might stand, for what was to be the last time, upon the “goodly land.”

The mission of the men of Zion’s Camp was not yet finished. They were to organize a high council in Zion and net at the home of Lyman Wight for that purpose. Lyman Wight was at the time living on the great farm of Michael Arthur, who has been designated as “the friend to man” by the voice of the earlier Saints. He was a Southerner, a slaveholder, and his farm assumed almost the proportions of a plantation. Here he had employed a number of the Saints and provided for their families in true patriarchal style. Lyman Wight was engaged in building him a new brick house. Others, notably Robert Rathbun, were to build the iron work and Mr. Durfee the woodwork for a new mill, the first mill in Clay County to be run by an inclined wheel, a great improvement over primitive methods. 8

Michael Arthur championed the cause of the Saints not without cost to himself. He had previously found a ready market in Jackson County for the flour from his mill and the whisky, manufactured on his plantation, but when that fall he sent one of his trusty Negroes across the river with a load of flour and whisky, his Jackson County neighbors mounted the load with axes, cut the barrels to pieces and let the flour and whisky out on the ground (though any mob wasting the latter article in such fashion in 1834, seems incredible).

Arthur’s losses in goods and prestige with his neighbors did not deter him from his acts of friendship for the exiles Saints, which were in an especial manner useful to them when he later served in the legislature of the State.

It was in this man’s yard that the high priest gathered on July 3, 1834, to organize the high council, (9) one of the most momentous acts of the men of Zion’s Camp, similar to the high council organized in Kirtland.

David Whitmer was at this time ordained as president of the church in Zion with two counselors, or assistant presidents, W.W. Phelps and John Whitmer. The ordination of Whitmer as president in Zion” led to much contention in later years as to the exact office he held. Though such a
conclusion may be questioned, an examination of the business done by Whitmer and his council suggests such work as was later done by a “stake president” and his counselors. David Whitmer took immediate charge of the scattered Saints of “Zion.” Although it was not wisdom to hold meetings in Clay County, he appointed elders to visit in the homes. His teachings were strongly for peace. He asked all the Saints to refrain from voting at the coming election, that those who had so kindly sheltered them might retain the reins of government. All the council seemed agreed that the ministers should “teach the disciples how to escape the indignation of their enemies, and keep in favor with those who were friendly disposed, “and the letter composed by the council and addressed to the Saints cannot be too highly commended for the kindly wisdom of its teaching. “Lest any man’s blood be required at your hands, we beseech you, as you value the salvation of souls, and are within, to set an example worthy to be followed by those without the kingdom of our God and his Christ, that peace by grace, and blessings by righteousness may attend you till you are sanctified and redeemed.” Date Clay County, August 1, 1834. These were the teachings of the exiled Saints in 1834. 10

1 Church History, Volume 1, pages 492-496; Times and Seasons, Volume 5, pages 1488, 1489.
2 Thorpe’s Early Days in Missouri.
3 Thorpe’s Early Days in Missouri.
4 In a statement signed by three survivors of the accident, Samuel C. Owens, S. V. Noland, and T. Harrington printed in the Farmers and Mechanics Advocate, St. Louis, Missouri, July 3, say under date of June 17: “We are confident that the boat struck something. Our impression at the time were, and still are, that something had been done to the boat to sink her, as it was known that the committee from this county would cross at that point on last night.” This statement give the loss as five, two of them ferrymen.
5 Times and Seasons, Volume 6, pages 1089-91, “The angel of the Lord saw fit to sink the boat.”
6 Heman C. Smith, in a letter to Honorable D.C. Allen of Liberty, says he is quite satisfied that the location of this old church was where the present old Baptist Church is situated on the south side of the road between Excelsior Springs and Prathersville (letter of August 7, 1917).
7 Rush Creek heads about two miles northwest of Liberty and empties into the Missouri River near Missouri City, seven miles southeast of Liberty.
8 Judge Josiah Thorpe, Early Missouri Days, letter 8.
9 Times and Seasons, Volume 6, pages 1109, 1110; Church History, Volume 1, pages 503-5.
10 Times and Seasons, Volume 6, pages 1123, 1124; Church History, Volume 1, page 532 ff.


Other Occurrences of Zion’s Camp

“The First Presidency heals Burr Riggs, who had been found stiff as a board.”

“Finding a rebellious spirit in Sylvester Smith, and to some extent in others, I told that they would meet with misfortunes, difficulties and hindrances, and said, ‘and you will know it before you leave this place,’ exhorting them to humble themselves before the Lord and become united, that they might not be scourged. A very singular occurrence took place that night and the next day, concerning our teams. On Sunday morning, when we arose, we found almost every horse in the camp so badly foundered that we could scarcely lead them a few rods to the water. The brethren then deeply realized the effects of discord. When I learned the fact, I exclaimed to the brethren, that for a witness that God overruled and had His eye upon them, all those who would humble themselves before the Lord should know that the hand of God was in this misfortune, and their horses should be restored to health immediately; and by twelve o’clock the same day the horses were as nimble as ever, with the exception of one of Sylvester Smith’s, which soon afterwards died.” (History of the Church, Vol.2, p.68.)

During this expedition, the prophet also found opportunities to teach respect for all life:

“In pitching my tent we found three massasaugas or prairie rattlesnakes, which the brethren were about to kill bit I said, “Let them alone—don’t hurt them! How will the serpent ever lose his venom, while the servants of God possess the same disposition, and continue to make war upon it? Men must become harmless, before the brute creation; and when men lose their vicious dispositions and cease to destroy the animal race, the lion and the lamb can dwell together, and the sucking child can play with the serpent in safety.” The brethren took the serpents carefully on sticks and carried them across the creek. I exhorted the brethren not to kill a serpent, bird, or an animal of any kind during our journey unless it became necessary in order to preserve ourselves from hunger. (History of the Church, Vo. 2, Ch. 5, p. 2.)

Joseph Smith’s quotes from Zion’s Camp at the Fishing River, Daviess County.

“Notwithstanding our enemies were continually breathing threats of violence, we did not fear, neither did we hesitate to prosecute our journey, for God was with us, and His angels went before us, and the faith of our little band was unwavering. We know that angel were our companions, for we saw them.” (History of the Church, 2:73)

“ I have seen those men who died of the cholera in our camp; and the Lord knows, if I get a mansion as bright as theirs, I ask no more,” said Joseph Smith of those who served in Zion’s Camp. The he wept and continued: “I wish you to notify all the brethren living in the branches, within a reasonable distance from this place, to meet at a general conference on Saturday nest (February 14, 1835). I shall then and there appoint twelve Special Witnesses, to open the door of the Gospel to foreign nations, and you (Brigham Young) will be one of them.” (History of the Church 2:181)

“Brethren, some of you are angry with me. Because you did not fight in Missouri; but let me tell you, ‘God did not want you to fight.’ He could not organize his kingdom with twelve men to open the gospel door to the nations of the earth, and with seventy men under their direction to follow in their tracks, unless he took them from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham.”

“Now, the Lord has got his Twelve and his Seventy, and there will be other quorums of Seventies called, who will make the sacrifice, and those who have not made their sacrifices and their offerings now, will make them hereafter.” (Quoted in Joseph Young Sr., History of the Organization of the Seventies (1878), 14.)

The Zelph Story and the History of the Church
In 1842 Willard Richards, then church historian, was assigned the task of compiling a large number of documents and producing a history of the church from them. He worked on this material between 21 December 1842 and 27 March 1843. Richards, who had not joined the church until 1836, relied on the writings or recollections of Heber C. Kimball, Wilford Woodruff, and perhaps others for his information regarding the discovery of Zelph. Blending the sources available to him, and perhaps using oral accounts from some of the members of Zion's Camp, but writing as if he were Joseph Smith, historian Richards drafted the story of Zelph as it appears in the "Manuscript History of the Church, Book A-1." With respect to points relative to Book of Mormon geography, Richards wrote that "Zelph was a white Lamanite, a man of God who was a warrior and chieftain under the great prophet Onandagus who was known from the [hill Cumorah is crossed out in the manuscript] eastern Sea, to the Rocky Mountains. He was killed in battle, by the arrow found among his ribs, during a [last crossed out] great struggle with the Lamanites" [and Nephites crossed out].