Hyrum Smith (J. O'Driscoll)
A Life of Integrity

Jeffery S. O'Driscoll

Preface

H yrum Smith's life was filled with irony and paradox. Though a gifted leader in his own right, he stood literally and figuratively at the side of his brother Joseph as a
great example of following and sustaining those in authority. Held up by Joseph as a model of meekness, Hyrum boldly stared several times into the face of death and
confidently affirmed his standing before God. Unreservedly devoted to his wife and children, he nevertheless spent much of his time away from home in the loneliness of
leadership and in the service of God's children. He staunchly defended freedom of speech and of the press, and yet he died at the hands of those who claimed he had
abridged their rights to free expression.

Two seemingly small experiences, one as I began my research for this book and the other only weeks before it was published, galvanized a perspective in my mind
regarding Hyrum Smith. The first experience was in February 2000 at a celebration of Hyrum's two-hundredth birthday. Though I am not one of Hyrum's tens of
thousands of descendants, I was grateful for an invitation to attend the birthday gathering on Temple Square, in Salt Lake City. It was a joyous occasion, punctuated by
an unexpected visit from President Gordon B. Hinckley of The Church of Jesus Christ of Latter-day Saints. Thrilled by the experience, I found myself unexpectedly
saddened that the entire Church had not been invited-had not even known. Somehow it seemed to me that the crowd should have been larger and the celebration
grander.

The other experience came quite unexpectedly as I walked through a reconstructed pioneer cabin and saw among the cherished artifacts an old rocking chair. On the
backrest of the chair were lovingly carved the profiles of Joseph and Hyrum Smith. For me, it was a physical confirmation of feelings I had sensed in innumerable
accounts of the early Saints in this dispensation. They thought of, spoke of, and reflected upon Joseph and Hyrum together.

It is natural to study and speak of Joseph as the prophet of the Restoration, but Hyrum is also well worth our attention. Elder M. Russell Ballard, great-great-grandson
of Hyrum Smith and a member of the Quorum of the Twelve Apostles, has said, "It is an error to put Joseph as a stand-alone figure. In Joseph's greatest hours of need,
Hyrum was there."

Everything in my research, including Joseph Smith's own declarations , supports Elder Ballard's observation. Honoring and recognizing Hyrum's immeasurable
contributions to the Restoration in no way diminishes Joseph's role. Rather, understanding Hyrum and his relationship to Joseph adds another facet of appreciation to
the lasting work of these two beloved brothers. Learning more about Hyrum has strengthened my testimony of Joseph.

I have sometimes felt that Hyrum is the forgotten prophet of the Restoration. His humility and faithfulness freed him of aspiration, making him an unnoticed touchstone of
quiet leadership. Still, he was firm, determined, and, when necessary, vocal. Sustained as a prophet, seer, and revelator, Hyrum was the only man who stood next to
Joseph in both Liberty Jail and Carthage. He prophesied regarding the fate of Kirtland, Ohio, and gave clear, authoritative direction regarding such matters as the Word
of Wisdom, the gathering of Israel, the importance of family, and the absolute necessity of faith in God.

Along with his humility, Hyrum may be most noted for his integrity. Many of Hyrum's contemporaries spoke of his integrity, and even the Lord, through the Prophet
Joseph Smith, noted this singular trait in Hyrum. I have come to love Hyrum Smith for his many fine character traits but especially for his integrity of heart. This
biography explores Hyrum Smith's life-a life of integrity.

Notes

  . Heidi S. Swinton, American Prophet: The Story of Joseph Smith, 117.

   . For the sake of clarity, consistency, and standardization, minor changes have been made in spelling, capitalization, and punctuation in some original source materials
cited in this book.

Profiles of Hyrum and Joseph Smith carved into the backrest of an old rocking chair. (Courtesy of Pioneer Village, Farmington, Utah)

Acknowledgments

F irst and foremost, I must express my profound appreciation for Hyrum Smith, who went quietly, faithfully, and continually forward in the work of the Lord. He was an
undeviating model of loyalty and integrity.

A few years ago, as I visited with a dear and trusted friend who is a descendant of Hyrum Smith, we discussed the idea of helping the Saints to become more familiar
with Hyrum's contributions to the Restoration by making Hyrum's words available so that more people could benefit from the Patriarch's wisdom. I am not a
descendant of Hyrum Smith, but I could not resist the request of my friend, who wishes to remain anonymous. This book is an outgrowth of that conversation.

Gathering Hyrum's quotable words necessitated gathering all of his words and reconstructing, to the extent possible, the context in which he said them. It meant
transcribing Hyrum's diaries and letters and trying to view historical events from his perspective. Oddly, this biography was a late and unexpected addition to that
original project. When I tackled the daunting task of writing this book, Heidi Swinton, an experienced writer and kind friend, encouraged me with her strategically timed
and oft-repeated phrase, "Jeff, you can do this."

Richard E. Turley Jr., managing director of the Family and Church History Department of The Church of Jesus Christ of Latter-day Saints, offered direction and
encouragement and helped me by opening the resources of the archives. Veneese Nelson, Grant Anderson, and others whom I have never met invested countless
hours reviewing hundreds of references, replacing many with original source material. I decided to cite extensively the History of the Church to allow more readers to
easily access further information, but references from that source were checked against original material and, when necessary, replaced with source material to avoid
perpetuating errors.

David Whittaker, curator with the Harold B. Lee Library at Brigham Young University, was gracious and helpful in making available materials from the library's Special
Collections. Several people assisted with pictures, and Tom Child prepared the maps. I would also like to express appreciation for the uncommonly prompt and
generous assistance
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Cory Maxwell patiently shepherded me through the publication process. Sharon Pritchett helped to translate the publisher's requests so that I could understand and
respond. She also offered numerous useful suggestions and did much of the research regarding Hannah Grinnel. Del Parsons carefully researched Hyrum's physical
David Whittaker, curator with the Harold B. Lee Library at Brigham Young University, was gracious and helpful in making available materials from the library's Special
Collections. Several people assisted with pictures, and Tom Child prepared the maps. I would also like to express appreciation for the uncommonly prompt and
generous assistance of Ron Romig at the Community of Christ Archives in Independence, Missouri.

Cory Maxwell patiently shepherded me through the publication process. Sharon Pritchett helped to translate the publisher's requests so that I could understand and
respond. She also offered numerous useful suggestions and did much of the research regarding Hannah Grinnel. Del Parsons carefully researched Hyrum's physical
appearance and measured Hyrum's death mask as he prepared to paint the beautiful image on the cover. Tom Hewitson skillfully constructed the cover design and the
placement of images throughout the text.

In addition, I am grateful to Larry Porter, Karl Anderson, and Richard Behrens for suggestions and corrections, Michael Morris for his editing, and many others who
labored on this project in relative obscurity.

My dear wife, Sheila, gave up countless hours of our time together, although I am not certain that it was always a sacrifice for her to do so. She never made me feel that
I was imposing on her time or her expectations, but I have become accustomed to the selfless nature that spills into all aspects of her life. My children gave up many
dates with their father and most of their family activities one summer to allow my continued tedium at the computer.

I am indebted to many preceding scholars and authors who have researched and written the history of the Restoration and the biographies of prominent individuals,
especially of the Prophet Joseph Smith. Pearson H. Corbett's biography of Hyrum Smith has been a useful resource for four decades, but additional source material
and the need for documentation invited another opportunity to write of Hyrum's life.

It is somewhat difficult to write about the life of Hyrum Smith without consuming allotted pages with a rewrite of Joseph's history or with the history of the Church itself.
This biography assumes that the reader is familiar with both. An extensive study of Joseph's family and ancestors, which is equally applicable to Hyrum, can be found
elsewhere and is not included in this volume.

While acknowledging the strength and contribution of others, I must also acknowledge my own shortcomings. Hyrum deserves better than the aggregate of my
researching and writing skills, but I could only give what I had. When I began this book, I had the naive notion that it would be the definitive work on Hyrum Smith.
Now, however, I hope that it will be the stimulus for continued research by those with more knowledge and experience. I apologize for the inevitable errors and
welcome constructive corrections.

"Joseph I Can't Leave You"

H yrum Smith put his foot in the stirrup and was about to swing into the saddle when he paused to reconsider his plan. After some time, he turned from his large white
horse and went back into the house, where he removed his watch from his pocket, hung it in its usual spot, and replaced it with his older timepiece. His oldest son,
eleven-year-old John, watched and wondered.

Hyrum then left the house, settled atop his mount, and surveyed the Mississippi River, which flowed quietly by the City of Nauvoo and past his residence. Nearby
stood his barn, his brick office, where he had so often ministered to the needs of the Saints, and a pile of bricks, representing his plans for future development.
Hyrum had gazed across the river innumerable times and crossed it twice within the past thirty-six hours, but as he rode away from his home of five years this morning,
he knew things would never be the same.

Behind Hyrum, then forty-four years old and the father of eight, trailed a legacy of love, courage, leadership, and loyalty to God and family. Ahead, in Carthage, lay the
fulfillment of prophetic words that had stirred his mind for nearly a decade: "If it please thee, and thou desirest thou shalt have the power voluntarily to lay down thy life
to glorify God."

Hyrum left Nauvoo on June 24, 1844, at the side of his thirty-eight-year-old brother, Joseph-prophet and president of The Church of Jesus Christ of Latter-day Saints.
Mary Jane Lyttle was only twelve years old at the time, but she remembered Joseph and Hyrum stopping at her house to ask for a drink of water. Like Rebekah at the
well (Genesis 24), Mary Jane provided cool refreshment to these men of God. Many years later, she wrote, "The look on their noble faces remain[s] in my memory as
distinct as if it was but yesterday."

Vigilantes with specious warrants had so threatened Joseph and Hyrum and the peace of the community that two days earlier the brothers had determined that leaving
Nauvoo was the only way to protect their lives and to save others from further persecution. In the predawn hours of June 23, they climbed into a leaky skiff and pushed
off into the Mississippi River, heading for Iowa and a flight to the West. Orrin Porter Rockwell, a trusted friend, rowed while Willard Richards of the Quorum of the
Twelve Apostles helped Hyrum and Joseph bail water with their boots to keep their craft afloat. The four stepped onto the west bank of the Mississippi River at
daybreak.

Hyrum-the Patriarch and assistant president of the Church-rested that morning with Joseph at William Jordan's house while Rockwell returned to Nauvoo for horses.
As the Prophet slept, he dreamed that he and Hyrum were away from danger and walking on water into "a city, whose gold and silver steeples and towers were more
beautiful than any . . . on earth." Joseph later said, "I felt as if I was truly in heaven."

Some of the Saints that Joseph was trying to protect characterized his departure as an act of cowardice. He selflessly responded, "If my life is of no value to my friends
it is of none to myself." Joseph turned, as he had done so many times before, and asked his older brother for counsel. "Brother Hyrum," he said, "you are the oldest,
what shall we do?" Hyrum responded, "Let us go back and give ourselves up, and see the thing out." Joseph pondered the proposal for a few moments and said, "If
you go back I will go with you, but we shall be butchered." Hyrum replied, "Let us go back and put our trust in God. . . . The Lord is in it. If we live or have to die, we
will be reconciled to our fate."

Hyrum trusted himself to the hand of God and saw beyond the capacity of any frontier mob to inflict ultimate harm upon the Lord's anointed. His words to Joseph
reflected the Savior's counsel: "Fear not them which kill the body, but are not able to kill the soul" (Matthew 10:28). And they echoed the Psalmist's faith: "The Lord is
on my side; I will not fear: what can man do unto me?" (Psalm 118:6).

Nevertheless, Hyrum knew what awaited him and Joseph in Carthage, the Hancock County seat, where charges had been filed against them. Even before he climbed
into the leaky skiff, the Patriarch had prophesied, "Just as sure as we fall into their hands we are dead men." The Prophet repeatedly expressed his wish that he might
separate himself from Hyrum to spare his brother's life, but Hyrum responded predictably: "Joseph, I can't leave you."

Hyrum would not leave the side of his seven-year-old brother during Joseph's painful leg infection thirty years earlier, and he would not leave him now. "We had
better go back, and if we die," he said, "we'll die like men." Joseph replied, "Hyrum, you are my oldest brother, and if you say go back, we will go back."
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Hyrum's youngest son, five-year-old Joseph Fielding (commonly known as Joseph F.), watched from a window as his father came ashore that afternoon and walked
with Joseph up Water Street, past the printing office, and into Hyrum's home. The Prophet held Joseph F. on his lap while Hyrum washed himself and packed a few
items. Joseph F.'s Aunt Mercy was also present and recalled, "The very air seemed burdened with sorrowful forebodings." It was Hyrum's last Sabbath in
Hyrum would not leave the side of his seven-year-old brother during Joseph's painful leg infection thirty years earlier, and he would not leave him now. "We had
better go back, and if we die," he said, "we'll die like men." Joseph replied, "Hyrum, you are my oldest brother, and if you say go back, we will go back."

Hyrum's youngest son, five-year-old Joseph Fielding (commonly known as Joseph F.), watched from a window as his father came ashore that afternoon and walked
with Joseph up Water Street, past the printing office, and into Hyrum's home. The Prophet held Joseph F. on his lap while Hyrum washed himself and packed a few
items. Joseph F.'s Aunt Mercy was also present and recalled, "The very air seemed burdened with sorrowful forebodings." It was Hyrum's last Sabbath in
Nauvoo.

The next morning at 6:30, Hyrum and Joseph rode from Nauvoo with a small contingent of men, but they returned briefly that afternoon. Governor Thomas Ford had
ordered the collection of state arms from the Nauvoo Legion. Brev. Maj. Gen. Hyrum Smith and his commanding officer, Joseph, returned to effect the order. A visitor
in Nauvoo, watching Hyrum do his work, described the Patriarch as tall and slim, with light blue eyes and a seemingly pleasant disposition. By 6 p.m., Hyrum had
visited his home and was again preparing to depart for Carthage when he saw Joseph F. on the dusty street. Leaning from his saddle, Hyrum lifted his son into his arms,
embraced him, kissed him good-bye, and then gently lowered him to the ground. Little Joseph F. looked on as his father rode toward death.

Hyrum knew of poignant farewells and mortal departures. His older brother, Alvin, "around whose heart [Hyrum's] affections were twined," died in 1823 but not
before calling the soon-to-be oldest brother to his side and charging him with the responsibility of taking care of their parents in their old age. Hyrum's daughter,
Mary, was just a month shy of her third birthday when he wrote, "I was called to view a scene which brought unto me sorrow and mourning. Mary was called from
time to eternity on the 29th day of May [1832]. She expired in mine arms."

In 1837, while Hyrum was away on Church assignment, his wife of eleven years, Jerusha Barden, died shortly after giving birth to their sixth child. In 1840, then
married to Mary Fielding and with two more children, Hyrum pled with his dying father to "intercede . . . at the throne of grace" on behalf of the persecuted Smith
family. Then he watched his father pass from mortality. In 1841, Hyrum's brother Don Carlos and brother-in-law Robert B. Thompson died within a few weeks of one
another. "[W]e have sustained [a loss] in the death of two of our most valuable men," Hyrum wrote days later. "They are gone. Their loss is irreparable, but we must be
submissive to the will of God and try to stand in our lot both now and at the end." One month later, Hyrum's seven-year-old namesake son also died.

The Patriarch may have empathized with the suffering his own family would soon experience as he carefully lowered Joseph F. to the ground that day, but his integrity
drove him to follow the counsel he had given to others. He would stand in his lot to the end and submit himself to the will of God.

Joseph stopped the small group on the way to Carthage, blessed several of the brethren, and dismissed them to return to Nauvoo. One of those released, John Lowe
Butler, heard the Prophet again encourage Hyrum to depart and save himself, but "Brother Hyrum said that he would stand with Brother Joseph." The solemn
contingent of those who had been dismissed traveled the several miles back to Nauvoo without uttering a word. John was overpowered with feelings "that the prophets
of the Lord were about to be taken."

Since the restoration of the gospel of Jesus Christ began in the spring of 1820, Hyrum had laid his all upon the altar. He helped Joseph bring forth the Book of Mormon
and became a witness to that sacred record. He became a charter member of the Church in 1830, declaring in 1831 "that all he had was the Lord's and he was ready
to do his will continually." Before being called as assistant president and patriarch to the Church, Hyrum had served in a branch presidency, a bishopric, a stake high
council, and a stake presidency, and as a counselor in the First Presidency of the Church. He fulfilled several missions and, under the immediate direction of Joseph,
supervised the building of two temples.

Hyrum's civic contributions were also impressive. He was instrumental in stabilizing the developing community of Nauvoo as the Saints gathered in Joseph's absence.
During one of the longest separations of these inseparable brothers-Joseph spent four months in Philadelphia, Washington, D.C., and Monmouth, New Jersey, in 1839
and 1840 seeking redress for wrongs inflicted upon the Saints in Missouri -Hyrum answered the responsibilities he held in the First Presidency and worked toward
the formal organization of the City of Nauvoo. A year later, when the city was officially chartered, Hyrum began the first of his two terms on the city council.
Subsequently, he had portions of his land surveyed and added to the city. He also served as vice mayor and, only weeks before his fateful ride to Carthage, Hyrum
confirmed his intent to run for the state legislature.

Hyrum's ride to Carthage was a continuation of what he had been doing for decades. He knew his life was at risk when he accompanied Joseph to Colesville in 1830.
He knew he was in mortal peril when he stood next to Joseph as they led Zion's Camp toward Jackson County, Missouri, in 1834. Similarly, their captivity in Liberty
Jail during the winter of 1838 and 1839 was punctuated with threats of death. Now, as the Patriarch rode with Joseph to Carthage, he was not focused on what he
was riding away from. As always, he was focused on what he was riding toward. Hyrum was in the position he had assumed so many times before-next to the Prophet
and looking forward. He knew where he was going and what awaited him there. He knew, and he chose to go.

Notes

  . John Smith, in F. E. Barker, "Joseph, the Prophet," 212; John Smith, Document.

  . Joseph F. Smith to Levira A. Smith, 28 June 1860. Joseph F. Smith also noted the presence of a small brick outhouse.

  . Mercy Fielding Thompson autobiographical sketch. Mercy wrote of "a pile of bricks which Hyrum had intended for building had his life been spared."

  . Kirtland High Council minutes, 1 March 1835. It is not known who acted as voice when this priesthood blessing was given.

  . Mary Jane Lyttle Little autobiographical sketch, 37.

  . William W. Phelps, "Joseph Smith's Last Dream," 27.

  . Joseph Smith, History of the Church 6:549-50.

  . Ibid., 6:545. These words to Stephen Markham come from an 1850s reminiscence.

  . Ibid., 6:520.

  . Lucy Mack Smith, Biographical Sketches, 63.

  . Wandle Mace autobiography, 105.
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  . Joseph F. Smith, in F. E. Barker, 210.
  . Lucy Mack Smith, Biographical Sketches, 63.

  . Wandle Mace autobiography, 105.

  . Joseph F. Smith, in F. E. Barker, 210.

  . Mercy R. Thompson, "Recollections of the Prophet Joseph Smith," 400.

   . B. W. Richmond, The Chicago Times. Other than cursory references to Hyrum's height and weight, this is the only physical description of him by a contemporary
that the author has been able to locate. Richmond was not a member of the Church but had known the Smiths since living near them in Palmyra, New York.
Interestingly, he described Hyrum as a little taller than Joseph and with a slim build-contradicting most descriptions of Hyrum that say he was the same height as Joseph
or a little shorter (see chapter 2).

  . Preston Nibley, The Presidents of the Church, 228. For a reference to Hyrum again visiting his home, see Joseph Fielding journal, 5:40.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:2.

  . Smith, Biographical Sketches, 88.

  . Hyrum Smith diary, 18 November 1831-21 February 1835, 28-29.

   . Joseph Smith and Hyrum Smith to Oliver Granger, 30 August 1841. The letter, signed by Hyrum and Joseph, was clearly written by Hyrum, as indicated by the
handwriting and such phrases as "My family and Brother Joseph's are well at present," and "Brother Joseph sends his love to you and family. My love to all &c." In the
letter, Hyrum also referred to William W. Phelps in Kirtland, writing, "I gave him counsel when I was there last March." Though Hyrum was in Kirtland in March 1841,
Joseph remained in Nauvoo throughout that time (Smith, History of the Church 4:305-26).

  . John Lowe Butler autobiography, 45.

  . Far West Record, 19-21.

  . Smith, History of the Church 4:19-80, 49.

  . See "[Hyrum Smith's] Addition to Nauvoo" and "Hyrum Smith's Second Addition to Nauvoo."

  . Hyrum Smith to Thomas H. Owen, Esq., 4 June 1844.

  . Smith, History of the Church 1:108-9; 2:103-4; 3:188-215.

"Remarkable for His Tenderness and Sympathy"

L ucy Mack Smith watched as her thirteen-year-old son, Hyrum, sat down on the bed next to seven-year-old Joseph and cradled his younger brother's painfully
infected leg in his hands. There young Hyrum sat, "almost day and night for some considerable length of time," Lucy recalled, "holding the affected part of [Joseph's] leg
in his hands, and pressing it between them, so that his afflicted brother might be enabled to endure the pain which was so excruciating." When Lucy later recalled the
touching scene, she described Hyrum as "rather remarkable for his tenderness and sympathy."

Typhoid fever had swept through the Connecticut Valley in the winter of 1812-13 and eventually took the lives of six thousand people. Hyrum's little sister
Sophronia was the first in the Smith home to contract the illness. Sophronia was attended by a physician for eighty-nine days and was near death on the ninetieth day
when, after the heartfelt prayers of her parents, she began to recover. Joseph, the next family member to contract the illness, also seemed to recover, but delayed
complications of osteomyelitis (bone infection) and abscess formation resulted in a painful, limb-threatening condition.

Hyrum, who also became infected, watched as Joseph's weight and strength seemed to drain away. Lucy carried Joseph much of the time until she was near physical
exhaustion. Seeing his mother's need, the youthful Hyrum stepped forward and expressed his desire to take her place. As Hyrum was "a good, trusty boy," she
welcomed his assistance.

Perhaps Joseph reflected upon this experience when the situation was reversed three decades later. After Hyrum had fallen and severely injured one of his legs, Joseph
came to his bedside and administered to him. Hyrum's five-year-old niece, Mary Jane Thompson, watched as Joseph finished giving his brother a priesthood blessing.
She said Joseph then stepped over to the bureau and, leaning upon it, "buried his face in his handkerchief and wept bitterly. His heart was touched with tender
sympathy for his prostrate brother." More than half a century later, Mary said, "This circumstance riveted the scene upon my mind."

Hyrum and Joseph were as close as any two brothers could be. "I have been acquainted with him ever since he was born . . . ," Hyrum said in 1843, "and I have not
been absent from him at any one time not even for the space of six months . . . and have been intimately acquainted with all his sayings, doings, business transactions
and movements, as much as any one man could be acquainted with another man's business."

After sharing more than thirty years of intimate experiences with his older brother, Joseph mused in the fall of 1842, "Hyrum . . . [is] a natural brother; thought I to
myself, brother Hyrum, what a faithful heart you have got. Oh, may the Eternal Jehovah crown eternal blessings upon your head, as a reward for the care you have had
for my soul. O how many are the sorrows have we shared together. . . . Hyrum, thy name shall be written in the Book of the Law of the Lord, for those who come
after thee to look upon, that they may pattern after thy works."

When Hyrum was born in Tunbridge, Orange County, Vermont, on February 9, 1800, the town had only thirteen hundred inhabitants. His parents, Joseph Smith Sr.
and Lucy Mack, who were married in Tunbridge in 1796, welcomed Hyrum as their third son. Hyrum never knew his oldest brother, who died at birth, but he
became very close to Alvin, who was just two days from his second birthday when Hyrum joined the family. They became so close, in fact, that Hyrum's patriarchal
blessing, received under the hands of his father after Alvin's death, spoke of Alvin, "whom thou didst love, [and] around whose heart thine affections were twined."

In Hyrum's veins flowed the rich believing blood of a faithful ancestry. His maternal grandfather, Solomon Mack, published an autobiographical work outlining his
conversion to Christianity. Though Solomon's conversion came late in life, his writings concluded with a plaintive longing: "I hope to serve my God, by his assistance to
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divine      (c) 2005-2009,
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                                            for joy to see his face and hold him fast in my embrace." Hyrum's paternal grandfather, Asael Smith, was Page
                                                                                                                                                      also deeply
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committed to Christian principles, saying that "he always knew that God was going to raise up some branch of his [Asael's] family to be a great benefit to mankind."

Hyrum's grandmothers were likewise devoted to God. Lydia Gates Mack called her children together morning and evening, teaching them to pray and urging them to
blessing, received under the hands of his father after Alvin's death, spoke of Alvin, "whom thou didst love, [and] around whose heart thine affections were twined."

In Hyrum's veins flowed the rich believing blood of a faithful ancestry. His maternal grandfather, Solomon Mack, published an autobiographical work outlining his
conversion to Christianity. Though Solomon's conversion came late in life, his writings concluded with a plaintive longing: "I hope to serve my God, by his assistance to
divine acceptance, that I may at last leap for joy to see his face and hold him fast in my embrace." Hyrum's paternal grandfather, Asael Smith, was also deeply
committed to Christian principles, saying that "he always knew that God was going to raise up some branch of his [Asael's] family to be a great benefit to mankind."

Hyrum's grandmothers were likewise devoted to God. Lydia Gates Mack called her children together morning and evening, teaching them to pray and urging them to
have "love toward each other as well as devotional feelings towards him who made them." Mary Duty Smith similarly lived a life of faith in God.

In 1802, after six years of cultivating land for a livelihood, Hyrum's father rented out the farm in Tunbridge and moved seven miles west to Randolph, Vermont, where
he commenced a mercantile business. Shortly after the family arrived in Randolph, Hyrummother became critically ill. When many gave up hope for her recovery, Lucy
looked to the Lord and pled with him to spare her life so that she might raise her children and comfort her husband.

Lucy made a solemn covenant with her Heavenly Father that if he would let her live, she would serve him to the best of her abilities. A divine voice whispered, "Seek,
and ye shall find; knock, and it shall be opened unto you. Let your heart be comforted; ye believe in God, believe also in me." As Lucy's health improved, she sought
for someone "capable of instructing [her] more perfectly in the way of life and salvation." Her search for truth was not soon fulfilled, but she did find a minister willing to
honor her desire for baptism without requiring her to commit to any organized branch of religion.

Hyrum's father also enjoyed profound spiritual experiences. He had several revelatory dreams, one of which was strikingly similar to a dream recorded in the yet-to-
be-translated Book of Mormon. Like Lehi of old (1 Nephi 8), Joseph Sr. saw a narrow path near a beautiful stream of pure water. A rope ran along its bank as a
guide. He also saw a tree bearing beautiful white fruit that was "delicious beyond description" and that he desired to share with his family. He saw a spacious building
filled with finely dressed people who ridiculed him and his family because of their humility. Joseph Sr. learned in his dream that the fruit represented the pure love of
God, while the spacious building represented Babylon.

It is not known how much Hyrum's parents spoke with him about their spiritual manifestations, but it seems likely that an attitude of acceptance permeated the home-an
attitude that sincere souls could receive knowledge from heaven. Such openness would be consistent with Joseph Jr.'s willingness to share his spiritual experiences with
his family a few years later. As Hyrum grew to maturity, he likely felt comfortable with the notion that God communicates with his children.

After the family moved to Randolph, Joseph Sr. invested heavily in what seemed to be a promising opportunity in the ginseng trade. Ginseng grew wild in Vermont and
was valued in China for its reputed capacity to sustain life and virility. Joseph gathered an ample quantity of the root, but rather than accept three thousand dollars for
his supply, he made arrangements to ship it to China himself in hopes of receiving a larger profit. Unfortunately, an unscrupulous competitor cheated him out of his
ginseng and the anticipated windfall.

The financial consequence of the misadventure necessitated an immediate move back to the farm in Tunbridge, where Sophronia was born on May 17, 1803. The
family was eventually forced to sell the farm and move to Royalton, Vermont. After just a few months, they moved again, this time to Sharon, Vermont, where they
rented a farm from Lucy's father and labored to recover from their financial setbacks.

Hyrum was almost six years old when Joseph Smith Jr. was born in Sharon on December 23, 1805. Their relationship, as it matured, paralleled that of Aaron and
his younger brother, Moses (Exodus 7:7). Later, Joseph even compared his prophetic role to that of Moses, and he explained the office of assistant president, which
Hyrum eventually held, by "taking Aaron for an ensample."

Joseph's love and respect for Hyrum are reflected in an 1835 journal entry: "I could pray in my heart that all men were like my brother Hyrum, who possesses the
mildness of a lamb, and the integrity of Job, and in short, the meekness and humility of Christ; and I love him with that love that is stronger than death."

Samuel Harrison was born in Tunbridge on March 13, 1808. Shortly thereafter, the family moved again to Royalton, where Ephraim was born two years to the day
later. He lived only eleven days. Another son, William, was born exactly one year after Ephraim's birth.

In 1811, the Smith family moved to West Lebanon, New Hampshire, where Catherine was born on July 28, 1812. By then, things were looking up for the family.
Lucy remembered, "We settled ourselves down and began to contemplate, with joy and satisfaction, the prosperity which had attended our recent exertions." Hyrum
and his siblings had received little formal education to this point, but their parents made arrangements for Hyrum to attend the academy at Hanover and for the other
children to attend a "common school."

The academy, or Moor's Charity School, was associated with Dartmouth College in Hanover, a few miles north of the Smith home and on the same side of the
Connecticut River. Lucy did not explain why Hyrum was chosen to attend, but it may have been simply because his cousin of about the same age, Stephen Mack, was
already a student there. One of the school's tutors, Andrew Mack, was also a distant relative.

Eleazar Wheelcock founded the Moor's School in Lebanon, Connecticut, in 1754. Its curriculum extended beyond simply educating students; rather, it focused on
preparing them to become teachers and preachers. In 1769, the school relocated to Hanover, New Hampshire, and became associated with the newly founded
Dartmouth College. With the establishment of a common school in Hanover in 1808, the academy further refined its focus to prepare able students for additional
scholarly education. But it maintained its religious influence, and students attended daily chapel services at the White Church on campus. If Hyrum attended in 1811, as
Lucy seems to indicate, he joined a class of thirty-one students, which grew to fifty-six by 1814.

School records are incomplete, but the "Hiram Smith" listed in the August 1814 record was one of the "charity scholars" studying arithmetic. Charity scholars were
not merely students with limited financial means. The designation also implied remarkable intellectual potential. School president John Wheelcock personally followed
the progress of these student scholars, who were supported from his limited funds. Hyrum's designation as a charity scholar in 1814 implies that he performed well
academically during his previous years there.

The outbreak of "typhus fever" in late 1812 interrupted Hyrum's education. He came home sick from school, perhaps at the end of the quarter in February 1813. His
whole family was eventually infected, but Hyrum, despite his own illness, was determined to do his part to alleviate their suffering. He relieved his mother and sat at
Joseph's side for days or weeks until Nathan Smith-an attending surgeon at Dartmouth College, whose daughter Malvina attended class with Hyrum-operated on
Joseph's leg to eradicate the infection. Whether Hyrum and Malvina's association was significant or even known to those involved is not recorded.

As Joseph's leg improved, his family sent him to his Uncle Jesse's home in Salem, Massachusetts, in hopes that "the sea-breezes would be of service to him." The rest
of the family, financially devastated by a year of illness, moved to Norwich, Vermont. Hyrum's return to the Moor's School now required him to travel about four miles
east of his home and across the Connecticut River. His youngest brother, Don Carlos, was born in Norwich on March 15, 1816.
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The wiles of weather and farming were unforgiving for the Smith family. After three successive years of crop failure, Joseph Sr. set out from Norwich in the summer of
1816 to find a new place for the family in western New York. Saddened by the anticipated separation, Hyrum and Alvin "followed their father with a heavy heart [for]
some distance." After locating a suitable place in Palmyra, New York, Joseph Sr. sent a team and a teamster by the name of Caleb Howard to move his family. Hyrum
As Joseph's leg improved, his family sent him to his Uncle Jesse's home in Salem, Massachusetts, in hopes that "the sea-breezes would be of service to him." The rest
of the family, financially devastated by a year of illness, moved to Norwich, Vermont. Hyrum's return to the Moor's School now required him to travel about four miles
east of his home and across the Connecticut River. His youngest brother, Don Carlos, was born in Norwich on March 15, 1816.

The wiles of weather and farming were unforgiving for the Smith family. After three successive years of crop failure, Joseph Sr. set out from Norwich in the summer of
1816 to find a new place for the family in western New York. Saddened by the anticipated separation, Hyrum and Alvin "followed their father with a heavy heart [for]
some distance." After locating a suitable place in Palmyra, New York, Joseph Sr. sent a team and a teamster by the name of Caleb Howard to move his family. Hyrum
and his seven siblings, including baby Don Carlos, journeyed with their mother about three hundred miles to Palmyra.

Howard was neither compassionate nor hospitable. Lucy later referred to him as "an unprincipled and unfeeling wretch" who forced ten-year-old Joseph to walk miles
on his healing leg. Hyrum was also forced to walk dozens of miles daily in the unseasonable snow, but his concerns were for his younger brother, who was still on
crutches. Hyrum and Alvin courageously petitioned the malignant teamster for more humane treatment of Joseph. In response, Howard knocked them down with the
butt of his whip.

Through drinking and gambling, Howard soon lost the money that was intended to secure the family's safe passage to Palmyra. Lucy likely felt unsafe confronting
Howard in the isolation of the wilderness, but when he tried to desert the family and abscond with their team and wagon about twenty miles west of Utica, New York,
she publicly and boldly dismissed him in front of fellow travelers. Continuing alone with their wagon and team, the family arrived in Palmyra with a small portion of their
effects "and barely two cents in cash." Nevertheless, as Lucy recalled, "I was quite happy in once more having the society of my husband, and in throwing myself and
children upon the care and affection of a tender companion and father."

Hyrum learned by experience and example the value of family counsels. One such experience came shortly after the family's arrival in New York. "We all now sat
down and maturely counseled together as to what course it was best to take," recalled Lucy. "It was agreed by each one of us that it was most advisable to apply all
our energies together and endeavor to obtain a piece of land." To this end, the Smiths settled in the village of Palmyra and began their work.

Joseph Sr. had a shop in town, selling such things as "gingerbread, pies, boiled eggs, [and] root-beer," but he and his older sons also hired themselves out as day
laborers. At least one person reported that Hyrum and his father also "worked some at coopering." They lived in a log house in Palmyra for approximately two
years before moving a little less than two miles south to a hundred-acre parcel of wooded land on Stafford Road.

"My husband and his sons, Alvin and Hyrum, set themselves to work to pay for one hundred acres of land," recalled Lucy. They contracted for the ground with a land
agent and, in one year, "made nearly all of the first payment, erected a log house, and commenced clearing." Impressively, as Lucy noted, approximately thirty acres of
land were prepared for cultivation that year. The work was unrelenting and the compensation meager. When it came time to make the second payment, Alvin had to
leave home to find work, but "after much hardship and fatigue" returned with the needed sum.

"This payment being made, we felt relieved," wrote Lucy, "as this was the only thing that troubled us; for we had a snug log-house, neatly furnished, and the means of
living comfortably." The Smiths were well received and respected in the community. "The hand of friendship was extended on every side, and we blessed God, with our
whole heart, for his 'mercy, which endureth for ever,'" Lucy said.

Through his teenage years, Hyrum observed the faithfulness of his parents in the face of nearly continuous hardships. He saw severe illness and death afflict the family,
and he watched as his parents prayerfully attended to their suffering children. He labored with his father through crop failures and witnessed his mother's indomitable
spirit as she rescued her family from an unscrupulous teamster. Much of the unconquerable optimism and persistent determination that later characterized Hyrum's life is
attributable to the example of his parents during these formative years.

Somewhere in the midst of his labors, Hyrum also found time for social interactions and recreation. One of Sophronia's friends later said that she often accompanied
Sophronia, Hyrum, and Joseph "to apple parings and parties." Lucy reminisced, "We had many good and affectionate friends, for never have I seen more kindness
or attention shown to any person or family than we received from those around us." She recalled being invited to socials with "wealthy merchants' wives and the
minister's lady." Things were also going well financially. Lucy observed, "We began to rejoice in our prosperity, and our hearts glowed with gratitude to God for the
manifestations of his favor that surrounded us."

Hyrum's youngest sibling, little Lucy, joined the family on July 18, 1821, while they were living on Stafford Road in what her mother once termed a "comfortable,
though humble, habitation." Hyrum grew to maturity in that small log home and amid congenial neighbors. He became a sizable, well-proportioned man.

In December 1842, brethren who measured Joseph and Hyrum found them both to be six feet even. This observation differs only slightly from a later reminiscence of
Hyrum's oldest son, John, who described Joseph as six feet in his stockings and weighing 212 pounds. Hyrum, he said, "was one-half an inch shorter but of equal
weight."

"Hyram [sic] Smith, the patriarch of the church and brother of Joseph, is forty-two years of age, five feet, eleven and a half inches high, weighing one hundred and
ninety-three pounds," read an anonymous letter to James Gordon Bennett, editor of the New York Herald, in 1842. Moving from Hyrum's physical description, the
letter continued, "[Hyrum] is a prophet, seer, and revelator, and is one of the most pious and devout Christians in the world. He is a man of great wisdom and superior
excellence, possessing great energy of character, and originality of thought."

Because Hyrum walked so close to Joseph, many portrayed him by comparison. John Needham described Joseph with love and admiration in 1843, adding, "Hyr[u]m
is a much milder man in his manners, more precise, a man of God, and has the confidence of the faithful." Rachel Grant noted that Joseph "was always cheerful and
happy whenever he would come out. He was different in that respect from Brother Hyrum, who was more sedate, more serious. I thought at the time Hyrum seemed
more like a Prophet than Joseph did." Then, in retrospect, she explained, "You see there was a great deal of sectarianism about me."

On an unnumbered page in the middle of a small, hand-sewn, canvas-bound diary, Hyrum began his autobiography: "H[yrum] Smith was born in Tunbridge, Orange
Co[unty], State of Vermont." That's all he wrote of his simple beginnings in the dawn of nineteenth-century America, but his contributions and influence would reach
far beyond those humble origins and even extend beyond his mortal life. Hyrum lived in such a way that "his name may be had in honorable remembrance from
generation to generation, forever and ever" (D&C 124:96).

Hyrum's youngest son, Joseph F. Smith, as president of The Church of Jesus Christ of Latter-day Saints, looked into the heavens almost three quarters of a century
after his father's martyrdom. There he saw Hyrum "among the noble and great ones who were chosen in the beginning to be rulers in the Church of God. Even before
they were born, they . . . were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men" (D&C 138:53, 55-56).

As Hyrum walked out of that snug log home and moved into his adult life, he pressed toward the fulfillment of his foreordained work as a husband, father, leader,
teacher, builder,
 Copyright        counselor, patriarch,
            (c) 2005-2009,    Infobaseand   prophet.
                                        Media    Corp.And as he approached his lifetime of service, he commenced the noble fulfillment of his father's yet-unspoken
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blessing: "You shall be as firm as the pillars of heaven unto the end of your days."

Notes
they were born, they . . . were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men" (D&C 138:53, 55-56).

As Hyrum walked out of that snug log home and moved into his adult life, he pressed toward the fulfillment of his foreordained work as a husband, father, leader,
teacher, builder, counselor, patriarch, and prophet. And as he approached his lifetime of service, he commenced the noble fulfillment of his father's yet-unspoken
blessing: "You shall be as firm as the pillars of heaven unto the end of your days."

Notes

  . Lucy Mack Smith, Biographical Sketches, 63.

  . Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism, 32, 199 n. 76.

  . Smith, Biographical Sketches, 63.

  . Mary Jane Thompson, "Early Church Recollections," 429.

  . Testimony of Hyrum Smith before the Nauvoo municipal court, 1 July 1843; Joseph Smith, History of the Church 3:404.

  . Joseph Smith, The Papers of Joseph Smith 2:416.

  . Bushman, Joseph Smith, 29.

  . In a patriarchal blessing given to Hyrum on December 9, 1834, Joseph Smith Sr. referred to this deceased child, implying that it was a son (Hyrum Smith blessing,
"Patriarchal Blessing Book," 2:2). In a talk given at general conference in Nauvoo on October 8, 1845, Lucy also referred to her firstborn son (Times and Seasons 6 [1
November 1845]: 1013-14).

  . Joseph Smith Sr. blessing, "Patriarchal Blessing Book," 2:2-3.

  . Solomon Mack, A Narrative on the Life of Solomon Mack, 32-33.

  . George A. Smith, "Memoirs," 2.

  . Smith, Biographical Sketches, 19.

  . Ibid., 213. Mary Duty Smith came to Kirtland to be baptized but became ill and passed away before the ordinance could be performed.

  . Ibid., 47-48.

  . Ibid., 58-59; compare 1 Nephi 8, 11.

  . Lucy Mack Smith, unpublished edited manuscript, 32. Various sources cite Sophronia's birth date as May 16, 17, or 18. Lucy's unpublished history records the
date as May 18. The Tunbridge clerk recorded the date as May 17 (Tunbridge Town Clerk, Town and Vital Records, 1785-1815, 402, Family History Library).
Hyrum's birth date is also listed on this page.

  . Smith, Biographical Sketches, 49-51, 56; Bushman, Joseph Smith, 30-31.

  . Smith, Biographical Sketches, 56.

  . Smith, Papers, 1:21.

  . Ibid., 2:111.

  . Smith, Biographical Sketches, 56; Bushman, Joseph Smith, 31.

  . Smith, unpublished edited manuscript, 33. Some records spell her name Katharine.

  . Smith, Biographical Sketches, 59-60.

  . Richard K. Behrens's unpublished research provides much of the information about the Moor's Charity School used here.

  . Copies of school records are in the possession of the author.

  . Documenting Hyrum's presence from school records is difficult. His name cannot be located in the records of 1811, and the rolls for the school years ending in
1812 and 1813 are missing. Records show a "Hiram Smith" from Lebanon attending the session from August 1814 to August 1815. Hyrum Smith had moved from
Lebanon to nearby Norwich, Vermont, by that time, but the record is probably referring to him.

   . Typhus fever is a louse-borne Rickettsial illness, but the term "typhus fever" in 1812 probably referred to typhoid fever caused by Salmonella typhi. It was typhoid
fever that swept the Connecticut Valley in 1812, killing six thousand people (see Bushman, Joseph Smith, 32, 199 n. 76). Dr. Nathan Smith, who operated on Joseph
Smith's leg, was an expert on typhoid fever and its complications, including osteomyelitis (see LeRoy S. Wirthlin, "Nathan Smith [1762-1828] Surgical Consultant to
Joseph Smith," BYU Studies [Spring 1977]: 319-37).

  . Smith, unpublished edited manuscript, 33, 63-64.

  . Manuscript History of the Church, book A-1, 131-32 n. A.

 . Lucy Mack
Copyright     Smith, preliminary
          (c) 2005-2009,         manuscript,
                          Infobase           73-74.
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  . Ibid.
  . Smith, unpublished edited manuscript, 33, 63-64.

  . Manuscript History of the Church, book A-1, 131-32 n. A.

  . Lucy Mack Smith, preliminary manuscript, 73-74.

  . Ibid.

   . Pomeroy Tucker, Origin, Rise, and Progress of Mormonism, 12. In this anti-Mormon work, Tucker suggested that the signboard on Joseph Sr.'s shop described it
as a "cake and beer shop."

  . In Arthur B. Deming, Naked Truths About Mormonism, 2. This comes from an anti-Mormon publication with statements compiled years after the events being
described.

  . Though it is generally said that the Smiths moved from Palmyra to Manchester, they did not actually move to Manchester in 1818 because Manchester did not exist
until it was created from the town of Farmington in 1821-1822. Further, discrepancy existed in perceived property lines. Hence, the farm was in Farmington, but the
small log house they built and occupied was, in reality, north of the boundaries for both the farm and the township. Technically, the Smiths' log house was in Palmyra
Township and on somebody else's land (Larry C. Porter, "A Study of the Origins of The Church of Jesus Christ of Latter-day Saints in the States of New York and
Pennsylvania, 1816-1831" [Ph.D. diss., Brigham Young University, 1971], 37-43).

  . Smith, Biographical Sketches, 70-71.

  . Deming, 2. The "apple parings" referred to may be social gatherings associated with the harvest, preparation, and preservation of the fruit.

  . Smith, preliminary manuscript, 75.

  . Ibid., 75.

  . Smith, History of the Church 5:210.

   . John Smith, in "Joseph Smith," 1. Another local paper gave a similar third-person account of John's words. "The Prophet Joseph stood even six feet high in his
stocking feet and weighted 212 pounds. The speaker's father, Hyrum Smith, stood five feet eleven and a half inches high and they weighed in the same notch, varying
from 210 to 212 pounds" (in F. E. Barker, "Joseph, the Prophet," 212).

  . Veritas, "The Mormon Prophet," 8.

  . John Needham to Thomas Ward, 17 July 1843.

  . Rachel Grant, "Joseph Smith, the Prophet," 550-51.

  . Hyrum Smith diary, 18 November 1831-21 February 1835, 81.

  . Smith, Biographical Sketches, 266-67.

"Be Patient Until You Shall Accomplish It"

On a beautiful spring day in 1820, shortly after Hyrum's twentieth birthday, fourteen-year-old Joseph walked pensively into a grove of trees near the family home and
knelt in vocal prayer.

Religious fervor in the area had reached into the Smith home. Hyrum joined the Presbyterian Church along with Sophronia, Samuel, and their mother, but Joseph was
not similarly inclined (JS-H 1:7). In the midst of religious enthusiasm and controversy, he studied the Bible and petitioned heaven for an answer. He was driven by a
desire for truth and a faith in the biblical promise, "If any of you lack wisdom, let him ask of God . . . and it shall be given him" (James 1:5).

Recalling the marvelous events of that day, Joseph said, "I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of
them spake unto me, calling me by name and said, pointing to the other-This is My Beloved Son. Hear Him! My object in going to inquire of the Lord was to know
which of all the sects was right, that I might know which to join. . . . I was answered that I must join none of them, for they were all wrong" (JS-H 1:17-19).

News of Joseph's experience brought persecution, but Hyrum remained his fast friend. With his father's dreams and his younger brother's visitation, Hyrum truly lived
in the midst of Joel's prophetic declaration: "Your old men shall dream dreams, your young men shall see visions" (Joel 2:28). Years later, when a visitor to Hyrum's
home asked if anyone believed in visions or revelations, Hyrum responded, "Yes, we are a visionary house."

Hyrum's response to his younger brother's vision stands in stark contrast to similar experiences chronicled in scripture. After the ancient Joseph shared his prophetic
dreams, his brothers envied him, plotted to kill him, cast him into a pit, and eventually sold him into bondage (Genesis 37:11, 20, 28). Nephi's older brothers, Laman
and Lemuel, treated their prophet-brother with similar contempt. They beat him with a rod, bound him, and sought to take away his life (1 Nephi 3:28; 7:16; 18:11).
Hyrum, on the other hand, sat humbly in a circle with the rest of his family, giving undivided attention to his younger brother's words.

Joseph's vision, while profound, did not negate the necessities of daily living. Ten souls shared the small log house and struggled to make the hundred-dollar annual
payment for the land on which it stood, the last of which was due in December 1825. Hyrum and Alvin worked with their father to build a new, larger home, but
progress was interrupted when twenty-five-year-old Alvin was stricken with a sudden illness that was worsened by a medical complication. When Hyrum came to
Alvin's bedside on November 19, 1823, he heard the chilling words, "Hyrum, I must die." Alvin continued, "Now I want to say a few things, which I wish to have you
remember. I have done all I could to make our dear parents comfortable. I want you to go on and finish the house and take care of them in their old age."

In 1834, Joseph Smith Sr. laid his hands on Hyrum's head and spoke of the older brother who was "taken in the vigor of youth, even in the morning of his days." Father
Smith added, "That his name may not be forgotten, [I] make this mention of him, in thy blessing, that it may be recorded with the same, for my posterity to look upon;
and . . . to perpetuate the memory of thy brother, who was an upright man." In 1840, when Hyrum's ailing father learned of vicarious baptism for the dead, he
requested that the ordinance be performed immediately for Alvin. Shortly thereafter, Hyrum walked into the waters of the Mississippi River and acted as proxy for
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his beloved older brother.

Alvin's death seemed only to strengthen Hyrum's empathetic nature. Two years later, when a neighbor by the name of Enoch Saunders died, Enoch's son, Lorenzo,
In 1834, Joseph Smith Sr. laid his hands on Hyrum's head and spoke of the older brother who was "taken in the vigor of youth, even in the morning of his days." Father
Smith added, "That his name may not be forgotten, [I] make this mention of him, in thy blessing, that it may be recorded with the same, for my posterity to look upon;
and . . . to perpetuate the memory of thy brother, who was an upright man." In 1840, when Hyrum's ailing father learned of vicarious baptism for the dead, he
requested that the ordinance be performed immediately for Alvin. Shortly thereafter, Hyrum walked into the waters of the Mississippi River and acted as proxy for
his beloved older brother.

Alvin's death seemed only to strengthen Hyrum's empathetic nature. Two years later, when a neighbor by the name of Enoch Saunders died, Enoch's son, Lorenzo,
recalled that the Smiths "were kind neighbors in sickness; and Hiram Smith in particular when my father died he was at our house all the time. . . . [I] had a brother died
and he was as attentive then. They was always ready to bestow anything."

Such was the case again in February 1829. Hyrum was married and had a daughter of his own when his parents went to visit Joseph in Harmony, Pennsylvania. While
they were away, Sophronia, who was twenty-five and married, and twenty-year-old Samuel became seriously ill. Despite the maturity and relative independence of his
siblings, Hyrum left his home and quit his business in order to care for them. A priesthood blessing given by Joseph a few years later noted Hyrum's natural
inclinations: "His name shall be called a blessing among men. . . . Yea, this shall be the desire of his soul, to comfort the needy and bind up the broken in heart."

As the family moved into a new frame house, probably near the end of 1825, the property for which they were laboring came under the direction of a new land agent.
Notwithstanding their struggle to make complete and timely payments, they missed an installment. While they attempted to raise the needed sum, the new agent sold the
bond. Hyrum went, at his father's behest, to assure the new agent that payments would be made. Despite their genuine efforts, the new agent threatened immediate
eviction, and the Smiths ultimately lost the land.

Hyrum persuaded the new owners to allow him forty-eight hours to raise one thousand dollars to purchase the land. He was unsuccessful but managed to facilitate
transfer of ownership to Lemuel Durfee, who was friendly to the Smiths and allowed them to remain on the land for a time as renters. Durfee later employed Hyrum
to do mowing in August 1827 and hoeing in June 1828.

In 1826, Hyrum married Jerusha Barden, a noble soul whom his mother once described as "one of the most excellent of women." One biographer suggests that
Jerusha lived with her married brother, Seth, during her courtship with Hyrum. If she had been close to her parents, that bond was injured by her unfailing
commitment to Hyrum and the truths he taught. In a blessing she received under the hands of Joseph Smith Sr. in December 1834, her father-in-law spoke of the
sorrows that Jerusha had suffered because of the hardness of heart in her father's family. Though she had prayed for mercy on their behalf, they openly rebelled against
the restored gospel. Nevertheless, she was promised, "Thou shalt be blessed with thy husband, and his joy shall be thy joy."

Hyrum and his bride wed on November 2, 1826, in Manchester, New York, and moved into the old log house where the family had previously dwelt. Ten months
later, on September 16, 1827, they welcomed their first child, Lovina. Hyrum's steadfast affection for his firstborn is reflected in a letter he wrote from Liberty Jail when
she was thirteen. "Lovina, my child, you must be a good girl and be kind to your mother and to your little brothers and sisters. Pray for your father that the Lord may
help him to come home."

A week after Lovina's birth, Joseph's angelic tutor, Moroni, entrusted him with the plates from which the Book of Mormon would be translated. Joseph had married
Emma Hale in January 1827, and they were living with his parents and siblings in the nearby frame house. When Joseph sent his youngest brother, eleven-year-old Don
Carlos, across the farm to Hyrum's home to request his presence, Hyrum responded promptly. When he arrived, Joseph asked for "a chest, having a good lock and
key, and to have it there by the time he (Joseph) should return." The Prophet then went for the plates, which he had previously hidden elsewhere, while Hyrum
returned to his residence.

Perhaps Hyrum did not expect Joseph's quick return, or perhaps he was a bit distracted by visiting in-laws who came to celebrate Lovina's birth. Regardless of the
reason, when Joseph returned with the plates, Hyrum was not there. Joseph again dispatched Don Carlos. "When Carlos arrived at Hyrum's, he found him at tea with
two of his wife's sisters," Lucy recalled. "Just as Hyrum was raising a cup to his mouth, Carlos touched his shoulder. Without waiting to hear one word from the child,
he dropped the cup, sprang from the table, caught the chest, turned it upside down, and emptying its contents on the floor, left the house instantly with the chest on his
shoulder." Hyrum's chest, used to keep the plates safe, was a prized possession he had received from Alvin, whose name was inscribed upon it.

Joseph moved to Harmony, Pennsylvania, in late 1827, but Hyrum continued to assist his brother. Martin Harris, a relatively well-to-do farmer in Palmyra, had taken
an interest in Joseph's work. After the Prophet had copied a number of characters from the plates along with his accompanying translation, Martin went to Harmony to
retrieve the document and carry it to the East to be reviewed by "the Learned." Hyrum endured the February weather and accompanied Martin at least as far as
Harmony.

Martin became Joseph's scribe for a time thereafter and persistently requested permission to take the manuscript home to show his family. Joseph inquired of heaven
and was told that he must not let go of the pages. When Martin persisted, Joseph inquired again and received the same answer. Martin's pleadings became so
incessant, however, that Joseph reluctantly asked a third time. The Lord granted Joseph permission to let the manuscript go, under the condition that Martin show it to
no one except his brother, wife, parents, and one sister-in-law. Harris agreed and left with 116 pages of precious manuscript.

Three weeks later, the Prophet came to his parents' home in Manchester and promptly sent for Martin. Lucy expected Martin to join the family for breakfast, but he
did not arrive until 12:30 p.m., walking slowly and keeping his eyes fixed on the ground. He sat for some time on the fence in front of the Smith home, not wanting to
come inside. When he finally entered, Hyrum sat across the table from the visibly shaken scribe and asked, "Martin, why do you not eat; are you sick?" Hyrum then
witnessed the ensuing scene as Joseph learned what had happened.

Harris revealed the source of his distress, to which Joseph replied, "Martin, have you lost that manuscript? Have you broken your oath, and brought down
condemnation upon my head as well as your own?"

Joseph agonized, "I have sinned-it is I who tempted the wrath of God. I should have been satisfied with the first answer which I received from the Lord; for he told me
that it was not safe to let the writing go out of my possession." Then the Prophet "wept and groaned, and walked the floor continually." Such an affecting scene may
have further strengthened Hyrum's resolve to stand fast with Joseph, no matter the circumstance or the cost.

Joseph and Martin eventually found reconciliation with one another and with heaven, but Martin's wife proved a persistent antagonist. She brought charges against
Joseph, alleging that he had concocted the whole story about the plates in an attempt to make money. Distressed about the upcoming trial, Hyrum's mother asked him
what could be done. Hyrum's response was characteristic of his trust-God-and-go-forward attitude. "Why, mother," he said, "we can do nothing, except to look to the
Lord: in him is all help and strength; he can deliver from every trouble."

Following Hyrum's counsel, Lucy besought the Lord in long and heartfelt prayer for Joseph's safety. During what she later described as one of the happiest moments of
her life, she heard a voice say, "Not one hair of his head shall be harmed." She and her daughter-in-law, Jerusha, had grown so close by this time that when Jerusha
entered  the room
 Copyright         and inquired
             (c) 2005-2009,      regarding
                              Infobase     Lucy's
                                        Media      peculiar countenance, Lucy felt comfortable sharing the experience with her. Soon thereafter, the magistrate
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the testimony in the case, tore up the accusations, and sent the accusers away to "trouble him no more with such ridiculous folly." Speaking of Hyrum's calm and
insightful response to her distress, Lucy later recalled, "Seeing such confidence in my son, strengthened me in this hour of trial."
Lord: in him is all help and strength; he can deliver from every trouble."

Following Hyrum's counsel, Lucy besought the Lord in long and heartfelt prayer for Joseph's safety. During what she later described as one of the happiest moments of
her life, she heard a voice say, "Not one hair of his head shall be harmed." She and her daughter-in-law, Jerusha, had grown so close by this time that when Jerusha
entered the room and inquired regarding Lucy's peculiar countenance, Lucy felt comfortable sharing the experience with her. Soon thereafter, the magistrate listened to
the testimony in the case, tore up the accusations, and sent the accusers away to "trouble him no more with such ridiculous folly." Speaking of Hyrum's calm and
insightful response to her distress, Lucy later recalled, "Seeing such confidence in my son, strengthened me in this hour of trial."

Hyrum stabilized and supported the Smith family in early 1829 when they lost their home after the extended agreement with Lemuel Durfee expired. As an improvement
on the property, the frame house became Durfee's, and the Smith family was forced to vacate. Their misfortune was partially mitigated, however, by an inadvertent
error. The Smiths had unwittingly built their first log home-the log home where Hyrum's family now dwelt-north of the property line. Hyrum and Jerusha opened their
arms and their doors as the small log house became home once again to the larger family.

Some of Hyrum's income to support the family apparently came from teaching school. One unfriendly source, Mrs. S. F. Anderick, said Hyrum was the only son in the
Smith family sufficiently educated to teach school. She said that in addition to teaching in the log schoolhouse near his home, Hyrum also taught in the Stafford District,
about thirty-five miles west of Palmyra. Hyrum was by this time a respected member of the community. His character and integrity contributed to his nomination to
Mount Moriah Mason Lodge No. 112 and his acceptance by the obligatory unanimous vote of local, notable Masons-a fraternal connection that would resurface in
Nauvoo.

Hyrum was also one of the school trustees when Lyman Cowdery came to the area in early 1829. Cowdery desired to teach and applied to Hyrum for a position. The
trustees met and accepted Lyman for employment, but a change in circumstance necessitated his immediate departure. The next day he introduced his brother, Oliver,
to take his place. Before the Smiths' removal from their frame house, Oliver was accepted at the school and also into the Smith home. Consequently, he moved with the
Smith family into Hyrum's log home, where he resided until early April 1829. During that time, Hyrum, Jerusha, and their daughter shared their small dwelling with
Hyrum's parents and five siblings-ranging in age from seven to twenty-one-as well as with Oliver.

In the spring, Oliver went to Harmony and became Joseph's scribe. When Joseph translated passages relating to baptism, he and Oliver desired to learn more about
the ordinance. They went into the woods to pray on May 15, 1829, where, in the words of Oliver, "the veil was parted and the angel of God came down clothed with
glory, and delivered the anxiously looked for message, and the keys of the gospel of repentance! . . . His voice, though mild, pierced to the center, and his words, 'I am
thy fellow servant,' dispelled every fear." The messenger, who identified himself as John, laid his hands upon their heads and bestowed upon them the Aaronic
Priesthood. With this authority and by the direction of their angelic ministrant, they baptized one another.

Samuel Smith soon went to Harmony, where he embraced the gospel and was baptized on May 25 before returning to Palmyra. A few days later, Hyrum also went to
Harmony "to inquire concerning these things." He earnestly petitioned Joseph to seek a revelation of the Lord's will. Among other things, the revelation counseled
Hyrum to "seek to bring forth and establish the cause of Zion. Seek not for riches but for wisdom; and, behold, the mysteries of God shall be unfolded unto you, and
then shall you be made rich. Behold, he that hath eternal life is rich." Hyrum was promised, "If you desire, you shall be the means of doing much good in this generation.
. . . Put your trust in that Spirit which leadeth to do good-yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit . . . which shall enlighten your
mind, which shall fill your soul with joy" (D&C 11:6-8, 12-13).

Further, Hyrum received direction regarding the coming forth of the Book of Mormon. He was instructed, "Cleave unto me with all your heart, that you may assist in
bringing to light those things of which have been spoken-yea, the translation of my work; be patient until you shall accomplish it. . . . Seek not to declare my word, but
first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my Spirit and my word, yea, the power of God unto the
convincing of men" (D&C 11:19, 21).

In early June, perhaps while Hyrum was still in Harmony, David Whitmer moved Joseph and Oliver to Fayette, Seneca County, New York, using a two-horse wagon.
The Whitmer family had become "zealous friends" to the cause of the Restoration, and David's father, Peter, provided the Prophet free room and board and other
support in Fayette. It was about this time, in nearby Seneca Lake, that Hyrum stepped into the waters of baptism.

Following his baptism, by cause or coincidence, Hyrum received two letters that declared opposing views regarding his decision to accept the restored gospel. Oliver
Cowdery's June 14 letter referred to Hyrum as "a fellow laborer in the cause of Zion." Oliver told Hyrum that he felt "anxious for your steadfastness in the great cause
of which you have been called to advocate." He then counseled, "Remember the worth of souls is great in the sight of God."

In stark contrast, Hyrum's uncle Jesse Smith wrote from Stockholm, New York, on June 17, decrying events associated with the Restoration, including the discovery
of the plates. "The whole pretended discovery, [is] not a very deep, but a very clear and foolish deception, a very great wickedness, unpardonable, unless you are
shielded by your ignorance."

It is not clear whether Jesse knew that his nephew had been baptized, but he had obviously read some of the letters Hyrum had written to his grandfather-Jesse's
father-Asael Smith. Hyrum's letters to Asael are no longer extant, but Jesse's vehement reply ironically preserved some insight into what Hyrum must have written.
"Again you say, if you are deceived God is your deceiver," wrote Jesse. "Blasphemous wretch-how dare you utter such a sentence, how dare you harbor such a
thought? . . . You say you have God for a witness-to prove the truth of what you write." Hyrum must have shared a deeply spiritual experience and committed
testimony to have drawn such a response.

Hyrum left no record of his feelings about his uncle's biting words, but the sting was likely tempered by the joyful arrival of another daughter. On June 27, 1829, little
Mary Smith entered Hyrum and Jerusha's home. Whatever opposition swirled about the community then or in the future, Hyrum's home was a refuge for family and
friends. In years to come, many who were not related by blood would nevertheless call Hyrum's residence home and his circle of loved ones family.

About July 1, 1829, Joseph came from Fayette to Manchester and invited Hyrum and seven others to share in the burden of testimony by becoming witnesses of the
Book of Mormon. The men retired to a place where members of the Smith family were accustomed to offering up their secret devotions to God, and there they saw,
handled, and hefted the plates from which the book was translated. That evening they met and bore testimony to one another of the truths of the Restoration. Their
written testimony "unto all nations, kindreds, tongues, and people" is found in every copy of the Book of Mormon.

Hyrum reportedly had another experience with the ancient record that he related to William W. Phelps. According to Phelps, Hyrum told him that he had gone with
Joseph, Oliver Cowdery, and one of the Whitmer brothers to the Hill Cumorah, where Joseph had received the plates from Moroni. As the men were walking up the
hill, a door opened and they walked into a room that was about sixteen feet square. In the room, they beheld an angel and saw a trunk on which rested a Book of
Mormon, the plates from which it was translated, Laban's sword, and Aaron's breastplate. Though this unusual experience comes from a late, secondhand
reminiscence, Oliver Cowdery and others related similar accounts to Brigham Young. In 1877, President Young felt that these events were important enough to relate
them publicly "so that they will not be forgotten and lost." He summarized, "Hyrum saw a good many things, but Joseph was the leader."
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Joseph secured the copyright for the Book of Mormon on June 11, 1829. Then, as John H. Gilbert-a typesetter in Egbert B. Grandin's print shop-recalled, "One
pleasant day in the summer of 1829, Hiram Smith, Joe's brother, came to the office to negotiate for the printing of the book." Initially, Martin Harris was to pay half
of the cost, while Joseph and Hyrum would pay the rest. Ultimately, however, Martin mortgaged his home and some of his farm for three thousand dollars as security
hill, a door opened and they walked into a room that was about sixteen feet square. In the room, they beheld an angel and saw a trunk on which rested a Book of
Mormon, the plates from which it was translated, Laban's sword, and Aaron's breastplate. Though this unusual experience comes from a late, secondhand
reminiscence, Oliver Cowdery and others related similar accounts to Brigham Young. In 1877, President Young felt that these events were important enough to relate
them publicly "so that they will not be forgotten and lost." He summarized, "Hyrum saw a good many things, but Joseph was the leader."

Joseph secured the copyright for the Book of Mormon on June 11, 1829. Then, as John H. Gilbert-a typesetter in Egbert B. Grandin's print shop-recalled, "One
pleasant day in the summer of 1829, Hiram Smith, Joe's brother, came to the office to negotiate for the printing of the book." Initially, Martin Harris was to pay half
of the cost, while Joseph and Hyrum would pay the rest. Ultimately, however, Martin mortgaged his home and some of his farm for three thousand dollars as security
against the debt to print the first five thousand copies of the Book of Mormon. As Gilbert recalled, Hyrum brought the manuscript, piece by piece, to the office.

Hyrum participated in the immense task of preparing the printer's manuscript and then took the first twenty-four pages of copy to the printer in mid-August, buttoning
them securely under his coat and vest for the trip. Gilbert requested that the manuscript be left so that he could work at night, but Hyrum responded, "We are
commanded not to leave it." But a few days later, after having discerned good in Gilbert or having received new instructions, he told the typesetter, "If you will give me
your word that this manuscript shall be returned to us when you are through with it, I will leave it with you." This arrangement allowed Gilbert to accelerate his labors.

Because Joseph was often absent during the printing, Hyrum shouldered much of the load. In November 1829, Oliver Cowdery wrote to Joseph, "The printing goes
rather slow yet as the type founder has been sick, but we expect that the type will be in, and Mr. Grandin still thinks he will finish printing by the first of February."

One Sunday afternoon in January 1830, Hyrum became pensive and uneasy. He confided to Oliver Cowdery "that his peculiar feelings led him to believe that
something was [going] wrong at the printing office." Oliver hesitated to go to the office because it was Sunday, and he debated the matter for some time until Hyrum
finally declared, "I shall not stop to consider the matter any longer, for I am going. You may suit yourself about the matter, but I will not suffer such uneasiness any
longer without knowing the cause."

Perhaps Hyrum recalled the inspired counsel he had received eight months earlier: "Put your trust in that Spirit which leadeth to do good-yea, to do justly, to walk
humbly, to judge righteously. . . . Deny not the spirit of revelation, nor the spirit of prophecy, for woe unto him that denieth these things" (D&C 11:12, 25). Whatever
his thoughts, Hyrum's actions were unequivocal. He submitted himself to his impressions, acting promptly and definitively.

When he and Oliver arrived at the print shop, they found Abner Cole printing his Palmyra newspaper, The Reflector, under the pseudonym of Obadiah Dogberry.
Hyrum inquired, "How is it, Mr. Cole, that you are so hard at work on Sunday?" Abner explained that the press was busy during the week but was available for his use
at night and on Sundays. Hyrum noticed the prospectus and previous issues of The Reflector that had promised readers that portions of "Joe Smith's Gold Bible" would
be printed for their perusal. Indeed, three previous issues included excerpts from the Book of Mormon.

"Hyrum was shocked as well as indignant," his mother recalled. He asked Mr. Cole, "What right have you to print the Book of Mormon in this manner? Do you not
know that we have secured the copyright?"

Cole answered, "It is none of your business. I have hired the press, and will print what I please, so help yourself."

Hyrum rejoined, "Mr. Cole, that manuscript is sacred, and I forbid your printing any more of it."

Cole angrily replied, "I don't care a damn for you: that damned gold bible is going into my paper, in spite of all you can do."

Hyrum persisted until further effort seemed futile. Then he returned home and counseled with his father. Joseph Sr. immediately traveled to Harmony and returned with
his namesake son the following Sunday. When confronted by the Prophet, Cole first threatened violence and then acquiesced to copyright law, and the matter was
ended. By quickly yielding to the impressions of the Spirit, Hyrum had protected the integrity of the yet-unpublished scripture.

As the Book of Mormon rolled off the press, forty-one-year-old Solomon Chamberlain made an unscheduled visit to Hyrum's home. Visions he had experienced
years earlier convinced Solomon that apostasy had left the earth without a true church but that the Lord would soon restore his apostolic order. While traveling to
Canada on the newly constructed Erie Canal, Solomon felt a powerful impression to disembark in Palmyra. Having never visited the area before, he followed his
promptings and traveled about three miles south, where he stayed the night with local residents. The next morning his hosts told him about recent events in the area.

Mr. Chamberlain recalled, "When they said 'Gold Bible' there was a power like electricity went from the top of my head to the end of my toes." Less than half a mile
from Hyrum's home at the time, Solomon proceeded there at once. He found Hyrum walking the floor and greeted him with, "Peace be to this house." Mr. Chamberlain
later wrote, "He looked at me as one astonished, and said, 'I hope it will be peace.' I then said, 'Is there any one here that believes in visions or revelation?' He said,
'Yes, we are a visionary house.'"

Hyrum's forthright and inviting declaration encouraged further conversation. Mr. Chamberlain then invited Hyrum to read an account of one of his own spiritual
experiences. Hyrum began to read but was so emotionally moved that he could not continue and passed it to Christian Whitmer to finish. Then Solomon said, "If you
are a visionary house, I wish you would make known some of your discoveries, for I think I can bear them." Solomon later reflected, "The Lord revealed to me by the
gift and power of the Holy Ghost that this was the work I had been looking for."

Two days later, Solomon went with Hyrum to the printing office, where he received sixty-four unbound pages. "I took them with their leave and pursued my journey to
Canada," he recalled, "and I preached all that I knew concerning Mormonism." Later, after being baptized by Joseph, Solomon returned to Hyrum, who ordained him
to the office of priest in the Aaronic Priesthood.

As such occurrences became more frequent and public, the Western Presbyterian Church of Palmyra appointed a committee to visit Hyrum, Samuel, and their mother
and to report at the next meeting. Deacon George Beckwith was among those who visited the Smiths on March 10, 1830. He approached Hyrum and asked, "Mr.
Smith, do you not think that you may be deceived about that Record, which your brother pretends to have found?" Hyrum responded, "No, sir, I do not." Deacon
Beckwith continued, "Well, now, Mr. Smith, if you find that you are deceived, and that he has not got the Record, will you confess the fact to me?"

Undeterred, Hyrum asked, "Will you, Deacon Beckwith, take one of the books, when they are printed, and read it, asking God to give you an evidence that you may
know whether it is true?" Beckwith responded, "I think it beneath me to take so much trouble; however, if you will promise that you will confess to me that Joseph
never had the plates, I will ask for a witness whether the book is true." Hyrum concluded the conversation by saying, "I will tell you what I will do, Mr. Beckwith, if you
do get a testimony from God, that the book is not true, I will confess to you that it is not true."

Hyrum's unflinching witness bespoke not only his testimony of the sacred record but also quite possibly his familiarity with it. His invitation to read and ask God for an
answer may have represented an extension of Moroni's ancient invitation to do the same (Moroni 10:3-5). The Presbyterian committee reported that they had "received
no satisfaction"
 Copyright        and that the Smiths
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                               Infobase longer Corp.
                                               wished to unite with the Presbyterian church. When committee members met on March 29, they resolved that Lucy,
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Hyrum, and Samuel be suspended from the church.

Palmyra's March 26, 1830, Wayne Sentinel announced the public sale of the Book of Mormon. This landmark event for Hyrum represented the fulfillment of the Lord's
do get a testimony from God, that the book is not true, I will confess to you that it is not true."

Hyrum's unflinching witness bespoke not only his testimony of the sacred record but also quite possibly his familiarity with it. His invitation to read and ask God for an
answer may have represented an extension of Moroni's ancient invitation to do the same (Moroni 10:3-5). The Presbyterian committee reported that they had "received
no satisfaction" and that the Smiths no longer wished to unite with the Presbyterian church. When committee members met on March 29, they resolved that Lucy,
Hyrum, and Samuel be suspended from the church.

Palmyra's March 26, 1830, Wayne Sentinel announced the public sale of the Book of Mormon. This landmark event for Hyrum represented the fulfillment of the Lord's
counsel to him: "Cleave unto me with all your heart, that you may assist in bringing to light those things of which has been spoken, the translation of my work; be patient
until you shall accomplish it" (D&C 11:19). Hyrum resolutely honored this charge.

In negotiating the printing of the Book of Mormon, preparing the printer's manuscript, safeguarding the manuscript to and from the printer, stopping Abner Cole's
plagiarism, sharing pages with sincere inquirers, and testifying to the truth of the record, Hyrum had proven himself both faithful and consistent in his assignment. As one
of the eight witnesses of the Book of Mormon, he must have felt immense spiritual and emotional fulfillment as well as relief at the completion of this labor.

Notes

  . Lucy Mack Smith, Biographical Sketches, 70-71.

  . In Solomon Chamberlain autobiography, 3.

  . Smith, Biographical Sketches, 84.

  . Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism, 47-48.

  . Smith, Biographical Sketches, 88.

  . Joseph Smith Sr. blessing, "Patriarchal Blessing Book," 2:2-3.

  . Smith, Biographical Sketches, 265-66.

   . "Nauvoo Baptisms for the Dead," 145, 149. Hyrum may have again acted as proxy for Alvin when the ordinance was repeated in 1841 in the Nauvoo Temple font
(Larry C. Porter, "Alvin Smith: Reminder of the Fairness of God," 67 n. 7). According to Richard Lloyd Anderson, "The ceremony may not have been done twice: in
1840, the name of the deceased was not written last name first, so it may have been recorded again in 1841 in correct alphabetical order" ("The Alvin Smith Story," 72
n. 76).

   . Lorenzo Saunders, interview by E. L. Kelley, 12 November 1884. It should be noted that this laudatory quote about Hyrum Smith comes from an interview that is
otherwise derogatory and antagonistic regarding Joseph Smith and the Restoration.

  . Smith, Biographical Sketches, 128.

  . Joseph Smith blessing, "Patriarchal Blessing Book," 2:17; see also Joseph Smith, Teachings of the Prophet Joseph Smith, 40-41.

  . William Smith, William Smith on Mormonism, 13-14.

  . Smith, Biographical Sketches, 96-98; see also Bushman, Joseph Smith, 66-68.

  . Lemuel Durfee Account Book, entries of August 1827 and June 1828.

  . Smith, Biographical Sketches, 93.

  . Jerry C. Roundy, Jerusha Barden Smith, 8.

  . Joseph Smith Sr. blessing, "Patriarchal Blessing Book," 2:3.

  . Mary Fielding Smith, her stepmother.

   . In Hyrum Smith to Sister Grinnals [sic], 16 March 1839. Hannah was a longtime, trusted family friend. Her last name was spelled a variety of ways, but this book
uses the spelling from the Nauvoo Temple Endowment Register, Hannah Grinnel, while preserving alternative spellings when they appear in quotes. For additional
information about Hannah Grinnel, see chapter 9. Hyrum's note to his daughter was included in this letter to Hannah.

  . Smith, Biographical Sketches, 105.

  . Ibid.

  . Joseph Smith Letterbook 1:5. Martin Harris' experience with Professor Charles Anthon in New York has often been interpreted as a fulfillment of Isaiah's ancient
prophecy (compare JS-H 1:63-65 and Isaiah 29:11-12).

   . Smith, Biographical Sketches, 114; Bushman, Joseph Smith, 86. Whether Hyrum accompanied Martin Harris on the rest of the journey is not known, but the
December 21, 1844, issue of The Prophet published a reproduction of the transcribed characters. The illustration may have come from a broadside with a statement on
the back that it was the property of Hyrum Smith (Stanley B. Kimball, "The Anthon Transcript: People, Primary Sources, and Problems," 346-47).

  . Joseph Smith, History of the Church 1:21-23; see also introductions and text of D&C 3, 10.

  . Smith, Biographical Sketches, 121.

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  . Ibid., 133-35.
  . Joseph Smith, History of the Church 1:21-23; see also introductions and text of D&C 3, 10.

  . Smith, Biographical Sketches, 121.

  . Ibid.

  . Ibid., 133-35.

  . Arthur B. Deming, Naked Truths About Mormonism, 2. This was an anti-Mormon publication.

  . Richard L. Anderson, Investigating the Book of Mormon Witnesses, 145, 149 nn. 28, 29.

 . Bushman, Joseph Smith, 96; Smith, Biographical Sketches, 128-31; Latter Day Saints' Messenger and Advocate 1 (October 1834): 14 (hereafter cited as
Messenger and Advocate).

  . Messenger and Advocate 1 (October 1834): 15; Smith, History of the Church 1:39-44.

  . John the Baptist.

  . Smith, History of the Church 1:44, 45.

  . Ibid., 1:48-51.

  . Oliver Cowdery to Hyrum Smith, 14 June 1829, in Joseph Smith Letterbook 1:5-6; capitalization and punctuation standardized. The wording of Oliver's letter may
suggest that Hyrum had already been baptized.

  . Jesse Smith to Hyrum Smith, 17 June 1829.

  . Ibid.

  . Whereas three witnesses-Oliver Cowdery, David Whitmer, and Martin Harris-enjoyed the company of the angel Moroni and beheld the ancient record "by the
power of God," eight additional witnesses beheld the plates in company with Joseph "according to the will of God" and bore their witness to the world also (2 Nephi
27:12-13). Isaiah, as quoted here by Nephi, is not the only prophet to use the word "few" to refer to eight (1 Peter 3:20).

  . Smith, Biographical Sketches, 140.

  . Smith, History of the Church 1:58, 4:393; Manuscript History of the Church, book C-1, addenda, 12.

  . The testimony of the witnesses has been published in every edition of the Book of Mormon. Initially published as end matter following the text, the testimony was
made part of the prefatory material in the British editions starting in 1841 and is included today in the introduction.

   . William H. Dame journal, 14 January 1855. It is possible that this account, which referred to "Joseph, Hyrum, Cowdery and Whitmer," could have intended to
refer to Joseph Smith, Martin Harris, Oliver Cowdery, and David Whitmer-the Prophet and the three witnesses, who had been promised "a view of the plates, and also
of the breastplate, the sword of Laban, the Urim and Thummim . . . and the miraculous directors which were given to Lehi" (D&C 17:1).

  . Brigham Young, in Journal of Discourses 19:38. In this citation, Brigham Young lists only Joseph and Oliver as entering the cave (compare note 40).

  . Smith, History of the Church 1:58. A copy of the original copyright registration certificate from the United States District Court for the Northern District of New
York is in the Church Archives.

 . John H. Gilbert, "Joe Smith," 3. This source is not altogether laudatory of Joseph Smith, making claims against his character and the origins of the Book of
Mormon.

  . Smith, Biographical Sketches, 142.

  . Gilbert, "Joe Smith," 3. Lucy Mack Smith says that Oliver Cowdery was given the responsibility at one point of carrying the manuscript to the printing office, but
she never explicitly says that he delivered it (Smith, Biographical Sketches, 142-43).

   . An example of what may be Hyrum's handwriting in the printer's manuscript, which in large part was produced by Oliver Cowdery, can be found on page 165 of
the manuscript, beginning with Mosiah 13 (see Royal Skousen, The Printer's Manuscript of the Book of Mormon 1:42).

  . John H. Gilbert, memorandum.

  . Oliver Cowdery to Joseph Smith, 6 November 1829, Joseph Smith Letterbook 1:6-8.

  . Lucy Mack Smith, preliminary edited manuscript, 149.

  . Ibid., 148-49.

  . Ibid., 149-50.

  . Also spelled Chamberlin.

  . Chamberlain autobiography, 8, 18; punctuation and capitalization standardized. Chamberlain wrote that he was ordained a priest by Hyrum in the spring of 1830.
This ordination presumably took place after the conference in early June 1830, when Hyrum was ordained a priest. Alternatively, Chamberlain may have been incorrect
on the date because he is still listed as a teacher at the June 3, 1831, conference (Far West Record, 3 June 1831, 6-7).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 13 / 149
  . Richard Lloyd Anderson, "Circumstantial Confirmation of the First Vision Through Reminiscences," 390.
  . Chamberlain autobiography, 8, 18; punctuation and capitalization standardized. Chamberlain wrote that he was ordained a priest by Hyrum in the spring of 1830.
This ordination presumably took place after the conference in early June 1830, when Hyrum was ordained a priest. Alternatively, Chamberlain may have been incorrect
on the date because he is still listed as a teacher at the June 3, 1831, conference (Far West Record, 3 June 1831, 6-7).

  . Richard Lloyd Anderson, "Circumstantial Confirmation of the First Vision Through Reminiscences," 390.

  . Smith, Biographical Sketches, 147.

  . Larry C. Porter, in Joseph Smith: The Prophet, The Man, 60.

"Thy Duty Is Unto the Church Forever"

Hyrum came to Peter Whitmer's rough-hewn log home in Fayette, New York, on April 6, 1830. He, Joseph, Samuel, Oliver, Peter Whitmer Jr., and David Whitmer
became charter members that day when the Church was officially organized in that small farmhouse. Joseph and Oliver were unanimously sustained as teachers and
leaders, while a group of about fifty people looked on.

According to Joseph's record, the Prophet then laid his hands upon the head of Oliver Cowdery and "ordained him an Elder of The Church of Jesus Christ of Latter
Day Saints." Oliver, in turn, ordained Joseph to the same office. After administering the sacrament, Joseph and Oliver placed their hands upon Hyrum and then on
each new member of the fledgling Church and conferred upon them the gift of the Holy Ghost. People baptized that day included Hyrum's father and mother. Joseph
later noted, "The Holy Ghost was poured out upon us to a very great degree-some prophesied, whilst we all praised the Lord, and rejoiced exceedingly."

If Hyrum breathed a sigh of relief when the Book of Mormon rolled off the press in March, his respite was brief. Shortly after the Church was organized in April, the
Lord spoke through his prophet to Hyrum, saying, "Thy duty is unto the church forever" (D&C 23:3).

Previously, Hyrum had been cautioned, "You need not suppose that you are called to preach until you are called." Hyrum was also told, "Seek not to declare my word,
but first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my Spirit and my word, yea, the power of God unto the
convincing of men" (D&C 11:15, 21).

With the organization of the Church and the publication of the Book of Mormon, however, priorities had changed. "I speak unto you, Hyrum," the Lord now said in
revelation. "Thy heart is opened, and thy tongue loosed; and thy calling is to exhortation, and to strengthen the church continually" (D&C 23:3).

Integral to the organization of the Church and Hyrum's call to preach was the requisite authority, which was restored in 1829. John the Baptist bestowed the Aaronic
Priesthood upon Joseph and Oliver on May 15 (JS-H 1:72), and the ancient apostles Peter, James, and John ordained them to the Melchizedek Priesthood a few
weeks later. By virtue of that priesthood, the gift of the Holy Ghost was bestowed upon worthy members, including Hyrum.

Appended to Hyrum's calling to exhortation and to strengthen the Church, the Lord added an interesting note: "Wherefore thy duty is unto the church forever, and this
because of thy family" (D&C 23:3). No further explanation is given, but the reference to family likely alludes to Hyrum's future responsibilities to succeed his father as
patriarch to the Church. Perhaps it had reference to Hyrum's unborn sons-the oldest of whom would become Church patriarch; the youngest, Church president.
Regardless of the meaning of that phrase, one thing would become abundantly clear. Hyrum would faithfully shoulder an ever-increasing burden of responsibility in the
Church until finally giving his life as a martyr to the cause.

It is not known when Hyrum received the priesthood, but when the first Church conference convened in Fayette on June 9, 1830, he was ordained to the office of
priest and received his license to teach. The Holy Ghost was poured out in a marvelous manner at the conference. Many Saints prophesied, and others saw visions.
According to Newel Knight, "It was a scene long to be remembered." The occasion was especially memorable for Hyrum and Jerusha. Shortly after the conference,
Jerusha joined her husband in the covenant of the gospel when David Whitmer baptized her in Seneca Lake.

Hyrum soon proved his mettle as a Church member and priesthood holder when he accompanied Joseph to Colesville, New York. Joseph had baptized people in
Colesville, but he was arrested and forced from the area before he could confirm them members of the Church or bestow upon them the gift of the Holy Ghost. The
Lord directed Joseph in July to confirm the Colesville members (D&C 26:1), so the following month he, Hyrum, and others traveled to Colesville to honor the directive.
Aside from any priesthood responsibility, Hyrum may have felt a natural inclination as Joseph's elder brother to accompany and protect him.

Knowing the potential peril of their mission, Joseph and his companions prayed that their persecutors might not be able to identify them and that they might return
unharmed. When they encountered those who had previously assailed them, their prayer was answered. Unrecognized, the brethren passed on without interruption and
met with the Church in Colesville. They held a peaceful, pleasant meeting, confirmed the members, and partook of the sacrament before returning home the next
morning.

Soon after Hyrum's return, he met Parley P. Pratt, who had heard of the Book of Mormon and had come to Palmyra to meet the Prophet. As he approached Hyrum's
home, Parley overtook a man herding cattle and inquired about Joseph. The herdsman informed Parley that Joseph no longer lived in the area, at which time Parley
asked the whereabouts of any of the family. The stranger responded, "I am his brother." Parley later recalled, "It was Mr. Hyrum Smith. I informed him of the interest I
felt in the Book, and of my desire to learn more about it. [Hyrum] welcomed me to his house, and we spent the night together; for neither of us felt disposed to sleep."
Hyrum shared his powerful testimony regarding the events of the past ten years, and Parley concluded that it was all true. "In the morning I was compelled to take leave
of this worthy man and his family," Parley continued. "As we parted he kindly presented me with a copy of the Book of Mormon . . . and [I] was glad indeed to
possess a copy of my own."

Though Parley left to meet previous obligations, he soon found himself drawn back to the area. Returning to Hyrum's home, he requested baptism at his hand. He again
spent the night with Hyrum, and the two conversed at length the next day as they walked twenty-five miles to Seneca County, where Oliver Cowdery baptized Parley
on about September 1, 1830. Though Hyrum would later preach to thousands at one time, he was willing to set aside whatever he was doing in order to see to the
needs of the one.

It is not known why Hyrum walked so far with Parley instead of baptizing him himself. Hyrum had authority to do so, but the Church was still new, and no record exists
of Hyrum having previously baptized anyone. Perhaps he wanted to confer with others before performing such an important ordinance. Perhaps his experience with the
Saints in Colesville prompted him to arrange Parley's baptism in the immediate proximity of someone holding the Melchizedek Priesthood so that Parley could also be
confirmed and receive the gift of the Holy Ghost. Whatever the reason, Hyrum was willing to sacrifice so that Parley, who would become an apostle of the Lord Jesus
Christ less than five years later, could be baptized.

Ezra Thayre(c)
 Copyright   provides anotherInfobase
               2005-2009,      glimpse Media
                                       into Hyrum's
                                             Corp. life. His recollection of dates is difficult to follow, but it seems to have been in late September 1830
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heard Hyrum teach with power and conviction. Ezra was adamantly opposed to what he had heard about the Restoration from fragmentary accounts, but his nephew,
who had heard Hyrum teach, prevailed upon Ezra to listen. "There was something in it," declared his nephew, adding "[you] had better go and hear him." Hyrum was
preaching in Manchester on a regular basis when Ezra decided to follow his nephew's advice. A large group had assembled before Ezra arrived, but determined to hear
Saints in Colesville prompted him to arrange Parley's baptism in the immediate proximity of someone holding the Melchizedek Priesthood so that Parley could also be
confirmed and receive the gift of the Holy Ghost. Whatever the reason, Hyrum was willing to sacrifice so that Parley, who would become an apostle of the Lord Jesus
Christ less than five years later, could be baptized.

Ezra Thayre provides another glimpse into Hyrum's life. His recollection of dates is difficult to follow, but it seems to have been in late September 1830 when he first
heard Hyrum teach with power and conviction. Ezra was adamantly opposed to what he had heard about the Restoration from fragmentary accounts, but his nephew,
who had heard Hyrum teach, prevailed upon Ezra to listen. "There was something in it," declared his nephew, adding "[you] had better go and hear him." Hyrum was
preaching in Manchester on a regular basis when Ezra decided to follow his nephew's advice. A large group had assembled before Ezra arrived, but determined to hear
Hyrum's message, he pushed himself through the crowd so he could be close to the stand.

"When Hyrum began to speak, every word touched me to the inmost soul," Ezra remembered. "I thought every word was pointed to me. God punished me and riveted
me to the spot. I could not help myself. The tears rolled down my cheeks." He continued, "When Hyrum got through, he picked up a book and said, 'Here is the Book
of Mormon.' I said, let me see it. I then opened the book, and I received a shock with such exquisite joy that no pen can write and no tongue can express. I shut the
book and said, what is the price of it? 'Fourteen shillings' was the reply. I said, I'll take the book. I opened it again, and I felt a double portion of the Spirit, that I did
not know whether I was in the world or not. I felt as though I was truly in heaven."

Parley P. Pratt soon baptized Ezra Thayre. The conversion of these two men-Parley and Ezra-began the fulfillment of the Lord's words to Hyrum: "You shall have my
Spirit and my word, yea, the power of God unto the convincing of men" (D&C 11:21).

The second Church conference met in Fayette on September 26, 1830. Soon thereafter, Hyrum and his family moved to Colesville, where Newel Knight received
them into his home. Of their company, Newel later wrote, "I need not say that we greatly missed the society of Brother Hyrum and his very amiable wife when they
left us."

Aspects of Hyrum's move to Colesville were typical of his character. When Joseph arrived in Manchester, "Hyrum had settled up his business, for the purpose of being
at liberty to do whatever the Lord required of him, and he requested Joseph to ask the Lord for a revelation concerning the matter," Lucy Mack Smith recalled. In
response, Hyrum was told to "take a bed, his family, and what clothing he needed for them, and go straightway to Colesville, for his enemies were combining in secret
chambers to take away his life." By 10 a.m. the next day, Hyrum was already en route to Colesville with his family.

The Colesville Branch was one of the Church's first branches. If Hyrum presided in the area, as one version of his mother's record seems to indicate, he was one of the
first branch presidents. At any rate, he and Newel Knight kept busy.

"Most of [Hyrum's] time, as also that of my own, was spent in the villages around, preaching the gospel wherever we could find any who would listen to us, either in
public or private. A few believed and were baptized. Brother Hyrum had great liberty of speech, and the Spirit of the Lord was poured out upon us in a miraculous
manner," recalled Newel of an October 14, 1830, meeting at the home of Hezekiah Peck. "There was much good instruction and exhortation given, such as was
calculated to encourage and strengthen the Saints in this their infantile state. At this meeting," continued Brother Knight, "four persons came forward and manifested
their desire to forsake all, serve God in humility, and obey the requirements of the gospel."

When Hyrum's workload increased in Colesville, the Prophet sent help, including Orson Pratt, who was baptized on his nineteenth birthday-September 19, 1830-by
his brother, Parley. Orson served his first mission in Colesville, preaching and gathering the Saints to a new location. Although Joseph received a revelation in
December commanding him to go to Ohio, he was instructed not to go until he had preached the gospel and strengthened the Church, especially in Colesville. The
whole Church was also directed to assemble in Ohio (D&C 37:1-3), but such a move was not without risks.

Upon his arrival in Colesville, Orson carried with him a note from Joseph, warning his older brother of men in Manchester who feigned concern over debts they
attributed to Hyrum. According to Joseph, Samuel Smith had overheard these conversations and warned that the men did not really care about the debt, if indeed there
was any. They just wanted to get their hands on Hyrum, whom they viewed as a leader in the recently organized Church that they opposed. The Prophet counseled
Hyrum to be cautious.

In late December, Hyrum and Orson returned to Fayette together. Orson and, presumably, Hyrum attended a conference at the house of Father Whitmer on January 2,
1831. According to Elder Pratt, most of the Saints east of Ohio were gathered in one room of the log house when Joseph received the revelation recorded as
Doctrine and Covenants section 38. "I sat and heard that revelation, as it was uttered by the prophet Joseph, and written by his scribe," Orson Pratt recalled.
Hyrum, almost certainly, shared the experience.

The revelation spoke of Zion and instructed every man to esteem his brother as himself. It reiterated instructions to assemble in Ohio and promised, "There you shall be
endowed with power from on high" (D&C 38:32). Hyrum's close associate, Newel Knight, attended the conference and responded promptly. He wrote, "Having
returned home from conference, in obedience to the commandment which had been given, I, together with the Colesville Branch, began to make preparations to go to
Ohio." Their departure would begin in early April.

Preparations to move did not slow the missionary effort. On February 10, Hyrum and Newel taught and baptized Emer Harris, brother of Martin Harris. The month
before, after reading from the Book of Mormon, Jared Carter was "immediately convinced that it was a Revelation of God." He visited the Church in Colesville,
desiring baptism, and was deeply touched when Hyrum baptized him in icy water in February.

"I felt the influences of the Spirit of God," he later wrote, "for as I stepped out of the water I was [wrapped] in the Spirit both soul and body even so that the chill of the
cold water was taken from me." The next day, Hyrum visited Jared and told him "many things of a prophetic nature." Later, after the miraculous healing of Jared's ill
child, Hyrum again visited him and bore a powerful testimony of the restored gospel.

On March 3, Hyrum received a letter from his prophet brother. "I have had much concern about you," wrote Joseph. "I always remember you in my prayers, calling
upon God to keep you safe in spite of men or devils." From Kirtland, Joseph explained, "I think you had better come into this country immediately for the Lord has
commanded us that we should call the Elders of this Church to gather unto this place as soon as possible." Concerned about their father, who had since moved from
Manchester, Joseph continued, "Come to Fayette and take Father along with you. . . . Do not come through Buffalo, for they will lie in wait for you. God protect you."


In response to Joseph's letter, Hyrum entrusted the care of his family to friends in Colesville and left Newel Knight to preside over the branch. In Fayette, Joseph Sr.
joined Hyrum, and the two proceeded to the port near Buffalo. When ice on Lake Erie precluded travel by boat, they continued on by land, anticipating arrival in
Kirtland by April 1. It is not known how Hyrum reconciled Joseph's warning to avoid Buffalo with his eventual route passing so near the city, but the expectation of
an April 1 arrival bespeaks Hyrum's determination to honor Joseph's request that he come immediately. It seems that Hyrum had the gift of being able to labor
faithfully-whole souled and unreserved-on one errand for the Lord and then move just as faithfully to his next assignment when called.
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When he arrived in Kirtland in the spring of 1831, Hyrum witnessed some disturbing activities. "Some very strange spiritual operations were manifested, which were
disgusting, rather than edifying," observed Parley P. Pratt. "In short, a false and lying spirit seemed to be creeping into the Church." In one meeting, Hyrum saw a
man afflicted by a spasm that severely distorted his face and extremities. At Joseph's behest, Hyrum administered to the suffering soul, who "sank back in a state of
Kirtland by April 1. It is not known how Hyrum reconciled Joseph's warning to avoid Buffalo with his eventual route passing so near the city, but the expectation of
an April 1 arrival bespeaks Hyrum's determination to honor Joseph's request that he come immediately. It seems that Hyrum had the gift of being able to labor
faithfully-whole souled and unreserved-on one errand for the Lord and then move just as faithfully to his next assignment when called.

When he arrived in Kirtland in the spring of 1831, Hyrum witnessed some disturbing activities. "Some very strange spiritual operations were manifested, which were
disgusting, rather than edifying," observed Parley P. Pratt. "In short, a false and lying spirit seemed to be creeping into the Church." In one meeting, Hyrum saw a
man afflicted by a spasm that severely distorted his face and extremities. At Joseph's behest, Hyrum administered to the suffering soul, who "sank back in a state of
complete exhaustion." Some initially believed such manifestations were divine, but after another similar incident in the same meeting, "the brethren were convinced
clearly [of] the mistake under which they had been laboring; and they all rejoiced in the goodness of God."

When Parley and others asked Joseph to inquire of the Lord concerning these manifestations, the Prophet received a revelation explaining that "there are many spirits
which are false spirits, which have gone forth in the earth, deceiving the world" (D&C 50:2). Hyrum, who was already an elder when the Church commenced its three-
day conference in Kirtland on June 3, 1831, combined his gift of discernment, his attention to recent instruction, and his willingness to counsel forthrightly with Joseph in
an effort to confront the problem.

Because most of the Elders present addressed the conference, Hyrum probably spoke to the group before Joseph ordained him to the office of high priest. Harvey
Whitlock was ordained to the same office, after which he became distorted in his appearance and unable to speak. Hyrum arose and declared that there was an evil
spirit in the room, to which Joseph responded, "Don't be too hasty." Hyrum sat down but soon arose again, saying, "I know my duty and will do it." Philo Dibble
recalled that Hyrum stepped toward Harvey and "commanded the evil spirits to leave him, but the spirits did not obey. Joseph then approached Harvey and asked him
if he believed in God. Then we saw a change in Harvey." After being delivered of the evil spirits, Harvey "bore record of the opening of the heavens and of the coming
of the Son of Man."

Levi Hancock recalled the conversation with slight variation:

Hyrum Smith said, "Joseph, that is not of God."

Joseph said, "Do not speak against this."

"I will not believe," said Hyrum, "unless you inquire of God and he owns it."

Joseph bowed his head in a short time and got up and commanded Satan to leave Harvey, laying his hands upon his head at the same time.

Levi later heard Harvey Whitlock say, "When Hyrum Smith said it was not God, he disdained him in his heart and when the Devil was cast out he was convinced it was
Satan that was in him."

Hyrum was barely settled in Kirtland before he was sent from home again-this time on a mission to Missouri. On June 7, Joseph received a revelation identifying
Missouri as a land of inheritance and designating it as the location for the next Church conference (D&C 52:2, 42). Joseph and Sidney Rigdon were sent directly to
Missouri, while Hyrum and his new missionary companion, John Murdock, were to "take their journey unto the same place by the way of Detroit" (D&C 52:3, 8).
The charge given to Hyrum and others was clear:

"Let them journey from thence preaching the word by the way, saying none other things than that which the prophets and apostles have written, and that which is taught
them by the Comforter through the prayer of faith. Let them go two by two, and thus let them preach by the way in every congregation, baptizing by water, and the
laying on of the hands by the water's side" (D&C 52:9-10).

Kirtland bustled as Hyrum and nearly thirty other missionaries prepared to embark on their assignments. Hyrum and John Murdock left Kirtland on June 14, boarding
the steamer William Penn at Fairport. Lyman Wight and John Corrill traveled with Hyrum and John, as did Hyrum's mother and her niece, Almira Mack.

"When we first went on board the vessel which took us across the lake," recalled Lucy, who was going to visit her brother in Detroit, "we concluded to keep perfectly
still upon the subject of religion." Hyrum, who was apparently the presiding authority of the group, suggested, however, that his mother should speak freely, "and if she
got into difficulty, the Elders should help her out of it." Hyrum's enthusiasm and instincts proved valid, and the missionaries ended up teaching the gospel aboard ship.

The group arrived in Detroit on June 15 and lodged in a tavern because Lovisa Cooper, Almira's sister who lived in Detroit, was too ill to receive them. Murdock was
so eager to teach the gospel that he labored from morning till noon the next day to get a chance to preach but was unsuccessful. He was even turned out-of-doors
when he attempted to call one soul to repentance. When Lovisa received her guests on June 16, the elders laid their hands upon her and administered to her twice in
the name of the Lord. After dinner, Hyrum and John left the rest of the company and took the Chicago Road toward White Pigeon Prairie. They traveled twelve
miles that evening to Pekin (now Redford), Michigan, where they remained for four days.

The only account of Hyrum's activities over the next two months and several hundred miles comes from John Murdock's daily record. Though they had limited
experience in sharing the gospel, they were courageous in their defense of truth. "A Methodist circuit preacher challenged us to prove from the scriptures that baptism
by immersion was true," wrote Elder Murdock. "We accordingly took up the subject, proved it from the scriptures and he left the house raging."

Hyrum and John walked as much as thirty-six miles a day, wading large streams and lodging where they could. At one point, they lodged with the Potawatamie Indians,
received supper and breakfast from them, and left gifts in return. Relentless in their travel and teaching, they traversed six miles before breakfast on July 2 and continued
five more miles to Elkhart, Indiana. They passed through Logansport, Indiana, on July 7; Lafayette, Indiana, on July 12; Danville, Illinois, on July 20; and Decatur,
Illinois, on July 25. Brother Murdock noted their typical routine: "14th preached twice-16th preached once. Sunday 17th, preached twice, 18th once. 19th once."

If their days became long and monotonous at times, their activities were punctuated with memorable experiences. On July 30, Barton Stone, whom Murdock termed a
"New Light Preacher," listened as Hyrum and John preached that evening. The next morning, Stone returned and, as John recalled, "tried to put us down by his
learning." Stone apparently offered an alternative translation to certain scriptures, but the elders were true to their charge to say nothing except what the prophets and
apostles had written (D&C 52:9).

"[W]e told him we did not understand other languages," John wrote, "and we believed there was sufficient in the English scriptures, if a man would obey them, to secure
his salvation. Therefore, we would confine ourselves to them only and on these premises we were ready to meet him and investigate the Plan of Salvation. We shut his
mouth, he could not get round it," John said. "We preached . . . the first principles of the gospel-repentance and baptism for the remission of sins and the laying on of
the hands for the gift of the Holy Ghost. We set forth the promises of the Savior to the Apostles. Then alleged that the same promises were to all who believed, and
showed the same blessings were obtained by the same obedience, for the gospel of salvation is the same in all generations." Finally, the two missionaries "bore
testimony
 Copyrightthat
            (c) all must repent,
                2005-2009,       both professor
                              Infobase          and nonprofessor, both priests and people." Stone "trembled, but would not yield."
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Hyrum and John traveled about thirty miles a day, crossing the Illinois River late on August 1, and coming to the vast flow of the Mississippi River the following day.
They took the Louisiana Ferry across the Mississippi and traveled to New London, Missouri, on August 3. With some justification, Brother Murdock described New
his salvation. Therefore, we would confine ourselves to them only and on these premises we were ready to meet him and investigate the Plan of Salvation. We shut his
mouth, he could not get round it," John said. "We preached . . . the first principles of the gospel-repentance and baptism for the remission of sins and the laying on of
the hands for the gift of the Holy Ghost. We set forth the promises of the Savior to the Apostles. Then alleged that the same promises were to all who believed, and
showed the same blessings were obtained by the same obedience, for the gospel of salvation is the same in all generations." Finally, the two missionaries "bore
testimony that all must repent, both professor and nonprofessor, both priests and people." Stone "trembled, but would not yield."

Hyrum and John traveled about thirty miles a day, crossing the Illinois River late on August 1, and coming to the vast flow of the Mississippi River the following day.
They took the Louisiana Ferry across the Mississippi and traveled to New London, Missouri, on August 3. With some justification, Brother Murdock described New
London as "a very wicked place." While they slept in a tavern that night, Hyrum cautiously kept his hand on their items of clothing. It proved to be a wise decision
because someone entered their room in an apparent attempt to steal their belongings. As the would-be thief grabbed Hyrum's wrist, Hyrum called out and broke free of
the man's grasp, but the intruder slipped away in the darkness. When Hyrum and John heard a bedstead creak in the next room, they concluded that their invader had
returned to his own bed.

It was about this time that Elder Murdock "took a violent cold by which [he] suffered near unto death." He was so ill in Salt River that he went to bed August 4 and
remained there nearly a week. Somehow, the elders were effective despite John's illness. Reddick Allred was only nine years old when Hyrum and John preached in
Salt River in 1831, but he remembered them speaking of a prophet by the name of Joseph Smith and of an ancient gospel that had recently been restored to the earth.
Reddick's father opened his doors to the numerous missionaries who followed, and soon the Salt River Branch of the Church was organized with several of Reddick's
family as members.

Unable to travel under his own power, but eager to proceed, Elder Murdock gave his watch to William Ivy as payment for transporting him by wagon seventy miles
from Salt River to Chariton, where he and Hyrum remained another two days. While there, Hyrum crossed paths with the Prophet on August 13. A lot had happened
since their last visit. Joseph had arrived in Jackson County, Missouri, in mid-July and received a revelation identifying Independence as the "center place" of Zion and
designating a location for the temple there (D&C 57:3). On August 2, he had assisted the Saints in laying the first log of a house as a foundation of Zion, while Sidney
Rigdon had dedicated the land of Zion for the gathering of the Saints. The following day, Joseph had dedicated the temple site.

Some time during Hyrum's brief reunion with his brother in Chariton, the Prophet received a revelation of encouragement and direction. With all that had been
accomplished in Zion prior to his arrival, it would have been easy for Hyrum to wonder if there was any point in continuing his journey. If Hyrum entertained such a
question, the Lord answered it, saying, "Verily mine eyes are upon those who have not as yet gone up unto the land of Zion; wherefore your mission is not yet full.
Nevertheless, ye are blessed, for the testimony which ye have borne is recorded in heaven for the angels to look upon; and they rejoice over you, and your sins are
forgiven you. And now continue your journey. Assemble yourselves upon the land of Zion; and hold a meeting and rejoice together, and offer a sacrament unto the
Most High" (D&C 62:2-4).

While Elder Murdock was still very ill, he and Hyrum encountered David Whitmer and Harvey Whitlock, who were also traveling to Zion. "We four put our money
together and bought a pony," wrote John, who may have seen this as a response to a recent revelation: "I, the Lord, am willing, if any among you desire to ride upon
horses, or upon mules, or in chariots" (D&C 62:7). "I rode him to Lexington, 60 miles. . . . I had a raging fever," wrote Elder Murdock, who became so weak that he
fell from the horse and could not continue. The others arranged accommodations for him and went on to Independence, arriving a few days later. They sent a wagon
back for John, who soon arrived in Jackson County and spent the next two to three months recovering from his illness.

Eager to learn more about rumored activities associated with a new religion, William McLellin arrived in Independence on August 18, 1831, and conversed with
villagers about "those people what they called Mormonites." He wrote, "I felt anxious to see them and examine for myself." Hyrum became William's tutor the following
day. They sat together in a secluded area and talked for four hours. Hyrum shared his testimony and answered William's questions regarding the coming forth of the
Book of Mormon and the organization of the Church. That evening William attended a meeting, observed worship services, and heard Latter-day Saints converse
freely upon the things of religion.

William arose early the next day and besought the Lord for a witness of the things he had learned. Concluding that the Book of Mormon was the word of God and that
he had found the true church, he went to Hyrum and requested baptism. Hyrum baptized William and confirmed him at the water's edge by the laying on of the hands,
   thus literally fulfilling the divine directive that accompanied Hyrum's mission call: "Let them preach by the way . . . baptizing by water, and the laying on of the hands
by the water's side" (D&C 52:10).

Hyrum and the other elders attended a missionary conference on August 24 to "offer a sacrament to the Most High to fill the commandment which they received at
Charitin." After offering the invocation, Hyrum spoke to the congregation about Zion and the gathering of the Saints, using Psalm 102 as his text. When the newly
baptized William McLellin was invited to speak, he expressed his determination to do the will of God and his confidence that God could make his will known. "Brother
H[yrum] S[mith] immediately arose and said he had rec[eive]d a witness of the Spirit that I should be ordained an Elder," William later wrote. "This agreed with the
minds of all present and Elder H[yrum] Smith and Bishop E[dward] Partridge ordained me to be an Elder in the Church of Christ."

In accordance with the revelation received in Chariton (D&C 62:5), Hyrum commenced the next leg of his missionary assignment and left for Kirtland the following
day, accompanied by David Whitmer, Martin Harris, Harvey Whitlock, Simeon Carter, and William McLellin. Whitlock abandoned the party and returned to Zion just
two days later, and Carter followed him the next day. The other four continued toward Kirtland undeterred, holding meetings on the way. Hyrum opened the August 28
meeting with prayer and spoke for about an hour. In his first attempt to preach the gospel, McLellin took the stand, enjoyed a powerful outpouring of the Spirit, and
spoke for ninety minutes. He recalled, "Many hearts were affected and many eyes fill[ed] with tears." Afterward, the elders answered numerous questions and sold five
copies of the Book of Mormon.

Hyrum and his companions traveled about twenty miles the next day, passing near an area called Arrow Rock, where they met a company of Saints journeying to Zion.
They held a meeting that night and exhorted one another to faithfulness. Continuing through rain and mud the next day, they crossed the Missouri River at Mount
Pleasant. Early on August 31, David Whitmer and Martin Harris departed for a more expeditious path to Kirtland, leaving Hyrum and William to continue alone.
William kept the only record of their six-week trip.

Hyrum's company was dwindling and he was feeling quite ill, but he remained undeviating, accepting an appointment to teach in Chariton on September 1. Finally
feeling better on September 4, he addressed a gathering at the headwaters of the Salt River, but his audience was unreceptive. As William noted, "There seemed to be
an impenetrable gloom hanging over their minds. They seemed to be willingly and willfully wicked."

Some of William's entries are little more than brief travelogues: "Wednesday 7 we traveled on across the Mississippi River at Louisiana [Missouri]" he wrote. "Thence
to Atlas [Illinois] and stayed all night. Thursday 8th we crossed the Ill[inois] River at Philips' F[erry]." He chronicled eventful days, however, with considerable detail.

On September 9, 1831, Hyrum and William shared breakfast with a preacher who charged them with being false prophets. "Reason or testimony had no influence on
his mind," wrote William, "and his heart seemed so hard and wicked that he would have struck us dumb if he had had it in his power." The elders went on their way,
McLellin quipped,
 Copyright        and "left him
           (c) 2005-2009,        raging."
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Finding solitude next to a nearby stream, Hyrum washed his feet as a testimony against the preacher.       Whether following biblical precedent (Mark 6:11; Luke 9:5) or
recent revelation (D&C 60:15), Hyrum's act was another humble submission to divine instruction.            Undeterred, he continued his labors, bearing testimony to a
On September 9, 1831, Hyrum and William shared breakfast with a preacher who charged them with being false prophets. "Reason or testimony had no influence on
his mind," wrote William, "and his heart seemed so hard and wicked that he would have struck us dumb if he had had it in his power." The elders went on their way,
McLellin quipped, and "left him raging."

Finding solitude next to a nearby stream, Hyrum washed his feet as a testimony against the preacher. Whether following biblical precedent (Mark 6:11; Luke 9:5) or
recent revelation (D&C 60:15), Hyrum's act was another humble submission to divine instruction. Undeterred, he continued his labors, bearing testimony to a
group of five hundred in Jacksonville, Illinois, on September 10 and addressing another congregation for two hours the following day.

On September 14, William developed a high fever that lasted most of the night and into the next day. He felt so poorly at one point that he dismounted his horse, lay
down on his coat and blanket, and "gave up to shake again." Contemplating his calling and circumstance, he concluded that God could heal him and shared his feelings
with Hyrum. "We immediately bowed before the Lord, and with all the faith which we had, we opened our hearts to him," William wrote. Hyrum arose, laid his hands
on William, and blessed him. "I was instantly healed," William recalled. "I arose and pursued my journey in health and vigour." That evening, he felt quite well as he
spoke to a gathering of people for ninety minutes.

The two elders arrived in Shelbyville, Illinois, on September 17. "When the people found out who we were, they solicited us to preach-we consented," William wrote.
Following the meeting, a preacher arose and addressed the congregation "with all the rage and fury which it seemed the evil one could invent." When William followed
the preacher "and showed the people his mistakes, . . . they seemed to be ashamed for him." Hyrum also made some pointed observations, after which their antagonist
remained silent.

This experience had an interesting effect on William. The following day, Hyrum preached a two-hour sermon before dinner and then attended a meeting where his
companion "arose and attempted to preach, but could not." William frankly admitted in his journal, "I had no animation in it, no memory, and in truth I had lost the spirit
of God. Hence I was confounded, I sat down and told bro. H[yrum] to preach, for I could not." Hyrum arose, addressed the congregation, and dismissed the meeting.


The next morning, William retired to the woods and prayerfully sought an understanding of the previous night's experience. "It was to show me my own weakness and
that it was not me who had preached so many great sermons-but that the Lord had given me Light and Liberty," he concluded. "And I found too by close examination
that my whipping out the . . . [minister] so completely the day before had tended to lift me up. This was the whole secret."

Perhaps this lesson in pride prompted William to show compassion toward Hyrum. William had ridden his horse, Tom, throughout the entire trip while his companion
had walked. On September 21, he spent thirty-five dollars to buy a horse for Hyrum. Traveling faster and easier, they arrived at William's home in Paris, Illinois, on
September 22. The next day, they went to his old school and preached to a full house. On Sunday, September 25, they addressed a smaller group, receiving a mixed
response.

William soon left his home again, continuing with Hyrum for four more weeks to Kirtland. They stayed in Terre Haute, Indiana, on September 29 and called on a
Christian preacher in Stilesville two days later. The preacher was just preparing to go to a two-day meeting and invited the two to accompany him. When they arrived,
as William recalled, "The preachers present held a council whether we should preach among them, and they agreed we should, and invited us into the stand."

William spoke about faith and spiritual gifts. When he concluded his ninety-minute sermon, their host asked him and Hyrum if they believed in the gift of healing by the
laying on of hands. "We answered that we did most firmly," wrote William, who had recently been healed under Hyrum's hands. The minister invited them to his home
two miles away, where his grandchild lay ill.

"We went without hesitation . . . and after we had spoken upon the nature of faith, the family seemed to be quite believing, and we all bowed before the great Jehovah
and implored his mercy upon the child," William recalled. "We then arose and brother Hiram and I laid our hands upon it, and in a few minutes the little child got down
from its mother's lap and went to play upon the floor." As the family rejoiced, the elderly preacher knelt, prayed mightily, and then arose and said he believed that the
Lord was near. Hyrum and William shared their message with the family, who "were very friendly, but did not lay hold."

On Sunday, October 2, Hyrum and William were again invited to speak to the group of preachers. William hesitated but responded when Hyrum assured him that it
was his duty to again teach. Hyrum bore his testimony of the gospel and of the Book of Mormon, and he "warned them of their danger" should they continue in their
present course, but his listeners "went on in their old way."

Despite rain the next day in Bellville, Indiana, a number of people gathered to hear the elders. Hyrum spoke for an hour and a half, plainly unfolding many prophecies to
his listeners' great astonishment. The two missionaries then continued toward Kirtland. Because the streams were swollen from recent rain, Hyrum and his
companion had to swim two creeks on their way to Indianapolis the next day. They arrived in Winchester two and a half days later, where they spent several days
strengthening the Saints.

On October 12, they set aside their proselytizing and devoted themselves entirely to completing the final leg of their journey. Finally, on the morning of October 18,
1831, Hyrum was reunited with his family in Kirtland "and found them all well and strong in the faith and good works; rejoicing in the hope of the Second Coming of the
Lord with all his saints."

Hyrum had been a faithful missionary in Colesville and across the western frontier. In accordance with instructions he had received through the Prophet, he traversed
thousands of miles through New York, Ohio, Michigan, Indiana, Illinois, and Missouri. Separated from loved ones, he suffered significant illness and even jeopardized
his life. He taught, baptized, ordained, administered priesthood blessings, and submitted himself to the promptings of the Spirit to accomplish the will of the Lord. As a
missionary, he honored his responsibilities with no record of complaint or resentment. He began his lifetime ministry by personifying the Lord's charge, "Thy duty is unto
the church forever" (D&C 23:3).

Notes

   . Joseph Knight Jr., "Names of the [first] six members of the Church." The list of names differs according to the account. All accounts agree, however, that Hyrum
was one of the six (Richard Lloyd Anderson, "Who Were the Six Who Organized the Church on 6 April 1830?" 44-45; see also Joseph Smith, The Papers of Joseph
Smith 1:242, n. 2, regarding the date and location of the organization of the Church). Hyrum and others may have been rebaptized on this day. For additional
discussion of this point, see Larry C. Porter, A Study of the Origins of The Church of Jesus Christ of Latter-day Saints, 108-9, n. 67.

  . Edward Stevenson journal, 2 January 1887, 129.

  . Smith, Papers 1:242; Joseph Smith, History of the Church 1:75-77.
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  . Smith, History of the Church 1:79; Porter, 251.

  . Smith, History of the Church 1:78.
  . Edward Stevenson journal, 2 January 1887, 129.

  . Smith, Papers 1:242; Joseph Smith, History of the Church 1:75-77.

  . Smith, History of the Church 1:79; Porter, 251.

  . Smith, History of the Church 1:78.

   . The Melchizedek Priesthood was restored in May or June 1829, but the exact date is uncertain. Hyrum may have known more about that date than any other
mortal except Joseph and Oliver, who were present (D&C 128:20). Early Church member Addison Everett wrote that he had heard a conversation between Joseph
and Hyrum a few days before they were martyred. In that conversation, "Oliver Cowdery was spoken of and Joseph went on to state that 'at Coalville [sic] he and
Oliver were under arrest on charge of deceiving the people. . . . His attorney told the court that he wanted to see Mr. Smith alone a few moments. When alone Mr.
Reid said that there was a mob in front of the house, and [hoisting] the window, Joseph and Oliver went to the woods in a few rods, it being night, and they traveled
until Oliver was exhausted and Joseph almost carried him through mud and water. They traveled all night and just at the break of day Oliver gave out entirely and
exclaimed 'O! Lord! How long Brother Joseph have we got to endure this thing.' Brother Joseph said that at that very time Peter, James and John came to them and
ordained them to the apostleship. They had 16 or 17 miles to travel to get back to Mr. Hales, his father-in-law, and Oliver did not complain any more of
fatigue" (Addison Everett to Oliver B. Huntington, 17 February 1881, in Oliver Boardman Huntington diary and reminiscences; Addison Everett to Joseph F. Smith,
16, 24, January 1882). The reliability of these accounts must be weighed against the fact that they are late reminiscences, but the presence of Mr. Reid establishes the
time period as being during the legal proceedings in Colesville held June to July 1829 (Porter, 157-59).

  . Hyrum's grandson Joseph Fielding Smith asserted this interpretation when he was an apostle (Improvement Era, 694, 737-38).

   . Far West Record, 9 June 1830, 1. Hyrum may have been ordained by Oliver Cowdery, but the record is not clear on this point. Whether Hyrum was ordained to
the priesthood before this time is not known.

  . Newel Knight, "Newel Knight's Journal," in Scraps of Biography, 52-53.

  . Smith, History of the Church 1:86.

  . Ibid., 1:108-9.

  . Parley P. Pratt, Autobiography of Parley Parker Pratt, 38-39.

  . Ibid., 42-43; see also Journal of Discourses 5:194-95.

  . Ezra Thayre, "Testimony of Brother E. Thayre," 79-83.

  . Far West Record, 26 September 1830, 3.

  . Knight, "Newel Knight's Journal," 65.

  . Newel Knight, autobiography and journal, 28; spelling and capitalization standardized.

  . Lucy Mack Smith, Biographical Sketches, 158-59.

   . Ibid., 171. Hyrum's mother refers to Colesville as "that branch of the Church, over which he [Hyrum] presided." Hyrum may already have been an elder by this
time; he was definitely an elder by June 3, 1831 (Far West Record, 3 June 1831, 6).

   . Knight, "Newel Knight's Journal," 66. Others who were baptized by Hyrum around this time include Freeborn DeMille in September and Joseph Knight Sr.'s
thirteen-year-old daughter, Elizabeth, on November 1, 1830. Another of Newel's uncles, Ezekial Peck, and his wife, Electa Buck, were also converted through the
teaching of Hyrum and Newel ("Records of Early Church Families," 149-50, 78-79). Years later, Hyrum officiated at the marriage of Elizabeth Knight and J. W.
Johnson (Times and Seasons 3 [15 February 1842]: 701).

  . Milando Pratt, "Life and Labors of Orson Pratt," 43.

  . Joseph Smith to the Church in Colesville, 2 December 1830, in Knight, Newel Knight Journal, 10-11.

  . Pratt, "Life and Labors," 43.

  . Orson Pratt, "Instructions to the Saints," 162.

  . Orson Pratt, in Journal of Discourses 18:296.

  . Knight, "Newel Knight's Journal," 68-69.

  . Porter, "A Study of the Origins," 207; see also Knight, "Newel Knight's Journal," 65-66.

  . Jared Carter journal, 2-4. Jared wrote that Hyrum baptized him "about the 20th of February."

  . Ibid., 5-6.

  . Joseph Smith to Hyrum Smith, 3 March 1831; Joseph Smith, The Personal Writings of Joseph Smith, 230-32.

   . A week after Hyrum passed near Buffalo, others traveling from Colesville were still waiting there for the navigation on Lake Erie to open. As Hyrum's mother met
them on her way to Kirtland, she was told that Joseph Sr. and Hyrum had gone "to Kirtland by land, in order to be there by the first of April" (Smith, Biographical
Sketches, 176).
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  . Pratt, Autobiography, 65.
   . A week after Hyrum passed near Buffalo, others traveling from Colesville were still waiting there for the navigation on Lake Erie to open. As Hyrum's mother met
them on her way to Kirtland, she was told that Joseph Sr. and Hyrum had gone "to Kirtland by land, in order to be there by the first of April" (Smith, Biographical
Sketches, 176).

  . Pratt, Autobiography, 65.

  . Lucy Mack Smith, preliminary edited manuscript, 193.

  . Pratt, Autobiography, 65.

   . Hyrum, Joseph Sr., and Martin Harris were the only priests listed in the minutes of the June 9, 1830, conference. At the commencement of this conference, on June
3, 1831, Hyrum and his father were listed as elders; Martin Harris was still listed as a priest (Far West Record, 9 June 1830, 1; 3 June 1831, 6).

   . Far West Record, 3 June 1831, 6-7. The record reports that Hyrum was "ordained to the high Priesthood under the hand of Br. Joseph Smith Jr.," but the term
"high priesthood" at that time referred not to the Melchizedek Priesthood, which Hyrum already held, but to the office of high priest within the Melchizedek Priesthood.
This distinction is supported by the fact that the Prophet, who already held the Melchizedek Priesthood, was also "ordained to the High Priesthood" in this conference.
Note also that the preface to D&C 52 equates these ordinations with the office of high priest. Parley P. Pratt also notes a distinction between being ordained to the
"high Priesthood" and being ordained an elder (Pratt, Autobiography, 72).

  . Philo Dibble, "Recollections of the Prophet Joseph Smith," 303.

  . Levi Ward Hancock autobiography, 90-92.

   . John Murdock was baptized by Parley P. Pratt on November 5, 1830. His family was living with Caleb Baldwin to better enable John to fulfill his missionary
assignments. On April 30, 1831, John's wife died while giving birth to twins, who were received into the home of Joseph and Emma Smith. John's other three children
presumably remained in the Baldwin home while John faithfully accepted his missionary assignment with Hyrum.

  . Smith, Biographical Sketches, 186.

  . John Murdock autobiography, 23.

  . Smith, Biographical Sketches, 188-89. The result of the blessings is not recorded.

  . Murdock autobiography, 23.

  . Ibid., 23.

  . Ibid., 23-24.

  . Ibid., 24.

  . Ibid., 24-25.

  . Ibid., 24-25.

   . Reddick Allred autobiography, 1-3, 9; Treasures of Pioneer History, 5:298-302. In late 1843, Reddick married Lucy Hoyt. Both went to Hyrum to receive their
patriarchal blessings.

  . Smith, History of the Church 1:196, 199; Murdock autobiography, 24-25.

  . Murdock autobiography, 25.

  . William McLellin was living in Paris, Illinois, teaching school when, on July 18, 1831, he heard of two men (Harvey Whitlock and David Whitmer) traveling to Zion
and carrying with them a book that was said to be a revelation from God. After hearing these men preach, he left Paris on July 30 for Jackson County, Missouri, to
meet Joseph Smith (William E. McLellin, The Journals of William E. McLellin, 29-30).

  . McLellin, Journals, 33.

  . Ibid., 33-34.

  . Ibid., 35; see also D&C 62:4.

  . Far West Record, 24 August 1831, 13-14.

  . McLellin, Journals, 35.

  . Ibid., 35-36.

  . Ibid., 36-38.

  . Ibid., 38-39.

   . Note that D&C 60 was received the day before Hyrum and Joseph met on the trail while Hyrum was still en route to Zion. The verses referring to the shaking of
dust from the feet were specifically directed to those who were yet traveling to Zion and dealt with their conduct on the return trip (D&C 60:12-15). It is quite possible
that Joseph left Hyrum with a copy of the revelation to study.
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  . This was not an unfamiliar act in the Smith family. Samuel had done the same thing on his first mission in June 1830 (Smith, Biographical Sketches, 152).
   . Note that D&C 60 was received the day before Hyrum and Joseph met on the trail while Hyrum was still en route to Zion. The verses referring to the shaking of
dust from the feet were specifically directed to those who were yet traveling to Zion and dealt with their conduct on the return trip (D&C 60:12-15). It is quite possible
that Joseph left Hyrum with a copy of the revelation to study.

  . This was not an unfamiliar act in the Smith family. Samuel had done the same thing on his first mission in June 1830 (Smith, Biographical Sketches, 152).

  . McLellin, Journals, 39-40.

  . Ibid., 40.

  . Ibid., 40-41.

  . Ibid., 41.

  . Ibid., 41.

  . Ibid., 42-43.

  . Ibid., 43-44.

  . Ibid., 44.

  . Ibid., 44.

"All I Have Is the Lord's"

J ust a week after returning from his four-month mission, Hyrum attended a two-day Church conference in Orange, Ohio, fifteen miles south of Kirtland. "Many of us
have [gone] at the command of the Lord in defiance of every thing evil," said Joseph to those assembled on October 25, 1831. "[We have] obtained blessings
unspeakable in consequence of which, our names are sealed in the Lamb's Book of life, for the Lord has spoken it." Extending a challenge and a promise, Joseph
continued, "If we will but cleanse ourselves and covenant before God, to serve him, it is our privilege to have an assurance that God will protect us at all times." Rising
nobly to the invitation, "Hyrum Smith said that all he had was the Lord's and he was ready to do his will continually."

Hyrum showed his determination to do the Lord's will by humbly accepting correction from his younger brother. As the conference continued, Hyrum and the other
witnesses of the Book of Mormon, "with uplifted hands, bore their solemn testimony to the truth of that book, as did also the Prophet Joseph." Afterward, Hyrum
suggested that Joseph relate to the elders present the details of the coming forth of the Book of Mormon. Joseph tempered Hyrum's enthusiasm, explaining, "It was not
intended to tell the world all the particulars of the coming forth of the book of Mormon, and . . . it was not expedient . . . to relate these things &c." This was
apparently sufficient for Hyrum, and the meeting continued without record of further discussion on the matter.

During the conference, Hyrum accepted Joseph's invitation to greater service and was set apart with others to visit the branches of the Church. His previous calling
was to preach the gospel to the world (D&C 52:8-10), but this assignment would focus more particularly on his responsibility to "strengthen the Church" and inspire its
members to greater faithfulness (D&C 23:3). Hyrum began his new calling by addressing the conference the following day. Soon thereafter, he was off on the first of
several short missions to strengthen the Saints.

Orson Hyde, a recently baptized Campbellite preacher from northern Ohio, answered the call as Hyrum's missionary companion. As assigned, they went to the area of
Orson's previous home, where "we were the means of converting and baptizing many of my old Campbellite friends, raised up and organized two or three branches of
the Church, laid hands on several sick persons and healed them by prayer and faith," he recalled. As they labored, Hyrum left an indelible impression. Orson later
noted, "I found Brother Hyrum a pleasant and an agreeable companion, a wise counselor, a father and a guide."

Hyrum's contributions to the kingdom and his temporal needs were both recognized in a special conference on November 12, 1831. He and Joseph, with nine others,
were "recommended to the Bishop in Zion as being worthy of inheritances among the people of the Lord according to the laws of said Church." The nature of their
inheritances was not explained other than that it was intended to help meet the physical needs of the elders' families. Such help would lessen future demands on this
young father, who was so actively engaged in serving others. Even when he was at home in Kirtland, he merely "rested for a short time" before "traveling and
proclaiming in these regions."

Hyrum was not home for long. His committed zeal drove him on as he and his new companion, Reynolds Cahoon, set out from Kirtland on December 13. Hyrum's
brief, sometimes cryptic, record reveals the source of his determination. He referred to himself and Reynolds as "disciples of Jesus Christ, being called and chosen of
God in these last days . . . to proclaim His everlasting gospel, which is to be proclaim[ed] to all nations before the end shall come."

With that divine commission, the two missionaries braved the northern Ohio winter and headed east. On their first day, they were turned away from Concord after
seeking an opportunity there to preach. They then traveled on until nightfall, when they met with a priest in the town of LeRoy. Hyrum wrote of the man, "His heart was
hard and impenetrable and [he] mocked the truths of God, but we bore testimony against him to his own destruction if he does not repent."

Without giving details, Hyrum noted that he and Reynolds labored with the members of the Church at Thompson, Ohio, for the better part of two days. Apparently,
some were struggling with their faithfulness. Hyrum indicated that their labors found little or no success, but he also noted that two brethren expressed their desires to
remain in the Church. Hyrum and Reynolds exhorted them to faithfulness and continued east.

Hyrum's journal notes are frustratingly brief at times but are worth noting because they are the only record of events in his life. On Sunday, December 18, he and
Reynolds held a meeting at the home of James Baldwin in Rome, Ohio, where they baptized Hannah Stover. The following day, they visited the family of Joseph Scott
"and labored with them in the gospel according to their request and held a meeting on Monday evening." They visited another family on Tuesday and blessed their
children. The next day, they "labored with a Baptist priest and bore testimony against him with power."

In his record, Hyrum does not even note the difficulty of traveling by foot during the icy winter. He and Reynolds just continued on their way, stopping for a night in
Bloomfield, where Hyrum attempted to teach a family who "spurned at [the] offered Mercy." Still in Ohio, they passed through Farmington on December 24 and went
on to Hiram and then Ravenna. Other Church leaders were already in Ravenna, publicly responding to a series of antagonistic letters written by one of the Restoration's
first apostates, Ezra Booth. While there, Hyrum heard Sidney Rigdon's public exposition on Booth's letters.
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As they began their route home, Hyrum and Reynolds passed again through Hiram and then Weathersfield, where they "labored and bore testimony . . . of the works of
God in these the last days." Joseph Smith and Lyman Johnson traveled with Hyrum and Reynolds for a time, and the four visited one of Hyrum's previous missionary
In his record, Hyrum does not even note the difficulty of traveling by foot during the icy winter. He and Reynolds just continued on their way, stopping for a night in
Bloomfield, where Hyrum attempted to teach a family who "spurned at [the] offered Mercy." Still in Ohio, they passed through Farmington on December 24 and went
on to Hiram and then Ravenna. Other Church leaders were already in Ravenna, publicly responding to a series of antagonistic letters written by one of the Restoration's
first apostates, Ezra Booth. While there, Hyrum heard Sidney Rigdon's public exposition on Booth's letters.

As they began their route home, Hyrum and Reynolds passed again through Hiram and then Weathersfield, where they "labored and bore testimony . . . of the works of
God in these the last days." Joseph Smith and Lyman Johnson traveled with Hyrum and Reynolds for a time, and the four visited one of Hyrum's previous missionary
companions, William McLellin, on December 27. William arose from his sickbed after Joseph administered to him the next day, and they all attended meetings
together, during which Hyrum spoke.

Completing their labors in Weathersfield, the elders went, as Hyrum noted, "from thence to Kirtland to [their] own homes to rest from [their] labors for a little season."
   Hyrum was home only a few days before attending a council of elders at Brother Cahoon's home on January 5, 1832. Hyrum led the council, which was called to
edify the elders and which lasted past midnight. A few days later, he was off on another mission.

"After resting a few days from my labor," wrote Hyrum, "[I] started again for to visit the churches in the regions Westwards." Traveling with Orson Hyde, Hyrum left on
Saturday, January 14. His record states, "Stopped at the house of a disciple in the town of Euclid [Ohio] in order to labor with the people. A congregation was called,
but the wicked raged in such a manner that we could not keep order and [were] obliged to dismiss the meeting." The companions traveled on to Cleveland and then a
few miles south, where they "labored with some old acquaintance[s] but [found] little or no success." Continuing west, they passed through Amherst and Florence,
Ohio, holding a meeting at the home of Brother Moses Dailey on January 19. Hyrum noted his pleasure in meeting with a sizable number of Saints from New London.
The same day, he and Orson visited a Brother Blackman who was ill and requested a blessing. After Hyrum and Orson administered to him, he soon began to recover.

"We left the house of Brother Blackman on the morning of the 20th," Hyrum noted. "Visited a neighborhood two miles Southeast and held a meeting in the evening on
the 22nd. Being on the Sabbath day, [we] held a meeting in the forks of the Vermillion River and in the evening of the same day at the house of Brother John Dayly's
and from thence to Brother Simeon Carter's in Amherst. On the evening of the 24th, attended [a meeting] at Brother Gideon Carter's. On the 25th, attended
conference."

Hyrum's penchant for understatement belies the significance of this conference in Amherst. Not only did Hyrum witness Joseph's ordination as president of the high
priesthood during the conference, but he also saw and heard the Prophet receive a revelation that was written in the presence of the entire assembly.

The revelation, which designated Reynolds Cahoon as Hyrum's missionary companion for their return trip to Kirtland (D&C 75:32), encouraged the elders to faithfully
proclaim the gospel and promised that they would be "crowned with honor, and glory, and immortality, and eternal life" (D&C 75:5). And though the revelation said it
was "the duty of the Church to assist in supporting the families" of the missionaries, the elders were reminded "that every man who is obliged to provide for his own
family, let him provide, and he shall in nowise lose his crown" (D&C 75:24, 28). Hyrum arrived in Kirtland on January 28 and dutifully obeyed. He wrote, "After
returning home from conference, [I] went to work with mine hands for the support of my family."

As Hyrum labored in temporal matters, he apparently turned to the empty pages at the end of his diary for accounting purposes. Beginning on the last page and working
forward, he recorded transactions involving fifty-three copies of the Book of Mormon, which he had sold or traded at a value of $1.25 per copy. Throughout his diary,
Hyrum recorded further transactions involving more than seventy additional copies. All of these books would have been part of the original five thousand copies of
the Book of Mormon published in 1830.

Some diary entries reveal sharp contrasts in the faithfulness of those who surrounded Hyrum. For example, on February 2, 1832, he recorded, "Labored in a
conference meeting with Calvin Stoddard which was called in consequence of his open rebellion against the laws of God. Attended meeting in the evening of the same
day and ordained Brother Asa Dodds to the High Priesthood of the Holy Order of God." Though he does not mention it, the day may have been a difficult one for
Hyrum. Calvin Stoddard, after all, was married to Hyrum's sister Sophronia.

If Hyrum was busy, his duties did not preclude him from accepting additional responsibilities. On the evening of February 7, 1832, he attended a meeting and baptized
Harriet Brans. The following Friday, he met with his former missionary companion Reynolds Cahoon and with Bishop Newel K. Whitney. They counseled regarding
the distribution of lands in Kirtland "and also concerning idlers and diverse things." Hyrum and Reynolds were then set apart as assistants to the bishop, likely by Bishop
Whitney himself.

As an assistant to the bishop-or bishop's counselor, as termed in later official Church minutes, -Hyrum developed a closer relationship with Reynolds through their
frequent shared experiences. The day after their ordination, they attended a council meeting together. On February 24, they answered a call to lay hands on a Sister
Haggard, who was ill. Later the same day, Brother Cahoon baptized Lincoln Hoskins, whom Hyrum then confirmed as a member of the Church. On February 27,
Hyrum and Reynolds were called to Brother Dibble's home to administer to his sick child. "We went, but to no avail," Hyrum recalled. The next day, he spoke at a
funeral-possibly for Brother Dibble's son.

On March 1, Hyrum met in council with the Prophet, Sidney Rigdon, Joseph Coe, Newel K. Whitney, and Reynolds Cahoon. Hyrum does not mention the purpose
of the meeting, but considering the presence of the Kirtland bishopric, Joseph, and Brothers Rigdon and Coe-each of whom had been present when the temple site was
designated in Independence -perhaps they discussed the coming exodus to Missouri. The Lord had revealed in July 1831 that Missouri was "appointed and
consecrated for the gathering of the saints . . . and the place for the city of Zion" (D&C 57:1-2). Plans to effect the gathering were already underway.

"Brother Titus Billings [was] ordained an Elder," wrote Hyrum on March 10, "and also authorized to take the lead of the Kirtland Church whilst traveling to the land of
Zion." Three days later, the Saints held a meeting in Kirtland at which they covenanted their all to God. That evening, those who planned to go to Zion covenanted to
consecrate their properties to the bishop in Zion upon their arrival. Six years later, in 1838, Hyrum continued to be instrumental in facilitating the migration of Saints
to Missouri. As a member of the First Presidency at the time, and before taking his own family and others to Missouri, Hyrum gave organizational direction and support
to the company of migrating Saints known as Kirtland Camp.

For several weeks in March, Hyrum's record is brief and somewhat enigmatic. He labored to find a place for a Sister Biglow and he moved a Sister Marsh, but he
does not indicate where or why. In early April, he went to Hiram, Ohio, with Reynolds "for a wise purpose in good." He did not elaborate on that purpose, but his
service to sisters in need and his mention of Reynolds may suggest that he was fulfilling responsibilities in the bishopric.

In the same capacity, Hyrum and Reynolds went to Mayfield on April 22, 1832, labored with the Church, held a conference, and tried the case of two brethren. In his
characteristic brevity, or with a sense of confidentiality, Hyrum did not record the brethren's offenses but mentioned that they repented. He may also have been acting in
his capacity in the bishopric a few days later when he recorded the collection of subscriptions for The Evening and the Morning Star, a newspaper the Saints in
Missouri would begin printing two months later, in June.

Among    everything
 Copyright          else that required
            (c) 2005-2009,    InfobaseHyrum's time and energy, he also frequently received boarders into his home. Diana Blanchard lived with Hyrum's
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March 10 to April 29 and returned again May 4. For two weeks in July, she also had her four children. On May 20, Hyrum noted that "Sister Pratt went to board
[at] Brother Thayer's," suggesting that she may have previously been staying with Hyrum and Jerusha.
characteristic brevity, or with a sense of confidentiality, Hyrum did not record the brethren's offenses but mentioned that they repented. He may also have been acting in
his capacity in the bishopric a few days later when he recorded the collection of subscriptions for The Evening and the Morning Star, a newspaper the Saints in
Missouri would begin printing two months later, in June.

Among everything else that required Hyrum's time and energy, he also frequently received boarders into his home. Diana Blanchard lived with Hyrum's family from
March 10 to April 29 and returned again May 4. For two weeks in July, she also had her four children. On May 20, Hyrum noted that "Sister Pratt went to board
[at] Brother Thayer's," suggesting that she may have previously been staying with Hyrum and Jerusha.

"Sister Smith was a kind, motherly woman, gentle and sweet in all her ways," wrote one woman, who stayed with Hyrum and Jerusha as a child. "She never tired of
doing that which would bring peace and happiness to those around her." Unfortunately, no amount of kindness could prevent the grief that was about to invade
Jerusha's world.

In the spring of 1832, Jerusha, who had been married to Hyrum for about five and a half years, was approximately four months pregnant. Their daughter Lovina was
four, and their little Mary was almost three. Since his return from Amherst in January, Hyrum had worked hard to support his growing family and "in the churches
whenever opportunity permitted." Until then, despite the rigors of his Church callings and the demands of providing for his family, he wrote that he had passed through
little tribulation. That changed in late May.

"I was called to view a scene which brought unto me sorrow and mourning. Mary was called from time to eternity on the 29th day of May. She expired in mine arms.
Such a day I never before experienced, and O may God grant that we may meet her again at the great day of redemption to part no more."

Joseph, writing to Emma from Greenville, Indiana, told her, "I was grieved to hear that Hiram had lost his little child." The Prophet had good cause to empathize with
Hyrum. Joseph buried his firstborn infant, Alvin, in June 1828. In 1831, his twins, Louisa and Thaddeus, died at birth. Then, just two months before Mary's death,
Joseph's adopted son, Joseph Murdock Smith, who was almost a year old, died. He continued to Emma, "I hope you will comfort . . . Hiram and Jerusha."

Born June 27, 1829, Mary was just a month short of her third birthday when she died. There is no record of Jerusha's feelings or of how Hyrum may have comforted
her and Lovina, but his October 1831 declaration to give all he had to the Lord was tested as he wistfully watched Mary pass into the watchful care of her Heavenly
Father. No record indicates that Hyrum faltered, questioned, or resented this bitter cup; indeed, his patient attitude toward personal hardships and grief sustained him
throughout his life.

Of his unjust incarceration in Liberty Jail in 1839, he would proclaim, "We must be patient in tribulation and wait. The will of God be done." Similarly, days after his
brother Don Carlos died in 1841, Hyrum declared, "We must be submissive to the will of God and try to stand in our lot both now and at the end."

Shortly after Mary's death, Hyrum went to Parkman, Ohio, with Parley P. Pratt and preached the hopeful principles of the gospel, which must have buoyed him up
during this difficult time. Before traveling on to Hiram and Shalersville, Parley baptized three souls, including Noah Packard and his wife, whom Hyrum and Parley
confirmed afterward. Later, Noah filled the vacancy left in the Kirtland High Council when Hyrum was called to the stake presidency.

In Shalersville, Hyrum bought nineteen sheep from a Brother Follet for ten dollars, paying him with eight copies of the Book of Mormon. On the last day of June, he
received three dollars from Brother Dibble and a bushel of corn from Reynolds Cahoon, both for the assistance of the poor. In turn, Hyrum conveyed to those in need
one bushel of corn and sixteen pounds of veal. Care of the poor and migration to Zion remained prominent concerns for the Kirtland bishopric.

Hyrum and Reynolds traveled to Shalersville again on Thursday, July 5, 1832, and gave Brother Follet and others recommends to go to Zion. If Brother Cahoon's
record is accurate, he and Hyrum returned from Shalersville to Kirtland the same day and attended a meeting together that evening. The Prophet was in Hiram, Ohio, at
the time, so Sidney Rigdon addressed the congregation. Claiming that he had received a revelation, Sidney said the kingdom of God had been taken from the Church
and left with him. According to Philo Dibble, "Many of [Sidney's] hearers wept, and when some one undertook to dismiss the meeting by prayer [Sidney] said
praying would do them no good, and the meeting broke up in confusion."

Sidney's claim left some Saints deceived, disturbed, and inert, but Hyrum's deep faith and Church experience allowed him to take action. The next morning, he told
Brother Dibble that Sidney's claims were all "false, and that the keys of the kingdom were still with us." According to Lucy Mack Smith, "Hyrum was vexed at this
frivolous nonsense, and, taking his hat, he went out of the house, saying, 'I'll put a stop to this fuss, pretty quick; I'm going for Joseph.'" Meeting with Charles C.
Rich, Hyrum reiterated his feelings and said if he had a horse he would go and see the Prophet. Charles provided the horse, and Hyrum returned on Saturday with
Joseph.

On Sunday, the Saints assembled in a large barn, where Joseph spoke with power and authority. "Nearly all the inhabitants of Kirtland turned out to hear him," recalled
Brother Dibble. "The barn was filled with people, and others, unable to get inside, stood around the door as far as they could hear." Joseph arose and declared, "No
power can pluck those keys from me, except the power that gave them to me; that was Peter, James and John. But for what Sidney has done, the devil shall handle
him."

Sidney was deprived of his priesthood the next day and suffered intensely for three weeks under the emotional and mental turmoil of his error.     On Saturday, July 28,
he received a reprieve. Hyrum noted simply, "Brother Sydney was ordained to the high priesthood the second time."

Sidney's erratic behavior might be attributable, in part, to head injuries he suffered March 24, 1832, when he and Joseph were beaten, tarred, and feathered by a mob
in Hiram, Ohio. When Joseph visited Sidney two days after the assault, he was in such a state that he threatened to kill his own wife as well as Joseph. He continued
delirious for several days. Whatever the influences on Sidney may have been, Joseph summarized his friend's misstep in a rather matter-of-fact fashion. "His heart
was grieved [and] his spirits failed," the Prophet wrote on July 31, "and for a moment he became frantic, and the adversary taking the advantage, he spake unadvisedly
with his lips. After receiving a severe chastisement, [he] resigned his commission and became a private member in the Church, but has since repented like Peter of old
and, after a little suffering by the buffeting of Satan, has been restored to his high standing in the church of God."

Sidney Rigdon's folly was not the only thing that occupied Hyrum's time during the summer. On July 22, he visited the Church in Mayfield, Ohio, where he called a
meeting and instructed the Saints. On July 27, he attended a conference of high priests and ordained Zebedee Coltrin to that office. On August 21, he baptized
Fanny Simond and Experience Rich, and on August 26, he traveled to Painesville with horses and a wagon to bring Sisters Vienney and Granger to Kirtland. Three
days later, he went again to bring the remainder of their possessions.

Hyrum's pattern of activity continued into the fall. On September 9, he again attended a conference of high priests and ordained Joseph Wood and David Patten to that
office. Two weeks later, he confirmed James Angel, who had been baptized by Zebedee Coltrin the previous day. He also noted baptizing David Clough in September
and Lucy Hodges in October.

 Copyright
Some        (c)of2005-2009,
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                                to HyrumMedia  Corp. in September. Four months after Mary's death, "John Smith was born September 22nd 1832 and
                                          and Jerusha                                                                                        Page   23 / 149
                                                                                                                                                was confirmed
or blessed the 8th day, in the evening, by the hand of [his] Grandfather, Joseph," Hyrum wrote.
Hyrum's pattern of activity continued into the fall. On September 9, he again attended a conference of high priests and ordained Joseph Wood and David Patten to that
office. Two weeks later, he confirmed James Angel, who had been baptized by Zebedee Coltrin the previous day. He also noted baptizing David Clough in September
and Lucy Hodges in October.

Some degree of healing came to Hyrum and Jerusha in September. Four months after Mary's death, "John Smith was born September 22nd 1832 and was confirmed
or blessed the 8th day, in the evening, by the hand of [his] Grandfather, Joseph," Hyrum wrote.

Joseph and Emma, who shared Hyrum and Jerusha's grief as they all buried children that spring, also shared their joy as they too welcomed a new son into their own
home two months after John's birth. When pressing demands forced Joseph to take a hurried journey to Albany, New York, and to Boston so near the pending birth of
his child, he turned for help to the older brother he so deeply trusted. Joseph went on his brief mission, "leaving his family in the care of Hyrum." The Prophet returned
November 6, immediately after the birth of his son, whom he named Joseph.

As winter fell upon Kirtland, Brigham Young came to meet the Prophet. Calling at Joseph Sr.'s home in November, Brigham was directed to find Joseph in the woods
about a quarter of a mile away. By following the tracks of a wood sled through a light snow, Brigham found Joseph and Hyrum together felling trees. These three
developed a fast friendship. Years later, Brigham's namesake son, as president of the Quorum of the Twelve Apostles, noted his own relationship with Joseph and
Hyrum and referred to them as "two of the noblest men that ever stood upon the earth."

Hyrum could hardly conceal his excitement when he returned to the mission field in November. It seems he was counting the days. "After having tarried at Kirtland from
the 27th of January to the 20th of November," he wrote, "and laboring at temporal labors for the support of my family and also laboring in the branch of the church
according to the commandment of the Lord, . . . we started Eastward." Hyrum's record reveals his simple, faithful perspective. "Having again been commanded of God
to go forth to preach the gospel to a wicked and an ungodly generation [and] the Lord having opened a way for me to go forth, therefore I took with me to labor in the
gospel, my brother, William, he being ordained to the lesser priesthood."

Thirty-two-year-old Hyrum and his twenty-one-year-old brother traveled from Kirtland to LeRoy and spent their first night at the house of Henry Brakemen, where
they labored with the people "in spiritual things with all of [their] hearts." They went on to Thompson and held a meeting in the evening, ordaining Daniel Copley to the
ministry. Without giving names, Hyrum noted, "We witnessed the baptism of three and their confirmation."

At another meeting in Thompson, Hyrum and William felt particularly "blessed of the Lord." Hyrum recorded, "I spake and treated upon the subject of faith and spake
much of the mysteries of the kingdom and William spake of the Church-the body of Christ-in the power and demonstration of the spirit, and the congregation was much
edified."

The next morning, they administered to an ill sister and then traveled to Harpersfield, where they stayed with a minister named John Bane. Though he fed and sheltered
them, Bane would not receive the Book of Mormon nor hear their testimony of Jesus Christ. Instead, he demanded signs. The Smith brothers left him and went on their
way.

Hyrum and William arrived at the home of a Sister Hilton in Austinburg, Ohio, on November 24. Near the close of a meeting they held the following day, a Sunday, the
entire congregation left before the closing prayer. Joseph would later teach that it was an insult to leave a meeting just before it closed, but no one needed a prophet
to interpret the message on this occasion. Because of the affront, the missionaries left the area the next day. They traveled three miles with Zebedee Coltrin and John
Boynton, who then headed south while Hyrum and William continued east to Denmark, Ohio.

Hyrum does not elaborate on his meaning, but he records that en route to Denmark, they "called by the way and set forth the abominations that maketh
desolate" (Daniel 11:31; 12:11; Matthew 24:15). They stayed at the house of Peter Knight "and labored in the Gospel till late at night," Hyrum wrote. "They heard with
good attention, but in the morning charged us for our keeping, one half dollar."

From Denmark, Hyrum and William traveled about ten miles to the home of Abraham Bushnell. After a meeting in the home, Hyrum wrote without further explanation,
"Blessed be the name of the Lord, for his holy spirit was upon me." At a gathering the next night, four people "appeared to be some meek in their hearts," but they
ultimately rejected Hyrum's message. He and William then traveled to Springfield, Pennsylvania, where they held a meeting November 29 and baptized two people. At
a meeting on Sunday, December 2, the Lord "poured out his holy spirit unto the convincing of five and [Hyrum] went forth and baptized them in [the] beautiful waters
of Lake Erie and confirmed them in the morning."

The icy waters of Lake Erie did not chill Hyrum's enthusiasm nor the harvest of souls that continued through the week. The next day, Hyrum taught with power and
"treated upon the subject of the Church of Christ and upon the situation of the world and upon the Gospel of the kingdom and also upon the sub[ject] of faith. Good
attention was paid and many [were] partially convinced of the reality of these things." Another person was baptized on Tuesday and six more on Thursday. David
W. Patten, who was also proselytizing in the area, recalled that Hyrum baptized two more people the following day.

About this time, Hyrum contacted the family of Daniel Tyler, who lived in Springfield. Fifteen-year-old Daniel encountered the Book of Mormon when Samuel Smith
and Orson Hyde held a meeting at Joseph Hartshorn's home in the spring of 1832. Daniel began to read the book, but his older brother, William, took it away. When
their sister, Almina Polly, learned of the restored gospel, she desired to be baptized, but her father was strongly opposed, and her older brothers "told her they
would shoot any 'Mormon' Elder who dared to baptize her."

Daniel later wrote, "About December 1832, Elder Hyrum Smith, brother to the prophet, came to our neighborhood. My father told him that his daughter, who was
present, was bent on being baptized into his church, stating at the same time, that the Elder who baptized her would do so at his peril." Hyrum's unflinching response
was courageous and respectful. Honoring both the father's paternal authority and the daughter's moral agency, Hyrum adroitly said, "Mr. Tyler, we shall not baptize
your daughter against your wishes. If our doctrine be true, which we testify it is, if you prevent your daughter from embracing it, the sin will be on your head, not on
ours or your daughter's."

Daniel recalled, "This remark pricked [my father] to the heart. He therefore decided to counsel his daughter in the matter and then permit her to exercise her free
agency." When Daniel's sister reaffirmed her desire for baptism, their father "took her on an ox-sled to Lake Erie, a distance of two miles, where, after a hole was cut
through three feet of solid ice, she was baptized and confirmed into the Church by Elder Hyrum Smith."

The wintry baptisms continued as Hyrum and William traveled to Elk Creek, Pennsylvania, and baptized Alva Gray on December 12. In their meeting that evening, "the
power of God rested down upon some whilst others were angry and reviled against the truth."Waxing somewhat prophetic, Hyrum wrote, "O the wickedness and the
abomination of the children of men. The language of my [soul] is, 'O how long will the Lord suffer it before He will hide their sins and their abominations before His
face?' 'Not long!'"

Undaunted by opposition, Hyrum continued his effective pattern of missionary service. On December 14, he and William "baptized six and then started for Kirtland in
the afternoon."
 Copyright      When they arrived
            (c) 2005-2009,        home
                           Infobase    on Sunday,
                                     Media Corp. December 16, Hyrum "found all well at Kirtland." The Evening and the Morning Star soon informedPage 24  its readers,
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"Brothers Hyrum and William Smith have just returned home, after an absence of about three weeks, having baptized twenty-three in Pennsylvania."

Home from his fruitful mission, Hyrum attended a meeting December 20 called to decide future missionary assignments. Hyrum's offering in the mission field found
face?' 'Not long!'"

Undaunted by opposition, Hyrum continued his effective pattern of missionary service. On December 14, he and William "baptized six and then started for Kirtland in
the afternoon." When they arrived home on Sunday, December 16, Hyrum "found all well at Kirtland." The Evening and the Morning Star soon informed its readers,
"Brothers Hyrum and William Smith have just returned home, after an absence of about three weeks, having baptized twenty-three in Pennsylvania."

Home from his fruitful mission, Hyrum attended a meeting December 20 called to decide future missionary assignments. Hyrum's offering in the mission field found
approval for the time being, and the council decided that he "should remain at home for a season." After spending eight of the previous eighteen months in the mission
field, Hyrum enjoyed the company of his wife and children and "commenced at temporal labors the 20th of December 1832."

Notes

  . Far West Record, 25 October 1831, 19-21. Though the record calls it a general conference, only priesthood holders are listed as attending.

  . Luke Johnson autobiography, in Millennial Star 26 (31 December 1864): 835.

  . Far West Record, 25 October 1831, 23.

  . Ibid., 25 October 1831, 24-25.

  . Ibid., 26 October 1831, 26. Hyrum's words were not recorded.

  . Orson Hyde, "History of Orson Hyde," 774.

  . Far West Record, 12 November 1831, 32.

  . Hyrum Smith diary, 18 November 1831-21 February 1835, 1-4.

  . Ibid., 2-5.

  . Ibid., 5-6.

   . Hyrum mentions nothing to suggest that they traveled by any mode other than walking. Meanwhile, in nearby Weathersfield, William McLellin traveled by sleigh in
the wintry weather of December 20 (William McLellin, The Journals of William E. McLellin, 67).

  . In September 1831, Ezra Booth apostatized (D&C 64:15) and wrote a series of letters against the Church (Joseph Smith, History of the Church 1:215-17).

   . Hyrum Smith diary, 1831-35, 7-10. On December 1, 1831, Joseph Smith received a revelation (D&C 71) instructing him and Sidney to respond publicly to Ezra
Booth's letters. From December 4 to January 10, Joseph and Sidney preached in Shalersville, Ravenna, and elsewhere, doing "much towards allaying the excited
feelings which were growing out of the scandalous letters then being published in the Ohio Star, at Ravenna, by the before-mentioned apostate, Ezra Booth" (Smith,
History of the Church 1:238-41).

  . Hyrum Smith diary, 1831-35, 10.

  . McLellin, Journals, 67-68.

  . Hyrum Smith diary, 1831-35, 11.

  . McLellin, Journals, 68.

  . Hyrum Smith diary, 1831-35, 11-15.

  . Times and Seasons 5 (2 September 1844): 624; see also Far West Record, 26 April 1832, 44.

  . Orson Pratt, The Orson Pratt Journals, 11-12.

  . Hyrum Smith diary, 1831-35, 27. This appears to have been written earlier when the page was blank; other entries flow around it in chronological order.

  . Ibid., 32, 34-35, 37, 40-41, 47, 64, 125-26.

  . Ibid., 16-17.

  . Ibid., 17-18.

  . Kirtland High Council minutes, 22 January 1833.

  . Hyrum Smith diary, 1831-35, 18-21. The funeral may have been for someone else. Hyrum indicated that it was for someone "who had departed this life a few days
before."

  . Ibid., 21.

  . Smith, History of the Church 1:199.

  . Hyrum Smith diary, 1831-35, 22-23.

 . Ibid., 23-25.
Copyright  (c) 2005-2009, Infobase Media Corp.                                                                                                      Page 25 / 149
  . Ibid., 26-27. On April 25, 1832, Hyrum wrote, "Received of Aaron C. Lions one dollar for the Evening and Morning Star."
  . Smith, History of the Church 1:199.

  . Hyrum Smith diary, 1831-35, 22-23.

  . Ibid., 23-25.

  . Ibid., 26-27. On April 25, 1832, Hyrum wrote, "Received of Aaron C. Lions one dollar for the Evening and Morning Star."

  . Ibid., 35-36, 121-22.

  . Ibid., 28. This "Sister Pratt" could be Mary Ann Frost Stearns, who was boarding at Hyrum's home when she married Parley P. Pratt in May 1837, but this diary
entry is dated 1832. None of the other diary entries are dated any later than 1835, so the identity of the sister is uncertain.

  . Mary Ann Stearns Winters, reminiscences, 2-3.

  . Hyrum Smith diary, 1831-35, 28-29.

  . Joseph Smith to Emma Smith, 6 June 1832, in Joseph Smith, The Personal Writings of Joseph Smith, 238-39.

  . Hyrum Smith to Mary Fielding Smith, 20 March 1839.

  . Joseph Smith and Hyrum Smith to Oliver Granger, 30 August 1841. Hyrum's authorship of this letter has been previously explained.

  . Hyrum Smith diary, 1831-35, 30.

  . Noah Packard, "A Synopsis of the Life and Travels of Noah Packard," 3, 6-7; see also Kirtland High Council minutes, 13 January 1836.

  . Hyrum Smith diary, 1831-35, 30-33.

  . Reynolds Cahoon diary 2:9-10

  . Ibid. Numerous discrepancies exist in the various accounts of these events. This chapter attempts to follow what seems to be the most reliable course of dates and
events.

  . Philo Dibble, "Philo Dibble's Narrative," 79-80. Philo misdates these events, placing them before Joseph received D&C 76 in February.

  . Ibid., 80. Philo indicated that Hyrum requested horses and a carriage, but he does not record whether they were provided.

  . Lucy Mack Smith, Biographical Sketches, 195-96. Lucy preserved the substance of the incident but mistakenly placed it "immediately" after Joseph and Sidney
were tarred and feathered in March.

  . Leonard J. Arrington, Charles C. Rich: Mormon General and Western Frontiersman, 21.

  . Dibble, "Philo Dibble's Narrative," 80.

  . Ibid., 80; see also Smith, Biographical Sketches, 195-96.

  . Hyrum Smith diary, 1831-35, 39.

  . Smith, History of the Church 1:265.

  . Joseph Smith to William W. Phelps, 31 July 1832, in Smith, Personal Writings, 246-47; spelling, punctuation, and capitalization standardized.

   . Hyrum Smith diary, 1831-35, 34-39. Zebedee Coltrin's late recollection was that he was "ordained a High Priest on the 22nd of July, 1832, under the hands of
Hyrum Smith, Reynolds Cahoon, Hyrum Smith being mouth." Zebedee also notes Hyrum's participation some years later in setting him apart as one of the presidents of
the Seventy (Coltrin, "Minutes of a high priest meeting in Spanish Fork").

  . Hyrum Smith diary, 1832-35, 43-48.

  . Ibid., 45-46.

  . Smith, Biographical Sketches, 197; see also Times and Seasons, 5 (15 October 1844): 673.

  . Elizabeth Kane, "A Gentile Account of Life in Utah's Dixie," 71.

  . In Conference Report, April 1902, 84.

  . Hyrum Smith diary, 27 January 1832-7 June 1833, 1.

  . Ibid., 1-2.

  . Ibid., 2-3.

  . Smith, History of the Church 5:338-9.

 . Hyrum Smith
Copyright       diary, 1832-33,
          (c) 2005-2009,        3-4.Media Corp.
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  . Ibid., 4-5.
  . Ibid., 2-3.

  . Smith, History of the Church 5:338-9.

  . Hyrum Smith diary, 1832-33, 3-4.

  . Ibid., 4-5.

  . Ibid., 5-7.

  . David W. Patten, "History of David W. Patten," 407.

  . Or Elmina.

  . Daniel Tyler, "Incidents of Experience," in Scraps of Biography, 22-26.

  . Ibid.

  . Ibid.

  . Hyrum Smith diary, 1832-33, 5-9.

  . The Evening and the Morning Star 1 (February 1833): 62.

  . Hyrum Smith diary, 1832-33, 9.

"All I Have Is the Lord's" Orson Hyde (right) and Reynolds Cahoon (below) were early missionary companions of Hyrum Smith. (Courtesy of Church Archives)

Hyrum Smith: A Life of Integrity

In his 1831-35 diary, Hyrum recorded the death of his three-year-old daughter, Mary. (Courtesy of BYU Special Collections)

Hyrum Smith: A Life of Integrity

Hyrum's younger brother and missionary companion William. (Courtesy of Church Archives)

"All I Have Is the Lord's" Chapter 6

"Of One Heart and of One Mind"

N ewel K. Whitney's store, at the intersection of Markell Road and Chillocothe Road in Kirtland, functioned as a hub of Church activity. Meetings were often held in
the room above the kitchen, and Joseph's family resided for a time in the upper level of the building. Less than two weeks after returning from his missionary labors in
Pennsylvania, Hyrum visited the upper level of the Whitney store. Most of the men he saw there on December 27, 1832, were close to him in one way or another. In
addition to Frederick G. Williams and Sidney Rigdon, the group included Hyrum's brothers Joseph and Samuel, his father, and two former missionary companions,
Orson Hyde and John Murdock. A fellow member of the Kirtland bishopric, Newel K. Whitney, was also there, along with Ezra Thayre, who embraced the gospel
under Hyrum's instruction.

Joseph stood before the small group of high priests that night and told them that if they wished to receive a revelation and to enjoy the blessings of heaven they must
exercise faith and become "of one heart and of one mind." They prayed individually and collectively to know the Lord's will concerning the building of Zion, and each
reaffirmed his determination to keep the commandments.

As the heavens opened, Hyrum and the others were told, "The angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth,
and are recorded in the book of the names of the sanctified, even them of the celestial world." Because of their faithfulness, the Lord bestowed upon them another
marvelous blessing. "Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise. .
. . This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom" (D&C 88:2-4). Additional portions of this lengthy
revelation came when the brethren reconvened the next morning and again on January 3, 1833.

Much of Hyrum's activity over the next three years would be guided by three particular directives: two from this revelation and one from an earlier revelation that
Joseph reiterated on this occasion. The first two directives instructed the brethren to build a house of the Lord and to form the School of the Prophets (D&C 88:117-
41). The third directive, a simple invitation to become of one heart and one mind (D&C 38:27), enabled them to receive the present revelation and ultimately to
accomplish the other two objectives.

When Hyrum met with Joseph and the other high priests in Kirtland on January 13, 1833, the council's first item of business was the process of becoming more united
with the Saints in Missouri. Church members in Missouri had come under persecution, and though it may have been difficult for them to acknowledge, their suffering
could not be attributed entirely to ruthless mobs. Disobedience and poor judgment also had contributed to their problems. Some had resisted the Prophet's counsel and
were warned in a September 1832 revelation that they must "be upbraided . . . for their rebellion" (D&C 84:76).

The council of high priests appointed Orson Hyde and Hyrum Smith to write a letter to the Church in Zion, addressing the reluctant attitude of a few souls and the
revelation concerning them. Realizing the importance and sensitivity of the matter, all the members of the council prayed that Orson and Hyrum would have the direction
of the Holy Ghost and that their letter might have the desired effect upon their brethren in Zion. Hyrum and Orson must have labored much of the night to compose the
lengthy epistle, which the council reviewed and unanimously approved the following day.

Hyrum and Orson cited the scripture regarding rebellion that had prompted the letter (D&C 84:76), and they acknowledged that the Saints in Missouri were aware of
the revelation. "But you have never been apprised of these things by the united voice of the conference of those High Priests that were present at the time this
commandment was given," they continued. Explaining their appointment to write, Hyrum and Orson humbly acknowledged that their brethren in the council had
supplicated the Lord on their behalf that they "might be enabled to write the mind and will of God."
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Hyrum and Orson added, "We have the best of feelings, and feelings of the greatest anxiety for the welfare of Zion." They conceded, "We feel more like weeping over
Zion than we do like rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent, and purify herself before the
Lord, and put away from her every foul spirit."
Hyrum and Orson cited the scripture regarding rebellion that had prompted the letter (D&C 84:76), and they acknowledged that the Saints in Missouri were aware of
the revelation. "But you have never been apprised of these things by the united voice of the conference of those High Priests that were present at the time this
commandment was given," they continued. Explaining their appointment to write, Hyrum and Orson humbly acknowledged that their brethren in the council had
supplicated the Lord on their behalf that they "might be enabled to write the mind and will of God."

Hyrum and Orson added, "We have the best of feelings, and feelings of the greatest anxiety for the welfare of Zion." They conceded, "We feel more like weeping over
Zion than we do like rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent, and purify herself before the
Lord, and put away from her every foul spirit."

With directness necessitated by the situation, they boldly continued: "We now say to Zion, this once, in the name of the Lord, Repent! Repent! Awake, awake, put on
thy beautiful garments, before you are made to feel the chastening rod of Him whose anger is kindled against you. Let not Satan tempt you to think we want to make
you bow to us, to domineer over you, for God knows this is not the case; our eyes are watered with tears, and our hearts are poured out to God in prayer for you, that
He will spare you, and turn away His anger from you."

After reviewing the letter, the high priests knelt again before the Lord and pleaded with him that the counsel might be received in the spirit in which it was intended.
Hyrum and Orson wrote encouragingly, "When you get this, know ye that a conference of twelve High Priests have cried unto the Lord for you, and are still crying,
saying, Spare thy people, O Lord, and give not thy heritage to reproach." The letter concluded, "We have written plainly at this time, but we believe not harshly.
Plainness is what the Lord requires."

This heartfelt epistle, along with a letter from Joseph and a copy of a recent revelation (D&C 88), found their mark. The brethren in Zion met on February 26, 1833,
embraced the counsel, and drafted a reply. "We then all kneeled before the Lord," the minutes state, "and asked him to effect a perfect harmony between us and our
brethren in Kirtland which was the desire of our hearts."

Harmony was increasing among the Saints in Kirtland as well. A spiritually rewarding week began for Hyrum on Sunday, January 20, when he baptized two people. He
ordained Truman Wait to the office of priest on Monday and went to the council room above the Whitney store on Tuesday. That evening the gift of tongues was
miraculously poured out upon all of the elders and several other Church members, both male and female. The meeting continued late into the night before it finally
adjourned to the next morning.

When the conference reconvened on Wednesday, those who spoke, prayed, and sang once again enjoyed the gift of tongues. In accordance with recent revelation
regarding the School of the Prophets (D&C 88:127-41), Joseph girded himself with a towel and washed the feet of the brethren. When he came to his father, he
requested a blessing before proceeding with the ordinance. Joseph Sr. placed his hands upon the Prophet's head and blessed him that he would continue in the priest's
office until Christ should come.

The Prophet then instructed the elders to wash one another's feet, after which he extended to them the same promise that he had received (D&C 88:74-75) and
pronounced them clean from the blood of their generation. He cautioned those who were "thus cleansed and sealed up unto eternal life," lest they sin again and suffer
the buffetings of Satan. After continuing all day in fasting and prayer, the elders concluded their meeting by partaking of the sacrament, which Joseph administered.

The whole experience was so remarkable that Hyrum and his brothers sent a messenger to their parents' farm to invite their mother. She came without delay "and
shared with the rest, the most glorious outpouring of the Spirit of God, that had ever before taken place in the Church." An era of growth and instruction had burst
upon the Saints as they united themselves in the gospel. Of this marvelous time, Hyrum noted his own enjoyment of the gift of tongues and wrote, "The school of Christ
began in Kirtland."

As a member of the School of the Prophets, Hyrum met regularly in the room above the Whitney kitchen. Many of the brethren used tobacco in those meetings until
February 27, 1833, when it was revealed to Joseph that "tobacco is not for the body, neither for the belly, and is not good for man" (D&C 89:8). Joseph received the
revelation in the translating room, located above a storeroom, and then read it to Hyrum and the rest of the brethren who were assembled in the adjacent schoolroom.
According to Zebedee Coltrin, those with a habit "immediately threw their tobacco and pipes into the fire." Hyrum would become one of the revelation's most vocal
advocates.

Records do not always distinguish between meetings of the School of the Prophets and other council meetings, nor do they always indicate who was present. But
records show that Hyrum was in the schoolroom on March 12 when he ordained his brother-in-law Jenkins Salisbury to the office of priest, and he probably attended
significant meetings held March 18-19. On March 18, Joseph set apart Sidney Rigdon and Frederick G. Williams as counselors in the First Presidency, and he
promised the pure in heart who were present that they would see a heavenly vision. His promise was soon verified as "many of the brethren saw a heavenly vision of the
Saviour and concourses of angels."

The next day, the council decided that all those who were to go forth to proclaim the gospel should also use their influence to procure relief for the poor in Kirtland.
Hyrum was among the first to honor that decision. One week later, he left his home and headed east "to proclaim the gospel to the world and to call upon the rich to
assist the poor saints in Kirtland."

Hyrum's two-week mission took him first to Painesville, where he and his companion, Orson Hyde, stayed the night with a Brother Kingsberry. "[We] traveled east,
declaring the word of God, but we were rejected and cast out by them, so we washed our feet in testimony against them," Hyrum wrote. They arrived in Springfield,
Pennsylvania, on March 28 and remained there until April 2. Hyrum invited the Saints in Springfield to unite with the fold and to embrace the gospel with the same level
of commitment that he possessed. At one meeting there, he called upon fifty people to make a covenant to obey the commandments and to remain faithful.

Over the next few days, Hyrum traveled through northwestern Pennsylvania and northeastern Ohio, staying with a Brother Winchester in Conneaut, Ohio, and visiting
the homes of Brothers Rounday, Hodges, and Grant in Elk Creek. He continued his efforts to elevate the Saints, attending a conference April 3 to resolve an
accusation against Daniel Howard. Hyrum wrote, "The Lord being present with us, we settled the affair without much difficulty. Found Brother Howard under some
condemnation for which things he [made] ample satisfaction to the conference and he was forgiven."

The next day, Hyrum met with a Brother Morse, who also had been accused of misconduct. Brother Morse resolved the issue when he "testified in all lowliness of
heart." That evening, Hyrum preached with great faith, confiding in his diary, "The Lord blessed me much."

On April 5, Hyrum met with John Murdock, Zebedee Coltrin, Lyman Johnson, and Orson Pratt at Brother Winchester's home. They set apart Philastus Hurlburt and
Daniel Copley as missionaries, assigning Brother Copley to travel with John Boynton and Brother Hurlburt to travel with Orson Hyde for, in Hyrum's words, "the cause
of God." Hyrum stayed at Brother Hodges's home that night and noted that the "wicked [were] around the house until a late hour in the night." The next day, he stayed
with Brother Grant and, on Sunday, preached at the schoolhouse. Filled with the Spirit, Hyrum taught the plan of salvation with great power and to the convincing of
those who listened. "Baptized one man," he noted in his diary, "and confirmed him by the laying of the hands in the evening."
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The next day, Hyrum prepared to go home, hoping to ride with a Brother Matthews, who was on his way to Kirtland. Though Hyrum proclaimed the             gospel28
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baptized a number of people, there is no record of whether he was successful in the second of his stated objectives-to call upon the rich for the assistance of the poor in
Kirtland. He arrived home April 10, rested for part of a day, and then moved into the home of Frederick G. Williams, who moved out the following day. On April 12,
of God." Hyrum stayed at Brother Hodges's home that night and noted that the "wicked [were] around the house until a late hour in the night." The next day, he stayed
with Brother Grant and, on Sunday, preached at the schoolhouse. Filled with the Spirit, Hyrum taught the plan of salvation with great power and to the convincing of
those who listened. "Baptized one man," he noted in his diary, "and confirmed him by the laying of the hands in the evening."

The next day, Hyrum prepared to go home, hoping to ride with a Brother Matthews, who was on his way to Kirtland. Though Hyrum proclaimed the gospel and
baptized a number of people, there is no record of whether he was successful in the second of his stated objectives-to call upon the rich for the assistance of the poor in
Kirtland. He arrived home April 10, rested for part of a day, and then moved into the home of Frederick G. Williams, who moved out the following day. On April 12,
the unflagging Hyrum availed himself of the season and "commenced work on the farm."

On May 4, 1833, Hyrum, Jared Carter, and Reynolds Cahoon were appointed to a committee charged with raising funds to build a schoolhouse where the elders
could receive instruction preparatory to commencing their missions. Two days later, however, Joseph received a revelation that changed the focus of Hyrum's
efforts. The Lord commanded the Saints to lay out the city of Kirtland as a stake of Zion. Lots were provided for Hyrum and the rest of the committee, but the first
priority was to build a temple (D&C 94:1, 13-16). Soon the fund-raising committee for the schoolhouse became the building committee for the Kirtland Temple. In
addition to raising funds, the committee was to procure materials and oversee construction.

Hyrum's lofty efforts to unite the Saints and build the temple did not protect him from the disappointment of seeing others falter. In fact, his responsibilities in the
Kirtland bishopric often necessitated his involvement with those who had lost their faith. In marked contrast to the spiritual outpourings of the School of the Prophets in
January 1833, Hyrum saw Burr Riggs severed from the Church in February. Hyrum had labored with the errant Brother Riggs in April 1832, at which time Burr
repented. Later, however, he was accused of failing to magnify his calling as a high priest, neglecting his duty, and abusing the elders and treating their admonitions
with contempt. Brother Riggs agreed to make things right but lacked humility. When similar accusations surfaced again less than two weeks later, he was apathetic.
Sadly, by the unanimous voice of the council, he was cut off from the Church.

The unpleasant obligation of preserving the purity of the flock demanded Hyrum's attention again on June 3. Philastus Hurlburt had been excommunicated for immoral
conduct while on his mission. Absent from his excommunication proceedings, Brother Hurlburt appealed his case to the council on June . Because Hyrum had set
Philastus apart as a missionary companion to Orson Hyde, both Hyrum and Orson offered testimony in the case. Brother Hurlburt's liberal confession found him a
reprieve, but his contrition was brief. Two weeks later, when he bragged that he had deceived God, the council was forced to sever his membership. On the same day
that Philastus appealed his case, Hyrum must have been saddened further by the conduct of another missionary whom he had set apart. Daniel Copley lost his
membership and license to preach because he refused to fulfill the mission to which he was appointed.21

The busy demands of spring in Kirtland did not relieve the Saints of their most important duty, and on June 1 the Lord chastened them because they had not adequately
addressed the commandment to build a temple (D&C 95:1-3). Nevertheless, he promised an endowment of power if they would construct the edifice, and he
promised to show a pattern for construction to a committee of three that would be appointed (D&C 95:8-11, 14). Any ambiguity in the minds of the Saints about the
urgency of the work was eliminated. That same day, Hyrum and the rest of the temple committee dispatched a letter calling upon the Saints to fulfill the Lord's
command and to prepare a place in which to hold a solemn assembly.

"Make every possible exertion to aid temporally, as well as spiritually, in this great work," they encouraged. They also added a caution, "Unless we fulfill this command,
. . . we may all despair of obtaining the great blessing that God has promised to the faithful of the Church of Christ."

Committed to move the work forward, a conference of high priests met in the translating room above the Whitney store on June 3, 1833, to discuss the construction of
the temple. Appropriately, the conference appointed the First Presidency-Joseph, Sidney Rigdon, and Frederick G. Williams-as the three-person committee charged
with obtaining the further direction that the Lord had promised regarding the temple's design.

At some point, Joseph and his counselors knelt before the Lord in humble prayer and received a marvelous answer to their queries. The heavens opened and they saw
the temple, in vision, in its finished state. After they had viewed the exterior, the building moved over them and they saw the interior in great detail. Brother Williams
later explained that the temple interior, when constructed, matched precisely the vision they had seen.

If members of the First Presidency received their vision after the meeting on June 3, they may have presented it at a similar gathering the next day. In one such meeting,
Joseph invited each of the brethren to present their view regarding the proposed structure. Some suggested a frame building and others a log house, but Joseph
reminded them that they were building a house of God. "I have a better plan than that," he said. "I have a plan of the house of the Lord, given by Himself; and you will
soon see by this, the difference between our calculations and His idea of things."

When Joseph presented the full pattern for the temple, it delighted the brethren in general and Hyrum in particular. In fact, he could hardly contain his enthusiasm. After
the meeting, Joseph took the brethren to a nearby field, where they removed the fence and began leveling the grain. Hyrum ran to his parents' house, grabbed a scythe,
and was about to leave again when his mother stopped him and asked where he was going with the implement.

"We are preparing to build a house for the Lord," he replied, "and I am determined to be the first at the work." Perhaps Lucy followed her son to the field, later noting
that when the grain was cleared, "Hyrum commenced digging a trench for the wall, he having declared that he would strike the first blow upon the house."

Work on the temple went forth in earnest from that point. On June 6, the high priests met again to counsel with Hyrum, Jared Carter, and Reynolds Cahoon-the
committee charged with overseeing construction. The council of high priests instructed the building committee to proceed immediately with construction and to begin
obtaining materials such as stone, brick, and lumber.

"About that time, I took with my team Brothers Hyrum and Joseph Smith, Reynolds Cahoon and my brother Brigham, to look at a stone quarry, and see if the rock
was suitable for the walls of the temple," recalled Lorenzo Dow Young. "It was decided that it would do, and a part of a load was put on the wagon. We all returned to
town, and the rock was unloaded on the temple ground. As near as I recollect, this was the first rock hauled for that building."

George A. Smith hauled the first full load of stone for the temple on June 5, and Hyrum and Reynolds "commenced digging the trench for the walls" that same day, a
labor in which they persisted until completing the task. Hyrum recorded in his diary on June 7, "This day commenced making preparation for the build[ing of] the
house of the Lord."

As work on the temple proceeded, Hyrum's influence in promoting the effort extended all the way to another country. After being baptized by Brigham Young in
January 1833, Artemus Millett came from Canada to Kirtland the following summer. His familiarity with building mills, chimneys, and foundations, and his experience on
large-scale projects made Artemus an invaluable asset. He soon became a superintendent on the construction site. "Br. Hyrum Smith wrote to me that it was the will
of the Lord that I should go and work on the Temple in Kirtland," he later wrote.

During construction, Joseph and Hyrum helped the Saints understand and obey the revealed truths that would eventually become standards for temple worship. One
Sunday   in July,
 Copyright        they both addressed
             (c) 2005-2009,   Infobasethe SaintsCorp.
                                        Media    regarding the Word of Wisdom. As Joel H. Johnson later recalled, Joseph explained that "hot drinks"Page
                                                                                                                                                     as referred
                                                                                                                                                            29 /to149
                                                                                                                                                                   in
the revelation (D&C 89:9) meant tea and coffee. Sustaining and reemphasizing Joseph's message, "Brother Hyrum Smith spoke to the same effect." This may have
been the first of many discourses Hyrum would give on the Word of Wisdom.
of the Lord that I should go and work on the Temple in Kirtland," he later wrote.

During construction, Joseph and Hyrum helped the Saints understand and obey the revealed truths that would eventually become standards for temple worship. One
Sunday in July, they both addressed the Saints regarding the Word of Wisdom. As Joel H. Johnson later recalled, Joseph explained that "hot drinks" as referred to in
the revelation (D&C 89:9) meant tea and coffee. Sustaining and reemphasizing Joseph's message, "Brother Hyrum Smith spoke to the same effect." This may have
been the first of many discourses Hyrum would give on the Word of Wisdom.

July was a time of pointed contrasts for the restored Church. As the temple construction progressed in Kirtland, violence against the Saints in Missouri escalated. On
July 20, 1833, a mob in Jackson County destroyed the printing establishment at the home of William W. Phelps and violently attacked Bishop Edward Partridge. Three
days later, as Hyrum and others officiated at the ceremony to lay the cornerstones of the Kirtland Temple, Church leaders in Missouri were forced to sign an
agreement to leave the area and to use their influence to encourage the rest of the Saints to do likewise.

Late in August, Oliver Cowdery arrived in Kirtland with news of recent events in Missouri. While a resolution of the larger problems in Zion would take a
comprehensive and committed response, one thing could be done much sooner. The Saints greatly valued their right to publish their own paper, and when Oliver met
with Bishop Newel K. Whitney and the First Presidency on September 11, they resolved to establish a press in Kirtland. They would publish their own paper, the
Latter Day Saints' Messenger and Advocate, and the Missouri paper, The Evening and the Morning Star, until the press could be restored in Missouri and publication
resumed there.

Oliver left Kirtland on October 1 with eight hundred dollars and returned from New York two months later with a new press and type. Hyrum gathered with others
in John Johnson's inn, diagonally across the intersection from the Whitney store. There they established a temporary printing office on December 18. The elders "bowed
down before the Lord, and [Joseph] dedicated the printing press, and all that pertained thereunto, to God, which dedication was confirmed by Elder Rigdon, and . . .
Hyrum Smith." The Prophet was then moved by the Spirit and dictated several blessings, which Oliver Cowdery recorded.

"Blessed of the Lord is my father, for he shall stand in the midst of his posterity . . . and shall be numbered among those who hold the right of Patriarchal Priesthood,
even the keys of that ministry," Joseph declared in what is generally considered to be Joseph Sr.'s calling and authorization as patriarch to the Church. "He shall be
called a prince over his posterity, holding the keys of the patriarchal Priesthood over the kingdom of God on earth, even the Church of the Latter Day Saints, and he
shall sit in the general assembly of Patriarchs, even in council with the Ancient of Days when he shall sit and all the Patriarchs with him and shall enjoy his right and
authority under the direction of the Ancient of Days."

Hyrum and his future patriarchal responsibilities were also foreshadowed in a lengthy blessing that flowed through Joseph.

Blessed of the Lord is my brother Hyrum for the integrity of his heart; he shall be girt about with strength; truth and faithfulness shall be the strength of his loins. From
generation to generation he shall be a shaft in the hand of his God to execute judgment upon his enemies: and he shall be hid by the hand of the Lord that none of his
secret parts shall be discovered unto his enemies, unto his hurt. His name shall be called a blessing among men. His acquaintance shall be among kings, and he shall be
sought for that he may sit in council, by nations and kings that are afar off; and thousands of souls shall he be an instrument in the hand of his God in bringing unto
salvation. And when he is in trouble, and great tribulation has come upon him, he shall remember the God of Jacob, and he shall shield him from the power of Satan. He
shall receive counsel in the house of the Most High that he may be strengthened in hope. He shall be as a cooling spring that breaketh forth at the foot of the mountain,
overshadowed with choice trees bowed down with ripe fruit, that yieldeth both nourishment to the appetite and quencheth the thirst, thereby yielding refreshment to the
weary traveler: and the goings of his feet shall ever be by streams of living water. He shall not fail nor want for knowledge, for the Lord his God shall put forth his hand
and lift him up and shall call upon him with his voice in the way wherein he is traveling, that he may be established forever. He shall stand in the tracks of his father and
be numbered among those who hold the right of Patriarchal Priesthood, even the Evangelical Priesthood and power shall be upon him, that in his old age his name may
be magnified on the earth. Behold he shall be blessed with an abundance of riches of the earth-gold, silver, and treasures of precious stones, of diamonds and platina.
His chariots shall be numerous, and his cattle shall multiply abundantly: horses, mules, asses, camels, dromedaries, and swift beasts, that he may magnify the name of the
Lord and benefit the poor. Yea, this shall be the desire of his soul, to comfort the needy and bind up the broken in heart. His children shall be many and his posterity
numerous, and they shall rise up and call him blessed. And he shall have eternal life. Amen.

Over the next several months, the integrity, strength, and faithfulness mentioned in Hyrum's blessing would be called upon and magnified as he went to rescue the Saints
in Missouri. As the inspired counsel promised, he would benefit the poor, comfort the needy, and bind up the brokenhearted.

Notes

  . Kirtland High Council minutes, 27 December 1832.

   . The early portion of D&C 84 was given in the presence of six elders on September 22, 1832, (D&C 84:1); the latter portion was given on September 23 in the
presence of "Eleven high Priests save one" (Kirtland Revelation Book, D&C 84:42). Hyrum may have been absent from the council due to the birth of his son John on
September 22 (Hyrum Smith diary, 18 November 1831-21 February 1835, 45-46), but it is also possible that he was present on both days when the revelation was
received. When a council of eleven high priests, including Hyrum, met in Kirtland on January 13, 1833, two brethren-Hyrum and Orson Hyde-were appointed to write
an epistle regarding D&C 84. They wrote to the Saints in Zion, "You have never been apprised [sic] of these things by the united voice of the conference of those High
Priests that were present at the time this commandment [D&C 84] was given. We therefore, Orson and Hyrum, the committee appointed by said conference . . . now
take up our pen to address you in the name of the conference" (Joseph Smith, History of the Church 1:318). Hyrum and Orson may have simply been appointed by
those who were present without being present themselves, but it seems more likely that a majority of the council, including Hyrum, was present on both occasions and,
as on January 13, that Hyrum was part of the council that appointed him to the assignment.

  . Kirtland High Council minutes, 13 January 1833.

  . Smith, History of the Church 1:317-21; spelling standardized.

  . Far West Record, 26 February 1833, 60-61; Smith, History of the Church 1:316, 327.

  . Hyrum Smith diary, 27 January 1832-7 June 1833, 9-10; compare Kirtland High Council minutes, 21-22 January 1833.

  . Kirtland High Council minutes, 21-22 January 1833.

  . Lucy Mack Smith, Biographical Sketches, 197.

  . Hyrum Smith diary, 1832-33, 10.
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  . Salt Lake City School of the Prophets minutes, 3 October 1883. This was a late reminiscence of Zebedee Coltrin, who said, "There were twenty out of twenty-one
who used tobacco."
  . Lucy Mack Smith, Biographical Sketches, 197.

  . Hyrum Smith diary, 1832-33, 10.

  . Salt Lake City School of the Prophets minutes, 3 October 1883. This was a late reminiscence of Zebedee Coltrin, who said, "There were twenty out of twenty-one
who used tobacco."

  . Kirtland High Council minutes, 12, 18 March 1833; Smith, History of the Church 1:334-35.

  . Ibid., 19 March 1833; Smith, History of the Church 1:334-35.

  . Hyrum Smith diary, 1832-33, 10-14. This was Hyrum's first diary entry since February 14, 1833, when he recorded baptizing Lorenzo Rider. Unless otherwise
noted, all the quotes and information regarding this mission are from these pages.

  . Ibid., 1832-33, 10-14.

  . Smith, History of the Church 1:342-43.

  . Ibid., 1:353-54.

  . Hyrum Smith diary, 1831-35, 26.

  . Smith, History of the Church 1:327.

   . Ibid., 1:352. Though sometimes referred to as Doctor Philastus Hurlburt, he was not a physician. Because he was the seventh son in his family, folklore tradition
attributed to him special powers and the title of doctor. After his apostasy, he became a bitter enemy of the Church (Smith, History of the Church 1:355 n).

  . Hyrum Smith diary, 1832-33, 13.

  . Smith, History of the Church 1:354-55.

  . Ibid., 1:349-50.

  . Ibid., 1:352.

  . Truman O. Angell journal; Truman Angell to John Taylor, 11 March 1885 (both as cited in Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, 197-
98, 322 n. 5).

  . Smith, Biographical Sketches, 202; Smith, History of the Church 1:352.

   . Lucy Mack Smith, from loose pages of preliminary manuscript; Smith, Biographical Sketches, 202-3. Lucy indicated that these events took place on a Saturday
night and that further construction proceeded beginning on Monday. As June 4, 1833, was a Tuesday, Lucy is either mistaken on her days of the week or is referring to
a different meeting.

  . Smith, History of the Church 1:353-54.

  . Lorenzo Dow Young, "Lorenzo Dow Young's Narrative," 42.

   . Smith, History of the Church 1:353. The reminiscence regarding the first load of stone is attributed to George A. Smith, but the account in the Manuscript History
of the Church is an undated entry in the handwriting of Willard Richards, thus dating the entry from the Nauvoo period. There is no clear indication as to why it was
placed on June 5, 1833.

  . Hyrum Smith diary, 1832-33, 14.

  . Elwin C. Robinson, The First Mormon Temple, 33.

  . Artemus Millett Reminiscences, 4.

   . Joel Hills Johnson, Voice From the Mountains, 12. Johnson indicated that this happened in the July following the reception of the February 1833 revelation. He
also speaks of Joseph and Hyrum coming to "the stand." If Johnson's dates are correct, his reference to a stand may indicate a temporary stand or bowery constructed
for Church gatherings.

   . Journal History of the Church, 23 July 1833, 1. Hyrum officiated with twenty-three other priesthood holders as "the corner stones of the Lord's House were laid in
Kirtland, after the order of the Holy Priesthood." Six brethren officiated at each of the four corners (from a statement by George A. Smith, November 1859). Orson
Hyde, who was one of the officiating elders at the cornerstone ceremony, could not recall the events of the day, but he reviewed Elder Smith's statement and indicated
that he "did not know of any cause for altering it."

  . Smith, History of the Church 1:390-95, 400.

  . Ibid., 1:407-9.

  . Ibid., 1:418, 448.

  . Ibid., 1:465.

 Copyright   (c) 2005-2009,
   . Joseph Smith              Infobase
                    Sr. blessing,         Media
                                  "Patriarchal   Corp. Book," 2:15-16; Joseph Smith, Teachings of the Prophet Joseph Smith, 38-39. The "Ancient ofPage
                                               Blessing                                                                                            Days" 31
                                                                                                                                                         referred
                                                                                                                                                             / 149to
in the blessing is Adam (D&C 27:11; 116:1).
  . Ibid., 1:418, 448.

  . Ibid., 1:465.

   . Joseph Smith Sr. blessing, "Patriarchal Blessing Book," 2:15-16; Joseph Smith, Teachings of the Prophet Joseph Smith, 38-39. The "Ancient of Days" referred to
in the blessing is Adam (D&C 27:11; 116:1).

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Smith, Teachings, 40-41; punctuation standardized.

"He Then Took the Flag . . . and Gave the Word to Move Forward"

In February 1834, the Saints in Kirtland and Clay County, Missouri, busily prepared to assist Church members who had been driven from their homes in Jackson
County. The exercise of faith, obedience, and sacrifice in organizing and executing this effort, later known as Zion's Camp, brought unmeasured blessings to the
Saints and the Church. Though ultimately unsuccessful in restoring the dispossessed Saints to their homes, the sanctification and education of those who participated in
Zion's Camp established a generation of leadership in the restored Church.

"Had I not gone up with Zion's Camp I should not have been here today, and I presume that would have been the case with many others in this Territory," said Wilford
Woodruff from the pulpit in Salt Lake City more than three decades later. Though those who commenced their march to Missouri did not initially realize it, Zion's
Camp was more about leading souls to God than back to their earthly possessions. As a leader in the camp, Hyrum was unassuming, courageous, and loyal.

Hyrum came to Joseph's home near the partially constructed Kirtland Temple on February 17, 1834. He and other high priests met with the Prophet to organize the
high council of the Church, which was to consist of twelve high priests and a presidency of one or three men, depending upon the need. This standing council-initially
presided over by the president of the council who was also the president of the Church (D&C 102:1-3, 9)-eventually became the Kirtland High Council, presided over
by the Kirtland Stake presidency.

This became a pattern for stake high councils throughout the Church. The organizational minutes of the meeting were reviewed and corrected by Joseph before being
canonized for future reference. In this first meeting of the high council, Hyrum sat temporarily on the council in the place of his uncle, John Smith, who was absent.

When the high council met a week later, Hyrum again filled John's seat. Parley P. Pratt and Lyman Wight, who had traveled from Missouri, apprised the Prophet of the
situation there. Joseph rose to his feet and fearlessly declared that he was going to Missouri to assist in redeeming Zion. The council unanimously sanctioned his action,
and between thirty and forty men volunteered to go. The council then selected the Prophet as "commander-in-chief of the armies of Israel."

Hyrum was initially assigned to labor with Frederick G. Williams to recruit volunteers for the march (D&C 103:39), but there is no record of where they went or what
they did. Soon Hyrum received a new companion and a new assignment. According to one account, Hyrum and Lyman Wight left Kirtland with a team and a wagon
on April 21 and went to Missouri by way of Michigan and northern Illinois, recruiting volunteers as they went.

Wilford Woodruff, however, later recalled arriving in Kirtland on April 25 and meeting Joseph and Hyrum together in the street. Wilford also remembered Hyrum's
presence at a priesthood meeting on April 27, when the Prophet boldly declared that the work of the gospel would fill the whole earth, and that all nations would
eventually hear the gospel message. He then prophesied, "This work will fill the Rocky Mountains with tens of thousands of Latter-day Saints."

If Wilford Woodruff's recollections about Hyrum's presence are correct, the Prophet's older brother likely commenced his assignment with an expanded view of the
work in which he was engaged and a greater determination to carry out his portion. It is also likely that if Hyrum was still in Kirtland on April 27, 1834, he attended the
birth of his second son, Hiram. If Hyrum left for Zion knowing that his wife and newborn son were well, he likely enjoyed greater peace of mind throughout the
following months.

When Hyrum and Lyman Wight left Kirtland, they traveled west, "visiting the churches and ascertaining what they would do for the brethren in Missouri." They stopped
in Florence, Ohio, where Milo Andrus answered their invitation to join Zion's Camp. Andrus's response bespeaks the fact that the Saints viewed Hyrum as a direct,
authoritative messenger from the Prophet. Milo later wrote, "We had a call from the Prophet Joseph by his brother Hyrum to get ready and go with the company of
elders . . . known as 'Zion's Camp.'"

Whether Hyrum and Lyman continued from Florence to Pontiac, Michigan, by land or across Lake Erie is not known, but on previous and subsequent trips Hyrum
traveled by boat. Either way, their journey was expeditious. When they presented their message in Pontiac, fifteen members of the Huron Branch-nine men, three
women, and three children-volunteered to go. On May 5, the same day that Joseph's company left Kirtland, Hyrum's company left Pontiac. Nine-year-old George
Fordham was the youngest member of the camp; the oldest was fifty-six-year-old Samuel Bent.

The small band commenced its journey with two light wagons, two span of horses, and one tent. With most of the company on foot, they traveled about twenty-five
miles in the rain the first day before stopping at Whitemore Lake, Michigan. They spent the night with the relative of a camp member, but that proved rather unpleasant.
"House too small. Some slept on the floor, some in an open log barn," wrote Elijah Fordham. "Cold, wet, and hungry, since [we had] no supper. [Had] but little rest."
With amusement or frustration, Brother Fordham continued, "Would advise all Brethren not to stop at relatives when on the Lord's business. Will know better for the
future."

The company enjoyed a hot breakfast before traveling another twenty-five miles on May 6. Passing Ann Arbor around noon, they continued twelve miles along the
Calamaso Road. That evening, the camp was more formally organized, with Brother Fordham as camp historian, Hyrum and Samuel Bent as moderators, and Lyman
Wight as steward. Many campsites were given biblical names, as designated by Hyrum. They called their May 6 camp Bethel, explaining, "Truly we have here found
favour before God."

Hyrum offered a prayer of thanks over breakfast before the camp set out the next morning. Continuing in a southwesterly direction, they passed Grass Lake, Michigan,
and camped near Jackson. Hyrum and Brother Bent, answering a request to preach despite rain, delivered a message to a congregation that "received it well."

The trip was not without its challenges and setbacks. When some horses strayed from camp on May 8, Hyrum named the place Ai because they had sustained loss
there. They endured more rain on May 8, and two camp members who failed to bring any bedding slept cold that night. The weather was no less forgiving the next
day. The company set up camp after passing through Marshall, where water froze an eighth of an inch in a basin. Still, Hyrum called the place "the Pleasant Plains of
Michigan."

On Sunday, May 11, the camp rested, partook of the sacrament, and received instruction from Hyrum and Lyman Wight. After another freezing night, they traveled
through White Pigeon Prairie and entered Indiana. This was familiar terrain for Hyrum, who had traveled it on his first mission with John Murdock. Hyrum's leadership,
however,
 Copyrightwas(c)more than geographical.
                2005-2009,               The depth
                             Infobase Media    Corp.of his spiritual insight stabilized the camp when some of the brethren complained that certain members
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pulling their weight. Seeing the potential adverse consequences of such accusations, Hyrum kindly instructed his camp members.

"We had cast reflections and hints, [and] we were astonished at the consequences when we were informed of them by Bro. Smith," wrote Fordham. "We saw the evil,
Michigan."

On Sunday, May 11, the camp rested, partook of the sacrament, and received instruction from Hyrum and Lyman Wight. After another freezing night, they traveled
through White Pigeon Prairie and entered Indiana. This was familiar terrain for Hyrum, who had traveled it on his first mission with John Murdock. Hyrum's leadership,
however, was more than geographical. The depth of his spiritual insight stabilized the camp when some of the brethren complained that certain members were not
pulling their weight. Seeing the potential adverse consequences of such accusations, Hyrum kindly instructed his camp members.

"We had cast reflections and hints, [and] we were astonished at the consequences when we were informed of them by Bro. Smith," wrote Fordham. "We saw the evil,
felt humble, and readily confessed to each other and to God and with uplifted hands covenanted to forget and forgive all that had passed and [to] do so no more."

James Dunn joined the camp on May 13. The next day, as the company traveled through Elkhart, Indiana, Brother Dunn became ill and received a priesthood blessing
from Hyrum. Despite continued cold nights, bad roads, and numerous snakes, camp members felt that their journey was marked with divine providence. When they
observed the Sabbath and partook of the sacrament on May 18, Brother Fordham observed, "Truly the Lord is with us."

Evening and morning prayers were such a part of the routine that an exception warranted a journal entry. On May 22, the camp omitted morning prayer when a nearby
resident visited the camp and would not stop talking. The company then traveled thirty-three miles through prairies and groves of trees before fording the Illinois River
at Ottawa. That evening they enjoyed milk, which they purchased for six cents per quart.

On May 25, camp members worshiped in Pleasant Grove, Illinois, with Charles C. Rich and other local Church members. They remained there for a few days, holding
meetings and speaking publicly. Their compelling influence deeply touched at least one listener.

"Hyrum Smith, Lyman Wight, and others passed by here on their way up to Jackson County and stayed several days during which time they preached several times
here," wrote Hosea Stout, who was not yet a member of the Church. "The effect of their preaching was powerful on me, and when I considered that they were going
up to Zion to fight for their lost inheritances under the special directions of God it was all I could do to refrain from going." Stout contributed a yoke of oxen to their
cause and noted that Charles C. Rich left with the company.

The camp passed through Pekin, Illinois, on May 29 and held a meeting the following day, during which Lyman and Hyrum both spoke. Finally, on June 3, they
received news, albeit somewhat exaggerated, that Joseph commanded a contingent of three hundred men, "all smart and hearty looking fellows." Coincidentally,
Joseph had received a similar, rather glowing report of Hyrum's company just a few days earlier. The Prophet was told that his brother led "a fine company, and they all
look[ed] mighty pert."

Hyrum's contingent crossed the Mississippi River near Quincy, Illinois, on June 5, 1834, and camped on the west bank. Quincy consisted of about seventy houses, two
inns, nine stores, and an open square in the middle. One camp member, Aurelia Houghton, was ill, but the rest were well and glad to be in Missouri. Bonds of
friendship and respect had been forged on the trail as camp members witnessed Hyrum's leadership and heard him pray almost every day. Lyman O. Littlefield later
wrote, "Our company had already learned to love and honor Hyrum Smith, because of his dignified and upright course and correct teachings."

On June 8, despite tremendous rain, thunder, and lightning, Hyrum's company forded the Salt River. According to Elijah Fordham's record, the company united with
Joseph and his contingent the following day. Both companies had agreed on a location but not on a date for their rendezvous. Brother Fordham, who found it
remarkable that the companies should arrive on the same day, again reflected, "Surely the Lord is with us."

Brother Littlefield wrote, "The meeting with [Joseph] and his brother Hyrum was as might have been expected with two such noble men." They were "united together
by natural ties and with souls enlightened by divine influences, the fruits of which was to them the knowledge that God lived and communicated His will from the
heavens to them as He had done anciently."

When the combined camp formed into companies on June 10, they consecrated all of their resources to the cause. Joseph remained the commander-in-chief of the
camp, which now consisted of approximately two hundred men and a small number of women and children. Lyman Wight was elected general of the camp, and after
Joseph selected twenty men as his "life guards,"Hyrum was appointed as their captain. The group remained at Salt River until June 12.

Though still some distance from their destination, the brethren were not far from their persecutors. The Lord, however, interceded to protect his servants. On one
occasion, as Joseph and Hyrum conducted a meeting, strangers arrived with sinister intent. They were, as John M. Chidester recalled, very anxious to identify Joseph
and Hyrum, "as they had pledged themselves to shoot them on sight." Brother Chidester recalled, "The Prophet and his brother slipped away unobserved, being
impressed that there was danger of their lives being taken."

Zion's Camp came to Missouri with assurances from government leaders that official support would augment their effort to restore the Saints to their homes in Jackson
County. It is not surprising, therefore, that Joseph dispatched Orson Hyde and Parley P. Pratt to Jefferson City to ascertain whether Governor Daniel Dunklin was
ready to fulfill his promise. Orson and Parley rejoined the camp on June 15 and reported to Joseph, Hyrum, and Lyman Wight in a solitary grove apart from the
camp. Dunklin refused to fulfill his promise on the grounds that he thought it was impractical.

"After hearing our report," wrote Parley, "the President called on the God of our fathers to witness the justice of our cause and the sincerity of our vows, which we
engaged to fulfill, whether in this life or in the life to come. For, as God lives, truth, justice and innocence shall triumph, and iniquity shall not reign."

The company, with no military support from the state, then proceeded west. June 16 was so oppressively hot and water so scarce that when a thundershower overtook
the company, camp members caught water in the brims of their hats and drank out of horse tracks. Later, they met with Missouri citizens and discussed proposed
solutions to the situation in Jackson County. Threats of violence from local inhabitants prevailed, and little progress was made toward a peaceful resolution. That night,
Zion's Camp stayed on the west bank of the Grand River.

Hyrum set an example for the whole camp on June 17 when he stepped forward and demonstrated his marvelous deference and respect for Joseph. Being told that a
party of men were lying in wait to attack the camp, Joseph suggested that the company move away from the dangerous cover that nearby woods might provide their
enemies and camp instead on the prairie. When some resisted, Joseph turned to the captain of his lifeguards for support.

Joseph later recalled, "My brother Hyrum said he knew, in the name of the Lord, that it was best to go on to the prairie, and as he was my elder brother, I thought best
to heed his counsel, though some were murmuring in the camp." After this riveting display of fidelity and trust between two brothers, Hyrum "then took the flag or
standard-as he had previously carried it-and gave the word to move forward, and the teams immediately began to follow."

Lyman Wight and Sylvester Smith (no relation to Hyrum and Joseph) disapproved of the move and remained near the woods. Sylvester asked the group, "Are you
following your general [Lyman Wight] or some other man?" Twenty people stayed behind but rejoined the main company the next morning. When Lyman's group
arrived, Joseph
 Copyright      reproved them
            (c) 2005-2009,       for not Media
                              Infobase   obeyingCorp.
                                                 his counsel. Sylvester was recalcitrant, but Lyman "promised that he would stand by [Joseph] forever, and never
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forsake [him] again, let the consequence be what it would."

On June 19, the camp established itself on an elevated piece of land between the Little Fishing and Big Fishing Rivers. Five armed men rode into camp and declared
standard-as he had previously carried it-and gave the word to move forward, and the teams immediately began to follow."

Lyman Wight and Sylvester Smith (no relation to Hyrum and Joseph) disapproved of the move and remained near the woods. Sylvester asked the group, "Are you
following your general [Lyman Wight] or some other man?" Twenty people stayed behind but rejoined the main company the next morning. When Lyman's group
arrived, Joseph reproved them for not obeying his counsel. Sylvester was recalcitrant, but Lyman "promised that he would stand by [Joseph] forever, and never
forsake [him] again, let the consequence be what it would."

On June 19, the camp established itself on an elevated piece of land between the Little Fishing and Big Fishing Rivers. Five armed men rode into camp and declared
that the Saints would "see hell before morning." A large mob gathered to carry out the violent threat, but a tremendous shower of rain and hail "soon softened their
direful courage, and frustrated all their designs to 'kill Joe Smith and his army.'"

The Saints found shelter in a nearby church, and when Joseph entered, shaking the water from his hat and clothing, he said, "Boys, there is some meaning to this. God is
in this storm." Torrential rain, deadly lightning, and rising rivers foiled the plans of the would-be assailants and scattered the mob before morning.

Zion's Camp was protected from the mob, but it could not be protected from the disobedience of its members. Ezra Thayre and Joseph Hancock contracted cholera
on June 21, and Thomas Heyes died from the illness. Without referencing a specific incident, Joseph reminded camp members of his June 3 prophecy "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." He explained that
the scourge must now come, adding, "Repentance and humility may mitigate the chastisement, but cannot altogether avert it." Nevertheless, he lamented, "There were
some who would not give heed to my words."

Joseph received a revelation on June 22 that changed the direction and outcome of Zion's Camp. Of the church in Zion, the Lord said, "Were it not for the
transgressions of my people, speaking concerning the church and not individuals, they might have been redeemed even now" (D&C 105:2). The Saints in Zion could
not be restored to their homes because "they [had] not learned to be obedient." Further, the Lord said they were "not united according to the union required by the law
of the celestial kingdom; and Zion cannot be built up unless it is by the principles of the law of the celestial kingdom . . . [therefore] my people must needs be chastened
until they learn obedience, if it must needs be, by the things which they suffer" (D&C 105:3-6).

Many in the camp were prepared for battle, but the Lord further explained, "I do not require at their hands to fight the battles of Zion; . . . for I will fight your battles. . .
. [but] it is expedient in me that they [who have been obedient] should be brought thus far for a trial of their faith" (D&C 105:14, 19). To the obedient, the Lord
reiterated his promise of a special endowment to be given in the Kirtland Temple (D&C 105:10-11, 18, 33). The camp's march had been a "day of calling," but now
there was a "day of choosing; and let those be chosen that are worthy. And . . . those that are chosen . . . shall be sanctified" (D&C 105:35-36).

The day after Joseph's revelation, several brethren in Missouri were "called and chosen" by name to go to Kirtland and receive their endowment, but the trial was not
yet over. The fulness of Joseph's earlier prophecy was realized June 24 as cholera burst forth in its most virulent form upon the camp. "Many of the brethren were
violently attacked with cholera," George A. Smith later wrote. "Their moans were truly terrific, some falling to the ground while they were on guard. Joseph and Hyrum
attempted to administer and rebuke the disease, but they were also seized with cramp; to use Hyrum's description, 'It seized us like the talons of a hawk.'"

Realizing the futility and peril of attempting to contravene the hand of the Lord, Hyrum and Joseph left the scene and petitioned heaven twice for relief from their own
infirmity, each time finding themselves more severely afflicted. They later told their mother, "We then kneeled down the third time, concluding never to rise to our feet
again until one or the other should get a testimony that we should be healed; and that the one who should get the first intimation of the same from the Spirit, should make
it known to the other."

After praying for some time, they finally began to find relief. "Hyrum sprang to his feet and exclaimed, 'Joseph, we shall return to our families. I have had an open vision,
in which I saw mother kneeling under an apple tree; and she is even now asking God, in tears, to spare our lives, that she may again behold us in the flesh. The Spirit
testifies, that her prayers, united with ours, will be answered.'"

Cholera ravaged the camp, inflicting sixty-eight members and killing fourteen. On July 2, Joseph promised the brethren that if they would humble themselves and
covenant to obey his counsel, the plague would be stemmed and no one else would be inflicted. With uplifted hands, they covenanted to obey, and the plague abated.
   The following day Joseph authorized Lyman Wight to prepare certificates for the camp members who had remained faithful and to release them to return home.

In one of his last acts before departing, Joseph called a meeting at Lyman Wight's house in Clay County on July 7. Following the precedent set in Kirtland in February,
he set apart David Whitmer to preside in Missouri with William W. Phelps and John Whitmer as his counselors and twelve additional high priests as members of the
high council.

Hyrum left Clay County, Missouri, on July 9, 1834, in a wagon with Joseph and their brother William, along with George A. Smith, Martin Harris, Frederick G.
Williams, Orson Hyde, William McLellin, Ezra Thayre, and several others. They set out with two two-horse wagons, a one-horse buggy, and two extra horses. The
return trip was less fraught with anxiety, but it had blessings and challenges of its own. The brethren camped at the ford of Fishing River the first night, where their host
treated them with respect and generously furnished them milk, bacon, corn dodgers, and other food. The next day they crossed the Missouri River at Lexington and
pitched their tent near a farmhouse where Orson Hyde paid twelve cents per quart for milk and made a thin mush. The food was a bit better on July 11 when they
enjoyed a feast of large blackberries.

George A. Smith noted that day, "Passed several ancient mounds or tumuli. The road ran over a mound containing human bones which were strewn all around; our
wagon crushed some of them." Although George made no further mention of the incident at that point in his record, it appears that both Joseph and Hyrum may have
spoken about the large numbers of people who had died in the area anciently.

After traveling thirty-five miles and setting up camp, some of the brethren had the privilege of sleeping in a house that night. "To lie on a bed was considered a very
great luxury," wrote George A. Smith. When the brethren crossed the Missouri River at Chariton the following day, they found the town nearly abandoned in
consequence of cholera and scarcity of food. After consuming a meal of sour milk and dry corn bread, Martin Harris said he was willing to thank the Lord for it, though
he had really wanted something better.

On July 15, the brethren inquired at one house whether they might sleep on the floor to get out of the rain. The owner refused, so some of the brethren laid rails across
a hog pen and slept on them to escape the ubiquitous mud.

"I and a number crowded into a hen coop over a stable and slept under the roost on some rails," remembered George A. Smith. "Joseph got into the wagon with five
others, making a snug fit for all. Others slept under the wagon on some chunks of wood to keep them out of the mud, and the rest slept in an open wagon exposed to
the pitiless peltings of the storm through the night."

The brethren(c)awoke
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                2005-2009,       and chilled
                            Infobase  Mediawith the wet and cold." The day's hardships continued later when "the greenheaded flies commenced their attacks . . . and
                                             Corp.                                                                                              Page 34 / 149
Brother Hyde manufactured a mush, which, for the lack of materials, was not very much to brag of." Things improved in the afternoon when one of the brethren killed a
turkey and cooked it for supper.
"I and a number crowded into a hen coop over a stable and slept under the roost on some rails," remembered George A. Smith. "Joseph got into the wagon with five
others, making a snug fit for all. Others slept under the wagon on some chunks of wood to keep them out of the mud, and the rest slept in an open wagon exposed to
the pitiless peltings of the storm through the night."

The brethren awoke "benumbed and chilled with the wet and cold." The day's hardships continued later when "the greenheaded flies commenced their attacks . . . and
Brother Hyde manufactured a mush, which, for the lack of materials, was not very much to brag of." Things improved in the afternoon when one of the brethren killed a
turkey and cooked it for supper.

The group crossed the Mississippi River on July 17 at Clarksville, Missouri. Three days later, they passed through Springfield, crossed the Sangamon River, and went
on to Rochester, Illinois. There they met a man who invited them into his house and offered them all the food they could eat, as much milk as they could drink, and forty
pounds of bacon.

The brethren passed through Indianapolis, Indiana, on July 26 and disbanded soon thereafter. Soon after arriving in what George A. termed Little Louisville, Joseph,
Hyrum, William, and Frederick G. Williams took a stage the remaining 320 miles to Kirtland. Joseph left the rest with eight dollars each to bear their expenses as they
continued home with the wagons. Joseph and Hyrum arrived in Kirtland about August 1, 1834.

Thrilled to rejoin his wife and children, Hyrum had to have been especially excited to again cradle Hiram, who would have grown and changed much since his birth
three months earlier. Soon after their arrival, Hyrum and Joseph also visited their mother. Each son sat to one side of her, holding one of her hands and relating their
experiences. Lucy observed that they were overjoyed to be home and to find their loved ones in good health.

The march of Zion's Camp had come to an end, but the rebellious behavior of some of its participants had not. Hyrum's pleasant reunions were soon marred by
Sylvester Smith's accusations that Joseph had acted inappropriately when camp members disagreed with the decision to bivouac on the prairie. Sylvester, a member of
the Kirtland High Council, charged Joseph with criminal misconduct. Because Hyrum had played a pivotal role in the incident, he would now play a role in the trial.

On August 11, a number of high priests and elders assembled to hear Sylvester's accusations. After voicing his allegations and hearing Joseph's response, Sylvester
acknowledged his error and asked forgiveness for accusing Joseph publicly. The council concluded that he should publish a confession in The Evening and The
Morning Star, and Sylvester expressed a willingness to do so. However, when the council reconvened on August 23 to hear the proposed confession before its
publication, Sylvester objected to the council's previous decision and attempted to justify his conduct. His change of attitude led to a formal disciplinary council that
commenced on August 28.

Hyrum heard the first day of testimony and offered a benediction on the meeting. Called upon to offer his testimony the next day, he explained that he and Joseph were
initially at the front of the camp but stopped to counsel together as the teams crossed the creek. After deciding to camp on the prairie, Joseph sent Hyrum and Ezra
Thayre to choose a suitable location. Their first choice was too close to bushes that might serve to conceal an attacking mob, so Joseph sent the company farther out
onto the prairie. Luke Johnson was sent back to look out for and assist those who were still crossing while Hyrum took the flag, or standard, that he had previously
carried and gave the word to move forward. When Lyman Wight was ordered to place a guard around the camp, he refused because he had supposed that Hyrum had
ordered the camp onto the prairie without direction from Joseph. Clarifying further, however, Hyrum explained that Lyman Wight and Sylvester Smith were both
present when he received the order from Joseph to move the camp.

Brigham Young concurred with Hyrum's recollection, and Sylvester finally, somewhat reluctantly, submitted to the decision of the council and signed a document
exonerating the Prophet of any wrongdoing. When members of the Kirtland High Council met on September 24, they decided that Sylvester could retain the office of
high priest but no longer serve on the high council. Sylvester later vindicated Joseph with a published confession and was subsequently ordained to the presidency of the
newly called First Quorum of the Seventy in 1835. With Joseph's nomination and the council's unanimous approval, Hyrum filled Sylvester's seat on the Kirtland High
Council. Joseph led the brethren in prayer and then set Hyrum apart to his new calling. Hyrum's father then blessed his oldest son, confirming upon him the blessings he
had just received under Joseph's hand.

The honesty and devotion that Hyrum demonstrated in Zion's Camp and during the subsequent trial shaped the deep and abiding feelings that Brigham Young
developed for him. "Hyrum was as good a man as ever lived," Brigham said in 1866. "His integrity was of the highest order. . . . Hyrum was a positive man. . . . I used
to think, and think now, that an angel dwelling in the presence of the Father and the Son possessed no more integrity in their hearts than did Hyrum Smith. While he
lived he was Joseph's fast friend." In concluding, Brigham said Hyrum was "just as honest as an Angel, and as full of integrity as the Gods."

On October 16, 1834, Hyrum left Kirtland with Joseph, Oliver Cowdery, David Whitmer, Frederick G. Williams, and Roger Horton to visit the Saints in Michigan.
Hyrum may have viewed this as an opportunity to greet and thank those who had so faithfully followed him in Zion's Camp. The brethren boarded the steamship
Monroe in Fairport Harbor, made a brief stop in Cleveland, and continued on to Huron. Leaving Huron in the early afternoon, they passed Sandusky Bay that
afternoon and Monroe, Michigan, that evening. A man on board claiming to have been personally acquainted with the Prophet said he had heard Joseph preach lies
and that he was glad Joseph was now dead. He also claimed that the Savior had appeared to no mortal since his ascension into heaven.

The record does not indicate whether Joseph identified himself, but the brethren corrected the man's errors regarding the Savior and offered several biblical examples
of Christ's postmortal ministry. When the man accused the elders of quoting from their "Mormon bible," a Methodist preacher who was listening suggested that any man
acquainted with the Bible would readily admit the correctness of what had been quoted.

"The poor man soon found that the company discovered his ignorance," wrote Oliver Cowdery, "and also his anger, as he soon turned from us with a loud boast and an
important swell." Another minister responded with similar disdain when Hyrum demonstrated the weakness of his argument. Some were receptive, however, and one
individual purchased a Book of Mormon. The experience may have drawn Hyrum's mind back to his first mission, when he preached the gospel while traveling to
Detroit on Lake Erie.

In contrast to the physical demands and trials that Hyrum endured in Zion's Camp, this journey was serene and picturesque. "Contention was soon hushed to silence, as
we were propelled at a rapid rate by wind and steam, while the moon, with the same majesty and beauty with which it had been adorned near six thousand years, arose
as from a watery bed, to light the path of the weary traveler," wrote Oliver. The group disembarked in Detroit about 4 a.m. on October 18 and took passage on the 8
a.m. stage, arriving in Pontiac on October 20.

After teaching the Saints in Michigan as long as time would allow, the brethren returned to Kirtland, refreshed from their trip and pleased that their friends in Michigan
were well. Though their visit was brief, the impression they left was enduring. Reminiscing on a visit Joseph, Hyrum, and David Whitmer paid to his home in Pontiac,
Edward Stevenson said, "When those favored ones came to our home they always had something good to say, and had a most heavenly influence with them."

Hyrum was back in Kirtland by November 28, when he spoke at a high council meeting. In addition to his new assignment on the high council, he was also still
serving in the Kirtland bishopric and on the Kirtland Temple Committee. Nevertheless, his workload was about to be increased further as changes were made in the
presidency
 Copyright of
            (c)the High Priesthood.
                2005-2009,          OnMedia
                             Infobase   December
                                              Corp.5, 1834, Joseph ordained Oliver Cowdery as an assistant president of the High Priesthood. The         next day, Joseph,
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Oliver, and Sidney met with the high council to discuss "the propriety of ordaining others to the office of Presidency of the High priesthood." Without being released
from his current assignments, Hyrum was "ordained to the Presidency under the hands of President [Joseph] Smith." Hyrum's father was set apart to the same calling by
Sidney Rigdon.
Hyrum was back in Kirtland by November 28, when he spoke at a high council meeting. In addition to his new assignment on the high council, he was also still
serving in the Kirtland bishopric and on the Kirtland Temple Committee. Nevertheless, his workload was about to be increased further as changes were made in the
presidency of the High Priesthood. On December 5, 1834, Joseph ordained Oliver Cowdery as an assistant president of the High Priesthood. The next day, Joseph,
Oliver, and Sidney met with the high council to discuss "the propriety of ordaining others to the office of Presidency of the High priesthood." Without being released
from his current assignments, Hyrum was "ordained to the Presidency under the hands of President [Joseph] Smith." Hyrum's father was set apart to the same calling by
Sidney Rigdon.

Though Hyrum, Oliver, and Joseph Sr. continued as members of the high council, council minutes frequently designated them thereafter as presidents. This expanded
presidency presided over the stake in Kirtland as well as over the whole Church until the Kirtland Stake presidency and the First Presidency later became separate and
distinct entities.

Three days after Hyrum's call to the presidency of the High Priesthood-as if in response to his willingness to serve-Hyrum's father placed his hands upon the head of his
oldest living son and gave him a patriarchal blessing. In blessing Hyrum, Joseph Smith Sr. remembered his two deceased sons.

Hyrum, thou art my oldest son whom the Lord has spared unto me: my eldest was taken at an untimely age, but thy next brother, whom thou didst love, around whose
heart thine affections were twined, has been taken in the vigor of youth, even in the morning of his days: his seat is vacant this day, but his spirit is at rest. Wo be to the
man who sought his fall, by which means he was deprived of leaving seed to rise up in his inheritance to call him blessed. I, therefore, that his name may not be
forgotten, make this mention of him, in thy blessing, that it may be recorded with the same, for my posterity to look upon; and as you are now my eldest, your seed may
look upon this in after years and remember the sorrows of thy father, and the sorrows of my family: God is just, and he will reward the enemy of my son fourfold. So
much I have found in my heart to say, to perpetuate the memory of thy brother, who was an upright man. Behold thou art Hyrum; the Lord has called thee by that
name, and by that name he has blessed thee. Thou hast borne the burthen and heat of the day; thou hast toiled hard and labored much for the good of thy father's
family: thou hast been a stay many times to them, and by thy diligence they have often been sustained. Thou hast loved thy father's family with a pure love, and hast
greatly desired their salvation: Thou hast always stood by thy father, and reached forth the helping hand to lift him up when he was in affliction; and though he has been
out of the way through wine, thou has never forsaken him nor laughed him to scorn. For all these kindnesses the Lord my God will bless thee. I now ask my
Heavenly Father, in the name of Jesus Christ, to bless thee with the same blessings with which Jacob blessed his son Joseph; for thou art his true descendant, and thy
posterity shall be numbered with the house of Ephraim, and with them thou shalt stand up to crown the tribes of Israel, when they come shouting to Zion. Thou shalt live
to see thy Redeemer come in the clouds of heaven, and thou shalt lift up thy head with gladness and hail the holy throng with uplifted hands. Thou shalt stand before
kings and rulers, and bear testimony of the Lord. Thou shalt proclaim the gospel to many nations, and bring many souls to the knowledge of the truth: Thou art
numbered with the horns of Joseph, for thou shalt push many people together. Thou shalt escape the hands of thine enemies, and triumph over all who oppose thy way,
in truth. Thou shalt be blessed with the good things of this earth in rich abundance: the Lord will multiply his choice blessings upon thee and thy seed after thee and thou,
with them, shalt have an inheritance in Zion; and they shall possess it from generation to generation, and thy name shall never be blotted out from among the just, for the
righteous shall rise up, and also thy children after thee, and say thy memory is just; that thou wert a just man, and perfect in thy day. Thy name is written in heaven, and
thy salvation sealed on high, even so. Amen.

Hyrum and Jerusha had now been married for eight years and had four children. Lovina was seven, John was two, and little Hiram was nearly nine months. Mary had
passed into eternity about eighteen months earlier. Hyrum could not have made his significant contributions without Jerusha's support. Her unfailing care of the family
allowed him to honor his several callings at home and in the mission field. Despite her hardship and loneliness, no record indicates that she complained or demanded of
him that which he had consecrated to God. She was as devoted to the Lord's work as was her husband.

About this time, Joseph Sr. laid his hands upon the head of his beloved daughter-in-law and pronounced a blessing upon her. It seems that the promptings of the Spirit
moved the Patriarch to bestow upon Jerusha a confirmation of her faithfulness and a recognition of her offering:

"Jerusha, my daughter-in-law, the Lord will reward thee for all thy labors and toils. Thou hast had many sorrows in consequence of the hardness of the hearts of thy
father's family; and thou hast sought, by prayer, before the Lord, mercy for them; and notwithstanding they have openly rebelled against the truth, and knowingly turned
from the light of heaven, yet some of them will be saved; but it will be through great tribulation. Thou shalt be blessed with thy husband, and his joy shall be thy joy. Thy
heart shall be lifted up for him while he is far off, and thou shall be comforted. The Lord will watch over thee and thy children, and in the times of thy sorrow the angels
shall minister unto thee. Thy children shall be blessed, and thy children's children to the latest generation. Thy name is recorded on high, and thou shalt rise with the just
to meet the Lord in the air, even so. Amen."

Marvelous blessings continued to be poured out on Hyrum and others in February and March of 1835. On Sunday, February 8, Joseph Young and Brigham Young,
his brother, visited the Prophet's home. Filled with the spirit of the Lord, the Prophet spoke of those who had died in Zion's Camp: "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." He wept and was unable to speak for some time. Then, turning to
Brigham, he requested that the veterans of Zion's Camp be gathered to receive a special blessing. He then added, "I shall then and there appoint twelve special
witnesses to open the door of the Gospel to foreign nations, and you . . . will be one of them." To Joseph Young, the Prophet said, "Brother Joseph, the Lord has made
you President of the Seventies."

Sensitive souls like Brigham Young viewed their experience in Zion's Camp with far-reaching insight. "When I returned from that mission to Kirtland," Brigham later
explained, "a brother said to me, 'Brother Brigham, what have you gained by this journey?' I replied, 'Just what we went for.'" For Brigham, the value of the experience
exceeded any cost. "I would not exchange the knowledge I have received for the whole of Geauga County; for property and mines of wealth are not to be compared
to the worth of knowledge," he said.

"When the members of Zion's Camp were called," Wilford Woodruff similarly remembered, "many of us had never beheld each others' faces; we were strangers to
each other and many had never seen the Prophet. . . . We gained an experience that we never could have gained in any other way. We had the privilege of beholding
the face of the Prophet, and we had the privilege of traveling a thousand miles with him, and seeing the workings of the Spirit of God with him, and the revelations of
Jesus Christ unto him and the fulfillment of those revelations."

When the brethren assembled on February 14, Joseph explained that the special meeting had been called by a divine command and in accordance with a vision he had
received. He referred to the suffering of Zion's Camp and said, "God had not designed all this for nothing . . . and it was the will of God that those who went to Zion,
with a determination to lay down their lives, if necessary, should be ordained to the ministry."

Hyrum offered a prayer before a one-hour adjournment and then an invocation when the meeting reconvened. Oliver Cowdery, David Whitmer, and Martin Harris-the
Three Witnesses of the Book of Mormon-united themselves in prayer and received a blessing under the hands of the First Presidency. Then, according to the Prophet's
instructions and under the direction of the First Presidency, the Three Witnesses began selecting members of the Quorum of the Twelve Apostles.

Beginning that night, members of the Twelve received their ordination and apostolic charge. Two weeks later, the Seventy were also chosen, blessed, and ordained.
Though not a member of the Seventy or the Twelve, Hyrum stood out among the most faithful in Zion's Camp, and his calling to the presidency of the High Priesthood
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"If thou desirest to go to the ends of the earth, thou mayest," his blessing began. "Thy heart shall be enlarged. Thou shalt escape all the calamities which are coming on
instructions and under the direction of the First Presidency, the Three Witnesses began selecting members of the Quorum of the Twelve Apostles.

Beginning that night, members of the Twelve received their ordination and apostolic charge. Two weeks later, the Seventy were also chosen, blessed, and ordained.
Though not a member of the Seventy or the Twelve, Hyrum stood out among the most faithful in Zion's Camp, and his calling to the presidency of the High Priesthood
was accompanied by a special blessing.

"If thou desirest to go to the ends of the earth, thou mayest," his blessing began. "Thy heart shall be enlarged. Thou shalt escape all the calamities which are coming on
the earth. And if thou desirest thou mayest bring many souls to Jesus. Thou shalt be able to comprehend all things concerning this Kingdom. Great shall be thy blessing.
Thou shalt be able to speak and no man shall gainsay."

Much of the blessing was sobering and pensive. "Thou shalt have power to escape the hand of thine enemies. Thy life shall be sought with untiring zeal, but thou shalt
escape. If it please thee, and thou desirest thou shalt have the power voluntarily to lay down thy life to glorify God. Thou shalt be spared to preside over one of the
Stakes of Zion, which shall hereafter be appointed, and thou shalt be unto it like one of the seven Angels who were appointed over the seven churches. Amen."

Hyrum wrote about the meetings in his diary, describing a blessing he received under the hands of his father, Sidney Rigdon, and Joseph-perhaps the same blessing
quoted above. His brief summary offers insight into his understanding of his blessing. "I was blessed with a privilege of obtaining the desires of my heart in all things,"
he wrote.

Through all of the affliction that followed, Hyrum had a scale on which to weigh his choices-the privilege of obtaining all the desires of his heart and the promise that he
could voluntarily lay down his life to glorify God. Grounded in the reality of these promises and strengthened by the weight of responsibility that rested upon him as a
member of the presidency of the High Priesthood, Hyrum continued in his well-established pattern: He went forward.

Notes

  . Joseph Smith, History of the Church 2:24

  . Wilford Woodruff, in Journal of Discourses 13:158.

  . Kirtland High Council minutes, 17 February 1834. Initially, the presidency of the Kirtland Stake was also the First Presidency of the Church (Journal of Discourses
21:364; 22:201; D&C 102:2; Encyclopedia of Mormonism 2:586-87).

  . Smith, History of the Church 2:39-40.

  . History of the Reorganized Church of Jesus Christ of Latter Day Saints 1:445-46. The day of their departure may not be accurate.

   . Wilford Woodruff, in Conference Report, April 1898, 57; compare Wilford Woodruff journal, 25 April 1834. In his conference address, Elder Woodruff
mistakenly indicates that he met Hyrum on Saturday, but his journal places it on Friday. He does not mention Hyrum's name in his journal, but it seems he would have
had a clear recollection of meeting the brothers together. In another account, he recalled meeting Joseph and Hyrum in a field, but again, he said he met them together
(Journal of Discourses 7:101).

  . "Remarks by President Wilford Woodruff," Millennial Star 54 (19 September 1892): 605.

  . In a letter to his wife, Mary, Hyrum clearly spelled his son's name "Hiram." This appeared just above his own signature, which was clearly written "Hyrum" (Hyrum
Smith to Mary Fielding Smith, 3 April 1839). Hyrum also clearly spelled his son's name " in a letter to Hannah Grinnel (Hyrum Smith to Sister Grinnals [sic], 16 March
1839). It seems unlikely that Hyrum would misspell the name of his own son while spelling his own name correctly on the same page. His son's name is also spelled
"Hiram" in family Bible records (Smith Family Bible, BYU Special Collections).

  . Milo Andrus autobiography, 32.

  . Lucy Mack Smith, Biographical Sketches, 211; Messenger and Advocate 1 (October 1834): 3-6.

  . Elijah Fordham, "Journal of the Branch of the Church of Christ," 1; Smith, History of the Church 2:63; Craig Manscill, "Journal of the Branch of the Church of
Christ in Pontiac," 171.

  . Fordham, "Journal," 1-3.

  . Ibid., 2.

  . Ai, "heap of ruins," refers to a royal city east of Bethel (William Smith, Dictionary of the Bible, 54). The fate of Ai appears in Joshua 7-12.

  . Fordham, "Journal," 2-3.

  . Ibid., 3-5.

  . Ibid., 5-6.

  . Hosea Stout, "Autobiography of Hosea Stout, 259-60.

  . Fordham, "Journal," 6.

  . Ibid., 7.

  . Smith, History of the Church 2:77; emphasis in original.

  . Fordham, "Journal," 7-8.

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  . Fordham, "Journal," 7-8.
  . Smith, History of the Church 2:77; emphasis in original.

  . Fordham, "Journal," 7-8.

  . Lyman O. Littlefield, "The Prophet Joseph Smith in Zion's Camp," 56.

  . Fordham, "Journal," 7-8.

  . Littlefield, "The Prophet," 57.

  . Fordham, "Journal," 7-8.

  . Smith, History of the Church 2:88.

  . John M. Chidester, "Recollections of the Prophet Joseph Smith," 151.

  . Smith, History of the Church 1:444-93. Note particularly the November 21, 1833, letter from R. W. Wells, the attorney general of Missouri, to the Church's legal
counsel (ibid., 1:444-45) and the February 4, 1834, letter from Missouri governor Daniel Dunklin to the Saints in Missouri (ibid., 1:476-78).

  . Ibid., 2:88-89.

  . Parley P. Pratt, Autobiography of Parley Parker Pratt, 124; Smith, History of the Church 2:94.

  . Smith, History of the Church 2:95-98.

  . Ibid., 2:100.

   . Ibid., 2:154-55. The pronouns in this citation can be confusing. Note that "he" does not refer to Luke Johnson as it might first appear. Luke had already testified
that when he came up from the creek, "the ensign or flag commonly carried ahead for the camp to follow, was then [already] moving forward."

  . Ibid., 2:100-101. Sylvester Smith had also demonstrated a "rebellious spirit" and received correction from Joseph on two previous occasions (Smith, History of the
Church 2:68-69, 83).

  . Ibid., 2:103-4.

  . Wilford Woodruff, in Smith, History of the Church 2:104 n.

  . Smith, History of the Church 2:80, 106-7.

  . Far West Record, 23 June 1834, 68-69.

   . George A. Smith, "My Journal," 217. Note that this version varies slightly from the History of the Church account, in which the phrase "seized upon me like the
talons of a hawk" is attributed to Joseph Smith (2:114). Since this particular phrase is an insertion into the Manuscript History of the Church in the handwriting of
Thomas Bullock, the George A. Smith journal likely provides a more accurate account.

  . Smith, Biographical Sketches, 201.

  . Ibid.

  . Smith, History of the Church 2:120.

  . Ibid., 2:123.

   . Far West Record, 3, 7 July 1834, 70-74. Some terminology has been modernized. For example, the record says Joseph "ordained" the brethren rather than set
them apart. It also refers to William W. Phelps and John Whitmer as "assistants" rather than as counselors.

  . George A. Smith, "My Journal," 287.

    . Ibid., 287-88. This note in Brother Smith's diary may suggest a clarification of an earlier entry. In an entry dated May 16, 1834, George A. wrote: "I got into the
wagon to ride a short distance with Presidents Joseph and Hyrum Smith and Brother Ezra Thayre. We were traveling through a thicket of small timber of recent
growth. Brother Joseph said, 'I feel very much depressed in spirits; there has been a great deal of bloodshed here at some time. When a man of God passes through a
place where much blood has been shed he will feel depressed in spirits and feel lonesome and uncomfortable.' We soon came out of the timber where a large farm had
been cleared and to the left of the road was a mound 60 feet high occupying about an acre of ground set all over with apple trees which were growing in a very thrifty
manner. We went to that mound and found that holes had been dug in it which disclosed the fact that it was filled with human bones. Hyrum said he believed that a
great army had sometime been slain and piled up and covered with earth, an ancient manner of burying the dead from a battlefield." The problem with this account is
that on May 16, Hyrum was about one hundred miles and three weeks away from joining Joseph and George A. Smith in the combined camp. Brother Smith's account
is in error. It seems more likely that George would err on the date than on the notation of who was present and the attribution of what was said. On the return trip, he,
Joseph, Hyrum, and Ezra Thayre traveled together in wagons. Perhaps the events described and the words attributed to Hyrum occurred just as George A. recollected
but on July 11, 1834.

  . Ibid., 288.

  . Ibid., 295.

  . Ibid., 320.
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  . Ibid., 321, 323.

  . Smith, History of the Church 2:139. Joseph B. Noble, who returned to Kirtland in a separate group, wrote, "We arrived in Kirtland the first day of August, and
  . Ibid., 295.

  . Ibid., 320.

  . Ibid., 321, 323.

  . Smith, History of the Church 2:139. Joseph B. Noble, who returned to Kirtland in a separate group, wrote, "We arrived in Kirtland the first day of August, and
found President Joseph Smith had arrived a few days before us, all in tolerable good health, although some of us were quite poor from fatigue and exposure" (Joseph
Bates Noble autobiography, 9).

  . Smith, Biographical Sketches, 200.

  . Smith, History of the Church 2:142-44.

  . Ibid., 2:149-53.

   . Ibid., 2:154-55. As previously noted, the pronouns in this citation can be confusing. Hyrum was carrying the flag, and Luke Johnson testified that when he arrived,
"the ensign or flag . . . was then [already] moving forward."

  . Ibid., 2:165. Sylvester Smith's confession was published in the Messenger and Advocate 1 (October 1834): 10-11. On March 1, 1835, Sylvester was ordained as
one of the presidents of the Seventy (Kirtland High Council minutes, 1 March 1835, 96).

  . Brigham Young, talk, 8.

  . Messenger and Advocate 1 (October 1834): 3-5; emphasis in original.

  . Ibid., 6; spelling standardized. The Messenger and Advocate says they arrived in Detroit on October 8, but this is clearly an error. They left Kirtland on October
16 and arrived in Pontiac on October 20 (History of the Church 2:168).

  . Smith, History of the Church 2:169.

  . Edward Stevenson, "In Early Days: Incidents of My Early Life," 570.

  . Smith, History of the Church 2:172.

  . Joseph Smith, The Papers of Joseph Smith 2:36.

  . Ibid., 1:25.

  . "Stake," in Encyclopedia of Mormonism, 3:1412; John Taylor, in Journal of Discourses 21:364; Kirtland High Council minutes, 28 December 1834; 18 January,
14 February, 16, 26, 28 September, 3 October 1835.

Though Hyrum and his father may have been called to the stake presidency in Kirtland rather than to the First Presidency, the minutes do not conclusively support or
refute that conclusion. Nor does it seem that there was a clear distinction between those two presidencies at that time. The evolving nomenclature of early Church
records lends some uncertainty to the nature of Hyrum's initial calling in the "Presidency of the High priesthood." For example, as noted in chapter 3, note 36, the term
"high priesthood" in June 1831 did not refer to the Melchizedek Priesthood but to the office of high priest within that priesthood. When "Don Carlos Smith was
nominated to be president of the High Priesthood in Kirtland" on January 15, 1836, he was being called as president of the high priests' quorum, not as a member of
the First Presidency or of the Kirtland Stake Presidency (compare Kirtland High Council minutes, 15 January 1836, and Smith, History of the Church 2:369-71).
Unlike the calling of Don Carlos, Hyrum's presiding responsibilities were not associated with geographic boundaries-one distinction that may suggest that he was a
member of the First Presidency. Though the technical distinctions of Hyrum's initial calling in the presidency of the high priesthood may be difficult to discern, it seems
that the functional distinction was moot. As will be seen in chapter 8, Joseph often referred to "the Presidency"-a term that included Hyrum and his father-without
making any further distinction. Soon thereafter, Hyrum's role in the First Presidency became indisputable (Kirtland High Council minutes, 3 September 1837; Far West
Record, 6-7 November 1837).

  . See D&C 11:23.

  . This may refer to some incident antedating the reception of the Word of Wisdom. The author is not aware of any details about the incident in question.

  . Joseph Smith Sr. blessing, "Patriarchal Blessing Book," 2:2-3.

  . Ibid., 2:3.

  . Smith, History of the Church 2:180-81; Joseph Young Sr., History of the Organization of the Seventies, 1-2.

  . Brigham Young, in Journal of Discourses 2:10.

  . Wilford Woodruff, in Journal of Discourses 13:158.

   . Smith, History of the Church 2:181-82. Joseph also said, "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" (Young, History, 14.)

  . Kirtland High Council minutes, 1 March 1835.

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Council minutes was dated March 1. Hyrum may have been writing in retrospect and misdated the entry, or there may have been two blessings.
sacrifices and their offerings now, will make them hereafter" (Young, History, 14.)

  . Kirtland High Council minutes, 1 March 1835.

  . Hyrum Smith diary, 18 November 1831-21 February 1835, [83-84]. Hyrum's record is dated February 21, 1835. The blessing recorded in the Kirtland High
Council minutes was dated March 1. Hyrum may have been writing in retrospect and misdated the entry, or there may have been two blessings.

"The Lord's House Built by His Commandment"

President Hyrum Smith arose from his seat next to Joseph on March 27, 1836, and moved toward the pulpit at the west end of the Kirtland Temple. He looked into
the expectant faces of nearly one thousand souls whom Joseph had already addressed and put under covenant "to acknowledge the Presidency as Prophets and
Seers." When Hyrum reached the pulpit, he spoke briefly about the temple and congratulated those who had endured so many toils and privations to erect it. His
entire sermon, summarized in less than a sentence in the Latter Day Saints' Messenger and Advocate, promised those who had labored on the temple that "it was the
Lord's house built by his commandment and he would bless them."

After the day-long proceedings culminated with the sacred Hosanna Shout, Hyrum could breath a sigh of relief from what he called "the press of business, [and] the
extreme anxiety for the building or finishing of the House of the Lord." His assignment had been long, arduous and, at last, rewarding.

When Hyrum returned to Kirtland from Zion's Camp near the beginning of August 1834, a great deal of work remained to be done on the temple. But soon the walls
were "up to the square," and the roof was under construction. As a member of the temple committee, Hyrum responded to the pressing financial demands of the
project. He and Jared Carter headed south on February 24, 1835, to raise crucial funds necessary to sustain the work. They traveled through several counties and met
with numerous branches of the Church, "laboring with much success."

For Hyrum, resumption of normal activities after Zion's Camp also included returning to the School of the Prophets, where the "Lectures on Theology" (later termed the
"Lectures on Faith") were taught. Harrison Burgess, who attended the school with Joseph and Hyrum throughout the winter months, recalled, "It was a fine opportunity
for obtaining knowledge."

Though the temple was still a year from completion, Joseph told an assembly of brethren on March 7, 1835, that those who had consecrated their resources and labor
to the building of the temple "were to be remembered." Appointed to bless those who had thus qualified themselves, Sidney Rigdon bestowed blessings upon fifty
faithful brethren that day. Hyrum and Jared Carter were absent-perhaps on one of their fund-raising missions-but their service was recognized and their rights to a
blessing were preserved. The next day, Hyrum attended the continuing service, when seventy additional people received blessings. His presence proved providential.

"I had attended all the meetings, listened to the blessings given, and felt a great joy in these prophetic words that filled and thrilled me," wrote Benjamin F. Johnson.
"Yet all the time I was thinking that these blessings would only be for those who had labored with their hands upon the Temple, and as I had not myself worked upon it,
not being strong enough for such labor I would not receive any blessing, and it grieved me exceedingly to think that perhaps through my neglect I was to be deprived of
that which to me appeared of more worth than all earthly things."

Hyrum's sensitivity to the Spirit and his obedience to Joseph saved Benjamin from his anticipated disappointment. "On the last day of blessings," Benjamin continued, "I
was standing by the door in the crowded congregation, and oh! how I did yearn for a blessing! And as the last blessing, apparently, was given, the Prophet earnestly
looked towards the door where I was standing, and said to his brother Hyrum, 'Go and see if there is not one more yet to be blessed.' Brother Hyrum came to the
door, and seeing me, put his hand upon my shoulder and asked me if I had not worked upon the Temple. I said, 'No sir,' but it seemed like passing a sentence upon my
fondest hopes."

Sensing the need to persist, Hyrum asked more pointedly if Benjamin had not, at least, done something to advance the work. "I then thought of a new gun I had earned
and given as a donation, and of the brick I had helped to make," Benjamin recalled, adding, "I did give often." Hyrum quickly responded, "I thought . . . there was a
blessing for you." Benjamin later noted that Hyrum almost carried him to the stand, where he received a blessing under the hands of Joseph and concluded, "I could not
see how I had merited so high a privilege. But so it was, and my joy was full."

On May 28, 1835, Hyrum and Jared Carter headed east in a continuing effort to raise funds. Hyrum, in fact, launched a campaign of trips in several directions and
with various traveling companions. Hyrum donated much of his time, but some of his temple-related travels were compensated at approximately one dollar per day
from temple funds. Although the Church had a lay priesthood, the compensation Hyrum received had both precedent and scriptural support.

The Lord declared in 1831 that those who assisted the bishop were to have their families supported from the properties consecrated to the bishop. The revelation
continued, "They are to receive a just remuneration for all their services" (D&C 42:71-72). In Joseph's case, the Lord told the Saints, "If ye desire the mysteries of the
kingdom, provide for him [Joseph] food and raiment, and whatsoever thing he needeth to accomplish the work wherewith I have commanded him" (D&C 43:13).

Despite their financial hardships, Hyrum and Joseph were generous and committed to furthering the work. When George A. Smith was appointed to serve a mission in
May 1835, for example, his financial situation was so meager that he was unable to procure clothes for the assignment. "Joseph and Hyrum gave me some grey cloth to
make a coat, a snuff-colored vest and pantaloons," he remembered. "Brother Charles Thompson cut them out, and Sister Eliza Brown made them up for me. Elder
Brigham Young gave a pair of shoes."

Hyrum and Jared left Kirtland on May 28 and spent their first night in Centersville. They traveled quickly and efficiently, stopping occasionally to preach. They
traversed forty-four miles to Elk Creek, Pennsylvania, on May 29 and a similar distance to Westfield, New York, the next day. On Sunday, May 31, they traveled
thirty-three miles to a Brother Perry's and then to Buffalo the next day. From there, they took a stage to Albany, arriving on June 4. Two days later, they left Albany,
passed through Greenbush and Chartham, New York, and continued to West Stockbridge, Massachusetts. They crossed the Housatonic River at Sheffield, where
Hyrum noted coming in sight of the Taconic Mountains. Finally, they arrived at a Brother Smith's place, presumably in Sheffield, on Friday, June 5. Hyrum noted, with
some apparent sense of accomplishment, "performed the whole route in 8 days by traveling night and day, 500 miles."

Hyrum and Jared visited the Saints in the nearby states of Massachusetts and Connecticut for five days. They held a meeting at the home of a Brother Moses on
Sunday, June 7, and Hyrum recorded that Esther Moses consecrated one dollar. If others made similar gestures, they were not recorded. That single dollar was the
only contribution Hyrum recorded the entire trip. The next day, Hyrum and Jared shared a meal with Brother French and then went to Gibson Smith's home, where
they ate supper, read, talked, rested, and spent the night. They visited with others in the area before holding a meeting that afternoon. Hyrum and Jared left for home on
June 11, reaching Schenectady, New York, about thirteen hours later. They continued on to Utica and arrived home on June 19.

Hyrum's modest success at raising funds did not deter him from his task. The day after arriving home, he and Jared were off again, this time on a day-trip to Fairport.
It appears that they may have made a similar trip to Michigan, but details are not available. Hyrum also noted "going to Brother Burnett's to get assistance for the
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temple and his boarding at Hyrum's house on June 30.
June 11, reaching Schenectady, New York, about thirteen hours later. They continued on to Utica and arrived home on June 19.

Hyrum's modest success at raising funds did not deter him from his task. The day after arriving home, he and Jared were off again, this time on a day-trip to Fairport.
It appears that they may have made a similar trip to Michigan, but details are not available. Hyrum also noted "going to Brother Burnett's to get assistance for the
House of the Lord." Besides his travels to aid the work, Hyrum provided lodging for some who labored on the temple. Elias Hart commenced his work on the
temple and his boarding at Hyrum's house on June 30.

Despite his charitable nature, necessity obligated Hyrum to support his family, and it appears that he was compensated from the temple funds for at least some of the
boarding he provided to temple workers. A few days after Elias Hart's departure on July 18, the "C[hapel] House" account compensated Hyrum for fifteen days of
Hart's board.

Relentless in his efforts, Hyrum took a short trip to the south of Kirtland in mid-July and left on another five-week mission the following month. On August 4, he and
his new companion, David Whitmer, received $34.75 for their expenses and left the following day, heading east. Hyrum described his errand as "a tour [of] the
eastern country for the purpose of collecting some moneys for the painting of the Lord's House in Kirtland."

Traveling quickly through Ashtabula, Ohio, and Erie, Pennsylvania, they arrived in Buffalo, New York, on Sunday, August 9. Hyrum wrote that the dusty roads and
stifling heat made travel slow. They stayed in Ogden with Ezra Thayre on Wednesday and went to Rochester the next day. They tried unsuccessfully to sell their horse
and wagon in Rochester and then continued another eighteen miles. On August 15, they took the hilly road from Sodus to Oswego and stayed at a tavern in New
Haven that night.

Hyrum and his companion were treated kindly on Sunday, and their host purchased a Book of Mormon before they left the next morning. They went to Watertown,
where they stayed two days with William Hunter before leaving on Thursday. Crossing the Black River on the Great Bend Bridge, they passed through Antwerp and
arrived in Potsdam, New York, on Saturday, August 22. They visited Hyrum's Aunt Susannah (Joseph Sr.'s younger sister) there that evening and spent the night and
the following day with his Aunt Fanny (Frances Wilcox Smith, widow of Hyrum's deceased uncle, Samuel). Hyrum then went to visit his uncles: Silas, Asael, and Jesse
Smith.

Most of the extended family received Hyrum and his message, and on August 27, 1835, Hyrum baptized his Uncle Silas and his cousins Elias and Martha (children of
Asael). The baptism of Silas may have fulfilled a personal revelation to Hyrum. According to Lucy Mack Smith, the Lord had given Hyrum a revelation, commanding
him to visit Silas, who was ready for baptism.

"Uncle Silas, . . . the Lord has sent me to baptize you, for the Lord has seen the integrity of your heart but knows your fears with regard to your family," Hyrum
confidently began, "but you need not suffer any anxiety about them for if you embrace the Gospel it will be the means of saving them." Silas said he had no doubt of the
truth of the work but was concerned that his family would oppose it and "ruin his peace." Nevertheless, Hyrum's direct message touched his uncle's heart, and Silas
followed his nephew into the waters of baptism.

Hyrum and David Whitmer left Stockholm on August 28 and bid farewell to Potsdam the next day, commencing their journey home. During a four-day stay in
Watertown, from August 31 to September 3, Hyrum baptized Mr. and Mrs. Carpenter, Mr. and Mrs. Dimick Huntington, Mr. Foulton, and the daughter of William
Huntington. But, he wrote, "obtained nothing at present for the [Lord's] House." With his unconquerable optimism, however, he added that the "prospects are good in
the future."

Hyrum and David sold their horse and wagon and left for Sackett's Harbor, New York, on September 3. Their long wait for a boat the next day was unexpectedly
brightened by the familiar faces of Simeon Carter and Zerubbabel Snow, who paused to visit and pass the time. Finally, Hyrum and David boarded a ship on
September 5 and ported at Oswego, Rochester, Toronto, and somewhere near the mouth of the Niagara River before arriving at Lewiston on September 7. They took
a stage to Buffalo and the steamship Thomas Jefferson to Fairport, arriving the next evening.

Without describing the trip from Fairport to Kirtland, Hyrum wrote, "After a long and tedious journey, we arrived at home safe and sound."         His efforts resulted in
little funding for the temple, but he had gathered a far more precious treasure. Hyrum had baptized nine souls, including three close relatives.

Before winter set upon Kirtland, Hyrum took at least one more temple-related trip. Noah Packard, whom Hyrum and Parley P. Pratt had taught and baptized in June
1832, visited Joseph on September 23 and loaned the temple committee one thousand dollars to assist the effort. This generous act sustained the work for a time
and allowed Hyrum and Bishop Newel K. Whitney to take a ten-day trip to Buffalo, purchase supplies, and replenish the temple committee's store. When they
boarded a stage on October 7, the Prophet bid them farewell and blessed them to return in health and safety to the bosom of their families. As a temple committee
member, Hyrum kept the account book and received compensation for his labors.

While Hyrum was busy raising funds, others contributed their labor. "Very great exertions have been made to finish the House of the Lord this winter," wrote William
W. Phelps, who estimated a workforce of nearly fifty craftsmen, including carpenters, joiners, and masons. As the weather grew colder, Lorenzo Dow Young, the
brother of Brigham, labored through his sickness to finish plastering the temple exterior. He grew increasingly ill for weeks, when three doctors examined him and
expressed little hope for his recovery. "Mr. Young," said one of the physicians to John Young, Lorenzo's father, "unless the Lord makes your son a new pair of lungs,
there is no hope for him!"

John went to the Prophet for help. Joseph was unable to go immediately, but he knew whom he could trust and told the anxious father, "Go and get my brother
Hyrum." Joseph gave specific instructions about how to administer to Lorenzo, and several brethren accompanied Hyrum. Following Joseph's instructions, the elders
took turns administering to their ailing friend. "Brother Hyrum Smith led," remembered Lorenzo. "The Spirit rested mightily upon him. He was full of blessing and
prophecy. Among other things, he said that I should live to go with the Saints into the bosom of the Rocky Mountains, to build up a place there, and that my cellar
should overflow with wine and fatness."

The Lord honored Hyrum's inspired blessing. In 1847, Lorenzo Young journeyed west, taking with him one of the few milk cows to arrive in Utah that year. According
to one biographer, Lorenzo was the first person to cultivate flowers in the Salt Lake Valley. He lived to the ripe age of eighty-eight.

The plaster on which Lorenzo had labored so faithfully was not completed until January 8, 1836, but portions of the temple were already in use. Joseph gathered
several brethren into the translating room-the west room in the upper part of the temple-on January 4 to study Hebrew. Despite rainy weather and extremely muddy
roads, the Hebrew School was back in session. According to Hyrum, between two hundred and three hundred people attended the school, which was divided into
four classes-grammar, geography, history, and Hebrew.

Joshua Seixas, described as "a Jew by birth and education and highly celebrated as a Hebrew teacher," taught the brethren Hebrew. Near the end of February, with
apparent satisfaction, Hyrum wrote, "By the help of God, I can read in the Hebrew Bible and translate fluently." Hyrum's love of the language apparently continued
 Copyright his
throughout  (c) life,
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                                  time of his     Corp.
                                              death, his estate included two Hebrew bibles and a Hebrew dictionary.                              Page 41 / 149

Solidarity in Missouri, Kirtland, and throughout the Church grew considerably on January 13, 1836, as leaders assembled in what Joseph referred to as a grand
four classes-grammar, geography, history, and Hebrew.

Joshua Seixas, described as "a Jew by birth and education and highly celebrated as a Hebrew teacher," taught the brethren Hebrew. Near the end of February, with
apparent satisfaction, Hyrum wrote, "By the help of God, I can read in the Hebrew Bible and translate fluently." Hyrum's love of the language apparently continued
throughout his life, and at the time of his death, his estate included two Hebrew bibles and a Hebrew dictionary.

Solidarity in Missouri, Kirtland, and throughout the Church grew considerably on January 13, 1836, as leaders assembled in what Joseph referred to as a grand
council. As night fell, Joseph noted, "There has been an entire union of feeling expressed in all our proceedings this day; and the spirit of the God of Israel has rested
upon us in mighty power, and it has been good for us to be here in this heavenly place in Christ Jesus; and although [I am] much fatigued with the labors of the day, yet
my spiritual reward has been very great indeed."

The grand council that met in the attic story of the new printing office near the temple included brethren from the First Presidency, the Twelve, and the Seventy, as well
as members of the presidencies, high councils, and bishoprics in Kirtland and Missouri. The distinction between the First Presidency and the Kirtland Stake Presidency
was increasing, but overlap persisted.

The record is somewhat inconsistent, but Hyrum, Sidney, and Joseph Sr. seemed to be functioning as the Kirtland Stake presidency when they set people apart to fill
vacancies in the high council. Further, Hyrum had been "ordained to the Presidency of the high council in Kirtland." But there is no similar distinction made regarding
Joseph Sr. In addition, Oliver Cowdery, assistant president of the Church, had been appointed to the presidency of the high council in Kirtland. Suffice it to say that
Hyrum was a member of at least one presidency and that his most recent calling seemed also to fulfill an inspired blessing in which he was promised that he would
preside over a stake of Zion.

As the business of the meeting proceeded, Hyrum was released from some of his responsibilities. Vinson Knight filled his position in the bishopric, and Noah Packard
filled Hyrum's seat on the high council. Hyrum, Sidney, and Joseph Sr. set Noah apart to his new position and filled several other vacancies as well. Near the end of
the meeting, Sidney requested a priesthood blessing for an affliction that caused severe facial pain. Hyrum and David Whitmer administered to him and rebuked his
disease in the name of the Lord, to which the whole assembly added a hearty amen. They similarly responded to a prayer by Joseph for the recovery of David W.
Patten's ill wife. Shortly thereafter, Sidney arose, addressed the brethren, and dismissed the assembly with prayer.

"This has been one of the best days that I ever spent," said Joseph, who was deeply moved by the unity of the brethren in the day-long meeting. It was a glorious day
for Hyrum as well. In addition to his marvelous experiences in the council meeting, he welcomed the birth of his daughter Jerusha. Named after her mother, Jerusha was
Hyrum's fifth child and his third daughter.

Hebrew class met in the temple at 9 a.m. on January 14, after which Hyrum, Joseph, and the rest of a newly formed committee met in the council room of the nearby
printing office to carry out their assignment from the previous day. They drafted guidelines for conduct in the temple, a building that would serve not only as a place for
quiet contemplation and priesthood ordinances but also for worship services, council meetings, and instruction. The brethren were determined that participants in such
varied gatherings would treat one another with deference and respect. To maintain order, a president would preside over assemblies in the temple.

In addition, whispering, laughing, menacing gestures, and disorderly conduct were all disallowed, and insults directed toward an elder would be considered as insults
toward the Church as a whole. Vandalism was forbidden, and proper supervision of children was enjoined. The council formalized these and other rules in writing and
accepted them the next morning. During that meeting, Hyrum also assisted Joseph and Sidney in ordaining Don Carlos Smith to the office of high priest and setting him
apart as president of that quorum.

As the completion of the temple approached, Hyrum participated in activities of increasing spiritual significance. On January 21, Joseph dismissed the school of
brethren and retired to the attic story of the printing office with the rest of the presidency. This was one of several occasions when the term "presidency," as used in
Joseph's records, included members of the First Presidency and the stake presidencies of Kirtland and Missouri. On this occasion, the Prophet was accompanied by
Joseph Smith Sr., Hyrum, Oliver, Sidney, Frederick G. Williams, David Whitmer, John Whitmer, and John Corrill, who acted as scribe. They reverently attended to
the ordinance of washing their bodies in pure water and then perfumed their heads and bodies in the name of the Lord.

At early candlelight, the presidency returned to the temple to attend to the ordinance of anointing. They invited the high councils of Kirtland and Missouri to wait and
pray in adjoining rooms while the presidency met in the west schoolroom. They formed a circle, took a container of oil in their left hands, and, stretching their right
hands toward heaven, consecrated the oil. Then they anointed and blessed Joseph Smith Sr., making specific reference to his role as Church patriarch. Father Smith
then anointed and blessed each of the others in order of decreasing age. When he had concluded blessing the Prophet, Hyrum and the rest of the brethren placed their
hands upon Joseph's head and pronounced prophecies and blessings upon him. The younger Joseph then implored, "Let us come to visions and revelations."

The veil was drawn back, and Joseph looked into heaven. What a comforting thrill must have filled his heart, as well as the hearts of Hyrum and their father, as Joseph
saw Alvin in the celestial kingdom (D&C 137). Many of the brethren also saw visions and received the ministration of angels. "The power of the Highest rested upon
us, the house was filled with the glory of God, and we shouted Hosanna to God and the Lamb," Joseph recorded. Perhaps in these and similar experiences to follow,
Hyrum saw a partial fulfillment of his 1833 blessing: "He shall receive counsel in the house of the Most High that he may be strengthened in hope."

When the high councils were invited to join the presidency in the west room, the outpourings of heaven continued. President Hyrum Smith anointed a member of the
Kirtland High Council who, in turn, anointed others. "The visions of heaven were opened to them also," the record continues. "Some of them saw the face of the Savior,
and others were ministered unto by holy angels, and the spirit of prophecy and revelation was poured out in mighty power; and loud hosannas, and glory to God in the
highest, saluted the heavens, for we all communed with the heavenly host." In the early morning hours, Joseph saw a vision of all of the presidency in the celestial
kingdom, after which the meeting concluded with singing and a benediction offered with uplifted hands.

Hyrum and others enjoyed angelic ministrations in the temple again the following week. Harrison Burgess attended a meeting in the temple on January 28 when he
heard the Hosanna Shout and saw, by the power of the Spirit, Joseph, Hyrum, and Roger Orton, who were in another room. "Joseph exclaimed aloud, 'I behold the
Saviour, the Son of God,'" Brother Burgess recalled. "Hyrum said, 'I behold the angels of heaven.' Brother Orton exclaimed, 'I behold the chariots of Israel.'"

Despite their marvelous spiritual experiences, Joseph struggled with the brethren at times as he tried to prepare them for the blessings of the temple. When he needed
help, he relied on Hyrum. On February 6, Joseph assembled various quorums in separate rooms of the temple and instructed them regarding the process of prayer. "I
had considerable trouble to get all the quorums united in this order," he recalled. "I went from room to room repeatedly, and charged each separately, assuring them
that it was according to the mind of God."

While instructing one quorum in the east room, Joseph felt by the Spirit that something was wrong in the quorum of elders in the west room. He sent Hyrum and Oliver
to investigate. The elders were not following the instructions they had received, and when Hyrum and Oliver offered correction, incredibly some of them replied "that
they had a teacher of their own and did not wish to be troubled by others." Their actions caused the Spirit of the Lord to withdraw, "and this quorum lost their blessing
inCopyright
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Hyrum attended the Hebrew school regularly until February 10, 1836, when he fell on his ax and suffered a deep wound in his left arm, an injury which limited his
activity and impeded his Hebrew studies. When news of the accident reached Joseph, he went immediately to Hyrum's home. Frederick G. Williams sutured the
While instructing one quorum in the east room, Joseph felt by the Spirit that something was wrong in the quorum of elders in the west room. He sent Hyrum and Oliver
to investigate. The elders were not following the instructions they had received, and when Hyrum and Oliver offered correction, incredibly some of them replied "that
they had a teacher of their own and did not wish to be troubled by others." Their actions caused the Spirit of the Lord to withdraw, "and this quorum lost their blessing
in a great measure," Joseph observed. The other quorums, which heeded the Prophet's instructions, enjoyed divine manifestations.

Hyrum attended the Hebrew school regularly until February 10, 1836, when he fell on his ax and suffered a deep wound in his left arm, an injury which limited his
activity and impeded his Hebrew studies. When news of the accident reached Joseph, he went immediately to Hyrum's home. Frederick G. Williams sutured the
four- to five-inch wound, and Joseph prayed that his brother would be healed. "I think the wound will not prove very injurious to my hand, it being lengthwise of the
arm, the cords were not cut off," Hyrum wrote to his newly baptized cousin, Elias, two weeks after the accident. He told Elias that he felt somewhat debilitated by the
severity of the wound, the loss of blood, and a severe cold, but his characteristic optimism prevailed. "The Lord is merciful," he noted. "I think my health is fast
improving."

Hyrum's letter provides a rare glimpse into his sense of responsibility about the temple. He apologized to Elias for being slow in his correspondence, explaining, "I have
neglected writing to you in consequence of the press of business, the extreme anxiety for the building or finishing of the House of the Lord and my own temporal affairs
and the school which I have attended some part of the time." Ironically, it may have been the injury itself that necessitated a brief respite and allowed the letter.
Having recently baptized Elias, Hyrum was likely eager to encourage and inform his cousin.

The Saints gathered early on Sunday, March 27, for the long anticipated dedication of the Kirtland Temple. Despite brisk spring weather and snow on the ground,
more than five hundred people had assembled by the time the presidency arrived to open the doors at 8 a.m. The presidency, which again presumably included Hyrum,
arrived and entered the temple. They dedicated the pulpits and consecrated them to the Lord before opening the doors and admitting the congregation. Joseph, Sidney,
and Oliver seated the Saints before seating themselves. Joseph and Sidney sat down in the west end of the temple next to Hyrum at the second of the three
Melchizedek Priesthood pulpits.

At 9 a.m., Sidney Rigdon commenced the services, which spanned more than seven hours. Joseph led the congregation in sustaining Church leadership and offered the
inspired dedicatory prayer, which included a notable pleading: "Remember, O Lord, the presidents, even all the presidents of thy Church, that thy right hand may exalt
them, with all their families, and their immediate connections, that their names may be perpetuated and had in everlasting remembrance from generation to
generation" (D&C 109:71).

After the dedicatory prayer, the choir sang "The Spirit of God," and several presiding authorities addressed the congregation. According to the Messenger and
Advocate, "President Hyrum Smith (one of the building committee) made some appropriate remarks concerning the house, congratulating those who had endured so
many toils and privations to erect it." He reminded them that the temple had been built at the Lord's command and belonged to him, and that he would bless them for
their sacrifices.

The Saints "sealed the proceedings of the day by shouting hosanna, hosanna, hosanna to God and the Lamb, three times, sealing it each time with amen, amen, and
amen." After the Hosanna Shout, Brigham Young and David W. Patten enjoyed the gift of tongues before Joseph blessed the congregation in the name of the Lord
and dismissed the meeting.

Joseph met with priesthood quorums that evening and instructed them regarding sacred ordinances, which they were to receive on March 30. He invited the brethren to
speak and encouraged them to prophesy. When George A. Smith arose and began to prophesy, a noise like a rushing mighty wind filled the temple. The congregation
spontaneously arose, "being moved upon by an invisible power." Many spoke in tongues and prophesied, while others saw glorious visions. According to one account,
"The Temple was filled with angels."

The people of the neighborhood rushed to the scene, where they were astonished to hear unusual sounds coming from within the temple and to see a pillar of fire resting
upon it. The glorious experience continued until 11 p.m., when the meeting closed. Pentecostal outpourings continued through the remainder of the week.

"Presidents Joseph Smith, Jun., Frederick G. Williams, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery met in the most holy place in the Lord's House" at midday
on Tuesday. They sought a revelation from the Lord and came to understand that they should invite additional brethren to join them in the temple and remain there in
fasting and prayer through the night. They also learned by revelation that they should wash one another's feet, preparatory to administering the same ordinance to others
on Wednesday. Sidney washed Hyrum's feet and he, in turn, administered the sacred ordinance to David Whitmer and Oliver Cowdery. When all had received the
ordinance, the sacrament was administered. The Spirit rested upon them as they "continued in the Lord's House all night, prophesying and giving glory to God."

On Wednesday morning, March 30, the presidency, which had remained in the temple throughout the night, invited approximately three hundred Saints to join them in
the temple and receive the same ordinances. Joseph went to the pulpit and said, "We should not, probably, leave this house until morning." As the ordinances were
administered, followed by the sacrament, the temple was filled with prophesying, blessings, and shouts of hosanna. In the evening, Joseph prophesied that the long-
awaited endowment of authority and knowledge that had been promised in Kirtland would be fulfilled in a few days, and then the elders would go forth (D&C 95:8-9;
105:33). His prophecy was fulfilled less than a week later when priesthood keys were restored (D&C 110) and missionary work expanded.

As the hour grew late, Joseph told those assembled in the temple that it was expedient for them to remain and worship through the night but that the presidency would
retire to their homes because they had spent the previous night "in waiting upon the Lord in His Temple." Leaving the meeting in charge of the Twelve, the presidency
went home about 9 p.m. Through the night, "The Savior made His appearance to some, while angels ministered to others, and it was a Pentecost and an endowment
indeed."

Thursday, March 31, was set apart to repeat the dedication ceremonies for the benefit of those who could not get into the temple the preceding Sabbath. The
presidency returned at 8 a.m., took seats on the stand, and conducted this final dedicatory session. Those in attendance enjoyed the same blessings that had prevailed
throughout the week. As the meeting proceeded, "The Spirit of God rested upon the congregation, and great solemnity prevailed."

The dedication was now concluded, but the flow of power from heaven was not. On Sunday, April 3, 1836, Joseph "assisted the other Presidents in distributing the
Lord's Supper to the Church." Then the veils, which hung from the ceiling to divide the temple into its separate areas, were lowered and Joseph and Oliver bowed
themselves in solemn, silent prayer. As they arose, a vision opened to both of them. They saw the Lord Jesus Christ, who forgave them of their sins and said, "I have
accepted this house." Following the appearance of the Savior came Moses, Elias, and Elijah, each of whom restored priesthood keys to further the latter-day work.

When the Saints broke ground for the Kirtland Temple in June 1833, Hyrum determined he would strike the first blow. The temple was now completed and
accepted of the Lord, but Hyrum's temple work continued. He authorized the continued collection of money to offset the debt incurred by construction, and he soon
went to Salem, Massachusetts, with Joseph in an effort to secure needed funds.

"ICopyright
   think this(c)
              people is abundantly
                 2005-2009,        able to
                             Infobase      buildCorp.
                                        Media    this temple," he later told a congregation of eight thousand Saints who were erecting another temple inPage
                                                                                                                                                         Nauvoo
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As a member of that temple committee and as the assistant president and patriarch of the Church, he added, "Much depends upon it for our endowments and sealing
powers; and many blessings depend upon it."
When the Saints broke ground for the Kirtland Temple in June 1833, Hyrum determined he would strike the first blow. The temple was now completed and
accepted of the Lord, but Hyrum's temple work continued. He authorized the continued collection of money to offset the debt incurred by construction, and he soon
went to Salem, Massachusetts, with Joseph in an effort to secure needed funds.

"I think this people is abundantly able to build this temple," he later told a congregation of eight thousand Saints who were erecting another temple in Nauvoo in 1844.
As a member of that temple committee and as the assistant president and patriarch of the Church, he added, "Much depends upon it for our endowments and sealing
powers; and many blessings depend upon it."

The completion of the Kirtland Temple was but the beginning of Hyrum's vision regarding the blessings of temples-a vision that extended through the remainder of his
life.

Notes

  . Joseph Smith, The Papers of Joseph Smith 2:194. Hyrum became a member of the presidency of the high priesthood on December 6, 1834. It is debatable
whether he was a member of the First Presidency or some still-formative stake presidency in Kirtland in 1836, but a careful study of the records of the Kirtland Temple
dedication indicate that Hyrum was usually included in the group that Joseph frequently referred to during this time as "the Presidency."

  . Messenger and Advocate 2 (March 1836): 281.

  . Smith, Papers 2:202-3.

  . Hyrum Smith to Elias Smith, 27 February 1836.

  . Joseph Young to Lewis Harvey, 16-18 November 1880.

  . Hyrum Smith record book, 24 February 1835-26 March 1844, [5].

   . Joseph Smith, History of the Church 2:175-76. Harrison Burgess attended the school with Joseph and Hyrum during the winter of 1834-35. He incorrectly gave
the date as the winter of 1836 but described the delivery of the Lectures on Faith, the special meeting called to bless the members of Zion's Camp, and the call of the
Seventy, all of which happened during the winter of 1834-35, not 1836 (Harrison Burgess, "Sketch of a Well-Spent Life," 67-68).

  . Smith, History of the Church 2:205; Kirtland High Council minutes, 7 March 1835.

  . Benjamin F. Johnson, My Life's Review, 22; Kirtland High Council minutes, 7-8 March 1835.

   . Hyrum Smith diary, 28 May 1835-4 August 1835, [5]. After returning from Connecticut on June 19, Hyrum noted being paid "for expenses in traveling to get
subscriptions for the Lord's House to the Con[necticut] and on return" (Hyrum Smith diary, 1835, [17]). Hyrum's account book confirms an entry of nineteen dollars
for "19 days work going to Connecticut" (Hyrum Smith account book, 5). Clearly, Hyrum's trip was to continue gathering subscriptions for the temple.

   . Hyrum Smith diary, 1835, [5-22]; Hyrum Smith account book, 5-7; Hyrum Smith record book, [5-18]. Some of these entries are fragmentary and difficult to date
precisely, but when considered together, a picture of Hyrum's activities emerges.

  . For example, Hyrum was paid nineteen dollars for a nineteen-day trip to Connecticut and thirty dollars for a thirty-day trip to New York (Hyrum Smith account
book, 5-7).

  . George A. Smith, "My Journal," 369. There is a potential anachronism here in that George says he was appointed to his mission on May 30, but Hyrum left on May
28. By the time Hyrum returned, George was already gone. Hyrum may have given the gift to George a few days before the official missionary appointment or left it
with Joseph to be given later.

  . Hyrum Smith diary, 1835, [5-7].

  . Ibid., [7-12].

  . Hyrum Smith account book, 6. A reference with an uncertain date on the previous page may refer to the same trip.

  . Hyrum Smith diary, 1835, [12, 17].

  . Hyrum Smith account book, 5. This seems to have been in May.

  . Ibid., 6-7.

   . Hyrum Smith diary, 1835, [18]; Hyrum Smith account book, 6. Hyrum received two dollars "to go to the south" on July 14 and "started for the south part of Ohio"
the same day. He received an additional $3.50 when he returned from his three-day trip on July 17.

  . Ibid., [22].

  . Hyrum Smith record book, [11].

  . Ibid., [11-12].

  . Ibid., [13-14].

  . Ibid., [14]. Uncle Jesse was bitter toward Joseph and the Book of Mormon.

  . Lucy Mack Smith, "Copy of an Old Note Book," 38-39.
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  . Hyrum Smith record book, [15-16].

  . Ibid., [16-18].
  . Ibid., [14]. Uncle Jesse was bitter toward Joseph and the Book of Mormon.

  . Lucy Mack Smith, "Copy of an Old Note Book," 38-39.

  . Hyrum Smith record book, [15-16].

  . Ibid., [16-18].

  . Noah Packard, "A Synopsis of the Life and Travels of Noah Packard," 3.

  . Smith, History of the Church 2:281, 288.

  . Hyrum Smith account book, 7. He was paid ten dollars. Hyrum may have taken a second, four-day trip to Buffalo (Hyrum Smith diary, 1835, [13]).

   . William W. Phelps to Sally Phelps, 11 September 1835, as cited in Clarence Lesslie Fields, History of the Kirtland Temple, 22. The author was unable to locate
the original letter despite reviewing numerous letters from William to his wife, including one dated September 11, 1835.

  . Lorenzo Dow Young, "Lorenzo Dow Young's Narrative," 44.

  . Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 4:724.

  . Smith, History of the Church 2:356, 363.

  . Smith, Papers 1:186.

  . Hyrum Smith to Elias Smith, 27 February 1836.

  . "Inventory & Appraisement of the personal property of Hiram Smith."

  . Smith, History of the Church 2:368.

  . Kirtland High Council minutes, 13 January 1836; Smith, Papers 2:132-6; Smith, History of the Church 2:364-66.

  . Kirtland High Council minutes, 1 March 1835.

  . Ibid., 13 January 1836; Smith, Papers 2:132-6; Smith, History of the Church 2:364-66. Sidney Rigdon "was spokesman on the occasion," but the record does not
designate who was the president and who were the counselors, if indeed these three were functioning as a stake presidency. The History of the Church mentions
Sidney Rigdon as spokesman but mistakenly lists the Prophet Joseph Smith as the third person involved.

  . Smith, History of the Church 2:367-68.

  . Ibid., 2:368.

  . Jerusha died on June 27, 1912, the anniversary of her younger sister's birth and her father's death.

   . Kirtland High Council minutes, 15 January 1836; Smith, Papers 2:140-42. The Kirtland High Council minutes do not mention Hyrum's participation in these
callings, but Joseph Smith's record does. The History of the Church accords with Joseph's diary (Smith, History of the Church 2:368-71). It was not until many years
later that the stake president and the president of the high priests quorum were necessarily the same person.

  . Smith, History of the Church 2:379-82; Smith, Papers 2:154-59; Oliver Cowdery diary, 21 January 1836, as cited in Smith, Papers 2:159, n. 1. Oliver does not
mention the presence of Joseph Smith Sr., but the Prophet included his father in the term "presidency" and specifically noted Joseph Sr.'s presence when the presidency
met in the west schoolroom of the temple. Hyrum was also considered part of "the presidency." While the rest were clearly members of stake presidencies or the First
Presidency, John Corrill may have been the unnamed scribe of whom Joseph said, "received his anointing with us."

  . Smith, History of the Church 2:380.

  . Ibid., 2:380-81.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Joseph Smith, Teachings of the Prophet Joseph Smith, 40.

  . Smith, History of the Church 2:382.

  . Burgess, "Sketch," 67. Though Brother Burgess does not record the exact date of this occurrence, Joseph and others were in the temple on January 28, 1836,
when the Hosanna Shout was offered, and "Roger Orton saw a mighty angel riding upon a horse of fire, with a flaming sword in his hand, followed by five others,
encircle the house, and protect the Saints, even the Lord's anointed, from the power of Satan" (Smith, History of the Church 2:386).

  . Smith, History of the Church 2:391-92.

  . Hyrum Smith record book, [21]. Hyrum's entry is dated February 11, but it appears that he was writing about the previous day's events. Joseph's record places the
accident on February 10, noting that Hyrum had injured his left arm (Smith, Papers 2:172). Hyrum also noted that it was his left arm (Hyrum Smith to Elias Smith, 27
February 1836).

  . Smith, History of the Church 2:393-94.

  . Hyrum Smith to Elias Smith, 27 February 1836.
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  . Ibid.

  . Smith, History of the Church 2:410. Joseph reported "pleasant weather and good sleighing" on March 25 (ibid., 2:409).
  . Smith, History of the Church 2:393-94.

  . Hyrum Smith to Elias Smith, 27 February 1836.

  . Ibid.

  . Smith, History of the Church 2:410. Joseph reported "pleasant weather and good sleighing" on March 25 (ibid., 2:409).

  . Ibid., 2:410-11.

  . Messenger and Advocate 2 (March 1836): 281.

  . Smith, History of the Church 2:427-28.

  . Messenger and Advocate 2 (March 1836): 281.

  . Smith, History of the Church 2:428.

  . Ibid. This is found in an addendum to book B-1 of the History of the Church.

  . Ibid., 2:429-30.

  . Ibid., 2:430-31, 436.

  . Ibid., 2:432-33.

  . Ibid., 2:433.

  . Ibid., 2:435-36; D&C 110.

  . Lucy Mack Smith, Biographical Sketches, 203.

  . For example, Hyrum and the rest of the temple committee signed a certificate dated May 21, 1836, authorizing John Smith and Joseph Smith Sr. to collect funds
toward liquidating the debt on the temple (original certificate, Church Archives; Church History in the Fulness of Times, 164).

  . Smith, History of the Church 2:463-66; Ebenezer Robinson, "Items of Personal History of the Editor," 105-6.

  . Smith, History of the Church 6:237.

"The Meekness and Humility of Christ"

A major focus in Hyrum's life through 1835 had been the construction of the Kirtland Temple, but that was not the only thing that occupied his time and effort. He was
also building his family and the Church-drawing souls closer to one another and to God. At a time of great personal anxiety, Heber C. Kimball noted that Hyrum "was
continually blessing and encouraging me." Hyrum was such a model of piety that the Prophet considered him an example for the Saints to follow.

Hyrum's frequent missionary assignments meant that he had to rely on help from others to accomplish some of his work at home. Without noting details, his account
book records that Harrison Burgess commenced work on March 30, and his brother Abraham began on May 27. Some of their work may have been on the temple,
but they also worked for Hyrum personally, continuing through the summer of 1835. Hyrum noted payments to them in June and August. "I worked for Hyrum Smith
on his farm as he was absent from his home most of the time," Harrison wrote. Hyrum recorded caring for his livestock at various times in June and July, but he
was gone on fund-raising missions for nearly a month in the spring and a month in the fall-crucial times for cultivating a crop and reaping a harvest. In the interim, he
took shorter trips as well.

Newel Knight, who had taken Hyrum's family into his home in Colesville in 1830, came to Hyrum's house as a boarder on June 8. Newel and his wife had become
seriously ill while suffering the persecutions of a Missouri mob. Sally, who was of a frail constitution, died in Missouri on September 15, 1834, shortly after giving birth
to a son who did not survive. Newel arranged for the care of his three-year-old son, Samuel, with an elderly aunt and started for Kirtland, still so ill that he could hardly
walk. He arrived in Kirtland in the spring of 1835 and soon went to work on the temple. Hyrum wrote that Newel "commenced work on the stone house" the same
day he arrived as a boarder. Whether the stone house referred to the temple or some other structure is not certain, but Newel's obvious faith and dedication were.
During the following year, Hyrum and Jerusha ministered to the recently displaced widower and helped him return to his son in Missouri.

Others also boarded with Hyrum through the summer in Kirtland and frequently thereafter in Nauvoo. He rented rooms to people in 1840, 1841, and possibly as
late as March 1844. Hyrum, of course, was much more than just a landlord. He wielded an influence that was a force for good in the community and in the Church.
He had an ability to draw souls together, but he often had to witness division created by differing degrees of fidelity to the gospel. On March 8, 1835, for example, he
attended a special meeting to bless those who had labored on the temple, but just eight days later, he was appointed to speak before the high council to settle a
difficulty that arose among certain brethren.

On May 2, he heard Joseph give important instructions to the Twelve and the Seventy, but only two weeks passed before he found himself reconciling a dispute
between Joseph Coe and Aaron C. Lions. Sometimes Hyrum's determination was the major catalyst in resolving such disputes. He worked with Coe and Lions on
May 15 and again on May 19, and he spent most of July 7 with them before they finally "settled their difficulties."

It seems that Hyrum's powers of reconciliation stemmed from his ability to see the good in others. On September 19, he spoke on behalf of his friend Jared Carter,
who was called before the high council because some of his brethren found fault with his teachings. When the council presented its views, it became clear that Brother
Carter had spoken incorrectly and resisted correction by those who presided over him. Even Elder Carter admitted that he had erred in doctrine and had rebuffed
those who attempted to correct him.

Hyrum, who was still a member of the high council at that time, spoke with an obvious love for his fellow laborer but without excusing his incorrect actions. "Elder
Carter had been blessed of God, and by the prayer of faith the sick had been healed under his administration," Hyrum began, "yet he does not always have the gift of
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God and wisdom to direct; so in the case before the Council."

Hyrum insightfully and mercifully explained, "Pride had engendered in Elder Carter's heart a desire to excel [above his brethren], and the spirit of meekness was
those who attempted to correct him.

Hyrum, who was still a member of the high council at that time, spoke with an obvious love for his fellow laborer but without excusing his incorrect actions. "Elder
Carter had been blessed of God, and by the prayer of faith the sick had been healed under his administration," Hyrum began, "yet he does not always have the gift of
God and wisdom to direct; so in the case before the Council."

Hyrum insightfully and mercifully explained, "Pride had engendered in Elder Carter's heart a desire to excel [above his brethren], and the spirit of meekness was
withdrawn, and he was left to err, as has been shown by the testimony, because he is not yet perfect. But he erred in understanding, and his words were wrong; yet the
spirit of his heart, or the integrity of the same, might be good in the main." As the meeting concluded, Brother Carter arose, humbly accepted the council's correction
and promised to comply.

Hyrum remained close to his brothers and spent considerable time with them in the fall of 1835. He went with Samuel and Joseph to a special prayer meeting in the
Prophet's home on October 23. Three days later, he went to Chardon with Joseph, Samuel, and Don Carlos to settle a matter regarding Samuel's obligation for military
service. The closeness of the Smith brothers belied what would soon transpire as Hyrum's conciliatory nature again proved invaluable.

On October 29, Joseph presided as the high council met to hear charges brought by William Smith against other Church members. Lucy Mack Smith was called upon
to testify and began to relate circumstances that had already been heard and settled. When Joseph objected to such evidence, William arose and accused him of
invalidating or doubting their mother's testimony. Joseph indicated that he had no such intent, explained that William was out of order, and requested him to sit down.
When William refused, Joseph repeated his request. This enraged William, who so disrupted the meeting that the Prophet finally ordered him to sit down.

"He said he would not, unless I knocked him down," Joseph's journal records. "I was agitated in my feelings on account of his stubbornness, and was about to leave the
house, but my father requested me not to do so. I complied, and the house was brought to order after much debate on the subject, and we proceeded to business."

The meeting continued, but the issue with William was not easily settled. The following day, Joseph received a letter from William, explaining that he felt injured and
unjustly censured by the council. Joseph felt that the matter had been settled the previous night but returned a letter to William, inviting him to discuss the situation.

It is not clear whether Hyrum was aware of William's letter when he came to Joseph's home the next day, but after a sleepless night, Hyrum told Joseph of his deep
sense of unrest. When William arrived, Hyrum excused himself to go to the store. Declining Joseph's invitation to stay, Hyrum said "he would do his business and then
return." William again brought up the matter in question, but Joseph said he did not want to discuss it until Hyrum returned. When Hyrum rejoined them, Joseph
proposed that William relate his view of the circumstances and point out wherein he felt that Joseph had erred. Further, the Prophet indicated that he would confess his
mistakes, ask forgiveness, relate his perspective, and then allow William to similarly confess what he had done wrong. Then they would leave it to Hyrum and Warren
Parrish, who was also present, to decide the matter.

Joseph agreed in advance to abide by whatever decision Hyrum and Warren offered, but William insisted that he had done no wrong and began to insult the Prophet.
Joseph finally succeeded, with Hyrum's assistance, in obtaining William's assent to the proposition. After each had presented their accounts, "Hyrum began to make
some remarks in the spirit of meekness." William again became enraged, declared that he wanted no more to do with his brothers, and stormed out the door "in a
passion." Soon thereafter, William gave up his license to teach. Though he continued to speak publicly against Joseph, the tolerant and merciful Prophet prayed for his
younger brother and obtained a testimony that William would return and repair the wrong that he had done. William interacted little with his brothers for some
weeks. In the meantime, more pleasant events visited Hyrum's family.

Sometime in October, while Hyrum was in New York, Lydia Goldthwaite came to work at his home. According to one biographer, Hyrum had requested her
presence in order to ease the burdens that numerous boarders had placed upon Jerusha. While in the Smith home, Lydia became acquainted with Newel Knight.
Jerusha may have facilitated the relationship, and both Jerusha and Hyrum advised the couple to marry.

Near the end of November 1835, Hyrum set out to invite guests to the supper and wedding, which were scheduled at his home the following day. After inviting the
Prophet and starting off in an apparent rush, Joseph stopped his older brother and asked him why he was in such a hurry. Hyrum responded that he still needed to see
Brother Seymour Brunson, the only elder in Kirtland who had a state-recognized license to perform the ceremony. Joseph, who said later that the state had unfairly
prevented the elders from having such licenses, spoke up.

"You need not go down and ask Brother Brunson, for I mean to marry that couple myself," he said. "Very well," Hyrum replied. With some astonishment and his usual
quick acceptance of Joseph's counsel, he added, "You know best. We will be very glad to have you do so."

On the wintry evening of November 24, Hyrum and Jerusha opened their warm and inviting home and hosted the marriage of Lydia and Newel. Joseph and Emma
made their way through the snow to join the sizable company that had gathered. When Lydia took the hand of her soon-to-be husband, the Prophet explained that
"marriage was an institution of heaven, instituted in the garden of Eden; [and] that it was necessary [that] it should be solemnized by the authority of the everlasting
Priesthood." Joseph then put the couple under covenant to one another and pronounced blessings of prosperity, long life, and posterity upon them.

Lydia worked in Hyrum's home until February 22, 1836, and the Knights remained in the area until the temple was dedicated that spring. On April 7, 1836, as Newel
and Lydia left Kirtland to return to Missouri, Hyrum provided horses to draw their wagon.

Hyrum's home continued to be a place of refuge for boarders. Elijah Fordham, who had served with Hyrum in Zion's Camp, arrived on December 7, 1836. The next
day, Hyrum went to Joseph's house to study Hebrew with Frederick G. Williams, Oliver Cowdery, and Orson Pratt. Whether Hyrum's newest boarder accompanied
him is not recorded, but there is a record of Elijah's devotion to Joseph. On December 9, Elijah gave $5.25-the approximate sum of one month's board with Hyrum-to
assist Joseph in his needs. The donation was the largest contribution recorded that day.

A week later, William Smith's excitable disposition surfaced again when several brethren, including Joseph and Hyrum, gathered at Father Smith's home to debate
gospel topics for the purpose of mutual instruction. William, who lived in the home, also attended. Such meetings had been a regular event, but before concluding on
this occasion, the brethren discussed the propriety of continuing the format, fearing that it might encourage antagonistic feelings. William adamantly opposed the idea of
ending the meeting and insisted on having another question posed. Whether William still felt injured from the previous disagreement or offended anew, his temper flared
again, and he physically assaulted Joseph and others, including Hyrum.

Hyrum called on Joseph two days later to read him a letter that he had received from their younger brother. William asked forgiveness for the abuse he had leveled
toward Hyrum at the debate. The two older brothers spent the morning at Joseph's home, discussing the distressing situation.

Hyrum "was perfectly satisfied with the course I had taken in rebuking William in his wickedness," Joseph's journal records, "but he is wounded to the very soul,
because of the conduct of William; and although he experiences the tender feelings of a brother towards him, yet he can but look upon his conduct as an abomination in
the sight of God."
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Joseph's deep feelings of love and respect for his older brother poured out in eloquent praise and admiration. "I could pray in my heart that all my brethren were like
unto my beloved brother Hyrum, who possesses the mildness of a lamb, and the integrity of a Job, and in short, the meekness and humility of Christ; and I love him with
Hyrum "was perfectly satisfied with the course I had taken in rebuking William in his wickedness," Joseph's journal records, "but he is wounded to the very soul,
because of the conduct of William; and although he experiences the tender feelings of a brother towards him, yet he can but look upon his conduct as an abomination in
the sight of God."

Joseph's deep feelings of love and respect for his older brother poured out in eloquent praise and admiration. "I could pray in my heart that all my brethren were like
unto my beloved brother Hyrum, who possesses the mildness of a lamb, and the integrity of a Job, and in short, the meekness and humility of Christ; and I love him with
that love that is stronger than death, for I never had occasion to rebuke him, nor he me."

In his profound and succinct summary of Hyrum, Joseph depicted him in a manner reminiscent of the ancient Captain Moroni. The Book of Mormon prophet Mormon
wrote, "If all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever" (Alma 48:17).
Though Joseph longed for more men with the character and fortitude of Hyrum, the Prophet's far greater tribute likened Hyrum's meekness and humility to that of the
Savior, bespeaking Hyrum's faithfulness and Joseph's indelible love for him.

William, who was a member of the Quorum of the Twelve, wrote Joseph a second letter of apology. In genuine contrition, William proposed withdrawing from his
office as an apostle while remaining a member of the Church. "Do not cast me off for what I have done, but strive to save me in the Church as a member," he pleaded.
"I do repent of what I have done to you and ask your forgiveness."

Joseph wrote back with the characteristic mercy and abiding wisdom of his prophetic mantle. "You desire to remain in the Church, but forsake your Apostleship,"
Joseph recapitulated. "This is the stratagem of the evil one; when he has gained one advantage, he lays a plan for another. But by maintaining your Apostleship, in rising
up and making one tremendous effort, you may overcome your passions and please God. . . . When a man falls one step, he must regain that step again, or fall another;
he has still more to gain, or eventually all is lost."

Joseph sent the letter and prayed for William's return while he and Hyrum carried on with their daily labors. On Sunday, December 27, 1835, they attended their
Sabbath meeting, during which Hyrum gave "a short and interesting lecture"-one of many that went unrecorded.

On January 1, 1836, Hyrum and William accompanied their uncle John Smith to Joseph's home. They secluded themselves in a room with the Prophet, Joseph Sr., and
Martin Harris. Father Smith opened with prayer and then "expressed himself . . . in a very feeling and pathetic manner, even with all the sympathy of a father, whose
feelings were deeply wounded on account of the difficulty that was existing in the family." As he spoke, the spirit of God settled powerfully upon those present and, as
Joseph recorded, "our hearts were melted." Hyrum looked on as William humbly confessed his error and asked Joseph's forgiveness. Joseph reciprocated, and they
"covenanted with each other, in the sight of God, and the holy angels, and the brethren, to strive thence-forward to build each other up in righteousness in all things."

As the consummate peacemaker, Hyrum spoke repeatedly on the side of mercy and reconciliation. On February 8, he opened a high council meeting with prayer and
then listened to a complaint against one of the Saints. When council members were invited to speak, Hyrum arose and spoke favorably of the accused, as did David
Whitmer. The presidency then recommended acquittal, and the council agreed.

In future years, Hyrum would compellingly plead for mercy, even for those who had wronged him. "If Hyrum could not make peace between two who had fallen out,"
Joseph observed, "the angels themselves might not hope to accomplish the task."

Another of Hyrum's defining traits-his unbounded gratitude-helped him during difficult times. Following an injury, he told his cousin Elias Smith in a letter, "O let our
hearts swell with gratitude to God for His goodness to us." Hyrum's letter opens a rare window into the quiet ponderings of his heart.

"A field of contemplation opens to my view when I consider the works and devices of man, the work of God's hand, created erect and upright, formed for the
contemplations of the heavens, susceptible of reason and conscience, calculated to lead him to the knowledge and imitation of God," Hyrum continued. "When you lift
your eyes to heaven and survey the works of creation around you, what is so clear and undeniable as that there is a God, supremely excellent in understanding, who
inspires, moves, supports and governs all nature. Yes, look with the eye of faith and consider the vast expanse of heaven and the rapidity of its motion, either when
studded with stars by night or enlightened with the sun by day. Contemplate the Almighty Hand which poises them in their orbits and balances them in their movement."

Hyrum expressed marvel at how the sun and moon regulate the days, months, and seasons and how all things bear witness of a Creator. "The spring with her flowers,
the summer with her harvest, the ripening autumn with her grateful fruits, and the moist winter, are all equally necessary and all things abound in plenty for the rise of
man; all things proceeding in their order, governed by the celestial laws of God."

Hyrum then mentioned his joy at his cousin's "prosperity and faith in God," adding, "I have said, God throw down the strongholds of Satan and destroy his seat of
power upon all the face of the earth and may God grant that you may have power to destroy his seat of power in and near where you dwell."

Hyrum updated Elias on other family members. During one of Hyrum's trips east, he brought his cousin Charles (the son of Hyrum's Aunt Francis and his deceased
Uncle Samuel) back to Kirtland to live with him. For six months, Hyrum provided room and board for Charles and paid for his schooling. Hyrum informed Elias that he
had baptized Charles and that their faithful cousin was studying grammar, geography, and history.

Hyrum also mentioned his aunts Francis and Susannah and his Uncle Silas, whom he had recently baptized. Desiring the family to gather to Kirtland, he promised a
house and lot for unmarried Susannah and a place for widowed Francis and her children. In his letter, Hyrum petitioned Silas to come and bring the family matriarch,
Hyrum's grandmother Mary Duty Smith, promising blessings to him for doing so and strength to her to endure the journey. He also promised to assist in caring for his
grandmother when she arrived.

A few weeks after the temple dedication, on May 16, Hyrum and Joseph traveled about twelve miles from Kirtland to Fairport to meet members of their extended
family who were arriving by boat. At about 5 p.m., Elias arrived at Fairport along with his father, Asael, and his father's family. Uncle Silas, his family, and the venerable
matriarch, Mary Duty Smith, were also in the party. They had enjoyed good weather on their journey, but when it began to rain upon their arrival at Fairport, they
quickly found shelter for their ninety-three-year-old grandmother. Elias continued on to Kirtland with Joseph and Hyrum and spent the night at Hyrum's home. The next
day, Hyrum, Joseph, and Elias returned to Fairport for their grandmother.

"Found her well and as smart as I have ever seen her for ten years," Elias wrote, adding, "The day was fine . . . and everything seemed to welcome her to this country."
Joseph transported Mary in a carriage, while Hyrum assisted the rest of the party. They all arrived safely in Kirtland that evening, and Mary rejoiced to meet her
children, grandchildren, and great-grandchildren, some of whom she never expected to see. Ten days later, Mary Duty Smith "breathed her last about sunset, and
was buried in the burial ground near the Temple."

During the brief days between Mary's arrival and her death, Hyrum witnessed the stark contrast between his efforts to gather his family and the efforts of others to
desert theirs. He testified before the Kirtland High Council on May 23 regarding an elder who had left his family destitute. In contrast, Hyrum gathered relatives to
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Kirtland while he gathered people to the fold of God. His labors of love left an indelible impression on those who would guide the next generation ofPage    48 / One
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such soul was twenty-two-year-old Lorenzo Snow, whom John Boynton baptized in June 1836 in the stream that ran through Kirtland. As the leader of the Church
sixty-five years later, President Snow still remembered that Hyrum Smith was part of the priesthood circle that confirmed him a member of the Church.
was buried in the burial ground near the Temple."

During the brief days between Mary's arrival and her death, Hyrum witnessed the stark contrast between his efforts to gather his family and the efforts of others to
desert theirs. He testified before the Kirtland High Council on May 23 regarding an elder who had left his family destitute. In contrast, Hyrum gathered relatives to
Kirtland while he gathered people to the fold of God. His labors of love left an indelible impression on those who would guide the next generation of the Church. One
such soul was twenty-two-year-old Lorenzo Snow, whom John Boynton baptized in June 1836 in the stream that ran through Kirtland. As the leader of the Church
sixty-five years later, President Snow still remembered that Hyrum Smith was part of the priesthood circle that confirmed him a member of the Church.

Finances challenged the Saints in the spring of 1836 as they labored to pay the debt incurred in the construction of the temple. On May 21, Hyrum signed a certificate
authorizing John Smith and Joseph Smith Sr. to collect donations toward liquidating the debt. Efforts to meet these obligations led to other endeavors as well.
Beginning July 25, 1836, Hyrum enjoyed a rare and precious opportunity to travel with his prophet brother. They left Kirtland with Oliver Cowdery and Sidney
Rigdon, taking the steamer Charles Townsend from Fairport. Arriving in Buffalo, New York, the following night, they lodged at the Farmer's Hotel, where they
encountered Orson Hyde and Moses C. Nickerson and enjoyed dinner with them.

The brethren continued by boat to Utica, arriving early July 29, just in time to catch a train for Schenectady. They reached Albany that evening and traveled by
steamship the next day to New York City; Providence, Rhode Island; and Boston, Massachusetts. For the last leg of their journey, they took a train to Salem,
Massachusetts, in early August.

After renting a house in Salem, the elders visited various sites of historical significance. They also taught from house to house and preached publicly, but they had
another reason for making the trip: the financial straits of the Church. According to Church member and printer Ebenezer Robinson, a member of the Church had come
to Kirtland, stating that a large amount of money was secreted in the cellar of a house in Salem. The man believed he was the only person who knew of the money and
its location, but when he met Joseph, Hyrum, and the others in Salem, he was unable to identify the house and soon left the area.

Though their hopes for financial reprieve were foiled, the brethren received encouragement from heaven. "I, the Lord your God, am not displeased with your coming
[on] this journey, notwithstanding your follies," Joseph was told on August 6. The revelation continued, "I have much treasure in this city for you, for the benefit of Zion,
and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality" (D&C 111:1-2).

The brethren did not dismiss the promise of financial gain in Salem altogether, for the Lord told Joseph, "I will give this city into your hands . . . and its wealth pertaining
to gold and silver shall be yours. Concern not yourselves about your debts, for I will give you power to pay them." The Lord added, "There are more treasures than
one for you in this city" (D&C 111:4-5, 10).

Joseph wrote to Emma on August 19, explaining that he felt it was wise to send Hyrum home while the rest of the company remained to complete their business in
Salem. Joseph offered no explanation as to why he was sending Hyrum, but the older brother dutifully left with Joseph's letter in hand. The rest of the brethren
followed about a week later. It appears that Hyrum arrived home by August 29, when he recorded that Eliza Carter came to work at his house. The expected
financial boon in Salem was never realized, but Hyrum would long remember the words of the Lord regarding the city and the promised gathering of souls. Five years
later, as the assistant president of the Church, he presided over a conference in Philadelphia and authoritatively set in motion the fulfillment of the Lord's promise.

"I . . . attended the conference in Philadelphia commencing on the 6th of July [1841]," Erastus Snow later wrote. "President Hyrum Smith and William Law [then
second counselor to Joseph Smith], who had been east as far as Salem, Massachusetts, and just returned through Philadelphia on their way home again, counseled that
I should not return to Nauvoo in the fall, but that I should go immediately with Brother [Benjamin] Winchester to Salem, Massachusetts, and try to establish the
kingdom in that city."

Hyrum left Erastus with a copy of the 1836 revelation about the Lord gathering his people in Salem in his own due time and explained to Erastus that he felt the due
time of the Lord had arrived. "I felt willing to do the will of the Lord," Erastus said. "I prayed earnestly to know his will, and his spirit continually whispered to go to
Salem." Erastus remained in Salem and fulfilled Hyrum's prophetic directions. By March 1842, he had gathered sixty-five souls who were obedient to the faith and
hundreds more who were "almost persuaded."

The financial concerns that prompted the 1836 trip to Salem persisted in Kirtland, where Oliver B. Huntington arrived the first week of October. He and his brother
John were baptized by Hyrum later that month. The plight that their family would soon face reflected the larger problems in Kirtland.

Oliver's father, William, decided to purchase a thirty-acre farm from a Church member named Jacob Bump. He made a down payment of three thousand dollars, but
the mortgage remained in Bump's hands. "[We] never once thought of the possibility of a Mormon being dishonest or even denying the faith," Oliver later wrote. But
less than a year later, Bump denied the faith and retained the mortgage.

The large influx of people to Kirtland, together with rapidly increasing and highly speculative land prices, undermined the stability of the local economy. Though the
Saints tried to mitigate their financial frustrations in 1836 by attempting to organize the Kirtland Safety Society Bank, the state refused to grant a charter. Changing the
name to the Kirtland Safety Society Anti-Banking Company, the project went forward. Unfortunately, the name proved portentous. As the situation worsened early
in the summer of 1837, Joseph, who could not bring himself to force the financially strapped Saints to meet their obligations to the institution, resigned his office in the
company amid accusations of financial improprieties.

Oliver Huntington noted that his father had "bestowed all his surplus money upon the bank and the poor, so when the bank broke we were broken and as poor as the
best of the Mormons." Oliver's summary was typical of many. "We expected to become poor but not quite so quick."

On November 28, 1836, Hyrum briefly recorded that he "moved to his new house-built upon his inheritance in Kirtland." Considering the economic struggles in
Kirtland and Hyrum's position in the Church, it seems likely that he attended a conference on December 22 that was called to discuss the Church's financial situation.
The first issue that the conference addressed was the inappropriate practice of Church branches sending their poor to Kirtland without first arranging means of
subsistence. The conference resolved that branches had a duty to provide for their needy unless they arranged for their support in Kirtland. The resolution appeared in
the January 1837 Messenger and Advocate.

The holidays came and went with little mention in those troubled times. Christmas, falling on Sunday, found the Saints worshiping in the temple. Wilford Woodruff
wrote in his journal that he went to the house of the Lord to worship that day and heard a discourse from Samuel Smith. He also noted that Hyrum administered the
sacrament to the congregation.

Hyrum and his family were not alone in their new home for long. On December 27, Mary Ann Frost Stearns and her daughter, also named Mary Ann, came to board
at a cost of twelve dollars per week.

"Brother
 CopyrightHyrum   Smith's family
             (c) 2005-2009,      had moved
                             Infobase Mediainto their new house, and my mother went there to board for a time," the younger Mary Ann later wrote. Page
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noted, "As the spring days passed on, my mother went to live in . . . the house previously occupied by Brother Hyrum Smith's family-just across the street and a little
north of their new home." In May, the older Mary Ann married Hyrum's early convert Parley P. Pratt, whose first wife had passed away a short time before.
Hyrum and his family were not alone in their new home for long. On December 27, Mary Ann Frost Stearns and her daughter, also named Mary Ann, came to board
at a cost of twelve dollars per week.

"Brother Hyrum Smith's family had moved into their new house, and my mother went there to board for a time," the younger Mary Ann later wrote. Mary Ann also
noted, "As the spring days passed on, my mother went to live in . . . the house previously occupied by Brother Hyrum Smith's family-just across the street and a little
north of their new home." In May, the older Mary Ann married Hyrum's early convert Parley P. Pratt, whose first wife had passed away a short time before.

Little Mary Ann was not quite four years old when she moved into Hyrum's home. "He was very kind in his family," she remembered, "but very firm in the principles of
his belief." She sensed Hyrum's disappointment one day when he came across a doll that she had left on the stairs. Recalling the events more that sixty years later, Mary
Ann explained that as a young girl she had interpreted Hyrum's "strong words" as his disapproval of playing with dolls.

Whether that was Hyrum's intent or merely Mary Ann's interpretation, her experience is another illustration of Hyrum's far-reaching influence. She considered Hyrum's
feelings, listened to the counsel of Jerusha and her own mother, and gave up her doll. In 1898, long after she concluded that some toys represented an inappropriate
extravagance, Mary Ann still thought of Hyrum as a "pure" spirit, and she wondered how many others shared his views and her conclusions.

In early 1837, continued fiscal pressure kindled some resentment against the Prophet, but Joseph's closest allies consistently came to his defense. Brigham Young
visited the Seventy's meeting in the temple on January 10 and warned the brethren not to murmur against Joseph or other Church leaders. Hyrum also labored to
strengthen and unite the Church at this difficult time. When the elders met on January 18, their president, Alvah Beman, reproved them for murmuring against Joseph.
Hyrum followed Alvah and addressed the elders in what the minutes termed "his usual pathetic [emotionally moving] and interesting manner, reproving murmuring."

Despite innumerable challenges, Hyrum remained optimistic. "We are all well and there is a general time of health in this place and the work is prosper[ing]," he wrote
to Charles C. Rich in February 1837, "but there is a great persecution by the enemy in our borders." Full of faith and humility, Hyrum continued, "We know not all
things, but God knows all things and we feel willing to be submissive and wait his word, believing as we do that we shall have his word in due season, and all things will
be made manifest. One thing is for sure, all things will work for the good of them that love God."

Brother Rich had identified a lot in Kirtland that he wished to purchase. Whether the lot was owned by Joseph personally or the Church is not known, but the demand
for land was so great that in the absence of hearing from Brother Rich or receiving money from him, Joseph was forced to sell the land to others. Concerned for his
brother's reputation, Hyrum pleaded, "Do not think hard, Brother Charles, for Brother Joseph has a hard row to hoe. But this is nothing more than we expect, for the
Lord said, in this life ye shall have tribulation, but in the world to come, eternal life. Therefore, be of good courage for God will come and save us."

It is not surprising that the temporal affairs of the Church were the main thrust of Hyrum's remarks during conference on April 6. He came to the pulpit in the temple and
spoke firmly, directly, and authoritatively for thirty-five minutes. He censured those who counseled the Saints without authorization, and he expressed disapproval of
individuals who were gleaning money from newly arrived Saints-money that could have been used to discharge the Church's heavy debts or to pay land contracts that
had been incurred for the benefit of the Saints.

When Hyrum closed his remarks, he did so with "plain practical advice and exhortation." His straightforward style was appreciated by Wilford Woodruff, who
observed, "President Hiram Smith followed Joseph with many useful remarks. He also was Clothed with much of the spirit of God."

During the conference, Hyrum assisted Sidney Rigdon in filling vacancies in the Quorum of Seventy. They ordained John Gould, James Foster, Josiah Butterfield, and
Salmon Gee as seventies and set apart John Gould and Daniel Miles as presidents in that quorum. In contrast to these uplifting experiences, Hyrum was again pained
with the obligation of listening to accusations against his brother. Hyrum and Oliver Cowdery presided over the high council on May 11 when an elder was charged
with "joining a company to put down President Joseph Smith Jr." Hyrum may have resented hearing such things, but his presence would have allowed him to defend
his brother.

The fallout of the Kirtland Safety Society led to the apostasy of many Church members and leaders. "This was a crisis when earth and hell seemed leagued to
overthrow the Prophet and Church of God," Brigham Young explained. "The knees of many of the strongest men in the Church faltered." Hyrum's steadfast nature at
such a time must have shored up the Prophet. Joseph may well have prayed frequently that more of his brethren, as he once said, would exhibit the meekness and
humility of Hyrum. In the midst of such apostasy, Joseph did something that brought incalculable blessings to the Church.

"On or about the first day of June 1837," recalled Heber C. Kimball, "the Prophet Joseph came to me, while I was seated in the front stand, above the sacrament table
on the Melchizedek side of the temple, in Kirtland." Speaking quietly in Heber's ear, Joseph said, "Brother Heber, the Spirit of the Lord has whispered to me, 'Let my
servant Heber go to England and proclaim my gospel and open the door of salvation to that nation.'"

Being the first overseas missionary in this dispensation, Heber experienced trepidation about his far-reaching assignment. "After being called on this mission I daily
went into the attic story of the Temple," he wrote, "and poured out my soul unto the Lord, asking his protection and power to fulfill honorably the mission appointed
me." Even at this early stage of the Church, Heber had demonstrated years of faithfulness. Shortly after his arrival in Kirtland in late 1833, he answered a call for
contributions to further the work. He provided glass for the schoolhouse and printing office, which were under construction, and he gave two hundred dollars to Hyrum
to aid in the construction of the temple. Now, Hyrum was the Lord's answer to Heber's prayer, strengthening him and giving him encouragement.

Elder Kimball later wrote, "Hyrum, seeing the condition of the Church, when he would talk about my mission, wept like a little child. He was continually blessing and
encouraging me, and pouring out his soul in prophecies upon my head. He said to me, 'Go, and you shall prosper as not many have prospered.'"

After Joseph issued the mission call, Hyrum informed Heber that he was to be the presiding elder in England. "I can assure my friends," Heber later recalled, "I was
taken by surprise, when I was informed by Brother Hyrum Smith, one of the Presidency of the church, that I had been designated by the spirit, and at a conference of
the authorities of the church, which had been held, was appointed to take the charge of a mission to the kingdom of Great Britain."

Willard Richards had previously made a covenant with Heber to accompany the Twelve on their first overseas mission. Willard had just completed a mission in New
York when, on June 5, he had an immediate and strong desire to return to Kirtland. Responding to this compelling impression, he departed at daybreak and arrived in
Kirtland six days later. He accompanied Brigham Young to Joseph's home, where they found Hyrum, Heber, and several other brethren. Joseph was counseling with
Heber, Orson Hyde, and Joseph Fielding, each of whom had been set apart as missionaries to England. Willard recalled, "I felt my heart burn within me, strongly
desiring that I might be one of the number."

When Willard and Heber met in the street the next day, Heber said, "Elder Richards, I am now ready to fulfill my engagement with you. I start for England tomorrow,
and you may go with me, so get ready." Willard immediately went to Hyrum, seeking his approval. Hyrum told him that if he desired to go, it would be his privilege to
do so.
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Willard later wrote, "With the approbation of the First Presidency I was set apart, Monday [June 12] . . . to a mission to England, under the hands of Presidents Sidney
Rigdon and Hyrum Smith." When Heber and Willard left the following day, they each carried written authorization of their call, signed by Joseph, Sidney, and
Hyrum, the "Presiding Elders of the Church of the Latter Day Saints."
When Willard and Heber met in the street the next day, Heber said, "Elder Richards, I am now ready to fulfill my engagement with you. I start for England tomorrow,
and you may go with me, so get ready." Willard immediately went to Hyrum, seeking his approval. Hyrum told him that if he desired to go, it would be his privilege to
do so.

Willard later wrote, "With the approbation of the First Presidency I was set apart, Monday [June 12] . . . to a mission to England, under the hands of Presidents Sidney
Rigdon and Hyrum Smith." When Heber and Willard left the following day, they each carried written authorization of their call, signed by Joseph, Sidney, and
Hyrum, the "Presiding Elders of the Church of the Latter Day Saints."

Mary Fielding, a newly baptized member from Canada, accompanied a small party of Saints to Fairport to see the elders off on their missions to England. Elder
Kimball, ailing and penniless, received some welcome support when Mary slipped five dollars into his hand. The funds covered the elders' passage to Buffalo.

Like Heber, Mary Fielding was deeply affected by Hyrum's manner and teaching. Shortly after arriving in Kirtland, she received a patriarchal blessing under the hands
of Joseph Smith Sr. A few days later, she witnessed Hyrum's compassionate nature. Hyrum "spoke in a most pleasing manner," she wrote to her sister, "and
exhorted us as we had received Christ Jesus the Lord so to walk in him."

As Hyrum continued his talk, he was overcome by emotion. "He asked us if we did not feel as humble as little children [and] he assured us that he for one did. . . . He
was then affected to tears," continued Mary. "[He] had to sit down for a short time to give vent to his feelings, after which he again arose and begged the congregation
to excuse his weakness. Before he concluded, he seemed to be filled with [the] Spirit and power of God. He reminded me of some of the Nephites' preachers of old
when he assured us with great energy that from that hour the Church should begin to rise."

Mary would soon become an inextricable part of Hyrum's life. Her favorable impressions about his character would only increase as she came to know him better.

Hyrum was growing spiritually, maturing in his ministry, and developing in his leadership role among the Saints. Those around him could see and feel his growth. After
watching Hyrum teach in April 1837, Wilford Woodruff concluded that he was clothed with the spirit of God. But like faithful Job, Hyrum would be sorely tested
through a series of wrenching experiences over the next two years. Meanwhile, he enjoyed a rare and brief respite with Joseph away from Kirtland in the summer of
1837.

On July 27, Joseph left Kirtland with Sidney Rigdon and Thomas Marsh to visit the Saints in Canada. Brigham Young, leaving on a mission to the eastern states, started
with them. Their journey, however, got off to a brief false start. After being detained all day in Painsville, Ohio, with malicious and vexatious lawsuits, they returned to
Kirtland the same day.

Though Hyrum's attendance is not mentioned in the History of the Church, Brigham later recalled the events of the day and specifically noted Hyrum's presence. It
seems likely, then, that Hyrum accompanied the brethren the following day when the group set out again for Canada. If Hyrum was in the party, he would have enjoyed
an unusual opportunity for relaxation.

On July 28, they stayed in Ashtabula until afternoon, "walking on the beach and bathing in the beautiful, clear water of the lake" before taking passage on a steamer for
Buffalo. On ship, they "all lay down to rest on the upper deck of the boat, and for pillows some took their boots, others their valises, and had a comfortable night's
repose." The group returned to Kirtland near the end of August.

Notes

  . Heber C. Kimball, "Synopsis of the History of Heber Chase Kimball," in "History of Brigham Young," 598.

  . Hyrum Smith account book, inside front cover, 2.

  . Harrison Burgess autobiography, 4. The Burgess record is confusing as to the year, but Hyrum's account book seems to place these events in 1835.

  . Hyrum Smith diary, 28 May 1835-4 August 1835, [11].

  . See previous chapter.

  . Newel Knight, "Newel Knight's Journal," 65, 94; Hyrum Smith account book, 5.

  . It could be assumed that the "stone house" was the temple, but on November 28, 1836, Hyrum moved into a new house that may or may not have been under
construction at the time of Newel's arrival. Hyrum later referred to his residence in Nauvoo as "the stone house" (Hyrum Smith account book, [72, 76, 79]).

  . Hyrum Smith account book, 6-11.

  . Ibid., [24, 71-79, 121].

  . Kirtland High Council minutes, 16 March 1835.

  . Smith, History of the Church 2:219-22.

  . Hyrum Smith account book, 5-6; Hyrum Smith diary, 1835, [16-18]. Though the latter reference seems to refer to one-third of a day spent settling the dispute, the
notation of seventy-five cents in the account book is consistent with the three-quarters of a day noted. Hyrum often equated one dollar to one day of labor.

  . Smith, History of the Church 2:279.

  . Ibid., 2:291-92.

  . Ibid., 2:294-95. This narrative from Joseph Smith's journal is in the handwriting of Warren Parrish (Joseph Smith, The Papers of Joseph Smith, 2:59). This and
subsequent references to this event with William Smith are cited from History of the Church, which follows the journal closely but includes some editing.

  . Ibid., 2:296.
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  . Ibid. This is the only mention of "Brother Parrish" (presumably Warren Parrish) regarding this issue. It is not known what part he played in the matter other than as
an apparently neutral observer.
subsequent references to this event with William Smith are cited from History of the Church, which follows the journal closely but includes some editing.

  . Ibid., 2:296.

  . Ibid. This is the only mention of "Brother Parrish" (presumably Warren Parrish) regarding this issue. It is not known what part he played in the matter other than as
an apparently neutral observer.

  . Ibid., 2:297-98. Once again, these comments come from Joseph's journal in the handwriting of Warren Parrish. Parrish may have been present and recorded
events as they transpired, or he may have recorded them later as Joseph dictated to him.

  . Hyrum Smith record book, [20]. Hyrum wrote that Lydia came "somewhere near the 10th of October 1835 and left work this 22d day of February 1836."

  . Susa Young Gates, Lydia Knight's History, 26-29.

   . Ibid., 30. Gates offers no references for her statements and sets the marriage date at November 23, 1835. Without citing a source, she described Hyrum as "tall,
well-framed, with a fine, handsome countenance, and blue eyes and his face was full of intelligence and spirit. His manner was dignified; but, he was amiable, and
vivacious, withal exceedingly courteous and fascinating to all with whom he ever had intercourse. He was really a worthy brother of the Prophet, and together they
were a worthy pair."

  . Smith, History of the Church 2:320. At least one family record indicates that this marriage was on November 23, 1835 (Lydia Goldthwaite Knight family records,
vol. 1), but Joseph Smith's history sets the date as November 24.

  . Knight, "Newel Knight's Journal," 94-95; Hyrum Smith record book, [20].

  . Hyrum Smith account book, 8-12. Hyrum charged twenty-five cents per day or $1.50 per week for board.

  . Smith, History of the Church 2:326-27.

  . Ibid., 2:334-35, 338.

  . Mormon named his own son Moroni (Words of Mormon 1:1; Mormon 6:6).

  . Smith, History of the Church 2:339-43, 345.

  . Ibid., 2:353-54.

  . Joseph Smith, "Ohio Journal, 1835-1836," in Smith, Papers, 2:172-73.

  . Osborne J. P. Widtsoe, "Hyrum Smith, Patriarch," 56.

  . Hyrum Smith to Elias Smith, 27 February 1836; George A. Smith, "My Journal," 514-15.

  . Elias Smith journal, 17 May 1836; Lucy Mack Smith, Biographical Sketches, 213.

  . Smith, History of the Church 2:443.

  . Kirtland High Council minutes, 23 May 1836.

  . Lorenzo Snow, "The Grand Destiny of Man," Deseret Semi-Weekly News, 25 July 1901, 12.

  . Kirtland Temple Committee certificate, 21 May 1836; Church History in the Fulness of Times, 164.

  . Smith, History of the Church 2:463; Orson Hyde, "History of Orson Hyde," 791.

  . Smith, History of the Church 2:463-64.

  . Ibid., 2:464.

  . Ebenezer Robinson, "Items of Personal History of the Editor," 105-6.

  . Joseph Smith to Emma Smith, 19 August 1836, in Joseph Smith, The Personal Writings of Joseph Smith, 350.

  . Richard Lloyd Anderson, "The Mature Joseph Smith and Treasure Searching," 504, 550 nn. 55, 57. The Essex Register reported on August 25, 1836, that "Mr.
Rigdon . . . has since left the city, with his three or four associates . . . they had been for a week or two in the city." Oliver Cowdery wrote a letter from Boston on
August 24, and the Boston Daily Times reported on August 24, 1836, that Joseph Smith and Sidney Rigdon were present in Boston "the day before yesterday."

  . Hyrum Smith account book, [13]. Hyrum could have recorded this later and dated it retrospectively. Sister Carter was paid "six shillings per week."

  . Erastus Snow journal, 1841-47, 2-4.

  . Smith, History of the Church 4:567.

  . Oliver B. Huntington diary, 27.

  . Smith, History of the Church 2:467-73.
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  . Ibid., 2:497.
  . Oliver B. Huntington diary, 27.

  . Smith, History of the Church 2:467-73.

  . Ibid., 2:497.

  . Oliver B. Huntington diary, 27.

  . Hyrum Smith account book, [24].

  . Messenger and Advocate 3 (January 1837): 443.

  . Wilford Woodruff journal, 25 December 1836.

  . Hyrum Smith account book, [29].

  . Mary Ann Stearns Winters reminiscences, 2-3.

  . M. A. W. (Mary Ann Stearns Winters), "My First Sacrifice," 845.

  . Woodruff journal, 10 January 1837.

  . Kirtland Elders' Quorum Record, 23.

   . Hyrum Smith to Charles C. Rich, 5 February 1837. Hyrum's letter spoke of "the lot of land you [Charles C. Rich] bought of Brother Joseph," but it also says, "You
did not send the money soon enough."

  . "Anniversary of the Church of Latter Day Saints," 488.

  . Woodruff journal, 6 April 1837.

  . Smith, History of the Church 2:476-77; Joseph Young, History of the Organization of the Seventies, 7-8. The chronology for this event follows the History of the
Church. Joseph Young supplies the names of those brought into the presidency of the Seventy, but he does not give the same time frame as the History of the Church.

  . Kirtland High Council minutes, 11 May 1837, 219.

  . Brigham Young, "History of Brigham Young," 487.

  . Smith, History of the Church 2:338.

  . Ibid., 2:487-89.

  . Millennial Star 26 (10 September 1864): 584.

  . Smith, History of the Church 2:489.

  . Millennial Star 26 (10 September 1864): 585.

  . Ibid., 26 (20 August 1864): 535.

  . Ibid., 26 (17 September 1864): 598.

  . Heber C. Kimball, Journal of Heber C. Kimball, 10.

  . Willard Richards, "History of Willard Richards," 134.

  . Ibid.

  . Joseph Smith letter of recommendation to Heber C. Kimball, 2 June 1837; Willard Richards certificate, 2 June 1837.

  . Orson F. Whitney, Life of Heber C. Kimball, 121-22.

  . Mary Fielding Smith Patriarchal Blessing, 10 June 1837.

   . Mary Fielding to Mercy Fielding Thompson, June 1837. Varying the wording slightly in a subsequent letter, Mary wrote, "Brother Hyrum Smith's prediction that
from that hour the Lord would begin to bless his people has been verily fulfilled" (Mary Fielding to Mercy Fielding Thompson, 8 July 1837).

  . Woodruff, journal, 6 April 1837.

  . Smith, History of the Church 2:502.

  . Young, "History of Brigham Young," 386.

  . Smith, History of the Church 2:502-3, 508.
Copyright (c) 2005-2009, Infobase Media Corp.
"The Meekness and Humility of Christ" In 1905, Hyrum's youngest son, Joseph F. Smith (with cowboy hat), visited one of Hyrum Smith's homes inPage   53(Courtesy
                                                                                                                                             Kirtland.  / 149
of Community of Christ Archives, Independence, Missouri)
  . Young, "History of Brigham Young," 386.

  . Smith, History of the Church 2:502-3, 508.

"The Meekness and Humility of Christ" In 1905, Hyrum's youngest son, Joseph F. Smith (with cowboy hat), visited one of Hyrum Smith's homes in Kirtland. (Courtesy
of Community of Christ Archives, Independence, Missouri)

Hyrum Smith: A Life of Integrity

As one of the presiding elders of the Church, Hyrum signed the missionary certificates of Willard Richards (left) and Heber C. Kimball (below) on June 2, 1837.
(Courtesy of Church Archives)

"The Meekness and Humility of Christ" Chapter 10

"The Burden of All the Churches"

D ear Brother Hyrum," wrote Samuel Smith on October 13, 1837, "this evening I sit down to write to you to perform a duty knowing that every reasonable man wants
to know exactly the state of his family."

Hyrum's wife, Jerusha, was on the verge of childbirth two weeks earlier when Hyrum obediently left Kirtland on Church assignment. As he read Samuel's letter,
Hyrum's hopeful anticipations as an expectant father were crushed.

"Jerusha has gone from a world of trouble and affliction and toil . . . to rest until the morning of the resurrection," Samuel wrote. "She died this evening about half past
seven o'clock. She was delivered of a daughter on the first or second of this month. She had been very low ever since though some of the time she seemed to be on the
gain and we had hopes she would get along."

The family's hopes proved vain, however. Jerusha did not improve, and when Samuel discovered her growing still weaker the morning of her death, he summoned the
family to her side to pray for her recovery.

"Our prayers did no[t] prevail," Samuel lamented. "She had her senses until the last. She told the children to tell their father that the Lord had taken their mother and left
them for you to take care of." Samuel concluded, "I . . . [am] p[r]aying that the Lord will give you strength that your afflictions will not be more than you can bear."

Trust was crucial among the Smith brothers. When Hyrum left Kirtland for Far West in late September or early October, he entrusted his family to twenty-one-year-
old Don Carlos and fulfilled his mission. When pressing issues demanded Joseph's presence in another state in 1832, Joseph had similarly left his family in Hyrum's care
when Emma was about to give birth. Joseph Smith III was born just before his father returned from that mission.

Don Carlos took Hyrum's request seriously and moved into his brother's home to care for the family.           Unfortunately, no effort by Don Carlos or anyone else could
have prevented Jerusha's death.

On October 2, shortly after Hyrum's departure, Jerusha gave birth to her fourth daughter, whom she named Sarah. Sarah's oldest sister, Lovina, had just celebrated
her tenth birthday. Mary had died five years earlier and little Jerusha would soon be two. John and Hiram were five and three, respectively. Hyrum's mother reported
that Hannah Grinnel, who became a good and trusted friend of Hyrum's family, cared for little Sarah because Jerusha was too ill to do so. Less than two weeks
after Sarah's birth, her thirty-two-year-old mother bid the children farewell and joined her daughter Mary in the next life.

"[A] calamity happened to our family that wrung our hearts with more than common grief," wrote Lucy Mack Smith. "Jerusha, . . . after an illness of perhaps two
weeks, died while her husband was absent on a mission to Missouri. She was a woman whom everybody loved that was acquainted with her, for she was [in] every
way worthy. The family were so warmly attached to her, that, had she been our own sister, they could not have been more afflicted by her death."

By all accounts, Jerusha was a faithful, steadfast soul. "She has left five small children together with numerous relatives to mourn her loss, a loss which is severely felt by
all," read her obituary. "Our Sister was beloved and highly esteemed by every lover of truth and virtue; but she has been taken from us in an untimely, or rather an
unexpected hour, as her companion was from home perhaps near one thousand miles at the time of her decease, and was deprived of the privilege of witnessing her
exit from a world of sorrow and perplexity to the paradise of God."

When Samuel completed the awful task of writing his letter, Don Carlos appended a few lines. "Rest assured that we have done all that we could do to save Jerusha,
but in vain," he told Hyrum. "She is no more. Her place can never be supplied! O the scenery, the scenery, how afflicting!" To whoever else might see the letter, Don
Carlos wrote, "Tell Hyrum that I shall take as good care of his family as I can until he returns."

Traveling with Thomas B. Marsh, Hyrum arrived in Far West on October 30. Then, or shortly thereafter, he received his brother's affecting letter, learning
simultaneously of his daughter's birth and his wife's death. Into this cauldron of exquisite contrasts of rejoicing and sorrow came the added burden of further Church
leadership. If Hyrum faltered or questioned, no record reports it. Instead, the next year of his life played out a pair of riveting parallel responsibilities-his duty to his
immediate and extended family and his duty to the whole Church.

As the presiding elders of the Church, Joseph, Sidney, and Hyrum signed official Church documents in June 1837. If Hyrum's position in the First Presidency or the
Kirtland Stake presidency had been unclear to anyone, it was about to be unmistakably defined. Frederick G. Williams was still a counselor in the First Presidency at
the time, but Joseph received a revelation in July in which the Lord referred to the First Presidency as "my servant Joseph, and my servant Sidney, and my servant
Hyrum." Further, he said, "On them have I laid the burden of all the churches for a little season" (D&C 112:17-18, 20). Though the significance of the revelation may
not have been appreciated for a number of months, events would soon demonstrate that these inspired words were reaching into Hyrum's future.

On September 3, 1837, a conference assembled in the Kirtland Temple unanimously sustained Joseph Smith "as the presiding officer of the Church." With no apparent
mention of the above revelation, Joseph then "introduced Sidney Rigdon and Frederick G. Williams for counselors to [himself] . . . and together with him to constitute
the three First Presidents of the Church." The Prophet then "introduced O[liver] Cowdery, J[oseph] Smith Sen., Hyrum Smith and John Smith for assistant counselors. .
. . These last four are also, together with the first three, to be considered the heads of the Church."

Two months later in Far West, as portended in the July revelation, the Saints rejected Frederick G. Williams. Sidney nominated Hyrum to take Frederick's place,
and the conference unanimously sustained him-not as an assistant counselor but as one of the three first presidents of the Church. Later that day, in what may have been
his first official act in his new assignment, Hyrum stood with Joseph and Sidney to ordain Isaac Morley to the office of patriarch.
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Hyrum was the sort to ponder deeply upon the recent revelation that had mentioned him by name and that outlined the duties of the First Presidency. In addition to
placing the burden of all the churches upon the three members of the First Presidency, the revelation spoke of their responsibility as counselors and leaders to the
Twelve Apostles. It explained that the First Presidency and the Twelve held the priesthood "in connection with all those who have received a dispensation at any time
Two months later in Far West, as portended in the July revelation, the Saints rejected Frederick G. Williams. Sidney nominated Hyrum to take Frederick's place,
and the conference unanimously sustained him-not as an assistant counselor but as one of the three first presidents of the Church. Later that day, in what may have been
his first official act in his new assignment, Hyrum stood with Joseph and Sidney to ordain Isaac Morley to the office of patriarch.

Hyrum was the sort to ponder deeply upon the recent revelation that had mentioned him by name and that outlined the duties of the First Presidency. In addition to
placing the burden of all the churches upon the three members of the First Presidency, the revelation spoke of their responsibility as counselors and leaders to the
Twelve Apostles. It explained that the First Presidency and the Twelve held the priesthood "in connection with all those who have received a dispensation at any time
from the beginning of the creation." It further explained that the keys of this dispensation "have come down from the fathers, and last of all . . . from heaven unto you."
The revelation concluded, "Verily I say unto you, behold how great is your calling. Cleanse your hearts and your garments, lest the blood of this generation be required
at your hands" (D&C 112:18, 30-33).

Hyrum had secured the unreserved trust of Joseph and Oliver, as evidenced when they granted him power of attorney to effect land transactions on their behalf in
Missouri. Now, he would need the trust of the entire Church. He had addressed the council in Far West on November 6 and was sustained to the First Presidency
the following day. At a meeting on November 10, he ordained Sylvester H. Earl to the office of elder.

Welcoming the confidence of those who sustained him, Hyrum humbly accepted his new responsibilities. Three days later, he left for Kirtland. The homeward journey,
lasting nearly a month, gave the thirty-seven-year-old widower plenty of time to think as he journeyed. Hyrum's brothers, Joseph and William, may have stayed close
by and comforted him as he traveled home.

Hyrum left Far West on November 13 but did not board The Kansas at Richmond Landing until November 23. Hyrum did not explain why the forty-mile trip from Far
West to Richmond Landing took nine days, but the record of John W. Hess sheds some light. He recalled one autumn when Hyrum, Joseph, William, and eleven others
came from Far West and stayed several days at his father's house near Richmond Landing to wait for a steamer. Hyrum does not mention his brothers in his record,
but after a broken propeller shaft forced him to change boats outside St. Louis on November 28, he noted continuing "our journey" down the Mississippi River and
then up the Ohio River, passing through Paducah and Smithland, Kentucky, before reaching Louisville on December 1. Joseph reportedly left Far West at about the
same time as Hyrum, and if they traveled together, Hyrum arrived in Kirtland about December 10.

Hyrum made no record of his feelings or observations upon arriving in Kirtland, but it would not be difficult to imagine his state of mind. His wife of almost eleven years
was gone, her body buried in the icy ground near the temple, and their three daughters and two sons were bereft of an earthly mother. In Kirtland that winter, Hyrum
gathered his children close to provide them comfort and stability, and while grieving himself, he gave direction and stability to the Church as the members prepared to
gather to Missouri. According to Hyrum's grandson, Joseph Fielding Smith, the Prophet told Hyrum that because he had several motherless children, it was the will of
the Lord that Hyrum marry without delay and that his companion be Mary Fielding.

Thirty-six-year-old Mary had moved to Kirtland earlier that year and was clearly impressed with Hyrum when she heard him speak in June. She had worked in
Kirtland as a schoolteacher and in providing childcare to the Dort family. Remarkable for her unqualified faith, Mary wrote to her sister earlier that year, "The Lord
knows what our intentions are, and he will support us and give us grace and strength for the day, if we continue to put our trust in him and devote ourselves
unreservedly to his service."

Intelligent and articulate, Mary wrote in beautiful, flowing sentences that reflected her love of the Prophet and her familiarity with the scriptures. Observing the suffering
of some in Kirtland-and in an almost eerie foreshadowing of the rest of her life-she wrote, "I feel more and more convinced that it is through suffering that we are to be
made perfect, and I have already found it to have the effect of driving me nearer to the Lord and so suffering has become a great blessing to me."

Mary's patriarchal blessing promised, "God has seen thee from all Eternity. Thy name is written in the Lamb's Book of Life. The Angels rejoice over thee. Thy mind is
pure. Thou hast been baptized for the remission of thy sins. Thy name shall not be blotted out of the Book of heaven."

Looking to the future and into her soul, Mary's blessing continued, "Thy heart is now pure. If thou wilt keep the commandments of God, from this time, no blessing shall
be withheld from thee-none shall be too great. Thou shalt have all the righteous desires of thy heart. The Lord is willing that thou shouldst have a companion in Life-a
man after thy own heart. Thy children shall be blest of the Lord. . . . They shall have an inheritance in Zion from generation to generation." Joseph Smith Sr., who acted
as voice for the blessing, concluded, "By the power of the holy priesthood I seal thee up to eternal life."

If Hyrum did not already know this righteous young woman, he knew he could rely on Joseph's recommendation. They wed on December 24, 1837, and Mary
assumed the loving but enormous responsibilities of wife to Hyrum and mother to five children, ranging in age from newborn to ten years old. Mary's faithfulness and
trust in God would sustain her through years of supreme hardships. Their son, Joseph F. Smith, would later become president of the Church.

Hyrum and Mary's union came in the midst of intense turmoil in Kirtland. Persecution from outside the Church was oppressive, but dissension within the fold fueled
antagonism toward Church leaders. Financial setbacks and the failure of the Kirtland Safety Society stood among the most prominent causes of apostasy. Some Saints
concluded that if Joseph could not foresee and prevent the failure of the financial institution, he could not be a prophet of God. The irony of such a conclusion is that the
Saints had before them a published revelation in which God had told Joseph in 1830, "And in temporal labors thou shalt not have strength, for this is not thy
calling" (D&C 24:9).

Brigham Young left Kirtland on December 22 "in consequence of the fury of the mob spirit that prevailed in the apostates who had threatened to destroy him because
he would proclaim publicly and privately that he knew by the power of the Holy Ghost that [Joseph] was a Prophet of the Most High God, [and] . . . had not
transgressed and fallen as the apostates declared."

In Kirtland, the new year began no better than the previous one had ended. The spirit of "apostate mobocracy" continued to increase until January 12, 1838, when
Joseph and Sidney mounted their horses in late evening and fled for their safety. As the presiding authority in Kirtland, Hyrum immediately took up the responsibility
of caring for his extended family as well as the Church. He began to rescue family members the following day when Constable Luke Johnson arrested Joseph Smith Sr.
for performing a marriage without a license. Against Lucy's protests, Luke, who was a member of the Quorum of the Twelve, took Hyrum's father into custody.

Luke later explained that he had arrested the venerable patriarch in accordance with a plan for his escape from Kirtland. After the arrest, Luke took Father Smith to the
magistrate's office, apparently knowing that the court was not ready to attend to the case. "I put him in a small room . . . [and] allowed his son Hyrum to accompany
him" he explained. "I took a nail out from over the window sash, left the room and locked the door, and commenced telling stories in the courtroom, to raise a laugh, for
I was afraid they would hear Father Smith getting out of the window."

When the prisoner was called for, Luke stepped back into the magistrate's office, slipped the nail back into place, and told the court that the prisoner had made his
escape. Luke had previously arranged for John F. Boynton to assist the escape from the outside. "Hyrum got out first," Luke explained, "then he and Boynton assisted
the old man(c)
 Copyright  out." Father Smith
               2005-2009,      "thereby
                           Infobase     escaped
                                      Media     bonds or imprisonment, and an expensive and vexatious lawsuit."
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The urgency of migrating to Missouri became ever more apparent when Luman Shurtliff, who stood to lose two hundred dollars to an apostate in a land transaction,
went to Hyrum for counsel. Hyrum advised Luman to negotiate what he could get for the land but told him to leave it if necessary and remove his family from Kirtland
I was afraid they would hear Father Smith getting out of the window."

When the prisoner was called for, Luke stepped back into the magistrate's office, slipped the nail back into place, and told the court that the prisoner had made his
escape. Luke had previously arranged for John F. Boynton to assist the escape from the outside. "Hyrum got out first," Luke explained, "then he and Boynton assisted
the old man out." Father Smith "thereby escaped bonds or imprisonment, and an expensive and vexatious lawsuit."

The urgency of migrating to Missouri became ever more apparent when Luman Shurtliff, who stood to lose two hundred dollars to an apostate in a land transaction,
went to Hyrum for counsel. Hyrum advised Luman to negotiate what he could get for the land but told him to leave it if necessary and remove his family from Kirtland
by April 1. Brother Shurtliff got nothing for his property in Kirtland but managed to sell the land he owned in Sullivan, about sixty miles to the southwest. By the end of
March, he was supplied and ready to take his family to Far West, as Hyrum had instructed.

Spring found the Kirtland Saints making plans to move en masse to Far West, with Hyrum giving leadership and counsel. The movement, later known as Kirtland
Camp, was anticipated with eagerness by the Saints in Missouri. On March 3, 1838, in anticipation of Hyrum's arrival, the high council in Far West approved Bishop
Edward Partridge's proposal to furnish Hyrum and his family, free of expense, lots two and three on the northwest corner of block number eight. The appraised value
of the land was one hundred dollars.

In early March, the First Quorum of the Seventy met in the Kirtland Temple and concluded that it was the will of God that they should go to Zion as a company.
Hyrum joined the Seventy in its March 13 meeting, offered the opening prayer, and supervised the formation of a constitution for the organization and government of
the camp. On March 17, he again attended and addressed the Seventy at some length. Apparently, Hyrum had suggested traveling by boat but now clarified that
what he had said and done in reference to chartering a steamboat resulted from his own judgment, not inspiration.

After some thought and discussion, the brethren decided that the use of a chartered boat would fail to meet the needs of the Saints. In the greatness of true leadership,
Hyrum stood humbly before those whom he had counseled and forthrightly acknowledged his mistake.

"The Saints had to act oftentimes upon their own responsibility without any reference to the testimony of the Spirit of God in relation to temporal affairs," he explained,
acknowledging "that he ha[d] so acted in this matter and ha[d] never had any testimony from God that the plan of going by water was approved of by Him, and that the
failure of the scheme was evidence in his mind that God did not approve of it."

A new plan was advanced, and in contrast to his previous recommendation, Hyrum now declared that he knew by the Spirit of God that the current plan was in
accordance with the will of the Lord. He then advised others to join the camp. Already well-experienced in the burdens of leadership, Hyrum insightfully indicated that
it "would be his delight to go as an individual without having any concern whatever in the management of affairs, either directly or indirectly, during the journey." He
discussed the advantages of assembling a large company and, perhaps concerned for those who were weak in the faith but desirous to go, he counseled camp leaders
not to be too particular regarding the Word of Wisdom. He wanted none left behind. Many years later, a Presbyterian minister in Kirtland would reflect, "Whatever
other Mormons may have been, Hyrum was a perfect gentleman."

As it turned out, Hyrum did not travel to Far West with the Kirtland Camp. By choice or necessity, he left earlier with his own small camp of several families.
Responding to the demands of the Church and the needs of those who depended upon him, Hyrum bade farewell to the temple he loved so much and wistfully walked
away from the graves of his grandmother, daughter, and first wife. His practical faith in the Lord enabled him to go forward, even when he could not see the end from
the beginning.

"I left Kirtland, Ohio, the beginning of March 1838," he later wrote, "with a family consisting of ten individuals, and with means only sufficient to take us one half the
way."

Hyrum does not identify the ten people whom he considered his family, nor does he indicate whether he included himself in that number. Mary and the five children
constituted six of the individuals, and Hannah Grinnel, who was still living with Mary and the children in Utah in 1850, was almost certainly included. George Mills, a
middle-aged and somewhat disabled veteran of the British army who endured the hardships of Missouri and also went to Utah with Hyrum's family, was probably
included in this number as well. This family of ten may also have included children of Hannah Grinnel and Mary's sister, Mercy, and her husband, Robert B.
Thompson, both of whom were appointed to travel with Hyrum.

Hyrum made no attempt to transport all of the family belongings in wagons. "I sent on by water all my household furniture and a number of farming implements,
amounting to several hundred dollars," Hyrum wrote. Among the things he crated and addressed to Thomas B. Marsh in Far West, via Richmond Landing, were
"one secretary in a large box, one bureaux in a box . . . one box containing two beds, one table desk and some looking glasses &c., one box containing bedsteads, one
box containing brass kettle tub and pot filled with cockery and other sundry articles, one cask with two stands and one feather bed, one barrel filled with chutney, . .
. one long box containing chairs and rifle, one shot gun, cross cut saw, crook and pails and other sundry articles, one large square box containing one wash stand and
four rocking chairs, one basket, one hat, one wheel rim [and] one Franklin stove."

Hyrum recorded that "the weather was very unpropitious, and the roads were worse than I had ever seen them before." Others made similar observations. "We had
an exceedingly hard journey in consequence of a great deal of rain and mud," wrote Harrison Burgess, who traveled in Hyrum's company and indicated that they left
Kirtland on March 26.

But neither the weather nor the fatigue of travel could weaken Hyrum's commitment to testify as one of the Eight Witnesses of the Book of Mormon. Sally Parker, who
was living in Sunbury, Ohio, at the time, recalled Hyrum's spring visit and related his stirring words in a letter to John Kempton. "I have not heard but one sermon since
we have been in the place, and that by Hyrum Smith," she wrote. "As he was moving to Missouri he tarried with us a little while. His discourse was beautiful. We were
talking about the Book of Mormon, [of] which he is one of the witnesses. He said he had but two hands and two eyes. He said he had seen the plates with his eyes and
handled them with his hands, and he saw the breastplate and told [us] how it was made. It . . . [had] two pieces upon each side with a hole through them to put in a
string to tie it on, but that was not so good gold as the plates."

Luman Shurtliff, who traveled in a separate group, noted on April 12 that his horses' shoulders were so sore from their harnesses that it was difficult to get them moving
in the mornings. "It was wet stormy weather," he wrote, "the ground soft and much cut up with travel which made traveling slow." He also noted that hay was scarce
and that the teams subsisted on grain that the Saints carried with them. Despite these difficulties, Luman's group overtook Hyrum's company near Indianapolis, Indiana,
in mid-April. On the prairie beyond Terre Haute, however, Luman's wagons mired so deeply that he had to carry his family and supplies from their wagon, unhitch the
teams from the wagons, and then harness two or three teams together to free the wagons using a chain. Also noting the crippling morass of mud, Hyrum recorded on
April 23 that his group came to a halt and waited four days for the soil to dry enough to continue.

James C. Snow and his new bride, nineteen-year-old Eliza Ann Carter, were also making their way to Far West in the cold, stormy spring weather when one of their
oxen died in Terre Haute. With no money, they sought shelter from the frequent storms in a horse stable, where they remained for a few weeks. When Hyrum's
company
 Copyrightpassed  through theInfobase
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                                        MediaEliza
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proceeded on foot. This arrangement persisted until one of Hyrum's horses died in Jacksonville, Illinois. Unable to take the newlyweds any farther and unwilling to leave
them in the condition in which he had found them, Hyrum called upon the local branch president to arrange food, clothing, and shelter for the couple until they could
continue their journey with the Kirtland Camp, which would soon follow.
April 23 that his group came to a halt and waited four days for the soil to dry enough to continue.

James C. Snow and his new bride, nineteen-year-old Eliza Ann Carter, were also making their way to Far West in the cold, stormy spring weather when one of their
oxen died in Terre Haute. With no money, they sought shelter from the frequent storms in a horse stable, where they remained for a few weeks. When Hyrum's
company passed through the area, he invited Eliza Ann to drive the team that pulled the baggage wagon, while the men, including James and Eliza Ann's older brother,
proceeded on foot. This arrangement persisted until one of Hyrum's horses died in Jacksonville, Illinois. Unable to take the newlyweds any farther and unwilling to leave
them in the condition in which he had found them, Hyrum called upon the local branch president to arrange food, clothing, and shelter for the couple until they could
continue their journey with the Kirtland Camp, which would soon follow.

"We arrived at Far West the 27th of May, 183[8]," wrote Harrison Burgess. "The next day I went to Davies [Daviess] county with Joseph and Hyrum Smith and some
others to look out a new location." Grateful to have safely arrived at his destination, Hyrum later wrote, "After enduring many privations and much fatigue, through
the kind providence of God, I arrived with my family in Far West, the latter part of May, where I found many of my friends who had borne the heat and burden of the
day, and whose privations and sufferings for Christ's sake had been great." With such friends, Hyrum "fondly hoped, and anticipated the pleasure of spending a season
in peace, and hav[ing] a cessation from the troubles and persecutions to which we had been subject for a number of years."

Upon his arrival, Hyrum wasted no time in getting settled. Despite the inheritance provided by the Far West High Council, Hyrum had already purchased several
hundred acres of land on which he intended to establish his home. "In the meantime," he said, "I took a house in Far West, until I could make further arrangements."
About noon on May 28, after nearly five months of separation-perhaps the longest separation experienced by Joseph and Hyrum-the brothers were reunited in Far
West. They would never again be apart so long. That afternoon, Joseph and Hyrum went north with fifteen or twenty others to explore the surrounding countryside.
Hyrum returned to Far West the following day, Joseph on June 1.

The Lord had revealed the official name for the Church-The Church of Jesus Christ of Latter-day Saints-on April 16, 1838, and the revelation, which addressed
Joseph, Sidney, and Hyrum by name, designated the city of Far West to become "a holy and consecrated land." It also designated July 4 as the day that the Saints
should commence building a temple there. Then, as if to emphasize the importance of learning from their previous experience, the Lord declared, "Let not my servant
Joseph, neither my servant Sidney, neither my servant Hyrum, get in debt any more for the building of a house unto my name." The revelation appointed Far West as a
place of gathering and instructed Joseph to designate "other places . . . for stakes in the regions round about" (D&C 115:1, 3, 7, 10, 13, 17-18).

Such instructions kept Hyrum busy. On June 4, he left Far West again and traveled the twenty-five miles to Moses Dailey's home near Spring Hill in Daviess County-an
area designated as Adam-ondi-Ahman (D&C 78:15). In a further revelation, received May 19, 1838, the Lord explained, "It is the place where Adam shall come to
visit his people" (D&C 116:1).

After spending the night at Moses's home, Hyrum accompanied Joseph and Sidney to the home of his friend Lyman Wight. They remained in the area for some days,
building houses until the surveyor had completed the city plat. When the stake at Adam-ondi-Ahman was organized on June 28, each member of the new stake
presidency shared a connection with Hyrum. John Smith, his uncle, was the president; Reynolds Cahoon, his former missionary companion and fellow laborer on the
Kirtland Temple Committee, was the first counselor; and Lyman Wight, with whom Hyrum had served while leading the Pontiac Branch of Zion's Camp, was the
second counselor.

On July 4, the Saints celebrated the country's Declaration of Independence while making their own declaration of independence from the ruthless mobs and
persecutions that had afflicted them. They also laid the cornerstones of the anticipated temple in Far West in accordance with the revelation received April 26 (D&C
115:10). Apparently, officers were appointed or elected to preside over the celebration. Joseph served as president of the day, Hyrum as vice president, and Sidney
Rigdon as orator.

The Saints erected a "liberty pole" and raised the country's colors to fly overhead as they placed the cornerstones of the temple and listened to Sidney's stirring address.
    As the number of Saints rapidly increased in Missouri, local residents feared the potential consequences of bloc voting and the intentions of a religious people who
had spoken of the surrounding countryside as being their divine inheritance. In his evocative oration, Sidney claimed for the Saints their constitutional rights as American
citizens and declared a determination to resist all future oppressions. Though the Saints received his statements with shouts of hosanna, those who were not members of
the Church viewed them as a threats, thus further polarizing Missouri's inhabitants.

"While celebrating the 4th of July at Far West," Philo Dibble later recalled, "there came up a thunder shower, and the lightening struck our liberty pole and shivered it to
pieces. Joseph walked around on the splinters and said: 'As that pole was splintered, so shall the nations of the earth be!'" Hyrum's oldest son, five-year-old John,
remembered the incident the rest of his life.

The Saints had good reason to celebrate in Far West, but some were still struggling in their journey to reach Missouri. On July 6, Joseph received an unsettling letter
from Don Carlos, who was traveling with twenty-seven other people, including his family, his parents, and his brother William and William's family. They were
contending with issues of health, misfortunes among the livestock, and financial straits when Don Carlos wrote, "I leave it with you and Hyrum to devise some way to
assist us to some more expense money. . . . All the arrangements that brother Hyrum left for getting money failed; they did not gain us one cent."

No known records show what arrangements Hyrum had made or how Joseph and Hyrum aided those who were suffering in Don Carlos's company, but it may well be
that Joseph's contemplation of these circumstances was part of the impetus for his prayer on July 8: "O Lord! Show unto thy servant how much thou requirest of the
properties of thy people for a tithing." In response to this plea, the Lord outlined what he referred to as "the beginning of the tithing of my people" (D&C 119:3).
Hyrum, who was present when Joseph received another revelation that day (D&C 118), may have been present again as Joseph learned that it was by the law of
tithing that the land of Zion would be sanctified (D&C 119:6). Perhaps some of the resources collected as a consequence of this revelation were sent to relieve the
suffering of those still on the trail to Far West.

Over the next few months, Hyrum traveled the area frequently with Joseph and Sidney. On July 10 and 29, they returned to Adam-ondi-Ahman. Home again on
August 6, Hyrum spoke to the Saints before he left the following day for Gallatin, approximately twenty miles northeast of Far West. Joseph, Sidney, and Hyrum
traveled with a contingent of men to investigate a report that Church members had been prevented from voting on August 6 and that two or three brethren had been
killed. When they arrived at Lyman Wight's home, they learned that the news had been exaggerated. Though there had been a conflict, no one had been killed. Over
the subsequent two days, Joseph negotiated what he felt was a peaceful settlement of affairs, but some Gallatin citizens-Judge Adam Black, in particular-were
intimidated by the encounter and later accused Joseph and Lyman Wight of leading an armed mob to threaten violence and destruction upon the people. Charges
against the two brethren soon followed.

Meanwhile, Hyrum continued to be busy with First Presidency responsibilities. On the last day of August, he and Sidney presided at a Far West High Council meeting,
which Hyrum opened with prayer. The following day, the First Presidency traveled about fifteen miles north to found another city of Zion. On September 2, they
were back in Far West and attended their usual Sunday morning meetings. Four days later, Hyrum rode with the Prophet and several others to attend the trial of
Joseph and Lyman regarding the charges in Gallatin. The trial was postponed due to the absence of a plaintiff, and the brethren returned home the same day. The
brethren returned
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The Prophet and Brother Wight submitted themselves to the court, posted a five hundred dollar bond, and returned home with the rest of the group that evening.
Ironically, on the very day Joseph and Lyman were trying to settle an issue that stemmed from an abridgement of their rights as citizens to vote, a certificate from the
Meanwhile, Hyrum continued to be busy with First Presidency responsibilities. On the last day of August, he and Sidney presided at a Far West High Council meeting,
which Hyrum opened with prayer. The following day, the First Presidency traveled about fifteen miles north to found another city of Zion. On September 2, they
were back in Far West and attended their usual Sunday morning meetings. Four days later, Hyrum rode with the Prophet and several others to attend the trial of
Joseph and Lyman regarding the charges in Gallatin. The trial was postponed due to the absence of a plaintiff, and the brethren returned home the same day. The
brethren returned to Gallatin the next morning.

The Prophet and Brother Wight submitted themselves to the court, posted a five hundred dollar bond, and returned home with the rest of the group that evening.
Ironically, on the very day Joseph and Lyman were trying to settle an issue that stemmed from an abridgement of their rights as citizens to vote, a certificate from the
general land office of the United States, signed by President Martin Van Buren, recognized Hyrum's rights and granted him ownership of eighty acres of land in
Missouri.

On a Sunday a few weeks later, Hyrum and the other members of the First Presidency visited Anson Call's farm near the three forks of the Grand River. After a
meeting in Anson's home, Joseph met privately with about a dozen of the brethren in a nearby cornfield. He told them that he had come on "a special errand" and
warned them of pending danger. Anticipating further violence, the Prophet counseled them to leave the area and gather with the Saints at Adam-ondi-Ahman or Far
West. Having delivered the unsettling message, and after a meal with the brethren, Joseph, Hyrum, and Sidney returned home to Far West.

Despite increasing tensions in the area, the Saints continued to arrive from the east. On October 2, 1838, Hyrum welcomed the arrival of the Kirtland Camp, which he
had helped to organize. "We were received with joyful salutations by the brethren in that city," read the camp journal. "Five miles from the city we were met by the First
Presidency of the Church of Latter-day Saints, Joseph Smith, Jun., Sidney Rigdon and Hyrum Smith . . . who received us with open arms, and escorted us into the city.
We encamped on the public square round the foundation of the Temple."

Wearied from scanty provisions over several days and from an eleven-mile trek that day, the Kirtland Camp finally enjoyed an evening of rest and refreshment. Isaac
Morley furnished a beef to feed them, and Sidney Rigdon provided a special meal for the sick. Numbering more than five hundred souls, the camp had left Kirtland on
July 6 and traveled nearly nine hundred miles in three months.

Hyrum and the rest of the First Presidency accompanied the Kirtland Camp a mile or two to Ambrosial Creek the next day. On October 4, camp members at last
arrived at their destination and pitched their tents at sunset. "Brethren, your long and tedious journey is now ended," one of the brethren was reported to have said.
"You are now on the public square of Adam-ondi-Ahman."

Adam-ondi-Ahman, a site of profound future significance, was also one of ancient historical import. On one of Hyrum's trips there in the fall of 1838, Joseph turned to
him and others standing nearby and said, "Get me a spade and I will show you the altar that Adam offered sacrifice on." Chapman Duncan recalled, "We went about
forty rods north of my house. He placed the spade with care, [and] placed his foot on it. When he took out the shovelful of dirt, it barred the stone. . . . The prophet
stopped and remarked, this place where we stood was the place where Adam gathered his posterity and blessed them and predicted what should come to pass to later
generations."

Though Adam-ondi-Ahman was a sacred place and Far West, "a holy and consecrated land" (D&C 115:7), neither would provide the peace Hyrum had hoped to find
in Missouri. Instead, as he described it, "a storm arose before whose withering blast our fair and reasonable prospects were blasted, and ruined; anarchy, and dismay,
was spread through that county, as well as the adjoining ones, in which our brethren had found a resting place."

On October 15, Joseph and Hyrum again left Far West for Adam-ondi-Ahman. To protect the Saints in Daviess County from mobs, they traveled with about one
hundred Caldwell County Militia members under the command of Lt. Col. George M. Hinkle, a former member of the Far West High Council. One member of the
company, Luman Shurtliff, rolled up in his blanket on the ground to sleep one night but awoke at midnight when snow fell on him from the trees above. The camp found
six inches of new snow on the ground the next morning. Luman later stood guard, allowing passage only to those who knew the predetermined countersign. Even
Joseph and Hyrum gave the countersign as they approached his post.

Without proper shelter, the camp became somewhat dispirited by the weather, but Joseph engaged them in wrestling matches and other activities to warm and
encourage them. "The Prophet seeing our forlorn condition called on us to form into two parties in Battle array," wrote eighteen-year-old Edward Stevenson. Lyman
Wight stood at the head of one line, and Joseph led the opponents as they engaged in a sham battle. With snowballs for weapons, as Stevenson recalled, "We set to
with a will full of glee and fun."

Violence against the Saints escalated as apostates like Thomas B. Marsh and Orson Hyde swore affidavits that Joseph had ordered the Saints to burn settlements in
several counties. State troops were ordered to defend the citizens while the Saints struggled to protect themselves from the hostility sparked by such accusations. Blood
flowed when David W. Patten fell mortally wounded at Crooked River on October 25. Joseph, Hyrum, and Lyman Wight went to his side but could do nothing to save
him from his wounds. At the funeral two days later, Joseph looked upon the lifeless body of the martyred apostle and said, "There lies a man that has done just as he
said he would-he has laid down his life for his friends." On the same day as Elder Patten's funeral, Missouri governor Lilburn W. Boggs issued his infamous order,
"The Mormons must be treated as enemies and must be exterminated or driven from the State if necessary for the public peace."

On October 30, violence increased. The Saints at Haun's Mill fell victims to a nefarious mob, while armed soldiers marched toward Far West. The next day, a
supposed friend, George M. Hinkle, betrayed Joseph, Sidney, Parley P. Pratt, Lyman Wight, and George W. Robinson into the hands of state militia under the
command of Samuel D. Lucas.

The day after Joseph was taken prisoner, Hyrum joined him. "The soldiers were permitted to patrol the streets, to abuse and insult the people at their leisure, and enter
into houses and pillage them," Hyrum later testified. "Colonel Hinkle came to my house with an armed force, opened the door, and called me out of doors and delivered
me up as a prisoner unto that force. They surrounded me and commanded me to march into the camp."

Sarah was less than a year old, Mary was in the late stages of pregnancy, and the whole family was ill, but the mob was merciless. "I told them that I could not go; my
family were sick, and I was sick myself, and could not leave home," Hyrum continued. said they did not care for that-I must and should go. I asked when they would
permit me to return. They made me no answer, but forced me along with the point of the bayonet into the camp, and put me under the same guard with my brother
Joseph-and within about half an hour afterwards, Amasa Lyman was also brought and placed under the same guard.-There we were compelled to stay all that night
and lie on the ground."

After laboring so long and hard to settle his family and the Church in Missouri, Hyrum was torn from both. For the next five and a half months-day after miserable day,
night after sleepless night-Hyrum would stand next to Joseph before "the very jaws of hell" (D&C 122:7). No mortal was better suited to support the Prophet through
the trials of the coming winter.

Hyrum had been Joseph's constant, unfailing friend. He had sustained the Prophet's authority, receiving and teaching the pure doctrines as they flowed from heaven
through Joseph.
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commitment. Now, the depth and endurance of that commitment would be tempered in the icy confines of a frontier jail.

Notes
the trials of the coming winter.

Hyrum had been Joseph's constant, unfailing friend. He had sustained the Prophet's authority, receiving and teaching the pure doctrines as they flowed from heaven
through Joseph. Hyrum had spoken only good of Joseph and had never been caught in the deceptive caress of pride. He had been valiant in his testimony and
commitment. Now, the depth and endurance of that commitment would be tempered in the icy confines of a frontier jail.

Notes

  . Samuel H. Smith and Don Carlos Smith to Hyrum Smith, 13 October 1837.

  . Ibid.

  . Ibid.

  . Lucy Mack Smith, Biographical Sketches, 197; Times and Seasons 5 (15 October 1844): 673.

  . Lucy Mack Smith, preliminary manuscript.

  . Ibid.

   . Lucy referred to Hannah as "Mrs. Grenolds" (preliminary manuscript). Hannah Grinnel lived with Hyrum's family for approximately twenty years. She stayed with
the family even after Mary Fielding Smith's death following the family's move from Nauvoo to Utah. Information about Hannah is limited and often conflicting, including
the spelling of her name. The spelling used here is from the Nauvoo Temple Endowment Register, which records her endowment on December 31, 1845, and gives her
date of birth as November 3, 1783. The Hannah Grennell (born November 3, 1796, Killingsworth, Connecticut) found in the Church's patriarchal blessing index is
probably the same person despite the discrepancy in the year of birth. That blessing, given in Nauvoo on July 4, 1845, records her parents as William Woodstock and
Elizabeth (no last name given). This may be the source for Don Cecil Corbett's reference to Hannah Woodstock Grinnels, born on November 3, 1793, to William and
Elizabeth Woodstock in Killingsworth, Connecticut (Mary Fielding Smith, Daughter of Britain, 43 n. 6). The patriarchal blessing indicates that Hannah would receive
her companion and children in the resurrection of the just, suggesting that she may have been a widowed mother of more than one child.

The 1850 Utah Territorial census lists a sixty-six-year-old Hannah Grennells, born in Connecticut, as a member of Mary Smith's home. This is consistent with the 1840
census of Hancock County, Illinois, which lists a woman between fifty and sixty years old living in Hyrum's home. Aside from Hyrum's children, that census lists another
girl (ten to fifteen years old) and two males (five to ten and twenty to thirty years old), all potentially Hannah's children. When Hyrum wrote to Hannah from Liberty Jail,
he included words of encouragement to his daughter Lovina and to Clarinda, who may have been a daughter of the Hannah Grinnel to whom he was writing the letter.
If the girl listed in the 1840 Hancock County census is Clarinda, she and Lovina were near the same age.

Family history research from various sources describes a Hannah Woodstock, born November 3, 1782, in Killingsworth, Connecticut, to William Woodstock (born
August 10, 1762; married January 22, 1783) and Elizabeth Sims (born January 31, 1764), but that Hannah reportedly died in 1882. According to Don C. Corbett, the
Hannah who lived with Hyrum's family "died two years after Mary Smith, who passed away on September 21, 1852, at the age of fifty-eight" (Corbett, Mary Fielding
Smith, 273). If Hannah died in 1854, however, she would have been seventy, according to the 1850 Utah Territorial census. Mary's obituary appeared in the
December 11, 1852, Deseret News, but no obituary for Hannah can be located in the paper.

Hannah came to the aid of Hyrum's family when Sarah was born and Jerusha died in 1837, while Hyrum was away on Church assignment. She likewise assisted the
family through Joseph F.'s birth, when Hyrum was in Liberty Jail in 1838. Hyrum expressed his undying appreciation for Hannah in a letter from Liberty Jail (Hyrum
Smith to Sister Grinnals [sic], 16 March 1839). After her death, Mary appeared in a vision to her daughter Martha Ann and similarly expressed appreciation for
Hannah (Buddy Youngreen, comp., "Martha Ann Smith Harris: Stalwart Daughter of Hyrum Smith," 58-59). Considering Hannah's long-term relationship and
significant contributions to Hyrum's family, there is an amazing paucity of information about her. Even her name-spelled ten different ways in various sources-is a bit of
an enigma.

  . Smith, preliminary manuscript.

  . Smith, Biographical Sketches, 214-15.

  . "Obituary," 16.

  . Samuel H. Smith and Don Carlos Smith to Hyrum Smith, 13 October 1837.

  . Elders' Journal 1 (July 1838): 37; Thomas B. Marsh, "History of Thomas B. Marsh," 391-92.

   . Hyrum Smith record book, [22]. George Grant's name is written above this entry. It is possible that Hyrum is noting the date of George's arrival in Far West, but
that seems unlikely.

  . Joseph Smith letter of recommendation to Heber C. Kimball, 2 June 1837; Willard Richards certificate, 2 June 1837.

  . Kirtland High Council minutes, 3 September 1837.

  . Frederick G. Williams lost favor with the Saints in the midst of the financial difficulties in Kirtland. He was later charged with abandoning the Saints in their perils in
Missouri and was excommunicated on March 17, 1839. For further information, see Frederick G. Williams, "Frederick Granger Williams of the First Presidency of the
Church," 258-59 and Joseph Smith, History of the Church 3:284.

  . Far West Record, 7 November 1837, 122.

  . Joseph and Emma Smith, letter of attorney to Hyrum Smith, 5 September 1837; Oliver and Elizabeth Ann Cowdery, letter of attorney to Hyrum Smith, 5
September 1837.

  . Far West Record, 6-7 November 1837, 119-22. Note that Hyrum was not called the "second counselor." After Sidney was sustained, Frederick G. Williams was
nominated by Joseph "to be his next counsillor," the position that Hyrum eventually filled.
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  . Ibid., 10 November 1837, 125-26; Sylvester H. Earl autobiography.
September 1837.

  . Far West Record, 6-7 November 1837, 119-22. Note that Hyrum was not called the "second counselor." After Sidney was sustained, Frederick G. Williams was
nominated by Joseph "to be his next counsillor," the position that Hyrum eventually filled.

  . Ibid., 10 November 1837, 125-26; Sylvester H. Earl autobiography.

   . John W. Hess, "Recollections of the Prophet Joseph Smith," 302. Hess, who was a child at the time, recalled the events years later and attributed them to the fall of
1838, but Joseph, Hyrum, and William clearly did not return together from Far West to Kirtland in the autumn of 1838. They were together in Far West, however, in
the fall of 1837 (Far West Record, 6-7 November 1837, 119-24; Smith, History of the Church 2:521-25), and at least two of them, Joseph and Hyrum, left for
Kirtland at about the same time (Hyrum Smith record book, [24]). Hess said it was a thirteen-day wait for the steamer.

  . Hyrum Smith record book, [24-25]; emphasis added; Smith, History of the Church 2:525, 528. The date of Joseph's departure is uncertain.

  . Joseph Fielding Smith, The Life of Joseph F. Smith, 41-42.

  . See chapter 9.

  . Mary Fielding to Mercy R. Fielding Thompson, 1837, as cited in Susa Young Gates, "Mothers in Israel," 124-27.

  . Mary Fielding Smith Patriarchal Blessing, 10 June 1837.

  . Ibid.

  . Smith, History of the Church 2:529.

  . Ibid., 3:1.

  . Smith, Biographical Sketches, 216.

  . Luke Johnson, "History of Luke Johnson," 6.

  . Ibid.

  . Luman Andros Shurtliff autobiography, 110-11.

  . Far West Record, 3 March 1838, 144.

  . Smith, History of the Church 3:88-89.

  . Ibid., 3:89.

  . Ibid., 3:94.

  . Ibid., 3:94-95.

  . Osborne J. P. Widtsoe, "Hyrum Smith, Patriarch," 50. This account was reported by a Mrs. Turk to Joseph F. Smith when he visited Kirtland decades later.

  . Hyrum Smith, "To the Saints Scattered Abroad," 21.

  . "A Noble Woman's Experience," 11-12; Utah Territorial Census, 1850, 64.

  . In a letter to Hannah Grinnel from Liberty Jail, Hyrum seems to make reference to one of Hannah's children (Hyrum Smith to Sister Grinnels [sic], 16 March
1839). The 1840 census indicates that Hyrum's children were not the only children living in his Nauvoo home in 1840 (1840 United States Federal Census, 49).
Hyrum's name (Hiram Smith) is the only one recorded in the census, but numbers and ages in the census suggest that Hannah Grinnel and George Mills were living with
Hyrum's family at the time.

  . Mercy Fielding Thompson autobiographical sketch, 1880, 2.

  . Smith, History of the Church 3:373.

  . Likely crockery or cookery.

  . Hyrum Smith record book, [28-29].

  . Smith, "To the Saints Scattered Abroad," 21.

  . Harrison Burgess, "Sketch of a Well-Spent Life," 68.

  . Sally Parker to John Kempton, 26 August 1838, Sunbury, Ohio; original in possession of a descendant; copy in possession of author. Regarding the breastplate,
see Exodus 28:22-30; JS-H 1:35, 39.

  . Shurtliff autobiography, 110-15.

  . Hyrum Smith record book, [26, 31].
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  . Hannah Knight Libby Carter biographical sketch, 1-2. Hannah was Eliza's mother.

  . Burgess, "Sketch," 68. The date of 1837 in the original is an obvious error.
  . Shurtliff autobiography, 110-15.

  . Hyrum Smith record book, [26, 31].

  . Hannah Knight Libby Carter biographical sketch, 1-2. Hannah was Eliza's mother.

  . Burgess, "Sketch," 68. The date of 1837 in the original is an obvious error.

  . Smith, "To the Saints Scattered Abroad," 21.

   . Hyrum Smith record book, [32]. It is possible that Hyrum recorded arriving on May 29, but distinguishing his written nine from his seven is sometimes difficult. If he
recorded arriving on May 29, he seems to have been in error. About noon on May 28, Joseph met Hyrum in Far West as they went to explore areas north of the
settlement. Further, Joseph's record indicates that on May 30, Hyrum returned to Far West from that brief trip (Joseph Smith, "Missouri Journal, 1838," in Joseph
Smith, Papers of Joseph Smith 2:247). This accords with Burgess's statement that Hyrum arrived on May 27 and went exploring the following day (Burgess, "Sketch,"
68).

  . Smith, History of the Church 3:373.

  . Joseph Smith, "Missouri Journal, 1838," in Smith, Papers 2:247; Burgess, "Sketch," 68.

  . Smith, History of the Church 3:38-39.

  . Ibid., 3:41.

  . Parley P. Pratt, "A History, of the Persecution, of the Church of Jesus Christ, of Latter Day Saints in Missouri," 81.

  . Philo Dibble, "Philo Dibble's Narrative," 88. Parley P. Pratt recalls that lightning struck the pole "a day or two after" the July 4 celebration (Pratt, "A History," 81).

   . John Smith document, 5 February 1909. In this brief autobiographical sketch, John wrote of Far West in 1838, recalling, "I remember that the Liberty Pole was
struck with lightning on the 4th of July."

  . Smith, History of the Church 3:43.

  . Ibid., 3:44.

  . Revelations Collection.

  . Heber C. Kimball, in Helen Mar Whitney, "Closing Paragraphs of Life Incidents," 9.

  . Smith, History of the Church 3:58-61.

  . Far West Record, 31 August 1838, 203.

  . Smith, History of the Church 3:67-72.

  . Joseph's Missouri journal begins the entry, "We all met at Raglins agreeable to adjournment" (Smith, "Missouri Journal, 1838," in Smith, Papers 2:284), while the
History of the Church 3:72 reads, "I started with my friends." Hyrum, present the previous day, was likely in the company.

  . Smith, History of the Church 3:72-73.

  . United States, General Land Office, Patent to Hyrum Smith, 7 September 1838.

  . Anson Call autobiography, 6.

  . Smith, History of the Church 3:85-86, 147.

  . Ibid., 3:147-48.

   . Chapman Duncan autobiography; punctuation standardized. A comparison of similar accounts suggests that there may have been more than one altar. Further,
precisely dating these visits, or even associating them confidently with the particular altar in question, is difficult because of the reminiscent nature of the accounts (see,
for example, Leland H. Gentry, "Adam-ondi-Ahman: A Brief Historical Survey," 553-76). At least one of these visits would have been before October 25, 1838,
because James Bennett Bracken remembered visiting the area and seeing the altar with David W. Patten and Joseph Smith some time before Patten's death on October
25 (James Bennett Bracken statement, 9; D&C 107:53-55; 116).

  . Smith, "To the Saints Scattered Abroad," 21.

  . Smith, History of the Church 3:162. George M. Hinkle was a member of the high council and the temple committee in Far West. He was replaced on the high
council on October 6, 1838, when he moved to De Witt. He was excommunicated on March 17, 1839 (Far West Record, 15 November 1836, 102; 7 April 1837,
103; 7 November 1837, 123; 6 October 1838, 209-211).

  . Shurtliff autobiography, 121-22.

  . Edward Stevenson journal, 32.

  . Smith, History of the Church 3:167-71, 175. This quote seems likely to have been inserted into the history compiled in 1845. Regarding Hyrum's presence when he
and the others came to Brother Patten's aid, see Charles C. Rich journal excerpts in Brigham Young, "History of Brigham Young," 441.
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  . "Document Containing the Correspondence, Orders, &C in Relation to the Disturbances with the Mormons," 61.
  . Edward Stevenson journal, 32.

  . Smith, History of the Church 3:167-71, 175. This quote seems likely to have been inserted into the history compiled in 1845. Regarding Hyrum's presence when he
and the others came to Brother Patten's aid, see Charles C. Rich journal excerpts in Brigham Young, "History of Brigham Young," 441.

  . "Document Containing the Correspondence, Orders, &C in Relation to the Disturbances with the Mormons," 61.

  . Smith, History of the Church 3:182-87.

  . Ibid., 3:188-89; Parley P. Pratt, Autobiography of Parley Parker Pratt, 203-5.

   . "Municipal Court of the City of Nauvoo, Illinois," 251; Smith, History of the Church 3:189-90; Hyrum Smith daily record, 29 October 1838-22 October 1840,
[1]. Though Hyrum wrote in his daily record, "I was taken prisoner by the mob the 29 of October 1838," his later accounts accord with the generally accepted dates.
The discrepancy is likely due to the fact that Hyrum wrote this part of his daily record from memory in March 1839 while still a prisoner.

"A Friend to the Prophet"

I had been dragged from my family at a time, when my assistance was most needed," wrote Hyrum of his unjust imprisonment in Missouri. On another occasion, he
declared, "The whole of it was caused by religious bigotry and persecution, because the Mormons dared to worship Almighty God according to the dictates of their
own consciences, and agreeable to His divine will as revealed in the scriptures."

Even in that intolerable circumstance, Hyrum's faith never wavered. "I would as soon have gone into a den of Lions, as into that host," he remembered. "However, I
was enabled to put my trust in the Lord, knowing that he who delivered Daniel out of the den of lions, could deliver me from cruel and wicked men."

In several letters, his daily record, and three retrospective accounts, which were written two months to four years after the events, Hyrum painted a clearer picture of
his incarceration in western Missouri during the winter of 1838-39 than he did of any other experiences in his life.

George Hinkle, a former Church member, now allied with Hyrum's captors, came to Hyrum during his first night as a prisoner and told him that the militia planned to
shoot him, Joseph, and the other prisoners in the public square the next morning. Hyrum recalled, "I made him no reply." He later said, "Knowing that I had done
nothing worthy of 'death or of bonds,' and feeling an assurance that all things would work together for our good, I remained quite calm, and felt altogether unmoved,
[and] when I heard of their unjust and cruel sentence 'my heart was fixed, trusting in the Lord.'"

Late that first night of captivity, on November 1, 1838, Samuel Lucas, a commander of the state militia, turned to one of his officers, Alexander Doniphan, and said,
"Sir: You will take Joseph Smith and the other prisoners into the public square of Far West, and shoot them at 9 o'clock tomorrow morning." In a notable contrast to
the prevailing mob mentality, Doniphan replied, "It is cold-blooded murder. I will not obey your order. My brigade shall march for Liberty tomorrow morning, at 8
o'clock; and if you execute these men, I will hold you responsible before an earthly tribunal, so help me God!"

Hyrum overheard the guards say that Doniphan's actions had frustrated Lucas's plan and that the prisoners were then ordered to Jackson County to be executed. As
Hyrum recalled, "Two large wagons drove up, and we were ordered to get into them; and while we were getting into them, there came up four or five men armed with
guns, who drew up and snapped their guns at us, in order to kill us; some flashed in the pan, and others only snapped, but none of their guns went off."

Despite the circumstances, Hyrum remained resolute and confident. "While thus exposed I felt no tremour or alarm," he later wrote. "I knew I was in the hands of God,
whose power was unlimited."

The prisoners requested to go to their homes to bid farewell to their families and obtain some clothing. Under strong guard, they were permitted to do so, but, as
Hyrum explained, "We were not permitted to speak to any one of our families, under the pain of death. The guard that went with me ordered my wife to get me some
clothes immediately, within two minutes; and if she did not do it, I should go off without them."

Mary and the children clung to Hyrum's arms and clothing, but he "was not permitted to utter to them a word of consolation, and in a moment was hurried away from
them at the point of the bayonet." Parley P. Pratt, who stood nearby in the cold November rain, could hear the sobs and groans of Hyrum's wife, who was pregnant.


The militia forced Hyrum back into the wagon while his mother made her way through the crowd to the wagon in which her sons were confined. The cloth wagon cover
was so strong and nailed down so tightly that Hyrum had difficulty extending his fingers from inside the wagon to touch his mother's hand. Their fingers had barely
touched when Lucy was ordered away by the mob, which forbade any conversation with threats of death and then ordered the teamster to drive over her.

Hyrum, Joseph, and the other prisoners traveled about twelve miles that day and were forced to sleep on the ground. "The nights were then cold, with considerable
snow on the ground," Hyrum later recalled, "and for want of covering and clothing, we suffered extremely with the cold. That night was the commencement of a fit of
sickness from which I have not wholly recovered unto this day [July 1843], in consequence of my exposure to the inclemency of the weather."

Parley P. Pratt wrote, "As we arose and commenced our march on the morning of the 3rd of November, Joseph Smith spoke to me and the other prisoners, in a low,
but cheerful and confidential tone; said he: 'Be of good cheer, brethren; the word of the Lord came to me last night that our lives should be given us, and that whatever
we may suffer during this captivity, not one of our lives should be taken.'"

Hyrum observed that he and the other captives "were exhibited to the inhabitants along the road; the same as they exhibit a caravan of elephants or camels. We were
examined from head to foot, by men, women and children, only I believe they did not make us open our mouths to look at our teeth. This treatment was continued
incessantly, until we arrived at Independence, in Jackson County [on Sunday, November 4]. After our arrival at Independence, we were driven all through the town for
inspection, and then we were ordered into an old log house, and there kept under guard as usual, until supper, which was served up to us as we sat upon the floor, or
on billets of wood, and we were compelled to stay in that house all that night and the next day."

Nevertheless, Hyrum enjoyed a divine reassurance, writing that "their threats and abuse did not move me, for I felt the spirit of the Lord rest down upon me, and I felt
great liberty in speaking to those who would listen to the truth."

The prisoners were permitted to go to a tavern to eat and sleep on November 6 but were then made to pay exorbitant rates for their room and board. Two days later,
in the midst of a severe snowstorm, they commenced an overnight trip to Richmond. When they arrived on Friday, November 9, they were chained together and
placed in an old log house under heavy guard. "I was put into prison and my feet hurt with fetters," Hyrum wrote.
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Sidney Rigdon was chained on one side of Hyrum; Parley P. Pratt on the other side. "Thus we are bound together in chains as well as the cords of everlasting love,"
Joseph wrote to Emma. He added, "We are in good spirits and rejoice that we are counted worthy to be persecuted for Christ's sake."
The prisoners were permitted to go to a tavern to eat and sleep on November 6 but were then made to pay exorbitant rates for their room and board. Two days later,
in the midst of a severe snowstorm, they commenced an overnight trip to Richmond. When they arrived on Friday, November 9, they were chained together and
placed in an old log house under heavy guard. "I was put into prison and my feet hurt with fetters," Hyrum wrote.

Sidney Rigdon was chained on one side of Hyrum; Parley P. Pratt on the other side. "Thus we are bound together in chains as well as the cords of everlasting love,"
Joseph wrote to Emma. He added, "We are in good spirits and rejoice that we are counted worthy to be persecuted for Christ's sake."

In chains, Hyrum watched and listened as Joseph spontaneously and courageously magnified the mantle of authority that rested upon him. One night, as the brethren lay
on the floor listening to the obscene, blasphemous rhetoric of the guards, Joseph could endure it no longer. Parley P. Pratt recalled that the Prophet arose and "in a
voice of thunder, as the roaring lion" rebuked the guards: "Silence, ye fiends of the infernal pit. In the name of Jesus Christ I rebuke you, and command you to be still; I
will not live another minute and bear such language. Cease such talk, or you or I die this instant!"

Hyrum and the others looked on as the Prophet, who ceased to speak, "stood erect in terrible majesty. Chained, and without a weapon; calm, unruffled and dignified
as an angel, he looked upon the quailing guards, whose weapons were lowered or dropped to the ground; whose knees smote together, and who, shrinking into a
corner, or crouching at his feet, begged his pardon, and remained quiet till a change of guards."

Hyrum had little regard for military and local authorities who were malevolent and incompetent. "It seemed like foolishness to me that so great a man as General Clark
pretended to be, should have to search the military law to find out whether preachers of the Gospel, who never did military duty, could be subject to court-martial,"
Hyrum said with biting sarcasm. "However, the general seemed to learn that fact after searching the military code, and [on November 11] came into the old log cabin
where we were under guard and in chains, and told us he had concluded to deliver us over to the civil authorities; as persons guilty of treason, murder, arson, larceny,
theft, and stealing. The poor deluded general did not know the difference between theft, larceny, and stealing."

After the brethren were handed over to local authorities, their chains were removed. The next morning, "we were guarded to the court-house, where there was a
pretended court in session; Austin A. King being the judge, and Mr. Birch the district attorney;-the two extremely . . . honorable gentlemen who sat on the court martial
when we were sentenced to be shot. Witnesses were called up and sworn at the point of the bayonet, and if they would not swear to the things they were told to do,
they were threatened with instant death, and I do know, positively, that the evidence given . . . by those men whilst under duress, was false."

After about two weeks of such legal mockery, the defendants were ordered to offer a rebuttal or be thrown into prison. "I could hardly understand what the judge
meant," Hyrum noted, "for I considered we were in prison already." Efforts to mount a defense proved futile. Many of the witnesses who defended the brethren were
ridiculed by the judge and incarcerated.

At some point during these sham proceedings, Hyrum likely learned of the birth of his son, Joseph Fielding Smith. Little Joseph F. entered a maelstrom of affliction on
November 13, 1838. Once, as a mob invaded his home, Joseph F. slept unnoticed on a nearby bed. When the intruders overturned an adjacent bed, the baby
suffocated under the bedding and mattress, which landed on top of him. When the mob left, family members quickly uncovered and resuscitated him. Meanwhile, the
stress of persistent persecution, coupled with the demands of childbirth and the persistent debilitation of severe illness, confined Mary to her bed for months.

As the legal shenanigans continued, it became obvious to the prisoners that efforts to defend themselves were useless. Hyrum later referred to the whole affair as the
"inquisition in Missouri," where testimony was obtained "at the point of bayonet, as directed by the mob." When all attempts to introduce defense witnesses failed,
the "pretended court," as Hyrum called it, ordered the prisoners to be incarcerated in the Liberty Jail in Clay County.

"We endeavored to find out for what cause," Hyrum recalled, "but all we could learn was because we were 'Mormons.'" Parley P. Pratt, Morris Phelps, Luman
Gibbs, Darwin Chase, and Norman Shearer were committed to the Richmond Jail on November 28, while Joseph, Hyrum, Lyman Wight, Caleb Baldwin, Alexander
McRae, and Sidney Rigdon prepared to go to Clay County.

The next morning, a blacksmith in a large wagon drove up to the door of the building in which Hyrum and the others were confined. As he proceeded to chain the men
together, he told them that the judge had sentenced them to jail for treason.

"After a long trial by the inquisitors, I was, with several others, committed to jail for my religion," Hyrum wrote, "believing as I do that the church is the one spoken of
by the prophet Daniel, the Stone that was to roll, that should strike at the feet of the image and brake down the whole image and become a great mountain and fill the
whole earth. Therefore, my persecutors pretended that I had committed treason. The same accusation was had against the Son of God, this because of [the] iniquity of
the world. Men are drunken, not with wine nor strong drink, but [with] wickedness and abominations."

At the end of their two-day trip from Richmond, Hyrum and the others entered the close confinement of Liberty Jail on December 1, 1838. Built in 1833, the
ironically named jail proved a place of growth and sanctification-a place and circumstance that Joseph once referred to as a "crucible" chosen by the Lord "wherein we
may be tried." The upper chamber housed the jailer, while the dungeon, entered through a trapdoor, became home for the prisoners. The ceiling of the twelve-foot-
square dungeon was not quite high enough to allow Joseph or Hyrum to stand upright, and the dungeon's small window offered little light and little protection from the
icy December air. The walls were four feet thick, consisting of an inner wall of heavy timbers, an outer wall of hewn stone, and a space between filled with loose rock.
It was a dark, cold place, but soon it would be filled with the warm light of the spirit of God as revelation flowed from the jail to the Saints (D&C 121-23).

Hyrum's bed was the square side of a hewn oak log, and his food was often intolerable. "Poison was administered to us three or four times," he later recalled. "The
effect it had upon our system was, that it vomited us almost to death, and then we would lie some two or three days in a torpid, stupid state, not even caring or wishing
for life. The poison being administered in too large doses, or it would inevitably have proved fatal, had not the power of Jehovah interposed in our behalf, to save us
from their wicked purpose."

At one point, Hyrum ate almost nothing for five days because he had concluded, after overhearing a conversation among the guards, that his captors were trying to feed
the prisoners human flesh. It is little wonder that the brethren welcomed occasional morsels of food handed through the window by such friends as Orrin Porter
Rockwell or Jane Bleven and her daughter.

Despite his own suffering, the Prophet wrote an encouraging letter to the Saints on December 16. He offered hope to the faithful, but he decried the acts of apostates,
who, by the end of 1838, included such notable men as William McLellin, Martin Harris, John and David Whitmer, and Oliver Cowdery. Joseph was not the only
one who suffered from the icy sting of betrayal. Hyrum was deeply wounded also.

Hyrum had baptized McLellin, ordained him to the priesthood, and traveled with him as a missionary companion. He had labored with Harris during the translation and
publication of the Book of Mormon, and they had traveled together from Palmyra to Joseph's home in Harmony, Pennsylvania. Hyrum was with John Whitmer when
they saw and handled the Book of Mormon plates and became witnesses to that sacred record. David Whitmer was Hyrum's companion on a fund-raising mission in
1835. Oliver(c)Cowdery
 Copyright             traveled
                2005-2009,      with Joseph
                            Infobase  Mediaand Hyrum to Pontiac, Michigan, and Salem, Massachusetts. Certainly, Hyrum felt an acute sense of betrayal
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whom he had trusted.

"The Missourians [were not] my only oppressors," Hyrum lamented, "but those with whom I had been acquainted from my youth, and who had ever pretended the
Hyrum had baptized McLellin, ordained him to the priesthood, and traveled with him as a missionary companion. He had labored with Harris during the translation and
publication of the Book of Mormon, and they had traveled together from Palmyra to Joseph's home in Harmony, Pennsylvania. Hyrum was with John Whitmer when
they saw and handled the Book of Mormon plates and became witnesses to that sacred record. David Whitmer was Hyrum's companion on a fund-raising mission in
1835. Oliver Cowdery traveled with Joseph and Hyrum to Pontiac, Michigan, and Salem, Massachusetts. Certainly, Hyrum felt an acute sense of betrayal by those
whom he had trusted.

"The Missourians [were not] my only oppressors," Hyrum lamented, "but those with whom I had been acquainted from my youth, and who had ever pretended the
greatest friendship towards me, came to my house while I was in prison, and ransacked and carried off many of my valuables, this they did under the cloak of
friendship." Included among the assailants was Oliver Cowdery, who served as assistant president of the Church just a few years earlier.

Hyrum does not list all who were involved in plundering his possessions or record details of all that took place, but he made specific mention of Oliver and his brother,
Lyman. As Hyrum recalled, the Cowderys stole "a great many things," claiming to have a note against Hyrum for $165 and compelling Joseph Smith Sr. to sign over
160 acres of land to pay Hyrum's supposed debt. Hyrum later concluded that the note was a forgery.

Hyrum's disappointment with these former friends was not a passing thought. "These circumstances, with the afflicting situation of my family, served greatly to heighten
my grief," he wrote. "Indeed it was almost more than I could bear up under; I traversed my prison house for hours, thinking of their cruelty to my family, and the
afflictions they brought upon the saints of the Most High." Still, occasional visits from genuine friends briefly assuaged Hyrum's torments. "Many of our brethren and
Sisters call to see us and to administer to our necessities," he wrote. "Their reward is in Heaven."

Near the beginning of February 1839, while still confined to a bed, Mary made the trip, in a wagon, from Far West to Liberty to see her husband. Within weeks, she
gathered her family and left Missouri in search of sustenance and safety. "She suffered beyond description in her sickness," wrote Lucy Mack Smith, "but, in all her
afflictions, her sister, Mrs. [Mercy] Thompson, stood by her to nurse and comfort her, and, by the best of attention, she [Mary] gained sufficient strength to accompany
Emma to the prison once before she left the state."

Don Carlos Smith assisted Mary and Mercy in the arduous forty-mile journey to Liberty Jail. "It would be beyond my power to describe my feelings when we were
admitted into the jail by the keeper and the door was locked behind us," Mercy later wrote. "We could not help feeling a sense of horror on realizing that we were
locked up in that dark and dismal den, fit only for criminals of the deepest dye; but there we beheld Joseph, the Prophet . . . confined in a loathsome prison for no other
cause or reason than that he claimed to be inspired of God to establish His church among men. There also we found his noble brother, Hyrum, who, I believe, was not
charged with any other crime than that of being a friend to his brother Joseph."

At the time, Mary's health was so bad that she was unable to care for her newborn son. Mercy recalled, "My sister was in very delicate health, having with her her
babe only three months old, whom his father then saw for the first time."

Mercy, who had recently given birth herself, nursed her own child as well as little Joseph F. Hyrum's spirits must have revived as he first held his infant son and again
embraced his wife. According to Edward Stevenson, Hyrum took this opportunity to exercise the priesthood and bless his youngest child. Mary and Mercy were
also blessed for having honored Hyrum's request to make the visit. Their journey to Liberty was bitter cold and their night in a filthy, damp cell a sleepless one, but "as
long as memory lasts [there] will remain in my recollection the squeaking hinges of that door which closed upon the noblest men on earth," Mercy wrote. "Who can
imagine our feelings as we traveled homeward, but would I sell that honor bestowed upon me of being locked up in jail with such characters for gold? No! No!"

Hyrum noted that Sidney Rigdon was bailed out of jail on February 5, 1839. Excitement over Sidney's release and visits from loved ones may have been the catalyst
for an escape attempt a few days later. "After we had been there some time, and had tried every means we could to obtain our liberty by the law," Alexander McRae
wrote, "we came to the conclusion that we would try other means to effect it."

Even in their deplorable conditions and in contemplation of a jailbreak, Hyrum paid due deference to the Prophet. After discussing a possible escape, the brethren
concluded on February 7 to make their move when the jailer came with their supper, but Hyrum, before deciding, requested Joseph to inquire of the Lord as to the
propriety of their plan. Joseph prayed and was answered that if the brethren all agreed, they could go that evening, but he also explained that if the other prisoners
would pray for themselves, they would each receive a confirmation of the answer.

Each received an impression that they should proceed except Lyman Wight, who said that if they would wait until the next day, he would go with them. Not realizing
that the Lord's assurance of a successful escape was a time-sensitive promise, the group acquiesced to Lyman's reservations and agreed to wait. When the jailer
brought their dinner the next day, he seemed nervous, came with a double guard, and locked their door, which he had left open the previous night.

"It looked like a bad chance to get away," McRae remembered, "but we were determined to try it; so when the jailer started out, we started too. Brother Hyrum took
hold of the door, and the rest followed; but before we were able to render him the assistance he needed, the jailer and guard succeeded in closing the door."

Six brethren-Erastus Snow, William Huntington, Cyrus Daniels, David Holeman, Alanson Ripley, and Watson Barlow-had come to the jail with the guards, but any
assistance they offered proved ineffective. All but Cyrus Daniels were locked in the jail with the prisoners, and Daniels narrowly escaped with his life when he stepped
in a hole and fell from the path of a bullet. The townspeople gathered and discussed horrible forms of execution for the prisoners, but failing to reach a consensus on the
mode of punishment, they turned the matter over to legal authorities.

Joseph promised his would-be benefactors that their courage and willingness would be rewarded and that none of them would suffer injury or loss. He told Erastus
Snow that he should provide his own legal defense, despite Snow's protests that he had no knowledge of the law. Snow followed the Prophet's counsel and was
discharged from the charges against him. He then assisted the others in making bail, and all left with their safety and belongings as Joseph had promised.

About the time Hyrum was attempting his escape from jail, Mary and her loved ones were effecting their own escape from their oppressions in Missouri. Mercy, whose
husband had been driven from the area by a mob, continued to assist her ailing sister and again made Mary a bed in the back of a wagon. They started for Quincy,
Illinois, in the extreme cold of mid-February. In addition to caring for Mary, Mercy took care of little Joseph F.; her own daughter, Mary Jane; and the rest of Hyrum's
family, including Hannah Grinnel and George Mills.

They arrived in Quincy near the end of the month and remained there until Hyrum joined them in the spring. Hyrum's oldest son, John, was only six years old at the
time, but seventy years later, he still remembered the sufferings of his family as they crossed the frozen Missouri countryside. His father, from a jail cell in Missouri,
wrote, "Our families were driven out of the state. They also were robbed of all their goods and substance for their support-almost naked and destitute as they were
when they were born into the world [and] all this by a hellish mob let loose by the authorities of the state to practice their wicked designs upon an innocent people, and
for no other cause than to put down our religion."

While  forced
 Copyright  (c)to2005-2009,
                  endure "the Infobase
                              nauseous cell,
                                        MediaandCorp.
                                                 the wretched food" of Liberty Jail, Hyrum remained more concerned about his family, whom he hadPage   been told
                                                                                                                                                              64were
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"suffering every privation." He later said, "My wife . . . had to suffer more than tongue can describe, and then in common with the rest of our people had to move, in the
month of February, a distance of two hundred miles in order to escape further persecutions and injury."
wrote, "Our families were driven out of the state. They also were robbed of all their goods and substance for their support-almost naked and destitute as they were
when they were born into the world [and] all this by a hellish mob let loose by the authorities of the state to practice their wicked designs upon an innocent people, and
for no other cause than to put down our religion."

While forced to endure "the nauseous cell, and the wretched food" of Liberty Jail, Hyrum remained more concerned about his family, whom he had been told were
"suffering every privation." He later said, "My wife . . . had to suffer more than tongue can describe, and then in common with the rest of our people had to move, in the
month of February, a distance of two hundred miles in order to escape further persecutions and injury."

Even in his suffering, however, Hyrum acknowledged the value of his difficult experiences. In a letter to Mary, he mused upon the circumstance of Joseph in Egypt. "He
was sold by his brethren . . . [and] cast into prison for many years, yet the power of wisdom was there . . . [and] taught him the knowledge of holy things [and] lifted
him up on high. Why? Because he was patient in tribulation and hastened to that redeeming power that saves the righteous in all ages of the world."

With the authority of experience, Hyrum continued, "Bonds and imprisonments and persecutions are no disgrace to the Saints. It is that that is common in all ages of the
world since the day of Adam. . . . The same things produce the same effect in every age of the world. We only want the same patience, the same carefulness, the same
guide, the same grace, the same faith in our Lord Jesus Christ. . . . And without this we cannot be saved in the Celestial glory."

Hyrum pleaded, "Pray for me, my companion. I will pray for you unceasingly as much as I can. I do realize your sufferings. Try to remember your earthly friend. I am
your friend. May God have mercy on us." Then he offered this counsel and prayer: "If we keep in remembrance . . . each other, God will remember us and bless us.
May the Lord bless [the] children, even all, is the prayer of your friend and husband till death. Amen."

March 15, several visitors called at the jail, including Alanson Ripley and Heber C. Kimball, who had been appointed to visit the brethren as often as possible. It seems
that Hyrum's benefactors brought materials to the jail that allowed him to write. Having kept no record to that point, he summarized his months of confinement in a few
short paragraphs and then kept an almost daily account thereafter. Not having had the opportunity to correspond regularly with Mary, he also began writing a series of
letters, in short succession, to his beloved companion. He and the other prisoners also prepared petitions to state judges on March 15, which they sent with Heber and
Alanson the same day.

If the March 15 visitors brought mail from Quincy, Hyrum may have been reassured by news from Don Carlos. "Hyrum's children and mother Grinold's are living at
present with father; they are all well," he wrote on March 6. "Mary has not got her health yet, but I think it increases slowly. She lives in the house with old Father
Dixon; likewise Brother Robert T. Thompson and family; they are probably a half-mile from father's. We are trying to get a house, and to get the family together." Don
Carlos continued, "We shall do the best we can for them, and that which we consider to be most in accordance with Hyrum's feelings." About the same time,
Edward Partridge similarly wrote, "Brother Hyrum's wife lives not far from me. I have been to see her a number of times; her health was very poor when she arrived,
but she has been getting better."

In his petition to Judge George Tompkins, Hyrum stated that his health was "fast declining in consequence of his confinement." In a letter to Mary, which Hyrum
began writing the next day, he expressed optimism for a prompt release. Written over a period of days, the letter also gave details about another escape attempt. "We
have done all we could to make our escape from this prison and not to endanger our lives," Hyrum wrote. "The last exertion we made, some friend put some augers
into the window and an iron bar. We made a hole through the logs in the lower room and through the stone wall, all but the outside stone, which was sufficiently large to
pass out when it was pushed out."

A lack of suitable auger handles hindered the second escape attempt. "The logs were so hard that the handles would split and we had to make new ones with our
firewood," Hyrum wrote. "We had to bore the hole for the shank with my penknife which delayed time. In spite of all we could do, the day of examination came on the
afternoon. That evening [Sunday, March 17] we were ready to make our escape and we were discovered and prevented of making our escape. There appeared to be
no hard feelings on the part of the sheriff and jailer, but the old Baptists and Presbyterians and Methodists were very much excited. They turned out in tens as
volunteers to guard the jail till it was mended. Since then there has been a guard day and night."

Hyrum's unfailing faith sustained him as he anticipated upcoming court dates in Daviess County. But in the context of recent experience, he had little reason to expect
justice in Daviess County, and he would not trust in the arm of flesh. "There [would be] no safety there if there was no God," he wrote, "but He will protect us." As
ever, Hyrum's larger concern-"the greatest part of my trouble"-centered on Mary. "When I think of your trouble my heart is weighed down with sorrow," he wrote her
on March 16. "Then, to think that I cannot render you any assistance, it still adds sorrow upon sorrow. But what can I do or what can I say?"

Though Hyrum could not come personally to aid his wife, he knew the program of the Church. "Brother Kimball told me there was a committee appointed in Quincy to
see to the affairs of the Church and to look after the needy," he informed Mary. "You will have to counsel with the committee what to do and if Brother [Robert]
Thompson will do all he can to help you take care of the family, he shall have his reward as soon as I can get my liberty and get to where I can help myself."

Hyrum encouraged Mary to obtain land in the county where it would be less expensive to live. "House rent will be cheaper and provisions also," he wrote, adding, "A
cow or cows can be kept better and horses." Nevertheless, Hyrum trusted his companion and wrote, "You must exercise your own judgement in all these matters."
Then, with understandable emphasis, he counseled, "Keep the family together at all events till I come home."

His closing lines were an anguished prayer of humble submission. "O God, how long shall we suffer these things? Will not thou deliver us and make us free? Still thy will
be done, O Lord. May the Lord bless you [Mary] and give you strength to endure all these things. O Lord God, wilt thou hear the prayer of your servant? Wilt thou, O
God, in the name of thy Son, preserve the life and health of my bosom companion, and may she be precious in thy sight, and all the little children, and [all] that is
pertaining to my family and hasten the time when we shall meet in each other's embrace, is the prayer of your husband and friend."

Hyrum also took up his pen to convey his unfailing gratitude to Hannah Grinnel. She had cared for Sarah at her birth and ministered kindness to Jerusha in her last days
of mortality. Similarly, she provided care to Joseph F. and the still-recovering Mary. Hyrum's letter shows his fatherly nature and love of the Book of Mormon.

Sister Grinnals,

I feel to write a few lines to you in token of that friendship you have manifested towards my family. I feel grateful to you for your kindness. I know not when I shall be
able to reward you for your trouble. If God will preserve my life you shall be rewarded for all your trouble. The name of the woman to whom you was very kind in her
sickness is printed in sacred remembrance in my heart. That child you have nourished so kindly brings your name in sacred remembrance and it cannot be forgotten. I
want you should stay with the family and never leave them. My home shall be your home for I shall have a home though I have none now. Though declining years shall
roll on, though age shall cause the strength of nature to fail, yet my house shall be your home and shall not fail. I am sensible that your strength has been much exhausted
for the benefit of my family. May God grant that I may be able to reciprocate your kindness. May the Lord bless you and give you health and better days.

Clarrinda, remember that your benefactor and protector who has been as kind to you as an own father is now in prison for his religion. I want you should call to
mind the instructions I have given you. I want you should be steady and prayerful. Be kind to the woman that you call your mother. Let mother give you one of the
 Copyright (c) 2005-2009, Infobase Media Corp.
Books of Mormon and write your name in it. I want you to seek every opportunity to read it through. Remember me both night and morning in yourPage        65Take
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                                                                                                                                                                  care
of the little children. May the Lord bless you.
for the benefit of my family. May God grant that I may be able to reciprocate your kindness. May the Lord bless you and give you health and better days.

Clarrinda, remember that your benefactor and protector who has been as kind to you as an own father is now in prison for his religion. I want you should call to
mind the instructions I have given you. I want you should be steady and prayerful. Be kind to the woman that you call your mother. Let mother give you one of the
Books of Mormon and write your name in it. I want you to seek every opportunity to read it through. Remember me both night and morning in your prayers. Take care
of the little children. May the Lord bless you.

Lovina, my child, you must be a good girl and be kind to your mother and to your little brothers and sisters. Be steady and read your book. You may have my small
Book of Mormon. You must try to read it through. Pray for your father that the Lord may help him to come home.

Little John, little Hiram, little Jerusha and little Sarah, you must be good little children till father comes home. He will come home as soon as he can.

True to his word, Hyrum made a continuing place for Hannah Grinnel in his home and family. Hannah lived in Hyrum's home in Nauvoo and remained with Mary, even
traveling to Utah after Hyrum's death, thus making an inestimable contribution to the family. Hannah drew so close to little Sarah that a tradition arose among Sarah's
descendants, saying, "She was raised by an old lady by the name of Grennels [sic] who lived with the family."

Mary's gratitude for Hannah paralleled the feelings of her husband. Mary and Hyrum's youngest daughter, Martha Ann, who was born in 1841, saw her parents in a
vision after their deaths. Speaking to Martha in the vision, Mary expressed her appreciation for Sister Grinnel's efforts in teaching Joseph F. how to read and said "she
thought the world of" Hannah.

Though quite ill on March 19, Hyrum spent the late-night hours writing to Mary. "My feelings and anxiety is such that my sleep has departed from me," he confided.
"My faith, understanding, and judgment is not sufficient to overcome these feelings of sorrow. A word from you might possibly be satisfactory, or in a degree relieve my
feelings of anxiety, that my sleep may return."

Reassuring himself and his wife, Hyrum wrote, "God has said that He would deliver us from the power of our enemies in His own due time. We try to be as patient as
possible." In conclusion, he implored Mary, "You must excuse my poor writing. My nerves are somewhat affected and my hands are this evening quite swollen and
[my] fingers are stiff and painful with the rheumatism."

The next morning, Hyrum found a bit more time to write before the messenger departed with his letters. "The reasons I have not written more particulars is because we
have thought that we should have been at liberty before this time," he explained. "Our freedom is close at hand. God is with us and we know the will of God. The
people, our enemies, must be left without excuse. Those that seek our hurt will see their folly sooner or later. I feel a conscience void of offense towards God, and I
know that my Redeemer lives and I shall see Him face to face when he comes to make up His Jewels."

Hyrum's confidence before God gave him an uncommon insight into his situation. "Our sufferings will only call to mind the sufferings of the ancients-Daniel in the lions'
den, the Hebrew children that were cast into the fire or furnace and the deprivations of the saints when they took joyfully of the spoiling of their goods at the time of the
persecution at Jerusalem when the saints were scattered from that place. After these troubles leave us," he prophesied, "they will fall on the world and they must perish
without hope whilst we have a hope of everlasting life. We shall have joy when they have naught but sorrow if we fail not in hearkening to the strict word of God, for he
hath said that he will make a full end of all nations whither he has driven Israel, but a remnant shall be saved; but a few, we may say, will be saved. We are frail mortals,
worms of the dust, but remember that the grace of God is sufficient for us."

Hyrum's confinement, nevertheless, played upon his mind, and in his loneliness, he wondered if Mary's silence meant a loss of affection or an absence of concern. He
lamented painfully that he had not heard from her but then acknowledged, "Although my heart feels wounded today whilst I write, yet my heart is tender like that of a
child's, notwithstanding my experience, manhood and age. The tears do obstruct my writing," he continued. "Pardon my weakness. My desire has been to make you as
comfortable as possible, but you know I have been prevented. Be assured you have my warmest affections and ever will till death, and my prayer."

A pillar of strength in the midst of petty and vindictive antagonists, Hyrum was determined that the will of God be done. The conclusion to his letter was resolute and
reassuring. No matter how others judged him, he affirmed with confidence at this time of great adversity, "God sits to judge both quick and dead . . . and we must be
patient in tribulation and wait. The will of God be done. I have no fears of my salvation. God is my Judge."

Hyrum's declaration answered the promise given through Joseph in an 1833 blessing, "When he [Hyrum] is in trouble, and great tribulation has come upon him, he shall
remember the God of Jacob, and he shall shield him from the power of Satan."

Mary wrote an anguished reply to Hyrum's letters, reassuring him of her continued affection. She sorrowed over not having written earlier but explained that she had
expected his imminent release and had not received any of his communications until early April. "I believe all our afflictions will work together for our good," she wrote
with the same unwavering faithfulness as her husband, adding that such afflictions "are not joyous while passing through them."

Hyrum's letters suggest that he and Joseph spent their sleepless nights and endless days discussing their families and their faith. On March 15, 1839, Joseph wrote to a
friend that trials "will only give us that knowledge to understand the minds of the ancients. For my part, I think I never could have felt as I now do, if I had not suffered
the wrongs that I have suffered. All things shall work together for good to them that love God." Forever changed by their experiences in Liberty Jail, Hyrum and
Joseph grew even closer to one another.

On March 23, Hyrum wrote to Mary, "I feel to sit down this morning to write to you a few reflections of my mind in verse and send them to you the first opportunity,
for you to peruse them in your lonely moments whilst I am in prison." He quoted, almost verbatim, the entire eighty-eight lines of a Robert Burns work titled "Man Was
Made to Mourn: A Dirge." Hyrum must have felt a particular empathy with Burns's references to man's inhumanity to man and the weeping wife and helpless offspring
that, as a result, are then left to mourn.

"It seems to me that man was made to bear sorrow and grief in all his days if he will be saved in the world to come, and all these oppressions by the hands of his fellow
man, although they are of the same blood, descendants of the same progenitor," Hyrum wrote following the poem. "Yet their hands are unrelenting when they get the
advantage of one another and thus man causes his fellow man to mourn."

He reassured Mary that his health was improving but asked her indulgence for his "bad writing and bad spelling and also composition," explaining, "my confinement is
so painful to me that I cannot write nor compose my mind." He reminded Mary, "I am exceedingly anxious to hear from you."

Theodore Turley and Heber C. Kimball came to visit the brethren on March 30 and brought news of Judge Austin A. King's response to Hyrum's recent petition.
"Judge King said that there was nothing against me," wrote Hyrum, adding the bittersweet explanation, "only that I was a friend to the prophet." It was a sublime
tribute and summary condemnation in one sentence. In 1829, the Lord told Oliver Cowdery, "Stand by my servant Joseph, faithfully, in whatsoever difficult
circumstances
 Copyright (c)he   may be" (D&C
               2005-2009,           6:18-19).
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                                                   1834, Oliver was called to be the assistant president of the Church, but in April 1838, he was excommunicated.
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Hyrum's call to fill Oliver's place as assistant president of the Church was still two years away, but the responsibility to stand faithfully by Joseph in difficult
circumstances was fully upon him. It was the price he paid to be "a friend to the prophet."
Theodore Turley and Heber C. Kimball came to visit the brethren on March 30 and brought news of Judge Austin A. King's response to Hyrum's recent petition.
"Judge King said that there was nothing against me," wrote Hyrum, adding the bittersweet explanation, "only that I was a friend to the prophet." It was a sublime
tribute and summary condemnation in one sentence. In 1829, the Lord told Oliver Cowdery, "Stand by my servant Joseph, faithfully, in whatsoever difficult
circumstances he may be" (D&C 6:18-19). In 1834, Oliver was called to be the assistant president of the Church, but in April 1838, he was excommunicated.
Hyrum's call to fill Oliver's place as assistant president of the Church was still two years away, but the responsibility to stand faithfully by Joseph in difficult
circumstances was fully upon him. It was the price he paid to be "a friend to the prophet."

Hyrum likely knew Horace Cowan, who was jailed with the brethren on March 30. He and Horace were set apart as missionaries at the same meeting in Kirtland in
1833. Horace was jailed for debts incurred as a consequence of mob persecution. Though Hyrum does not give further explanation, he wrote that Horace had
requested the benefit of the "insolvent act," empathetically adding, "but he was kept here three days unlawfully. His goods was all taken from him."

Sick with a swollen and painful ear the next day, Hyrum noted that Joseph was also unwell. "We feel wearied of this prison," he admitted. "Our beds are worn out. We
expect to leave next Saturday, the 6th of April. The adversary seems to be as diligent as ever and as untiring. . . . The people of this place do nothing on the Sabbath
day but play cards and ball. They seem to have no regard for their soul's salvation."

On April 1, 1839, the brother of unscrupulous Austin A. King came to the jail. According to Hyrum, the unsympathetic opportunist "came in . . . to abuse our feelings.
He is writing [a] libelous record of the downfall of Mormonism. He got no satisfaction from us." Hyrum added his feelings that if King prepared an accurate record, it
would disgrace the state and condemn his own brother. Such daily harangues by visitors must have proved tiresome.

The next day, John Dawson came to the window with a letter from an apostate in Far West. The "insolent and saucy" letter drew an immediate reply, though neither
document is now extant. By this time, Hyrum was counting the days to their transfer from the jail for trial. "We have only to stay here three days longer," he noted. "We
had some rice today for dinner for the first time since we have been confined. Our food has been very poor and unwholesome."

Hyrum's last known letter to Mary, written April 3, included a rare bit of mild sarcasm. "We [were] yesterday blest with the company of a malefactor," he wrote, "and
today also an old man who was taken up for stabbing his neighbor with a turning chisel. . . . It was [an] act of intoxication. He is very troublesome and noisy." Hyrum
concluded by asking Mary to convey his respects to his parents, to Robert and Mercy Thompson, to Hannah Grinnel, and to the rest of the family. "Give my love to
Lovina, Clarrinda, John and Hiram, Jerusha, Sarah and Joseph F.," he wrote. "They are all always present to my mind. Pray for me and, as my duty is, [I] will ever
pray for you. And may God Almighty bless us all and hasten the day of our redemption and the privilege of seeing each other face to face is the prayer of your husband
and friend."

On April 4, the jailer turned away two visitors who had come to see the brethren. "This bringeth [a] painful sensation to our minds, to think that our beloved brethren
take pains to come to see us and then they are forbidden and have to go away grieved with their treatment they received from the jailer," Hyrum wrote. "We pray God
that when we are taken from this place we shall fall into better hands. May God give us our liberty is our prayer daily."

As the brethren were soon to be transported to Gallatin in Daviess County, authorities proposed raising a military force to protect them en route. Alexander McRae
recalled, "The matter was discussed by the brethren (except Brother Joseph), and they naturally enough concluded it would be best." Then, as was almost always the
case, "Brother Hyrum asked Brother Joseph what he thought of it. Brother Joseph hung his head a few moments, and seemed in a deep study, and then raised up and
said, 'Brother Hyrum, it will not do; we must trust in the Lord; if we take a guard with us we shall be destroyed.'"

Five months of incarceration had not diminished Hyrum's trust in Joseph. He characteristically responded, "If you say it in the name of the Lord, we will rely on it."
Joseph replied, "In the name of the Lord, if we take a guard with us, we will be destroyed; but if we put our trust in the Lord, we shall be safe, and no harm shall befall
us, and we shall be better treated than we have ever been since we have been prisoners." In the words of Brother McRae, "This settled the question, and all seemed
satisfied, and it was decided that we should have no extra guard."

Finally, after four intolerable months in Liberty Jail, the prisoners left on April 6, 1839, for Daviess County. They spent a night in Plattsburg and arrived in Gallatin on
Monday, April 8. "Found a large concourse of people gazing and gaping, straining their eyes to see us," wrote Hyrum of their arrival. "They seem the most ignorant of
all Adam's race, and more, for they [are] the most savage race that dwells on the earth. May God grant that we may be delivered out of their hands." After a midday
meal, the brethren went to the courthouse to counsel with their lawyers. That night their guards "were friendly and good nature[d] . . . [but] sat up all night and drank
grog and played cards and blasphemed."

The trial commenced April 9 "before a drunken grand jury, [with] Austin A. King, presiding judge, as drunk as the jury." Stephen Markham arrived the same day from
Far West, carrying a copy of a statute that entitled the prisoners to a change of venue. Judge Morin, who knew the Prophet and had been friendly to him in the past,
also arrived. The record is unclear as to Judge Morin's specific contributions, but he was sympathetic to the plight of the brethren and spent that evening with them in
jail and the next day examining witnesses before a grand jury.

The prisoners awoke to a cold, rainy morning April 11 after sleeping in a bed for the first time in five months. They obtained their change of venue to Boone County
and left Gallatin the following day. They went as far as Adam-ondi-Ahman and stayed with Bill Bowman, where they were received kindly. Though they were
treated well, Hyrum noted that they looked "with no ordinary feelings . . . upon the spot where the saints were once dwelling in peace, but [were] now scattered to the
four winds of heaven, without a home or shelter, and the place [was] abandoned and desolate." No one would have felt it more than Hyrum's fellow prisoner, Lyman
Wight, who built the house Bowman was then living in.

The brethren stayed at Adam-ondi-Ahman on April 13 and then traveled seven miles the next day to Judge Morin's home. Rain fell during the night, and the trip was
muddy, but "all things tend to be favorable to us, the guard very lenient and kind, the weather fair and pleasant," Hyrum wrote. "Left Judge Morin's on Monday in the
morning." According to Hyrum, they traveled about twenty miles before buying a jug of whisky with which they "treated the company."

Sheriff William Morgan confided that Judge Thomas Birch had told him to never carry his prisoners to Boone County, perhaps fearing that the miscarriage of justice
would only be compounded there. Without further explanation, but with an apparent ackowledgment of the prisoners' unjust confinement and a commitment to see
justice done, Morgan then added, "I shall take a good drink of grog and go to bed, and you may do as you have a mind to." Three other guards drank freely and also
went to bed while the last guard assisted the prisoners in saddling their horses. Hyrum wrote, "Two of us mounted the horses, and the other three started on foot, and
we took our change of venue for the state of Illinois."

The brethren traveled a considerable distance that night and started out again early the next day, April 16, covering another sixteen miles before breakfast. They
continued through the night, and "when we saw a man on horseback coming towards us," Hyrum wrote, "we immediately left the road and took to the prairie, all but
Brother Baldwin. He stopped in some hazel brush. We went on and left him. After traveling near five miles, we stopped and sent Brother McRae after him with a
horse, but he returned and did not find him. The[n] we started and took a Northeast course on the prairie away from any inhabitants. We traveled all that afternoon and
all that night till late in the night. Being weary with traveling and faint for want of food, we lay down on the prairie to rest."
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The brethren kept up their brisk pace. On April 18, they again pushed on all day, encountering a Church member named George Harris and his family on the banks of
the Big Chariton River, where they spent the night. Sitting by the fire the next morning, the brethren were pleased and astonished by Brother Baldwin's arrival. Hyrum
noted, "He had traveled all night in the wilderness and providentially came to us."
continued through the night, and "when we saw a man on horseback coming towards us," Hyrum wrote, "we immediately left the road and took to the prairie, all but
Brother Baldwin. He stopped in some hazel brush. We went on and left him. After traveling near five miles, we stopped and sent Brother McRae after him with a
horse, but he returned and did not find him. The[n] we started and took a Northeast course on the prairie away from any inhabitants. We traveled all that afternoon and
all that night till late in the night. Being weary with traveling and faint for want of food, we lay down on the prairie to rest."

The brethren kept up their brisk pace. On April 18, they again pushed on all day, encountering a Church member named George Harris and his family on the banks of
the Big Chariton River, where they spent the night. Sitting by the fire the next morning, the brethren were pleased and astonished by Brother Baldwin's arrival. Hyrum
noted, "He had traveled all night in the wilderness and providentially came to us."

As Hyrum and Joseph continued their journey, their mother in Quincy beheld their circumstance in vision. "They were upon the prairie traveling, and seemed very tired
and hungry," she explained. "They had but one horse. I saw them stop and tie him to the stump of a burnt sapling, then lie down upon the ground to rest themselves; and
they looked so pale and faint that it distressed me. I sprang up and said to my husband, 'Oh, Mr. Smith, I can see Joseph and Hyrum, and they are so weak they can
hardly stand. Now they are lying asleep on the cold ground! Oh, how I wish that I could give them something to eat!'"

Lucy continued, "I saw them lie there [a] full two hours; then one of them went away to get something to eat, but not succeeding, they traveled on. This time Hyrum
rode and Joseph walked by his side, holding himself up by the stirrup leather. I saw him reel with weakness, but could render him no assistance. My soul was grieved; I
rose from my bed and spent the remainder of the night in walking the floor."

Lucy took confidence in her vision and prepared for her sons' arrival. The next day, April 22, she and her namesake daughter spotted Caleb Baldwin, who they knew
had been a prisoner at Liberty Jail, and excitedly asked about Joseph and Hyrum. As Caleb explained that they were crossing the river, the younger Lucy ran to tell
Hyrum's family. When Hyrum and Joseph arrived, they immediately went to see their families. "I remember seeing my father when he came home from Liberty Jail,"
recalled Hyrum's oldest son, John, in 1909. "He had a full beard, his hair was long and he was riding a small bay horse."

The next day, Hyrum and Joseph came to their parents' home to visit with their extended family. The town rejoiced, and the Quincy Grays came to the house and
graciously saluted the Smith brothers. When Lucy described the scenes of her vision, her sons confirmed the validity of what she had seen. "The day passed pleasantly,"
she recorded, "and my sons returned to their homes, happy in their freedom and the society of their friends."

Two months later, Hyrum observed, "I feel my body broken down, and my health very much impaired, from the fatigue and afflictions which I have undergone so that I
have not been able to perform any labor since I have escaped from my oppressors." Of his experiences in Missouri, Hyrum said, "One hundred thousand dollars,
would be no consideration, for what I have suffered, from privations; from my life being continually sought!! and all the accumulated sufferings I have been subject to."


Several months later, Hyrum summarized his feelings in a more personal way:

I was innocent of crime, and . . . I had been abused and thrust into a dungeon, and confined for months on account of my faith, and the "testimony of Jesus Christ."
However I thank God that I felt a determination to die, rather than deny the things which my eyes had seen, which my hands had handled, and which I had borne
testimony to, wherever my lot had been cast; and I can assure my beloved brethren that I was enabled to bear as strong a testimony, when nothing but death presented
itself, as ever I did in my life. My confidence in God, was likewise unshaken. I knew that he who suffered me, along with my brethren, to be thus tried, that he could
and that he would deliver us out of the hands of our enemies; and in his own due time he did so, for which I desire to bless and praise his holy name.

From my close and long confinement, as well as from the sufferings of my mind, I feel my body greatly broke down and debilitated, my frame has received a shock
from which it will take a long time to recover; yet, I am happy to say that my zeal for the cause of God, and my courage in defense of the truth, are as great as ever.
"My heart is fixed," and I yet feel a determination to do the will of God, in spite of persecutions, imprisonments or death; I can say with Paul [that] "none of these things
move me . . . so that I may finish my course with joy."

To the Saints, Hyrum offered this hopeful message: "We have nothing to be discouraged at, if we remember the words of the Savior, which say 'in the world you shall
have tribulation.' . . . Let us not then think that these are strange things such as never happened before, but, rather let us take the prophets and saints in ancient days as
examples." Though he would never claim it, Hyrum too was now an example of inspirational faith and patience, and his empathy overflowed as a consequence of his
experiences.

"To those who have suffered bereavements," he wrote, "I would drop the sympathetic tear, and would do all I could to comfort you in your distress, and would fain
pour into your wounded souls, the oil of joy for mourning." Then came these profound words, so characteristic of Hyrum: "To the church in general I would say, be
faithful, maintain your integrity, let the principles of truth and righteousness get deep hold in your hearts, live up to those principles at all times, be humble withal, and
then you will be able to stand firm and unshaken tho' 'The mountains skip like rams, and all the little hills like lambs.'"

Though she had endured great suffering and loss in Missouri, the ever-faithful Mary was equally yoked with her husband in a determined fidelity to God and his
purposes. A few weeks after Hyrum's arrival in Quincy, she wrote to her brother, Joseph, who was on a mission in England. She referred to the previous winter as her
"six months, in widowhood, in the time of great affliction," adding, "yet I do not feel in the least discouraged."

Mary acknowledged the Lord's protection on her behalf, writing, "I have, to be sure, been called to drink deep of the bitter cup; but you know, my beloved brother,
this makes the sweet the sweeter. . . . I feel but little concern about where I am, if I can but keep my mind staid upon God; for, you know in this there is perfect peace.
I believe the Lord is overruling all things for our good." Determined to keep her priorities in order, she added, "I can truly say, that I would not give up the prospect of
the latter-day glory for all that glitters in this world."

Notes

  . Times and Seasons 1 (December 1839): 23.

  . Ibid., 4 (1 July 1843): 256.

  . Ibid., 1 (December 1839): 21.

  . Ibid., 4 (1 July 1843): 251.

  . Ibid., 1 (December 1839): 21; Acts 26:31; Romans 8:28; Psalm 112:7.

  . History of Caldwell and Livingston Counties, 137.
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  . Times and Seasons 4 (1 July 1843): 251.
  . Ibid., 1 (December 1839): 21; Acts 26:31; Romans 8:28; Psalm 112:7.

  . History of Caldwell and Livingston Counties, 137.

  . Times and Seasons 4 (1 July 1843): 251.

  . Ibid., 1 (December 1839): 22.

  . Ibid., 4 (1 July 1843): 251.

  . Parley P. Pratt, Autobiography of Parley Parker Pratt, 207-8.

  . Lucy Mack Smith, Biographical Sketches, 251.

  . Times and Seasons 4 (1 July 1843): 251.

  . Pratt, Autobiography, 210.

  . Times and Seasons 4 (1 July 1843): 252. The History of the Church describes these first accommodations in Independence as "a vacant house . . . with a floor for
our beds and blocks of wood for our pillows" (3:201).

  . Ibid., 1 (December 1839): 22.

  . Ibid., 4 (1 July 1843): 252; Joseph Smith, History of the Church 3:204-6.

  . Ibid., 1 (December 1839): 22.

  . Joseph Smith to Emma Smith, 12 November 1838, in Joseph Smith, The Personal Writings of Joseph Smith, 368.

  . Pratt, Autobiography, 228-30.

  . Times and Seasons 4 (1 July 1843): 252-253; Smith, History of the Church 3:208-9.

  . Ibid., 4 (1 July 1843): 253.

  . Joseph Fielding Smith, The Life of Joseph F. Smith, 123-24.

  . "Affidavits," 3 (statement dated 8 June 1844).

   . Times and Seasons 4 (1 July 1843): 254. In another account, Hyrum says, "All the testimony they could produce against me was, that I was one of the Presidency
of the church, and a firm friend to my brother Joseph" (Times and Seasons 1 [December 1839]: 22).

  . Smith, History of the Church 3:212.

  . Times and Seasons 4 (1 July 1843): 254.

  . Hyrum Smith daily record, [3-5].

  . Ibid., [5, 9].

  . Smith, History of the Church 3:294.

  . Times and Seasons 4 (1 July 1843): 254. Regarding the poisoning, Alexander McRae wrote that he "escaped unhurt . . . [but others] were sorely afflicted, some
being blind two or three days" (Smith, History of the Church 3:258).

  . Alexander McRae letter, 9 October 1854, in Deseret News, 2 November 1854, 123.

  . Joseph Smith to the Church in Caldwell County, 16 December 1838, in Smith, Personal Writings, 374-82.

  . Times and Seasons 1 (December 1839): 22-23.

  . Ibid.

  . Hyrum Smith daily record, [5].

  . Smith, The Life of Joseph F. Smith, 123. Joseph F. Smith places the visit in January. Mercy Thompson places it "about the first of February" (Mercy Fielding
Thompson autobiographical sketch, 1880, 3).

  . Smith, Biographical Sketches, 253.

  . Smith, History of the Church 4:398.

  . Mercy R. Thompson, "Recollections of the Prophet Joseph Smith," 398.

 . Ibid. (c) 2005-2009, Infobase Media Corp.
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  . Edward Stevenson, Reminiscences of Joseph the Prophet, 41. This is a late reminiscence, and Stevenson offers no basis or citation for his statement.
  . Mercy R. Thompson, "Recollections of the Prophet Joseph Smith," 398.

  . Ibid.

  . Edward Stevenson, Reminiscences of Joseph the Prophet, 41. This is a late reminiscence, and Stevenson offers no basis or citation for his statement.

  . Thompson autobiographical sketch 1880, 4.

  . Hyrum Smith daily record, [6-7]. Sidney was bailed out in January but did not leave until February.

  . Alexander McRae, "Incidents in the History of Joseph Smith," 123.

  . Ibid.

   . Thompson autobiographical sketch 1880, 5. Mercy wrote that Hyrum's family of ten lived with her and her husband until Hyrum arrived in Quincy in April. Again,
the accounting of ten individuals is uncertain, but Hyrum was now absent, and Joseph F. had joined the number. Citing Mercy's 1880 autobiographical sketch, Pearson
Corbett suggests that the tenth person is Jane Wilson, a dependent young woman who was afflicted with fits (Hyrum Smith-Patriarch, 213 n. 4). Mercy talks about
Hyrum's family of ten but makes no mention of who they were. The source for Corbett's statement seems to come from "A Noble Woman's Experience," in Heroines
of "Mormondom," 11, which describes Jane as one of Hyrum's family in 1844 but gives no indication of how long she had lived with the family.

  . John Smith document. In this brief biographical sketch, John mentioned Far West and wrote, "I remember some of the suffering on our way to Quincy, Illinois."

  . Hyrum Smith daily record, [10-11].

  . Hyrum Smith, "Sufferings and Damages Sustained in Missouri." This statement is not in Hyrum's handwriting and appears with slight editing in the History of the
Church 3:373-74.

   . Hyrum Smith to Mary Fielding Smith, Quincy, Illinois, [ca. 1839]. This letter, which is missing the first portion and date, could have been written at some other
time, but Hyrum's March 16 letter refers to one he had sent one week earlier. This may or may not be the letter he was referring to.

  . Hyrum Smith daily record, [5-6]; Smith, History of the Church 3:244. See also Petition of Hyrum Smith to the Honorable Judge Tompkins, 15 March 1839.

  . Smith, History of the Church 3:273. The use of the possessive when referring to Sister Grinnel ("mother Grinold's") could be an error, or it could refer to one of her
children. Hyrum seems to refer to a daughter of Sister Grinnel in a March 16, 1839, letter (Hyrum Smith to Sister Grinnals [sic], 16 March 1839).

  . Smith, History of the Church 3:272.

  . Petition of Hyrum Smith to the Honorable Judge Tompkins, 15 March 1839; petition to the Honorable Austin A. King, 9 March 1839.

    . Hyrum Smith to Mary Fielding Smith, 16 March 1839. Hyrum also records details of this escape attempt in his daily record. "Sunday morning the 17th March the
jailer came in and examined the jail. Found an auger handle. He said nothing, but went off. Soon after he came back with about 25 men and made search in the jail for
tools. The jailer appeared to be offended. [He] threatened to put us in chains. He soon calmed down and agreed to call again and settle the matter. 18th March all
things seem calm and serene. The spirit of persecution appears to be falling. The matters of difficulty between us and the jailer is settled. No harm done. They seem to
be more friendly than ever" (Hyrum Smith daily record, [7-8]).

  . Hyrum Smith to Mary Fielding Smith, 16 March 1839.

  . Ibid.

  . Ibid.

  . Possibly a child of Hannah Grinnel.

  . Hyrum Smith to Sister Grinnals [sic], 16 March 1839.

  . United States Federal Census, 1840, Hancock County, Illinois; United States Federal Census, 1850, Utah Territory.

  . "Autobiography of Charles Emerson Griffin," in Don Cecil Corbett, Mary Fielding Smith, Daughter of Britain, 49.

  . Buddy Youngreen, comp., "Martha Ann Smith Harris: Stalwart Daughter of Hyrum Smith," 59.

  . Hyrum Smith to Mary Fielding Smith, 19 March 1839.

  . Hyrum Smith to Mary Fielding Smith, 20 March 1839.

  . Ibid.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Joseph Smith, Teachings of the Prophet Joseph Smith, 40-41.

  . Mary Fielding Smith to Hyrum Smith, 11 April 1839.

  . Joseph Smith Jr. to Mrs. Norman Buell, 15 March 1839, in Smith, Personal Writings, 386-87.

  . Hyrum Smith to Mary Fielding Smith, 23 March 1839.
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  . Hyrum Smith daily record, [12]. Hyrum continued, "He [Judge King] also said there was nothing against Caleb Baldwin and also McRae."

  . Joseph Smith, The Papers of Joseph Smith, 2:36.
  . Joseph Smith Jr. to Mrs. Norman Buell, 15 March 1839, in Smith, Personal Writings, 386-87.

  . Hyrum Smith to Mary Fielding Smith, 23 March 1839.

  . Hyrum Smith daily record, [12]. Hyrum continued, "He [Judge King] also said there was nothing against Caleb Baldwin and also McRae."

  . Joseph Smith, The Papers of Joseph Smith, 2:36.

  . Far West Record, 12 April 1838, 162-69.

  . Kirtland High Council minutes, 12 March 1833.

  . Hyrum Smith daily record, [12, 17].

  . Ibid., [14-16].

  . Ibid., [16-21].

  . Hyrum Smith to Mary Fielding Smith, [3 April 1839]; Hyrum Smith daily record, [19-21]. Comparing the two accounts allows dating of the letter fragment.

  . Hyrum Smith daily record, [21-22].

  . McRae, "Incidents in the History of Joseph Smith," 127.

  . Hyrum Smith daily record, [23-26].

  . Smith, History of the Church 3:309-10. Regarding Josiah (Joseph) Morin's previous interactions with Joseph Smith, see History of the Church 3:36, 60, 63; Smith,
Papers, 2:573.

  . Hyrum Smith daily record, [29].

  . Ibid., [30-31]; Smith, History of the Church 3:319.

  . William Bowman was either a guard for the sheriff of Daviess County or the former sheriff of Daviess County, or both (Smith, History of the Church 3:309, 321 n).

  . Hyrum Smith daily record, [30-31].

  . Ibid., [31-32].

  . Times and Seasons 4 (1 July 1843): 255-56. Perhaps the idea to treat the guards to a jug of whiskey came from the Book of Mormon (1 Nephi 4:7-13; Mosiah
22:9-11; Alma 55:8-23).

  . Joseph Smith, "Extract from the Private Journal of Joseph Smith Jr.," 7.

  . Hyrum Smith daily record, [32-35].

  . Smith, Biographical Sketches, 259-60.

  . Ibid., 259-60; Smith, History of the Church 3:327.

  . John Smith document.

  . Smith, Biographical Sketches, 260-61.

  . Hyrum Smith, "Sufferings and Damages Sustained in Missouri"; Smith, History of the Church 3:373-74.

  . Times and Seasons 1 (December 1839): 23; Acts 20:24.

  . Ibid., 24.

  . Ibid.; Psalm 114:4, 6. As with Hyrum's reference to Paul earlier in this letter, or with other references in his letters from Liberty Jail, this was further evidence of
Hyrum's familiarity with the scriptures and his willingness to liken them unto himself (1 Nephi 19:23).

  . Mary Fielding Smith to Joseph Fielding, June 1839, in Millennial Star 1 (June 1840): 40-41.

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" Liberty Jail in 1888 (Church historian Andrew Jenson is sitting on the roof) and (reverse angle) in 1887, after portions of the walls had
collapsed. Note the outer stone walls, the inner timbers, and the space between the outer and inner walls filled with rubble stones. (Courtesy of Church Archives)

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page     71 / 149
"A Friend to the Prophet" From Liberty Jail, Hyrum wrote petitions to legal authorities and letters to his wife (facing page). He also kept a daily record of events
beginning March 15, 1839 (this page). Note that Hyrum spelled his son's name "Hiram" (facing page, top). (Courtesy of Church Archives)
"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" From Liberty Jail, Hyrum wrote petitions to legal authorities and letters to his wife (facing page). He also kept a daily record of events
beginning March 15, 1839 (this page). Note that Hyrum spelled his son's name "Hiram" (facing page, top). (Courtesy of Church Archives)

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" Hyrum Smith: A Life of Integrity

"A Friend to the Prophet" Hyrum recorded a bittersweet notation on March 30, 1839, in Liberty Jail: "Judge King said that there was nothing against me, only that I
was a friend to the prophet." (Courtesy of Church Archives)

"As Firm as the Pillars of Heaven"

I t was a sweet reunion when Brigham Young, Heber C. Kimball, Orson Pratt, John Taylor, Wilford Woodruff, and George A. Smith, all members of the Quorum of
the Twelve Apostles, rode a few miles from Quincy to see Joseph and Hyrum on May 3, 1839.

"[They] were as glad to see us as we were to see them, once more enjoying their liberty," wrote Heber. "I spent the day with them, and it was one of the greatest days
of rejoicing in my life."

The fiery afflictions of recent months had forged a tie of empathy among the brethren. "No man can understand the joyful sensations created by such a meeting, except
those who have been in tribulation for the gospel's sake," Wilford recalled.

Brigham shared the sentiment of his fellow apostles: "It was one of the most joyful scenes of my life to once more strike hands with the Prophets and behold them free
from the hands of their enemies."

The bond that grew between Hyrum and Joseph during their months of incarceration continued to grow over the next two years as Hyrum accepted still more
responsibility in the Church. The two worked tirelessly to settle the Saints in western Illinois and to build a habitable city there, but when circumstances necessitated
Joseph's four-month absence, Hyrum would stand as the leader of the Church and of the developing city. Soon thereafter, Hyrum would be called to "act in concert"
with Joseph as the assistant president of the Church (D&C 124:91-96).

During a three-day conference commencing on May 4, 1839, Hyrum showed the simple, humble mettle that suited him to his future responsibilities. "I was present at
the house of John P. Greene when his brother-in-law, Brigham Young, was set apart as President of the Twelve Apostles," wrote Wandle Mace. "[Joseph] walked to
where Brigham Young sat and placed his hands upon his head, and said, 'come Brother Hyrum, come Brother Sidney.' Hyrum arose and came forward promptly and
placed his hands upon him, but Sidney came forward reluctantly-I thought, and in a muttering manner said, he had laid his hand upon so many and conferred power
upon men who had turned and used it against him. Joseph took no notice of his remark, but proceeded to ordain Brigham Young President of the Twelve Apostles."

Before their jubilant reunion with members of the Twelve, and only days after leaving Missouri, Hyrum and Joseph explored the area surrounding Quincy for a place to
settle. On May 1, they signed notes to purchase land in and around Commerce, Illinois, nearly forty miles north of Quincy. At the time, "one stone house, three frame
houses, and two block houses . . . constituted the whole city of Commerce." One additional stone house and three log houses stood in the surrounding area, which was
so wet that it was quite difficult for a footman to pass through and totally impassible for teams. Still, the Saints were confident that with the blessing of heaven they could
make the place habitable.

Joseph moved into one of the log houses near Commerce on May , and Hyrum settled in the area about the same time, possibly moving into what was later
termed the "upper stone house," located near the Commerce Landing of the Mississippi River. The house served as a temporary shelter for many who arrived in
Nauvoo without a place to live. Emily Dow Partridge stayed in the stone house when her father rented a room adjacent to the room in which Hyrum's family lived.             It
seems that Hyrum actually owned the structure or possibly managed it for someone else, as he recorded moving from the stone house on April 27, 1840, and later
renting its rooms to others.

With the larger perspective gained in Liberty Jail, Hyrum may have wearied of trifling complaints and the difficulties they created. When Lyman Wight wrote to the
Quincy Whig berating authorities in Missouri, for example, Robert B. Thompson wrote to the presidency of the Church, expressing his concerns that Lyman had gone
too far in politicizing matters. Hyrum, who had been free from Missouri persecutors less than a month, was forced to consider the declarations of his fellow prisoner
against the concerns of his brother-in-law-a brother-in-law who had shown great kindnesses to Hyrum's family while Hyrum was in prison.

From Quincy on May 17, Hyrum responded to Robert's concerns and wrote a letter to the Quincy Whig, explaining that Lyman Wight had a right to express his
opinions but that such opinions should not be considered as the voice of the First Presidency or of the Church as a whole. Then, walking the delicate path between two
legitimate views, Hyrum and the rest of the First Presidency sought to unite the brethren. A week later, they wrote a letter to Brother Thompson, acknowledging his
concerns as well as Lyman's good intentions.10

Traveling the area together frequently that spring, Hyrum and Joseph spent alternate days in Quincy and Commerce. On May 21, they explored the opposite side of the
river around Montrose, Iowa. They conducted Church business in Commerce on May 25 and spent May 29 in Quincy, preparing materials to lay before the federal
government regarding their mistreatment in Missouri. While in Quincy on June 3, Hyrum signed Wilford Woodruff's ministerial certificate. If he traveled with Joseph,
Hyrum returned to Commerce on June 5.

Despite pressing demands and travel, Joseph and Hyrum found time to pause and minister personally to the Saints. Anson Call encountered them between Commerce
and Quincy near the middle of May and inquired about their experiences in Missouri. Unable to answer all of Brother Call's questions at that moment, Joseph asked
where he lived and promised to come to relate the whole matter. Side by side a few days later, Joseph and Hyrum went to Brother Call's home, had dinner with him,
and spent most of the afternoon conversing with him and answering his questions.

With the resurgence of grief that often accompanies certain anniversaries, Hyrum may have moved through June 27 with a wistful and tender heart. It would have been
little Mary's tenth birthday. If Hyrum was pensive, he still continued his labors. He met with Joseph and the Twelve in Commerce, where Orson Hyde, who had been
under sanction for errant actions in Missouri, humbly confessed his mistakes. Orson had asked Heber C. Kimball to defend him before the council and Heber, in
turn,  solicited
 Copyright    (c)Hyrum's  help.Infobase
                  2005-2009,    Joseph had proposed
                                        Media  Corp.disciplinary action, but "Hyrum and Heber pleaded for [Hyde] so earnestly that the Prophet said:Page
                                                                                                                                                    'If my brother
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Hyrum and Heber C. Kimball will defend Orson Hyde, I will withdraw my motion.'"

Hyde never forgot his benevolent friends. "Everlasting thanks to God, and may his servants ever find mercy," he later wrote. "Brothers Hyrum Smith and H. C. Kimball,
With the resurgence of grief that often accompanies certain anniversaries, Hyrum may have moved through June 27 with a wistful and tender heart. It would have been
little Mary's tenth birthday. If Hyrum was pensive, he still continued his labors. He met with Joseph and the Twelve in Commerce, where Orson Hyde, who had been
under sanction for errant actions in Missouri, humbly confessed his mistakes. Orson had asked Heber C. Kimball to defend him before the council and Heber, in
turn, solicited Hyrum's help. Joseph had proposed disciplinary action, but "Hyrum and Heber pleaded for [Hyde] so earnestly that the Prophet said: 'If my brother
Hyrum and Heber C. Kimball will defend Orson Hyde, I will withdraw my motion.'"

Hyde never forgot his benevolent friends. "Everlasting thanks to God, and may his servants ever find mercy," he later wrote. "Brothers Hyrum Smith and H. C. Kimball,
men of noted kindness of heart, spake to me words of encouragement and comfort in the hour of my greatest sorrow."

Hyrum crossed the Mississippi River with Joseph and Sidney on July 2 and met with several members of the Twelve to authorize the establishment of the town of
Zarahemla. After a meal at Wilford Woodruff's home, the group went to Brigham Young's house, where they met with several brethren who were about to depart on
missions. Hyrum opened the meeting with prayer, after which he and the rest of the First Presidency blessed Wilford Woodruff, George A. Smith, Theodore Turley,
and the wives of some of the brethren. Hyrum addressed the Twelve "chiefly concerning the nature of their mission, their practicing prudence and humility in their plans
or subjects for preaching, the necessity of their not trifling with their office, and of holding on strictly to the importance of their mission and the authority of the
priesthood."

Hyrum's message found its way into the records of at least two of the apostles who heard him. "Brother Hiram Smith arose," wrote Wilford Woodruff, "and gave The
Twelve Some interesting advice and Council considering it best to say nothing but repentance to this generation or at least to preach the first principles of the gospel as
that was as much as this generation could endure and many other things he said of interest." Heber C. Kimball wrote, "Brother Hyrum Smith gave the Twelve some
good advice on the nature of their mission; to practice prudence and humility in their preaching, and to strictly hold on to the authority of the Priesthood."

On July , Hyrum rejoiced to see Parley P. Pratt, who had recently arrived in Commerce after eight months as a prisoner in Missouri. Though the Saints were
relatively free from persecution for a time, the wetlands of the Mississippi River exacted their own toll. Many were ill on both sides of the river, with Hyrum's family
severely afflicted. His father, sick for at least a week, had received two priesthood blessings from members of the Twelve.19 His daughter Lovina, eleven, was so ill
that she went to Plymouth, about thirty miles southeast of Nauvoo, with her Uncle William, hoping that the ride would aid her recovery. Instead, she grew increasingly
weak. William sent for Hyrum, concerned that she might not live. When the messenger arrived, Hyrum was too sick himself to even sit up. Because Hyrum had already
witnessed the death of one daughter, the news must have pierced his heart. While he agonizingly awaited further news, his mother and sister Lucy went to Plymouth in
his stead. By the time they arrived, Lovina had improved and continued from that point to regain her health.

The Prophet was also sick, but on July he rallied Hyrum and others on a tour of healing and ministration to the Saints in Commerce and across the river in
Montrose, Iowa. "Joseph arose from his bed of sickness, when the power of God rested upon him," remembered Heber C. Kimball, "and he went forth
administering to the sick. He commenced with the sick in his own house, then visited those who were camping in tents in his own dooryard, commanding the sick in the
name of the Lord Jesus Christ to arise from their beds and be whole."

Wilford Woodruff recorded, "Joseph went through the midst of them taking them by the hand and in a loud voice Commanding them in the name of Jesus Christ to
arise from their beds and be made whole, and they leaped from their beds made whole by the power of God."

Hyrum witnessed Joseph's charitable nature on other occasions as well. On September 21, 1839, they visited their ailing uncle John Smith. While there, Joseph
discerned a need, removed his shoes, gave them to John, and rode home barefoot. John confided in his journal that this act of selflessness would "never be forgotten."
   On October 15, Hyrum traveled with the Prophet to Quincy, where Brigham Young's father, John, had died on October 12. Brigham was away serving a
mission, but others in the area were likely comforted by the presence of Joseph and Hyrum.

As Commerce grew, Joseph renamed the city Nauvoo, which, he later explained, "is of Hebrew origin, and signifies a beautiful situation, or place, carrying with it, also,
the idea of rest; and is truly descriptive of this most delightful situation." Confident in the abilities of his brother, Joseph left Hyrum to preside over Nauvoo and its
surrounding areas on October 29, when the Prophet and Sidney left for Washington, D.C., to lay before Congress the grievances of the Saints while in Missouri.

While Joseph was gone, Hyrum supervised the establishment of Nauvoo and oversaw a number of other activities. In November, Don Carlos Smith and Ebenezer
Robinson edited the first issue of the Times and Seasons, a publication to which Hyrum would soon and often contribute. About this time, Hyrum traveled to Pike
County, Illinois, about sixty-five miles south of Nauvoo, and organized a stake in Pleasant Vale (now New Canton), with William Draper Jr. as president.

On December 1, the high council met at Oliver Granger's home and voted him, Hyrum, and George W. Harris to a committee to advance the formal establishment of
Nauvoo. They were to petition the state legislature for new boundaries to define Nauvoo and Commerce, and they were to "do all other needful acts relative to those
cities." The high council also decided that Hyrum would furnish the maps and plans for the proposed alterations. As Nauvoo became a center for gathering, the Saints
leaving Missouri were counseled to gather there and not to return to Kirtland. This counsel, and the need to gather the Saints, was deemed to be so important that it
was published in the Times and Seasons with a warning that those who disregarded it would be disfellowshipped.

Even after Joseph returned in March, Hyrum continued to make significant contributions to the growing city. On April 4, 1840, he transacted the first of two land
transfers that would later be termed Hyrum Smith's "Addition[s] to Nauvoo." The first addition included nine blocks; the second addition, surveyed in May of the same
year and signed over by Hyrum in January 1841, added portions to the north side of blocks one through four in the same area. Though it seems that Hyrum sold a
number of these lots in 1843 to pay his 1842 taxes, he still owned about half of them at the time of his death.

As 1839 drew to a close, with Joseph and Sidney still absent from Nauvoo, Hyrum offered encouragement and counsel to the Saints in an open letter published in the
December Times and Seasons. "Having given my testimony to the world of the truth of the Book of Mormon, the renewal of the everlasting covenant, and the
establishment of the Kingdom of heaven, in these last days; and having been brought into great afflictions and distresses for the same, I thought that it might be
strengthening to my beloved brethren, to give them a short account of my sufferings, for the truth's sake, and the state of my mind and feelings, while under
circumstances of the most trying and afflicting nature."

Hyrum described his sufferings in Missouri and expressed gratitude that his testimony had been sustained. He reminded his readers that life is fraught with tribulation and
encouraged them to faithfulness, humility, and integrity, promising them that they "will be able to stand firm and unshaken."

As the presiding officer of the Church in the area, Hyrum also spoke on matters of doctrine and policy. John Smith, president of the Zarahemla Stake in Lee County,
Iowa, heard Hyrum preach on December 15 and wrote, "Pres. [Hyrum] Smith delivered a lengthy speech showing the folly of trying to keep the law of the Lord
[consecration] until Zion is redeemed." Whether or not that was Hyrum's intended message, the words caused John to study, contemplate, and counsel with others.
Despite his stated understanding of Hyrum's communication, John and others curiously concluded to commit themselves more fully to the principles of consecration.
John met with Hyrum and Oliver Granger on January 4, 1840, and enigmatically recorded that Hyrum and Granger were "pleased with our resolution to observe the
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                                that timeMedia Corp.
                                         they have seemed to operate against all our proceedings."                                                 Page 73 / 149

The seeming contradictions in this faithful stake president's record suggest some level of misunderstanding. The meaning of John's comment that Hyrum operated against
Iowa, heard Hyrum preach on December 15 and wrote, "Pres. [Hyrum] Smith delivered a lengthy speech showing the folly of trying to keep the law of the Lord
[consecration] until Zion is redeemed." Whether or not that was Hyrum's intended message, the words caused John to study, contemplate, and counsel with others.
Despite his stated understanding of Hyrum's communication, John and others curiously concluded to commit themselves more fully to the principles of consecration.
John met with Hyrum and Oliver Granger on January 4, 1840, and enigmatically recorded that Hyrum and Granger were "pleased with our resolution to observe the
law of consecration but since that time they have seemed to operate against all our proceedings."

The seeming contradictions in this faithful stake president's record suggest some level of misunderstanding. The meaning of John's comment that Hyrum operated against
him is uncertain, but Hyrum's suggestion that the Saints in Iowa not attempt a strict observance of the law of consecration was well in line with the Prophet's counsel. A
few months later, Joseph addressed the topic with the Iowa High Council and explained, "The law of consecration could not be kept here, and that it was the will of the
Lord that we should desist from trying to keep it; and if persisted in, it would produce a perfect defeat of its object, and that he assumed the whole responsibility of not
keeping it until proposed by himself."

In addition to his local duties in Joseph's absence, Hyrum fulfilled the responsibilities of supervising missionary work and receiving and responding to letters on behalf of
the First Presidency. "In consequence of the absence of my brother Joseph," he wrote on December 22 to Parley P. Pratt in New York, "your letter has come into my
hands, to which I intend to reply, and give such instructions, and advise you, respecting the matters and things of which you write, as I feel led by the Spirit of the Lord."

Parley's request to print the Book of Mormon in New York was met by Hyrum's humble and prophetic foresight and his impressive testimony of the Book of Mormon.
"As respects this matter I would say that it is one of great importance and should be properly considered," he acknowledged, adding his concerns and cautions. "Not
only is the City of New York destitute of this Book but there is truly a famine throughout the Union, and another large edition is certainly required. But, at the same time
I cannot give any encouragement for the publication of the same other than at this place, or where it can come out under the immediate inspection of Joseph and his
Counselors, so that no one may be chargeable with any mistakes that may occur." He added, "I want the books [that] we print here [to] be a standard to all nations in
which they may be printed, and to all tongues into which the same may be translated."

Reiterating to Parley the importance of Nauvoo, Hyrum wrote, "As this place is appointed a Stake and a place of gathering for the Saints, I think that every facility
should be rendered it, in order that the Saints may be able to accomplish the great works which have to be performed in this generation. I should therefore strongly
advise, yea, urge you and all the Elders of Israel, when they meet with those who have means, and a disposition to forward this work, to send them to this place, where
they may receive counsel from time to time."

Hyrum assured Parley that upon Joseph's return, the matter of reprinting the Book of Mormon would be addressed. "In the meantime you will be at liberty to go to
Europe," Hyrum counseled, "for thereunto are you sent." He cautioned Elder Pratt to exercise care in printing the Doctrine and Covenants and a Church hymnbook,
musing, "I long to see [them] flowing through the land like a stream, imparting knowledge, intelligence, and joy to all who shall drink at the stream."

Tempering his previous council about printing the Book of Mormon with a recognition of logistical constraints, Hyrum continued, "As to publishing the Book of
Mormon in Europe and other nations, I should entirely acquiesce to your proposition. I do not know of any more suitable for attending to that business than the Twelve.
If it should be deemed wisdom to have the same published in England or elsewhere soon, you will be further advised on the subject and full powers given you
immediately on the return of Joseph."

Providing direction and counsel from a distance, Hyrum also wrote to Lucien Foster, who presided in a distant branch of the Church. Hyrum acknowledged his own
priesthood responsibility and Joseph's absence, saying, "As a servant of Jesus Christ and one on whose shoulders rests at all times (but more particularly at this time) an
important responsibility to address a few lines to you, and to that part of the Church of Jesus Christ over which you have been called in the providence of God to
preside." Hyrum spoke of the importance of gathering to Nauvoo, explaining, "In order to enjoy all the blessings of the gospel it is necessary and all important to pay
the most strict attention to the commandments of God and to the instructions which those, who are in authority in the church of God may communicate." After
referencing several scriptures, he continued, "It is not only the duty of t he saints to gather together in order to escape the calamities which must fall upon the ungodly,
but that they may, by a union and concentration of their energies, be in a situation to do more good than they otherwise could if separated by such vast distances and
likewise have the privilege of hearing the instructions which may be communicated through the prophet of the Lord, a privilege which I dare say all the saints will
properly appreciate; and also receive council from those who are in authority in the Church of Christ." Hyrum also offered Lucien words of caution about the
publication of scripture-counsel similar to what he had written to Parley P. Pratt.

Hyrum's promise to Parley regarding the publication of Church literature soon found realization. A week after Hyrum wrote his letter to Parley, the high council voted to
print ten thousand copies of the hymnbook as well as an edition of the Book of Mormon "under the inspection of the First Presidency at Nauvoo, so soon as means can
be obtained." Acquiring those means, however, would be another matter. Hyrum received a letter from Joseph requesting more funds for the printing, and though
Hyrum was about to depart for Springfield, he changed his plans to accommodate the Prophet's request and went to Quincy instead. He wrote back to Joseph that he
had obtained three hundred dollars from Brother Hugh Herringshaw and the promise of another hundred dollars from William Law. Still, Hyrum expressed concern that
he might not be able to gather sufficient funds.

Hyrum's response to Joseph was more than a mere administrative formality. He offered strength and forceful words of encouragement. "The mission on which you are
engaged is certainly an important one," he wrote, "and one which every Saint of God . . . must take a deep interest in. . . . Conscious of the righteousness of your
cause-having the prayer of the Saints (amongst whom are many who have shared with you the trials, persecutions, and imprisonments which have been heaped upon
the Saints in Missouri), and having the approval of heaven, I would say, go on, dear brethren, in the name of the Lord; and while you are pleading the cause of the
widow and the fatherless, may He who has promised to be a father to the fatherless and a husband to the widow, bless you in your undertaking and arm you with
sufficient strength for the Herculean task in which you are engaged."

Hyrum was also engaged in Herculean tasks, but he was also still recovering from the physical effects of his long imprisonment. "In consequence of my health, which
has been poor, and the coldness of the weather," he confided to Joseph regarding one task, "I have not been able to attend to it myself." He further elaborated, "The
Mississippi is frozen up. The weather is very cold, and a great quantity of snow is on the ground and has been for some time." Then he offered these reassuring words,
"Your family is in tolerable good health, excepting one or two having the chills occasionally."

Hyrum informed Joseph of Parley's request to print the Book of Mormon in New York and that Parley had indicated "there were men who had means, that would
assist in these things." Apprising the Prophet of his own administrative response, Hyrum continued, "I wrote in reply that if there were any of the brethren disposed to
aid, and had means to spare for such purposes to send them to this place, so that not only this place might be benefited, but that the books might come out under your
immediate inspection."

Anyone who has borne the burden of leadership, especially when acting in the stead of one who is absent, can empathize with Hyrum's expressions. "I want a letter
from you, Brother Joseph, as soon as possible, giving me all the instructions you think necessary," he wrote. "I feel the burthen in your absence is great." Hyrum's
encouragement and reassurances regarding the Prophet's family had the desired effect. Joseph's letter to Emma on January 20, 1840, began, "I received a letter from
Hyrum which cheered my heart to learn that my Family was all alive."
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Hyrum's fortieth birthday on February 9 passed quietly, but each year of his life marked significant growth as a servant of God. In the two decades since the74  / 149
                                                                                                                                                              First
Vision, Hyrum had become one of the Eight Witnesses of the Book of Mormon, a charter member of the Church, and a counselor in the First Presidency. In addition
to serving several brief missions, he served on the Kirtland Temple Committee and in a branch presidency, bishopric, stake high council, and stake presidency. More
from you, Brother Joseph, as soon as possible, giving me all the instructions you think necessary," he wrote. "I feel the burthen in your absence is great." Hyrum's
encouragement and reassurances regarding the Prophet's family had the desired effect. Joseph's letter to Emma on January 20, 1840, began, "I received a letter from
Hyrum which cheered my heart to learn that my Family was all alive."

Hyrum's fortieth birthday on February 9 passed quietly, but each year of his life marked significant growth as a servant of God. In the two decades since the First
Vision, Hyrum had become one of the Eight Witnesses of the Book of Mormon, a charter member of the Church, and a counselor in the First Presidency. In addition
to serving several brief missions, he served on the Kirtland Temple Committee and in a branch presidency, bishopric, stake high council, and stake presidency. More
than once, he marched into mortal peril to sustain the Prophet and the cause of God. He was now a little more than two years into his second marriage, and his six living
children ranged in age from fifteen months to twelve years. Liberty Jail had diminished Hyrum's physical health, but his spirit and character were strengthened, and he
remained a model of faithfulness and integrity.

Joseph's petitions to President Martin Van Buren were met with the now infamous response, "Gentlemen, your cause is just, but I can do nothing for you." Finding
no success in Washington, D.C., Joseph traveled home through snow and mud, arriving in Nauvoo on March 4. Promptly resuming his labors in Nauvoo, he met with
the Zarahemla High Council in Montrose on March 6. Not surprisingly, Hyrum accompanied the Prophet, who ratified what Hyrum had taught in Montrose three
months earlier. John Smith, the stake president in Iowa, wrote in his journal, "Joseph and Hyrum present who informed us that thus saith the Lord, you need not
observe the law of Consecration" at this time.

John's brief journal entry is the only known reference to Hyrum's presence at the March 6 meeting in Montrose. Frequently, Hyrum is mentioned by diarists only in
passing or in late reminiscences, but unless one or both were on a mission, Hyrum and Joseph were almost always together. Indeed, that was the impression many of
the Saints first experienced and continued to carry in their minds regarding the brothers.

When Wilford Woodruff first met them, Joseph and Hyrum stood side by side.          So it was with Brigham Young,      who later envisioned the glorious labors of the
Millennium with Joseph and Hyrum among those who directed the work.

After a three-month journey from England, William Adams eagerly anticipated seeing the Prophet in Nauvoo. "We were not disappointed," he said of his family's first
encounter with Joseph, "for he was with his brother Hyrum."

As a five-year-old girl, Catherine Greer remembered the brothers together in her home, probably in Nauvoo, evading the mobs that pursued them and singing hymns at
midnight. She awoke to their singing, secluded herself under a table, and listened to them pray before they sang another hymn.

Returning from Commerce to his home in Quincy, Wandle Mace saw two unfamiliar men standing together in Lima, Illinois, about thirty miles south of Nauvoo. Newel
Knight, who was riding with Wandle, identified the men whom he had known for years and exclaimed, "There is Joseph and Hyrum!" Wandle shook their hands,
became their friend, and later enjoyed their company in his home.

Fourteen-year-old James Rollins had never met Joseph or Hyrum, nor had he been baptized when he prayed one day for direction and saw Joseph and Hyrum
together in a dream or vision. After meeting them in 1831, he declared, "I truly had seen Joseph and Hyrum in my vision in December 1830."

The image of Hyrum and Joseph always together embedded itself deeply into the soul of at least one Saint. "I rejoice in my acquaintance with the Prophet Joseph, and
with his brother Hyrum also," explained Mary Ann Stearns Winters, "for one is not complete without the other-they were nearly always together, and are inseparably
connected in mind-Joseph and Hyrum-names ever dear to the faithful."

When the Saints assembled for conference in April 1840, a familiar face appeared in their midst. Frederick G. Williams, who was charged with abandoning the Saints
in their perils in Missouri and was excommunicated on March 17, 1839, presented himself on the stand April 8, humbly asked forgiveness for his conduct, and
expressed his determination to do the will of God in the future. As he had mercifully and forgivingly done for others, Hyrum presented Frederick's case to the
conference, which voted unanimously that Williams be forgiven and received again into fellowship. Hyrum then made a few remarks and dismissed the conference for
the day. The next day, Hyrum spoke at some length on the Word of Wisdom and was followed by Joseph on the same subject.

Hyrum may have left Nauvoo shortly after this conference. The following Sunday, Joseph proposed that Hyrum and Oliver Granger go east to settle some business
transactions for the Church. The high council sustained the proposal and voted that Joseph prepare credentials for the brethren. While Hyrum received his credentials
from Joseph, others received theirs from Hyrum. Allen Stout, for example, moved to Nauvoo in the spring of 1840 and later wrote with an obvious sense of gratitude,
"I got my license as an elder, bearing the date of April the 20, 1840, which I now have in Hyrum Smith's own handwriting, which I intend to always try and preserve."


Hyrum moved from the stone house on April 27 and rented all or part of it to a Mrs. Chase for six dollars per month, beginning on August 6. Little is known of
Hyrum's activities between those two dates except that he signed a letter with Joseph on July 14 authorizing the reorganization of the Crooked Creek Branch, in
Ramus, into a stake. The letter also promised that a member of the First Presidency would soon visit the area to effect the change "and give such instructions to the
saints as may be wisdom." Soon fulfilling this promise, President Hyrum Smith traveled the twenty miles east to Ramus, organized the stake, and installed Joel H.
Johnson, who had presided over the branch, as the new stake president. Joseph Holbrook later wrote that he was set apart by Hyrum as President Johnson's first
counselor.

On Sunday, August 9, Joseph and Hyrum began teaching a course of weekly lectures to the Saints in Iowa. They addressed the first principles of the gospel, the
Resurrection, eternal judgment, and the fate of the wicked. Joseph poured out glorious doctrines in Iowa and elsewhere throughout the month. On August 15, at the
funeral of Seymour Brunson, he spoke publicly for the first time of the doctrine of vicarious baptism for the dead. The following day, he and Hyrum continued their
lectures.

Lucy sent for Joseph and Hyrum on September 12, when Joseph Sr. began to vomit blood. They gave their father something to relieve his suffering and returned the
next morning. As Joseph taught their father the principle of vicarious baptism for the dead, Hyrum stood nearby and heard his father's request that the ordinance be
preformed immediately for his son Alvin. Then, turning to his wife of forty-four years, the dying patriarch said, "The world . . . hates us because we are not of the world.
. . . When I look upon my children, . . . [I] realize that although they were raised up to do the Lord's work, yet they must pass through scenes of trouble and affliction
as long as they live upon the earth; and I dread to leave them surrounded by enemies."

Hyrum, who had listened carefully to his father's words, leaned close and asked, "Father, if you are taken away, will you not intercede for us at the throne of grace, that
our enemies may not have so much power over us?" The ailing patriarch then laid his hands upon the head of his oldest living son and said, "My son, Hyrum, I seal upon
your head your patriarchal blessing, which I placed upon your head before, for that shall be verified. In addition to this, I now give you my dying blessing. You shall
have a season of peace, so that you shall have sufficient rest to accomplish the work which God has given you to do. You shall be as firm as the pillars of heaven unto
the end of your days. I now seal upon your head the patriarchal power, and you shall bless the people. This is my dying blessing upon your head in the name of Jesus.
Amen."
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Joseph Sr. continued to bless his children through the night and into the early hours of September 14, 1840, when he paused and said, "I can see and hear, as well as
ever I could." After another pause, he exclaimed, "I see Alvin." A few minutes later, the venerable patriarch quietly passed into eternity.
our enemies may not have so much power over us?" The ailing patriarch then laid his hands upon the head of his oldest living son and said, "My son, Hyrum, I seal upon
your head your patriarchal blessing, which I placed upon your head before, for that shall be verified. In addition to this, I now give you my dying blessing. You shall
have a season of peace, so that you shall have sufficient rest to accomplish the work which God has given you to do. You shall be as firm as the pillars of heaven unto
the end of your days. I now seal upon your head the patriarchal power, and you shall bless the people. This is my dying blessing upon your head in the name of Jesus.
Amen."

Joseph Sr. continued to bless his children through the night and into the early hours of September 14, 1840, when he paused and said, "I can see and hear, as well as
ever I could." After another pause, he exclaimed, "I see Alvin." A few minutes later, the venerable patriarch quietly passed into eternity.

As death is a time of sorrowful farewells mixed with the anticipation of joyful reunions, it must have been a time of mixed emotions for Hyrum. With a heightened sense
of separation from his brother, daughter, and first wife, Hyrum may have watched with some longing as his father stepped into the presence of Alvin, Jerusha, and little
Mary. Shortly thereafter, Hyrum honored his father's wish and walked into the waters of the Mississippi River, acting as proxy for Alvin and receiving the ordinance of
baptism vicariously for his beloved older brother.

Joseph Sr. was buried September 15. Hyrum's brother-in-law Robert B. Thompson gave an eloquent and instructive funeral address. He observed, "Not only has a
single family to mourn . . . but a whole society; yes, thousands will this day have to say, a Father in Israel is gone." As he concluded, Brother Thompson prayed that a
double portion of Joseph Sr.'s spirit might be poured out upon those who would be "the humble instruments in aiding the consummation of the great work." How
prophetic those words would prove for Hyrum.

When general conference convened in October 1840, the untiring and capable Hyrum received two new committee assignments. Joseph apparently felt a need to
soften the earlier injunction against gathering to Kirtland. He expressed concern that Kirtland be built up and strengthened, and so the conference appointed Almon W.
Babbitt to preside there. Almon was also appointed to a committee with Hyrum and Lyman Wight to organize stakes between Nauvoo and Kirtland. The following
day, the conference appointed Hyrum to a second committee, with William Marks, to raise funds and liquidate debts.

When Hyrum addressed the conference on October 3, he expressed concern about individuals moving to the area without having settled their debts or obtaining a letter
of recommendation from their previous priesthood leaders. To preserve the order and integrity of the Church, the conference resolved that "those persons moving to
this place, who do not bring a recommend, [would] be disfellowshipped." Hyrum presumably helped prepare a First Presidency report that counseled, "Be faithful,
be diligent, contend earnestly for the faith once delivered to the Saints-let every man, woman and child realize the importance of the work, and act as if success
depended on their individual exertion alone."

Hyrum was now in a position to address the entire Church, but he continued to minister to small, intimate groups as well. Ezra T. Benson attended the October
conference and later wrote, "Bro. Hyrum Smith blessed me and when written it . . . filled three pages and a half of foolscap, and my wife also was blessed." A few
weeks later, Hyrum went to organize the Quincy Stake. "Hearing that Hyrum Smith was coming," wrote Ezra, "I laid wait for him and invited him to my house. He
remained with us about three hours and read and explained to us some of the prophecies."

The next day, Hyrum assembled the Saints and preached a sermon before organizing the stake. He called Daniel Stanton as the stake president and Moses Jones, who
was about seventy years old, to be his first counselor. Then he ordained twenty-nine-year-old Ezra to the office of high priest and called him to be the second
counselor. Hyrum explained to the stake members, "You may think a little strange of my appointment, but Bro. Jones is an old man and experienced in the Church, and
Bro. Benson, is young and wants to learn."

Hyrum had given Ezra a patriarchal blessing earlier in the month and three hours of personal tutelage the night before Ezra's ordination. In that ordination, Hyrum
blessed him with a calling that would continue to spiritually strengthen the new high priest for some time. Six years later, Ezra T. Benson would become an apostle of
the Lord.

Two weeks after the October conference, Joseph and Hyrum wrote to the Saints in Kirtland and chastened those who had neglected to remember, write, or otherwise
support the First Presidency when they were imprisoned in Liberty Jail. Nevertheless, in their compassionate nobility, they wrote, "We are disposed to leave these
things to God, and to futurity, and feel disposed to forget this coldness on the part of the Saints in Kirtland, and to look to the future with more pleasure." They
informed the Kirtland Saints of Brother Babbitt's appointment to preside there and encouraged them to welcome converts from the East with kindness.

Hyrum was almost immediately engaged in his new responsibility of organizing additional stakes between Kirtland and Nauvoo. He presided at the organization of the
stake in Lima, Illinois, on October 22 and ordained Gardner Snow to the office of bishop the following day. On Sunday, October 25, the committee organized the
previously mentioned stake in Quincy, and on October 27, the Mount Hope Stake in Columbus and the Freedom Stake near Payson. Continuing this demanding pace,
the committee organized the Geneva Stake in Morgan County, Illinois, on November 1 and a stake in Springfield on November 5.

The words of Joseph Sr.'s blessing to Hyrum were specific and instructive. Hyrum was promised "a season of peace, so that you shall have sufficient rest to accomplish
the work." The season of peace proved indeed to be a season of work for Hyrum.

"He shall stand in the tracks of his father and be numbered among those who hold the right of Patriarchal Priesthood," said the Prophet, when he blessed Hyrum in
1833. In Joseph Sr.'s last blessing upon Hyrum, he said, "I now seal upon your head the patriarchal power, and you shall bless the people." Hyrum's calling as
patriarch to the Church would soon be formalized, but he had already accepted some responsibility and had apprenticed under the direction of his father.

Prior to his death, Joseph Smith Sr. had been ill during the first part of the year. By spring, however, he had recovered sufficiently "to walk about a little, and attend a
few blessing meetings" in which he gave patriarchal blessings. In the midst of his father's illness, Hyrum pronounced patriarchal blessings in his father's stead.
Temperance Mack, Hyrum's aunt, wrote a letter to her daughter Harriet Whittemore, quoting from the patriarchal blessing she had received through Hyrum on
September 6, nearly two weeks before Joseph Sr.'s death. In that blessing, Hyrum spoke of himself as "being called and authorized unto that Ministry the same is
Patriarchal."

In early October-soon after his father's death, and authorized by his father's dying blessing-Hyrum administered patriarchal blessings to Ezra T. Benson and his wife.
Howard Coray also received a patriarchal blessing under Hyrum's hands on October 20. Like his father, Hyrum also held blessing meetings, such as on Sunday,
October 25, when he organized the Quincy Stake and held "a blessings meeting in the evening."

Though Hyrum was clearly functioning as a patriarch even before his father's death, exactly when he began functioning as the Patriarch to the Church is not clear. In a
letter to the brethren in Great Britain dated December 15, 1840, Joseph noted his father's death and wrote, "Brother Hyrum succeeds him as Patriarch of the church,
according to his last directions and benedictions." It appears, therefore, that Hyrum was acting in this capacity on January 2, 1841, when he gave patriarchal
blessings to Samuel, Phebe, and Philemon C. C. Merrill. Hyrum's patriarchal calling was definitively specified by direct revelation later that month.

On January (c)
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                            Infobase   Mediathat  profoundly changed Hyrum's duties. The quiet dignity and constant faithfulness of the older brotherPage
                                               Corp.                                                                                                  were recognized
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heaven and manifest in words that flowed through the Lord's mouthpiece: "Blessed is my servant Hyrum Smith; for I, the Lord, love him because of the integrity of his
heart, and because he loveth that which is right before me" (D&C 124:15).
letter to the brethren in Great Britain dated December 15, 1840, Joseph noted his father's death and wrote, "Brother Hyrum succeeds him as Patriarch of the church,
according to his last directions and benedictions." It appears, therefore, that Hyrum was acting in this capacity on January 2, 1841, when he gave patriarchal
blessings to Samuel, Phebe, and Philemon C. C. Merrill. Hyrum's patriarchal calling was definitively specified by direct revelation later that month.

On January 19, Joseph received a revelation that profoundly changed Hyrum's duties. The quiet dignity and constant faithfulness of the older brother were recognized in
heaven and manifest in words that flowed through the Lord's mouthpiece: "Blessed is my servant Hyrum Smith; for I, the Lord, love him because of the integrity of his
heart, and because he loveth that which is right before me" (D&C 124:15).

Hyrum was called out of the First Presidency, and William Law was called to take his place. By divine appointment, Hyrum would now "take the office of Priesthood
and Patriarch, which was appointed unto him by his father, by blessing and also by right" (D&C 124:91). Further, he would fulfill all the roles and responsibilities that
once rested upon Oliver Cowdery as the assistant president of the Church. Regarding Hyrum, the revelation explained:

From henceforth he shall hold the keys of the patriarchal blessings upon the heads of all my people, that whoever he blesses shall be blessed, and whoever he curses
shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.

And from this time forth I [the Lord] appoint unto him that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph;

That he may act in concert also with my servant Joseph; and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may
ask and receive, and be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my
servant Oliver Cowdery;

That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation,
forever and ever (D&C 124:92-96).

Thus, the Lord designated Hyrum to act in this unique combination of responsibilities that have been simultaneously held by no other person before or since.

To appreciate the extent of the responsibility and power conferred upon Hyrum requires an understanding of the mantle that once rested upon Oliver Cowdery. Oliver
stood next to Joseph when John the Baptist restored the Aaronic Priesthood and when Peter, James, and John restored the Melchizedek Priesthood (JS-H 1:68-72).
When the Church was organized in 1830, it was Oliver Cowdery "who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and
ordained under [Joseph's] hand" (D&C 20:3).

When Joseph laid his hands upon Oliver's head in 1834, he ordained him "a President of the high and holy priesthood, to assist in presiding over the Church, and
bearing the keys of this kingdom." The Prophet defined Oliver Cowdery's position as assistant president relative to the counselors in the First Presidency, who at that
time were Sidney Rigdon and Frederick G. Williams. "The office of Assistant President is to assist in presiding over the whole Church, and to officiate in the absence of
the President," Joseph explained while further elaborating the "rank and appointment" of the assistant president relative to the counselors in the First Presidency:
"President Cowdery, first; President Rigdon, second; and President Williams, third."

Hence, Oliver Cowdery, not the counselors in the First Presidency, accompanied Joseph in April 1836 when priesthood keys were restored in the Kirtland Temple
through the appearance of the Lord, Moses, Elias, and Elijah (D&C 110). The privileges that were once upon Oliver Cowdery now rested upon Hyrum Smith.

In addition to being the Patriarch of the Church, Hyrum was also an apostle of Jesus Christ, the assistant president and second elder of the Church, and "a prophet, and
a seer, and a revelator unto [the] church . . . [to] act in concert with . . . Joseph." Hence, the Times and Seasons announced that Hyrum had "received the appointment
of Patriarch in the church . . . [and], by revelation, been appointed a Prophet and Revelator."

No man could better shoulder this mantle than Hyrum. He had been tempered and sanctified in the crucible of affliction and had not wavered. Hyrum advanced no
personal agenda and seemed entirely bereft of ego. Clearly, Joseph could trust him. More important, the Lord could trust him and say to Joseph and the entire Church,
"I give unto you Hyrum Smith to be a patriarch unto you, to hold the sealing blessings of my church, even the Holy Spirit of promise, whereby ye are sealed up unto the
day of redemption" (D&C 124:124).

Certainly, Hyrum Smith's "name may be had in honorable remembrance from generation to generation, forever and ever" (D&C 124:96).

Notes

  . Orson F. Whitney, Life of Heber C. Kimball, 266.

  . Wilford Woodruff journal, 3 May 1839; Wilford Woodruff, Leaves from My Journal, 65-66.

  . Brigham Young, Manuscript History of Brigham Young, 40.

  . Wandle Mace autobiography, 29; Joseph Smith, History of the Church 3:344.

  . Glen M. Leonard, Nauvoo: A Place of Peace, a People of Promise, 57; Smith, History of the Church 3:341-42; Lucy Mack Smith, Biographical Sketches, 261.

  . Smith, History of the Church 3:375.

  . Ibid., 3:349-51. Hyrum signed a letter of recommendation for Oliver Granger in Commerce on May 13, 1839.

  . Emily Dow Partridge Smith Young, "Autobiography of Emily D. P. Young," 26. Emily's autobiography calls the building the upper stone house.

  . Hyrum Smith account book, [72, 76]. Hyrum did not record the year he moved from the stone house, but surrounding entries suggest it was 1840.

  . Smith, History of the Church 3:351-52, 354-55, 363-64.

  . Ibid., 3:356, 364, 368, 375; Woodruff journal, 18, 21 May 1839; 8 June 1839.

  . Anson Call autobiography, 20-21. Sidney Rigdon and Vinson Knight accompanied Joseph and Hyrum.
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  . Smith, History of the Church 3:345.

  . Whitney, Life of Heber C. Kimball, 257; compare History of the Church 3:379.
  . Ibid., 3:356, 364, 368, 375; Woodruff journal, 18, 21 May 1839; 8 June 1839.

  . Anson Call autobiography, 20-21. Sidney Rigdon and Vinson Knight accompanied Joseph and Hyrum.

  . Smith, History of the Church 3:345.

  . Whitney, Life of Heber C. Kimball, 257; compare History of the Church 3:379.

  . Orson Hyde, "History of Orson Hyde," 792.

  . Joseph Smith, "Illinois Journal, 1839," in Joseph Smith, The Papers of Joseph Smith, 2:325; Woodruff journal, 2 July 1839.

  . Woodruff journal, 2 July 1839.

  . Whitney, Heber C. Kimball, 270.

  . Woodruff journal, 12, 19 July 1839.

  . Smith, Biographical Sketches, 263.

  . For notation of Hyrum's presence, see Woodruff, Leaves from My Journal, 70.

  . Whitney, Heber C. Kimball, 273.

  . Woodruff journal, 22 July 1839.

  . John Smith journal, 21 September 1839.

  . Smith, History of the Church 4:14-15.

  . Ibid., 4:9.

  . Joseph Smith, "A Proclamation to the Saints Scattered Abroad," 273-74.

  . Smith, History of the Church 4:19, 89. Joseph returned in March 1840.

  . "A Biographical Sketch of the Life and Travels and Birth and Parentage of William Draper," 19-20.

  . Smith, History of the Church 4:39; Times and Seasons 1 (December 1839): 29; "Errata," Times and Seasons 1 (January 1840): 43.

  . Hyrum Smith's "Addition[s] to Nauvoo."

   . Deeds of sale and tax records regarding Hyrum Smith's additions to Nauvoo; estate tax receipt for Hyrum Smith, 15 January 1845. Hyrum also purchased land on
the east side of Nauvoo from Robert B. Thompson on January 7, 1840 (copy of indenture document from Nauvoo Restoration Incorporated Lands and Records
Office in possession of author). Robert Bruce Flanders discusses similar land purchases by Hyrum in Nauvoo: Kingdom on the Mississippi, 124-25, but he gives no
source, and it is difficult to know if he is referring to the same transactions.

  . Times and Seasons 1 (December 1839): 20-24.

  . Smith, History of the Church 4:16.

  . John Smith journal, 15 December 1839, 4 January 1840.

  . Smith, History of the Church 4:93. Details of how the law of consecration was interpreted varied over time (Lyndon W. Cook, Joseph Smith and The Law of
Consecration).

  . Hyrum Smith to Parley P. Pratt, 22 December 1839; Smith, History of the Church 4:47-48. Parley's letter is not extant, but Hyrum told Joseph in a letter what
Parley had requested (Hyrum Smith to Joseph Smith and Judge Higbee, 2 January 1840; History of the Church 4:50-52).

  . Ibid.

  . Ibid.

  . Hyrum Smith to Lucien R. Foster, January 1840.

  . Smith, History of the Church 4:49.

  . Ibid., 4:41.

   . Hyrum Smith to Joseph Smith and Judge Higbee, 2 January 1840. Note that this date differs from the date on the letter as printed in Smith, History of the Church
4:50-52.

  . Ibid.

  . Ibid.
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  . Ibid.

  . Joseph Smith to Emma Smith, 20 January 1840, in Joseph Smith, Personal Writings of Joseph Smith, 454.
  . Ibid.

  . Ibid.

  . Ibid.

  . Joseph Smith to Emma Smith, 20 January 1840, in Joseph Smith, Personal Writings of Joseph Smith, 454.

  . Smith, History of the Church 4:80.

 . Ibid., 4:89, 93-94. The exact date of Joseph's return is uncertain. Regarding Joseph's return to Nauvoo, John Smith wrote on March 3, 1840, "This day met at
Montrose Joseph and Hyrum present who laid before us the prospects of our affairs in Congress" (John Smith journal, 3 March 1840).

  . John Smith journal, 6 March 1840.

   . A few examples of Hyrum's presence going unmentioned in contemporary accounts but being noted later have already been mentioned. They include Hyrum's
presence when Wilford Woodruff met the Prophet in Kirtland on April 25, 1834, or in the priesthood meeting in Kirtland on April 27, 1834 (later recalled by Wilford
Woodruff); Hyrum's presence on the July 27, 1837, trip to Painsville (later noted by Brigham Young); Hyrum's involvement in healing the Saints at Montrose in July
1839 (later noted by Wilford Woodruff); and, yet to be noted in this volume, Hyrum's presence in a council meeting on November 25, 1843 (later noted in Brigham
Young's letter) (Smith, History of the Church 6:81-82).

  . Wilford Woodruff, Conference Report, April 1898, 57; Wilford Woodruff, in Journal of Discourses 7:101.

  . Elizabeth Kane, "A Gentle Account of Life in Utah's Dixie," 71.

  . Brigham Young, in Journal of Discourses 6:308.

  . William Adams autobiography, 9.

  . Catherine Ellen Camp Greer autobiography, 3. Catherine recalled this happening in her home in Dresden, Tennessee, ca. 1843, but it seems more likely that it
occurred during one of the two summers her family spent in Nauvoo.

  . Mace autobiography, 34.

  . James Rollins, "A Life Sketch of James Henry Rollins," 1-3. Rollins writes only of meeting Joseph before he declared his vision to be accurate, but in the next
paragraph he writes of becoming acquainted with the whole Smith family and mentions Hyrum by name. It seems from the context that he met both brothers before
making his declaration.

  . Mary Ann Stearns Winters, "Joseph Smith, the Prophet," 557-58.

  . Frederick G. Williams, "Frederick Granger Williams of the First Presidency of the Church," 258-59; Smith, History of the Church 3:284.

  . Smith, History of the Church 4:110.

  . From a letter written by Leonora Taylor to her husband, John, in Millennial Star 1 (July 1840): 63-64.

  . Smith, History of the Church 4:114.

  . Allen Stout, reminiscences and journal, 14.

  . Smith account book, [72, 76, 79]. Mrs. Chase and Brother Cope rented rooms in the stone house through March 1841.

  . Joseph and Hyrum Smith, "Joseph Smith and Hyrum Smith to the Saints of the Crooked Creek Branch, 14 July 1840," 222.

  . Joseph Holbrook reminiscences, 60.

  . John Smith journal, 9 August 1840.

  . Smith, History of the Church 4:231.

  . John Smith journal, 16 August 1840.

  . Smith, Biographical Sketches, 265-70.

  . Ibid.

  . Ibid. Although Catherine did not arrive until after her father's death, he left words of blessing for her that her mother recorded.

  . Nauvoo baptisms for the dead, book A, 145, 149. Hyrum may have again acted as proxy for Alvin when the ordinance was repeated in 1841 in the Nauvoo
Temple font (Larry C. Porter, "Alvin Smith: Reminder of the Fairness of God," 67 n. 7). Richard Lloyd Anderson wrote, "The ceremony may not have been done
twice: in 1840, the name of the deceased was not written last name first, so it may have been recorded again in 1841 in correct alphabetical order" ("The Alvin Smith
Story," 72 n. 76).

  . R. B. Thompson, "An Address Delivered at the Funeral of Joseph Smith Sen.," 170-73.

 . Smith, History
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  . Ibid.
Story," 72 n. 76).

  . R. B. Thompson, "An Address Delivered at the Funeral of Joseph Smith Sen.," 170-73.

  . Smith, History of the Church 4:205.

  . Ibid.

  . "Report from the Presidency," 188.

  . Ezra Taft Benson, "Ezra Taft Benson, I," 102.

  . Ibid., 103; Hyrum Smith daily record, unnumbered pages separated from rest of record.

  . Joseph Smith and Hyrum Smith to the Saints at Kirtland, 19 October 1840, Joseph Smith letter book, 188-90.

  . Smith, History of the Church 4:233, 236; Hyrum Smith daily record, unnumbered pages.

  . Smith, Biographical Sketches, 266-67.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Joseph Smith, Teachings of the Prophet Joseph Smith, 40.

  . Smith, Biographical Sketches, 264.

  . Temperance Mack (Nauvoo, IL) to Harriet Whittemore, 16 September 1840.

  . Howard Coray, Autobiographical Sketches.

  . Smith daily record, unnumbered pages.

  . Joseph Smith to the Quorum of the Twelve and Elders in England, 15 December 1840.

  . William Smith blessing book, blessings 95, 96, and 104.

  . Joseph Smith Sr., Hyrum Smith, and John Smith were sustained as "assistant counselors" in the First Presidency on September 3, 1837 (Kirtland High Council
minutes, 3 September 1837.) Joseph Sr. was the Patriarch to the Church, and John would later serve in that office, but only Hyrum served in that office while also
being the "second elder" and assistant president, with preeminence over the counselors in the First Presidency. William Smith was an apostle and patriarch to the
Church but did not hold the same offices as Hyrum.

  . See D&C 21:10; 27:12, which refers to Oliver Cowdery's apostleship.

  . Manuscript History of the Church, A-1, recorded 5 December 1834 in the hand of Oliver Cowdery, in Smith, Papers 1:21.

  . Times and Seasons 2 (1 February 1841): 310.

"To Bind Up the Broken Hearted"

President Hyrum Smith has long been known to the church for his virtue, patience and every principle that can adorn the Christian character," wrote the Prophet Joseph
Smith in a letter of authorization for his assistant president. In accordance with revelation (D&C 124:79), Hyrum and Isaac Galland were about to set out on a mission
to make exchanges of land, sell stock in the Nauvoo House, secure funds for the Nauvoo Temple, and do other business they deemed necessary.

Much of their labor from the beginning of 1841 to the middle of 1842 would deal with temporal matters, but as Hyrum contributed toward the building of Nauvoo and
the gathering of the Saints, he seemed always willing to strengthen the weak, comfort the injured, and mourn with those who suffered. In his letter, Joseph assured
Church members that they could place confidence in any statement made by Hyrum and Isaac, "as they are persons of tried integrity and high standing in society."

Joseph prepared his recommendation for Hyrum and Isaac on February 15, 1841, after two busy weeks in Nauvoo. Governor Thomas Carlin had signed an act in
December 1840 chartering the City of Nauvoo, the Nauvoo Legion, and the University of the City of Nauvoo. Based on broad principles that protected all political
parties and religions, the city charter took effect on February , the day after Nauvoo's first municipal elections. John C. Bennett was elected mayor, while Joseph and
Hyrum were elected to the city council.2

When the city council met on February 3, Joseph opened the meeting with prayer, which became a standing rule. The council then began to organize the city university,
with John C. Bennett as chancellor and Hyrum as one of its regents. Council members also prepared to organize the Nauvoo Legion. On February 15, they
restricted the sale of liquor, and on February 22, they transferred all university matters from the city council to the chancellor and regents. Hyrum also became a charter
member of the Nauvoo Agricultural and Manufacturing Association, established to promote agriculture and husbandry as well as the manufacture of flour, lumber, and
other necessary articles.

As Nauvoo became more formally organized, the greater Nauvoo area continued to grow. Arriving Saints looked to Hyrum for direction. William Clayton had arrived
near the end of November 1840, and after considering the purchase of land for some time, he went to Hyrum for advice. "He said he had some land to sell in Iowa
Territory for 3 dollars an acre and he counseled us to go," wrote Clayton, who followed Hyrum's instructions, moved across the river, and contracted for 185 acres.

Assistance provided to the arriving Saints included helping them establish realistic expectations. Just before his release as a counselor in the First Presidency, Hyrum
had signed a message cautioning the Saints not to come to Nauvoo with expectations of perfection. The message suggested instead, "Let those who come up to this
place be determined to keep the commandments of God, and not be discouraged . . . and then they will be prospered."

Determined to follow his own counsel to keep God's commandments, Hyrum prepared for another mission. Jerusha had died from complications of childbirth two
weeks after Hyrum left on a mission in 1837, and Joseph F. was born while Hyrum was imprisoned in Missouri. As hard as obedience may have been in the shadow of
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such experiences, Hyrum followed the instructions he had received, bade farewell to his pregnant wife, and faithfully left Nauvoo on the Lord's errand some 80
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March 1841, heading east.
place be determined to keep the commandments of God, and not be discouraged . . . and then they will be prospered."

Determined to follow his own counsel to keep God's commandments, Hyrum prepared for another mission. Jerusha had died from complications of childbirth two
weeks after Hyrum left on a mission in 1837, and Joseph F. was born while Hyrum was imprisoned in Missouri. As hard as obedience may have been in the shadow of
such experiences, Hyrum followed the instructions he had received, bade farewell to his pregnant wife, and faithfully left Nauvoo on the Lord's errand some time in
March 1841, heading east.

Soon arriving in the familiar environs of Kirtland, Hyrum counseled with William W. Phelps about the future of Kirtland and the gathering at Nauvoo. Continuing
eastward, he encountered Erastus Snow in Philadelphia on March 29 and remained in the area for at least a week. On April 6, while Joseph presided over the
placement of cornerstones for the Nauvoo Temple, Hyrum presided over a conference in Philadelphia. Brother Snow recalled, "There were present about 40 official
members and union and order prevailed."

Edward Hunter, who later became the presiding bishop of the Church, was baptized only six months before attending the conference in Philadelphia. He gave Hyrum
two hundred dollars for the temple and two hundred dollars for the Nauvoo House, and he provided lodging for Hyrum before and after the conference.

Despite the weight of responsibility that rested upon him, Hyrum continued his pattern of personally ministering to the needs of individuals. Before continuing on to New
York and Massachusetts, Hyrum took a walk with Brother Hunter on the banks of the Brandywine River. Edward confided to Hyrum regarding the "great blow" he felt
at the death of his three-year-old son, George Washington Hunter. Later, Edward recalled the Patriarch's comforting and prophetic words. "It is pretty strong doctrine
but I believe I will tell it," began Hyrum, who had likely visited the grave of his own little daughter, Mary, while in Kirtland only days before. "He [your son] will act as
an angel to you, not your guardian angel, but an auxiliary angel, to assist you in extreme trials."

Following the conference in Philadelphia, Hyrum and Isaac may have separated. Brother Snow wrote that he traveled on to New Jersey with Brother Galland, but he
does not mention Hyrum. The Patriarch was back in Nauvoo by May 2, when he and William Law preached in Zarahemla. Reporting to Joseph on his
assignment, Hyrum gave an account of his journey and activities, which the Prophet found "very pleasing and satisfactory."

Having been away from home on so many significant occasions, Hyrum must have been thrilled to be present when his last daughter, Martha Ann, was born May                 .
Martha's six siblings ranged in age from two (Joseph F.) to thirteen (Lovina). After two precious weeks at home, Hyrum was obediently off again on another
assignment. Before heading east June 1 on a mission with William Law, Hyrum addressed the Saints in Nauvoo on May 16.14

The faith and determination of Mary Fielding Smith at such times is almost unimaginable. Like Hyrum's first wife, Jerusha, Mary was committed to God, and her
willingness to sustain Hyrum in his endless responsibilities was a monument to her character. "Mary Fielding Smith was a Saint, if ever one lived on this troubled earth,"
wrote Susa Young Gates in 1916. "She was a heroine in her own right, and by reason of her greatness of spirit and soul." Describing Mary and her sister, Mercy,
Gates continued, "Refinement, strength, courage, integrity, modesty and infinite sweetness and tenderness-these were the prevailing characteristics of the Fielding
sisters."

Perhaps Mary was sustained in her lonely separations from Hyrum, or even compelled to encourage him to serve his missions, by a dream she experienced in
November 1837, when her brother, Joseph, was on a mission in England. She dreamt that her brother and the other elders had been to Jerusalem and discovered the
garment that Christ had worn while upon the earth. In her dream, Joseph Fielding was wearing the garment when he returned to their old home in England. Mary,
driven by a deep desire to hold the garment in her hands, persuaded her brother to take it off. As she examined it, Mary discovered the inside of the vestment was
stained with the blood that the Savior had shed in his final agonizing hours.

Deeply moved by the experience, Mary shared the dream with the Prophet, who explained that her missionary brother "wore the Priesthood of the Son of God and . . .
would have to endure some of His stripes." Because Mary had such a profound appreciation for the significance of the callings that her husband so faithfully honored,
it is not surprising that no record exists of Mary ever complaining about Hyrum's missionary journeys or priesthood responsibilities.

Like his travels with Isaac Galland, Hyrum's mission with William Law was specified by revelation (D&C 124:102). Hyrum did not record any details of his assignment,
but he may have focused on gathering the Saints. A First Presidency message in late May called upon those residing outside of Hancock County, Illinois, to make
preparations to gather without delay to that "cornerstone of Zion." Citing construction of the temple and other needs that could be met only by a concentration of energy
and enterprise, the First Presidency explained, "All the stakes, excepting those in this county, and in Lee county, Iowa, are discontinued, and the saints [are] instructed
to settle in this county as soon as circumstances will permit."

Joseph traveled to Quincy with Hyrum and William Law on June 1 and bade them farewell. They continued east and two weeks later wrote from Pittsburgh about a
conversation they had had with a man from John C. Bennett's former home. Despite Bennett's assertions to the contrary, the letter confirmed that he had a wife and
children living in another state who had left him because he had treated them badly. In Nauvoo, meanwhile, Bennett had passed himself off as an eligible bachelor.

Hyrum visited the Saints in Chester County, Pennsylvania, on June 21 and traveled on to Salem, Massachusetts, before holding a conference in Philadelphia on his
return trip. Erastus Snow attended the July 6 conference and remembered that Hyrum had instructed him to go to Salem "to establish the kingdom in that city." Hyrum
recalled his 1836 visit to Salem and the Lord's revelation, a copy of which he had left with Erastus, concerning its inhabitants: "The Lord had much people there whom
he would gather into his kingdom in His own due time." Without calling unnecessary attention to his prophetic mantle, Hyrum meekly added that he felt the due time of
the Lord had come. Hyrum's insights were soon verified as Elder Snow baptized numerous souls in Salem and established the Church there.

Back in Nauvoo in August and September, Hyrum grieved the deaths of close family and friends who had supported him during his sufferings in Missouri. "After
reading a line from you to myself," Don Carlos had written to Hyrum in 1839, "[it] awakens all the feelings of tenderness and brotherly affection that one heart is
capable of containing." Hyrum's younger brother continued, "If I did not know that there was a God in heaven, . . . and that He is your friend in the midst of all your
trouble, I would fly to your relief, and either be with you in prison, or see you breathe free air." On August 7, 1841, Don Carlos died in Nauvoo.

Eight days later, death overtook Hyrum's nephew, fourteen-month-old Don Carlos, the Prophet's son. The depth of loss increased again on August 27, when Hyrum's
brother-in-law Robert B. Thompson, who had assisted in caring for Hyrum's family while Hyrum was a prisoner in Missouri, died of the same illness as the other two at
his home in Nauvoo. Lucy Mack Smith said their ailment was "supposed to be quick consumption."

In a letter to Oliver Granger a few days later, the unwavering Hyrum referred to his brother and brother-in-law as "two of our most valuable men." He humbly
counseled, "Their loss is irreparable, but we must be submissive to the will of God and try to stand in our lot both now and at the end." His words were a
recapitulation of what he had written to Mary from Liberty Jail: "Time will bring about all things, and we must be patient in tribulation and wait. The will of God be
done."

While in Liberty Jail, Hyrum and Joseph had received a letter from their sister-in-law Agnes. "I have not forgotten you, neither do I forget you," Don Carlos's wife had
written to the
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                 2005-2009,"forInfobase
                                my prayerMedia
                                          is to my Heavenly Father for your deliverance." She continued, "You must be comforted, Brothers Hyrum and
                                                 Corp.                                                                                                  Joseph,
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forward for better days."

Now her husband was dead, and Hyrum reciprocated the kindness he had received. "I saw Sister Agnes, Carlos's widow, this morning," Hyrum wrote to Oliver
done."

While in Liberty Jail, Hyrum and Joseph had received a letter from their sister-in-law Agnes. "I have not forgotten you, neither do I forget you," Don Carlos's wife had
written to the prisoners, "for my prayer is to my Heavenly Father for your deliverance." She continued, "You must be comforted, Brothers Hyrum and Joseph, and look
forward for better days."

Now her husband was dead, and Hyrum reciprocated the kindness he had received. "I saw Sister Agnes, Carlos's widow, this morning," Hyrum wrote to Oliver
Granger in Kirtland. "She wished me to say to you she hoped you would remember the widow and fatherless and be sure to deed the house and lot in Kirtland to her,
for it is all she has. It is like the widow's mite. She is left quite destitute." Writing for himself and Joseph, Hyrum requested Brother Granger to see to the transaction.

When Edward Hunter visited Nauvoo on September 13, he enjoyed lengthy conversations with Joseph and Hyrum. The three men knew well the sting of bidding a
mortal farewell to a beloved child, and they likely conversed on this common thread of experience. Perhaps their bond of empathy prompted Brother Hunter to request
the patriarchal blessing he received under Hyrum's hands on September 20.

Just days later, the painful connection among these fathers was extended even further. Suffering from a bilious fever, seven-year-old Hiram Smith died in his home on
September 25, 1841, joining his mother, Jerusha, and his sister, Mary, in the eternities. "Relying upon the promises of Jehovah, the parents need not mourn over the
early death of their promising child," read the obituary. "Omnipotence, in His wisdom, has seen fit to take him from them just ere he arrived at the years of
accountability; and the parents have the blessed assurance that he has been taken from the evils to come, to bask in endless felicity and heavenly beatitude, in the
mansions of his Heavenly Father."

It is difficult to imagine the depth of feeling, combined with resolve and submission to God's will, that marked Hyrum's character and steadied his course at such times.
In the words of his youngest son forty years later, "It is our duty to press on; we cannot turn aside, we cannot switch off; there is no side track, it is a 'through train,' and
its destiny is already fixed and mapped out."

Three years old when his older brother died and six years old at the time of the Martyrdom, Joseph F. learned wisdom by the example of his father before learning it by
experience. "We have got to meet opposition as it presents itself, battling against it with the weapons of truth which God has placed in our hands," continued Joseph F.,
who had buried young children of his own. "[God] intends to try us and prove us, and He has a right to do it, even to the death if need be, and only those who endure
to the end, who will not flinch, but will maintain their integrity at the risk and sacrifice of their all, if need be, will gain eternal life, or be worthy of the reward of the
faithful." How very much was this son like his father.

While working through his grief, Hyrum continued his numerous labors in and around Nauvoo. Perhaps he even found some relief in the work, knowing as he did that
he was building the kingdom of God on earth and that doing so could only draw him closer to his departed family members.

On August 12, Hyrum introduced Keokuk, Kis-ku-kosh, Appenoose, and about one hundred chiefs and braves of the Sac and Fox Indian tribes to Joseph, who
taught them about their forefathers and the promises contained in the Book of Mormon. Keokuk, who had received the Book of Mormon from Joseph years earlier,
expressed his faith in what he had learned and his determination to stop the fighting between tribes.

Hyrum also continued to travel with Isaac Galland, but illness eventually forced him, somewhere between Nauvoo and New Haven, Connecticut, to leave things in
Isaac's hands and return home. Sometime that fall, Hyrum received the rank of general in the Nauvoo Legion and, as such, accompanied Joseph to Montrose, Iowa,
on September 14 to witness the parade of the Lee County Militia. By the end of November, the Patriarch was functioning in the Nauvoo Legion as a brevet major
general. Hyrum's brevet, a commission that entitles an officer to an honorary rank above his actual rank and pay, was granted by Governor Carlin on December 14,
1841. The reason for the brevet is not known, but Hyrum likely honored his duties in the Nauvoo Legion as faithfully as he did any other assignment. One of his
contributions to the legion was the pattern for the men's uniforms-"the latest fashions"-that he had brought from Philadelphia.

When he addressed a conference on October 2, Hyrum continued his focus on gathering the Saints to Nauvoo. He reproved those who, contrary to the efforts of the
First Presidency, were "enticing [the Saints] to stop in places not appointed for the gathering." In particular, he chastened the president of the Kirtland Stake, Almon W.
Babbitt, who had "taught doctrine contrary to the revelations of God and detrimental to the interests of the church."

This was not the first time Hyrum had addressed issues with Brother Babbitt. In August, he wrote a letter to Oliver Granger in Kirtland expressing concerns about
Almon and his clerk, William W. Phelps. "We have recently received a letter from Brother Phelps requesting counsel," wrote Hyrum on behalf of himself and Joseph. "I
gave him counsel when I was there last March. I think that if he had had as much faith in my counsel as he had in Brother A. Babbitt's when he came home from
Philadelphia, he would not have wanted any further information on the subject." With seeming exasperation, Hyrum enumerated sources of instruction available to
Brother Babbitt. "The commandments and revelations are before him," Hyrum wrote, "[and] the Proclamation to the Church together with the request of the First
Presidency and the word of the Lord saying there remained a scourge for the people or for the inhabitants of Kirtland."

A revelation in January 1841 referred to a scourge prepared for the inhabitants of Kirtland, but an explanation of what that meant was lacking. Even then, the Lord had
expressed his displeasure with Brother Babbitt, who desired to set his own counsel before that of the First Presidency (D&C 124:83-84). As a consequence of his
recalcitrant behavior, Almon Babbitt was disfellowshipped at the October 1841 conference. Just as death had been a natural consequence of fever in Nauvoo, pride
brought the destruction of the soul. No matter how he tried, Hyrum could not save those who refused to repent from its awful grasp.

Unlike Almon Babbitt, Hyrum seemed entirely bereft of pride. When the conference voted not to appropriate Church property in Nauvoo to liquidate old claims in
Kirtland and Missouri, the decision contravened a previous action by Hyrum. Nevertheless, the Patriarch made no glib rationalization for his earlier action. Instead, he
humbly "presented to the notice of the conference some embarrassment growing out of his signing as security, a certain obligation in Kirtland." Hyrum publicly
acknowledged his error, and the conference simply voted that Church property in Nauvoo would not be appropriated to liquidate the claim. Hyrum addressed the
Saints "with appropriate remarks" the following day and moved on.

When Joseph and the Quorum of the Twelve met in Hyrum's office on the last day of October, they discussed more disappointing news from Kirtland. The leading
elders there had announced their intent to publish a religious paper and to solicit funds from the Saints to support it. Hyrum, who had repeatedly dealt with issues in
Kirtland during the previous two years, now wrote to the Saints there in unmistakable language, authoritatively explaining the urgent need to complete the temple in
Nauvoo and plainly prophesying in the name of the Lord regarding their future.

All the saints that dwell in that land are commanded to come away, for this is, "Thus saith the Lord"; therefore pay out no moneys nor properties for houses, nor lands,
in that country, for if you do, you will lose them; for the time shall come, that you shall not possess them in peace; but shall be scourged with a sore scourge; yet your
children may possess them; but not until many years shall pass away; and as to the organization of that branch of the Church, it is not according to the Spirit and will of
God; and as to the designs of the leading members of that branch relative to the printing press, and the ordaining of Elders, and sending out Elders to beg for the poor,
are not according to the will of God; and in these things they shall not prosper, for they have neglected the House of the Lord, the Baptismal Font, in this place, wherein
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                                and the key      Corp.
                                             of knowledge   that unfolds the dispensation of the fullness of times may be turned, and the mysteries of God  be unfolded,
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upon which their salvation, and the salvation of the world, and the redemption of their dead depends; for "Thus saith the Lord," "there shall not be a General Assembly
for a general conference assembled together until the House of the Lord shall be finished, and the Baptismal Font, and if we are not diligent the church shall be rejected,
in that country, for if you do, you will lose them; for the time shall come, that you shall not possess them in peace; but shall be scourged with a sore scourge; yet your
children may possess them; but not until many years shall pass away; and as to the organization of that branch of the Church, it is not according to the Spirit and will of
God; and as to the designs of the leading members of that branch relative to the printing press, and the ordaining of Elders, and sending out Elders to beg for the poor,
are not according to the will of God; and in these things they shall not prosper, for they have neglected the House of the Lord, the Baptismal Font, in this place, wherein
their dead may be redeemed, and the key of knowledge that unfolds the dispensation of the fullness of times may be turned, and the mysteries of God be unfolded,
upon which their salvation, and the salvation of the world, and the redemption of their dead depends; for "Thus saith the Lord," "there shall not be a General Assembly
for a general conference assembled together until the House of the Lord shall be finished, and the Baptismal Font, and if we are not diligent the church shall be rejected,
and their dead also," "Saith the Lord." Therefore, dear Brother, any proceedings otherwise than to put forth their hands with their might to do this work, is not
according to the will of God, and shall not prosper; therefore, tarry not in any place whatever, but come forth unto this place from all the world, until it is filled up, and
polished, and sanctified according to my word, saith the Lord, come ye forth from the ends of the earth, that I may hide you from mine indignation that shall scourge the
wicked, and then I will send forth and build up Kirtland, and it shall be polished and refined according to my word; therefore your doings and your organizations and
designs in printing, or any of your councils, are not of me, saith the Lord, even so. Amen.

Hyrum Smith, Patriarch for the whole Church.

Even the difficulties in Kirtland, atop his numerous responsibilities in Nauvoo, did not preclude Hyrum from ministering in his appointed office as patriarch. He served
the Saints at their convenience, not his own. "The brethren are hereby notified," read the November 1, 1841, Times and Seasons, "that our well beloved brother,
Hyrum Smith, Patriarch of the Church, has erected a comfortable office, opposite his dwelling house, where himself together with his scribe and recorder (James
Sloan,) will attend regularly every Monday, Wednesday, and Friday, during the entire day, or upon any other day, if urgent circumstances require it, to perform the
duties of his high and holy calling." The notice continued, "A copy of the blessings can be received immediately after being pronounced, so that the brethren who live at
a distance can have it to take with them." In return, as was the custom at the time, recipients of patriarchal blessings paid one dollar toward meeting Hyrum's
expenses.

In Nauvoo, Hyrum taught with John Taylor on Sunday, November 21. Later that day, members of the Twelve performed the first vicarious baptisms in the font of the
unfinished Nauvoo Temple. Elder Taylor, an apostle at the time, developed the same unreserved admiration for Hyrum as did many others. "[He] is a man of sterling
integrity, deep penetration and brilliant talents," he wrote. "He is well versed in politics and [is] as unchangeable as the everlasting hills. He is a man of probity and
virtue, and an unwavering patriot." Following Hyrum's death, Elder Taylor wrote, "If ever there was an exemplary, honest and virtuous man, the embodiment of all
that is noble in the human form, Hyrum Smith was the representative."

Not everyone in Nauvoo aspired to such nobility. A few unsavory characters alleged that the First Presidency had sanctioned theft by members of the Church against
those who were not members. Hyrum became the voice of the Church against such behavior. "I therefore, hereby disavow any sanction or approbation by me, of the
crime of theft, or any other evil practice, in any person, or persons whatever," he declared. "Neither are such things sanctioned or approbated by the First Presidency,
or any other person in authority or good standing in said church, but such acts are altogether in violation of the rules, order, and regulations of the church . . . and the
laws of both God and man. I caution the unwary . . . against being duped or led into any act or scheme which may endanger their character, lives or property, or bring
reproach upon the church; and I certify that I hold my person and property ready to support the laws of the land, in the detection of any person or persons who may
commit any breach of the same."

While presiding over a conference in Ramus, Illinois, on December 4 and 5, Hyrum advanced the process of concentrating resources on the construction of the
Nauvoo Temple. In accordance with the First Presidency directive of May 24, he discontinued the stake, established a branch in its stead, and transferred ownership of
Church properties in Ramus to Joseph, the trustee-in-trust for the Church. Additionally, the Saints in Ramus, located about twenty miles east of Nauvoo, donated
nearly one thousand dollars worth of personal property that members of the Twelve attending the conference brought to Nauvoo on December 8, 1841.

Because of the ever-increasing population in Nauvoo and the ongoing construction of new buildings, the Saints often met in people's homes. On Sunday, December 26,
the Saints assembled at Joseph's home, where Hyrum and Brigham Young spoke on the principles of faith and the gifts of the Spirit. Similarly, Wilford Woodruff
wrote in his journal the following Sunday, "I attended meeting at the house of Joseph the Seer. President Hyrum Smith preached. I followed him with an exhortation."

At one such meeting in Joseph's home, Hyrum stood by the dormant fireplace, delivered a lengthy discourse about the scriptures and said, "We must take them as our
guide alone." As he sat down, Joseph requested Brigham to speak. "I had become pretty well charged with plenty of powder and ball. . . . I felt like a thousand lions,"
Brigham recalled. He took the various books of scripture, piled them on top of each other, and said, "I would not give the ashes of a rye straw for all those books for
my salvation without the living oracles. I should follow and obey the living oracles for my salvation instead of anything else."

Hyrum, the Patriarch and assistant president of the Church, had been soundly and publicly corrected by the president of the Twelve, but Hyrum did not chafe, balk, or
complain. The mantle of leadership rested softly upon him. His mild manner yielded neither guile nor pride. When President Young had finished, "Hyrum got up and
made a confession for not including the living oracles." In Brigham's words, "Hyrum arose and made a handsome apology, and confessed his wrong which he had
committed in his excess of zeal, and asked pardon." Is it any wonder that Joseph loved Hyrum so much?

On January 6, 1842, the brethren followed the pattern set in Ramus a month earlier. Hyrum ventured through the broken ice of the Mississippi River with Wilford
Woodruff, Heber C. Kimball, and John Taylor to hold a conference in Zarahemla. They discontinued the stake there and appointed John Smith to preside over the
branch. While there, Hyrum issued a clarion call and "enjoined upon the Saints to keep the laws and commandments of the Lord, to feed the hungry and clothe the
naked, to comfort the afflicted, to bind up the broken hearted, to [abstain] from those things that God had said were not good and avoid every appearance of evil, and
withal to remember the Tithing for the House of the Lord."

As Church administration became increasingly centralized, Hyrum continued to instruct the Saints and the leadership. The presidents of the different quorums and the
high council, for example, met in Hyrum's office on January 21 as he instructed them on the Word of Wisdom. Hyrum's association with the faithful at such times
must have brought him great joy, as would bestowing patriarchal blessings upon some of his faithful, longtime friends, such as Charles C. Rich and Heber C. Kimball.

Hyrum ordained Brother Rich to the office of high priest on April 12, 1836. They served together in Zion's Camp and in Nauvoo, where they were both members of
the high council and the city council. On January 10, 1842, Hyrum once again laid his hands upon the head of Brother Rich, this time bestowing a patriarchal blessing.


Hyrum strengthened Heber C. Kimball as the latter prepared to preside over the British Mission in 1837. On March 9, 1842, Hyrum gave Heber and his wife, Vilate,
patriarchal blessings. Among other things in his blessing to Heber, Hyrum promised, "You shall be blessed with a fulness and shall not be one whit behind the chiefest;
as an Apostle you shall stand in the presence of God to judge the people; and as a Prophet you shall attain to the honor of the three!" If "the three" alluded to the
First Presidency, that portion of Elder Kimball's blessing found fulfillment on December 5, 1847, when he became first counselor to President Brigham Young.

As spring arrived in Nauvoo in 1842, Hyrum continued to defend Joseph's character and the doctrines he taught. On March 10, the Patriarch's office served as a
makeshift
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                                              Davis, who had slandered the Prophet. The court substantiated charges of indecent and abusive language
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Davis to pay a one-hundred-dollar bond that he would forfeit if he did not keep the peace for six months. The next day, Hyrum addressed the high council in
Joseph's home as fellowship was withdrawn from Francis Gladden Bishop for teaching false doctrine.
First Presidency, that portion of Elder Kimball's blessing found fulfillment on December 5, 1847, when he became first counselor to President Brigham Young.

As spring arrived in Nauvoo in 1842, Hyrum continued to defend Joseph's character and the doctrines he taught. On March 10, the Patriarch's office served as a
makeshift courtroom for a case against Amos Davis, who had slandered the Prophet. The court substantiated charges of indecent and abusive language and ordered
Davis to pay a one-hundred-dollar bond that he would forfeit if he did not keep the peace for six months. The next day, Hyrum addressed the high council in
Joseph's home as fellowship was withdrawn from Francis Gladden Bishop for teaching false doctrine.

While others faltered, Hyrum seemed to grow stronger and to extend his strength to others in need. His brother-in-law Joseph Fielding was one who received the
benefit of Hyrum's strength and generosity. He and his wife were living with his sister, Mercy Thompson, when Hyrum proposed letting Brother Fielding take some land
to farm on shares. To help his wife's brother become more self-sufficient, Hyrum provided land, a team, and other necessities in return for a promise from Brother
Fielding to return to Hyrum half of the produce. Brother Fielding and his wife left his sister's home on April 1 and moved into a small log house near the land. They
planted potatoes and beans, while Hyrum provided them with flour and pork, as well as corn for their team. Hyrum continued his support until Brother Fielding was
able to sustain himself and his family.

Spring brought another general conference. Poor weather and ill health precluded Joseph's attendance April 6, but Hyrum, Brigham Young, Heber C. Kimball, and
Willard Richards called on the Prophet for instructions in a preliminary meeting. Before going to the conference, Hyrum and the others responded to accusations from
apostates against Joseph's moral character. According to the History of the Church, each bore testimony that they had never heard Joseph teach any principle in public
or private except those of the strictest virtue.

The April 6 session of conference was brief because of inclement weather, but during his remarks, Hyrum stressed the importance of having a well-organized militia to
serve the country and the common good of the citizens. Joseph attended conference the following day, when his health and the weather had both improved. At that
time, Hyrum spoke of the temple and reminded the Saints of the elders who received washing and anointing ordinances in conjunction with the dedication of the
Kirtland Temple. Such an endowment of power for missionaries was the standard established by the Lord (Luke 24:49; Acts 1:3-4; D&C 95:8-9). To the elders who
were entering the mission field from Nauvoo, Hyrum promised, "Those who go now will be called in also, when this Temple is about to be dedicated, and will then be
endowed to go forth with mighty power having the same anointing, that all may go forth and have the same power."

Addressing allegations of immorality among Church leaders, Hyrum refuted rumors that he and members of the Twelve had detained a sister against her will and tried to
coerce her into believing that a man should have more than one wife. Joseph also spoke out against such rumors, "showing the folly and inconsistency of spending any
time in conversing about such stories, or hearkening to them." The Prophet had taught in 1834, "We are not disposed, had we the power, to deprive any one from
exercising that free independence of mind which heaven has so graciously bestowed upon the human family as one of its choicest gifts." Whatever discussions may
have transpired in Nauvoo regarding plural marriage in 1842, Joseph held human agency sacred and would not countenance such alleged coercion. The source of
the rumors and allegations would soon become apparent.

Joseph, Hyrum, and Samuel left for Carthage on April 18. Immense financial losses in Missouri prompted the brothers to avail themselves of a recently enacted
bankruptcy law, and they appeared before the clerk of the county commissioners' court to declare their insolvency. Hyrum was granted his discharge that December,
but despite the general leniency of the bankruptcy court, Joseph's discharge was never granted, due in part to the opposition of John C. Bennett, who would soon be
exposed as an antagonist to the Prophet and one source of the vicious rumors rampant in Nauvoo.

Not letting temporal concerns occupy an undue portion of their time, Joseph and Hyrum were soon immersed again in solemn and singular matters of a spiritual nature.
On May 1, Joseph discoursed on the keys of the kingdom, saying, "The keys are certain signs and words by which false spirits and personages may be detected from
true, which cannot be revealed to the Elders till the Temple is completed. The rich can only get them in the Temple, the poor may get them on the mountain top as did
Moses." The Prophet continued, "There are signs in heaven, earth and hell; the Elders must know them all, to be endowed with power, to finish their work and prevent
imposition. The devil knows many signs, but does not know the sign of the Son of Man, or Jesus."

Three days later, Joseph continued his focus on keys as he sat in council with Hyrum and others in the upper room of his Red Brick Store. There, the brethren received
instruction "in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic
Priesthood, and so on to the highest order of the Melchisedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by
which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the First Born, and come up and abide in the presence of
the Eloheim in the eternal worlds."

Joseph termed these sacred truths and ordinances collectively as "the ancient order of things" and observed, "There was nothing made known to these men but what
will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the
weakest of the Saints; therefore let the Saints be diligent in building the Temple."

Thus, the Saints began to enjoy the blessings of the temple as they exerted themselves in their poverty to complete the sacred edifice. The Lord temporarily granted
them the privilege of utilizing the upper level of Joseph's store as a temple-a mountaintop, as it were-for the endowment of his children. These sacred instructions and
ordinances Joseph and Hyrum bestowed upon others on May 4 were, in turn, received by the Prophet and the Patriarch under the hands of their brethren the next day.


Like Joseph, Hyrum also seems to have been continually receiving and dispensing knowledge. In June 1842, after moving to Nauvoo, Edward Hunter again sought
counsel from the Patriarch. As Hyrum had predicted, Edward's deceased son had, indeed, acted as an angel to assist him in his trials. Edward told Hyrum that his son,
George, had strengthened him when he had been depressed in spirit and had prayed for assistance. Appearing before him in the full stature of manhood, George
declared, "I am your son." Despite his adult stature, Edward recognized him immediately.

"In appearance he was more perfect than in natural life-the same blue eyes, curly hair, fair complexion, and a most beautiful appearance," Edward recalled. "I felt
disposed to keep him, and offered inducements for him to remain." But George, in his own familiar voice and speaking in the third person, said, "George has many
friends in heaven."

Edward related the account to Hyrum, who listened empathetically, having been separated from his own son through death since the two fathers had last visited.
"Hyrum, what does that mean?" Edward asked. "I buried my son-when only a little boy, but he has come to me as a full-grown man-a noble, glorious young man, and
declared himself my son. What does it mean?"

Answering, Hyrum "told him that the Spirit of Jesus Christ was full-grown before he was born into the world [Ether 3:16]; and so our children were full-grown and
possessed their full stature in the spirit, before they entered mortality, the same stature that they will possess after they have passed away from mortality, and as they will
also appear after the resurrection, when they shall have completed their mission."

Hyrum's  unfailing
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                                                                                                                                                                      a
priesthood blessing received through Joseph: "This shall be the desire of his soul, to . . . bind up the broken in heart."

Notes
Answering, Hyrum "told him that the Spirit of Jesus Christ was full-grown before he was born into the world [Ether 3:16]; and so our children were full-grown and
possessed their full stature in the spirit, before they entered mortality, the same stature that they will possess after they have passed away from mortality, and as they will
also appear after the resurrection, when they shall have completed their mission."

Hyrum's unfailing fountain of comfort, strength, and doctrine helped sustain the Saints in their times of greatest need. He innately personified the inspired words of a
priesthood blessing received through Joseph: "This shall be the desire of his soul, to . . . bind up the broken in heart."

Notes

  . Certificate for Hyrum Smith and Isaac Galland; punctuation and capitalization standardized.

  . Joseph Smith, History of the Church 4:239, 249, 287.

  . In addition, Bennett became a counselor to the Prophet and major general of the Nauvoo Legion.

  . Smith, History of the Church 4:288, 293, 298-99, 301, 303.

   . William Clayton, Manchester Mormons, 201. Clayton wrote that he "agreed with William Smith for 185 acres of land," but he does not clarify whether the land
belonged to William or whether William was transacting business on Hyrum's behalf.

  . Joseph Smith, "A Proclamation to the Saints Scattered Abroad," 273-77.

  . Joseph Smith and Hyrum Smith to Oliver Granger, 30 August 1841. The authorship of this letter is discussed in chapter 1.

  . Smith, History of the Church 4:331.

  . Erastus Snow journal, 2:103-4.

  . "Bishop Edward Hunter," in Our Pioneer Heritage 6:322; William E. Hunter, Edward Hunter: Faithful Steward, 54-56.

  . Erastus Snow journal, 2:103-4.

  . Clayton, Manchester Mormons, 212.

  . Joseph Smith to Oliver Granger, 4 May 1841.

  . Smith, History of the Church 4:360, 364.

  . Susa Young Gates, "Mothers in Israel," 139-40.

  . Mary Fielding Smith to Joseph Fielding, 3 November 1837.

  . "To the Saints Abroad," 434. Note that Nauvoo had been referred to in revelation as "a cornerstone of Zion" in January 1841 (D&C 124:2).

  . Smith, History of the Church 5:36-37. When Joseph confronted Bennett with the letter, he admitted that it was true (History of the Church 5:43).

  . Erastus Snow journal, 3:3-4; Smith, History of the Church 4:380.

  . Smith, History of the Church 4:566-67.

  . Ibid., 3:313-14.

  . Ibid., 4:393. It is not certain whether Hyrum had returned from his mission in time to attend Don Carlos's funeral on August 8, but he was in Nauvoo by August 12
(Smith, History of the Church 4:401).

  . Ibid., 3:273; 4:402, 411. Robert was only twenty-nine at the time of his death.

  . Lucy Mack Smith, Biographical Sketches, 272. "Consumption" is another term for tuberculosis. The "quick consumption" referred to by Lucy Mack Smith was
probably bacterial pneumonia.

  . Joseph Smith and Hyrum Smith to Oliver Granger, 30 August 1841. Hyrum's authorship of this letter has been previously explained.

  . Hyrum Smith to Mary Fielding Smith, 20 March 1839.

  . Smith, History of the Church 3:314.

  . Joseph Smith and Hyrum Smith to Oliver Granger, 30 August 1841.

  . Orson F. Whitney, "Edward Hunter," 245. "Bishop Edward Hunter," 6:322; Patriarchal blessing of Edward Hunter, 20 September 1841, Patriarchal Blessings
Collection 4:9; Smith, History of the Church 4:416. The footnote in the History of the Church misdates Brother Hunter's baptism.

  . "Obituary," 592.

  . Joseph F. Smith, "Discourse," 1.

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  . Smith, History of the Church 4:401-2.
  . Joseph F. Smith, "Discourse," 1.

  . Ibid.

  . Smith, History of the Church 4:401-2.

  . Ibid., 4:430; Joseph Smith, The Personal Writings of Joseph Smith, revised edition, 529.

  . Ibid., 4:416-17; Times and Seasons 3 (1 January 1842): 654. The History of the Church first refers to General Hyrum Smith on September 13, 1841.

   . "Court Martial," 3. "Hyrum Smith, Brev. Maj. Gen., President of the Court," presided over a general court-martial on November 30, 1841. The original ordinance
of the Nauvoo Legion provided for one "lieutenant-general [Joseph Smith], as the chief commanding and reviewing officer . . . [and one] major general [John C.
Bennett], as the second in command in the Legion." It also provided for "brevet commissions to the most worthy company officers of the line, who shall thereafter take
rank, and command according to the date of their brevets" (Smith, History of the Church 4:294). John C. Bennett remained the major general of the legion through July
1842 (History of the Church 4:601-2; 5:82), which precludes the assumption that Hyrum took Bennett's place. Wilson Law, who had also been a brevet major general
(History of the Church 5:82), took Bennett's place as major general on August 3, 1842 (History of the Church 5:84). Though there was to be only one major general in
the legion, James Arlington Bennett was appointed "Inspector-General of the Nauvoo Legion, with the rank and title of Major-General; his place to be supplied when
absent, by the Major-General of the Legion" (History of the Church 4:593; emphasis added). It appears, therefore, that more than one person carried the title of major
general, which may have been the case when Hyrum acted as a brevet major general.

  . A copy of the commission signed by Governor Carlin is in the Church Archives.

  . Times and Seasons 2 (15 June 1841): 454.

  . Ibid., 577. Babbitt became the president of the Kirtland Stake on May 22, 1841 (Smith, History of the Church 4:361).

  . Joseph Smith and Hyrum Smith to Oliver Granger, 30 August 1841; D&C 124:83. The letter seems to read, "to gether." Thus it could also be read, "the
Proclamation to the Church to gather with the request of the First Presidency."

  . Smith, History of the Church 4:39, 424.

  . Times and Seasons 2 (15 October 1841): 577-79.

  . Smith, History of the Church 4:39, 45, 50-52, 205, 424. Although Joseph had allowed the Saints to gather for a time in Kirtland (History of the Church 4:225-26),
he later issued a First Presidency directive that all should assemble in Nauvoo (History of the Church 4:362).

  . On October 3, 1841, Joseph announced, "There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the
Church shall not hold another General Conference, until they can meet in said house. For thus saith the Lord!" (Smith, History of the Church 4:424-26; D&C 124:28-
35).

  . D&C 124:2, 83.

  . Times and Seasons 3 (1 November 1841): 589.

  . Ibid., 3 (1 November 1841): 585.

  . For example, see entries in Hyrum Smith account book, [97, 102].

  . Smith, History of the Church 4:454.

  . "To the Friends and Voters of Hancock County," 2.

  . John Taylor, draft account of the martyrdom of Joseph and Hyrum Smith; Smith, History of the Church 6:xliii.

  . Hyrum Smith, "Hyrum Smith's Affidavit," 615-16.

  . Smith, History of the Church 4:467-69; "To the Saints Abroad," 434.

  . Smith, History of the Church 4:485.

  . Wilford Woodruff journal, 2 January 1842; Smith, History of the Church 4:490.

  . Woodruff journal, 27 January 1860; Brigham Young talk.

  . Ibid.

  . Woodruff journal, 6 January 1842; Smith, History of the Church 4:493.

  . Minutes of a conference held in Zarahemla, 6 January 1842.

  . Smith, History of the Church 4:501.

  . Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, 271; Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 1:102.

  . Patriarchal blessing, in Charles C. Rich Collection.
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  . Orson F. Whitney, Life of Heber C. Kimball, 385; emphasis in original.
  . Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, 271; Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 1:102.

  . Patriarchal blessing, in Charles C. Rich Collection.

  . Orson F. Whitney, Life of Heber C. Kimball, 385; emphasis in original.

  . Smith, History of the Church 4:549-50; Woodruff journal, 9 March 1842. Wilford indicated that the March 10 trial occurred in the evening and involved "Lysander
M. Davis."

  . Joseph Fielding journal, 5:10.

  . Smith, History of the Church 4:582-83.

  . "Conference Minutes," 761.

  . Ibid., 763.

  . Ibid.

  . "The Elders of the Church in Kirtland, to Their Brethren Abroad," 135.

  . For a more complete discussion of plural marriage, see chapter 15.

  . Smith, History of the Church 4:600. Hyrum spent Sunday, May 17, 1842, with Willard Richards and Wilford Woodruff in Nauvoo (Woodruff journal, 17 April
1842).

  . For further discussion, see Dallin H. Oaks and Joseph I. Bentley, "Joseph Smith and Legal Process," 735-82. Hyrum's discharge was granted on December 15,
1842, and certified the following day (Smith, History of the Church 5:205).

  . Smith, History of the Church 4:608.

  . Ibid., 5:1-2.

  . Ibid., 5:3.

  . "Bishop Edward Hunter," 6:322; Whitney, "Edward Hunter," 243; Hunter, Edward Hunter: Faithful Steward, 54-56. It had been about fourteen months since
Hyrum offered the prophecy that Brother Hunter said "was plainly manifested . . . about one year" later.

  . Ibid.

   . Joseph F. Smith, "Status of Children in the Resurrection," 571. Hyrum's explanation does not mean that little children will be changed immediately to their mature
state following the Resurrection. Instead, they will appear as such "when they shall have completed their mission." In the same article, President Joseph F. Smith, who
related this conversation between his father and Edward Hunter, wrote, "Joseph Smith taught the doctrine that the infant child that was laid away in death would come
up in the resurrection as a child; and, pointing to the mother of a lifeless child, he said to her: 'You will have the joy, the pleasure and satisfaction of nurturing this child,
after its resurrection, until it reaches the full stature of its spirit.'" President Joseph F. Smith further explained, "There is restitution, there is growth, there is development
after the resurrection from death. I love this truth. It speaks volumes of happiness, of joy and gratitude to my soul. Thank the Lord he has revealed these principles to
us."

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Joseph Smith, Teachings of the Prophet Joseph Smith, 40-41.

"To Bind Up the Broken Hearted" Hyrum Smith: A Life of Integrity

"To Bind Up the Broken Hearted" Hyrum Smith: A Life of Integrity

"To Bind Up the Broken Hearted" Hyrum Smith: A Life of Integrity

Hyrum Smith: A Life of Integrity

After being introduced by Hyrum, Joseph teaches chiefs and braves of the Sac and Fox Indian tribes in this painting (circa 1925) by Lee Greene Richards (1878-
1950). (Courtesy of The Church of Jesus Christ of Latter-day Saints)

"The Man of God Fired with Heavenly Holy Zeal"

A s rain drenched Nauvoo on May 19, 1842, a special session of the city council met and elected Hyrum as vice mayor and Joseph as mayor, replacing John C.
Bennett. Bennett had resigned his position two days earlier as he began a campaign to save face in Nauvoo. His aspirations for respect and prominence and the
pretense of virtue that he had fabricated were melting under the heat of his own passions. Hyrum devoted much of his time and effort over the next several months to
strengthening the Saints against the fallout of Bennett's behavior.

On May 11, Hyrum's name appeared with others on a document that notified Church members that the First Presidency had withdrawn its fellowship from Bennett.
Members of the First Presidency had labored with him repeatedly to change his conduct, but their efforts were unsuccessful. On May 17, Bennett went to Hyrum,
who served as interim master of the Masonic lodge that had been established in Nauvoo, and begged for an opportunity to plead his case before the fraternity.
Hyrum was not easily persuaded. By mid-May, he knew of several women who had sworn under oath that Bennett had "endeavored to seduce them . . . by saying it
was right; that it was one of the mysteries of God, which was to be revealed when the people [were] strong enough in faith to bear such mysteries-that it was perfectly
right to have illicit intercourse with females, providing no one knew it but themselves."

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                                                                                                                                                             if they
became pregnant. One woman even testified that Bennett had begged permission to administer poison to her husband so that she might be free to marry.
Hyrum was not easily persuaded. By mid-May, he knew of several women who had sworn under oath that Bennett had "endeavored to seduce them . . . by saying it
was right; that it was one of the mysteries of God, which was to be revealed when the people [were] strong enough in faith to bear such mysteries-that it was perfectly
right to have illicit intercourse with females, providing no one knew it but themselves."

Bennett had maliciously professed that he would be responsible for their sins, if there were any, and that he would administer medicine to induce an abortion if they
became pregnant. One woman even testified that Bennett had begged permission to administer poison to her husband so that she might be free to marry.

When Hyrum learned of these accusations, he was determined to investigate and see that justice was served. Despite Bennett's attempts to dissuade him, the Patriarch
felt that the alleged crimes were so heinous that they could not be ignored. "He begged on me to forgive him this once and not prosecute him and expose him," Hyrum
later testified. "He said he was guilty, and did acknowledge the crimes that were alleged against him; he seemed to be sorry that he had committed such acts, and wept
much, and desired that it might not be made public, for it would ruin him forever." As the two conversed on the street, Hyrum agreed to wait long enough to
accommodate Bennett's request to plead his case before the Masonic lodge and the Prophet.

About this time, Joseph walked past Hyrum and Bennett on his way to the store. Bennett extended his hand and tearfully pleaded with Joseph for forgiveness. "I am
guilty," he said. "I acknowledge it, and I beg of you not to expose me, for it will ruin me." The exchange that followed vindicated Joseph, who had been a victim of
Bennett's nefarious rumors.

"Doctor! Why are you using my name to carry on your hellish wickedness?" Joseph inquired. "Have I ever taught you that fornication and adultery were right, or
polygamy or any such practices? He said, You never did. Did I ever teach you anything that was not virtuous-that was iniquitous, either in public or private? He said,
You never did. Did you ever know anything unvirtuous or unrighteous in my conduct or action at any time, either in public or private? He said, I did not. Are you willing
to make oath to this before an alderman of the city? He said I am willing to do so."

Joseph told Bennett he would be satisfied with a sworn statement of the truth, after which Hyrum accompanied Bennett to Joseph's office to see to the matter. The
Patriarch later testified that Bennett's statement was prepared without threats or coercion.

Bennett prepared a statement that exonerated Joseph and then went with Hyrum to the Masonic Hall, also known as the Cultural Hall. Hyrum's Masonic roots
reached back to his time in Palmyra, New York, and his membership allowed him to participate in the Nauvoo lodge from its inception. Whatever consequence
Bennett's actions might have had upon his Church membership, Hyrum would have also felt an obligation as master of the lodge to take action on behalf of the
fraternity. After Hyrum opened the lodge and commenced the meeting at 4 p.m., Bennett addressed about sixty people, admitting his wickedness and begging their
forgiveness. Promising that he would never repeat the offenses and weeping before his fellow Masons (most of whom were also his fellow Saints), Bennett found a brief
reprieve. The lodge members agreed to postpone further action until they could hear additional charges alleged against Bennett by members of the Pickaway Lodge in
Ohio.

Two days later, when Joseph and Hyrum were elected to their new positions as mayor and vice mayor, Bennett appeared before the special session of the city council
and again exonerated Joseph. The following week, he returned to the lodge and "acknowledged his wicked and licentious conduct . . . and cried like a child, and
begged that he might be spared, in any possible way." His apparent remorse found forgiveness. Even Joseph pleaded for mercy on Bennett's behalf.

Bennett's contrition, however, was brief and insincere. On June 4, 1842, his "rascally conduct" in the Ohio lodge and his web of lies, spun to gain admittance to the
Nauvoo Lodge, were confirmed. Further, he failed to forsake his licentious behavior. As a result, Hyrum said, "We found him guilty of similar crimes again, and it was
found to our satisfaction that he was conspiring against the peace and safety of the citizens of this state-after learning these facts we exposed him to the public; he then
immediately left the place abruptly; threatening to drink the heart's blood of many citizens of this place."

As an advocate of simple obedience, Hyrum could speak freely and forcefully against the duplicity of such men as John C. Bennett. Hyrum encouraged the Saints to
strive for a greater understanding of God's will and a greater determination to honor it. "There were many of the commands of God that seemed to be overlooked by
this generation," he said, cautioning Church members against "following their old traditions, and former practices . . . and, through a vain philosophy, departing from the
pure principles of eternal truth which God had given by revelation for the salvation of the human family." Hyrum declared to a large and attentive congregation "that
every word of God is of importance, whether it be the word contained in the Bible, in the Book of Mormon, or in the Book of Doctrine and Covenants, for 'man shall
not live by bread alone, but by every word that proceedeth from the mouth of God.'"

Hyrum explained that the pure principles taught in the scriptures are given as a blessing to the human family and for the temporal and spiritual salvation of God's
children. He noted, "Everything that [God] has deigned to notice by way of instruction to the children of men, is given by infinite wisdom, by the intelligence of Jehovah;
and if obeyed, when his designs shall be fully unraveled, it will be seen that there was wisdom in it beyond the comprehension of man in his present state."

Hyrum was not speaking of difficult, nebulous concepts or doctrinal mysteries. His discussion of obedience to simple commandments was the foundation for an
eloquent discourse on the plain truths of the Word of Wisdom. The following is a rare example of Hyrum's sound, forceful, animated style of speaking.

When God first made man upon the earth, he was a different being entirely to what he now is; his body was strong; athletic, robust, and healthy; his days were
prolonged upon the earth; he lived nearly one thousand years, his mind was vigorous and active, and his intellectual faculties clear and comprehensive, but he has
become degenerated; his life has dwindled to a span; disease preys upon his system; his body is enervated and feeble; and his mental and intellectual faculties are
impaired, and weakened; and man is not now that dignified, noble, majestic, honorable, and mighty being that he was when he first proceeded from the hands of his
maker.

Everything has become degenerated from what it was in its primitive state; "God made man pure, but he has found out many inventions": his vices have become
innumerable, and his diseases multiplied; his taste has become vitiated, and his judgment impaired; he has fallen-fallen-fallen, from that dignified state that he once
occupied on the earth; and [he] needs a restorative that man has not in his possession-wisdom which is beyond the reach of human intellect;-and power which human
philosophy, talent and ingenuity cannot control. God only is acquainted with the fountain of action, and the main springs of human events; he knows where disease is
seated, and what is the cause of it;-he is also acquainted with the spring of health; the balm of Gilead-of life; he knows what course to pursue to restore mankind to
their pristine excellency and primitive vigor, and health; and he has appointed the word of wisdom as one of the engines to bring about this thing. . . .

The Lord has told us what is good for us to eat, and to drink, and what is pernicious; but some of our wise philosophers, and some of our elders too, pay no regard to
it; they think it too little, too foolish, for wise men to regard-fools! Where is their wisdom, philosophy and intelligence? From whence did they obtain their superior light?
Their capacity, and their power of reasoning was given them by the great Jehovah: if they have any wisdom they obtained it from him, and have they grown so much
wiser than God that they are going to instruct him in the path of duty, and to tell him what is wise, and what is foolish? They think it too small for him to condescend to
tell men what will be nutritious or what will be unhealthy. Who made the corn, the wheat, the rye, and all the vegetable substances? And who was it that organized man,
and constituted him as he is found? Who made his stomach, and his digestive organs, and prepared proper nutriment for his system, that the juices of his body might be
supplied; and his form be invigorated by that kind of food which the laws of nature, and the laws of God has said would be good for man? . . . We are told by some
that circumstances alter the revelations of God-tell me what circumstances would alter the Ten Commandments? They were given by revelation-given as a law to the
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children of Israel;-who has a right to alter that law? Some think that they are too small for us to notice; they are not too small for God to notice, andPage
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high, so bloated out, that we cannot condescend to notice things that God has ordained for our benefit? . . . Listen not to the teaching of any man, or any elder who
says the word of wisdom is of no moment; for such a man will eventually be overthrown. . . . I know that nothing but an unwavering, undeviating course can save a man
tell men what will be nutritious or what will be unhealthy. Who made the corn, the wheat, the rye, and all the vegetable substances? And who was it that organized man,
and constituted him as he is found? Who made his stomach, and his digestive organs, and prepared proper nutriment for his system, that the juices of his body might be
supplied; and his form be invigorated by that kind of food which the laws of nature, and the laws of God has said would be good for man? . . . We are told by some
that circumstances alter the revelations of God-tell me what circumstances would alter the Ten Commandments? They were given by revelation-given as a law to the
children of Israel;-who has a right to alter that law? Some think that they are too small for us to notice; they are not too small for God to notice, and have we got so
high, so bloated out, that we cannot condescend to notice things that God has ordained for our benefit? . . . Listen not to the teaching of any man, or any elder who
says the word of wisdom is of no moment; for such a man will eventually be overthrown. . . . I know that nothing but an unwavering, undeviating course can save a man
in the kingdom of God.

The Lord has told us that "strong drinks are not good"; who is it that will say they are . . . when the Lord says they are not? That man who says, "I can drink wine or
strong drink, and it will not hurt me," is not wise. But some will say, "I know it did me good, for I was fatigued, and feeble, on a certain occasion, and it revived me, and
I was invigorated thereby, and that is sufficient proof for me." It may be for you, but it would not be for a wise man, for every spirit of this kind will only produce a
greater languor when its effects cease to operate upon the human body. But you know that you are benefited, yes, so does the man who has mortgaged his property,
know that he is relieved from his present embarrassments; but his temporary relief only binds the cords of bondage more severely around him. . . . And again "hot
drinks are not for the body, or belly"; there are many who wonder what this can mean; whether it refers to tea, or coffee, or not. I say it does refer to tea, and coffee.
Why is it that we are frequently so dull and languid? It is because we break the word of wisdom, disease preys upon our system, our understandings are darkened, and
we do not comprehend the things of God; the devil takes advantage of us, and we fall into temptation. . . . And be it remembered that this instruction is given "in
consequence of evils that do and will exist in the hearts of conspiring men."

Let these things be adhered to; let the saints be wise; let us lay aside our folly and abide by the commandments of God; so shall we be blessed of the great Jehovah in
time and in eternity: we shall be healthy, strong and vigorous: we shall be enabled to resist disease; and wisdom will crown our councils, and our bodies will become
strong and powerful, our progeny will become mighty, and will rise up and call us blessed; the daughters of Jesus will be beautiful, and [Zion's] sons the joy of the
whole earth; we shall prepare ourselves for the purposes of Jehovah for the kingdom of God for the appearance of Jesus in his glory; "out of Zion the perfection of
beauty," God will shine; Zion will be exalted and become the praise of the whole earth.

"Thus spake the man of God, fired with heavenly holy zeal, for the welfare of the saints of the most high, who were assembled around him, in breathless silence, listening
to the gracious words that fell from his lips," wrote the editor of the Times and Seasons. Hyrum's instructions, given "with boldness and firmness . . . will be indelibly
engraven on the memories of thousands who listened to his discourse." The editor also praised Hyrum's character and commitment. "Firm and unwavering in his
principles, he has ever been the advocate of sterling integrity, righteousness and truth, and when we saw him exerting all his energies to impress upon the minds of the
audience the importance of the thing that he advocated, it reminded us of the sayings of one of the ancient servants of God. 'I will declare thy righteousness in the great
congregation [Psalm 22:22, 25; 40:9-10].'"

Hyrum's direct, affirmative manner of speaking and his ability to declare God's righteousness so sustained Joseph's trust and confidence that two weeks later he asked
his older brother to compose a statement from the First Presidency addressing a sensitive issue dealing with the Saints in England and Europe. Many families had been
fragmented as one or more family members made their way to Nauvoo, leaving behind those who had not embraced the gospel.

"All this kind of proceedings we consider to be erroneous and for want of proper information," Hyrum explained. "And the same should be taught to all the Saints, and
not suffer families to be broken up on any account whatever if it be possible to avoid it. Suffer no man to leave his wife because she is an unbeliever, nor any woman to
leave her husband because he is an unbeliever. These things are an evil and must be forbidden by the authorities of the church or they will come under condemnation;
for the gathering is not in haste nor by flight, but to prepare all things before you, and you know not but the unbeliever may be converted and the Lord heal him."

Hyrum cited another "evil" that was insidiously separating families. "There are poor men who come here and leave their families behind in a destitute situation, and beg
for assistance to send back after their families," the Patriarch continued. "Every man should tarry with his family until providence provides for the whole, for there is no
means here to be obtained to send back. Money is scarce and hard to be obtained. . . . We forbid a man to leave his family behind because he has no means to bring
them. If the church is not able to bring them, and the parish will not send them, let the man tarry with his family-live with them-and die with them, and not leave them
until providence shall open a way for them to come all together." Hyrum concluded by invoking the Lord's blessing upon the Saints and requesting his message to be
published in the Millennial Star so that all could read it.

When the emigrating Saints reached Nauvoo, they received assistance from Hyrum. About a week after he prepared the above message, on June 18, he was
appointed to a committee with Brigham Young, Heber C. Kimball, and George A. Smith to assist the arriving emigrants. His role was "to wait upon all who arrive,
make them welcome and counsel them what to do."

Hyrum's commitment to assist the arriving Saints seems to have extended beyond his mortal life. Elizabeth Drake Davis, a widowed mother of two daughters, came to
Florence, Nebraska, in 1859, accompanied by her daughters and Sister Sarah White. They arrived late on a rainy evening and slept in a vacant house. Early the next
morning, they awoke to a knock on the door. Sister Davis opened the door and found a young girl with a cup of milk in her hand. Their benefactor asked if there was a
woman present who had two little children. Sister White answered in the affirmative and invited the girl to come in.

"If you please my ma wants to see you," the young girl said. "She has sent this milk to your little girls." Sister Davis went back to the door, where the child's mother met
her with a warm greeting and outstretched arms. Though they had never met, Lovina Smith Walker said, "I am Hyrum Smith's daughter; . . . my father appeared to me
three times last night, and told me that you were [a] child of God, that you was without money, provisions or friends, and that I must help you."

The two women became good friends, and shortly before Lovina's death in 1876, Hyrum appeared to Sister Davis. He sent her to Lovina to comfort and strengthen
her in her own time of need. "It will ever be a source of gratitude," Sister Davis later noted, "to think I was at last able to return her generous kindness [shown] to me
when we were strangers."

The joyful arrival of enthusiastic Saints far outnumbered the departure of apostates like John Bennett, but Bennett's continued actions against Joseph could not be
ignored. Before the end of June 1842, rumors of Bennett's plotting against the Prophet had reached Nauvoo. Because Bennett had been the mayor and a major general
in the Nauvoo Legion, Joseph sent a letter to Governor Thomas Carlin, notifying him of the situation. When Hyrum met with Joseph and others on Sunday, June 26,
they united in solemn prayer regarding several issues, including a plea for protection from Bennett and other angry apostates.

Although Bennett's threats and menacing behavior may have consumed the minds of lesser men with plots of retribution, such was not the case with Joseph and Hyrum.
Above the reproach of such carpers and critics, they continued, instead, to proclaim the saving truths of the gospel of Jesus Christ. On July 3, Joseph preached to
thousands in the grove west of the temple and then listened in the afternoon as Hyrum discoursed in the same setting. Nevertheless, the brothers were realistic in their
approach, and on July 15, they addressed the Saints at the grove and laid before them the conduct of Bennett. One week later, Vice Mayor Hyrum Smith presided
over the city council as council members followed Joseph's lead and drafted a letter to Governor Carlin. They countered the "false statements and seditious designs" of
Bennett and others while declaring their own loyalty to the state and country.
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                                                 circumstances, Joseph and Hyrum reflected at times upon the possibility of happier days in more peaceful 89 / 149
On one occasion, the Prophet beheld a vision of the Rocky Mountains and prophesied that the Saints would yet drink from the streams of their snow-capped peaks.
The brothers had been of one mind on this issue for nearly a decade. Hyrum had heard Joseph make such a prophecy in 1834, and Hyrum himself had been the voice
approach, and on July 15, they addressed the Saints at the grove and laid before them the conduct of Bennett. One week later, Vice Mayor Hyrum Smith presided
over the city council as council members followed Joseph's lead and drafted a letter to Governor Carlin. They countered the "false statements and seditious designs" of
Bennett and others while declaring their own loyalty to the state and country.

While laboring to make the best of their current circumstances, Joseph and Hyrum reflected at times upon the possibility of happier days in more peaceful surroundings.
On one occasion, the Prophet beheld a vision of the Rocky Mountains and prophesied that the Saints would yet drink from the streams of their snow-capped peaks.
The brothers had been of one mind on this issue for nearly a decade. Hyrum had heard Joseph make such a prophecy in 1834, and Hyrum himself had been the voice
in pronouncing a related prophecy upon the head of Lorenzo Young in 1835.

Unfortunately, prophetic visions did not always protect Joseph from the wickedness around him. On August 8, he was arrested on a warrant issued by Governor
Carlin, alleging that Joseph was an accessory to the near-fatal assault on Lilburn Boggs, former governor of Missouri. As Nauvoo's vice mayor, Hyrum promptly signed
an ordinance extending the procedures of habeas corpus in Nauvoo. The ordinance allowed anyone arrested in the city, regardless of the jurisdiction of the arresting
officers, to be brought before the municipal court of Nauvoo to determine the legality and legitimacy of the arrest warrant. If the warrant was deemed to have been
issued "either through private pique, malicious intent, or religious or other persecution, falsehood or misrepresentation, contrary to the constitution of this state, or the
Constitution of the United States, the said writ or process shall be quashed and considered of no force or effect, and the prisoner or prisoners shall be released and
discharged therefrom."

Although he was still technically in custody, Joseph was allowed to move freely about the area during the subsequent three days. On August 11, 1842, he crossed the
river and visited his uncle John Smith in Zarahemla. He then sent word that he wished to meet with Emma, Hyrum, and others that evening on the island between
Nauvoo and Montrose. After dark, Hyrum and the others met near the brick store and proceeded in a skiff to the appointed rendezvous. Those attending the meeting
decided that the warrant against Joseph was "illegal and unjustifiable" and that the Prophet should go into hiding rather than submit to it. He accordingly went up river
while Hyrum returned to Nauvoo to function as a liaison between Joseph and the Saints.

A few days later, moved with gratitude for the visit of Hyrum and the others, Joseph reflected prophetically upon their kindnesses. "In the name of the Lord, I feel in my
heart to bless them, and to say in the name of Jesus Christ of Nazareth that these are the ones that shall inherit eternal life," his journal records. "I say it by virtue of the
Holy Priesthood, and by the ministering of Holy Angels, and by the gift and power of the Holy Ghost."

Years earlier, Joseph had laid his hands upon Hyrum's head and said, "He shall be as a cooling spring that breaketh forth at the foot of the mountain, overshadowed
with choice trees bowed down with ripe fruit, that yieldeth both nourishment to the appetite and quencheth the thirst, thereby yielding refreshment to the weary traveler."
   Now Joseph was the weary traveler and Hyrum his benefactor.

"A natural brother, thought I to myself, brother Hyrum, what a faithful heart you have got," Joseph's record continues. "Oh, may the Eternal Jehovah crown eternal
blessings upon your head, as a reward for the care you have had for my soul. O how many are the sorrows we have shared together, and again we find ourselves
shackled with the unrelenting hand of oppression. Hyrum, thy name shall be written in the Book of the Law of the Lord, for those who come after thee to look upon,
that they may pattern after thy works." Joseph's observation of Hyrum as a pattern for others recalled his words seven years earlier: "I could pray in my heart that all
men were like my brother Hyrum."

On August 13, Hyrum received a letter from Quincy, stating that Governor Carlin had acknowledged that the proceedings against Joseph were indeed illegal and that
the governor's office did not intend to pursue them further. The letter did not lesson the anxiety of the Saints, however, who felt that the letter was a ploy to bring
Joseph out of hiding. If that was the intent, the letter failed. After dark on August 15, amid rumors that the state militia was en route to Nauvoo to apprehend Joseph,
Hyrum again slipped away to visit his brother.

Hyrum's visit with Joseph continued until about 2 a.m. Later that morning, the Prophet wrote to Emma and, in contemplation of leaving the area altogether, requested
that she come with the children. "Let Brother Hyrum bring you," he wrote with understandable confidence. "Tell Hyrum to be sure and not fail to carry out my
instructions." In a postscript, Joseph requested that Emma ascertain Hyrum's willingness to carry out the instructions and to respond promptly with an answer. Emma's
response was immediate, and Hyrum's predictable. "I am ready to go with you," she wrote back on the same day, "and Hyrum says he will go with me."

At times, when Joseph was in hiding, he stayed at the home of John Taylor's parents. Elder Taylor's brother, William, was deeply impressed when he witnessed the
heartfelt reunions of the Prophet and the Patriarch. "Never in all my life have I seen anything more beautiful than the striking example of brotherly love and devotion felt
for each other [as was demonstrated] by Joseph and Hyrum," he observed. "I witnessed this many, many times. No matter how often, or when or where they met, it
was always with the same expression of supreme joy. It could not have been otherwise, when both were filled to overflowing with the gift and power of the Holy
Ghost!" William concluded that these two noble souls were connected by more than mere blood, suggesting, "It was kindred spirits meeting!"

If mobs and dubious legal proceedings had been the only hardships facing the Saints, Hyrum's job would have been much easier, but in Joseph's absence, the Patriarch
also dealt with internal dissensions. Orson Pratt, a member of the Quorum of the Twelve, had spoken publicly against Joseph and others and refused to retract his
statements despite a four-day effort by fellow quorum members to help him right his course. As Wilford Woodruff wrote in his journal, "John Cook Bennett was the
ruin of Orson Pratt."

On August 20, Elder Pratt was, in the words of Wilford Woodruff, "cut off from the Church," but even that process was fraught with challenges and necessitated
Hyrum's authoritative intervention. Elder Woodruff had been confined to his bed for days with illness but answered a request to attend a meeting of the Quorum of the
Twelve. When the group arrived at John Taylor's home, Elder Taylor was also ill and unable to host the council. The brethren then went to Hyrum's office, where
Wilford lay down on a bench and stopped breathing. As his brethren lifted him up, he began to breathe again, "but not without [a] hard struggle between life and death."
He later wrote, "The Brethren laid hands upon me and Br. Hyrum Smith prayed for my recovery. I soon began to breathe free."

Wilford's miraculous restoration to physical health paralleled Orson's spiritual healing over the next few months. Hyrum looked on in January 1843 as Joseph
rebaptized Orson and reordained him to the apostleship. On December 26, 1843, it became Hyrum's joyful privilege to bestow patriarchal blessings upon Orson
and his wife, Sarah Marinda.

Having decided not to leave Nauvoo, Joseph returned to his home on August 19. The next evening, before or after the miraculous healing of Wilford Woodruff, Hyrum
met with Joseph, William Law, and others in the large room above the Red Brick Store. Sidney Rigdon, the other counselor in the First Presidency, was notably
absent from the meeting. The next day, Sunday, August 21, the Saints assembled at the grove near the temple. Sidney Rigdon, who had been both physically and
spiritually ill, took the stand and spoke about the improvement of his health and the miraculous healing of his daughter.

Following Sidney, "Hyrum arose and spoke at great length and with great power." With prophetic and scriptural insight, the Patriarch reminded Sidney of the revelation
given through Joseph in January 1841 promising Sidney that if he would make an acceptable offering of service in the First Presidency, he would be healed (D&C
124:103-4). Hyrum asserted further that Sidney's improved health was a fulfillment of Joseph's prophecy.
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Changing topics, as if overflowing with indignation regarding John C. Bennett and the events of the past several months, Hyrum "went on to show the folly of any
person's attempting to overthrow or destroy Joseph." He read prophecies from the Book of Mormon regarding Joseph and the work he was to accomplish. Then the
Patriarch boldly prophesied "that Joseph would live to accomplish the great things spoken concerning him, notwithstanding his enemies might diligently and continually
Following Sidney, "Hyrum arose and spoke at great length and with great power." With prophetic and scriptural insight, the Patriarch reminded Sidney of the revelation
given through Joseph in January 1841 promising Sidney that if he would make an acceptable offering of service in the First Presidency, he would be healed (D&C
124:103-4). Hyrum asserted further that Sidney's improved health was a fulfillment of Joseph's prophecy.

Changing topics, as if overflowing with indignation regarding John C. Bennett and the events of the past several months, Hyrum "went on to show the folly of any
person's attempting to overthrow or destroy Joseph." He read prophecies from the Book of Mormon regarding Joseph and the work he was to accomplish. Then the
Patriarch boldly prophesied "that Joseph would live to accomplish the great things spoken concerning him, notwithstanding his enemies might diligently and continually
seek his destruction; hence the danger of any man's lifting his hand against him, for whosoever did it, would surely come to destruction and could not prosper."

Hyrum asked rhetorically, "How should any man prosper whilst seeking to injure him whom God had blessed and promised to protect and concerning whom the
prophets had prophesied that he should live to fulfill the work committed to him?" He then called upon the Saints to set aside their fears and courageously go forward.

Hyrum concluded by calling "for all those who were willing to support and uphold Joseph and who believed that he was doing his duty and was innocent of the
charges . . . to hold up their right hand, whereupon almost every person present was seen with their hands elevated and their countenances beaming with joy.
Afterwards he said if there were any who were opposed to Joseph and would not defend him let them manifest it by the same sign, but there was not one opposing
witness."

In his concluding comments, Hyrum told Elder Rigdon publicly and specifically "that inasmuch as he [Rigdon] had seen the mercy of the Lord exerted in his behalf that it
was his duty to arise and stand in defense of the truth and innocence and of those who were being persecuted innocently." The Patriarch's words touched Rigdon, who
visited Hyrum later that day and expressed a determination "to arouse his energies and stand in defense of the truth."

Joseph met with the Twelve on August 26 and explained that it was necessary for the leading officers of the Church to travel through the area and allay concerns
engendered by the lies of John Bennett and to "deluge the state with a flood of truth." A special conference in the grove near the temple was set for August 29 to inform
the elders of these decisions. Hyrum, who probably attended this meeting, was called upon three days later to introduce the purpose of the special conference.

Those assembled in the grove heard a direct, unequivocal message. Hyrum spoke of the excitement caused by Bennett's false statements and the frequent letters
inquiring for the truth. Because of this circumstance, he said, "It is thought wisdom in God that every Elder who can, should go forth to every part of the United States,
and take proper documents with them setting forth the truth as it is, and also preach the gospel, repentance, baptism and salvation and tarry preaching until they shall be
called home. They must go wisely, humbly setting forth the truth as it is in God, and our persecutions, by which the tide of public feeling will be turned."

Hyrum made no attempt to retaliate against Bennett. He simply encouraged the elders to overcome Bennett's malevolence by redoubling their efforts to build the
kingdom of God. "There are many Elders here doing little," Hyrum observed, "and many people in the world who want to hear the truth." Encouraging the brethren to
avail themselves of this opportunity to also gather funds for the temple, Hyrum continued, "We want the Temple built that we may . . . offer up our offering, and get our
endowment." Interestingly, and without further explanation, Hyrum prophesied, "The gospel will be turned from the Gentiles to the Jews." Then, with his usual optimism,
Hyrum requested that the brethren be ready to leave within two or three days, saying that he expected "a liberal turnout."

Following Hyrum, Joseph stood up and said that he would send the Patriarch to call conferences throughout the states. He would also send documents to show the
world the corrupt and oppressive conduct of governmental leaders toward the Saints so that the public would have the truth before them. Joseph prophesied that those
who went would prosper; about 380 elders immediately volunteered. "There has never at any time been as great a turnout into the vineyard since the foundation of
the Church," Wilford Woodruff wrote. "Br[other] J[ohn] Taylor and myself are the only ones of the Twelve that have not gone out into the vineyard. We being sick
could not go."

On September 4, 1842, Hyrum left with William Law for the eastern states. Little is known about their two-month mission, but they went at least as far as Salem,
Massachusetts, where, in the words of Erastus Snow, "John C. Bennett, the great apostate from Nauvoo . . . [had] lectured against the Saints and the Prophet Joseph
Smith." Elder Snow had labored in the area to disabuse the people of Bennett's lies, and in accordance with Hyrum's request had returned to Salem on October 2 to
report on his efforts.

Sometime during his trip, Hyrum also made his way to Gilsum, New Hampshire, where he visited the family of his uncle Solomon Mack Jr. "They were all well," he
later wrote to his cousin Harriet Whittemore. "Uncle Solomon seemed to be lively and cheerful and quite thoughtful about his future state." Hyrum's optimistic appraisal
was tempered by his observation that Solomon's "head is white already blossomed for the grave." That spring, the Patriarch noted the "peculiar feelings" that
accompanied his realization that his mother, who had "been quite sick all winter," and her aging brother, Solomon, were the only members of Lucy's family still living.

When Hyrum returned to Nauvoo on November 4, he brought favorable reports concerning public sentiment and concluded that Bennett's exploits had done no lasting
harm to the Church. When Hyrum gave the Saints a report of his recent travels on Sunday, November 6, he probably did so in the temple, which by then had a
temporary floor.

Work on the temple progressed, but while Hyrum was away or soon after his return, a disagreement arose between the temple committee and some of the workers.
William Clayton reported that Reynolds Cahoon and Elias Higbee, both of the temple committee, were accused of oppressive and unchristian conduct. When the
parties met at Joseph's home on November 28, Hyrum acted as counsel for the temple committee. Henry G. Sherwood, speaking for the workers, made a plea on the
side of justice while Hyrum spoke on the side of mercy. After a thirty-minute recess, "Hyrum addressed the brethren at some length showing the important
responsibility of the Committee, also the many difficulties they had to contend with. He advised the brethren to have charity one with another and be united." Hyrum's
counsel moved the process forward and led to a resolution before the end of the day.

Hyrum's hand continually moved opposing parties toward reconciliation while moving the unjustly accused toward vindication. In the latter part of 1842, he came to the
aid of two distressed brothers, Alfred and William Young (no relation to Brigham), who sought his assistance. As elders, Alfred and William taught the gospel in
Tennessee and enjoyed a great outpouring of spiritual gifts. They witnessed and experienced visions, prophecy, healing of the lame, restoration of sight to the blind, the
gift of tongues, interpretation of tongues, discerning of spirits, and the casting out of evil spirits. Several times they received spiritual premonitions that protected them
from mortal danger. They even participated in raising one soul from the dead.

When the brothers arrived in Nauvoo in June 1842, they were dismayed to learn that accusations against them by another elder had led to the publication of an article
in the Times and Seasons that read, "The spirit by which they [their spiritual gifts] were actuated, emanated from Lucifer, the prince of darkness, and that its delusive
influence would ultimately prove destructive to all the souls that were influenced by it if they did not resist it immediately." According to Alfred, the high council in
Nauvoo heard their case and in a divided decision concluded that the brothers had functioned under the influence of an evil spirit while in Tennessee.

Upon leaving the meeting, Alfred encountered Brigham Young and related the recent events to him. Brigham put his hand on Alfred's shoulder and said, "Let your heart
be comforted
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meeting and encountered Hyrum, who was unable to bear the wrongs that the distressed elder described to him. Reassuring William, the Patriarch said, "The things you
have related in your labors are of God and I will go to the printing office and have your names published to the world as in full fellowship with the church."
Apparently, Hyrum went to both the high council and the printing office. On January 8, 1843, the high council resolved to print a notice in the Times and Seasons to
Nauvoo heard their case and in a divided decision concluded that the brothers had functioned under the influence of an evil spirit while in Tennessee.

Upon leaving the meeting, Alfred encountered Brigham Young and related the recent events to him. Brigham put his hand on Alfred's shoulder and said, "Let your heart
be comforted and go your way and it will all be right. We want such men as you in the church. Men of faith in the Gospel." William took a different path as he exited the
meeting and encountered Hyrum, who was unable to bear the wrongs that the distressed elder described to him. Reassuring William, the Patriarch said, "The things you
have related in your labors are of God and I will go to the printing office and have your names published to the world as in full fellowship with the church."
Apparently, Hyrum went to both the high council and the printing office. On January 8, 1843, the high council resolved to print a notice in the Times and Seasons to
rectify the situation. The following week, the paper announced that William and Alfred had been restored to full fellowship.

On November 5, 1842, just one day after returning from his mission, Hyrum met with Joseph and the Twelve to discuss their anticipated trip to Springfield, about one
hundred miles southeast of Nauvoo. The bankruptcy proceeding that Joseph and Hyrum had commenced the previous April was scheduled for a hearing on December
15. This proceeding was obviously a source of concern for the brethren, who met again on November 29 and December 5 to continue their preparation. The
amicable resolutions afforded to the temple committee and workers and to William and Alfred Young were seldom extended to Joseph in his legal proceedings. As a
consequence, he understandably avoided placing himself in peril and elected not to go to Springfield.

Hyrum, however, led a contingent of men from Nauvoo on December 9. Benjamin Covey went along to act as a witness for Hyrum, and seven additional brethren
went to attend to Joseph's case relative to the assault on former governor Boggs. Despite biting cold and tedious travel, the brethren traversed thirty-four miles the first
day and stayed in Samuel Smith's small inn at Plymouth. As the party traveled toward Springfield, Hyrum's brother William-a state representative for Hancock County-
was addressing the state House of Representatives in Springfield in response to a proposal that Nauvoo's charter be repealed. By the time Hyrum arrived on December
13, the question of the Nauvoo charter had the state legislature "in a high state of agitation."

The next day, Hyrum accompanied Joseph's delegation to present its petition before Governor Thomas Ford-successor to Governor Carlin, who had issued the writ
for Joseph's arrest. Ford stated that he had no doubt that Carlin's writ was illegal, but he was uncertain regarding his own authority to intercede. He indicated that he
would place the matter before the state supreme court the next day and abide by its decision. The next day, Hyrum received a discharge in his case of bankruptcy and
began preparing to return home.

The party left Springfield on December 17, carrying two important documents. The first was a letter from Governor Ford, stating that the state supreme court had
unanimously ruled that the writ for Joseph was illegal but that the court was divided as to the propriety and justice of Governor Ford's ability to intervene. The governor
advised Joseph to submit to the legal process and assured him safety in Springfield. The other document was from Joseph's legal counsel, Justin Butterfield. "Come here
without delay and . . . you are certain of obtaining your discharge," he wrote. "I will stand by you, and see you safely delivered from your arrest."

When the brethren arrived home on December 20, they presented these documents to Joseph, who found their report "highly satisfactory." On December 26, the
Prophet submitted himself to General Wilson Law for arrest. He was again permitted to move freely about the city. Later that day, he returned home, where Emma was
ill and about to deliver another child, a son who did not survive. With the sadness of such an event upon him, and with Hyrum at his side to buoy him up, Joseph started
for Springfield the next morning.

A considerable accumulation of snow on the ground made travel difficult as the brothers left Nauvoo at 9 a.m. Joseph was in the custody of Wilson Law, and Hyrum
and several others accompanied the Prophet. They arrived at Samuel's inn in Plymouth a little after sunset and enjoyed the company of both Samuel and William Smith,
who shared the dwelling. The brethren left Plymouth in wet weather the next morning, traveled twenty miles, and arrived in Rushville seven hours later. The weather
remained bitter cold on December 29 as they traveled thirty-two miles and crossed the Illinois River. Finally, they arrived in Springfield on December 30 after traveling
another six and a half hours.

During the legal maneuvers and responses of the next few days, Hyrum put himself in jeopardy to defend Joseph against foul-mouthed ruffians. On one occasion, a riot
was only narrowly averted. On January 4, 1843, Hyrum and others testified that they knew Joseph was not in Missouri at the time Governor Boggs was shot. The next
day, Judge Nathanial Pope delivered a lengthy opinion from the bench, concluding, "Let an order be entered that Smith be discharged from his arrest." Governor Ford
signed an executive order on January 6 releasing Joseph from all legal entanglements associated with Governor Boggs's near-fatal shooting, and the Prophet and his
entourage departed for Nauvoo the next morning.

Weather on the return trip was "very bad, with snow and mud, and yet so cold as to whiten the horses with frost." Still, the mood was warm, and members of the camp
composed a "Jubilee Song" as they traveled. On January 9, they stayed again with Samuel in Plymouth, where Joseph and Hyrum enjoyed the company of their sister
Catherine. When they arrived home the following day, Joseph decided to celebrate. He spent the next day sending out invitations to a dinner party to be held at his
house January 18.

Not only was the Prophet home and free from some of the warrants that had plagued him, but it was the fifteenth anniversary of his marriage to Emma Hale. Mary was
ill and unable to attend, but Hyrum gathered with others to celebrate at the Prophet's home. The group enthusiastically sang the "Jubilee Song" that had been composed
ten days earlier and printed on cards for the occasion. After socializing for a time, guests took turns at the table as Joseph and Emma served them dinner. If only for
a night, this circle of intimate family and friends shed their burdens and took satisfaction in their relationships and in their comforts and blessings.

Notes

   . Joseph Smith, History of the Church 5:12-13. Hyrum may have also continued as a member of the city council. William Smith took Joseph's place on the city
council when the Prophet became mayor, but no mention is made of a replacement for Hyrum, who was again elected to the city council on February 6, 1843 (History
of the Church 5:265).

  . Times and Seasons 3 (15 June 1842): 830.

  . Smith, History of the Church 4:550; 5:71-72. Hyrum had been a mason since joining Moriah Lodge No. 112 in Palmyra, New York, in the 1820s (Mervin B.
Hogan, "Utah's Memorial to Freemasonry," The Royal Arch Mason: Missouri Edition 11, no. 7 [Fall 1974]: 201, as cited in Stanley B. Kimball, "Heber C. Kimball
and Family: The Nauvoo Years," 456-57). According to one source, Hyrum "was a founding leader of the Nauvoo Masonic lodge" ("Smith, Hyrum," Encyclopedia of
Mormonism, 3:1330).

  . Hyrum Smith, "Affidavit of Hyrum Smith," 870-71.

  . Smith, History of the Church 5:11.

  . Richard L. Anderson, Investigating the Book of Mormon Witnesses, 145, 149 nn. 28, 29.
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  . Smith, "Affidavit of Hyrum Smith," 871.
  . Smith, History of the Church 5:11.

  . Richard L. Anderson, Investigating the Book of Mormon Witnesses, 145, 149 nn. 28, 29.

  . Smith, "Affidavit of Hyrum Smith," 871.

  . Smith, History of the Church 5:12-13.

  . Ibid., 5:18-19.

  . Smith, "Affidavit of Hyrum Smith," 871-72; Smith, History of the Church 5:22, 32, 43. Bennett left Nauvoo before June 24.

  . Times and Seasons 3 (1 June 1842): 799.

  . Ibid.

  . Ibid., 799-801.

   . Ibid., 801. The editorial notes may be from John Taylor. Joseph took over as editor in March 1842 (Smith, History of the Church 4:542, 551) and is listed as
editor of this issue (Times and Seasons 3 [1 June 1842]: 814), but he gave up editorial responsibility to John Taylor in November 1842 due to the other pressing
demands (Times and Seasons 4 [15 November 1842]: 8). In 1844, when he was editor of the Nauvoo Neighbor, Brother Taylor referred to Hyrum's "sterling
integrity" and "unwavering" nature (Nauvoo Neighbor, 15 May 1844). Perhaps the use of the same terms here suggests that John Taylor was filling in for the busy
Prophet before assuming formal editorial responsibilities. The notes appear under the pseudonym " omega."

  . Joseph Smith and Hyrum Smith to Parley P. Pratt, 12 June 1842. The text of this address was not published until November of the same year (Hyrum Smith,
"Address from the First Presidency," 115).

  . Ibid.

  . Smith, History of the Church 5:35.

  . Edward W. Tullidge, The Women of Mormondom, 451-52.

  . Smith, History of the Church 5:42-46, 56, 60-61, 69.

  . Anson Call, "The Prophet Joseph's Birthday," 36; Smith, History of the Church 5:85-86.

  . Wilford Woodruff, "Remarks by President Wilford Woodruff," 605; Lorenzo Dow Young, "Lorenzo Dow Young's Narrative," 6:44.

   . Smith, History of the Church 5:88. Crossing the Mississippi River between Nauvoo and Montrose was apparently a frequent event for Joseph and Hyrum. On
August 6, 1842, they went to Montrose to attend the installation of new Masonic officers there. On that occasion, or returning from one of their other trips to Montrose
that month, they passed through an immense shoal of fish. Hundreds of fish jumped in and over their boat, and they succeeded in bringing about sixteen fish ashore
(Smith, History of the Church 5:85, 142).

  . Ibid., 5:88.

  . Joseph Smith, The Papers of Joseph Smith 2:415.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Joseph Smith, Teachings of the Prophet Joseph Smith, 40.

  . Smith, Papers 2:416.

  . Ibid., 2:111.

  . Smith, History of the Church 5:91-92.

  . Ibid., 5:97.

  . Ibid., 5:104-5, 110.

  . William Taylor, "Joseph Smith, the Prophet," 547-48. William felt close to Joseph, who spent about two weeks in the Taylor home beginning October 7, 1842. It
was not during that time, however, that William witnessed any of these reunions between Joseph and Hyrum (Hyrum had left on a two-month mission the month
before). During Joseph's exile of August 11-17, 1842, he was in the home of Edward Sayers (Smith, Papers 2:404, 418, 455, 487, 491).

  . Bennett had become involved in an improper relationship with Orson's wife, Sarah. After she and Bennett attempted to excuse their guilt by accusing the Prophet of
improper conduct, Orson sided with his wife.

   . Wilford Woodruff journal, 10 August-19 September 1842. Being "cut off" does not necessarily mean that Orson Pratt was excommunicated. The exact extent of
the disciplinary restrictions placed upon Orson and the manner in which they were imposed are both a matter of some uncertainty. Although an extensive discussion
cannot be included here, it should be noted that Orson maintained his testimony of the gospel. He wrote to the editor of The Wasp a month later, stating that he had no
intention of leaving the Church and that he and his wife would "make Nauvoo our residence, and Mormonism our motto" (Orson Pratt, "Instructions," 2.) Joseph would
later declare that the action taken against Orson was illegal, but the Prophet rebaptized and reordained him nonetheless (Smith, History of the Church, 5:167; 5:254-
56; 7:295 n.).

  . Smith, History of the Church 5:255-56.
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   . Orson Pratt, The Orson Pratt Journals, 556. Orson's blessing hearkened back to the words of John the Revelator and foreshadowed a life of ministry and service.
He was told, "You shall stand upon Mount Zion with the hundred and forty and four thousand. . . . Therefore, look and live, for a Crown of Immortality and Eternal
Life is laid up for you in the Mansion that is prepared, and you shall possess it and none shall hinder" (compare with Revelation 7:4 and D&C 77:11). With the potential
56; 7:295 n.).

  . Smith, History of the Church 5:255-56.

   . Orson Pratt, The Orson Pratt Journals, 556. Orson's blessing hearkened back to the words of John the Revelator and foreshadowed a life of ministry and service.
He was told, "You shall stand upon Mount Zion with the hundred and forty and four thousand. . . . Therefore, look and live, for a Crown of Immortality and Eternal
Life is laid up for you in the Mansion that is prepared, and you shall possess it and none shall hinder" (compare with Revelation 7:4 and D&C 77:11). With the potential
confusion of two Orsons and two Marindas, it should be noted that Orson Pratt's wife was Sarah Marinda Bates, while Orson Hyde's wife was Marinda Nancy
Johnson.

  . Smith, History of the Church 5:119.

  . Smith, Papers 2:420.

  . Ibid.

  . Ibid., 2:420-21.

  . Ibid.

  . Smith, History of the Church 5:131-32, 136.

  . Smith, Papers 2:444-45.

  . Ibid., 2:446-47.

  . Woodruff journal, 10 August-19 September 1842.

  . Smith, History of the Church 5:146.

  . Erastus Snow, Sketch Book, 83-84.

  . Hyrum Smith to Hariet M. Whittemer (Harriett M. Whittemore), 9 April 1843. In the letter, Hyrum wrote, "I visited your uncle Solomon's last fall."

  . Smith, History of the Church 5:183.

  . William Clayton, "An Interesting Journal," 106.

  . Smith, Papers 2:494.

  . Alfred Douglas Young autobiographical journal, 1-30.

  . Times and Seasons 3 (15 June 1842): 820-21.

  . Young autobiographical journal, 29-30.

  . Nauvoo Stake High Council minutes, 8 January 1843; Times and Seasons 4 (16 January 1843): 80.

  . Smith, History of the Church 4:600; 5:183-84.

  . Ibid., 5:197, 200.

  . Ibid., 5:204.

  . Ibid., 5:201, 205. Copy of bankruptcy discharge in Church Archives.

  . Ibid., 5:205-6.

  . Ibid., 5:207, 209.

  . Ibid., 5:209-12. It was at Mr. Stevenson's tavern on the night of December 28 that the brethren decided to measure the height of Joseph and Hyrum. They were
both noted to be six feet tall.

  . Ibid., 5:220, 231, 244, 246.

  . Ibid., 5:246-48.

  . Ibid., 5:252-53.

"The Man of God, Fired with Heavenly Holy Zeal" Hyrum Smith: A Life of Integrity

Hyrum Smith: A Life of Integrity

Hyrum taught plainly and repeatedly from the scriptures, which he loved. This beautiful painting by Lewis A. Ramsey hangs in the Salt Lake Temple. (Courtesy of the
Museum of Church History and Art)
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"As Honest as an Angel"

Hyrum's brick office, opposite his home, was a center of religious and civic activity in Nauvoo. People came to receive patriarchal blessings   and to participate in
Hyrum Smith: A Life of Integrity

Hyrum taught plainly and repeatedly from the scriptures, which he loved. This beautiful painting by Lewis A. Ramsey hangs in the Salt Lake Temple. (Courtesy of the
Museum of Church History and Art)

"As Honest as an Angel"

Hyrum's brick office, opposite his home, was a center of religious and civic activity in Nauvoo. People came to receive patriarchal blessings and to participate in
priesthood councils. The city used Hyrum's office as a courtroom on at least one occasion in March 1842, and when the Nauvoo Legion levied fines in late 1843,
it held court of assessments there. The city council paid fifty cents per evening to use the Patriarch's office for meetings, and on February 6, 1843, the office
bustled with anticipation as officials tallied votes there during Nauvoo's municipal elections. The citizens reelected Joseph as mayor and retained Hyrum on the city
council.

Before the end of 1843, Hyrum's office would also serve as a school and as a temporary residence for one man who had nowhere else to live. The office was
busy in part because of its proximity to other locations. It was only about a block from Joseph's Red Brick Store and only slightly farther from the Prophet's home and
the busy Nauvoo port on the Mississippi River. Most important, however, the office was busy because of Hyrum. People came to see him. If they went to his home
instead of to his office, they were kindly welcomed whether they came to visit or receive patriarchal blessings, instruction, or priesthood ordinances.

Though Hyrum welcomed visitors into his home, sometimes there was hardly room to receive them. In early July 1843, Martha Jane Knowlton and her husband,
Howard Coray, came to visit. Martha had experienced a peculiar dream that she believed to be significant and went with Howard the following Sunday to seek
Hyrum's interpretation. They found the Patriarch's home so filled with people that they were unable to visit alone with him, but Hyrum promised that if they would return
the following Sunday, he would interpret the dream. They returned the next Sunday but found just as many visitors, and Hyrum again requested that they return in one
week. Hyrum, however, did not like to disappoint the Saints or make them wait, so a day or two later he called at the Coray home with a horse and buggy and took
the couple for a long carriage ride so that they could finally visit in peace and privacy. The content of Martha's dream is not recorded, but Hyrum's counsel settled
her concerns.

The press of demands for Hyrum's time could not keep him from his personal, one-on-one service to his extended family. Early in April 1843, he visited his aunt
Temperance Mack and read a letter from her daughter Harriet Whittemore. Answering his elderly aunt's request, Hyrum wrote a four-page response to his cousin on
Temperance's behalf. His wisdom and empathy flowed eloquently as he referred to the grief of a mother who had recently suffered the death of a child. "These are
incidents that happen to all the children of men, being subject to losses and crosses and most all kinds of afflictions, and even subject to death. Mortality is the fate of all
men sooner or later, and how important it is that we should be prepared for that hour, so that the sting of death should be swallowed up in the victory which is obtained
through the atoning blood of Jesus Christ and the power of the redemption."

Being separated from Jerusha at the time of her death and from Mary during her time of great need in Missouri, Hyrum could not abide the willful negligence of any man
toward his wife. In the same letter to Harriet, he wrote of "a nefarious villain, [who] turned [his wife] out of doors about the first of last January, naked and destitute,
because it happens to be her misfortune to be weakly and unable to work when she is in the family way." He continued, "The poor girl, would have suffered death, by
cold and hunger, had it not been for her two brothers and the rest of her friends here." Notwithstanding the woman's benefactors, Hyrum could not stand by without
offering aid. "I have rendered her what assistance I could, and have taken up the case in the name of her nearest or best friend and prosecuted the rascal, and got a
judgement against him of forty or fifty dollars towards her support. And [I] intend to sue him every month until he will take care of her, if she lives, or until . . . [she is]
divorced from him."

As spring settled on Nauvoo, the Saints came for instruction and to sustain their leaders. April 6 was a clear, warm, pleasant day, though signs of winter remained.
According to Hyrum, "The winter ha[d] been very long and severely cold; more particularly so this winter than ever it has been known to be, in this country before."
Ice on the Mississippi River was two-feet thick in places, and snow remained on the hill above Zarahemla. Saints from Iowa crossed the frozen river and assembled
within the unfinished walls of the temple, which by then ranged from four to twelve feet in height. When Joseph finished presenting the First Presidency for a sustaining
vote, Hyrum requested that the same be done for him in his calling as patriarch. The Saints unanimously sustained him, after which Hyrum "blessed the people and
asked the Lord to bless them also."

Joseph arrived late for the afternoon session, but presiding in his absence, Hyrum started the meeting. He took up a subject that he had dealt with before and that he
knew to be a matter of concern for the Prophet. On March 25, Hyrum had provided Joseph with a report concerning theft in the city-a report that Joseph may have
requested when he counseled with Hyrum nine days earlier. Joseph, as mayor, responded with a proclamation, assuring the citizens protection from thieves and
soliciting the community's cooperation to "ferret out a band of thievish outlaws in our midst." Hyrum's conference address shed light on where he may have obtained
information for his report to Joseph.

"I have had an interview with a man who formerly belonged to the Church," the Patriarch began, "and he revealed to me that there is a band of men, and some who
pretend to be strong in the faith of the doctrine of the Latter-day Saints, but they are hypocrites, and some who do not belong to the Church, who are bound together
by secret oaths, and obligations, and penalties to keep the secret; and they hold that it is right to steal from any one who does not belong to the Church provided they
consecrate two-thirds of it to the building of the Temple. They are also making bogus money."

As he continued, Hyrum's words reflected his wisdom and concern, as well as his familiarity with the Book of Mormon. "I wish to warn you all not to be duped by such
men, for they are the Gadianters of the last days," he said of the outlaws, who were wresting the scriptures to justify their actions. Hyrum boldly declared, "No such
doctrines are taught there" (in the scriptures). He also disabused the "foolish and unwary" of the claim that Chu rch leaders had condoned such actions. Hyrum's home
and hospitality had been betrayed by thieves and liars, and when he learned that two such men were living in his house, he promptly requested that they leave.

Moved with indignation, this man of mercy stood before the conference and said, "I demand in the presence of God that you will exert your wit and your power to
bring such characters to justice. If you do not, the curse of God will rest upon you. Such things would ruin any people. Should I catch a Latter-day Saint stealing, he is
the last man to whom I would show mercy." Joseph then came to the stand, reaffirmed Hyrum's words, and said, "I despise a thief. . . . He would betray me if he could
get the opportunity. . . . Thieving must be stopped."

Even the temple committee was not immune to accusations of impropriety. During conference on April 7, some committee members were accused of receiving unjust
remuneration. Though Joseph was the sole trustee-in-trust for the Church, Hyrum was one of the trustees for the temple and expressed special concern regarding the
charges.

"I feel it my duty to defend the committee as far as I can," he said. Feeling that the accusations were based on lies or gossip, he offered a thoughtful parable on how
such exaggerated rumors affect the credibility of those who perpetuate them. "I will make a comparison for the Temple committee," he said. "A little boy once told his
father he had seen an elephant on a tree; the people did not believe it, but ran out to see what it was: they looked, and it was only an owl." The members of the
committee
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Immigrants continued to pour into Nauvoo. About noon on April 12, the Amaranth landed with 240 Saints from England. That evening, the Maid of Iowa ported, and
200 additional people disembarked. As the immigrants assembled at the temple the next morning, Hyrum came with Joseph to address them. The Patriarch spoke
"I feel it my duty to defend the committee as far as I can," he said. Feeling that the accusations were based on lies or gossip, he offered a thoughtful parable on how
such exaggerated rumors affect the credibility of those who perpetuate them. "I will make a comparison for the Temple committee," he said. "A little boy once told his
father he had seen an elephant on a tree; the people did not believe it, but ran out to see what it was: they looked, and it was only an owl." The members of the
committee were cleared of the charges before the conference closed.

Immigrants continued to pour into Nauvoo. About noon on April 12, the Amaranth landed with 240 Saints from England. That evening, the Maid of Iowa ported, and
200 additional people disembarked. As the immigrants assembled at the temple the next morning, Hyrum came with Joseph to address them. The Patriarch spoke
about prophets, and though the record does not indicate what he was referring to, it notes that he preemptively cautioned the newly arrived Nauvoo residents about
rampant gossip and rumors. "Every report in circulation not congenial to good understanding is false-false as the dark regions of hell," he said.

Through the month of April, Hyrum taught sublime, ennobling doctrines to those who would listen. He spoke of glorifying ordinances that seal families together eternally
in the heavens, and he explained that God's exalted children have the potential to eventually become like him. Hyrum's teachings harmonized perfectly with those of
Joseph, who taught that a man and woman must "enter into an everlasting covenant and be married for eternity, while in this probation, by the power and authority of
the Holy Priesthood" if they hope to obtain exaltation and to live as a family in the resurrection.

Speaking of another supernal doctrine, the Prophet taught, "The more sure word of prophecy means a man's knowing that he is sealed up into eternal life by revelation
and the spirit of prophecy, through the power of the holy priesthood."

Joseph was not only teaching the doctrine of priesthood sealings but was also administering the ordinance. On May 26, he met with Hyrum, Brigham Young, Heber C.
Kimball, and others "and gave them their endowments and also instructions in the priesthood on the new and everlasting covenant." Without explanation, William
Clayton noted cryptically in his journal that day, "Hyrum received the doctrine of priesthood." According to Joseph's record, Hyrum received the sealing ordinance
when they met again on Monday, May 29. Hyrum may have experienced strong emotions in association with this ordinance, which he received on the eleventh
anniversary of the death of his daughter Mary.

About six weeks later, with prodding from Hyrum, Joseph finally reproduced a revelation that he had received years earlier and that further explained the marriage
covenant. In it, the Lord explained, "If a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in
the world and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any
law when they are out of the world.

"Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to
minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory" (D&C 132:15-16).

In addition, the revelation declared, "God commanded Abraham, and Sarah gave Hagar to Abraham to wife. . . . Was Abraham, therefore, under condemnation?
Verily I say unto you, Nay; for I, the Lord, commanded it." Similar explanations were given regarding the wives of David and Solomon, followed by an admonition: "I
am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things" (D&C 132:34-35, 38-40).

Regarding these verses, a recently published resource from the Church explains, "It is lawful for a man to have only one wife, unless the Lord commands otherwise by
revelation (Jacob 2:27-30). By revelation, plural marriage was practiced in Old Testament times and in the early days of the restored Church by the direction of the
prophet who held the priesthood keys (D&C 132:34-40, 45)."

Exactly when these things were made known to Joseph or when he taught them to Hyrum is a matter of conjecture, but it was probably Hyrum's understanding and
acceptance of these principles that enabled him to receive the special blessings extended to him in May 1843. Clearly, he had some level of understanding of them by
July 12, 1843, when he came to Joseph's office above the Red Brick Store and encouraged him to write the revelation.

William Clayton, who was in the office at the time, later recalled, "They were talking on the subject of plural marriage. Hyrum said to Joseph, 'If you will write the
revelation on celestial marriage, I will take and read it to Emma, and I believe I can convince her of its truth.'" Joseph had apparently discussed the matter with Emma
previously and therefore expressed reservations about Hyrum's proposal, but Hyrum persisted. "The doctrine is so plain," he insisted. "I can convince any reasonable
man or woman of its truth, purity or heavenly origin." Joseph acquiesced, saying, "Well, I will write the revelation and we will see."

Brother Clayton recalled further, "Joseph and Hyrum then sat down and Joseph commenced to dictate the revelation on celestial marriage, and I wrote it, sentence by
sentence, as he dictated. After the whole was written, Joseph asked me to read it through, slowly and carefully, which I did, and he pronounced it correct." Despite
Joseph's forewarning, Hyrum took the revelation to Emma and attempted to secure her acceptance while Joseph and William remained in the office. The Patriarch soon
returned and acknowledged his failure. Joseph put the revelation in his pocket, and he and Hyrum left together.

Though Hyrum, by this time, was optimistic-even enthusiastic-about sharing these truths, his exposure and acceptance had been incremental. Early on, he surmised that
Joseph had received a revelation on marriage and that he had confided certain related truths to selected people. At some point, Hyrum approached Brigham Young
and said, "I want to talk to you." They sat down on a pile of fence rails north of the Masonic Hall and Hyrum began, "I am convinced that there is something that has
not been told me." It was not as though Joseph had been unwilling to test the waters with the reluctant patriarch. In fact, Hyrum admitted to Brigham that Joseph had
"hinted as much to me, but I would not bear it."

President Young replied, "Brother Hyrum, Joseph would tell you everything the Lord reveals to him if he could." Apparently, Hyrum had heard rumors and had spoken
against them, but years later, Brigham explained, "[Hyrum] was just as honest as an Angel, and as full of integrity as the Gods; . . . I took advantage of this, and I said
to him, 'Brother Hyrum, I will tell you about this thing which you do not know if you will swear with an uplifted hand before God that you will never say another word
against Joseph, and his doings, and the doctrines he is preaching to the people.'" Hyrum responded, "I will do it with all my heart." Then, as if to emphasize his
commitment, Hyrum stood up and said, "I want to know the truth and to be saved."

After Hyrum had made a covenant never to argue against Joseph on the matter, President Young unfolded the fullness of the doctrine. As he later recalled, "Hyrum . . .
bowed to it and wept like a child and said, 'God be praised.'" According to Brigham, Hyrum "went to Joseph and told him what he had learned and renewed his
covenant with Joseph and they went heart and hand together while they lived, and they were together when they died, and they are together now [1866], defending
Israel."

Hyrum's initial reluctance is not surprising. Even Joseph had been reluctant. Later, perhaps in an effort to strengthen Hyrum's testimony of the doctrine of plural
marriage, Joseph shared his experience with the revelation. Hyrum later told Benjamin F. Johnson, "The Lord revealed this to Brother Joseph long ago, and he put it off
until the Angel of the Lord came to him with a drawn sword and told him that he would be slain if he did not go forth and fulfill the law."

When  Joseph explained these sacred truths to Hyrum, he did so in a personal, meaningful manner. "I married me a wife," Hyrum later explained in a general conference
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address, "and . . . the covenant was made for our lives. She fell into the grave before God showed us his authority. God has shown me that the covenant     96 / and
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had no force, neither could I have her in the resurrection, but we should be as the angels. It troubled me." Hyrum continued, "Bro. Joseph said you can be sealed to her
upon the same principles as you can be baptized for the dead. I enquired what can I do for my second wife? [Joseph said,] You can also make a covenant with her for
marriage, Joseph shared his experience with the revelation. Hyrum later told Benjamin F. Johnson, "The Lord revealed this to Brother Joseph long ago, and he put it off
until the Angel of the Lord came to him with a drawn sword and told him that he would be slain if he did not go forth and fulfill the law."

When Joseph explained these sacred truths to Hyrum, he did so in a personal, meaningful manner. "I married me a wife," Hyrum later explained in a general conference
address, "and . . . the covenant was made for our lives. She fell into the grave before God showed us his authority. God has shown me that the covenant is dead, and
had no force, neither could I have her in the resurrection, but we should be as the angels. It troubled me." Hyrum continued, "Bro. Joseph said you can be sealed to her
upon the same principles as you can be baptized for the dead. I enquired what can I do for my second wife? [Joseph said,] You can also make a covenant with her for
eternity and be sealed to her by the authority of the priesthood." Mary accepted the revealed truth, saying, "I will act as proxy for the one that is dead, and I will be
sealed to you for eternity."

The Patriarch accepted Joseph's instruction, but he also obtained a testimony for himself. "Hyrum did not at first receive it with favor," Gideon Carter later recalled. "His
whole nature revolted against it. He said to Joseph that if he attempted to introduce the practice of that doctrine as a tenet of the Church it would break up the Church
and cost him his life. 'Well,' Joseph replied, 'it is a commandment from God, Brother Hyrum, and if you don't believe it, if you will ask the Lord He will make it known
to you.' The matter caused Hyrum much distress and anguish of heart. He well nigh sweat blood over it, so repugnant was it to his feelings, and such his dread of seeing
it introduced into the Church; but he inquired of God . . . and he received from the Lord the same revelation that Joseph had, that it was a true doctrine, and a
commandment from God."

When Hyrum came to understand the doctrine, he accepted it and submitted to its precepts. He became a mortal companion to his widowed sister-in-law, Mercy
Thompson, who was sealed to her first husband. She later wrote, "On the 11 of August 1843 I was called by direct revelation from Heaven through Brother Joseph the
Prophet to enter into a state of Plural Marriage with Hyrum Smith the Patriarch."

While raising her five-year-old daughter, Mercy described her life without Robert's companionship as "lonesome" and mourned so deeply that it impaired her health.
Still, when first approached about marrying Hyrum, she was extremely reluctant. Nevertheless, she concluded, "I was convinced that it was appointed by him who is
too wise to err and too good to be unkind." At Joseph's behest, Hyrum added a room to his house for Mercy and her daughter, Mary. They lived there until Hyrum's
death, Mercy sometimes serving as scribe when Hyrum gave patriarchal blessings. In retrospect, Mercy lovingly described Hyrum as "an affectionate husband, a loving
father, a faithful friend [and] a warm hearted benefactor."

Hyrum taught others about the nature of sealing ordinances and administered the blessing to them. On July 22, in the aforementioned buggy ride with Howard and
Martha Coray, Hyrum taught the principle of eternal marriage and sealed them to one another as they sat in the carriage, adding that he knew by the Spirit that the
ordinance was in accordance with the will of the Lord. The content of Martha's dream, though not recorded, was in harmony with the revealed truths that Hyrum
shared, and Howard concluded that she had been given the dream to prepare her mind for these sacred principles.

When Ezra T. Benson and his wife, Pamelia, went to Hyrum's home in late 1843, he gave a patriarchal blessing to Pamelia's sister, Adeline, and then taught Brother
and Sister Benson the nature of the sealing ordinance and bound them to one another by the authority of the holy priesthood. He similarly taught Wilford Woodruff
and his wife, Phebe, about the sealing power and administered the ordinance to them.

Others, like prophets of old, were commanded to receive additional wives, and Hyrum was authorized to administer the ordinance to them. Parley P. Pratt had been
married to Mary Ann Frost for six years when he was sealed to Elizabeth Brotherton in Brigham Young's house on July 24, 1843. According to Sister Brotherton, the
Prophet was ill at the time, but "Hyrum Smith officiated, he brought the revelation on that order and read it." Similarly, Erastus Snow said, "[Joseph] gave to me my
second wife and assigned his brother, Hyrum, to seal her to me."

Hyrum's initial abhorrence was consumed by his confidence in the Prophet and by his own witness of the veracity of the revelation. He learned it, accepted it, lived it,
taught it, and administered it to others. There is no greater demonstration of Hyrumhumble, submissive nature than the evolution of his acceptance and compliance with
this law. Still, Hyrum's position of authority demanded further responsibility.

As the circle of awareness regarding this sacred doctrine widened, Hyrum was called upon to keep it pure. While some innocently misunderstood, others, like John C.
Bennett, maliciously misconstrued the truth. Plural marriage was neither unrestricted nor arbitrary. "Whereas . . . some of your elders say, that a man having a certain
priesthood, may have as many wives as he pleases, and that [that] doctrine is taught here," wrote Hyrum in March 1844, to some who lived away from Nauvoo and
had erred in their understanding, "I say unto you that that man teaches false doctrine, for there is no such doctrine taught here; neither is there any such thing practiced
here. And any man that is found teaching privately or publicly any such doctrine, is culpable, and will stand a chance to be brought before the High Council, and lose his
license and membership also: therefore he had better beware what he is about."

According to Brigham Young, even Hyrum was severely chastened by Joseph for once administering the sealing ordinance without authorization. In March 1844,
Hyrum wrote to the Saints in China Creek, Illinois, "An elder has no business to undertake to preach mysteries in any part of the world, for God has commanded us all
to preach nothing but the first principles unto the world. . . . Let the matter of the grand councils of heaven, and the making of gods, worlds, and devils entirely alone:
for you are not called to teach any such doctrine-for neither you nor the people are capacitated to understand any such principles-less so to teach them."

The following month he reiterated in general conference, "All the mysteries are to be taught in Nauvoo where they can be taught so as to be understood."        Hyrum's
commitment was to learn, live, and teach correct principles and to help others do the same.

Some people, however, would simply not listen to counsel-not from Hyrum or the Prophet. On the rainy afternoon of May 27, 1843, Hyrum met with the First
Presidency and the Twelve to consider the case of Benjamin Winchester. Though details are not recorded, Winchester was accused of "rejecting the counsel of Hyrum,
Joseph and the Twelve, and tearing to pieces the Saints instead of building them up." High council members were appointed to represent alternate views. "Hyrum
pleaded for mercy, Joseph for justice, and the Twelve decided according to testimony."

This was not the first time Benjamin had been dealt with. He wrote to Joseph in September 1841, requesting release from a missionary assignment because of health
and financial concerns. Apparently, however, there was more to the issue. About a month later, Benjamin complained to Joseph and Hyrum that he had been neglected
and misrepresented by the elders, and he "manifested a contentious spirit." Joseph reproved Benjamin severely, prophesying that he was on a path to destruction and
warning him to "govern his disposition, and quit his tale-bearing and slandering his brethren." In January 1842, Benjamin was "suspended . . . until he made satisfaction
for disobedience to the First Presidency." His behavior led Joseph, in April 1843, to say, "You can never make anything out of Benjamin Winchester if you take him
out of the channel he wants to be in." Hyrum, who had witnessed Joseph's prophetic words to Benjamin in October 1841, would now witness their fulfillment.

"Elder Winchester was refractory and out of order . . . [and] made a lengthy speech trying to justify himself." The case must have been hard for Hyrum, who was
well acquainted with Benjamin. They had received special priesthood blessings on the same day in 1835 for their faithfulness in Zion's Camp, and Hyrum presided over
the organization of the Philadelphia Branch in 1841 when Winchester was appointed as branch president. As the council continued, Hyrum followed his friend to the
stand and "pleaded in behalf of Winchester on the side of mercy."
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Brigham Young said of Brother Winchester, "No one is safe in his hands. He calls Hyrum an old granny, and slanders everybody. He says there is a contradiction
between Hyrum and the Twelve. There is no contradiction between Hyrum and the Twelve-is there, Brother Hyrum?" Hyrum affirmed that there was no division, and
then, despite Benjamin's actions, Hyrum pleaded on his behalf. Nevertheless, the high council unanimously agreed to disfellowship him, and he was later cut off from the
"Elder Winchester was refractory and out of order . . . [and] made a lengthy speech trying to justify himself." The case must have been hard for Hyrum, who was
well acquainted with Benjamin. They had received special priesthood blessings on the same day in 1835 for their faithfulness in Zion's Camp, and Hyrum presided over
the organization of the Philadelphia Branch in 1841 when Winchester was appointed as branch president. As the council continued, Hyrum followed his friend to the
stand and "pleaded in behalf of Winchester on the side of mercy."

Brigham Young said of Brother Winchester, "No one is safe in his hands. He calls Hyrum an old granny, and slanders everybody. He says there is a contradiction
between Hyrum and the Twelve. There is no contradiction between Hyrum and the Twelve-is there, Brother Hyrum?" Hyrum affirmed that there was no division, and
then, despite Benjamin's actions, Hyrum pleaded on his behalf. Nevertheless, the high council unanimously agreed to disfellowship him, and he was later cut off from the
Church.

Hyrum's disappointment in seeing even one soul leave the Church was tempered by the gathering of many others. On May 30, Hyrum baptized Jonathan C. Wright and
ordained him to the office of elder. The next day, another infusion of strength arrived as the Amaranth landed in Nauvoo with more Saints from England. Hyrum
likely was busily engaged in his assignment to help them get settled.

In June, the Patriarch was again thrust into the lonely and difficult role of presiding when Joseph was arrested yet again. Joseph and Emma left Nauvoo on June 13 to
see Emma's sister near Dixon, Illinois. On June 18, Hyrum received word that Governor Ford had issued another a writ for the Prophet's arrest. Hyrum dispatched
William Clayton and Stephen Markham to warn Joseph, but the Prophet was apprehended June 23 near Dixon. At Joseph's behest, Clayton commenced the 150- mile
trip back to Nauvoo the following day. He was to inform Hyrum of the situation and request him to send immediate assistance. Emma and the children also started for
Nauvoo, driven in her carriage by her nephew Lorenzo Wasson.

Not yet aware of Joseph's plight or Brother Clayton's errand, the Masons in Nauvoo met on June 24 to place the cornerstone of the anticipated Masonic Hall. As
"worshipful master" of the lodge, Hyrum officiated. William Clayton arrived about 2 p.m. the following day and received Hyrum's prompt and full attention. Interrupting
a meeting at the temple, the Patriarch went to the stand and requested that the brethren meet him at the Masonic Hall in thirty minutes. According to Wilford
Woodruff, "The whole city flocked together." Hyrum informed the people of the situation and called for volunteers to help bring the Prophet back to Nauvoo, where
he could get a fair hearing. He then selected a party from more than three hundred willing men.

Not all were equally willing to fly to the Prophet's aid. Wilson Law, for example, "declared that he would not go a step unless he could have money to bear his
expenses." Undeterred, Brigham Young raised seven hundred dollars in two hours and put it into the hands of Hyrum and Wilson to defray the expenses of the
expedition. Hyrum organized the forces and sent approximately 175 men to Dixon on horseback and another 75 or so by water on the Maid of Iowa. The
mounted company left about 8 p.m. At 8:30 the next morning, Hyrum boarded the Maid of Iowa, blessed the company in the name of the Lord, and disembarked
before the boat left dock. The rescue was underway.

The company on horseback reached Joseph and those who had arrested him-Sheriff Joseph Reynolds of Jackson County, Missouri, and Constable Harmon Wilson of
Carthage, Illinois-near Monmouth on June 29. It was an odd situation. Reynolds and Wilson had violated the legal process in Lee County and so abused Joseph by
punching him in the ribs with their guns that Sheriff James Campbell of Lee County had, in turn, arrested them for threatening the lives of Illinois citizens and for false
imprisonment. The whole group was then en route to Quincy to appear before Judge Steven A. Douglas when the rescue party intercepted. Joseph's rescue party
forced the entourage to turn toward Nauvoo, and upon arriving there on June 30, Sheriff Campbell delivered the whole mess into the hands of Colonel Stephen
Markham of the Nauvoo Legion.

Emma, made aware of Joseph's pending arrival, accompanied Hyrum and others to meet her husband. Joseph was near Hyrum's farm, about a mile and a half east of
the temple, when he caught sight of the approaching party. He greeted Emma and Hyrum, who joyfully wept in his embrace. Despite the presence of the Nauvoo Brass
Band, "It was a solemn, silent meeting." But after Joseph mounted a favorite horse, Old Charley, and started for home, cheers, cannon fire, and band music
welcomed him. Joseph treated Reynolds and Wilson with a great deal more kindness than he had received from them. He sat them at the head of his table and fed them
dinner along with fifty of his friends.

The municipal court of Nauvoo met the same day to address the writ of habeas corpus obtained by Joseph while in Dixon. Sheriff Reynolds and Constable Wilson
were permitted to leave the city and begin for Carthage, threatening to raise a militia and return to take the Prophet. After hearing from several witnesses on July 1,
including Hyrum, the court discharged Joseph "for want of substance in the warrant upon which he was arrested." As his affidavit, Hyrum detailed his lengthy account
of the persecutions suffered in Missouri.

Hyrum sent word to the rescue party on board the Maid of Iowa, informing the men that Joseph was in Nauvoo and requesting their prompt return. On the evening of
July 2, he and Joseph met the party as they disembarked. The Prophet blessed them in the name of the Lord, followed by Hyrum, who blessed them also and
commended their diligence. This blessing, like the one he had pronounced upon the Saints at the previous general conference, was yet another fulfillment of his late
father's inspired pronouncement: "You shall bless the people."

Hyrum's vision of blessing people extended far beyond the confines of Nauvoo. Though he had just prepared his lengthy affidavit about the persecutions suffered in
Missouri, Hyrum looked forward, not back. He had a global vision, and though circumstances intervened to prevent the fulfillment of a call to Orson Hyde and George
J. Adams to serve a mission in Russia, their call came via Hyrum's counsel and advice near the end of June. Elder Adams's ministerial certificate bore the signatures
of Joseph and Hyrum, "Presidents of the Church of Jesus Christ of Latter-day Saints."

Joseph and Hyrum were an inseparable team, but their respective roles were not clearly understood by everyone. On July 16, 1843, the Prophet made a statement that
stirred debate and placed Hyrum in the center of a controversy. Joseph said he "would not prophesy any more, and proposed Hyrum to hold the office of prophet to
the Church, as it was his birthright." Joseph did not elaborate on his exact intentions but went on to say, "I am going to have a reformation, and the Saints must regard
Hyrum, for he has the authority." Joseph left his comments hanging for the people to consider. Hyrum went to Joseph's home the following day and conversed with him
about the priesthood, but whether they discussed the enigmatic statements is not known.

Joseph's intent was, for a time, open to interpretation. In a letter to Brigham Young composed over several days, Willard Richards quoted the Prophet as saying that
"he would not prophesy any more; Hyrum should be the prophet." Then, after meeting Hyrum in the street on July 19, Elder Richards wrote, "Just met Hyrum in the
street; said to him, I am writing to the brethren, has our new prophet anything to say to them? [Hyrum responded,] 'Give my respects to them.'"

After allowing things to percolate for a week, Joseph addressed the Saints on July 23 and laid the matter to rest. "Last Monday morning certain brethren came to me
and said they could hardly consent to receive Hyrum as a prophet, [or] for me to resign,"he said. "But I told them, 'I only said it to try your faith; and it is strange,
brethren, that you have been in the Church so long, and not yet understand the Melchizedek Priesthood.'" The Prophet offered no further explanation.

This was not the only time that Joseph said something about Hyrum that left some wondering about the Prophet's intent or sincerity. On July 29, he and Hyrum listened
as congressional candidate Joseph P. Hoge addressed the citizens of Nauvoo for three hours. Cyrus Walker, the opposing candidate, followed with a brief response to
 Copyright
Hoge's     (c) 2005-2009,
       message.  Joseph hadInfobase    Media
                             been ill for days,Corp.
                                               but Hyrum administered to him on July 30. Two days later, Joseph was well enough to meet with Hyrum     and98
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before Hoge and Walker squared off again to "politically castigate each other."
brethren, that you have been in the Church so long, and not yet understand the Melchizedek Priesthood.'"        The Prophet offered no further explanation.

This was not the only time that Joseph said something about Hyrum that left some wondering about the Prophet's intent or sincerity. On July 29, he and Hyrum listened
as congressional candidate Joseph P. Hoge addressed the citizens of Nauvoo for three hours. Cyrus Walker, the opposing candidate, followed with a brief response to
Hoge's message. Joseph had been ill for days, but Hyrum administered to him on July 30. Two days later, Joseph was well enough to meet with Hyrum and Hoge
before Hoge and Walker squared off again to "politically castigate each other."

Walker may have felt that he had a political edge in Nauvoo because he had agreed to represent Joseph against legal entanglements in Dixon in exchange for Joseph's
vote in the upcoming election. Walker concluded that such a commitment on Joseph's part would secure for him the bloc vote of all the Saints, but such an
assumption was ill founded.

When Joseph addressed the Saints on Sunday, August 6, he said he had decided to vote for Walker, even before the events in Dixon. He further said that he had
neither asked for nor received a revelation regarding the election and that he had no intention of telling the people how to vote. He went on to say, however, "Brother
Hyrum tells me this morning that he has had a testimony to the effect it would be better for the people to vote for Hoge; and I never knew Hyrum to say he ever had a
revelation and it failed. Let God speak and all men hold their peace."

When Joseph concluded, Hyrum spoke at some length concerning the election, but his words are not recorded. Some interpreted Joseph's statement as a
disingenuous ploy to secure a bloc vote for Hoge while keeping his promise to vote for Walker. Hoge received the majority of the votes in Nauvoo and won a seat
in the United States Congress, but whether that was Joseph's intent may be irrelevant in regards to Hyrum. Either way, the incident demonstrates Hyrum's influence with
the Saints and his relationship of trust with Joseph.

At about this time, Hyrum taught an important lesson, contrasting political power with priesthood authority. Hyrum's brother-in-law Joseph Fielding welcomed a new
son into his family and named him Heber, "for so it was spoken before by the Apostle Heber C. Kimball, that this should be the name of our firstborn son, and that he
should be a mighty man and a prophet." With such an apostolic prophecy preceding his son's birth, it is understandable that Brother Fielding might seek out one of high
office to bless his infant. He asked Hyrum to perform the ordinance, but Hyrum availed himself of an opportunity to offer instruction on the nature of priesthood
authority and paternal responsibility.

"He told me to do it myself, and the Spirit should come upon me to bless him with great blessings," wrote Brother Fielding. "I did so . . . and truly the Spirit of God was
with us, to confirm upon him all that Elder Kimball had spoken. Several were present and we were all melted into tenderness and tears before the Lord."

As autumn set upon Nauvoo, Hyrum attended an increasing number of small, intimate gatherings with Joseph and selected others. On Sunday, August 27, he met with
Joseph, Newel K. Whitney, Willard Richards, William Law, and William Marks for a "council and prayer meeting." A week later, the same group met and received
instructions from Joseph "in relation to things in futurity." As their frequent meetings continued, the participants grew increasingly close to one another and prayed for the
welfare of each person. On September 11, for example, they "had a season of prayer" for Joseph's wife and William Law's daughter, both of whom were ill.

The small council was more formally organized on September 28, when they met above the Red Brick Store in the afternoon and then moved to an upper room in the
Mansion House, the Prophet's residence, that evening. "By the common consent and unanimous voice of the council, [Joseph] was chosen president of the special
council." This special council or council of the quorum, as it was sometimes called, adjourned its October 4 meeting because of illness in Hyrum's family, but when the
council reconvened on October 8, "Hyrum and his wife were blessed, ordained and anointed." Hyrum continued to attend these frequent council meetings during the
next several months.

One person conspicuously absent from these special meetings was Sidney Rigdon. By the time general conference convened on October 7, the Prophet had concluded
that Sidney no longer supported the Church and its leadership and that he was actively subverting Joseph's safety and authority. In an open format that was common to
the conference in that day, Joseph addressed the assembly and expressed his dissatisfaction with Sidney as a counselor. Sidney's response was interrupted by
inclement weather but continued the following day. Joseph, however, was unmoved by Sidney's "appeal to . . . their former friendship, associations, and sufferings."
Joseph took the stand again and expressed an entire lack of confidence in President Rigdon's integrity.

Hyrum then addressed the conference and shared "appropriate and expressive remarks on the attribute of mercy in God, as that by which He influences, controls, and
conquers." Speaking of Sidney, the Patriarch suggested "the propriety and importance of the Saints exercising the same attribute towards their fellows; and especially
towards their aged companion and fellow servant in the cause of truth and righteousness."

The published minutes fail to reflect the events that preceded the conference or the affecting manner of Hyrum's entreaties. According to Brigham Young, Hyrum had
begged Joseph repeatedly in the past to bless Sidney and hold on to him. "I believe he will yet straighten out," Hyrum would tell the Prophet. Then Hyrum would go to
Sidney and work with him until he promised to do better. Returning to Joseph, the charitable patriarch would again plead with him to endure with Sidney. "Brother
Hyrum pleaded to have Elder Rigdon restored," recalled Heber C. Kimball. "He said try him a little longer, try him another year."

Wandle Mace also remembered Hyrum's pleading on Sidney's behalf. As Wandle recalled in his autobiography, "Joseph was moved to tears, it was a most impressive
scene, and a sorrowful occasion, but controlling his emotions, Joseph said, 'The time has now come when we must act upon principle and not upon sympathy.'" Joseph
then shook himself as if he were trying to shake something from his person and said, "I have carried him on my back long enough, he has stood in my way, and has
been no help to me."

Like Brigham and Heber, Wandle acknowledged that this was not a one-day effort by the Patriarch. "Hyrum was a merciful man, he had labored with Sidney for
months to reform and fill his place by the side of Joseph as he should do according to his station as counselor, and he pleaded before the conference for Sidney."
Ultimately, Joseph said he was willing to let Sidney retain his station, provided he would magnify his office and conduct himself in all honesty, righteousness and
integrity. But, Joseph added, "I have no confidence in him judging from the past, and if you do not cast him off now the time will come when you will wish you had have
done it."

William Marks motioned that Sidney be retained in the First Presidency. Hyrum seconded the motion, which the conference then passed. Joseph's response was
chilling. He arose and said, "I have thrown him off my shoulders, and you have again put him on me. You may carry him, but I will not." Such a remark must have
injured Hyrum, but if either brother had hard feelings about the events, they did not manifest them further.

When conference continued the next day, discussion focused on the temple. Alpheus Cutler and Reynolds Cahoon, both of the temple committee, addressed the
Saints. Hyrum then spoke on the importance of continuing work on the temple and suggested that the task could be accomplished with ease if the Saints sustained their
focus and commitment. He observed "that it had already become a monument for the people abroad to gaze on with astonishment. He concluded with some advice to
parents to restrain their children from vice and folly, and employ them in some business of profit to themselves, to the Temple, or elsewhere." The conference voted to
use all available "means, exertions, and influence" to sustain the temple committee and the advancing construction.
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Hyrum's enthusiasm for the temple found an outlet again on October 10, when he was appointed to take the place of the late Elias Higbee on the temple committee.
When he arrived at the temple on October 23 to assume his new responsibilities, "he was greeted by a hearty welcome from those engaged on the works." Hyrum
brought with him experience, authority, and enthusiasm. Of the Patriarch's new temple assignment, Joseph's record notes, "The universal feeling is that great good will
Saints. Hyrum then spoke on the importance of continuing work on the temple and suggested that the task could be accomplished with ease if the Saints sustained their
focus and commitment. He observed "that it had already become a monument for the people abroad to gaze on with astonishment. He concluded with some advice to
parents to restrain their children from vice and folly, and employ them in some business of profit to themselves, to the Temple, or elsewhere." The conference voted to
use all available "means, exertions, and influence" to sustain the temple committee and the advancing construction.

Hyrum's enthusiasm for the temple found an outlet again on October 10, when he was appointed to take the place of the late Elias Higbee on the temple committee.
When he arrived at the temple on October 23 to assume his new responsibilities, "he was greeted by a hearty welcome from those engaged on the works." Hyrum
brought with him experience, authority, and enthusiasm. Of the Patriarch's new temple assignment, Joseph's record notes, "The universal feeling is that great good will
result from this appointment."

Notes

  . Times and Seasons 3 (1 November 1841): 585.

  . Wilford Woodruff journal, 10 August-19 September 1842.

  . Joseph Smith, History of the Church 4:549.

  . Nauvoo Neighbor 1 (27 September 1843): 3.

  . Hyrum Smith account book, 6 November 1841, [95].

  . Smith, History of the Church 5:264-65. The record does not mention whether Hyrum continued as vice mayor.

  . Jesse N. Smith, "Recollections of the Prophet Joseph Smith," 24.

  . Smith account book, [123].

   . On February 24, 1843, Hyrum paid ninety cents in tax for lot two (northwest corner) of block 149 (valued at $150) and thirty cents in tax for lot two of block 154
(valued at $50). He also paid sixty-three cents in tax for $105 worth of personal property (Hyrum Smith deeds of sale and tax records, 1841-43). The difference in
valuation of the two properties, one on each side of Water Street, may suggest that the office and residence were both on block 149, while the lot on block 154
remained unimproved. It is possible that Hyrum actually owned lot three (the southwest corner) of block 149, which is listed on his estate tax receipt of January 15,
1845. Lot two of block 149 is not listed on that receipt (Estate tax receipt for Hyrum Smith, 15 January 1845).

  . See, for example, Ezra Taft Benson, "Ezra Taft Benson, I," 213.

  . Howard Coray, Autobiographical Sketches, 18. The content of their discussion is addressed later in this chapter.

  . Hyrum Smith to Hariet M. Whittemer, 9 April 1843.

  . Ibid.

  . Ibid.

  . Smith, History of the Church 5:327-29; Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith, 173-77.

  . Smith, History of the Church 5:307, 310-11.

  . Times and Seasons 4 (1 May 1843): 183-84; punctuation and capitalization standardized.

  . Ibid.; emphasis in original.

  . Smith, History of the Church 4:286, 468.

  . Ibid., 5:337-38. With reference to the temple, the minutes refer to trustees in the plural and Hyrum as "the trustee" in particular.

  . Ibid., 5:353, 357. Hyrum was likely referring to rumors by apostates that twisted the doctrine of celestial marriage.

   . George Laub, reminiscences and journal, 36-39, 41-44; Samuel Whitney Richards, notebook. Fragmentary accounts preclude a reconstruction, and dating is
difficult. The undated Richards notebook gives an outline of Hyrum's interpretation of Joel 2:32 and his thoughts on the sealing power and the Resurrection. The first of
Hyrum's two sermons, as recorded by Laub, comes between two of Joseph's sermons, dated April 13 and 20, 1843. The second of Hyrum's sermons recorded by
Laub is dated April 27, 1843. Scriptures cited include Exodus 22:28; Psalm 82:1, 6; John 10:34-35; 1 Corinthians 8:5; and Revelation 1:6. Portions of the accounts
are similar to Joseph's discourses on June 11, 1843, and, more particularly, on June 16, 1844 (Smith, History of the Church 5:423-27; 6:473-79).

  . Smith, History of the Church 5:391-92; D&C 131:1-4.

  . Smith, History of the Church 5:391-92.

  . Ibid., 5:409.

  . See excerpts of William Clayton's journal as cited in Andrew F. Ehat, "'It Seems Like Heaven Began on Earth,'" 266.

  . Joseph Smith, diary, 28-29 May 1843.

   . "Marriage, Marry-Plural Marriage," in The Guide to the Scriptures. The reference also reads: "It [plural marriage] is no longer practiced in the Church (D&C OD-
1); today, having more than one wife is incompatible with membership in The Church of Jesus Christ of Latter-day Saints."
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  . William Clayton, testimony in "Plural Marriage," 225-26; also in "Celestial Marriage," 2.
  . Joseph Smith, diary, 28-29 May 1843.

   . "Marriage, Marry-Plural Marriage," in The Guide to the Scriptures. The reference also reads: "It [plural marriage] is no longer practiced in the Church (D&C OD-
1); today, having more than one wife is incompatible with membership in The Church of Jesus Christ of Latter-day Saints."

  . William Clayton, testimony in "Plural Marriage," 225-26; also in "Celestial Marriage," 2.

  . Brigham Young, general conference address, 8 October 1866.

  . Benjamin Johnson, My Life's Review, 95.

  . Hyrum Smith, general conference address, 8 April 1844.

   . "Statement of Gideon Carter," in Francis M. Lyman, "A Mission to Southern California," 291. The reliability of this statement should be considered in light of the
fact that Carter was using it to justify unauthorized plural marriages, which he practiced and taught to his group of followers after he was excommunicated from the
Church. Carter's statement is a thirdhand account, based on a statement made by Lyman Wight. This Gideon Carter is the son of Gideon H. Carter, who was killed at
Crooked River in 1838.

  . Mercy Fielding Thompson autobiographical sketch 1880, 6-7.

   . Ibid. In another account of these events, Mercy gave further details. Writing to Joseph Smith III on September 5, 1883, Mercy explained: "My beloved husband,
R. B. Thompson, your father's private secretary to the end of his mortal life, died August 27th, 1841 (I presume you will remember him). Nearly two years after his
death your father told me that my husband had appeared to him several times, telling him that he did not wish me to live such a lonely life, and wished him to request
your uncle Hyrum to have me sealed to him for time. Hyrum communicated this to his wife (my sister) who, by request, opened the subject to me, when everything
within me rose in opposition to such a step, but when your father called and explained the subject to me, I dared not refuse to obey the counsel, lest peradventure I
should be found fighting against God; and especially when he told me the last time my husband appeared to him he came with such power that it made him tremble. He
then enquired of the Lord what he should do; the answer was, 'Go and do as my servant hath required.' He then took an opportunity of communicating this to your
uncle Hyrum who told me that the Holy Spirit rested upon him from the crown of his head to the soles of his feet. The time was appointed, with the consent of all
parties, and your father sealed me to your uncle Hyrum for time, in my sister's room, with a covenant to deliver me up in the morning of the resurrection to Robert
Blashel Thompson, with whatever offspring should be the result of that union, at the same time counseling your uncle to build a room for me and move me over as soon
as convenient, which he did, and I remained there as a wife the same as my sister to the day of his death ("An Important Testimony," 79). Other women were also
sealed to Hyrum, including Catherine Phillips, whose funeral announcement appeared in the Improvement Era 9 (November 1905): 79. See also Cook, The
Revelations of the Prophet Joseph Smith, 19-20, 123.

  . Coray, Autobiographical Sketches, 18-19.

  . Benson, "Ezra Taft Benson, I," 213.

  . Woodruff, journal, 11 November 1843. Hyrum performed more than twenty-five marriages in Nauvoo (Lyndon W. Cook, Nauvoo Deaths and Marriages, 89-
114).

  . Elizabeth B. Pratt, "Autobiography," 95.

  . Erastus Snow, "Discourse," 1; "Plural Marriage," 232. Hyrum also sealed Erastus to his first wife, Artimesia Beman, on February 15, 1844 (Erastus Snow, Sketch
Book, 90). An errant roman numeral in the sketch book mistakenly places the year at 1824: MDCCCXXIV instead of MDCCCXLIV).

  . Hyrum Smith, Times and Seasons 5 (15 March 1844): 474.

   . Brigham Young to William Smith, 10 August 1845. According to Brigham Young, the Prophet sternly corrected Hyrum for administering a sealing ordinance
without Joseph's direct authorization. Though not explicitly stated in the letter, the sealing referred to by Brigham Young may have been the Patriarch's unsanctioned
sealing of Parley P. Pratt to Mary Ann Frost on June 23, 1843. Hyrum's understanding of the sealing keys was still evolving, and as Joseph explained to Erastus Snow,
"The law of the Lord concerning these things was exceedingly strict" (Erastus Snow, address, 17 June 1883, St. George Stake General Meeting Minutes, as cited in
Andrew F. Ehat, "Joseph Smith's Introduction of Temple Ordinances and the Mormon Succession Question of 1844," 69). In fairness to Hyrum, however, it should be
noted that Joseph was absent from Nauvoo at the time. The Patriarch may well have thought that he was acting under the authority of the "sealing blessings" he held, as
alluded to in a January 1841 revelation (D&C 124:124). The potential for misunderstanding was clarified a few weeks later, when Joseph recorded, in Hyrum's
presence, the revelation explaining celestial marriage. "I have appointed unto my servant Joseph to hold this power in the last days," the Lord explained, "and there is
never but one on the earth at a time on whom this power and the keys of this priesthood are conferred" (D&C 132:7). Joseph could authorize others to perform the
ordinance, but the keys of authority and the decisions regarding how and when those keys would be exercised rested with the Prophet. Confident that Hyrum now
understood the limitations that the Lord had imposed, Joseph soon extended the sealing authority to his older brother. With Joseph's approval, the Patriarch sealed
Parley P. Pratt to Elizabeth Brotherton in Brigham Young's home less than two weeks later.

  . Hyrum Smith, Times and Seasons 5 (15 March 1844): 474.

  . Hyrum Smith, general conference address, 8 April 1844.

  . Smith, History of the Church 5:410.

  . Ibid., 4:422-23, 442-43, 494; 5:367.

  . Ibid., 5:410.

  . Ibid., 2:204; 4:331.

  . Ibid., 5:410.

  . Ibid., 5:411; 7:275.
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  . Ibid., 5:415.
  . Ibid., 5:410.

  . Ibid., 5:411; 7:275.

  . Ibid., 5:415.

  . Ibid., 5:431-43, 445.

   . Ibid., 5:446. The record does not specify whether Clayton arrived at 2 a.m. or 2 p.m., but the meeting commenced in the temple about 10 a.m., and Hyrum came
to the stand in the afternoon to interrupt one of the speakers. It seems that if Clayton had arrived in the morning, Hyrum would have interrupted the meeting much
earlier.

  . Woodruff journal, 25 June 1843.

  . Smith, History of the Church 5:446-47.

  . Ibid., 5:447.

  . Estimates range from 100 to 175.

  . Woodruff journal, 25 June 1843; Smith, History of the Church 5:482.

  . Smith, History of the Church 5:439-59.

  . Ibid., 5:458, 460. Another of Joseph's favorite horses was Jo. Duncan (Smith, History of the Church 5:443).

  . Ibid., 5:461, 473.

  . Ibid., 5:474.

   . Times and Seasons 4 (1 July 1843): 246-56. According to one record, Hyrum gave portions of the affidavit on four consecutive days, July 3-6 (Joseph Smith,
diary, 3-6 July 1843).

  . Smith, History of the Church 5:481, 484.

  . Lucy Mack Smith, Biographical Sketches, 266-67. In addition to giving individual patriarchal blessings, Hyrum blessed the Saints collectively during the April 1843
general conference and on Christmas morning 1843 (History of the Church 5:329; 6:134).

  . "4th of July celebration, at Nauvoo," Nauvoo Neighbor, 28 June 1843.

  . Times and Seasons 4 (1 October 1843): 347.

  . History of the Church 5:510.

  . Ibid., 5:512-13.

  . Ibid., 5:517-18.

  . Ibid., 5:521-22, 524.

  . Ibid., 5:444.

  . Ibid., 5:526.

   . Lyndon W. Cook, "William Law, Nauvoo Dissenter," 58-59. William Law claimed that Joseph promised Walker nine out of every ten Mormon votes and referred
to the Prophet's subsequent actions as "trickery."

  . Joseph Fielding, journal, 5:16-17.

  . Smith, History of the Church 5:556; 6:2, 31. William Marks was absent on September 11.

   . Ibid., 6:39, 45-46. Joseph moved into the Mansion House on August 31, 1843 (Smith, History of the Church 5:556). Don C. Corbett suggests that when Joseph's
family moved into the Mansion House, Hyrum and Mary moved their family into Joseph's so-called "Old Homestead" (Don C. Corbett, Mary Fielding Smith, Daughter
of Britain, 155), but substantiation for such a claim is lacking. The assertion, however, may explain why a picture of Joseph's former home, labeled as Hyrum's home,
appears in both Corbett's biography of Mary Fielding Smith and Pearson H. Corbett's biography of Hyrum.

  . Ibid., 6:47-49.

  . Times and Seasons 4 (15 September 1843): 330.

  . "Continuation of Elder Rigdon's Trial," 666-67.

  . Ibid., 664.

  . Wandle Mace autobiography, 65-66.
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  . Ibid.; emphasis in original. The fulfillment of Joseph's prophecy-perhaps the most notable of Sidney Rigdon's actions that may have caused his brethren to wish they
had severed him from the Church-came on August 8, 1844, when he presented himself in a meeting "and harangued the saints for about one and a half hours, upon
  . Ibid., 664.

  . Wandle Mace autobiography, 65-66.

  . Ibid.; emphasis in original. The fulfillment of Joseph's prophecy-perhaps the most notable of Sidney Rigdon's actions that may have caused his brethren to wish they
had severed him from the Church-came on August 8, 1844, when he presented himself in a meeting "and harangued the saints for about one and a half hours, upon
choosing a guardian for the church" (Smith, History of the Church 7:231). Sidney was tried and excommunicated shortly thereafter (Times and Seasons 5 [15
September 1844-15 October 1844]: 647-55, 660-67, 658-87.

  . Smith, History of the Church 6:47-49; emphasis in original. The source for this quote from Joseph Smith is found in a Nauvoo reminiscence of Henry G. Sherwood.

  . Times and Seasons 4 (15 September 1843): 331.

  . Smith, History of the Church 6:53.

  . Ibid., 6:61.

"I Have a Big Soul"

I n the crisp evening air of November 11, 1843, Wilford Woodruff and his wife, Phebe, walked several blocks from their home to John Taylor's home. They did not
anticipate the events that awaited them there. Speaking to Wilford and Phebe, Hyrum expounded on the principles of baptism for the dead, resurrection, redemption,
and exaltation "in the New and everlasting covenant that reacheth into the eternal world." Wilford and Phebe accepted his teachings on celestial marriage, and in the
quiet candlelight of John Taylor's humble home, Hyrum sealed them to one another for time and all eternity.

Many of the Saints enjoyed the individual tutelage of Joseph and Hyrum while receiving ordinances under their hands. Hyrum administered the highest ordinances of the
temple to Brigham Young on November 22, and through the winter and increasingly in the spring of 1844, Joseph dispensed sacred instructions with attendant
ordinances to the Twelve and others in small intimate gatherings. Wandle Mace noted in his journal that through the winter, the brethren wondered why Joseph was
so pressed and untiring.

"I don't know what is the matter," remarked Orson Pratt to Brother Mace. "Joseph gives us no rest, neither day or night. When we ask him he says, 'The spirit urges
me.'" Erastus Snow later wrote, "The precious instructions which I received in the councils of the church during that winter and spring were indeed more than all I
had learned before in my life."

Hyrum attended many of those meetings, but he missed one on December 3. Earlier in the day, the Patriarch had slipped, twisting his knee and straining a muscle in
his leg. Joseph had already visited Hyrum and ministered to his needs, but he still requested the prayers of those assembled on his brother's behalf.

Hyrum's niece Mary Jane Thompson vividly remembered Joseph's visit. "Uncle Hyrum was brought home severely injured from a fall," she recalled. "Aunt Mary sent
for the Prophet who came and administered to him." Mary Jane then watched as Joseph turned away and wept, perhaps remembering Hyrum at his own bedside thirty
years earlier. Five-year-old Mary Jane never forgot this tender moment shared between two men of God.

If Hyrum was briefly incapacitated by his injury, he recovered sufficiently within three weeks to be up and about. Shortly after midnight on Christmas morning, the
Patriarch awoke to the melodies of loving carolers outside his home. Lettice Rushton, a blind widow, accompanied by her five children, their spouses, and several
neighbors, filled the air with a joyous strain:

Mortals awake! With angels join,

And chant the solemn lay

Joy, love, and gratitude combine,

To hail the auspicious day."

Hyrum arose from his bed, went outside, shook hands with each of them and blessed them in the name of the Lord. He then told them that their heavenly music was so
beautiful that he initially thought a cohort of angels had come to visit him.

Hyrum encountered another angel of sorts that Christmas evening when a large company gathered at Joseph's Mansion House to enjoy music, dancing, and dinner.
When Hyrum's family arrived, five-year-old Joseph F. was seated on the fiddler's platform in the front room by his mother. From that vantage point, he observed the
remarkable events that followed. A long-haired, gaunt, disheveled man who was thought to be drunk barged into the party and was about to be expelled by guards
when Joseph intervened. The emaciated figure had lost so much weight during his many months of persecution and imprisonment in Missouri that most did not recognize
him, but Hyrum watched as Joseph warmly embraced their longtime friend, Orrin Porter Rockwell. It was a joyous Christmas reunion.

Like Joseph, Hyrum shared a mutual connection and trust with the community and those in need. Throughout December, he recorded expenses incurred while helping
Joel Bullard with food, clothing, and tax expenses. Bullard had been found insane by the circuit court on October 19, and trusting in the character of Hyrum, the
court appointed him as Bullard's guardian. A notice appeared in the next two issues of the Nauvoo Neighbor informing the public of this arrangement and cautioning
people against doing business with Bullard. Hyrum further demonstrated his commitment to the community in late 1843 when he made his office available for use as a
school and as a shelter for a homeless man.

Around this time, Louisa Barnes Pratt made a series of visits to the homes of Joseph and Hyrum. Louisa's husband, Addison, had answered a call to serve a mission in
the South Pacific, leaving Nauvoo the previous June. As she supervised the construction of a new home and nursed her children through the measles, Louisa supported
her family by working as a seamstress.

"My services were secured to make for the Prophet Joseph Smith, as also for his brother, Hyrum, a tailored suit of clothes," she wrote. "This necessitated my being in
each of their homes several days while performing this labor. The close association with these two great men and their families I shall never cease to appreciate. They
expressed themselves as being highly pleased with my work and well satisfied with the fit and appearance of their suits."

Throughout   the2005-2009,
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                              Hyrum continued  his work on the temple committee. At the October conference, he had noted that the unfinished temple had already
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become an impressive monument of industry and devotion. When Mary and Mercy came to him with a proposal on Christmas Day, Hyrum gave First Presidency
approval to a program that would further temple work and extend the blessings of sacrifice for temple building to the sisters throughout the world.
"My services were secured to make for the Prophet Joseph Smith, as also for his brother, Hyrum, a tailored suit of clothes," she wrote. "This necessitated my being in
each of their homes several days while performing this labor. The close association with these two great men and their families I shall never cease to appreciate. They
expressed themselves as being highly pleased with my work and well satisfied with the fit and appearance of their suits."

Throughout the end of 1843, Hyrum continued his work on the temple committee. At the October conference, he had noted that the unfinished temple had already
become an impressive monument of industry and devotion. When Mary and Mercy came to him with a proposal on Christmas Day, Hyrum gave First Presidency
approval to a program that would further temple work and extend the blessings of sacrifice for temple building to the sisters throughout the world.

Explaining her inspiration, Mercy reported, "At one time after seeking diligently to know from the Lord if there was anything I could do for the building up of the
Kingdom of God, a most pleasant sensation came over me with the following words, 'Try to get the sisters to subscribe one cent per week for the purpose of buying
glass and nails for the Temple.'" Mercy went immediately to Joseph, who encouraged her to go forward with the impression she had received. She continued, "I then
mentioned it to Brother Hyrum who was much pleased, and did all in his power to encourage and help by speaking to the sisters in private and public, promising them
they should receive their blessings in that Temple." Hyrum further promised that those who subscribed the cent per week "should have their names recorded in the
Book of the Law of the Lord."

Mercy and Mary prepared a notice to appear in the British Saints' Millennial Star. Immediately following the notice in the Star and above Hyrum's signature, a note
read, "The Ladies Subscription for the Temple of one cent per week, is fully sanctioned by the First Presidency."

Hyrum wrote, "We feel much to encourage this plan and trust that the sisters in England will manifest that they will not be behind the sisters in Nauvoo in this laudable
work." He requested that careful records be kept and that the name of each contributor be forwarded to Nauvoo, "where they will have to be entered in the books of
the Lord's House." Mercy later noted that she and Mary kept a record of all the names, "and notwithstanding the poverty of the people, we had (by the time the
committee was ready for the glass and nails) in the treasury, about $500, which they gladly received just in time of need."

On November 2, Joseph and Hyrum met with Brigham Young, Heber C. Kimball, Willard Richards, John Taylor, William Law, and William Clayton in an ongoing
campaign to secure the freedoms to which the Saints were entitled. They wrote letters to the country's five presidential candidates, requesting "an immediate, specific,
and candid reply to 'What will be your rule of action relative to us as a people?'" They attached a postscript to President Van Buren's letter, asking if his views or
feelings had changed since 1841, when he had treated them "with a coldness, indifference, and neglect, bordering on contempt."

Through the month of November, Hyrum also continued to meet with Joseph and others in an ongoing effort to petition Congress for redress of grievances the Saints
had suffered in Missouri. All of the Saints' problems were not far away or in another state, however. When the city council met on December 29 to swear in forty
new police officers, Joseph, as mayor, and Hyrum both addressed the council. While Hyrum's unrecorded remarks dealt with the importance of police officers,
Joseph's comments kindled a firestorm of soul-searching in Nauvoo.

"My life is more in danger from some little dough-head of a fool in this city than from all my numerous and inveterate enemies abroad," he asserted without naming
names or giving reasons for his statements. "I am exposed to far greater danger from traitors among ourselves than from enemies without. . . . I can live as Caesar might
have lived, were it not for a right-hand Brutus." Finally, he declared, "We have a Judas in our midst."

William Law was particularly unsettled by Joseph's comments. He told Hyrum of rumors, alleging that Joseph had secretly sworn the police to put William Law "out of
the way." On January 3, 1844, Hyrum spent the day with the city council investigating these rumors but found that they were based only on conjecture and supposition.
At the conclusion of the inquiry, William shook hands with Joseph, declaring that he did not believe the allegations and that he would stand by the Prophet, even to
death.

Two days later, the city council met again to hear similar concerns. This time, William Marks believed that he was in danger from a secret plot against him. His anxiety
stemmed from rumors originating with a man named Leonard Soby, who asserted that Marks was the Brutus referred to by Joseph. Hyrum felt that Soby was trying to
test the people's faithfulness with his rumors.

"Soby makes me think of an old Dutchman that had an ox," Hyrum said to the special session of the city council. The ox was "the first animal [the man] ever owned in
his life, and he broke him to ride; then he filled a sack with rocks and laid it on the ox's back, and got on himself, and told his son to hide by the roadside, and when he
came along, to jump out and [holler] boo, as he wanted to know how well his ox was broke. The son did accordingly. The ox was frightened, and threw the old man
off. 'Father,' said the son, 'I did as you told me.' 'Yes,' said the old man; 'but you made too big a boo.'"

Everyone acknowledged the damaging effect of rumor and suspicion while Joseph reassured them that no one had come to him with tales about William Marks.
Interestingly, Wilson Law-like his brother two days earlier-avowed that he was Joseph's friend and said, "I am ready to lay down my life for him."

Near the end of the day on January 3, Joseph deliberated upon recent events. That morning, he had referred to the unjustified anxieties of some of the brethren as
another "tempest in a tea-pot, or big fuss about nothing at all." By evening, however, he wondered, "What can be the matter with these men? Is it that the wicked flee
when no man pursueth, that hit pigeons always flutter, that drowning men catch at straws, or that Presidents Law and Marks are absolutely traitors to the Church, that
my remarks should produce such an excitement in their minds. Can it be possible that the traitor . . . is one of my quorum?" Marks and Law were conspicuously absent
from the prayer meeting a week later.

Considering the tensions in Nauvoo during these early weeks of 1844, it may have been around this time that Lorenzo Snow overheard a memorable exchange
between Joseph and Hyrum. Joseph had been playing ball with some young children when Hyrum expressed concern "that such conduct was not becoming in a
Prophet of the Lord." Joseph answered in a mild voice, "Brother Hyrum, my mingling with the boys in a harmless sport like this does not injure me in any way, but on
the other hand it makes them happy and draws their hearts nearer to mine; and who knows but there may be young men among them who may sometime lay down
their lives for me!"

The Patriarch may have received Joseph's comment with great introspection, as later events would prove that no one was more loyal to Joseph in these treacherous
times than Hyrum. Even in their guileless youth, however, the quietly observing children had a degree of awareness about the relationship that existed between these
two brothers. Rachel Ivins Grant, future mother of President Heber J. Grant, said "that of all the men she was acquainted with in her girlhood days in Nauvoo, she
admired Hyrum Smith most for his absolute integrity and devotion to God, and his loyalty to the prophet of God."

Hyrum's youngest daughter, Martha Ann, was only three years old when her father was murdered, but she remembered him well enough to describe him as a loving,
kind, and affectionate father who indulged his children almost to a fault. At the same time, however, she remembered her father as a man grounded in his
responsibilities. "I remember one day mother had made him a pair of pants, and he was very proud of them," wrote Martha Ann. "I saw him walk back and forth with
his hands in his pockets. It was seldom that he was cheerful. He always looked anxious and sober."

Hyrum  had (c)
 Copyright  good reason to be
               2005-2009,     sober. When
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                                             met with Joseph and the Twelve on January 29 to continue their political endeavors, they concluded that President
                                                                                                                                              Page 104 / 149
Martin Van Buren and presidential candidate Henry Clay were both unworthy of the Saints' votes. Van Buren's infamous comment, "Your cause is just, but I can do
nothing for you" was almost matched by Clay's contemptuous and alienating, "You had better go to Oregon for redress."
responsibilities. "I remember one day mother had made him a pair of pants, and he was very proud of them," wrote Martha Ann. "I saw him walk back and forth with
his hands in his pockets. It was seldom that he was cheerful. He always looked anxious and sober."

Hyrum had good reason to be sober. When he met with Joseph and the Twelve on January 29 to continue their political endeavors, they concluded that President
Martin Van Buren and presidential candidate Henry Clay were both unworthy of the Saints' votes. Van Buren's infamous comment, "Your cause is just, but I can do
nothing for you" was almost matched by Clay's contemptuous and alienating, "You had better go to Oregon for redress."

The Saints decided on an independent ticket, with Joseph as their candidate. The Prophet accepted the nomination, explaining that if the campaign was to be
successful, every available man would need to actively participate. He proposed holding numerous conferences in the spring that he would attend, but because of other
numerous responsibilities that rested upon him, "I will not electioneer for myself. Hyrum, Brigham, Parley and Taylor must go. . . . There is oratory enough in the Church
to carry me into the presidential chair the first slide."

Nancy Tracy's husband, Moses Tracy, was one of those who traveled to campaign for Joseph, going on a mission to New York. Nancy recalled, "I wanted to go with
him to see my mother and relatives." Hyrum soon learned of Nancy's wishes, and without explanation for his unusual directive, counseled Moses to take his spouse
along. When Moses and Nancy boarded the Church-owned steamboat, Osprey, at the Nauvoo river landing, they looked upon Hyrum and Joseph for the last time.
Hyrum and Joseph stood together and bade them farewell.

On February 6, Hyrum and Joseph enjoyed one of their relatively infrequent social gatherings. They and their wives met with Sidney Rigdon and members of the
Quorum of the Twelve and their companions at the home of John Taylor for a pleasant supper and a break from the press of business.

The following day, Hyrum labored into the evening with Joseph, who completed and signed a pamphlet titled Views of the Powers and Policy of the Government of the
United States. Eleven days later, Joseph and Hyrum reviewed their political platform in the Prophet's office with two men from St. Louis. Pursuing political office
was not the only option the brothers considered as a means of finding peace for the Saints. Hyrum met with Joseph and the Twelve on February 23 to discuss an
expedition to Oregon and California to scout possible migration sites for the Saints.

Growing political concerns and the contemplation of a western migration did not distract the Saints from their focus on completing the temple and receiving longed-for
ordinances. "According to the laws [and] provisions of the holy priesthood," wrote Erastus Snow on February 15, 1844, "[I] was married and sealed for time and
eternity to Artimesia Beman by Hyrum Smith, Patriarch of the Church of Jesus Christ of Latter-day Saints." Ten days later, Hyrum and Joseph both taught at the
temple block.

When the First Presidency met with the Twelve Apostles, the temple committee, and others on March 4, Joseph expressed concern about the pace of the work on the
temple. He suggested postponing work on the Nauvoo House and redirecting those resources toward finishing the temple. Those assembled agreed and decided to
gather the Saints on March 7 to call for greater contributions toward completion of the Lord's house. They also decided to call the elders home for a special conference
on April 6, 1844.

A vast congregation assembled at the temple on March 7, commencing the meeting at 9 a.m. Presiding in Joseph's absence, Hyrum took the stand. "The object of the
meeting is to stir up your minds by way of remembrance," he began. "It is necessary to have a starting-point, which is to build the Temple. With the assistance of the
sisters, we expect to get the nails and glass; and with the assistance of the brethren, we expect to do the rest. I will proclaim in public and in private that the sisters
bought the glass and nails by penny subscription." In the maturity of his priesthood mantle, Hyrum called upon the Saints for a commitment.

"Choose ye this day whom ye will serve [Joshua 24:15]," he declared. "We shall call upon this vast multitude for a donation. . . . We want the brethren to at least do as
much as the sisters." He explained the decision to shift all resources from the construction of the Nauvoo House to the completion of the temple, with the expectation of
dedicating it the following spring. With determined optimism and prophetic insight, he concluded, "We can do anything we undertake. We have power, and we can do
great things. . . . Isaiah said we should perform a marvelous work and a wonder [Isaiah 29:14]. I don't wonder he said so, if he saw this vast multitude; and I think this
people is abundantly able to build this temple, and much depends upon it for our endowments and sealing powers; and many blessings depend upon it."

When Joseph arrived, Hyrum surrendered the stand. His action was both literal and symbolic. He led when appropriate; otherwise, he yielded to the Prophet. After
discussing several points, Joseph turned some time to Brigham Young, who confirmed Hyrum's message and said, "The grand object before us is to build the temple
this season." Joseph then addressed additional issues, including his frustration in dealing with overzealous, unethical, and ignorant lawyers, particularly in connection
with collecting fees from steamboats landing at Nauvoo. When Joseph turned the stand back to Hyrum, the Patriarch displayed a striking candor, born in all likelihood
of years of dealing with unscrupulous pettifoggers. Fragmentary notes preclude an accurate reconstruction of Hyrum's address, but it seems that he likened such
lawyers to rats, toads, and other unsavory animals.

As obstructive as such lawyers may have been, they could not deter the Smith brothers from their focus on the temple. Weather permitting, Joseph and Hyrum
addressed large congregations of Saints near the temple on several consecutive Sundays. Joseph expanded the Saints' understanding of the need for temples when,
on March 10, he set forth with greater clarity the office and calling of Elias, Elijah, and Messiah. Hyrum also spoke at the temple that day and later recorded the
payment of tithes by several individuals. He noted specifically that one such donation was to go "to the temple." He spent the rest of the afternoon and evening in
council with Joseph and others.

Hyrum accepted further responsibility the next day when he became a charter member of a special council organized by Joseph. Council imperatives included
developing a policy to protect the rights of the Saints and to consider a western migration so that they might enjoy their civil and religious rights without oppression.
Joseph chaired the group, which grew in size and was soon known as "the council of fifty."

These council meetings were numerous and frequent, adding to Hyrum's already demanding schedule. Still, he showed no reluctance toward additional service. The
council met again March 12 and 13, deciding that Amos Fielding should return to England. Joseph and Hyrum signed Brother Fielding's certificate as the "Presiding
Elders of the whole Church of Jesus Christ of Latter-day Saints." Hyrum's record indicates that Brother Fielding left for England the same day.

Hyrum had clear instructions for Brother Fielding and other elders who were called to preach the gospel to the world. To rectify false doctrines about plural marriage
that were being propagated in an outlying branch of the Church, the assistant president prepared an article for the Times and Seasons. He definitively corrected false
teachings and commended the elders to preach nothing but the first principles of the gospel. "Beware what you teach!" he cautioned. "For the mysteries of God are not
given to all men; and unto those to whom they are given they are placed under restrictions to impart only such as God will command them; and the residue is to be kept
in a faithful breast, otherwise he will be brought under condemnation [Alma 12:9-11]. By this God will prove his faithful servants, who will be called and numbered with
the chosen."

The message that the Patriarch called upon the elders to teach regarding a celestial inheritance was as simple as the rest of Hyrum's counsel. "All will enter in and
possess that kingdom that obey the gospel, and continue in faith in the Lord unto the end of his days. Now, therefore, I say unto you, you must cease preaching your
miraculous
 Copyright things,  and let theInfobase
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                                           alone Corp.
                                                 until by and by. Preach faith in the Lord Jesus Christ; repentance and baptism for the remission of sins; the laying
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                                                                                                                                                                        of the
hands for the gift of the Holy Ghost: teaching the necessity of strict obedience unto these principles; reasoning out of the scriptures; proving them unto the people.
Cease your schisms and divisions, and your contentions. Humble yourselves as in dust and ashes, lest God should make you an ensample of his wrath unto the
surrounding world."
the chosen."

The message that the Patriarch called upon the elders to teach regarding a celestial inheritance was as simple as the rest of Hyrum's counsel. "All will enter in and
possess that kingdom that obey the gospel, and continue in faith in the Lord unto the end of his days. Now, therefore, I say unto you, you must cease preaching your
miraculous things, and let the mysteries alone until by and by. Preach faith in the Lord Jesus Christ; repentance and baptism for the remission of sins; the laying on of the
hands for the gift of the Holy Ghost: teaching the necessity of strict obedience unto these principles; reasoning out of the scriptures; proving them unto the people.
Cease your schisms and divisions, and your contentions. Humble yourselves as in dust and ashes, lest God should make you an ensample of his wrath unto the
surrounding world."

The message of the elders to the world was faith, repentance, baptism, and the gift of the Holy Ghost, but to the steadfast leaders of the Church in Nauvoo came
additional instruction. Wilford Woodruff said that Joseph "spent the last winter of his life, some three or four months, with the Quorum of the Twelve, teaching them. It
was not merely a few hours ministering to them the ordinances of the Gospel; but he spent day after day, week after week and month after month, teaching them and a
few others the things of the kingdom of God." William Clayton wrote on April 18, "Much precious instructions were given, and it seems like heaven began on earth
and the power of God is with us."

All of this instruction prepared the faithful for a glorious crescendo. When Joseph spoke to a select group in the spring of 1844, it was an experience never to be
forgotten. Indeed, more than five decades later, Wilford Woodruff declared, "I remember very well the last charge that Joseph gave to the Apostles." In 1887, Elder
Woodruff told Heber J. Grant that he would never "forget the charge of the prophet as it was still ringing in his ears." On another occasion, he testified, "I remember
the last speech that [Joseph] ever gave us before his death. . . . He stood upon his feet some three hours. The room was filled as with consuming fire, his face was as
clear as amber, and he was clothed upon by the power of God." President Woodruff continued:

He laid before us our duty. He laid before us the fullness of this great work of God; and in his remarks to us he said: "I have had sealed upon my head every key, every
power, every principle of life and salvation that God has ever given to any man who ever lived upon the face of the earth. And these principles and this Priesthood and
power belong to this great and last dispensation which the God of heaven has set His hand to establish in the earth. Now," said he, addressing the Twelve, "I have
sealed upon your heads every key, every power, and every principle which the Lord has sealed upon my head." And continuing, he said, "I have lived so long-up to the
present time-I have been in the midst of this people and in the great work and labor of redemption. I have desired to live to see this Temple built. But I shall never live
to see it completed; but you will-you will." . . . After addressing us in this manner he said: "I tell you, the burden of this kingdom now rests upon your shoulders; you
have got to bear it off in all the world, and if you don't do it you will be damned."

Hyrum and nine members of the Twelve were among those who listened as Joseph gave this last charge. As the Second Elder and assistant president of the church,
Hyrum assisted the Prophet in bestowing upon the Twelve authority to continue the work of the kingdom. Joseph explained to these men that the power and keys must
be perpetuated on the earth. "After this appointment was made, and confirmed by the holy anointing under the hands of Joseph and Hyrum, Joseph continued his
speech unto them, saying, . . . 'I roll the burthen and responsibility of leading this Church off from my shoulders on to yours. Now, round up your shoulders and stand
under it like men; for the Lord is going to let me rest a while.'"

Hyrum's participation with Joseph in these sacred events is a witness to the significance of his relationship with the Prophet and his unparalleled role in the Church and
the Restoration. Orson Hyde later spoke of these weeks of daily council meetings and of Joseph's pressing feeling to hasten the bestowal of sacred keys upon the
Twelve.

"Now why did he say to the Twelve on your shoulders will this responsibility rest. Why did he not mention Brother Hyrum?" asked Elder Hyde. Answering his own
question, he said, "The spirit knew that Hyrum would be taken with him, and hence he did not mention his name."

The general conference beginning April 5, 1844, would be the last one Joseph and Hyrum would attend. The History of the Church notes that the Prophet and the
Patriarch came to the stand together on April 5, but it does not mention an address by Hyrum until two days later. Fortunately, Erastus Snow preserved a glimpse of
the Church's fourteenth anniversary. "At the conference on the 6th of April [1844] we had a glorious time," he wrote. "There were present about 20,000 souls who
were instructed by Presidents Rigdon, Joseph and Hyrum Smith and other elders, and all were highly edified and highly delighted."

The next day, Hyrum took the stand and said he wanted to speak about the temple. Still a member of the temple committee, he expressed his desire to accelerate the
work. "All who have not paid their tithing, come on and do it," he proclaimed. "We want provisions, money, boards, planks, and any thing that is good; we don't want
any more old guns or watches."

Referring insightfully to the number of Saints who would be able to contribute through the penny fund, he said, "I know that a small subscription will bring in more than a
large one;-the poor can help in this way. . . . The widow's two mites were more in the eyes of the Lord, than the purse of the rich; and the poor woman shall have a
seat in the house of God, she who pays her two mites as well as the rich; because it is all they have. I wish all to have a place in that house."

In his remarks, Hyrum promised that he would always speak boldly on behalf of the sisters who had contributed to the temple, and he again assured them that their
names would be recorded in heaven. "It is not a tax but a free will offering to procure something which shall ever be a monument of your works. . . . Great things are to
grow out of that house; there is a great and mighty power to grow out of it; there is an endowment; knowledge is power, we want knowledge; . . . you poor sisters shall
have a seat in that house; I will stand on the top of the pulpit and proclaim to all what the sisters have done."

As Hyrum continued, he sought to give the people a sense of identity, a sense of who they were in the grand scheme of the eternities. "We are now the most noble
people on the face of the globe," he said. Referring to the troublesome lawyers whom he had previously characterized as tree toads croaking in every tree, he added,
"We have no occasion to fear tad-poles." Reassuring the Saints that they were under the watchful care of their Heavenly Father, he reminded them that they were
foreordained to do good continually. Then he offered a key to his amicable and conciliatory nature: "We are apt to suffer prejudice to get into our hearts on hearing
reports, [but] we never should allow it; never should pass our judgment until we hear both sides."

Hyrum's clarion call to the Saints revealed much of his character and philosophy. "If you hear of any one in high authority, that he is rather inclined to apostasy, don't let
prejudice arise, but pray for him;-God may feel after him and he may return; never speak reproachfully nor disrespectfully, he is in the hand of God," Hyrum warned. "I
am one of those peacemakers who take a stand above these little things."

Explaining his personal policy, Hyrum said that if he encountered difficulty with someone, he would go to that person and seek to settle the matter. Even if someone had
committed what seemed a blatantly evil act, Hyrum counseled against seeking that person's destruction. Having seen the effect of ridicule, derision, and intolerance
throughout his ministry, Hyrum meekly advised, "It is natural for a man to be led and not driven; put down iniquity by good works."

Suggesting that the Saints should carefully consider their words before speaking, he suggested, "We ought to be careful what we say, and take the example of Jesus,
[and] cast over men the mantle of charity and try to cover their faults [1 Peter 4:8; D&C 88:124-25]. We are made to enlighten, and not to darken one another, [to]
save men but not destroy men; do unto others what you would have them do unto you [Matthew 7:12]."
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Encouraging the Saints, Hyrum added, "If you are in the right track, having God to guide you, he will save you, for God will save you if he has to destroy the wicked so
as by fire. . . . I want to put down all false influence. . . . If I thought I should be saved, and any in the congregation be lost, I should not be happy; for this purpose
Suggesting that the Saints should carefully consider their words before speaking, he suggested, "We ought to be careful what we say, and take the example of Jesus,
[and] cast over men the mantle of charity and try to cover their faults [1 Peter 4:8; D&C 88:124-25]. We are made to enlighten, and not to darken one another, [to]
save men but not destroy men; do unto others what you would have them do unto you [Matthew 7:12]."

Encouraging the Saints, Hyrum added, "If you are in the right track, having God to guide you, he will save you, for God will save you if he has to destroy the wicked so
as by fire. . . . I want to put down all false influence. . . . If I thought I should be saved, and any in the congregation be lost, I should not be happy; for this purpose
Jesus effected a resurrection; our Savior is competent to save all from death and hell; I can prove it out of the revelations." Hyrum then described what he termed as
"big souls," saying, "The reason why I feel so good is because I have a big soul. There are men with small bodies who have got souls like Enoch. . . . We will gather out
all the big souls out of every nation: as soon as the gospel catches hold of a big soul it brings them all right up to Zion."

Hyrum cautioned against believing lies and rumors, saying, "I will tell you how you may know whether the thing is true or not. When any come to you with a lie, you feel
troubled; God will trouble you and will not approbate you in such belief." Then, perhaps inadvertently, Hyrum revealed another key to his own true strength: "Humble
yourself before God, and ask him for his spirit; and pray to him to judge it for you." Though humble, Hyrum was not timid. Understanding his relationship to God and
the Church, he had declared earlier in his discourse, "I am not to be dictated to, by any one except the prophet and God."

On April 8, Hyrum called the conference to order in the afternoon and spoke for ninety minutes. "He said it was a matter of consequence that the Elders of Israel
should know what they were about when they go to preach the Gospel. They should, like Paul, be ready to give a reason for the hope of their calling [Ephesians 1:18;
4:4]."

In response to "10,000 reports from abroad," Hyrum again cautioned the elders against teaching false doctrine-particularly referring to rumors or exaggerations about
the practice of plural marriage-warning that if they taught such things, they would be called home. "None but a fool teaches such stuff," he declared. "The Devil himself
is not such a fool." Then, reemphasizing true principles, he touched upon the sacred doctrine of eternal marriage, explaining that "what is done by the Lord has an
endless duration," and if a man and a woman hope to be together in the eternities, "the seal of the covenant must be joined by one who has authority in order to have
effect in the morn of the resurrection."

The sometimes cryptic and confusing notes of Hyrum's discourse do not lend themselves to a full reconstruction, but the heavily edited History of the Church account
conveys highlights of his simple, direct message. Though he addressed several issues, his counsel to the missionaries reflected the inspired instruction he had received in
1829 to "say nothing but repentance unto this generation" (D&C 11:9).

"When [the elders] are sent to preach the Gospel, they should preach the Gospel and nothing else, if they wish to stand approved themselves. The Elders are sent into
the world to preach faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost and they should let the mysteries
alone. God has commanded you to preach repentance to this generation, and if this generation will not receive the first principles of the Gospel and the Book of
Mormon, they will receive nothing greater. Just go and do as you are told and God will bless you." The Patriarch then continued with his insightful explanation,
saying:

It is the power of God that is going to convert the world, and nothing but the power of God. Every man who knows me knows that I have taught these principles from
the beginning. It is the honest and pure in heart that will hearken to the everlasting covenant. They are those who are noble and good; they will feed and clothe you and
receive your testimony; and we want the Elders to gather out the good seed to Nauvoo. The day will come when you will see the wicked flee when no man pursueth
[Proverbs 28:1]. I want you to be wise as serpents and harmless as doves [Matthew 10:16]. Preach principles that will stand the test of ages; teach them good
precepts and save souls, go forth as men of God, and you will find friends wherever you go. Drink deep of the Spirit of Truth and a great and mighty work shall be
wrought in the world; hundreds and tens of thousands shall flock to the standard and go up to Zion.

If the depth of one's understanding is manifest in the simplicity of his message, Hyrum was a master. "Just go and do as you are told and God will bless you," he told the
elders. "Go forth as men of God, and you will find friends wherever you go." The next day, Hyrum again spoke plainly on a continuing theme, but the compelling
manner of his discourse is notably engaging, inviting, and encouraging.

We have every power and principle to teach the people. Say what God says, and say no more. Never deviate one fraction from what God tells you. . . . Give out the
simple principles. A man never fails who only says what he knows; and if any man says more, and can't give reasons, he falls short. Preach the first principles of the
Gospel-preach them over again: you will find that day after day new ideas and additional light concerning them will be revealed to you. You can enlarge upon them so
as to comprehend them clearly. You will then be able to make them more plainly understood by those who [you] teach, so that you will meet with scarcely any honest
man but will obey them, and none who can oppose. Adduce sufficient reason to prove all things, and you can convert every honest man in the world. The knowledge of
the Gospel of Jesus Christ is not prevalent in the world, although it is written in the Holy Book. You can prove it by the Holy Book they profess to believe in, and your
arguments will be so strong and convincing, that people will hear and obey it by thousands. The Savior says that to you it is given to know the mysteries of God, but to
the world it is not given [Matthew 13:11]. You have power; you are authorized to put down every foolish thing you hear. A wise man will put it out of existence as he
goes along; for light cleaveth unto light, knowledge to knowledge, and intelligence to intelligence [D&C 88:40].

The Patriarch then changed subjects entirely and addressed political issues. "We engage in the election the same as in any other principle," he said. "You are to vote for
good men, and if you do not do this it is a sin: to vote for wicked men, it would be sin." With the upcoming election, he offered counsel with an obvious sense of
patriotism and loyalty to his country.

Choose the good and refuse the evil. Men of false principles have preyed upon us like wolves upon helpless lambs. Damn the rod of tyranny; curse it. Let every man
use his liberties according to the Constitution. Don't fear man or devil; electioneer with all people, male and female, and exhort them to do the thing that is right. We
want a President of the U. S., not a party President, but a President of the whole people; for a party President dis[en]franchises the opposite party. Have a President
who will maintain every man in his rights.

I wish all of you to do all the good you can. We will try and convert the nations into one solid union. I despise the principle that divides the nation into party and faction.
I want it to grow up like a green bay tree. Damn the system of splitting up the nation into opposite belligerent parties. Whatever are the rights of men guaranteed by the
Constitution of these United States, let them have them. Then, if we were all in union, no one dare attempt to put a warlike foot on our soil. I don't like to see the rights
of Americans trampled down.

Following Hyrum's comments, the conference unanimously voted Joseph as a candidate for the presidency of the United States.

As the demands upon Hyrum's time and talents continued to increase, his testimony of Joseph grew even stronger. Preaching to a congregation on Sunday, April 28,
Hyrum showed that he saw in his brother much more than a candidate for president. With his own prophetic insight, Hyrum boldly declared to those assembled, "There
were prophets before, but Joseph has the spirit and power of all the prophets."
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Hyrum's words stood in heroic contrast to those of others who should have been the Prophet's staunchest allies. Ten days earlier, the second counselor    the First
Presidency, William Law, and his brother, Wilson-both of whom had declared mortal allegiance to Joseph-were excommunicated for their rebellion against Joseph and
for their "unchristianlike conduct." Among the reasons for their dissent, they would later declare vehemently and publicly that they disagreed with Joseph on matters
As the demands upon Hyrum's time and talents continued to increase, his testimony of Joseph grew even stronger. Preaching to a congregation on Sunday, April 28,
Hyrum showed that he saw in his brother much more than a candidate for president. With his own prophetic insight, Hyrum boldly declared to those assembled, "There
were prophets before, but Joseph has the spirit and power of all the prophets."

Hyrum's words stood in heroic contrast to those of others who should have been the Prophet's staunchest allies. Ten days earlier, the second counselor in the First
Presidency, William Law, and his brother, Wilson-both of whom had declared mortal allegiance to Joseph-were excommunicated for their rebellion against Joseph and
for their "unchristianlike conduct." Among the reasons for their dissent, they would later declare vehemently and publicly that they disagreed with Joseph on matters
of doctrine, particularly plural marriage, and that they felt the Nauvoo City Charter granted Joseph far too much civic authority.

Ironically, on the very day that Hyrum proclaimed that his brother had the spirit and power of all the prophets, the Laws revealed the depth of their descent when they
met with other apostates to assert that Joseph was "a fallen prophet." In a further irony, they decided to organize their own church with William Law as their prophet
and Wilson Law as one of his counselors.

The Laws were suspended from their duties in the Nauvoo Legion on April 29. Ten days later, as an officer in the legion, Hyrum participated in a court-martial that
found Wilson guilty of "ungentlemanly and unofficer-like conduct." As the Law brothers illustrated, the price of loyalty and the bravado of cowardice were increasing
in Nauvoo. Three days after the court-martial, Hyrum received an anonymous letter threatening his life and calling upon him to make his peace with God, for he would
soon die. Whether he received the letter before or after his public discourse that day is not known, but such threats apparently did not hinder him in his ministry.

Perhaps Hyrum was strengthened by the inspired words that often flowed through him as the Patriarch. On May 10, he laid his hands upon Curtis Edwin Bolton and
spoke of "the still small voice that whispers peace [and] tranquility, also glory, honor, immortality and eternal life." The words to Brother Bolton applied equally to
Hyrum: "Let your heart be comforted and take courage from this very hour. Be firm, steadfast and immovable in the Gospel of truth." As the inspired voice of
revelation, he then promised Brother Bolton: "You shall be blessed with priesthood and its gifts and graces." This promise was partially fulfilled on May 16, 1844, when
Hyrum ordained him to the office of high priest.

Notes

  . Wilford Woodruff journal, 11 November 1843.

  . Joseph Smith journal, 22 November 1843; George A. Smith, "Christmas Assembly"; "Christmas Assembly in St. George," 65-67.

  . Wandle Mace, autobiography, 168; punctuation and capitalization standardized. The general flow of Mace's autobiography suggests that these comments refer, in
part, to meetings of the Council of Fifty in the spring of 1844.

  . Erastus Snow journal, 1841-47, 46. Some of the council meetings that Snow refers to were likely Council of Fifty meetings in the spring of 1844.

  . Smith journal, September 1843-March 1844; Brigham Young, Manuscript History of Brigham Young, 154-56; Joseph Smith, History of the Church 6:31-283.

   . Smith, History of the Church 6:98-99. Noting the absence of Hyrum and his wife is significant for at least two reasons. First, it is apparent that spouses attended at
least some of these meetings. Second, if Hyrum's absence warranted comment, it suggests that he was otherwise in attendance at most of these meetings, even when
not mentioned by name. Joseph also requested the prayers of the assembly on behalf of Emma, who was ill that evening.

  . Mary Jane Thompson, "Early Church Recollections," 429.

  . "Mortals Awake, with Angels Join," words by Samuel Medley, 1782; "Christmas," by George F. Handel, 1728; arranged in Harmonia Sacra, 1812.

  . Smith, History of the Church 6:134. The original source of this information is unknown.

  . Ibid., 6:134-35; Preston Nibley, Joseph Smith the Prophet, 488-89. Nibley notes the presence of Mary and Joseph F. It can therefore be presumed that Hyrum
was also present.

  . Hyrum Smith record book, [42].

  . "Notice," 407, 412.

  . Jesse N. Smith, "Recollections of the Prophet Joseph Smith," 24.

  . Hyrum Smith account book, [123].

  . Louisa Barnes Pratt, "Journal of Louisa Barnes Pratt," 229.

  . Times and Seasons 4 (15 September 1843): 331.

  . Mercy Fielding Thompson autobiographical sketch, 1880; punctuation standardized.

  . Millennial Star 5 (June 1844): 15.

  . Ibid.

  . Thompson autobiographical sketch.

  . Smith, History of the Church 6:62-65.

  . Ibid., 6:83.

  . Ibid., 6:149-52; emphasis in original.
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  . Ibid., 6:162-65.

  . Ibid., 6:168-71. The source for this entry about Hyrum's and Joseph's comments is unknown (it does not come from contemporary minutes of the meeting). Nor
  . Ibid., 6:83.

  . Ibid., 6:149-52; emphasis in original.

  . Ibid., 6:162-65.

  . Ibid., 6:168-71. The source for this entry about Hyrum's and Joseph's comments is unknown (it does not come from contemporary minutes of the meeting). Nor
does the record specify whether one or both of the Law brothers were absent.

  . Edwin F. Parry, Stories about Joseph Smith the Prophet, 97. This is a late reminiscence.

  . As related by President Heber J. Grant, in Conference Report, October 1920, 85.

  . Martha Ann Smith Harris letter to her children, 22 March 1881, as cited in Buddy Youngreen, "Martha Ann Smith Harris: Stalwart Daughter of Hyrum Smith," 56.

  . Smith, History of the Church 6:187-88.

  . Nancy Naomi Alexander Tracy autobiography, 27; Nancy N. Tracy narrative, 21. The narrative identifies Hyrum as giving Moses Tracy permission to take his
wife with him on his mission while the BYU typescript of the autobiography indicates that it was Joseph.

  . Smith, History of the Church 6:197.

  . Ibid.

  . Ibid., 6:221.

  . Ibid., 6:224.

  . Snow journal, 3:50-51. Erastus Snow included an entry on his sealing in volume three of his journal on an unnumbered page between pages 50 and 51.

  . Smith, History of the Church 6:225.

  . Ibid., 6:230.

  . Ibid., 6:236-37.

  . Ibid., 6:237-41.

  . Unethical lawyers who deal in trickery.

  . Smith journal, 7 March 1844; Smith, History of the Church 6:240.

  . Times and Seasons 5 (15 March 1844): 472.

  . Thomas Bullock diary, 10 March 1844.

  . Smith record book, [39].

  . The History of the Church (6:254) mentions the temple committee, but Joseph's 1844 journal, in Willard Richards's hand, mentions Hyrum by name (Smith journal,
10 March 1844).

  . Smith, History of the Church 6:260-61; William Clayton's journal as cited in Andrew F. Ehat, "'It Seems Like Heaven Began on Earth,'" 266.

 . Brigham Young, Manuscript History of Brigham Young, 164. For additional information about the Council of Fifty, see "Council of Fifty," Encyclopedia of
Mormonism.

  . Amos Fielding certificate, 13 March 1844; History of the Church 6:261-67. Hyrum's presence is not noted on March 12, but the council that assembled that day
was the same council, including Hyrum, that had met the previous day. Similarly, the special council on March 13 included Hyrum and consisted of the same brethren
who had assembled March 12. In a similar manner, Hyrum was likely an unnamed attendee of numerous council meetings over the next several days.

  . Smith record book, [41].

  . Times and Seasons 5 (15 March 1844): 474.

  . Wilford Woodruff, in Journal of Discourses 13:164.

  . Ehat, "Heaven on Earth," 267.

  . Millennial Star 58 (19 November 1896): 739.

  . Heber J. Grant diary, 3 August 1887 (as extracted by staff at Church Archives).

  . Millennial Star 54 (22 August 1892): 530.

  . Ibid., 57 (6 June 1895): 354. Others, such as Benjamin F. Johnson, were also present (Benjamin F. Johnson, My Life's Review, 99).
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  . "Declaration of the Twelve," circa 1844-45

  . "Trial of Elder Rigdon," 651.
  . Millennial Star 54 (22 August 1892): 530.

  . Ibid., 57 (6 June 1895): 354. Others, such as Benjamin F. Johnson, were also present (Benjamin F. Johnson, My Life's Review, 99).

  . "Declaration of the Twelve," circa 1844-45

  . "Trial of Elder Rigdon," 651.

  . Smith, History of the Church 6:287-301. The History of the Church indicates that Joseph attended the dedication of the Masonic Temple in Nauvoo on April 5,
1844, when Hyrum, as worshipful master of the lodge, performed the dedicatory services. The source for this entry in the History of the Church is uncertain.

  . Snow journal, 3:47. The History of the Church does not mention this April 6 address by Hyrum.

  . Times and Seasons 5 (1 August 1844): 596.

  . Ibid., 596-98.

  . Smith, History of the Church 6:320.

  . Hyrum Smith, 8 April 1844, General Church Minutes.

  . Smith, History of the Church 6:320.

  . Ibid., 6:320-21.

  . Ibid., 6:323.

  . Ibid.

  . Ibid.

  . Ibid., 6:346.

  . Ibid., 6:341.

  . Nauvoo Expositor 1 (7 June 1844): 1-4.

  . Smith, History of the Church 6:347.

  . Ibid., 6:348, 360-62.

  . Ibid., 6:367. The exact date that Hyrum received the letter is not certain.

  . Cleo H. Evans, Curtis Edwin Bolton-Pioneer Missionary, 3-4.

Hyrum Smith: A Life of Integrity

Hyrum and others met often with Joseph to receive instruction. In this painting by William W. Major (1804-54), Hyrum is seated at the far left. (Courtesy of Museum
of Church History and Art)

"I Have a Big Soul" Hyrum Smith: A Life of Integrity

Hyrum Smith: A Life of Integrity

Joseph Smith as portrayed by an unknown artist. (Courtesy of the Museum of Church History and Art)

"I Have a Big Soul" Hyrum Smith as portrayed by an unknown artist. (Courtesy of the Museum of Church History and Art)

Hyrum Smith: A Life of Integrity

With Hyrum's approval, Mary Fielding Smith and her sister, Mercy, used the box shown to store the women's one-penny-a-week contributions toward the purchase of
glass and nails for the Nauvoo Temple. (Courtesy of Museum of Church History and Art)

"A Monument of Greatness Even in Death"

O n the morning of May 15, 1844, Hyrum made his way through torrential rain and knee-deep mud to join Joseph for breakfast. Their guest, a Harvard graduate and
the eventual mayor of Boston, Josiah Quincy, was already present. Following breakfast, Hyrum and others accompanied Joseph and Josiah into another room, where
the Prophet continued to expound on the history and doctrines of the Restoration.

When the weather broke, a carriage carried Quincy and others to view the city and the temple. The future mayor was so favorably impressed with what he saw and
heard that he later wrote: "It is by no means improbable that some future textbook, for the use of generations yet unborn, will contain a question something like this:
What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that
the answer to that interrogatory may be thus written: Joseph Smith, the Mormon prophet. And the reply, absurd as it doubtless seems to most men now living, may be
an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this."

Considering the persecution that had been heaped upon Joseph and his older brother for more than two decades, some of their activities and aspirations were indeed
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                                run for the      Corp. of the United States, and Hyrum was on the verge of entering public service himself. His brother
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                                                                                                                                                        William    / 149
                                                                                                                                                                       not
to pursue reelection to the state legislature because of family illness and recommended Hyrum "as a suitable and capable person to fill that office and worthy of the
people's confidence and votes."
an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this."

Considering the persecution that had been heaped upon Joseph and his older brother for more than two decades, some of their activities and aspirations were indeed
startling. Joseph was about to run for the presidency of the United States, and Hyrum was on the verge of entering public service himself. His brother William chose not
to pursue reelection to the state legislature because of family illness and recommended Hyrum "as a suitable and capable person to fill that office and worthy of the
people's confidence and votes."

William's recommendation was published in the May 15, 1844, Nauvoo Neighbor with editorial comments by Elder John Taylor: "We know of no person that would
be more qualified . . . [or] more competent. [Hyrum] Smith is a man of sterling integrity, deep penetration and brilliant talents. He is well versed in politics and [is] as
unchangeable as the everlasting hills. He is a man of probity and virtue, and an unwavering patriot." Elder Taylor continued his comments with an invitation. "If Gen.
Hyrum Smith will allow his name to be brought forth we [will] go it for him, and we know from the confidence and respect that are entertained of him as a gentleman
and a patriot he will be elected. What say you, General?"

Hyrum addressed the Nauvoo Presidential Convention on May 17, when Joseph became a presidential candidate, but his words were not recorded.                   Whether he
expressed his intention to run for the state legislature on that occasion is not known, but he subsequently wrote a letter stating his intent to run.

Political aspirations and public discourses may have added to increasing tensions in Nauvoo. "Hyrum called in the evening, and cautioned me against speaking so freely
about my enemies, etc., in such a manner as to make it actionable," Joseph noted on May 23. "I told him that six months would not roll over his head before they would
swear twelve as palpable lies about him as they had about me." Joseph's prophecy would find partial fulfillment a few weeks later when the Warsaw Signal printed
baseless accusations claiming that Hyrum had threatened the life of the paper's editor.

Considering all that was going on in Nauvoo and in Joseph's life, the Prophet nevertheless continued to make time to relate the most fundamental events of the
Restoration to interested listeners. On May 24, 1844, he reiterated the particulars of the First Vision to Alexander Neibaur, a thirty-six-year-old Jewish dentist who
had joined the Church in Preston, England, in 1838. Born in Ehrenbreitstein, Prussia, Neibaur studied to become a rabbi and graduated from the University of Berlin in
dentistry. Speaking seven languages, including Hebrew, this Jewish convert to the Church may have offered cultural and linguistic insights as he frequently studied
Hebrew and German with Joseph. After studying German and sharing a meal one day with Alexander, Joseph related details of his experience in the Sacred Grove,
including the fact that his divine ministrants had a light complexion and blue eyes. Only weeks before his death, and nearly a quarter of a century after his first divine
manifestation, Joseph was still teaching the sacred foundations of his ministry and message.

While Joseph was sharing precious doctrines, apostates were bearing false witness against him before a grand jury in Carthage. In light of past experience, it is
understandable that Joseph would initially seek to evade authorities when he learned that writs against him had been issued from Carthage. After counseling with Hyrum
and others on May 25, however, he "concluded not to keep out of the way of the officers any longer." The following day, he gave a scathing Sabbath sermon about
his persecutors, and likening himself to the apostle Paul, said, "I should be like a fish out of water, if I were out of persecutions." Accompanied by Hyrum and several
others, Joseph left Nauvoo on horseback about 8 a.m. on Monday, May 27, and arrived at Hamilton's Hotel in Carthage around noon.

Joseph H. Jackson, a distinctly malignant character who had accused the Prophet before the grand jury, "was seen to reload his pistols, and was heard to swear he
would have satisfaction of [Joseph] and Hyrum." One cause of Jackson's ire toward Hyrum may have stemmed from his unsuccessful plea to marry the Patriarch's
then sixteen-year-old daughter, Lovina. Hyrum found Jackson to be "a wicked, unprincipled man, whom his daughter should never marry." When Hyrum denied his
request to marry Lovina, Jackson went to Joseph to solicit his influence, but Joseph refused to contravene his brother's wishes. Jackson then went to apostate enemies
of the Church, seeking assistance in a plot to kidnap Lovina. "From this time forth," noted Hyrum's mother, Jackson "continued seeking out our enemies, till he
succeeded in getting a number to join him in a conspiracy to murder the whole Smith family."

Jackson may have disdained Hyrum, but he also found him intimidating. That afternoon in Carthage, Jackson, who had been in the courthouse, started toward the hotel.
When he was informed that Hyrum had arrived, however, he immediately turned back to the courthouse.

The case against Joseph was deferred to the next term, and he and Hyrum left Carthage around 4:30 that same afternoon. The cowardly Jackson watched from a
distance with one or two men at his side. Whatever plans Jackson had had, he did not implement them that day. During a brief rain shower on the way home, the
Prophet and Patriarch took shelter in a barn. They arrived safely in Nauvoo about nine o'clock that evening.

Dealing with apostates and dubious legal proceedings did not hinder Joseph and Hyrum from ministering to the Saints at home or abroad. Their letter of June 4 to a Mr.
Tewkesbury in Boston gives a sense of how deeply they were bound together by their trials and how deeply they cared for the Saints in their hardships.

"We understand that you have been cut off from the Church of Jesus Christ of Latter Day Saints," they wrote, "and feeling an ardent desire for the salvation of the souls
of men, we take pleasure in feeling after you: and therefore would, in the sincerity of men of God, advise you to be rebaptized by Elder Nickerson, one of the servants
of God, that you may again receive the sweet influences of the Holy Ghost, and enjoy the fellowship of the Saints." To their invitation, they added this timeless counsel:
"Patience is heavenly; obedience is noble; forgiveness is merciful; and exaltation is Godly; and he that holds out faithful to the end shall in no wise lose his reward." The
letter continued with what seems almost an introspection of their own circumstance. "A good man will endure all things to honor Christ, and dispose of the whole world
and all in it to save his soul. Grace for grace is a heavenly decree, and union is power where wisdom guides."

Hyrum wrote another letter that day. In answer to Thomas Owen's letter of April 30, Hyrum responded, "Inasmuch as your letter seems to carry candor and frankness
on its face, you may expect the same on my part." Owen had expressed his intent to run for the state house of representatives, to which Hyrum replied, "I am the last
man to raise an objection as in our free country we have all an equal right to do and act as we please about such matters." Hyrum continued, "In reply to another
portion of you[r] letter you wish me to advise you if any reports be in circulation prejudicial to you, I would say that I know of none. I believe that the feelings of this
community are kind and friendly towards you." The Patriarch closed by stating his own intent to run for the same political office as Owen-the seat vacated by Hyrum's
brother William.

Legitimate opponents in the political process were a relatively small concern for Hyrum. The city council addressed issues of far greater significance in its meeting on
June 8. Hyrum, Joseph, and others discussed the particularly despicable behavior of apostates such as Joseph H. Jackson, who had reportedly been offered money to
kill Joseph. Hyrum spoke of the importance of suppressing the apostate spirit-a spirit that had driven the Saints from Missouri-and he proposed an ordinance to halt
related behavior. It is not surprising that he felt as he did. The wounds from Missouri were deep and freshly revisited. Earlier that day, Hyrum had signed a sworn
statement with seven others, declaring that the testimony obtained at the "inquisition in Missouri" was coerced at the point of a bayonet.

Much of the apostate spirit that Hyrum referred to in the city council meeting was reflected in the highly inflammatory rhetoric of the Nauvoo Expositor, which accused
Church leaders of immorality, blasphemy, and malevolent motives in seeking public office. Referring specifically to "the individual follies and iniquities" of Joseph,
Hyrum, and others, the paper denounced them as apostates. When portions of the Expositor were read to the city council on June 10, Hyrum made it clear that he
favored declaring
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                                               Taylor agreed, saying, "No city on earth would bear such slander."
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The council declared the "libelous and slanderous" paper a nuisance and ordered Joseph, as mayor, to "abate" it. Joseph ordered John P. Greene, the city marshal, to
destroy the press, pi the type, and burn the papers. Assisted by the Nauvoo Legion, the marshal carried out the order and returned about 8 p.m. to report.
Much of the apostate spirit that Hyrum referred to in the city council meeting was reflected in the highly inflammatory rhetoric of the Nauvoo Expositor, which accused
Church leaders of immorality, blasphemy, and malevolent motives in seeking public office. Referring specifically to "the individual follies and iniquities" of Joseph,
Hyrum, and others, the paper denounced them as apostates. When portions of the Expositor were read to the city council on June 10, Hyrum made it clear that he
favored declaring the paper a nuisance. Elder Taylor agreed, saying, "No city on earth would bear such slander."

The council declared the "libelous and slanderous" paper a nuisance and ordered Joseph, as mayor, to "abate" it. Joseph ordered John P. Greene, the city marshal, to
destroy the press, pi the type, and burn the papers. Assisted by the Nauvoo Legion, the marshal carried out the order and returned about 8 p.m. to report.

Twenty-four years later, George Q. Cannon, who was a teenager at the time, vividly recalled that fateful night and Hyrum's moving words. Young George attended the
council meeting that night as an assistant to John Taylor, who edited the Nauvoo Neighbor. George recalled, "Joseph and Hyrum were in conversation at one of the
windows of the room. Hyrum remarked to Joseph, 'Before I will consent to have that paper continue to defame our wives, sisters and daughters, as it has done, I will
lay my body on the walls of the building.'" Hyrum's words stirred something in seventeen-year-old George's soul. "The sentiment as he uttered it, ran through me,"
Brother Cannon later explained. "I felt as he did."

Hyrum considered his suggestion to declare the paper a nuisance well within the bounds of legal propriety. The city's charter explicitly apportioned the city council with
legislative authority "to declare what shall be a nuisance, and to prevent and remove the same." Further, the council had set a precedent in October 1841, when it
declared a grog shop a nuisance and ordered two companies of the Nauvoo Legion to remove it. The outcome of destroying the press was far different, however,
because it galvanized the opposition against the Prophet.

Amid an escalating polarization between the faithful Saints and apostates, Hyrum continued his ministry. He taught the Saints on Sunday, June 9, and bestowed a
patriarchal blessing upon James Madison Flake on June 12. Two notices on the last page of the Times and Seasons that month testify of Hyrum's devotion and
committed involvement.

"To the brethren and friends writing to me on church business, I wish they would pay the postage, for no others will meet my attention, for I am not able to pay the
enormous sums of postage that I have heretofore paid," read the first notice. The second notice, also appearing over Hyrum's name, simply read, "Elder William Savage
is requested to return home without delay, on account of the wants of his family. This by the request of his wife."

In the afternoon of June 12, Hyrum was arrested with Joseph and others on a warrant issued from Carthage relating to the destruction of the Expositor. Joseph and
Hyrum offered themselves to the nearest justice of the peace as provided for in the writ. They then obtained an order of habeas corpus, and Joseph was "honorably
discharged from the accusations" by the municipal court of Nauvoo that evening. Hyrum was discharged the following day, with Joseph presiding as chief justice of the
municipal court-a position, as designated by the city charter, that he filled as mayor.

Tensions and accusations continued to mount. At a mass meeting the next day in Warsaw, sixteen miles south of Nauvoo, Hyrum's enemies accused him of offering a
reward for the destruction of the Warsaw Signal and of publicly threatening the life of its editor, Thomas Sharp. The accusations were published in the Signal but
soon refuted by the citizens of Nauvoo. On June 17, sixteen men signed a statement, avowing that Hyrum was innocent of the allegations. The accusation is "false as
hell," declared Hyrum the following day. "There is not a syllable of truth in it." According to Brother Joseph Hovey, Hyrum added, "I have no enmity against him or
against any other man on the face of the whole earth."

Hyrum and Joseph were arrested again June 17, but Justice Daniel H. Wells released them the same day. Sometime that day, Hyrum wrote to Brigham Young,
calling him and the Twelve back to Nauvoo. His words proved ominous. Joseph had spoken publicly in March of a conspiracy to take his life, naming Chancey L.
Higbee, Robert D. Foster, Joseph H. Jackson, and William and Wilson Law as the primary conspirators. Chancey's brother, Francis M., and Robert's brother,
Charles A., had subsequently joined the infamous ranks. Hyrum's letter brought Brigham up to date.

There has been for several days a great excitement among the inhabitants in the adjoining counties. Mass meetings are held upon mass meetings, drawing up resolutions
to utterly exterminate the Saints. The excitement has been gotten up by the Laws, Fosters and the Higbees, and they themselves have left the city and are engaged in
the mob. They have sent their runners into the State of Missouri to excite them to murder and bloodshed, and the report is that a great many hundreds of them will
come over to take an active part in murdering the Saints. The excitement is very great indeed.

It is thought best by Brother Joseph and myself and others, for you to return without delay, and the rest of the Twelve, and all the Elders that have gone out from this
place, and as many more good, faithful men as feel disposed to come up with them. Let wisdom be exercised; and whatever they do, do it without a noise. You know
we are not frightened, but think it best to be well prepared and be ready for the onset; and if it is extermination-extermination it is, of course.

Communicate to the others of the Twelve with as much speed as possible, with perfect stillness and calmness. A word to the wise is sufficient; and a little powder, lead
and a good rifle can be packed in your luggage very easy without creating any suspicion.

There must be no excuses made, for wisdom says that a strict compliance with our request will be for our safety and welfare.

In haste, I remain yours in the firm bonds of the new and everlasting covenant.

Joseph tacitly approved the letter by adding a postscript, but for reasons he did not explain, he advised Hyrum later that day not to mail it.   Three days later, the
Prophet wrote letters himself, calling the Twelve home immediately.

As an officer in the Nauvoo Legion, Hyrum almost certainly accompanied Joseph at daybreak on June 20 to the prairie on the city's outskirts to view the area and
devise plans to defend the city. Perhaps Hyrum's eleven-year-old son, John, who recalled seeing his father and uncle on parade in full uniform, watched the Nauvoo
Legion parade along the banks of the Mississippi River at 11 a.m.

Late that evening, Joseph advised Hyrum to take his family on the next steamboat to Cincinnati. Hyrum replied in a predictable echo of their life together: "Joseph, I
can't leave you." The Prophet turned to others who were present and said, "I wish I could get Hyrum out of the way, so that he may live to avenge my blood, and I will
stay with you and see it out." Hyrum's letter to the Twelve a few days earlier had already stated his position, however, and if extermination was his lot, he would face
it unafraid.

The city council convened on June 21 to consider Governor Thomas Ford's request for a representative to meet with him in Carthage. Hyrum and Joseph remained in
Nauvoo, dispatching a delegation that included John Taylor and Willard Richards of the Quorum of the Twelve. They carried with them numerous affidavits regarding
recent events in Nauvoo, but as the governor read them, he and the mobocrats who surrounded him treated the delegates with contempt.

"That's a lie!" they repeatedly asserted, interrupting the governor as he read. "That's an infernal falsehood!" Elder John Taylor noted that the governor's "general
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                                                      we saw exhibited by those whom he admitted to his counsels, made the prospect anything but promising."

The increasingly brazen and vocal enemies of the Prophet and Patriarch left little room for doubt regarding their intentions. In a deposition on June 22, Luman H.
recent events in Nauvoo, but as the governor read them, he and the mobocrats who surrounded him treated the delegates with contempt.

"That's a lie!" they repeatedly asserted, interrupting the governor as he read. "That's an infernal falsehood!" Elder John Taylor noted that the governor's "general
deportment, together with the infernal spirit that we saw exhibited by those whom he admitted to his counsels, made the prospect anything but promising."

The increasingly brazen and vocal enemies of the Prophet and Patriarch left little room for doubt regarding their intentions. In a deposition on June 22, Luman H.
Calkins swore that William Nesbit had spoken openly of a conspiracy to kill Joseph and Hyrum before July 1. According to Calkins, Nesbit said that even if it cost him
his life, "he would rush through a thousand people to wash his hands in Joseph's blood, and especially in Hyrum's." For some unspecified reason, Nesbit was
particularly bent on murdering the Patriarch, saying, "I would do it in a moment if I could get an opportunity."

On June 22, when Joseph and Hyrum met with Elder Taylor and others who had been to Carthage, they briefly considered a plan to go to Washington, D. C., to lay
the matter before the president. After reading an unsympathetic letter from Governor Ford, Joseph remarked, "There is no mercy-no mercy here." Hyrum promptly
affirmed, "No; just as sure as we fall into their hands we are dead men." Joseph then asked his older brother what they should do, but Hyrum could only echo Joseph's
uncertainty, answering, "I don't know."

As Brother Abraham C. Hodge recalled, "All at once Joseph's countenance brightened up and he said, 'The way is open. It is clear to my mind what to do. All they
want is Hyrum and myself; then tell everybody to go about their business, and not to collect in groups, but to scatter about. There is no doubt they will come here and
search for us. Let them search; they will not harm you in person or property, and not even a hair of your head. We will cross the river tonight, and go away to the
West.'"

After arranging for the care of loved ones and a rendezvous with his and Hyrum's families, Joseph turned to Stephen Markham and prophesied, "If I and Hyrum [are]
ever taken again we [shall] be massacred, or I [am] not a prophet of God. I want Hyrum to live to avenge my blood, but he is determined not to leave me."

When Hyrum came out of the Mansion House at about 9 p.m., he shook hands with his longtime friend Reynolds Cahoon and said, "A company of men are seeking to
kill my brother Joseph, and the Lord has warned him to flee to the Rocky Mountains to save his life. Good-by, Brother Cahoon, we shall see you again." Joseph bid his
family farewell and exited the house a few minutes later "without uttering a word," his face buried in a handkerchief.

Accompanied by Willard Richards, Joseph and Hyrum visited the home of Orrin Porter Rockwell around midnight. A trusted stalwart, Orrin faithfully proceeded into
the night with the small, solemn group. On the way to the river, they stopped at Hyrum's home, and he and Joseph went inside. Consoling his sister-in-law, Joseph
said, "Mary, don't feel bad, the Lord will take care of you, and He will deliver us, but I do not know how." Mercy, who was also present, later noted, "The two
brothers then started to cross the river, not knowing whether they would ever see their homes again or not."

Joseph, Hyrum, Willard, and Orrin pushed off from the east bank of the Mississippi River in Aaron Johnson's leaky skiff between 2 a.m. and 3 a.m. Orrin put his back
to the oars while the others bailed water with their boots. After delivering his passengers to the west bank at daybreak, Orrin immediately returned to bring horses by
ferry to Joseph and Hyrum, who went with Willard to William Jordan's home. There they packed provisions and rested. Early that afternoon, Orrin arrived with
Lorenzo Wasson, Hiram Kimball, and Reynolds Cahoon, who carried a letter from Emma that entreated Joseph to return to Nauvoo. Faced with this request and the
sad fact that some Saints accused him of cowardice, Joseph replied, "If my life is of no value to my friends it is of none to myself." He turned to Rockwell and asked,
"What shall I do?" Rockwell replied, "You are the oldest and ought to know best; and as you make your bed, I will lie with you."

Following their long-established pattern, Joseph turned and asked, "Brother Hyrum, you are the oldest, what shall we do?" Hyrum replied, "Let us go back and give
ourselves up, and see the thing out." After pondering a few moments, Joseph responded, "If you go back I will go with you, but we shall be butchered." Hyrum
answered enigmatically, "No, no; let us go back and put our trust in God, and we shall not be harmed. The Lord is in it. If we live or have to die, we will be reconciled
to our fate."

Why would Hyrum say they would not be harmed when less than twenty-four hours earlier he had declared, "Just as sure as we fall into their hands we are dead men"?
Perhaps Hyrum was misquoted. Perhaps he still entertained some hope of deliverance. Perhaps he hoped for physical safety, while knowing that the ultimate power of
deliverance from persecution, like protection from eternal destruction, did not lie with his enemies; nor did it necessarily have anything to do with mortal peril.
Reconciled to God's will, and with a perspective of eternal life, Hyrum could walk coolly into the face of death, knowing that the next life was as real as the mortal one.

For almost a decade, Hyrum had the inspired words of his father's blessing to ponder: "If it please thee, and thou desirest, thou shalt have the power voluntarily to lay
down thy life to glorify God." Perhaps when Hyrum said, "We shall not be harmed," he spoke within the grand scope of his enemies' inability to cause ultimate harm.
In 1835, Joseph said that Hyrum had "the integrity of a Job." Job once declared, "Though [God] slay me, yet will I trust in him" (Job 13:15). Echoing that
commitment, Hyrum said, "Let us go back and put our trust in God."

Joseph read the letter from Emma and handed it to his brother. Hyrum read it and said, "We had better go back, and if we die, we'll die like men." Joseph replied,
"Hyrum, you are my oldest brother, and if you say go back, we will go back." They wrote a letter to Governor Ford and started for Nauvoo at about 4 p.m.

From a window, Mercy saw the skiff come to rest on the riverbank and watched as the men walked toward Hyrum's home. Five-year-old Joseph F. was also
watching. "I saw [Uncle Joseph] and my father as they were rowed in a skiff across the Mississippi river," he later recalled. "[I] watched them till they landed at the
bank of the river near the old Times and Seasons printing office, watched them as they walked up the bank of the river on to Water Street, and walked along and c[a]
me into our house." Joseph sat down and lifted Joseph F. onto his lap as Hyrum washed himself and packed a few personal items.

Fifty years later, Joseph F. still remembered his uncle's words and playful embrace. "What is the matter with this little boy?" Joseph asked. Hyrum responded that he
was not aware of anything being wrong with his young son. Persisting, Joseph said, "He looks as though he hasn't a drop of blood in him." As an adult, Joseph F.
explained, "Up to this time . . . I had lived on milk, a good deal of it skim milk, and I suppose I was rather pale, a circumstance that arose through the prostrated
condition of my mother, brought on by cruel persecutions in Missouri."

Little Joseph F. may not have fully appreciated what was transpiring, but his Aunt Mercy sensed the pending events. "Although I did not know that the brothers had
returned home to be taken as 'lambs to the slaughter,' my feelings were indescribable, and the very air seemed burdened with sorrowful forebodings," she said. While
she watched, Hyrum left with Joseph for the Mansion House, where they continued their preparations.

One luminous cause for hope in an otherwise dark and dispiriting day came when Hyrum's oldest daughter, Lovina, joined Lorin Walker in the sacred bonds of
marriage. One observer in Nauvoo described Lovina as "a lovely and accomplished girl, intellectual and well educated." Aaron Johnson officiated at the ceremony,
but other details are lacking.

Hyrum's family and dependents by this time numbered about twenty, including Margaret Brysen, James Lawson, Hannah Grinnel, George Mills, and Jane Wilson.
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George had lost his sight from the effects of a severe illness, and Jane was afflicted with fits. Both depended on others for their daily needs.

After a final night in Nauvoo, Hyrum left with Joseph and about twenty of their friends at 6:30 a.m. on June 24. Eleven-year-old John likely sensed something of
marriage. One observer in Nauvoo described Lovina as "a lovely and accomplished girl, intellectual and well educated."          Aaron Johnson officiated at the ceremony,
but other details are lacking.

Hyrum's family and dependents by this time numbered about twenty, including Margaret Brysen, James Lawson, Hannah Grinnel, George Mills, and Jane Wilson.
George had lost his sight from the effects of a severe illness, and Jane was afflicted with fits. Both depended on others for their daily needs.

After a final night in Nauvoo, Hyrum left with Joseph and about twenty of their friends at 6:30 a.m. on June 24. Eleven-year-old John likely sensed something of
significance when he saw his father pause before mounting his horse and return to the house to hang his pocket watch and chain in their place and take his older
timepiece instead. As they passed the temple, Joseph paused and said, "This is the loveliest place and the best people under the heavens; little do they know the trials
that await them."

Brother Isaac Haight rode with the small group and felt a "fearful foreboding of the snare that was laid for to effect the death of the best man . . . upon the earth." As
they moved toward Carthage, Joseph calmly turned to the Patriarch and said, "'Brother Hyrum, let us go back to Nauvoo and all die together' . . . but," as Brother
Haight recalled, "Hyrum thought [it] best to go on."

A few miles from Carthage, a little before 10 a.m., they stopped at the farm of Albert C. Fellows, where they met a company of sixty mounted militia with an order
from Governor Ford requiring that the Nauvoo Legion surrender any state arms in their possession. Joseph countersigned the order and returned with his company to
Nauvoo to carry it out. As they started back, Hyrum turned to Abraham C. Hodge and said, "You go on into Carthage and see what is going on, and hear what is said
on this matter."

The company returned to Nauvoo around 2:30 p.m. and collected all the arms by about 6 p.m. B. W. Richmond, who had lived in Palmyra and known the Smith
family for years, was visiting the city and observed the collection of arms as he listened to Hyrum's unruffled confidence.

"Hyrum Smith was even taller than the prophet, slim build, with light blue eyes, and impressed me as being a quiet well-disposed man," Richmond observed. "He was
talking with a friend and said he knew they were in danger, but they were in the hands of a just God, and He would do all things right." Richmond noted that Hyrum
seemed deeply convinced that his course was correct, even while acknowledging his belief that the mob in Carthage intended to kill him and Joseph.

While the arms were being collected, Hyrum once more visited his home and seemed to be in better spirits than he had been that morning. Before leaving the city, he
embraced his youngest son for the last time and left him with an indelible image of his faithfulness. Decades later, as president of the Church, Joseph F. Smith stood in
Nauvoo and recalled, "This is the exact spot where I stood when the brethren came riding up on their way to Carthage. Without getting off his horse, father leaned over
in his saddle and picked me up off of the ground. He kissed me goodbye and put me down again and I saw him ride away."

At the edge of the woods near Nauvoo, Hyrum met Brother Hodge, who was returning from Carthage. "Brother Hyrum, you are now clear," Hodge suggested, "and if
it was my duty to counsel you, I would say, do not go another foot, for they say they will kill you, if you go to Carthage."

Though Hyrum stayed with Joseph, many others in the group were not permitted to continue. "The Governor forbid the others to go," wrote Isaac Haight, who watched
Joseph and Hyrum again start for Carthage. "It was hard to part with our Beloved Prophet into the hands of his enemies."

Near Carthage, Joseph blessed and dismissed more of the brethren. "He also spoke to Brother Hyrum and wished him to return home with us," recalled Brother John
L. Butler. "We begged of him to let us stay with him, and die with him if necessary, but he said, no, we were to return to our home, and Brother Hyrum said that he
would stay with Brother Joseph." John later indicated that he sensed something of great significance was about to transpire, but he obeyed the Prophet when told to
return to Nauvoo.

"He blessed us and told us to go," Brother Butler remembered. "We bade them farewell and started. We had twenty miles to ride, and we went the whole distance
without uttering one word. All were dumb and still and all felt the spirit as I did myself. I cannot express my feelings at that time, for they overpowered me. I felt that the
prophets of the Lord were about to be taken from us and that they were going to await their doom, the same as the Lord did when he was here upon the earth."

William W. Phelps rode to Carthage with Joseph and Hyrum. As they traveled, the Prophet related a dream he had experienced at William Jordan's home the previous
day. "I dreamed that myself and my brother Hyrum went on board of a large steamboat, lying in a small bay, near the great ocean," Joseph began. "Shortly after we
went on board there was an 'alarm of fire,' and I discovered that the boat had been anchored some distance from the shore, out in the bay, and that an escape from the
fire, in the confusion, appeared hazardous; but, as delay was folly, I and Hyrum jumped overboard, and tried our faith at walking upon the water."

Joseph continued: "At first we sank in the water nearly to our knees, but as we proceeded we increased in faith, and were soon able to walk upon the water." As the
dream progressed, Hyrum and Joseph were soon joined by their brother Samuel, who walked with them "across the mighty deep" until Joseph caught "sight of a city,
whose gold and silver steeples and towers were more beautiful than any [he] had ever seen or heard of on earth." He said that the experience "was more than I can
describe: the greeting of old friends, the music from a thousand towers, and the light of God Himself at the return of three of His sons, soothed my soul into a quiet and
a joy that I felt as if I was truly in heaven."

Just as Joseph dreamed, Samuel soon joined his brothers in walking "across the mighty deep." Five weeks after their martyrdom, their thirty-six-year-old younger
brother succumbed to the fatigue, illness, and shock occasioned by their deaths and his own strenuous flight from the mob.

At 9 p.m., the brethren stopped briefly for refreshments at Brother Fellows's house before continuing their journey. They were again met by the mounted militia,
returning to Carthage from Nauvoo with the state arms collected earlier. A few minutes before midnight, Joseph and Hyrum, escorted by the militia, entered Carthage,
where they encountered riotous insults and threats. The particularly loathsome Carthage Greys threw their guns into the air repeatedly, allowing them to fall, bayonet
first, back to the earth. Then they would retrieve their weapons, "whooping, yelling, hooting and cursing like a pack of savages." The Prophet and Patriarch spent the
night at Hamilton's Hotel-the same hotel that quartered many of their most bitter and vociferous enemies.

Hyrum, Joseph, and thirteen other brethren charged with rioting and destroying the Nauvoo Expositor surrendered themselves to Constable Davis Bettisworth on
Tuesday morning, June 25. The riotous behavior of the state troops in Carthage was a twist of irony, considering that Joseph and Hyrum's enlistment of troops from the
Nauvoo Legion in the Expositor fiasco resulted in charges against them of treason and inciting a riot. In further irony, the legal order for the Patriarch's arrest
commanded officials to "take and safely keep the said Hyrum Smith . . . [to] be further dealt with according to law." Joseph's writ contained similar language. Bound
over for trial, they each posted a bond of five hundred dollars, and the court adjourned without addressing the charge of treason.

That evening, however, the constable presented them with a mittimus, arresting them for treason, for which there was no bond, and taking them to jail. Only the
names of the Prophet and the Patriarch appeared on the mittimus, but Willard Richards, John Taylor, and several others accompanied the prisoners and were permitted
to remain with them in the jail. The jailer, George W. Stigall, placed them in the "criminal's cell" on the the first floor but soon moved them to the less secure but more
comfortable "debtor's
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Hyrum and the others had breakfast with Stigall in his ground-level apartment at 7 a.m. on June 26, after which they were moved to an upstairs bedroom located
adjacent to a locking prison cell. As Joseph and Hyrum conversed with Stigall a little later that morning, he acknowledged that there had been a plan to attack Nauvoo
That evening, however, the constable presented them with a mittimus, arresting them for treason, for which there was no bond, and taking them to jail. Only the
names of the Prophet and the Patriarch appeared on the mittimus, but Willard Richards, John Taylor, and several others accompanied the prisoners and were permitted
to remain with them in the jail. The jailer, George W. Stigall, placed them in the "criminal's cell" on the the first floor but soon moved them to the less secure but more
comfortable "debtor's apartment" on the same level.

Hyrum and the others had breakfast with Stigall in his ground-level apartment at 7 a.m. on June 26, after which they were moved to an upstairs bedroom located
adjacent to a locking prison cell. As Joseph and Hyrum conversed with Stigall a little later that morning, he acknowledged that there had been a plan to attack Nauvoo
the previous week. That plan was abandoned when only two hundred of an expected nine thousand would-be assailants gathered.

Governor Ford arrived at the jail around 9:30 that morning and engaged in a lengthy conversation with Joseph, but he moved the prisoners no closer to freedom. As the
day passed into afternoon, Joseph, Hyrum, and others took turns preaching to the guards, several of whom were relieved from their posts prematurely when they
admitted their convictions of the prisoners' innocence. Hyrum showed great concern for his brother and "encouraged Joseph to think that the Lord, for his Church's
sake, would release him from prison." Joseph again lamented a familiar sentiment: "Could my brother Hyrum but be liberated, it would not matter so much about me."


About 4 p.m., the prisoners were again taken to court. Hyrum and Joseph locked arms and walked through the menacing Carthage Greys, but when they arrived at the
courthouse, the proceedings were postponed for want of witnesses. They returned to the jail, where Willard Richards, John Taylor, John S. Fullmer, Stephen
Markham, and Dan Jones were permitted to remain with them. That evening, Hyrum read and commented on passages from the Book of Mormon that dealt with the
imprisonment and deliverance of servants of God for the gospel's sake. Even on the last full day of his life, Hyrum was still faithfully abiding the revealed counsel he had
received in the earliest days of his ministry: "Thy calling is to exhortation" (D&C 23:3). When the brethren finally retired, Joseph and Hyrum occupied the only bedstead
in the room, while their friends lay side by side on mattresses placed on the floor.

When the Patriarch awoke on June 27, 1844, it was what would have been little Mary's fifteenth birthday. "She expired in my arms," he had written in 1832 of her
passing. Since then, Mary had been followed in death by her brother Hiram, her mother, her uncle Don Carlos, and her grandfather Joseph Smith Sr. Considering
the tender feelings of a loving father on the birthday of his departed daughter, June 27 might have been a melancholy day for Hyrum even under the best of
circumstances. Now he was in prison, separated from his family, and surrounded by forebodings of death.

If the prisoners were not already awake, William W. Phelps and John P. Greene would have roused them when they visited the jail at 5 a.m. After Joseph, Hyrum, and
the other brethren ate breakfast, Cyrus Wheelock came to visit while John Fullmer, who had spent the night with the prisoners, left and returned. Upon his return, John
sneaked a single-barreled pistol past the guard and gave it to Joseph. In the rainy morning weather, Cyrus wore an overcoat in which he also concealed a weapon-a
six-shot pepperbox pistol. As Cyrus passed his pistol to Joseph, the Prophet handed the single-barreled pistol to Hyrum and said, "You may have use for this." The
Patriarch replied, "'I hate to use such things or to see them used.' 'So do I,' said Joseph, 'but we may have to, to defend ourselves'; upon this Hyrum took the pistol."

Hyrum's gift of discernment and Joseph's respect for his older brother were manifest as they drew up a list of witnesses for the anticipated trial. Hyrum deemed it
unnecessary for some of the proposed witnesses to attend, and their names were stricken from the list. When Joseph asked why they should not come, Hyrum
answered, "They may be very good men, but they don't know enough to answer a question properly." Joseph concurred, saying, "That is sufficient reason."

As Brother Wheelock prepared to leave, the prisoners entrusted him with so many verbal messages that Willard Richards feared that he would forget them, so he
proposed that they write them down. Hyrum fastened his eyes upon Cyrus, and with a penetrating look, he prophesied, "Brother Wheelock will remember all that we
tell him, and he will never forget the occurrences of this day." Joseph and Hyrum then bore their testimonies, prophesied that the gospel would triumph over all the
earth, and exhorted those present to faithfulness in proclaiming the truth, building the temple, and honoring their priesthood. Brother Wheelock then left for Nauvoo,
carrying a letter from Joseph to Emma. Brother Fullmer soon followed with instructions to assist Cyrus in gathering the proposed witnesses.

Dan Jones, who had also spent the night with the brethren, left the jail at Joseph's request to inquire about gunshots overheard during the night. When he returned,
guards refused to readmit him. He waited outside until receiving a request from Joseph to take a letter to lawyer O. H. Browning.

The number of brethren remaining with Joseph and Hyrum continued to wane in the early afternoon. The brothers dined with Willard Richards in Stigall's room while
John Taylor and Stephen Markham ate in another room. Stephen had a pass to leave the jail, but when Joseph sent him for something to settle Willard's sick stomach,
Stephen was forced from town at the point of a bayonet. From that moment, Joseph, Hyrum, John Taylor, and Willard Richards were all who remained in custody.
Contrary to his promise to keep the brethren safe, Governor Ford also left Carthage, abandoning the prisoners to their sworn enemies.

"I remember Brother Hyrum requested me to sing 'A Poor Wayfaring Man of Grief,'" said John Taylor on the tenth anniversary of the Martyrdom. Brother Taylor's
soothing voice must have provided some degree of solace to the Patriarch, who requested that John sing it again. "After a lapse of some time, Brother Hyrum
requested me again to sing that song. I replied, 'Brother Hyrum, I do not feel like singing;' when he remarked, 'Oh, never mind; commence singing, and you will get the
spirit of it.'" Elder Taylor complied and sang it again.

Hyrum then read extracts from Josephus and conversed with Willard Richards for about an hour, while Joseph talked with their guard. About 5 p.m., Stigall suggested
that the brethren would be safer in the locked prison cell, to which Joseph responded, "After supper we will go in." As it turned out, there was neither supper nor
safety. A few minutes later, the brethren heard a commotion at the outer door of the jail and the discharge of three or four firearms. Glancing through the window,
Willard Richards saw a hundred armed men at the door.

Only two people could accurately describe what transpired inside the small room at the top of the stairs over the next few moments. Only two eye-witnesses-John
Taylor and Willard Richards-viewed the horrific scene from that perspective and survived.

"A shower of musket balls were thrown up the stairway against the door of the prison" cell, wrote Brother Richards in his journal, "followed by many rapid footsteps."
The door to the prison cell was directly in front of the stairs, but the room that the brethren occupied was at the top of the stairs and to the right. At least two of the
brethren quickly closed the door, which had no functional latch or lock, and threw themselves against it. Balls began crashing through the door, forcing them backward.
Elder Richards recalled:

A ball was sent through the door which hit Hyrum on the side of his nose, when he fell backwards, extended at length, without moving his feet.

From the holes in his vest . . . it appears evident that [another] ball must have been thrown from without, through the window, which entered his back on the right side,
and passing through, lodged against his watch, which was in his right vest pocket, completely pulverizing the crystal and face, tearing off the hands and mashing the
whole body of the watch. At the same instant the ball from the door entered [the side of] his nose.

As he struck the floor he exclaimed emphatically, "I am a dead man." Joseph looked towards him and responded, "Oh dear Brother Hyrum!" and opening the door two
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throat passed into his head, while other muskets were aimed at him and some balls hit him.
and passing through, lodged against his watch, which was in his right vest pocket, completely pulverizing the crystal and face, tearing off the hands and mashing the
whole body of the watch. At the same instant the ball from the door entered [the side of] his nose.

As he struck the floor he exclaimed emphatically, "I am a dead man." Joseph looked towards him and responded, "Oh dear Brother Hyrum!" and opening the door two
or three inches with his left hand, discharged one barrel of a six shooter (pistol) at random in the entry, from whence a ball grazed Hyrum's breast, and entering his
throat passed into his head, while other muskets were aimed at him and some balls hit him.

In his journal, Elder Richards noted that Hyrum discharged his single-barreled pistol in the general direction of his assailants just before being shot.

In his account, Elder Taylor recalled, "I was sitting at one of the front windows of the jail, when I saw a number of men, with painted faces, coming around the corner
of the jail, and aiming towards the stairs. The other brethren had seen the same, for, as I went to the door, I found Brother Hyrum Smith and Dr. Richards already
leaning against it. They both pressed against the door with their shoulders to prevent its being opened, as the lock and latch were comparatively useless. While in this
position, the mob, who had come upstairs, and tried to open the door, probably thought it was locked, and fired a ball through the keyhole; at this Dr. Richards and
Brother Hyrum leaped back from the door, with their faces towards it; almost instantly another ball passed through the panel of the door, and struck Brother Hyrum on
the left side of the nose, entering his face and head. At the same instant, another ball from the outside entered his back, passing through his body and striking his watch.
. . . Immediately, when the ball struck him, he fell flat on his back, crying as he fell, 'I am a dead man!' He never moved afterwards."

Elder Taylor added, "I shall never forget the deep feeling of sympathy and regard manifested in the countenance of Brother Joseph as he drew nigh to Hyrum, and,
leaning over him, exclaimed, 'Oh! my poor, dear brother Hyrum!'" According to Brother Taylor, Joseph "instantly arose, and with a firm, quick step, and a determined
expression of countenance, approached the door, and pulling the six-shooter left by Brother Wheelock from his pocket, opened the door slightly, and snapped the
pistol six successive times; only three of the barrels, however, were discharged."

As Hyrum fell, Elders Taylor and Richards used their walking sticks to parry the bayonets and muskets that were now coming through the doorway. Elder Taylor was
brutally shot four times, one slug stopping his watch at 5:16 and 26 seconds. Joseph moved toward the window, taking two balls from the door and at least one from
the window. As he fell from the second-story window, the nefarious mob retreated down the stairs, crying, "He's leaped the window." Elders Taylor and Richards
remained with the slain Patriarch in the jail, which was now forever stained with the blood of martyrs and the infamy of assassins.

Willard Richards had escaped serious injury and came to the aid of Elder Taylor, who later said of his murdered friends, "When they fell as martyrs, my blood
mingled with theirs, having received four balls in my body." As Elder Richards began to care for his fellow apostle, he said, "'Oh! Brother Taylor, is it possible that
they have killed both Brother Hyrum and Joseph? It cannot surely be, and yet I saw them shoot them'; and, elevating his hands two or three times, he exclaimed, 'Oh
Lord, my God, spare Thy servants!'" Elder Richards then moved Elder Taylor to the adjacent prison cell, hoping to hide him from the mob, which he expected to
return at any moment. He closed the cell door but could soon hear the mobbers again rushing up the stairs.

When someone cried out, "The Mormons are coming!" the cowardly assassins fled. Elder Richards then returned to aid and retrieve his severely wounded friend. They
paused briefly at the head of the stairs, where Hyrum's lifeless body lay in full view. "There he lay as I had left him," Elder Taylor said. "He had not moved a limb; he lay
placid and calm, a monument of greatness even in death; but his noble spirit had left its tenement, and was gone to dwell in regions more congenial to its exalted nature."


In tribute, Elder Taylor continued, "Poor Hyrum! He was a great and good man, and my soul was cemented to his. If ever there was an exemplary, honest, and virtuous
man, an embodiment of all that is noble in the human form, Hyrum Smith was its representative."

John Taylor's inspired words on another occasion summarized Hyrum's relationship with his brother. "Joseph Smith, the Prophet and Seer of the Lord, . . . like most of
the Lord's anointed in ancient times, has sealed his mission and his works with his own blood; and so has his brother Hyrum. In life they were not divided, and in death
they were not separated!" (D&C 135:3).

Parley P. Pratt, who was on a boat in another state at the time, remembered, "A strange and solemn awe came over me, as if the powers of hell were let loose. I was
so overwhelmed with sorrow I could hardly speak; and after pacing the deck for some time in silence, I turned to my brother William and exclaimed-'Brother William,
this is a dark hour; the powers of darkness seem to triumph, and the spirit of murder is abroad in the land; . . . O, how sensible I am of the spirit of murder which seems
to pervade the whole land.'"

Pratt later wrote of his experience, "As near as I can judge, it was the same hour that the Carthage mob were shedding the blood of Joseph and Hyrum Smith, and
John Taylor, near one thousand miles distant." Crossing the plains of Illinois on his way back to Nauvoo, Elder Pratt, who first learned of the restored gospel at
Hyrum's feet in 1830, poured out his soul in prayer. "Lift up your head and rejoice," the spirit whispered to Parley, "for behold! It is well with my servants Joseph and
Hyrum."

Other apostles had similar spiritual feelings at the time of the murders. Wilford Woodruff and Brigham Young were sitting together in a train depot in Boston, when
Brigham became "very sorrowful and pressed in spirit without knowing the cause." He later wrote, "I felt a heavy depression of spirit, and [I was] so melancholy I
could not converse with any degree of pleasure. Not knowing anything concerning the tragedy enacting at this time in Carthage Jail, I could not assign my reasons for
my peculiar feeling." Decades later, Elder Woodruff spoke of himself and Brigham Young in that train station, saying, "Whilst sitting there we were overshadowed by
a cloud of darkness and gloom as great as I ever witnessed in my life under almost any circumstances in which we were placed. Neither of us knew or understood the
cause until after the report of the death of the prophets was manifested to us."

Others received the doleful news of the Martyrdom with less ambiguity. Mary Smith's awful anticipations were confirmed in the middle of the night. According to
Joseph F. Smith, one of the brethren from Carthage knocked on the window and called out, "Sister Smith, your husband has been killed." Martha Ann, only three
years old and ill with the measles at the time, recalled the indelible mental image of that night almost forty years later. According to her recollection, Mary walked the
floor all night until George Grant knocked on the door near dawn and conveyed his horrible message.

"It cannot be," Mary calmly responded, stepping back from the door. "Yes, it is true," returned Brother Grant, as he helped her to a chair. Later that morning, Mary
sat Martha Ann on her lap as the family gathered in the sitting room. According to non-Mormon B. W. Richmond, "The poor and disabled that fed at the table of her
[Mary's] husband had come in and formed a group of about twenty around the room. They were all sobbing and weeping, each expressing his grief in his own peculiar
way."

At 8 a.m. on June 28, Willard Richards and Samuel H. Smith led a small contingent of men from Carthage with the remains of Joseph and Hyrum, which were covered
with branches to protect them from the June sun. The procession arrived in Nauvoo about 3 p.m. Thousands met the party on Mulholland Street, a mile east of the
temple, and continued to the Mansion House. Elder Richards and others addressed the assembly of approximately ten thousand people, admonishing them to keep the
peace and go quietly to their homes.
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After the bodies were washed and prepared for viewing, Mary, Emma, and their children were invited into the room. As Mary looked upon the lifeless          of /her
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husband, she "manifested calmness and composure throughout the trying scene, which was affecting in the extreme." A few additional close friends and relatives were
permitted into the Mansion House that night, with the public viewing scheduled for 8 a.m. the next day.
with branches to protect them from the June sun. The procession arrived in Nauvoo about 3 p.m. Thousands met the party on Mulholland Street, a mile east of the
temple, and continued to the Mansion House. Elder Richards and others addressed the assembly of approximately ten thousand people, admonishing them to keep the
peace and go quietly to their homes.

After the bodies were washed and prepared for viewing, Mary, Emma, and their children were invited into the room. As Mary looked upon the lifeless body of her
husband, she "manifested calmness and composure throughout the trying scene, which was affecting in the extreme." A few additional close friends and relatives were
permitted into the Mansion House that night, with the public viewing scheduled for 8 a.m. the next day.

Mary knelt at the side of her husband's body, kissed his ashen face, and gently swept the hair from his brow with her hand. "Oh! Hyrum, Hyrum!" she wept. "Have they
shot you, my dear Hyrum"? Soon she became silent with grief and comforted the children, who pressed quietly around her.

When Lucy beheld the bodies of her faithful sons, she heard a reassuring voice whisper, "I have taken them to myself, that they might have rest." After pondering "the
innocence and sympathy which filled their guileless hearts," she "looked upon their peaceful, smiling countenances . . . [and] seemed almost to hear them say, 'Mother,
weep not for us, we have overcome the world by love; we carried to them the gospel, that their souls might be saved; they slew us for our testimony, and thus placed
us beyond their power; their ascendancy is for a moment, ours is an eternal triumph.'"

On Saturday, June 29, more than ten thousand people came to view the remains of the Prophet and the Patriarch. "Joseph and Hyrum Smith were of large stature,
well proportioned and had a noble appearance," wrote Hyrum's brother-in-law Joseph Fielding, "and this appearance was by no means lost in death, as they lay side
by side, for what can make men more noble than to hold the truth of God against his own interest (temporally), to be at war with the world, for the salvation of the
upright in heart, and finally seal that truth with their blood? When I think of them and write of them, I feel as though I want to ask their forgiveness that I have not
mourned for them more deeply."

Of the somber mood manifested among the great throng of faithful Saints in Nauvoo that day, Dan Jones wrote, "Oh what a scene! Old, young, male and female
together bewail the day-their much loved Prophet and Patriarch from their embraces by ruthless assassins were untimely torn-how can they be comforted?" Brother
Jones continued:

Heart rending as was the scene along the streets . . . [it was still worse when] within the dining room of the Mansion House, statue-like I stood, and saw in their coffins
on tables laid the Prophet and Patriarch! Ah yes, fond hope no longer found a place to doubt, they are they-the lips from whence flowed the words of life like rivers
that quenched the thirsting souls of thousands are closed in death-those eyes, the heaven lit torches, are dim and motionless, the spirit has fled. At the head of the one,
bathed in tears, was seen the wife of the Prophet with her little boys and adopted Julia-at the other no less so was the Patriarch's wife surrounded by six little children . .
. [and I heard] the pitiful murmuring of the anguished widows and orphans that echoed in the walls which as but yesterday danced at the music of the Prophet's voice. .
. . [The] Prophet and Patriarch have soared on high beyond the rage of mobs, their testimony sealed with their hearts' blood when they could have escaped if they
would, but heroic[ally] . . . they firmly trod the road to death and glory; they boldly leaped on the scaffold with eyes open and souls unsullied-forever honoured be their
memories.

The doors to the Mansion House closed at 5 p.m., and the coffins were carefully taken from the larger outer boxes and substituted with bags of sand. The boxes were
then nailed closed, placed on a hearse, and driven to the graveyard. As the hearse made its way to its destination, William W. Phelps preached a stirring funeral
sermon. He described the Prophet and the Patriarch as two of the greatest men who had ever lived, adding, "They can rest from their labors and their works will follow
them, while their persecutors and this nation and the ungodly of every nation will wax worse and worse till their cup of iniquity runs over and they meet the blaze of
Jehovah's zeal and melt and burn up like pitch in the fire."

Brother Phelps continued, "The bodies of our brethren are marred, by physical force, but the priesthood remains unharmed." Speaking of the authority that Joseph gave
the Twelve, and in words reminiscent of the Prophet's last charge, he added, "They will wear the 'mantle' and . . . the same power. The same God and same spirit that
caused Joseph to move the cause of Zion with mighty power, will qualify them to roll on the work until all Israel is gathered and the wicked [are] swept from the earth."


To foil the efforts of those who had threatened to desecrate the bodies, the coffins containing the mortal remains of Joseph and Hyrum were secretly moved one block
south at midnight and interred in the basement of the unfinished Nauvoo House. Then, as if by divine appointment and approval, "a most terrific shower of rain,
accompanied with thunder and lightning, occurred, and obliterated all traces of the fact that the earth had been newly dug."

Ten days later, John Taylor and Willard Richards prepared a written declaration, saying, "Two better men than Joseph and Hyrum Smith never lived. Two better men
God never made. The memorial of their godly lives is embalmed, printed with indelible ink in the memory of every honest heart who knew their upright walk and
conversation."

An editorial in the Times and Seasons declared, "In thus descanting upon the glory of General Joseph Smith and the cowardly disgrace of his assassins, let his noble
minded brother Hyrum have no less honor shown him: he lived so far beyond the ordinary walk of man, that even the tongue of the vilest slanderer could not touch his
reputation. He lived godly and he died godly, and his murderers will yet have to confess that it would have been better for them to have a mill stone tied to them, and
they cast into the depths of the sea, and remain there while eternity goes and eternity comes, than to have robbed that noble man of heaven, of his life."

Notes

  . Josiah Quincy, Figures of the Past, 376-89.

  . "To the Friends and Voters of Hancock County," 2.

  . Joseph Smith, History of the Church 6:392.

  . Hyrum Smith to Thomas H. Owen, Esq., 4 June 1844.

  . Smith, History of the Church 6:403.

  . Ibid., 6:500.

   . Alexander Neibaur journal, 24 May 1844. In Neibaur's account, Joseph gave a description only of the first heavenly being (presumably the Father) and said that he
was soon joined by a second personage (the Son). In another account of the events, Joseph said he "saw two glorious personages, who exactly resembled each other
in features and likeness" (Smith, History of the Church 4:536). Regarding Neibaur, see History of the Church 6:267, 402, 426 and Times and Seasons 2 (2 August
1841-1   October
 Copyright        1841): 502,Infobase
             (c) 2005-2009,   518, 534,Media
                                        550, 566. Additional details come from family records in possession of the author.
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  . Smith, History of the Church 6:403-5.
   . Alexander Neibaur journal, 24 May 1844. In Neibaur's account, Joseph gave a description only of the first heavenly being (presumably the Father) and said that he
was soon joined by a second personage (the Son). In another account of the events, Joseph said he "saw two glorious personages, who exactly resembled each other
in features and likeness" (Smith, History of the Church 4:536). Regarding Neibaur, see History of the Church 6:267, 402, 426 and Times and Seasons 2 (2 August
1841-1 October 1841): 502, 518, 534, 550, 566. Additional details come from family records in possession of the author.

  . Smith, History of the Church 6:403-5.

  . Ibid., 6:412-13.

  . Joseph H. Jackson and his dislike for Hyrum was discussed by Hyrum and others in the June 8, 1844, city council meeting (Smith, History of the Church 6:434-
36).

  . B. W. Richmond, "The Prophet's Death!" 2.

  . Lucy Mack Smith, Biographical Sketches, 275-76. It was suspected that the May 12, 1844, anonymous death threat toward Hyrum may have originated with
Joseph H. Jackson (Smith, History of the Church 6:367). Lucy indicated that Jackson went to William or Wilson Law for assistance in the plan to kidnap Lovina, but
she does not specify which one.

  . Smith, History of the Church 6:413-14.

  . Joseph Smith, The Personal Writings of Joseph Smith, 580-81.

  . Hyrum Smith to Thomas H. Owen, Esq., 4 June 1844.

  . Smith, History of the Church 6:434-38.

  . "Affidavits," 3.

  . "Resolutions," [2].

  . Smith, History of the Church 6:443-45.

  . To pi the type is to spill, scramble, or throw printer's type.

  . Smith, History of the Church 6:432, 445-48.

  . George Q. Cannon, "Discourse," 2.

   . Smith, History of the Church 4:246. In a letter to Governor Ford on June 22, 1844, Joseph referred to this section of the charter as the legal basis for the council's
actions (Ibid., 6:538).

  . Ibid., 4:442.

  . Ibid., 6:431.

  . S. Eugene Flake, James Madison Flake, 17.

  . Times and Seasons 5 (1 June 1844): 559.

  . Smith, History of the Church 4:242; 6:453-61.

  . Warsaw Signal (Extra), 14 June 1844. In the June 12, 1844, issue of the Warsaw Signal, Thomas Sharp called for the "extermination" of the Saints. Present at
Carthage Jail when Joseph and Hyrum were shot, Sharp was later indicted for their murders.

  . Nauvoo Neighbor (Extra), 17 June 1844.

  . Smith, History of the Church 6:500. The original source for this quote is not known.

  . Joseph Grafton Hovey autobiography, 10. Both Joseph and his wife received their patriarchal blessings from Hyrum.

  . Smith, History of the Church 6:487-91.

  . Ibid., 6:272-74.

  . The Laws, Fosters, and Higbees published the Nauvoo Expositor.

   . Hyrum Smith to Brigham Young, 17 June 1844; punctuation standardized; emphasis in original. The file copy in the Church Archives has been edited with
strikeouts that are not shown here (their origin is unclear).

  . Smith, History of the Church 6:494.

  . Ibid., 6:519.

  . Ibid., 6:507.
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  . John Smith document. This is just one of many occasions when John might have seen Joseph and Hyrum in uniform and on parade with the Nauvoo Legion.

  . Smith, History of the Church 6:520.
  . Ibid., 6:519.

  . Ibid., 6:507.

  . John Smith document. This is just one of many occasions when John might have seen Joseph and Hyrum in uniform and on parade with the Nauvoo Legion.

  . Smith, History of the Church 6:520.

  . Hyrum Smith to Brigham Young, 17 June 1844.

  . Smith, History of the Church 6:520-45.

  . Ibid., 6:531-32. Details are lacking as to why Nesbit hated Hyrum.

  . Ibid., 6:545-48.

   . Ibid. These words to Stephen Markham come from a reminiscence in the 1850s. The arrangements for the care of Joseph's and Hyrum's families may have evolved
through the night (Smith, History of the Church 6:547-48).

  . Ibid., 6:547-48.

  . Ibid., 6:548.

  . Mercy Fielding Thompson, "Recollections of the Prophet Joseph Smith," 399.

  . Smith, History of the Church 6:549.

  . Ibid., 6:549.

  . Kirtland High Council minutes, 1 March 1835.

  . Smith, History of the Church 2:338.

  . Wandle Mace autobiography, 105.

  . Thompson, "Recollections," 400.

  . F. E. Barker, "Joseph, the Prophet: His Life and Mission," 210. In another version of these events, Joseph F. was playing on the bank of the river when Hyrum
came ashore and walked hand in hand with his father into their home (Osborne J. P. Widtsoe, "Hyrum Smith, Patriarch," 60).

  . Barker, "Joseph, the Prophet," 210.

  . Thompson, "Recollections," 400.

  . Richmond, "The Prophet's Death!" 2.

  . Lyndon W. Cook, Nauvoo Deaths and Marriages, 111.

  . "A Noble Woman's Experience," 11-12; Mercy Fielding Thompson autobiographical sketch, 9.

   . Smith document; Barker, "Joseph, The Prophet," 212. In December 1894, John said, "The day they started for Carthage, when my father went out to get on his big
white horse, he put his foot in the stirrup, stood for about two or three minutes, turned around, took the watch chain from his neck and the watch from his pocket, and
took them into the house and hung them up and took his old one. The watch he hung up that day I carry with me now" (ibid.).

  . Smith, History of the Church 6:554.

  . Isaac C. Haight journal, [23-24].

  . Smith, History of the Church 6:553-57.

  . Ibid., 6:557-58.

  . Richmond, "The Prophet's Death!" 2.

  . Joseph Fielding journal, 5:40.

  . Preston Nibley, The Presidents of the Church, 228.

  . Smith, History of the Church 6:558.

  . Haight journal, [25].

  . John Lowe Butler autobiography, 45.

  . Ibid.
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  . William W. Phelps, "Joseph Smith's Last Dream," 27.

  . Ibid.
  . John Lowe Butler autobiography, 45.

  . Ibid.

  . William W. Phelps, "Joseph Smith's Last Dream," 27.

  . Ibid.

  . Samuel Harrison Smith died on July 30, 1844. "He had been broken of his rest, besides being dreadfully fatigued in the chase, which, joined to the shock
occasioned by the death of his brothers, brought on a disease that never was removed" (Smith, Biographical Sketches, 280).

  . Smith, History of the Church 6:559-60.

  . Ibid., 6:559-62; emphasis added. Regarding the basis for the charge of treason, see Smith, Personal Writings, 603.

  . Smith, History of the Church 6:563-68.

  . A written warrant instructing a jailer to incarcerate someone.

  . Smith, History of the Church 6:574.

  . Ibid., 6:575-92.

  . Ibid., 6:595-600.

  . Hyrum Smith diary, 18 November 1831-21 February 1835, [29].

  . Smith, History of the Church 6:602-8.

  . Ibid., 6:609. This comes from a late reminiscence of Cyrus Wheelock.

  . Ibid.

  . Ibid., 6:610-12.

  . Ibid., 6:602-4, 612-13.

  . Ibid., 6:612-14.

   . John Taylor discourse, 27 June 1854. Several biographers have suggested that Joseph requested the song (Smith, History of the Church 6:615; George Q.
Cannon, The Life of Joseph Smith The Prophet, 522-24; Francis M. Gibbons, Joseph Smith, Martyr, Prophet of God, 346; Donna Hill, Joseph Smith: The First
Mormon, 414), but Elder Taylor remembered otherwise. He said, "Hyrum requested me to sing a poor wayfaring man of grief which I done; he requested it the 2d
time."

  . Smith, History of the Church 7:101-2.

  . Ibid., 6:615-17.

  . Times and Seasons 5 (1 August 1844): 598-99; Smith, History of the Church 6:619-21.

  . Willard Richards journal, 27 June 1844.

  . Smith, History of the Church 7:102-3.

  . Ibid., 6:621.

  . A bullet had grazed his ear.

  . John Taylor, letter to the Millennial Star from Philadelphia, 29 August 1846.

  . History of the Church 7:105-6.

  . Ibid., 6:621.

  . Ibid., 7:107.

  . Ibid.

  . Parley P. Pratt, Autobiography of Parley Parker Pratt, 368.

  . Ibid., 371.

  . Wilford Woodruff journal, 27 June 1844.

  . Brigham Young, Manuscript History of Brigham Young, 169.
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  . Wilford Woodruff, "Y.M.M.I.A. Conference," 2.

  . Nibley, The Presidents of the Church, 229.
  . Wilford Woodruff journal, 27 June 1844.

  . Brigham Young, Manuscript History of Brigham Young, 169.

  . Wilford Woodruff, "Y.M.M.I.A. Conference," 2.

  . Nibley, The Presidents of the Church, 229.

  . Martha Ann Smith Harris, letter to her children, 22 March 1881; Buddy Youngreen, comp., "Martha Ann Smith Harris: Stalwart Daughter of Hyrum Smith," 55-
56.

  . Richmond, "The Prophet's Death!" 3.

  . Smith, History of the Church 6:626-27.

  . Richmond, "The Prophet's Death!" 3.

  . Smith, Biographical Sketches, 279.

  . Smith, History of the Church 6:627-8.

  . Fielding journal, 49-50.

  . Daniel Jones, "The Martyrdom of Joseph Smith and His Brother Hyrum!"

  . Ibid.

  . Smith, History of the Church 6:627-28.

  . Richard Van Wagoner and Steven C. Walker, "The Joseph/Hyrum Smith Funeral Sermon," 9-11; punctuation and spelling standardized.

  . Smith, History of the Church 6:627-28.

  . Preserved from decay or forgetfulness.

  . Smith, History of the Church 7:174.

  . Times and Seasons 5 (15 July 1844): 585.

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" This D. J. Bawden bronze statue in Carthage, Illinois, depicts Joseph and Hyrum as many of the Saints saw them-
inseparable in life and in death. (Courtesy of Museum of Church History and Art)

"A Monument of Greatness, Even in Death" Joseph, I Will Not Leave You, by Theodore Gorka, 1984. (Courtesy of The Church of Jesus Christ of Latter-day Saints)

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

Hyrum Smith: A Life of Integrity

Hyrum's oldest son, John (sitting), served as patriarch to the Church. Hyrum's youngest son, Joseph F., served as a member of the Quorum of the Twelve Apostles,
counselor in the First Presidency, and Church president. (Courtesy of Church Archives)

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Postcard, circa 1920, of the room in which Joseph and Hyrum were murdered. Note the hole in the door made by the
bullet that took Hyrum's life. The door to the right is the entrance to the prison cell; to the left are the stairs.

Hyrum Smith: A Life of Integrity

Postcard, circa 1920, of the spot where Hyrum fell after being shot. Note the blood stains on the wooden floor, normally covered with a rug.

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

 Copyright
"A Monument(c) of
               2005-2009,
                  Greatness, Infobase MediaHyrum
                             Even in Death" Corp. Smith: A Life of Integrity                                                                   Page 121 / 149

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity
Postcard, circa 1920, of the spot where Hyrum fell after being shot. Note the blood stains on the wooden floor, normally covered with a rug.

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

"A Monument of Greatness, Even in Death" Hyrum Smith: A Life of Integrity

Chapter 18

"The Integrity of His Heart"

T he prophet and patriarch have gone to paradise to bear testimony of the wickedness of the world, and help hasten the deliverance of the saints," declared William W.
Phelps, as the mock funeral procession for Joseph and Hyrum rolled toward the graveyard. "To the real mourners . . . , let me say, mourn not; these sons of God are
safe; dry up your tears; confess the hand of the Lord in all things and comfort each other with the sweet hope that their lives were precious in the sight of all heaven."
Typified by such statements, the Saints' anguish over the Martyrdom was somewhat mitigated by their confident assurance that their beloved leaders were free from
persecution and were rewarded in heaven for their labors.

Even with Joseph and Hyrum gone, the work of the ministry faithfully rolled forward. Early in the spring of 1845, twenty-two thousand people gathered for an open-air
conference in Nauvoo. To escape the brisk April 7 wind, the vast congregation moved into the valley south of the traditional meeting place before President Brigham
Young arose to present the first item of business. Just as Joseph had done at the Church's inaugural meeting in 1830, when Hyrum became one of its six charter
members, President Young presented the authorities of the Church for a sustaining vote. This time, however, an unusual twist occurred. Before sustaining the living
authorities, the Saints unanimously accepted Joseph's and Hyrum's lives of service and sustained them as martyrs to the truth. It was a grand acknowledgment of the
sentiment Parley P. Pratt had experienced on the day of the Martyrdom, when a voice whispered, "Lift up your head and rejoice; for behold! it is well with my servants
Joseph and Hyrum."

When Hyrum's youngest son, Joseph F. Smith, looked into the realms of glory more than seventy years later, he saw his father among the sanctified "who had been
faithful in the testimony of Jesus while they lived in mortality . . . and had suffered tribulation in their Redeemer's name." Before his mortal ministry, Hyrum had dwelt
"among the noble and great ones who were chosen in the beginning to be rulers in the Church of God." As one of those "choice spirits who were reserved to come
forth in the fulness of times to take part in laying the foundations of the great latter-day work," Hyrum was "prepared to come forth in the due time of the Lord to labor
in his vineyard for the salvation of the souls of men" (D&C 138:12-13, 53-). In mortality, Hyrum honored every aspect of his preparation and calling.

Among the earliest words of revealed counsel to Hyrum was the Lord's promise that if he would thrust in his sickle and labor with all his might, he would treasure up for
his soul everlasting salvation in the kingdom of God (D&C 11:3). With an absolute conviction, Hyrum consecrated himself to the work and, in 1831, declared "that all
he had was the Lord's and he was ready to do his will continually." By the close of 1832, Hyrum had already received from the Lord "the promise . . . of eternal life,
even the glory of the celestial kingdom" (D&C 88:4).

Hyrum's unassuming service belied the fact that he was the recipient of such an unequivocal promise. But as he proceeded through the years, he met with frequent
reminders of that promise. In December 1833, Joseph blessed Hyrum and said of him, "He shall have eternal life." About a year later, Hyrum's father blessed him
also and said, "Thy name shall never be blotted out from among the just. . . . Thy name is written in heaven, and thy salvation sealed on high." With no apparent
concern for his own welfare, Hyrum continued his humble, selfless service, but he knew his standing before God. From the confines of Liberty Jail, he wrote with
conviction, "The will of God be done. I have no fears of my salvation. God is my Judge."

In the last blessing Hyrum received from his father, in September 1840, he was told, "You shall . . . accomplish the work which God has given you to do. You shall be
as firm as the pillars of heaven unto the end of your days." To the end of his days, Hyrum continued steadfast-as firm in the faith as had been promised. With deep
emotion, Joseph spoke in 1842 of Hyrum and a few others, saying, "These are the ones that shall inherit eternal life. I say it by virtue of the Holy Priesthood, and by the
ministering of Holy Angels, and by the gift and power of the Holy Ghost."

Speaking specifically of Hyrum on that occasion, the Prophet continued to pour out his soul in gratitude. "Oh, may the Eternal Jehovah crown eternal blessings upon
your head, as a reward for the care you have had for my soul. . . . Hyrum, thy name shall be written in the Book of the Law of the Lord, for those who come after thee
to look upon, that they may pattern after thy works."

Hyrum's name, according to Joseph's inspired words, "shall be called a blessing among men."        Even the Lord promised Hyrum "that his name may be had in
honorable remembrance from generation to generation, forever and ever" (D&C 124:96).

Elder John Taylor said of Joseph and Hyrum, "In life they were not divided, and in death they were not separated!" (D&C 135:3). Indeed, the Prophet and Patriarch
continued their close association even after their deaths.

"After the death of Joseph Smith I saw and conversed with him many times," said Wilford Woodruff in 1880. "On one occasion he and his brother Hyrum met me
when on the sea going on a mission to England." Similarly, Addison Everett recalled in a letter to Joseph F. Smith, "Br[other] Joseph . . . visited me five times since
his death and Brother Hiram was with him twice. The last time but one was in this temple in St. George and Brother Hiram was with him."

Theirs was "the best blood of the nineteenth century," Elder Taylor declared. "They lived for glory; they died for glory; and glory is their eternal reward. From age to
age shall their names go down to posterity as gems for the sanctified" (D&C 135:6).

"Thy name shall never be blotted out from among the just," Hyrum's father told him in a priesthood blessing, "for the righteous shall rise up, and also thy children after
thee, and say thy memory is just; that thou wert a just man, and perfect in thy day." Hyrum was as just and perfect in his day as was Job, whose integrity Joseph
once likened to that of Hyrum.
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Integrity, more than mere honesty, is the essence of a noble character. It is a fulness of candor, obedience, and sincerity as well as an unflagging determination to honor
covenants. As the foundation of faithfulness and the capstone of consecration, integrity is a signature on the life of Hyrum Smith. Of this defining trait in the Patriarch,
numerous worthy souls have commented.
"Thy name shall never be blotted out from among the just," Hyrum's father told him in a priesthood blessing, "for the righteous shall rise up, and also thy children after
thee, and say thy memory is just; that thou wert a just man, and perfect in thy day." Hyrum was as just and perfect in his day as was Job, whose integrity Joseph
once likened to that of Hyrum.

Integrity, more than mere honesty, is the essence of a noble character. It is a fulness of candor, obedience, and sincerity as well as an unflagging determination to honor
covenants. As the foundation of faithfulness and the capstone of consecration, integrity is a signature on the life of Hyrum Smith. Of this defining trait in the Patriarch,
numerous worthy souls have commented.

"Blessed of the Lord is my brother Hyrum for the integrity of his heart," said Joseph in a blessing upon his older brother in 1833. "He shall be girt about with strength,
[and] truth and faithfulness shall be the strength of his loins." Recommending the Patriarch for public office, Elder Taylor noted that Hyrum was "a man of sterling
integrity" and later held him up as an example of honesty, virtue, and all that is noble.

"Hyrum was as good a man as ever lived," said President Brigham Young in 1866. "His integrity was of the highest order. . . . I used to think, and think now, that an
angel dwelling in the presence of the Father and the Son possessed no more integrity in their hearts than did Hyrum Smith." He added, "He was just as honest as an
Angel, and as full of integrity as the Gods."

Joseph Smith, John Taylor, and Brigham Young were prophets and mature adults when they formed their conclusions about Hyrum, but a little girl in Nauvoo, Rachel
Ivins Grant, also expressed an opinion. Many years later, she told her son, Heber J. Grant, of all the men she was acquainted with in her girlhood days in Nauvoo, she
admired Hyrum Smith most for his absolute integrity and devotion to God, and his loyalty to the prophet of God."

Most significant of all pronouncements about the martyred Patriarch, however, is the declaration of the Lord in 1841: "I, the Lord, love him because of the integrity of
his heart, and because he loveth that which is right before me" (D&C 124:15).

Notes

  . Richard Van Wagoner and Steven C. Walker, "The Joseph/Hyrum Smith Funeral Sermon," 17-18; punctuation and spelling standardized.

  . Times and Seasons 6 (15 April 1845): 869; Joseph Smith, History of the Church 1:76-77.

  . Parley P. Pratt, Autobiography of Parley Parker Pratt, 371.

  . Far West Record, 25 October 1831, 19-21.

  . Hyrum's presence when this revelation was received is noted in the Kirtland High Council minutes, 27 December 1832.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Joseph Smith, Teachings of the Prophet Joseph Smith, 40-41.

  . Joseph Smith Sr. blessing, "Patriarchal Blessing Book," 2:2-3.

  . Hyrum Smith to Mary Fielding Smith, 20 March 1839.

  . Lucy Mack Smith, Biographical Sketches, 266-67.

  . Joseph Smith, The Papers of Joseph Smith 2:415.

  . Ibid., 2:416.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17-18; Smith, Teachings, 40-41.

   . Wilford Woodruff, in Journal of Discourses 21:317. President Woodruff referred to this experience again in 1896 (Deseret Evening News 29 [31 October 1896]:
9).

  . Addison Everett to Joseph F. Smith, 16, 24 January 1882.

  . Joseph Smith Sr. blessing, "Patriarchal Blessing Book," 2:2-3.

  . Smith, Papers 2:111; Job 1:1.

  . Hyrum Smith blessing, "Patriarchal Blessing Book," 2:17; Smith, Teachings, 40-41.

  . John Taylor, "To the Friends and Voters of Hancock County," 2; Smith, History of the Church 7:107.

  . Brigham Young talk, 8 October 1866.

  . Heber J. Grant, Conference Report, October 1920, 85.

The Teachings of Hyrum Smith

T his section is a small collection of teachings from Hyrum Smith. A brief note of context is given where appropriate.

Affliction and Persecution

I do know that the Mormon people, en masse, were driven out of that State [of Missouri], after being robbed of all they had, and they barely escaped with their lives:
as well as my brother Joseph, who barely escaped with his life, his family also, was robbed of all they had, and barely escaped with the skin of their teeth, and all of this
in consequence of the exterminating order of Governor Boggs, the same being confirmed by the Legislature of that State. And I do know . . . the whole of it was
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                                                                                                                                                                  agreeably
to His divine will, as revealed in the scriptures of eternal truth, and had turned away from following the vain traditions of their fathers, and would not worship according
to the dogmas and commandments of those men who preach for hire and divine for money, and teach for doctrine the precepts of men.
I do know that the Mormon people, en masse, were driven out of that State [of Missouri], after being robbed of all they had, and they barely escaped with their lives:
as well as my brother Joseph, who barely escaped with his life, his family also, was robbed of all they had, and barely escaped with the skin of their teeth, and all of this
in consequence of the exterminating order of Governor Boggs, the same being confirmed by the Legislature of that State. And I do know . . . the whole of it was
caused by religious bigotry and persecution, because the Mormons dared to worship Almighty God according to the dictates of their own consciences, and agreeably
to His divine will, as revealed in the scriptures of eternal truth, and had turned away from following the vain traditions of their fathers, and would not worship according
to the dogmas and commandments of those men who preach for hire and divine for money, and teach for doctrine the precepts of men.

I was, with several others, committed to jail for my religion, believing as I do that the Church is the one spoken of by the prophet Daniel, the Stone that was to roll, that
should strike at the image and break down the whole image and become a great mountain and fill the whole earth. Therefore, my persecutors pretended that I had
committed treason. The same accusation was had against the Son of God, this because of the iniquity of the world. Men are drunken not with wine nor strong drink but
wickedness and abominations.

In letters from Liberty Jail

He [Joseph of Egypt] was sold by his brethren. Notwithstanding he was cast into prison for many years, yet the power of wisdom was there . . . [and] taught him the
knowledge of holy things [and] lifted him up on high. Why? Because he was patient in tribulation and hastened to that redeeming power that saves the righteous in all
ages of the world. . . . Bonds and imprisonments and persecutions are no disgrace to the Saints. It is that that is common in all ages of the world since the day of Adam.
. . . The same things produce the same effect in every age of the world. We only want the same patience, the same carefulness, the same guide, the same grace, the
same faith in our Lord Jesus Christ. . . . And without this we cannot be saved in the Celestial glory.

Wisdom shows us that these things are for our salvation spiritually and temporally. Wisdom says this is the way to be made wise; that what we do not learn by precept
we may learn by experience. All these things are to make us wise and intelligent that we may be the happy recipient[s] of the highest glory, even of that glory that the
great luminary of the heavens is typical.

Our sufferings will only call to mind the sufferings of the ancients: Daniel in the lions' den, the Hebrew children that were cast into the fire or furnace and the deprivations
of the Saints when they took joyfully of the spoiling of their goods at the time of the persecution at Jerusalem, when the Saints were scattered from that place. After
these troubles leave us, they will fall on the world and they must perish without hope whilst we have a hope of everlasting life. We shall have joy when they have naught
but sorrow if we fail not in hearkening to the strict word of God. For he hath said that he will make a full end of all nations whither he has driven Israel. But a remnant
shall be saved, but a few, we may say, will be saved. We are frail mortals, worms of the dust. But remember that the grace of God is sufficient for us. . . . Time will
bring about all things, and we must be patient in tribulation and wait. The will of God be done. I have no fears of my salvation. God is my Judge.

It seems to me that man was made to bear sorrow and grief in all his days if he will be saved in the world to come. And all these oppressions by the hands of his fellow
man, although they are of the same blood, descendants of the same progenitor. Yet their hands are unrelenting when they get the advantage of one another and thus
man causes his fellow man to mourn.

The Book of Mormon

[I have] given my testimony to the world of the truth of the book of Mormon, the renewal of the everlasting covenant, and the establishment of the Kingdom of heaven,
in these last days.

Charity

President Hyrum Smith then in a lengthy discourse enjoined upon the Saints to keep the laws and commandments of the Lord, to feed the hungry and clothe the naked,
to comfort the afflicted, to bind up the broken hearted, to obtain [abstain] from those things that God had said were not good and avoid every appearance of evil, and
withal to remember the Tithing for the House of the Lord.

Hyrum addressed the brethren at some length . . . [and] advised the brethren to have charity one with another and be united.

We ought to be careful what we say, and take the example of Jesus, cast over men the mantle of charity and try to cover their faults [1 Peter 4:8; D&C 88:124-125].
We are made to enlighten, and not to darken one another, save men but not destroy men; do unto others what you would have them do unto you [Matthew 7:12].

Church and the Gospel

I want to put down all false influence. . . . If I thought I should be saved, and any in the congregation be lost, I should not be happy; for this purpose Jesus effected a
resurrection; our Savior is competent to save all from death and hell; I can prove it out of the revelations; I would not serve a God that had not all wisdom and all
power. The reason why I feel so good is because I have a big soul, there are men with small bodies who have got souls like Enoch; we have gathered out all the big
souls from the ends of the earth; the gospel picks out all the big souls, out of all creation; and we will get the big souls out of all the nations, and we shall have the largest
city in the world. . . . We will gather all the big souls out of every nation: as soon as the gospel catches hold a of big soul it brings them all right up to Zion. There is a
thing called an eye star; the gospel is similar; then [we] will have a people big enough to be saved.

Popery could not write what Enoch preached; he told the people the Spirit of God took him up into a high mountain; showed him the distress of the people; the
destruction of the world, and he said his heart swelled wide as eternity [Moses 7:41]; but Popery could not receive any thing as large as that. Every society are just like
them; God Almighty has made men's souls according to the society which he lives in, with very few exceptions, and when men come to live with the Mormons, their
souls swell as if they were going to stride the planets, as I stride the Republic of America.

Parley P. Pratt's recollection

[Hyrum] unfolded to me the particulars of the discovery of the Book; its translation; the rise of the Church of Latter-day Saints, and the commission of his brother
Joseph, and others, by revelation and the ministering of angels, by which the apostleship and authority had been again restored to the earth. After duly weighing the
whole matter in my mind I saw clearly that these things were true.

Civic Responsibility

We engage in the election the same as in any other principle: you are to vote for good men, and if you do not do this it is a sin: to vote for wicked men, it would be sin.
Choose the good and refuse the evil. Men of false principles have preyed upon us like wolves upon helpless lambs. Damn the rod of tyranny; curse it. Let every man
use his liberties according to the Constitution. Don't fear man or devil; electioneer with all people, male and female, and exhort them to do the thing that is right. We
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We engage in the election the same as in any other principle: you are to vote for good men, and if you do not do this it is a sin: to vote for wicked men, it would be sin.
Choose the good and refuse the evil. Men of false principles have preyed upon us like wolves upon helpless lambs. Damn the rod of tyranny; curse it. Let every man
use his liberties according to the Constitution. Don't fear man or devil; electioneer with all people, male and female, and exhort them to do the thing that is right. We
want a President of the U. S., not a party President, but a President of the whole people; for a party President dis[en]franchises the opposite party. Have a President
who will maintain every man in his rights.

I wish all of you to do all the good you can. We will try and convert the nation into one solid union. I despise the principle that divides the nation into party and faction. I
want it to grow up like a green bay tree. Damn the system of splitting up the nation into opposite belligerent parties. Whatever are the rights of men guaranteed by the
Constitution of these United States, let them have them.

Courage

Brother Joseph has a hard row to hoe, but this is nothing more than we expect, for the Lord said in this life ye shall have tribulation, but in the world to come, Eternal
life. Therefore, be of good courage for God will come and save us.

Writing to his wife from Liberty Jail

God is with us and we know the will of God. The people, our enemies, must be left without excuse. Those that seek our hurt will see their folly sooner or later.

I feel a conscience void of offence towards God and I know that my Redeemer lives and I shall see him face to face when he comes to make up his jewels. . . .

I had been dragged from my family at a time, when my assistance was most needed. . . . I had been abused and thrust into a dungeon, and confined for months on
account of my faith, and the "testimony of Jesus Christ." However, I thank God that I felt a determination to die, rather than deny the things which my eyes had seen,
which my hands had handled, and which I had borne testimony to, wherever my lot had been cast; and I can assure my beloved brethren that I was enabled to bear as
strong a testimony, when nothing but death presented itself, as ever I did in my life. My confidence in God, was likewise unshaken. I knew that he who suffered me,
along with my brethren, to be thus tried, that he could and that he would deliver us out of the hands of our enemies; and in his own due time he did so, for which I
desire to bless and praise his holy name.

From my close and long confinement, as well as from the sufferings of my mind, I feel my body greatly broke down and debilitated, my frame has received a shock
from which it will take a long time to recover; yet, I am happy to say that my zeal for the cause of God, and my courage in defense of the truth, are as great as ever.
"My heart is fixed," and I yet feel a determination to do the will of God, in spite of persecutions, imprisonments or death; I can say with Paul "none of these things move
me so that I may finish my course with joy."

To those who have suffered bereavements in consequence of the cruelties of the wicked, whose husbands, fathers, &c. have been slain; with you, I would drop the
sympathetic tear, and would do all I could to comfort you in your distress, and would fain pour into your wounded souls, the oil of joy for mourning; the time is fast
hastening, when if faithful, you will join your friends in a more glorified state of existence, where mobs and oppression are not known: look then at the things which are
before, and not at those which are behind.

To the church in general I would say, be faithful, maintain your integrity, let the principles of truth and righteousness get deep hold in your hearts, live up to those
principles at all times, be humble withal.

To Joseph and others petitioning Congress for redress

The mission on which you are engaged is certainly an important one, and [one] which every saint of God, as well as every one whose breast beats high with those
patriotic feelings which purchased our national freedom must take a deep interest in. And although there may be many who do not value your labors-their sectarian
prejudices being greater than their love for truth and the constitution of our Country; yet there are many who will undoubtedly appreciate your services, and will feel it a
pleasure to assist you all that they possibly can.

Conscious of the righteousness of your cause-having the prayer of the Saints (amongst whom are many who have shared with you the trials, persecutions, and
imprisonment, which have been heaped upon the Saints in Missouri) and having the approval of Heaven, I would say, go on dear Brethren, in the name of the Lord,
and while you are pleading the cause of the widow and the fatherless, may He who has promised to be a Father to the fatherless and a husband to the widow, bless
you in your undertakings and arm you with sufficient strength for the Herculean task in which you are engaged.

Creation

Now I say unto you that there are lords many and gods many but to us there is but one God, the Father, and Jesus Christ the First Begotten, who is made equal with
God so that He Himself is a God, and now the work that the Father [has] done did he [Jesus] do also, and so there is a whole train or lineage of Gods, and this world
was created by faith and works the same as if a man would build a house. He knew where the materials were and he believed he could build or do the work of that
building, for he understood the science of building, and by faith He joined the work with His own hands and completed that building; the same way was this world
[made] by faith and works and by understanding the principle, and it was made by the hands of God or Gods.

It was made of element, or in other words of chaos; it was in chaotic form from all eternity and will be to all eternity, and again they held council together that they might
roll this world into form as all other worlds are made, showing you by the building of a house as a sample or a figure. And in my Father's house are many mansions or in
my Father's world are many worlds; I will go and prepare a place for you. . . .

There was and is a first man Adam, and a Saviour in the meridian of time. . . . And many things are to be considered that will bring knowledge to our understanding, but
the foolish understand not these things. For this world was patterned after the former worlds or after former mansions.

Discouragement

Dear Brethren, we have nothing to be discouraged at, if we remember the words of the Savior, which say "in the world you shall have tribulation" [John 16:33]. The
world has always hated the truth and those who have testified of the same; let us not then think that these are strange things such as never happened before, but rather,
let us take the prophets and Saints in ancient days as examples.

Eternal Marriage

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consequence of the broken covenants in the world. . . . I read that what God joins together let no man put asunder. I see magistrates and priests in the world, but not
one who has power to join together by God. . . . There is not a sectarian priest in Christendom that [will] dare say he has the authority. When I look at the seal of the
let us take the prophets and Saints in ancient days as examples.

Eternal Marriage

The idea of marrying for eternity is the seal of the covenant and is easily understood. . . . I could make all the world believe it for it is noble and grand. It is necessary in
consequence of the broken covenants in the world. . . . I read that what God joins together let no man put asunder. I see magistrates and priests in the world, but not
one who has power to join together by God. . . . There is not a sectarian priest in Christendom that [will] dare say he has the authority. When I look at the seal of the
covenant, the covenant is during the mortal lives but it has an end there. But what is done by the Lord has an endless duration. No man is married in the morning of the
resurrection, but the seal of the covenant must be joined by one who has authority in order to have effect in the morning of the resurrection.

Family

[Do] not suffer families to be broken up on any account whatever if it be possible to avoid it. Suffer no man to leave his wife because she is an unbeliever, nor any
women to leave her husband because he is an unbeliever. These things are an evil and must be forbidden by the authorities of the church or they will come under
condemnation; for the gathering is not in haste nor by flight, but to prepare all things before you, and you know not but the unbeliever may be converted and the Lord
heal him; but let the believers exercise faith in God, and the unbelieving husband shall be sanctified by the believing wife; and the unbelieving wife by the believing
husband, and families are preserved and saved from a great evil which we have seen verified before our eyes. . . .

There are poor men who come here [Nauvoo] and leave their families behind in a destitute situation, and beg for assistance to send back after their families. Every man
should tarry with his family until providence provides for the whole. . . . Therefore, to remedy the evil, we forbid a man to leave his family behind because he has no
means to bring them. If the church is not able to bring them and the parish will not send them, let the man tarry with his family-live with them-and die with them, and not
leave them until providence shall open a way for them to come all together.

God

God knows all things and we feel willing to be submissive and wait his word, believing as we do that we shall have his word in due season, and all things will be made
manifest. One thing is sure; all things will work for the good of them that love God.

The God of the armies of Israel is a wise God; he comprehended the end from the beginning, and adapted his plans, his designs and teaching, to the peculiar wants, the
local situation, the exigencies of mankind; and the present and future good of the human family; and every thing that he has deigned to notice by way of instruction to the
children of men, is given by infinite wisdom; by the intelligence of Jehovah; and if obeyed, when his designs shall be fully unraveled, it will be seen that there was wisdom
in it beyond the comprehension of man in his present state.

"Thou shalt not revile the gods, nor curse the rulers of the people" (Exodus 22:28). "I have said, Ye are gods; and all of you are children of the most High" (Psalm
82:6). "God standeth in the congregation of the mighty; he judgeth among the gods" (Psalm 82:1). "Jesus answered them, Is it not written in your law, I said, Ye are
gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken" (John 10:34-35). "And hath made us kings and priests unto God
and his Father; to him be glory and dominion for ever and ever" (Revelation 1:6).

This showing us of more gods than one, but as we are only to worship the one we must know how to pay reverence to Him and where His abode is and what relation
we sustain to Him and how to approach Him, and unless He reveals Himself to us we know nothing concerning Him. Therefore, by obedience of the commandments
we are heirs of God and joint heirs to Jesus Christ [Romans 8:17]. "For though there be that are called gods, whether in heaven or in the earth (as there be gods many,
and lords many), but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by
him" (1 Corinthians 8:5). And it shall come to pass that in Mount Zion shall be deliverance or redemption for your dead and in Jerusalem. And these that will not be
redeemed . . . , the ancients shall come and redeem in their glory. Then saviors, or in other words gods, will come on Mount Zion and so ends thus.

Patriarch Hyrum Smith followed with appropriate and expressive remarks on the attribute of mercy in God, as that by which He influences, controls, and conquers-and
the propriety and importance of the Saints exercising the same attribute towards their fellows.

Gratitude

O let our hearts swell with gratitude to God for His goodness to us unworthy worms of the dust . . . A field of contemplation opens to my view when I consider the
works and devices of man, the work of God's hand, created erect and upright, formed for the contemplations of the heavens, susceptible of [the] reason and
conscience calculated to lead him to the knowledge and imitation of God. . . . When you lift your eyes to heaven and survey the works of creation around you, what is
so clear and undeniable is that there is a God supremely excellent in understanding who inspires, moves, supports and governs all nature. Yes, look with the eye of faith
and consider the vast expanse of heaven and the rapidity of its motion, either when studded with stars by night or enlightened with the sun by day. Contemplate the
Almighty hand which poises them in their orb[it]s and balances them in their movement, yea and behold how the sun regulates the year by its annual circuit and how the
moon measures round a month by its increase, its decay and its total disappearance, the constant vicissitudes of light and darkness for the alternate reparation of rest
and labour for man to study wisdom and obtain a divine acceptance. Does not the standing variety of season, proceeding in goodly order, bear witness to its divine
author?

To Hannah Grinnel from Liberty Jail

I feel to write a few lines to you in token of that friendship you have manifested towards my family. I feel grateful to you for your kindness. I know not when I shall be
able to reward you for your trouble. If God will preserve my life you shall be rewarded for all your trouble. . . . I want you should stay with the family and never leave
them. My home shall be your home for I shall have a home though I have none now. Though declining years shall roll on, though age shall cause the strength of nature to
fail, yet my house shall be your home and shall not fail. I am sensible that your strength has been much exhausted for the benefit of my family. May God grant that I may
be able to reciprocate your kindness. May the Lord bless you and give you health and better days.

Integrity

I would say, be faithful, maintain your integrity, let the principles of truth and righteousness get deep hold in your hearts, live up to those principles at all times, be
humble withal.

I . . . hereby disavow any sanction or approbation by me, of the crime of theft, or any other evil practice, in any person or persons whatever, whereby either the lives or
property of our fellow men may be unlawfully taken or molested; neither are such things sanctioned or approbated by the First Presidency, or any other person in
authority or good standing in said Church, but such acts are altogether in violation of the rules, order, and regulations of the Church, contrary to the teachings given in
said Church, and the laws of both God and man. . . . I caution the unwary . . . and all other persons, against being duped or led into any act or scheme which may
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the detection of any person or persons who may commit any breach of the same.
I . . . hereby disavow any sanction or approbation by me, of the crime of theft, or any other evil practice, in any person or persons whatever, whereby either the lives or
property of our fellow men may be unlawfully taken or molested; neither are such things sanctioned or approbated by the First Presidency, or any other person in
authority or good standing in said Church, but such acts are altogether in violation of the rules, order, and regulations of the Church, contrary to the teachings given in
said Church, and the laws of both God and man. . . . I caution the unwary . . . and all other persons, against being duped or led into any act or scheme which may
endanger their character, lives or property, or bring reproach upon the church; and I certify that I hold my person and property ready to support the laws of the land, in
the detection of any person or persons who may commit any breach of the same.

Jesus Christ

If I thought I should be saved, and any in the congregation be lost, I should not be happy; for this purpose Jesus effected a resurrection; our Savior is competent to
save all from death and hell; I can prove it out of the revelations.

Joseph Smith

Hyrum arose and spoke at great length and with great power. He . . . went on to show the folly of any person's attempting to overthrow or destroy Joseph and read
from the Book of Mormon in various places concerning the Prophet who was prophesied should be raised up in the last days, setting forth the work he was destined to
accomplish and that he had only just commenced, but inasmuch as we could plainly see that the former part of the prophecy had been literally fulfilled we might be
assured that the latter part would also be fulfilled and that Joseph would live to accomplish the great things spoken concerning him, notwithstanding his enemies might
diligently and continually seek his destruction; hence the danger of any man's lifting his hand against him, for whosoever did it, would surely come to destruction and
could not prosper. He asked if it had not already been proven that this was the fact and that all who had persecuted the prophet had come to disgrace and shame; and
how should any man prosper whilst seeking to injure him whom God had blessed and promised to protect and concerning whom the prophets had prophesied that he
should live to fulfil the work committed to him.

He concluded his address by calling upon the Saints to take courage and fear not, and . . . [he] finally called for all those who were willing to support and uphold
Joseph and who believed that he was doing his duty and was innocent of the charges, &c to hold up their right hand, whereupon almost every person present was seen
with their hands elevated and their countenances beaming with joy. Afterwards he said if there were any who were opposed to Joseph and would not defend him let
them manifest it by the same sign but there was not one opposing witness.

Brother Hyrum and the Twelve present bore testimony that they had never heard me [Joseph] teach any principles but those of the strictest virtue, either in public or
private.

I have been acquainted with him [Joseph] ever since he was born, which was thirty seven years December last, and I have not been absent from him at any one time,
not even the space of six months since his birth, to my recollection, and have been intimately acquainted with all his sayings, doings, business transactions and
movements, as much as any one man could be acquainted with another man's business up to the present time, and do know that he has not committed treason against
any State in the Union, by any overt act, or by levying war, or by aiding and abetting, or assisting an enemy in any State in the Union . . . nor violated any law or rule of
said State.

There were prophets before, but Joseph has the spirit and power of all the prophets.

Judging Others

We are now the most noble people on the face of the globe, and we have no occasion to fear. . . . We are designated by the all-seeing eye, designated to do good; not
to stoop to any low thing. We are apt to suffer prejudice to get into our hearts on hearing reports, we never should allow it; never should pass our judgment until we
hear both sides. I will tell a Dutch anecdote: a certain Dutchman had a cause brought before him and heard one side and he gave in his decision, "By sure you have got
the case"; and when the other party brought their witnesses, he said again, "By sure and you have got the case, too." If you hear of any one in high authority, that he is
rather inclined to apostasy, don't let prejudice arise, but pray for him;-God may feel after him and he may return; never speak reproachfully nor disrespectfully, he is in
the hand of God. I am one of those peacemakers who take a stand above these little things. . . . If I have a difficulty with a man I will go and settle it. . . . Don't think
any thing about persons who are on the eve of apostasy; God is able to take care of them. Let God judge, do your duty, and let men alone.

Mercy

Patriarch Hyrum Smith followed with appropriate and expressive remarks on the attribute of mercy in God, as that by which He influences, controls, and conquers-and
the propriety and importance of the Saints exercising the same attribute towards their fellows, and especially towards their aged companion and fellow servant in the
cause of truth and righteousness.

Never undertake to destroy men because they do some evil thing; it is natural for a man to be led and not driven; put down iniquity by good works; many men speak
without any contemplation, but when they have a little contemplation it would not have been spoken. We ought to be careful what we say, and take the example of
Jesus, cast over men the mantle of charity and try to cover their faults [1 Peter 4:8; D&C 88:124-25]. We are made to enlighten, and not to darken one another save
men but not destroy men; do unto others what you would have them do unto you [Matthew 7:12].

Obedience

[Hyrum stated] that there were many of the commands of God that seemed to be overlooked by this generation, and he was fearful that many of the Latter-day Saints
in this respect were following their old traditions, and former practices of spiritualizing the word of God, and through a vain philosophy departing from the pure
principles of eternal truth which God had given by revelation for the salvation of the human family; but, that every word of God is of importance. . . .

The Lord has in his wise designs revealed unto us his will; he has told us as he did his ancient prophets that the "earth shall be redeemed that the wolf and the lamb shall
lie down together-that the lion shall eat straw like the ox;-and that they shall not hurt nor destroy-that the knowledge of the Lord shall cover the earth, as the waters
covers the sea"-that man's days shall be as the "days of a tree," that he shall again live one thousand years on the earth-this is the "time of the restoration of all things,"
and this has got to be brought about by the wisdom and power of God, and the wisdom, obedience and faith of man combined.

We are told by some that circumstances alter the revelations of God-tell me what circumstances would alter the Ten Commandments? They were given by revelation-
given as a law to the children of Israel;-who has a right to alter that law? . . . I know that nothing but an unwavering, undeviating course can save a man in the kingdom
of God.

And as to the celestial glory, all will enter in and possess that kingdom that obey the gospel, and continue in faith in the Lord unto the end of his days.
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Councilor Hyrum Smith said that . . . [the elder] had been blessed of God, and by the prayer of faith the sick had been healed under his administration; yet he does not
of God.

And as to the celestial glory, all will enter in and possess that kingdom that obey the gospel, and continue in faith in the Lord unto the end of his days.

Pride

Councilor Hyrum Smith said that . . . [the elder] had been blessed of God, and by the prayer of faith the sick had been healed under his administration; yet he does not
always have the gift of God and wisdom to direct; so in the case before the Council. Pride had engendered in . . . [the elder's] heart a desire to excel, and the spirit of
meekness was withdrawn, and he was left to err . . . because he is not yet perfect. But he erred in understanding, and his words were wrong; yet the spirit of his heart,
or the integrity of the same, might be good in the main.

The Resurrection

The Spirit of Jesus Christ was full-grown before he was born into the world [Ether 3:16]; and so our children were full-grown and possessed their full stature in the
spirit, before they entered mortality, the same stature that they will possess after they have passed away from mortality, and as they will also appear after the
resurrection, when they shall have completed their mission.

Sabbath Observance

When you offer up your sacraments every Sabbath, you will feel well a whole week; you will get a great portion of the Spirit of God, enough to last you a week, and
you will increase.

The Scriptures

I would say . . . there is truly a famine throughout the Union. . . . I want the books we print here [to] be a standard to all nations in which they may be printed, and to all
tongues into which the same may be translated. . . .

The above observations will apply to the book of Doctrine and Covenants, Hymn Book, &c, which publications I long to see flowing through the land like a stream,
imparting knowledge, intelligence and joy to all who shall drink at the stream.

Every word of God is of importance, whether it be the word contained in the Bible, in the Book of Mormon, or in the Book of Doctrine and Covenants, for "man shall
not live by bread alone, but by every word that proceedeth from the mouth of God." The principles that are taught in the Bible are pure, and ought to be adhered to;
and if people adhere to that teaching it will prove their salvation. The principles that are taught in the Book of Mormon are also pure, and holy and righteous, and will if
followed lead men to God. And the principles of righteousness . . . are given for a blessing to the human family, and the salvation, temporal and spiritual, of his Saints;
and that man who wantonly departs from any of the revelations of Jehovah, and treats lightly the word of God, whether contained in the Book of Doctrine and
Covenants, the Book of Mormon, or the Bible, is void of understanding: he is not wise concerning the doings of the Lord, the plan of salvation, the past dealings,
present designs, or future purposes of the Almighty. The God of the armies of Israel is a wise God, he comprehended the end from the beginning, and adapted his
plans, his designs and teaching, to the peculiar wants, the local situation, the exigencies of mankind; and the present and future good of the human family; and every
thing that he has deigned to notice by way of instruction to the children of men, is given by infinite wisdom; by the intelligence of Jehovah; and if obeyed, when his
designs shall be fully unraveled, it will be seen that there was wisdom in it beyond the comprehension of man in his present state.

Teaching the Gospel (Missionaries)

[Missionaries are] disciples of Jesus Christ, being called and chosen of God in these last days . . . to proclaim His everlasting gospel, which is to be proclaim[ed] to all
nations before the end shall come.

The meeting was then addressed by President Hyrum Smith, by way of advice to the Twelve &c &c chiefly concerning the nature of their mission, their practicing
prudence and humility in their plans or subjects for preaching, the necessity of their not trifling with their office, and of holding on strictly to the importance of their
mission and the authority of the priesthood.

It is thought wisdom in God that every Elder who can, should go forth to every part of the United States, and . . . preach the gospel, repentance, baptism and salvation
and tarry preaching until they shall be called home. They must go wisely, humbly setting forth the truth as it is in God, and our persecutions, by which the tide of public
feeling will be turned. There are many Elders here doing little, and many people in the world who want to hear the truth.

I say unto you, an elder has no business to undertake to preach mysteries in any part of the world, for God has commanded us all to preach nothing but the first
principles unto the world. Neither has any elder any authority to preach any mysterious thing to any branch of the church unless he has a direct commandment from
God to do so. Let the matter of the grand councils of heaven, and the making of gods, worlds, and devils entirely alone: for you are not called to teach any such
doctrine-for neither you nor the people are capacitated to understand any such principles-less so to teach them. For when God commands men to teach such principles
the Saints will receive them. Therefore beware what you teach! For the mysteries of God are not given to all men; and unto those to whom they are given they are
placed under restrictions to impart only such as God will command them; and the residue is to be kept in a faithful breast, otherwise he will be brought under
condemnation. By this, God will prove his faithful servants, who will be called and numbered with the chosen.

. . . Now, therefore, I say unto you, you must cease preaching your miraculous things, and let the mysteries alone until by and by. Preach faith in the Lord Jesus Christ;
repentance and baptism for the remission of sins; the laying on of the hands for the gift of the Holy Ghost: teaching the necessity of strict obedience unto these
principles; reasoning out of the scriptures; proving them unto the people.

Every elder that goes from Nauvoo to preach the gospel, if he preach any thing else we will silence him through the public print; I want all the Elders to meet and to
understand, and if they teach any thing but the pure truth we will call them home.

The Elders of Israel should know what they [are] about when they go to preach the Gospel. They should, like Paul, be ready to give a reason for the hope of their
calling. When they are sent to preach the Gospel, they should preach the Gospel and nothing else, if they wish to stand approved themselves. The Elders are sent into
the world to preach faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost and they should let the mysteries
alone.

God has commanded you to preach repentance to this generation; and if this generation will not receive the first principles of the Gospel and the Book of Mormon, they
will receive nothing greater. Just go and do as you are told and God will bless you.

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the beginning. It is the honest and pure in heart that will hearken to the everlasting covenant. They are those who are noble and good; they will feed and clothe you and
receive your testimony; and we want the Elders to gather out the good seed to Nauvoo. The day will come when you will see the wicked flee when no man pursueth. I
God has commanded you to preach repentance to this generation; and if this generation will not receive the first principles of the Gospel and the Book of Mormon, they
will receive nothing greater. Just go and do as you are told and God will bless you.

It is the power of God that is going to convert the world, and nothing but the power of God. Every man who knows me knows that I have taught these principles from
the beginning. It is the honest and pure in heart that will hearken to the everlasting covenant. They are those who are noble and good; they will feed and clothe you and
receive your testimony; and we want the Elders to gather out the good seed to Nauvoo. The day will come when you will see the wicked flee when no man pursueth. I
want you to be wise as serpents and harmless as doves. Preach principles that will stand the test of ages; teach them good precepts and save souls, go forth as men of
God, and you will find friends wherever you go. Drink deep of the Spirit of Truth, and a great and mighty work shall be wrought in the world; hundreds and tens of
thousands shall flock to the standard and go up to Zion.

We have every power and principle to teach the people. Say what God says, and say no more. Never deviate one fraction from what God tells you. . . . Give out the
simple principles. A man never fails who only says what he knows; and if any man says more, and can't give reasons, he falls short. Preach the first principles of the
Gospel-preach them over again: you will find that day after day new ideas and additional light concerning them will be revealed to you. You can enlarge upon them so
as to comprehend them clearly. You will then be able to make them more plainly understood by those who teach, so that you will meet with scarcely any honest man
but will obey them, and none who can oppose. Adduce sufficient reason to prove all things, and you can convert every honest man in the world.

The knowledge of the Gospel of Jesus Christ is not prevalent in the world, although it is written in the Holy Book. You can prove it by the Holy Book they profess to
believe in, and your arguments will be so strong and convincing, that people will hear and obey it by thousands. The Savior says that to you it is given to know the
mysteries of God, but to the world it is not given. You have power; you are authorized to put down every foolish thing you hear. A wise man will put it out of existence
as he goes along; for light cleaveth unto light, knowledge to knowledge, and intelligence to intelligence.

The Temple

Exert yourselves to bring about the fulfilment of the command of the Lord concerning the establishing, or preparing a house, wherein the Elders who have been
commanded of the Lord so to do, may gather themselves together, and prepare all things, and call a solemn assembly, and treasure up words of wisdom, that they may
go forth to the Gentiles for the last time. . . . Make every possible exertion to aid temporally, as well as spiritually, in this great work that the Lord is beginning, and is
about to accomplish. And unless we fulfil this command, viz: establish a house, and prepare all things necessary whereby the elders may gather into a school, called the
School of the Prophets, and receive that instruction which the Lord designs they should receive, we may all despair of obtaining the great blessing that God has
promised to the faithful of the Church of Christ; therefore it is as important, as our salvation, that we obey this above-mentioned command, as well as all the
commandments of the Lord.

. . . Make that exertion which the Lord requires of you, to lend a temporal aid in these things above written. . . .

These considerations we have written to you, knowing it to be our duty thus to do, and may the Lord help you to exert yourselves with us, in raising the means to bring
about the glorious work of the Lord.

On the efforts of misdirected elders

[Such things] are not according to the will of God; and in these things they shall not prosper, for they have neglected the House of the Lord, the Baptismal Font, in this
place, wherein their dead may be redeemed, and the key of knowledge that unfolds the dispensation of the fullness of times may be turned, and the mysteries of God be
unfolded, upon which their salvation, and the salvation of the world, and the redemption of their dead depends; for . . . "if we are not diligent the church shall be
rejected, and their dead also," saith the Lord. Therefore, dear Brother, any proceedings otherwise than to put forth their hands with their might to do this work, is not
according to the will of God, and shall not prosper.

When you raise churches send the means you get to build the Temple . . . We want the Temple built that we may offer our oblations and where we can ask forgiveness
of our sins every week, and forgive one another, and offer up our offering, and get our endowment.

We can do anything we undertake. We have power, and we can do great things. . . . Isaiah said we should perform a marvelous work and a wonder [Isaiah 29:14]. I
don't wonder he said so, if he saw this vast multitude; and I think this people is abundantly able to build this temple, and much depends upon it for our endowments and
sealing powers; and many blessings depend upon it.

I cannot make a comparison between the house of God and any thing now in existence. Great things are to grow out of that house; there is a great and mighty power to
grow out of it; there is an endowment; knowledge is power, we want knowledge; . . . you poor sisters shall have a seat in that house.

Testimony

[I have] given my testimony to the world of the truth of the book of Mormon, the renewal of the everlasting covenant, and the establishment of the Kingdom of heaven,
in these last days.

I had been abused and thrust into a dungeon, and confined for months on account of my faith, and the "testimony of Jesus Christ." However, I thank God that I felt a
determination to die, rather than deny the things which my eyes had seen, which my hands had handled, and which I had borne testimony to, wherever my lot had been
cast; and I can assure my beloved brethren that I was enabled to bear as strong a testimony, when nothing but death presented itself, as ever I did in my life.

Trust in God

Why, mother, we can do nothing, except to look to the Lord: in him is all help and strength; he can deliver from every trouble.

We know not all things but God knows all things and we feel willing to be submissive and wait his word, believing as we do that we shall have his word in due season,
and all things will be made manifest. One thing is for sure, all things will work for the good of them that love God.

While in Liberty Jail

I feel a conscience void of offense towards God, and I know that my Redeemer lives and I shall see him face to face when he comes to make up His Jewels.

Regarding persecution in Missouri
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                                                                                                                                                              my brethren,
that I would as soon have gone into a den of Lions, as into that host, . . . however, I was enabled to put my trust in the Lord, knowing that he who delivered Daniel out
of the den of lions, could deliver me from cruel and wicked men. . . .
I feel a conscience void of offense towards God, and I know that my Redeemer lives and I shall see him face to face when he comes to make up His Jewels.

Regarding persecution in Missouri

I was aware of the hostile feelings of our enemies, and their hatred to all those who professed the faith of the church of Latter-day Saints; and I can assure my brethren,
that I would as soon have gone into a den of Lions, as into that host, . . . however, I was enabled to put my trust in the Lord, knowing that he who delivered Daniel out
of the den of lions, could deliver me from cruel and wicked men. . . .

That evening a court martial was held to consult what steps should be taken with the prisoners, when it was decided that we were to be shot the next morning, as an
example to the rest of the church. Knowing that I had done nothing worthy of "death or of bonds," and feeling an assurance that all things would work together for our
good, I remained quite calm, and felt altogether unmoved; when I heard of their unjust and cruel sentence "my heart was fixed, trusting in the Lord."

. . . While getting into the wagon which was to convey us to our destination, four men rushed upon us, and leveled their rifles at us, seemingly, with a determination to
shoot us, but this was not permitted them to do; no, their arms were unnerved, and they dropped their pieces and slunk away. While thus exposed I felt no tremor or
alarm, I knew I was in the hands of God, whose power was unlimited.

. . . When we arrived at Independence . . . their threats and abuse did not move me, for I felt the spirit of the Lord to rest down upon me, and I felt great liberty in
speaking to those who would listen to the truth.

To Joseph before surrendering in Carthage

Let us go back and put our trust in God. . . . The Lord is in it. If we live or have to die, we will be reconciled to our fate.

Truth

I will tell you how you may know whether the thing is true or not. When any come to you with a lie, you feel troubled; God will trouble you and will not approbate you
in such belief. . . . Humble yourself before God, and ask him for his spirit; and pray to him to judge it for you.

Wickedness

Behold this is a wicked generation, full of lyings, and deceit, and craftiness; and the children of the wicked are wiser than the children of light; that is, they are more
crafty; and it seems that it has been the case in all ages of the world.

I have had an interview with a man who formerly belonged to the Church, and he revealed to me that there is a band of men, and some who pretend to be strong in the
faith of the doctrine of the Latter-day Saints, but they are hypocrites, and some who do not belong to the Church, who are bound together by secret oaths, and
obligations, and penalties to keep the secret; and they hold that it is right to steal from any one who does not belong to the Church provided they consecrate two-thirds
of it to the building of the Temple. They are also making bogus money.

This man says he has become convinced of the error of his ways, and has come away from them to escape their fury. I wish to warn you all not to be duped by such
men, for they are the Gadianters of the last days. . . .

I demand in the presence of God that you will exert your wit and your power to bring such characters to justice, if you do not, the curse of God will rest upon you; such
things would ruin any people. Should I catch a Latter-day Saint stealing, he is the last man to whom I would show mercy.

Word of Wisdom

God only is acquainted with the fountain of action, and the main springs of human events; he knows where disease is seated, and what is the cause of it;-he is also
acquainted with the spring of health; the balm of Gilead-of life; he knows what course to pursue to restore mankind to their pristine excellency and primitive vigor, and
health; and he has appointed the word of wisdom as one of the engines to bring about this thing, to remove the beastly appetites, the murderous disposition and the
vitiated taste of man; to restore his body to health, and vigor, promote peace between him and the brute creation, and as one of the little wheels in God's designs, to
help to regulate the great machinery, which shall eventually revolutionize the earth, and bring about the restoration of all things, and when they are restored he will plant
"the tree of life, whose leaves shall be for the healing of the nations."

The Lord has told us what is good for us to eat, and to drink, and what is pernicious; but some of our wise philosophers, and some of our elders too, pay no regard to
it; they think it too little, too foolish, for wise men to regard-fools! Where is their wisdom, philosophy and intelligence? From whence did they obtain their superior light?
Their capacity, and their power of reasoning was given them by the great Jehovah; if they have any wisdom they obtained it from him; and have they grown so much
wiser than God that they are going to instruct him in the path of duty, and to tell him what is wise, and what is foolish? They think it too small for him to condescend to
tell men what will be nutritious or what will be unhealthy. Who made the corn, the wheat, the rye, and all the vegetable substances? And who was it that organized man,
and constituted him as he is found? Who made his stomach, and his digestive organs, and prepared proper nutriment for his system, that the juices of his body might be
supplied; and his form be invigorated by that kind of food which the laws of nature, and the laws of God have said would be good for man? And has God made his
food, and provided it for the use of man; and shall he be ashamed to speak of the work of his hands: has he become so fantastical, so foolish, so weak and effeminate,
that it has become impolitic for him to tell what is the best distribution to make of the work of his hands?

Oh shame! Let it not be heard among the Saints; let that man who inculcates such principles hide his face. We are told by some that circumstances alter the revelations
of God-tell me what circumstances would alter the Ten Commandments? They were given by revelation-given as a law to the children of Israel;-who has a right to alter
that law? Some think that they are too small for us to notice; they are not too small for God to notice, and have we got so high, so bloated out, that we cannot
condescend to notice things that God has ordained for our benefit? Or have we got so weak that we are not fit to be called Saints? For the word of wisdom is adapted
to the capacity of all that "are or can be called Saints." Listen not to the teaching of any man, or any elder who says the word of wisdom is of no moment; for such a
man will eventually be overthrown. . . . I know that nothing but an unwavering, undeviating course can save a man in the kingdom of God.

The Lord has told us that "Strong drinks are not good"; who is it that will say they are when the Lord says they are not? That man who says, "I can drink wine or strong
drink, and it will not hurt me," is not wise. But some will say, "I know it did me good, for I was fatigued, and feeble, on a certain occasion, and it revived me, and I was
invigorated thereby, and that is sufficient proof for me." It may be for you, but it would not be for a wise man, for every spirit of this kind will only produce a greater
languor when its effects cease to operate upon the human body. But you know that you are benefited, yes, so does the man who has mortgaged his property know that
he is relieved from his present embarrassments; but his temporary relief only binds the chords of bondage more severely around him. The Lord has not ordained strong
drink for the belly, "but for the washing of your bodies."

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And          (c) 2005-2009,
      again, "tobacco         Infobase
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                                            neither for the belly; and it is not good for man; but as an herb for bruises, and all sick cattle, to be used with
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skill." Tobacco is a nauseous, stinking abominable thing, and I am surprised that any human being should think of using it-for an elder especially to eat, or smoke it, is a
disgrace to him;-he is not fit for the office; he ought first to learn to keep the word of wisdom, and then to teach others. God will not prosper the man who uses it. And
again, "hot drinks are not for the body, or belly"; there are many who wonder what this can mean; whether it refers to tea, or coffee, or not. I say it does refer to tea,
languor when its effects cease to operate upon the human body. But you know that you are benefited, yes, so does the man who has mortgaged his property know that
he is relieved from his present embarrassments; but his temporary relief only binds the chords of bondage more severely around him. The Lord has not ordained strong
drink for the belly, "but for the washing of your bodies."

And again, "tobacco is not for the body, neither for the belly; and it is not good for man; but as an herb for bruises, and all sick cattle, to be used with judgment and
skill." Tobacco is a nauseous, stinking abominable thing, and I am surprised that any human being should think of using it-for an elder especially to eat, or smoke it, is a
disgrace to him;-he is not fit for the office; he ought first to learn to keep the word of wisdom, and then to teach others. God will not prosper the man who uses it. And
again, "hot drinks are not for the body, or belly"; there are many who wonder what this can mean; whether it refers to tea, or coffee, or not. I say it does refer to tea,
and coffee. Why is it that we are frequently so dull and languid? It is because we break the word of wisdom, disease preys upon our system, our understandings are
darkened, and we do not comprehend the things of God; the devil takes advantage of us, and we fall into temptation. . . . And be it remembered-that this instruction is
given "in consequence of evils that do and will exist in the hearts of conspiring men." . . .

Let men attend to these instructions, let them use the things ordained of God; let them be sparing of the lives of animals; 'it is pleasing saith the Lord that flesh be used
only in time of winter, or of famine-and why to be used in famine? Because all domesticated animals would naturally die, and may as well be made use of by man, as
not. . . .

Let these things be adhered to; let the Saints be wise; let us lay aside our folly and abide by the commandments of God; so shall we be blessed of the great Jehovah in
time and in eternity: we shall be healthy, strong and vigorous: we shall be enabled to resist disease; and wisdom will crown our councils, and our bodies will become
strong and powerful, our progeny will become mighty, and will rise up and call us blessed; the daughters of Jesus will be beautiful, and her sons the joy of the whole
earth; we shall prepare ourselves for the purposes of Jehovah, for the kingdom of God, for the appearance of Jesus in his glory; "out of Zion the perfection of beauty,"
God will shine; Zion will be exalted, and become the praise of the whole earth.

Gathering to Zion

Again, as this place [Nauvoo] is appointed a Stake and a place of gathering for the Saints, I think that every facility should be rendered it, in order that the Saints may
be able to accomplish the great works which have to be performed in this generation. I should therefore strongly advise, yea, urge you [Parley P. Pratt] and all the
Elders of Israel, when they meet with those who have means, and a disposition to forward this work, to send them to this place, where they may receive counsel from
time to time.

Whereas, in times past persons have been permitted to gather with the Saints at Nauvoo, in North America . . . the gathering is not in haste nor by flight, but to prepare
all things before you. . . . Every man should . . . tarry with his family-live with them-and die with them, and not leave them until providence shall open a way for them to
come all together. . . .

May the Lord bestow his blessings upon all the Saints richly, and hasten the gathering, and bring about the fullness of the everlasting covenant are the prayers of your
brethren.

We must do all we can to build up the Temple, and after that to build churches. The gathering will continue here until the Temple is so far finished that the Elders can get
their endowments; and after that the gathering will be from the nations to North and South America, which is the land of Zion.

The reason why I feel so good is because I have a big soul, there are men with small bodies who have got souls like Enoch; we have gathered out all the big souls from
the ends of the earth; the gospel picks out all the big souls, out of all creation; and we will get the big souls out of all the nations, and we shall have the largest city in the
world. . . . As soon as the gospel catches hold of a big soul it brings them all right up to Zion.

Notes

  . Times and Seasons 4 (1 July 1843): 254.

  . Hyrum Smith daily record, [3-5].

  . Hyrum Smith to Mary Fielding Smith, circa 1839.

  . Hyrum Smith to Mary Fielding Smith, 20 March 1839.

  . Hyrum Smith to Mary Fielding Smith, 23 March 1839.

  . Times and Seasons 1 (December 1839): 20.

  . Minutes of a conference held in Zarahemla, 6 January 1842.

  . Joseph Smith, The Papers of Joseph Smith 2:494.

  . Times and Seasons 5 (1 August 1844): 597.

  . Ibid., 5:597-98.

  . Parley P. Pratt, Autobiography of Parley Parker Pratt, 38-39.

  . Joseph Smith, History of the Church 6:323-24.

  . Hyrum Smith to Charles C. Rich, 5 February 1837.

  . Times and Seasons 1 (December 1839): 20-24.

  . Ibid., 1:24.

  . Hyrum Smith to Joseph Smith and Judge Higbee, 2 January 1840.
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  . George Laub, "Bro. Hyrum Smith April 27th 1843. Concerning the plurality of gods & worlds."

  . Times and Seasons 1 (December 1839): 20-24.
 . Ibid., 1:24.

 . Hyrum Smith to Joseph Smith and Judge Higbee, 2 January 1840.

 . George Laub, "Bro. Hyrum Smith April 27th 1843. Concerning the plurality of gods & worlds."

 . Times and Seasons 1 (December 1839): 20-24.

 . Hyrum Smith, 8 April 1844 discourse.

 . Millennial Star 3 (November 1842):115.

 . Hyrum Smith to Charles C. Rich, 5 February 1837.

 . Times and Seasons 3 (1 June 1842): 799-801.

 . George Laub, "Hyrum Smith the Patriarch: The Plurality of Gods."

 . Times and Seasons 4 (15 September): 330.

 . Hyrum Smith to Elias Smith, 27 February 1836.

 . Hyrum Smith to Sister Grinnals [sic], 16 March 1839.

 . Times and Seasons 1 (December 1839): 24.

 . Ibid., 3:615-16.

 . Ibid., 5:597.

 . Smith, Papers 2:420-21.

 . Smith, History of the Church 4:582-83.

 . Times and Seasons 4 (1 July 1843): 244.

 . Smith, History of the Church 6:346.

 . Times and Seasons 5 (1 August 1844): 597.

 . Ibid., 4:330.

 . Ibid., 5:597.

 . Ibid., 3:799.

 . Ibid., 800.

 . Ibid., 5:474.

 . Smith, History of the Church 2:277-80.

 . Joseph F. Smith, "Status of Children in the Resurrection," 567-73.

 . Times and Seasons 5 (1 August 1844): 597.

 . Hyrum Smith to Parley P. Pratt, 22 December 1839.

 . Times and Seasons 3 (1 June 1842): 799.

 . Hyrum Smith diary, [1-4].

 . Smith, Papers 2:325.

 . Ibid., 2:444-45.

 . Times and Seasons 5 (15 March 1844): 474.

 . Ibid., 5:598.

 . Smith, History of the Church 6:320-21.

 . Ibid., 6:322-24.

 . Ibid., 1:349-50.
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 . Times and Seasons 3 (15 November 1841): 589.
  . Ibid., 6:322-24.

  . Ibid., 1:349-50.

  . Times and Seasons 3 (15 November 1841): 589.

  . Smith, Papers 2:444-45.

  . Smith, History of the Church 6:236-37.

  . Times and Seasons 5 (1 August 1844): 596-97.

  . Ibid., 1:20.

  . Ibid., 1:20-24.

  . Lucy Mack Smith, Biographical Sketches, 133-35.

  . Hyrum Smith to Charles C. Rich, 5 February 1837.

  . Hyrum Smith to Mary Fielding Smith, 20 March 1839.

  . Times and Seasons 1 (December 1839): 21-22.

  . Smith, History of the Church 6:549-50.

  . Times and Seasons 5 (1 August 1844): 598.

  . Millennial Star 3 (November 1842): 115.

  . Times and Seasons 4 (1 May 1843): 183.

  . Ibid., 3:799-801.

  . Hyrum Smith to Parley P. Pratt, 22 December 1839.

  . "Address from the First Presidency," 115.

  . Smith, History of the Church 6:322.

  . Times and Seasons 5 (1 August 1844): 597-98.

A Brief Chronology of the Life of Hyrum Smith: 1800-1844

1800 February 9 Hyrum Smith is born to Joseph Smith Sr. and Lucy Mack Smith in Tunbridge, Vermont.

1805 December 23 Joseph Smith Jr. is born.

1811-1815 Attends Moor's Charity School in Hanover, New Hampshire.

1813 Comforts Joseph during his painful leg infection.

1820 Joins the Presbyterian faith shortly before Joseph receives the First Vision.

1823 November 19 Hyrum's brother Alvin, on his death bed, counsels Hyrum to take care of the family.

1826 November 2 Marries Jerusha Barden in Manchester, New York.

1827 September 16 Hyrum's daughter Lovina is born.

September 22 Joseph receives the plates from which the Book of Mormon is translated. Hyrum soon provides a box for the safekeeping of the plates.

1829 May Visits Joseph in Harmony, Pennsylvania, where the Lord gives a revelation through Joseph to Hyrum (D&C 11).

1829 early June Is baptized by Joseph in Seneca Lake, New York.

1829 June 27 Hyrum's daughter Mary is born.

1829 late June Views the Book of Mormon plates as one of the Eight Witnesses.

1829 Summer Negotiates with John H. Gilbert to print the Book of Mormon.

1829 August Takes first installment of Book of Mormon manuscript to press.

1830 January Helps to stop Abner Cole from printing extracts of the Book of Mormon in his newspaper, The Reflector.
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1830 March 29 Suspended from the Western Presbyterian Church of Palmyra.

1830 April 6 The Church is organized. Hyrum becomes the oldest charter member. Shortly thereafter, Hyrum is told by revelation, "Thy duty is unto the church
1829 August Takes first installment of Book of Mormon manuscript to press.

1830 January Helps to stop Abner Cole from printing extracts of the Book of Mormon in his newspaper, The Reflector.

1830 March 29 Suspended from the Western Presbyterian Church of Palmyra.

1830 April 6 The Church is organized. Hyrum becomes the oldest charter member. Shortly thereafter, Hyrum is told by revelation, "Thy duty is unto the church
forever" (D&C 22:3).

1830 June 9 Is ordained a priest at first Church conference. Receives license to preach.

1830 August 29-30 Travels with Joseph to Colesville, New York. Their identity is miraculously hidden from a mob.

1830 late August Teaches Parley P. Pratt the gospel, gives him a Book of Mormon, and walks twenty-five miles with him to arrange his baptism.

1830 September Moves to Colesville, New York.

1831 March Moves from Colesville to Kirtland, Ohio.

1831 June 3 Is ordained to the office of high priest by Joseph.

1831 June 7 Revelation directs Hyrum to travel with John Murdock to Missouri by way of Detroit (D&C 52:8).

1831 June 14 Departs Kirtland on a mission to Jackson County, Missouri.

1831 August 19 Meets William McLellin, teaches him the gospel, baptizes him on August 20, and ordains him an elder on August 24.

1831 August 25 Leaves Jackson County for Kirtland with William McLellin as his missionary companion.

1831 September 15 Administers to William McLellin, who is instantly healed.

1831 October 1 Administers to the ill daughter of a local minister, who is immediately healed.

1831 October 18 Arrives home in Kirtland.

1831 October 25 Declares that "all he had was the Lord's and he was ready to do His will continually." Appointed to "visit the Churches."

1831 Oct.-Nov. Travels west with Orson Hyde, converting and baptizing many.

1831 December 13 Travels east with Reynolds Cahoon on a brief mission.

1832 January 14-27 Travels westward again with Orson Hyde.

1832 January 25 Attends Amherst conference when Joseph is ordained president of the High Priesthood.

1832 February 10 Ordained an "assistant for the Bishop" in Kirtland.

1832 March 13 Attends meeting in Kirtland, where he covenants everything to God.

1832 May 29 Daughter Mary dies in his arms one month before her third birthday.

1832 September 22 His son John is born.

1832 November 20 Leaves on mission with his brother William. Returns December 16.

1832 December 27 Attends conference of high priests, at which Joseph receives portions of D&C 88.

1833 January 22 Speaks in tongues at the commencement of the School of the Prophets.

1833 February 27 Is present when the Word of Wisdom is revealed in the School of the Prophets.

1833 March 26 Leaves on two-week mission to the East. Spends part of this mission with Orson Hyde.

1833 April 10 Moves into home previously occupied by Frederick G. Williams.

1833 May 4 Appointed with Jared Carter and Reynolds Cahoon to a committee that is eventually charged with supervising the building of the Kirtland Temple.

1833 June 5 Breaks ground for the Kirtland Temple.

1833 June 6 Participates with Joseph in choosing the quarry and stone for the temple.

1833 July Joseph and Hyrum address the Saints on the Word of Wisdom, teaching that "hot drinks" refer to tea and coffee (D&C 89:9).

1833 July 23 Participates in cornerstone ceremonies of the Kirtland Temple.

1833 December 18 Receives a priesthood blessing from Joseph that refers to his future patriarchal responsibilities.

 Copyright
1834       (c)His
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                             is born. About Corp.
                                                time, Hyrum leaves Kirtland with Lyman Wight to recruit members for Zion's Camp.                Page 134 / 149

1834 May 5 Hyrum's division of Zion's Camp leaves Pontiac.
1833 July 23 Participates in cornerstone ceremonies of the Kirtland Temple.

1833 December 18 Receives a priesthood blessing from Joseph that refers to his future patriarchal responsibilities.

1834 April 27 His son Hiram is born. About this time, Hyrum leaves Kirtland with Lyman Wight to recruit members for Zion's Camp.

1834 May 5 Hyrum's division of Zion's Camp leaves Pontiac.

1834 June 10 Joseph chooses Hyrum as the captain of his bodyguards in Zion's Camp.

1834 June 24 Has a vision of his mother praying for him and Joseph.

1834 July 9 Leaves Clay County, Missouri, after Zion's Camp is disbanded.

1834 August 1 May have arrived in Kirtland with Joseph.

1834 September 24 Is set apart as a member of the Kirtland High Council by Joseph.

1834 October 16 Leaves with Joseph on a month-long visit to the Saints in Pontiac, Michigan.

1834 December 6 Ordained to the office of presidency of the High Priesthood by Joseph.

1834 December 9 Receives patriarchal blessing through Joseph Smith Sr.

1835 February 14 Is present when several members of the Quorum of the Twelve Apostles are chosen.

1835 March 1 Receives a blessing for his service in Zion's Camp. The Martyrdom is foreshadowed.

1835 May 28 Leaves with Jared Carter on a three-week mission to the East.

1835 August 5 Leaves with David Whitmer on a five-week mission to collect funds for painting the temple.

1835 October 7 Leaves with Newel K. Whitney on a ten-day trip to Buffalo, New York, to obtain supplies for the temple committee's store.

1835 Winter Blesses Lorenzo Dow Young and prophesies regarding the future of Brother Young and the Church in the Rocky Mountains.

1836 January 12 Appointed to a committee to draft guidelines for conduct in the temple.

1836 January 13 Becomes a member of the Kirtland Stake presidency.

1836 January 13 His daughter Jerusha is born.

1836 January 28 Beholds angels in the Kirtland Temple.

1836 February 11 Falls on his ax, suffering a deep laceration to his arm.

1836 March 27 Speaks at Kirtland Temple dedication.

1836 June Confirms Lorenzo Snow a member of the Church.

1836 July 25 Leaves with Joseph on a month-long trip to Salem, Massachusetts.

1836 November 28 Moves into a new house, built upon his inheritance in Kirtland.

1836 December 25 Administers the sacrament in a Christmas Sabbath meeting in the temple.

1837 early June Blesses Heber C. Kimball, who is preparing to go on a mission to England. Also assists in setting apart Willard Richards and signs their missionary
certificates as one of the presiding elders of the Church.

1837 mid-June Mary Fielding is touched by Hyrum's preaching.

1837 July 23 Is referred to in revelation as a member of the First Presidency (D&C 112:16-20).

1837 September 3 Sustained in Kirtland as an assistant counselor in the First Presidency.

1837 late September Leaves for Far West, Missouri, just before Jerusha gives birth.

1837 October 2 His daughter Sarah is born.

1837 October 13 His wife, Jerusha, dies in Kirtland while Hyrum is away on Church assignment.

1837 October 30 Arrives in Far West.

1837 November 7 Sustained in Far West as second counselor in the First Presidency. Ordains Isaac Morley to the office of patriarch.

1837 December 24 Marries Mary Fielding in Kirtland.

1838 March(c)
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1838 March 26 Leaves Kirtland with family to move to Missouri.
1837 November 7 Sustained in Far West as second counselor in the First Presidency. Ordains Isaac Morley to the office of patriarch.

1837 December 24 Marries Mary Fielding in Kirtland.

1838 March 13-17 Participates in organizing Kirtland Camp and writing the camp constitution.

1838 March 26 Leaves Kirtland with family to move to Missouri.

1838 May 27 Arrives in Far West.

1838 July 4 Serves as vice president of the day as the cornerstones of Far West Temple are placed.

1838 July 10 Visits Adam-ondi-Ahman with Joseph and others.

1838 November 1 Taken prisoner by a mob in Far West.

1838 November 13 His son Joseph Fielding is born.

1838 December 1 Incarcerated in Liberty Jail.

1839 April 15 Is allowed to escape from captors in Missouri.

1839 April 22 Rejoins family in Quincy, Illinois.

1839 early May Participates in setting Brigham Young apart as president of the Quorum of the Twelve.

1839 mid-May Moves to Commerce, Illinois.

1839 June 27 Defends Orson Hyde before Church council.

1839 July 2 Addresses the Twelve regarding their office and the authority of the priesthood.

1839 July 22 Accompanies Joseph in administering to many who are ill in Commerce and Montrose.

1839 October 29 Joseph and Sidney go to Washington, D.C., leaving Hyrum to preside in Nauvoo.

1840 March 4 Joseph returns from Washington, D.C.

1840 April 8 Defends Frederick G. Williams before a Church conference.

1840 April 27 Moves from a stone house into another home in Nauvoo.

1840 August Delivers weekly gospel lectures with Joseph in Montrose.

1840 Fall Is vicariously baptized for older brother, Alvin.

1840 September 14 Receives final blessing from his father before Joseph Smith Sr. dies.

1840 October 22 Organizes stake in Lima, Illinois.

1840 October 25 Organizes stake in Quincy, Illinois.

1840 October 27 Organizes Mount Hope Stake in Columbus, Illinois, and Freedom Stake near Payson, Illinois.

1840 November 1 Organizes stake in Geneva, Illinois.

1840 November 5 Organizes stake in Springfield, Illinois.

1840 December 15 Joseph announces Hyrum as the patriarch of the Church in a letter to the Quorum of the Twelve and elders in England.

1841 January 19 Is released as a counselor in the First Presidency and appointed by revelation to "take the office of Priesthood and Patriarch." He is designated "a
prophet, and a seer, and a revelator" to "act in concert" with Joseph and to stand in the place Oliver Cowdery (D&C 124).

1841 February 1 Is elected to the Nauvoo City Council.

1841 February 3 Becomes a regent of the University of the City of Nauvoo.

1841 February 27 Becomes a member of the Nauvoo Agricultural and Manufacturing Association.

1841 March Visits Kirtland and counsels William W. Phelps.

1841 April 6 Presides over a conference in Philadelphia, where he visits with Edward Hunter and prophesies regarding Edward's deceased son.

1841 early May Reports on mission to Joseph.

1841 May 14 His daughter Martha Ann is born.

1841 June 1(c)
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1841 late June Visits Salem and presides over a conference in Philadelphia.
1841 early May Reports on mission to Joseph.

1841 May 14 His daughter Martha Ann is born.

1841 June 1 Leaves on mission with William Law.

1841 late June Visits Salem and presides over a conference in Philadelphia.

1841 September Becomes a general in the Nauvoo Legion.

1841 September 25 His son Hiram dies.

1841 October 31 Writes to the Saints in Kirtland, telling them to gather to Nauvoo and prophesying regarding the future of Kirtland.

1841 November 26 Writes First Presidency message regarding integrity and civic responsibility.

1842 May 4-5 Receives and administers sacred endowment ordinances with Joseph in a room above Joseph's Red Brick Store.

1842 by mid-May Becomes master pro tem of the Nauvoo Masonic Lodge.

1842 May 19 Is elected vice mayor of Nauvoo.

1842 June 12 Writes First Presidency message regarding family responsibilities.

1842 June 18 Appointed to a committee to assist arriving immigrants.

1842 August 11 Meets Joseph after dark on an island between Nauvoo and Montrose. Administers to Wilford Woodruff, who recovers from serious illness.

1842 September 4 Leaves with William Law on a two-month mission in the eastern States.

1842 October 2 Hears Erastus Snow's missionary report in Salem, Massachusetts.

1842 November 28 Represents Nauvoo Temple Committee in labor dispute.

1842 December 9-20 Travels to Springfield, Illinois, for bankruptcy hearing and to defend Joseph.

1842 December 27 Leaves with Joseph on a two-week trip to Springfield to settle legal matters.

1843 February 6 Is reelected to Nauvoo City Council.

1843 April 7 Defends temple committee against baseless accusations.

1843 May 29 Receives sealing ordinance.

1843 June 24 Officiates as worshipful master at the cornerstone placement of the Masonic Hall.

1843 July 30 Administers to Joseph, who is ill.

1843 October 8 Joseph records, "Hyrum and his wife were blessed, ordained and anointed."

1843 October 10 Is appointed to Nauvoo Temple Committee, commencing work on October 23.

1843 October 19 Is appointed guardian of Joel Bullard, who is deemed to be insane.

1843 December 3 Injures leg and is administered to by Joseph.

1843 December 25 Blesses Christmas carolers who come to his house in the early morning hours and gives First Presidency sanction to the Ladies Subscription for the
Temple Fund.

1844 March 11 Becomes a charter member of the Council of Fifty.

1844 late March Assists Joseph in anointing the Twelve at the time of Joseph's last charge to them.

1844 April 6-9 Preaches daily at his last general conference.

1844 April 28 Declares that Joseph has the spirit and power of all the prophets.

1844 May 15 Is recommended to run for the state legislature and later expresses his intent to do so.

1844 May 27 Travels with Joseph to Carthage, where a case against Joseph is dismissed; returns with Joseph the same day.

1844 June 10 Speaks in favor of declaring the Nauvoo Expositor a nuisance.

1844 June 12 Arrested with Joseph following the destruction of the Nauvoo Expositor and is released the next day.

1844 June 20 Hyrum declares, "Joseph, I can't leave you."

1844 June 22
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1844 June 23 Crosses the river with Joseph at 2 a.m., returning with Joseph later the same day.
1844 June 12 Arrested with Joseph following the destruction of the Nauvoo Expositor and is released the next day.

1844 June 20 Hyrum declares, "Joseph, I can't leave you."

1844 June 22 Hyrum prophesies, "Just as sure as we fall into their hands we are dead men."

1844 June 23 Crosses the river with Joseph at 2 a.m., returning with Joseph later the same day.

1844 June 24 Leaves Nauvoo with Joseph and others for Carthage.

1844 June 27 About 3:15 p.m., requests John Taylor to sing "A Poor Wayfaring Man of Grief."

1844 June 27 About 5:15 p.m., falls a martyr in Carthage, saying, "I am a dead man!"

1844 June 29 Is secretly interred in the basement of the Nauvoo House while a wooden box filled with sandbags is publicly buried.

1845 April 6 A conference of Saints solemnly accepts Joseph's and Hyrum's mortal labors and unanimously sustains them as martyrs to the truth.

Notes

  . This could have been in early October. Hyrum moved in with Newel Knight in Colesville "soon after" the September 26 conference.

  . This could have been October 1, but it was before Sarah was born on October 2.

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Smith, Hyrum. "Address from the First Presidency." Millennial Star 3 (November 1842): 115.

---. "Affidavit of Hyrum Smith." Times and Seasons 3 (1 August 1842): 870-72.

---. "To the Saints Scattered Abroad." Times and Seasons 1 (December 1839): 20-24.

Smith, Jesse N. "Recollections of the Prophet Joseph Smith." The Juvenile Instructor 27 (1 January 1892): 22-24.

Smith, John. "Joseph Smith." Salt Lake Herald, 24 December 1894, 1.

Smith, Joseph. "A Proclamation to the Saints Scattered Abroad." Times and Seasons 2 (15 January 1841): 273-77.

---. "Extract, from the Private Journal of Joseph Smith Jr." Times and Seasons 1 (November 1839), 2-9.

Smith, Joseph and Hyrum Smith. "Joseph Smith and Hyrum Smith to the Saints of the Crooked Creek Branch, 14 July 1840." Times and Seasons 2 (15 November
1840): 222.

Smith, Joseph F. "Discourse." Deseret News Semi-Weekly 17 (25 April 1882): 1.

---. "Status of Children in the Resurrection." Improvement Era 21 (May 1918): 567-73.

Smith, Joseph Fielding. "Joseph F. Smith: Patriarch to the Church." Improvement Era 45 (November 1942): 649-95, 737-38.

Smith, William. "Statement of William Smith, Concerning Joseph, the Prophet." Deseret Evening News 27 (20 January 1894): 11.

Snow, Erastus. "Discourse." Deseret News Semi-Weekly 18 (17 July 1883): 1.

Snow, Lorenzo. "The Grand Destiny of Man." Deseret Semi-Weekly News, 25 July 1901, 12.

Stevenson, Edward. "In Early Days: Incidents of My Early Life." Juvenile Instructor 29, no. 18 (15 September 1894): 569-70.

Stout, Hosea. "Autobiography of Hosea Stout, 1810 to 1835." Edited by Reed A. Stout. In Utah Historical Quarterly 30 (Summer 1962): 53-75, 151-74, 237-61,
333-44.

Taylor, John. Letter to Millennial Star, from Philadelphia, 29 August 1846. Millennial Star 8 (15 October 1846): 94.
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---. "To the(c) 2005-2009,
             Friends       Infobase
                     and Voters      Media County."
                                of Hancock Corp. Nauvoo Neighbor 2, no. 3 (15 May 1844): 2.                                                       Page 142 / 149

Taylor, William. "Joseph Smith, the Prophet." Young Woman's Journal 17 (December 1906), 537-48.
333-44.

Taylor, John. Letter to Millennial Star, from Philadelphia, 29 August 1846. Millennial Star 8 (15 October 1846): 94.

---. "To the Friends and Voters of Hancock County." Nauvoo Neighbor 2, no. 3 (15 May 1844): 2.

Taylor, William. "Joseph Smith, the Prophet." Young Woman's Journal 17 (December 1906), 537-48.

Thayre, Ezra. "Testimony of Brother E. Thayre." The True Latter Day Saints' Herald 3 (October 1862): 79-84.

Thompson, Mary Jane. "Early Church Recollections." Juvenile Instructor 32 (15 July 1897): 424-33.

Thompson, Mercy R. "An Important Testimony." The Deseret News 35 (17 February 1886), 79.

---. "Recollections of the Prophet Joseph Smith." Juvenile Instructor 27 (1 July 1892): 398-400.

Thompson, R. B. "An Address Delivered at the Funeral of Joseph Smith Sen." Times and Seasons 1 (September 1840): 170-73.

"To the Saints Abroad." Times and Seasons 2 (1 June 1841): 434.

"Trial of Elder Rigdon." Times and Seasons 5 (15 September 1844): 647-55.

Van Wagoner, Richard, and Steven C. Walker. "The Joseph/Hyrum Smith Funeral Sermon." BYU Studies 23 (Winter 1983): 3-18.

Veritas. "The Mormon Prophet." Millennial Star 3 (May 1842): 8-9.

Whitney, Helen Mar. "Closing Paragraphs of Life Incidents." Woman's Exponent 10 (15 June 1881): 9.

Whitney, Orson F. "Edward Hunter." Contributor 6 (April 1885): 242-50.

Widtsoe, Osborne J. P. "Hyrum Smith, Patriarch." The Utah Genealogical and Historical Magazine 2 (April 1911): 49-62.

Williams, Frederick G. "Frederick Granger Williams of the First Presidency of the Church." BYU Studies 12, no. 3 (Spring 1972): 243-61.

Winters, Mary Ann Stearns. "Joseph Smith, the Prophet." Young Woman's Journal 16 (December 1905): 548-58.

---. Under the pseudonym M. A. W. "My First Sacrifice." The Juvenile Instructor 33 (15 December 1898): 845.

Wirthlin, LeRoy S. "Nathan Smith (1762-1828) Surgical Consultant to Joseph Smith." BYU Studies 17 (Spring 1977): 319-37.

Woodruff, Wilford. "Remarks by President Wilford Woodruff." Millennial Star 54 (19 September 1892): 604-7.

---. "Y.M.M.I.A. Conference." Deseret Evening News 22 (3 June 1889): 1-2.

Young, Brigham. "History of Brigham Young." Deseret News Weekly 7-8 (27 January-24 March): 385-86.

---. "History of Brigham Young." Millennial Star 25-26 (9 May 1863-4 June 1864): 486-88.

Young, Emily Dow Partridge Smith. "Autobiography of Emily D. P. Young." Women's Exponent 13-14 (1 December 1884-15 August 1885): 26.

Youngreen, Buddy, comp. "Martha Ann Smith Harris: Stalwart Daughter of Hyrum Smith." Latter-day Digest 2, no. 3 (June 1993): 55-59.

Journals Diaries Autobiographies Reminiscences

"A Biographical Sketch of the Life and Travels and Birth and Parentage of William Draper Who was the Son of William Draper and Lydia Luthdrop Draper."
Typescript. BYU Special Collections.

Adams, William. Autobiography. Typescript. Church Archives.

Allred, Reddick. Autobiography. Daughters of Utah Pioneers Museum, Salt Lake City, Utah. Also published in Treasures of Pioneer History, 5:297-372.

Andrus, Milo. Autobiography, 1875. Microfilm of holograph. Church Archives.

Angell, Truman O. Journal. BYU Special Collections.

Bullock, Thomas. Diary. Historian's Office journal. Church Archives.

Burgess, Harrison. Autobiography. Photocopy. Church Archives.

Butler, John Lowe. Autobiography. Church Archives.

Cahoon, Reynolds. Diary. 2 vols. Church Archives.

Call, Anson. Autobiography. Typescript. BYU Special Collections.

---. Autobiography and journal, circa 1857-1883. Church Archives.

Carter, Jared.
Copyright   (c)Jared Carter journal
                2005-2009,          [circa
                             Infobase      1833].
                                       Media      Church Archives.
                                              Corp.                                                                                        Page 143 / 149
Chamberlain, Solomon. Autobiography, 1858. Church Archives.
Call, Anson. Autobiography. Typescript. BYU Special Collections.

---. Autobiography and journal, circa 1857-1883. Church Archives.

Carter, Jared. Jared Carter journal [circa 1833]. Church Archives.

Chamberlain, Solomon. Autobiography, 1858. Church Archives.

Coray, Howard. Autobiographical Sketches. Microfilm of holograph. Church Archives.

---. Diary. Typescript. BYU Special Collections.

Dame, William H. Journal. Typescript. BYU Special Collections.

Duncan, Chapman. Autobiography. BYU Special Collections.

Earl, Sylvester H. Autobiography. Typescript. Church Archives.

Fielding, Joseph. Journal, 1837-1859. 5 vols. Church Archives.

Fordham, Elijah. "Journal of the Branch of the Church of Christ in Pontiac . . . 1834." Church Archives.

Grant, Heber J. Diary. Church Archives.

Greer, Catherine Ellen Camp. Catherine Ellen Camp Greer autobiography. Typescript. BYU Special Collections.

Griffin, Charles Emerson. "Autobiography of Charles Emerson Griffin." Manuscript. Escalante, Utah, 18 March 1883.

Haight, Isaac C. Journal. Church Archives.

Hancock, Levi Ward. Autobiography, circa 1854. Church Archives.

Holbrook, Joseph. Reminiscences. Church Archives.

Hovey, Joseph Grafton. Autobiography. Compiled and arranged from his journal by his grandson M. R. Hovey. Typescript. Church Archives.

Huntington, Oliver Boardman. Oliver Boardman Huntington diary and reminiscences, June 1843-January 1900. BYU Special Collections.

---. Autobiography. BYU Special Collections.

Knight, Newel. Autobiography and journal, circa 1846. Church Archives.

---. "Newel Knight's Journal." In Scraps of Biography, Tenth Book of the Faith-Promoting Series, 46-104.

---. Newel Knight Journal. Typescript by Lucette Allen. Church Archives.

Laub, George. Autobiography. BYU Special Collections.

---. "Bro. Hyrum Smith April 27th 1843. Concerning the plurality of gods & worlds." In George Laub. Autobiography. BYU Special Collections.

---. Reminiscences and journal. Church Archives.

Little, Mary Jane Lyttle. Unpublished autobiographical sketch. Extracted from Alfred Douglas Young autobiographical journal. Typescript. BYU Special Collections.

Mace, Wandle. Autobiography. Church Archives.

---. Autobiography. Typescript. BYU Special Collections.

---. Journal. Special Collections.

Millett, Artemus. Reminiscences, circa 1855. Church Archives.

Murdock, John. Autobiography. Microfilm of holograph. Church Archives.

Neibaur, Alexander. Journal, 24 May 1844. Church Archives.

Richards, Willard. Journal. Church Archives.

Shurtliff, Luman Andros. Autobiography, circa 1852-1876. Church Archives.

Smith, Elias. Elias Smith journal. 17 May 1836. Church Archives.

Smith, Hyrum. Daily record, 29 October 1838-22 October 1840. Church Archives.

---. Diary. 18 November 1831-21 February 1835. Joseph Smith Sr. Family Collection. BYU Special Collections.

---. Diary. 27 January 1832-7 June 1833. Joseph Smith Sr. Family Collection. BYU Special Collections.
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---. Diary. 28 May 1835-4 August 1835. Joseph Smith Sr. Family Collection. BYU Special Collections.

---. Hyrum Smith Record book, 24 February 1835 to 26 March 1844. Joseph Smith Sr. Family Collection. BYU Special Collections.
---. Diary. 18 November 1831-21 February 1835. Joseph Smith Sr. Family Collection. BYU Special Collections.

---. Diary. 27 January 1832-7 June 1833. Joseph Smith Sr. Family Collection. BYU Special Collections.

---. Diary. 28 May 1835-4 August 1835. Joseph Smith Sr. Family Collection. BYU Special Collections.

---. Hyrum Smith Record book, 24 February 1835 to 26 March 1844. Joseph Smith Sr. Family Collection. BYU Special Collections.

Smith, John (1781-1854). Journal. John Smith papers. Church Archives.

Smith, Joseph. Diary. 1843. Joseph Smith Papers. Church Archives.

---. Journal. September 1843-March 1844. Church Archives.

Snow, Erastus. Journal, 1841-47. Church Archives.

---. Sketch Book. BYU Special Collections.

Stevenson, Edward. Journal. Edward Stevenson Collection. Church Archives.

Stevenson, Edward. Autobiography. Typescript. Church Archives.

Stout, Allen. Reminiscences and journal. Typescript. BYU Special Collections.

Thompson, Mercy Fielding. Autobiographical sketch, 1880. Church Archives.

Tracy, Nancy Naomi Alexander. Autobiography. Typescript. BYU Special Collections.

Tracy, Nancy N. Narrative. Holograph. Bancroft Library, University of California, Berkeley, California. Copy in BYU Special Collections.

Winters, Mary Ann Stearns. Reminiscences. Church Archives.

Woodruff, Wilford. Journal. Church Archives.

Young, Alfred Douglas. Autobiographical journal. Typescript. BYU Special Collections.

Letters

Angell, Truman O. Letter to John Taylor, 11 March 1885. Church Archives. In Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, 198, 322 n. 5.

Cowdery, Oliver. Letter to Hyrum Smith, 14 June 1829. In Joseph Smith Letterbook. Church Archives.

---. Letter to Joseph Smith, 6 November 1829. Joseph Smith Letterbook. Church Archives.

Cowdery, Oliver and Elizabeth Ann Cowdery. Letter of attorney to Hyrum Smith, 5 September 1837. Church Archives.

Everett, Addison. Letter to Joseph F. Smith, 16, 24, January 1882. Church Archives.

---. Letter to Oliver B. Huntington, 17 February 1881. In Oliver Boardman Huntington diary and reminiscences.

Fielding, Mary. Letter to Mercy R. Fielding Thompson, 1837. In Susa Young Gates, "Mothers in Israel," The Relief Society Magazine 3, no. 3 (March 1916), 124-27.

Harris, Martha Ann Smith. Letter to her children, 22 March 1881. In Buddy Youngreen, comp. "Martha Ann Smith Harris: Stalwart Daughter of Hyrum Smith."
Latter-day Digest 2, no. 3 (June 1993): 55-59.

Mack, Temperance. Letter to Harriet Whittemore, 16 September 1840. Miscellany, P19, folder 11. Community of Christ Archives. Independence, Missouri.

Needham, John. Letter to Thomas Ward, 17 July 1843. In Millennial Star 4 (October 1843): 89.

Parker, Sally. Letter to John Kempton, 26 August 1838, Sunbury, Ohio. Letter in possession of a descendant.

Smith, Hyrum. Letter to Brigham Young, 17 June 1844. Joseph Smith Collection. Church Archives.

---. Letter to Charles C. Rich, 5 February 1837. Charles C. Rich Collection. Church Archives.

---. Letter to Elias Smith, 27 February 1836. Church Archives.

---. Letter to Hariet M. Whittemer (Harriett M. Whittemore), 9 April 1843. Harriett Whittemore Collection. Bentley Historical Library, University of Michigan.

---. Letter to Joseph Smith and Judge Higbee, 2 January 1840. Joseph Smith Letterbook, 1838-43. Joseph Smith Collection. Church Archives.

---. Letter to Lucien R. Foster, January 1840. Joseph Smith Letterbook, 82-84. Manuscript copy in handwriting of Robert B. Thompson.

---. Letter to Mary Fielding Smith, 16 March 1839. Mary Fielding Smith Collection. Church Archives.

---. Letter to Mary Fielding Smith, 19 March 1839. Mary Fielding Smith Collection. Church Archives.

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---. Letter to(c) 2005-2009,
                Mary Fielding Infobase
                              Smith, 20 Media
                                        March Corp.
                                              1839. Mary Fielding Smith Collection. Church Archives.                                            Page 145 / 149

---. Letter to Mary Fielding Smith, 23 March 1839. Mary Fielding Smith Collection. Church Archives.
---. Letter to Mary Fielding Smith, 16 March 1839. Mary Fielding Smith Collection. Church Archives.

---. Letter to Mary Fielding Smith, 19 March 1839. Mary Fielding Smith Collection. Church Archives.

---. Letter to Mary Fielding Smith, 20 March 1839. Mary Fielding Smith Collection. Church Archives.

---. Letter to Mary Fielding Smith, 23 March 1839. Mary Fielding Smith Collection. Church Archives.

---. Letter to Mary Fielding Smith, [3 April 1839; letter postmarked 5 April 1839]. Mary Fielding Smith Collection. Church Archives.

---. Letter to Mary Fielding Smith, Quincy, Illinois, circa 1839. Church Archives.

---. Letter to Parley P. Pratt, 22 December 1839. Joseph Smith Letterbook, 1838-43. Joseph Smith Collection. Church Archives.

---. Letter to Sister [Hannah] Grinnals [Grinnel], 16 March 1839. BYU Special Collections.

---. Letter to Thomas H. Owen, Esq., 4 June 1844. BYU Special Collections.

Smith, Jesse. Letter to Hyrum Smith, 17 June 1829. Joseph Smith Letterbook. Church Archives.

Smith, Joseph, Jr. Letter to the Church in Caldwell County, 16 December 1838. In Joseph Smith, The Personal Writings of Joseph Smith, revised edition. Compiled
and edited by Dean C. Jessee. Salt Lake City: Deseret Book; Provo, Utah: Brigham Young University Press, 2002, 374-82.

---. Letter to the Church in Colesville, 2 December 1830. In Newel Knight Journal. Typescript by Lucette Allen. Church Archives.

---. Letter to Emma Smith, 6 June 1832. In Joseph Smith, The Personal Writings of Joseph Smith, 238-39.

---. Letter to Emma Smith, 19 August 1836. In Joseph Smith, The Personal Writings of Joseph Smith, 350.

---. Letter to Emma Smith, 12 November 1838. In Joseph Smith, The Personal Writings of Joseph Smith, 368.

---. Joseph Smith to Emma Smith, 20 January 1840. In Joseph Smith, The Personal Writings of Joseph Smith, 454.

---. Letter to Hyrum Smith, 3 March 1831. Joseph Smith Collection. Church Archives.

---. Letter to Mrs. Norman Buell, 15 March 1839. In Joseph Smith, The Personal Writings of Joseph Smith, 386-87.

---. Letter to Oliver Granger, 4 May 1841. Copy in Church Archives.

---. Letter to the Quorum of the Twelve and Elders in England, 15 December 1840. Joseph Smith Papers. Church Archives. In Times and Seasons 2 (1 January
1841): 260.

---. Letter of recommendation to Heber C. Kimball, 2 June 1837. Church Archives.

---. Letter to William W. Phelps, 31 July 1832. In Joseph Smith, The Personal Writings of Joseph Smith, 246-47.

Smith, Joseph and Emma Smith. Letter of attorney to Hyrum Smith, 5 September 1837. Joseph Smith Collection. Church Archives.

Smith, Joseph and Hyrum Smith. Letter to Oliver Granger, 30 August 1841. Church Archives.

---. Letter to Parley P. Pratt, 12 June 1842. Church Archives.

---. Letter to the Saints at Kirtland, 19 October 1840. Joseph Smith Letterbook, 1838-43. Joseph Smith Collection. Church Archives.

Smith, Joseph F. Letter to Levira A. Smith, 28 June 1860. Church Archives.

Smith, Mary Fielding. Letter to Hyrum Smith, 11 April 1839. Mary Fielding Smith Collection. Church Archives.

---. Letter to Joseph Fielding, 3 November 1837. As recorded in Joseph Fielding's journal (1837-1841, 1:43-44). Church Archives.

---. Letter to Joseph Fielding, June 1839. In Millennial Star 1 (June 1840): 40-41.

---. Letter to Mercy Fielding Thompson, June 1837. Mary Fielding Smith Collection. Church Archives.

---. Letter to Mercy Fielding Thompson, 8 July 1837. Mary Fielding Smith Collection. Church Archives.

Smith, Samuel H., and Don Carlos Smith. Letter to Hyrum Smith, 13 October 1837. Church Archives.

Taylor, Leonora. Letter to John Taylor, circa June 1840. In Millennial Star 1 (July 1840): 63-64.

Young, Brigham. Letter to William Smith, 10 August 1845. Brigham Young Office Files. Church Archives.

Young, Joseph Sr. Letter to Lewis Harvey, 16-18 November 1880. Church Archives.

Theses and Dissertations

Ehat, Andrew F. "Joseph Smith's Introduction of Temple Ordinances and the Mormon Succession Question of 1844." Master's thesis, Brigham Young University,
1982.
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Fields, Clarence Lesslie. "History of the Kirtland Temple." Master's thesis, Brigham Young University, 1963.
Theses and Dissertations

Ehat, Andrew F. "Joseph Smith's Introduction of Temple Ordinances and the Mormon Succession Question of 1844." Master's thesis, Brigham Young University,
1982.

Fields, Clarence Lesslie. "History of the Kirtland Temple." Master's thesis, Brigham Young University, 1963.

Porter, Larry C. "A Study of the Origins of The Church of Jesus Christ of Latter-day Saints in the States of New York and Pennsylvania, 1816-1831." Ph.D.
dissertation, Brigham Young University, 1971.

---. A Study of the Origins of The Church of Jesus Christ of Latter-day Saints in the States of New York and Pennsylvania. Provo, Utah: Joseph Fielding Smith
Institute of Church History and Doctrine and BYU Studies, 2000.

Unpublished Documents

Amos Fielding missionary certificate, 13 March 1844. Joseph Smith Collection. Church Archives.

Behrens, Richard K. "Notes on the Education of Hyrum Smith: The Moor's School Years 1811-1815," 12 April 2001. Copy in author's possession.

Biographical sketch of Hannah Knight Libby Carter. Author unknown. BYU Special Collections.

Bracken, James Bennett. Statement, 6 November 1881. Church Archives.

Certificate authorizing John Smith and Joseph Smith Sr. to collect funds toward liquidating the debt on the Kirtland Temple. Signed by Reynolds Cahoon, Hyrum
Smith, and Jared Carter-the temple committee. Church Archives.

Coltrin, Zebedee. "Minutes of a high priest meeting in Spanish Fork, Utah, 5 February 1878." Spanish Fork Ward, Melchizedek Priesthood minutes. Church Archives.

Commission of Hyrum Smith as a brevet-major-general in the Nauvoo Legion, 14 December 1841. Signed by Governor Thomas Carlin. Copy in Church Archives.

"Declaration of the Twelve, Unsigned Certificate of the Twelve Apostles." In Orson Hyde's hand, circa 1844-45. Brigham Young Office Files. Church Archives.

Deeds of sale and tax records regarding Hyrum Smith's additions to Nauvoo. Church Archives.

Discharge of Hyrum Smith bankruptcy, 15 December 1842. Copy in Church Archives.

Durfee, Lemuel. Lemuel Durfee Account Book, 1 September 1817 to 10 July 1829. Palmyra's King's Daughters Free Library, Palmyra, N.Y. Microfilm in Church
Archives.

Estate tax receipt for Hyrum Smith, 15 January 1845. BYU Special Collections.

Gilbert, John H. Memorandum, 8 September 1892. Typescript. Church Archives.

"History of the Church, 1839-1882." Book A-1. Church Archives.

Hyrum Smith deeds of sale and tax records, 1841-43. Church Archives.

Indenture document of Robert B. Thompson to Hyrum Smith, 7 January 1840. Lands and Records Office, Nauvoo, Illinois.

Jones, Daniel. "The Martyrdom of Joseph Smith and His Brother Hyrum!" Church Archives.

Journal History of The Church of Jesus Christ of Latter-day Saints. Church Archives. Manuscript. LDS Historical Department Library.

Kirtland High Council minutes. October 1832-November 1837. Church Archives.

Kirtland Revelation Book. Church Archives.

Kirtland Temple Committee certificate, 21 May 1836. Kirtland High Council minutes, October 1832-November 1837. Church Archives.

Knight, Joseph Jr. "Names of the [first] six members of the Church." 11 August 1862. Church Archives.

Knight, Lydia Goldthwaite. Lydia Goldthwaite Knight family records. BYU Special Collections.

Mary Fielding Smith Patriarchal Blessing, 10 June 1837. Church Archives.

Minutes of a conference held in Zarahemla, 6 January 1842. Elias Smith, clerk. Church Archives.

"Nauvoo Baptisms for the Dead." Book A. Family History Library. The Church of Jesus Christ of Latter-day Saints. Church Archives.

Nauvoo Stake High Council minutes. Church Archives.

Nauvoo Temple Endowment Register. Typescript. In Family History Library.

Noble, Joseph Bates. Autobiography. Typescript. BYU Special Collections.

Packard, Noah. "A Synopsis of the Life and Travels of Noah Packard Written by Himself." Typescript. BYU Special Collections.

 Copyright Blessing
Patriarchal (c) 2005-2009,
                    Book ofInfobase Media
                            Joseph Smith   Corp.vol. 2. Church Archives.
                                         Senior,                                                                                              Page 147 / 149

Patriarchal blessing of Edward Hunter, 20 September 1841. Patriarchal Blessings Collection, 4:9. Church Archives.
Noble, Joseph Bates. Autobiography. Typescript. BYU Special Collections.

Packard, Noah. "A Synopsis of the Life and Travels of Noah Packard Written by Himself." Typescript. BYU Special Collections.

Patriarchal Blessing Book of Joseph Smith Senior, vol. 2. Church Archives.

Patriarchal blessing of Edward Hunter, 20 September 1841. Patriarchal Blessings Collection, 4:9. Church Archives.

Patriarchal blessing of Mary Fielding Smith. Received through Joseph Smith Sr., 10 June 1837. Church Archives.

Revelations Collection. Church Archives.

Rich, Charles C. Charles C. Rich Collection. Church Archives.

Richards, Samuel Whitney. Notebook. Church Archives.

Rollins, James Henry. "A Life Sketch (1816-1839) of James Henry Rollins." Dictated by James to his daughter Mary Osborn and rewritten in 1924 by his youngest
daughter, Idah M. Rollins Hamblin, with the assistance of Melissa R. Lee Heyborn. Typescript. Church Archives.

Roundy, Jerry C. "Jerusha Barden Smith-Mother of the Patriarchs: First Wife of Hyrum Smith." Unpublished research for Brigham Young University graduate studies in
religious instruction, 1969. Copy in Church Archives.

Salt Lake City School of the Prophets minutes. Church Archives.

Saunders, Lorenzo. Interview by E. L. Kelley, 12 November 1884. E. L. Kelley Papers, P16, folder 7. Community of Christ Archives. Independence, Missouri.

Smith, George A. "Christmas Assembly." St. George Stake general minutes, 1872-1878, series 11, vol. 4, 25 December 1874. Church Archives.

Smith, Hyrum. Hyrum Smith account book. 10 February 1835-23 May 1844. Joseph Smith Sr. Family Collection. BYU Special Collections.

---. General Conference address, 7 April 1844. Clerk unknown. General Church Minutes. Church Archives.

---. General Conference address, 7 April 1844. Thomas Bullock, clerk. General Church Minutes. Church Archives.

---. General conference address, 8 April 1844. Thomas Bullock, clerk. General Church Minutes. Church Archives.

---. General Conference address, 9 April 1844. Thomas Bullock, clerk. General Church Minutes. Church Archives.

---. Hyrum Smith account book. 10 February 1835-23 May 1844. Joseph Smith Sr. Family Collection. BYU Special Collections.

---. "[Hyrum Smith's] Addition to Nauvoo. Plat map. BYU Special Collections.

---. "Hyrum Smith's Second Addition to Nauvoo." Plat map. BYU Special Collections.

---. Patriarchal blessings given by Hyrum Smith as recorded in William Smith blessing book. A. Theodore Schroeder Collection. Wisconsin State Historical Society.
Photocopy. Church Archives.

---. Petition to the Honorable Austin A. King, 9 March 1839. Church Archives.

---. Petition of Hyrum Smith to the Honorable Judge Tompkins, 15 March 1839. Church Archives.

---. "Sufferings and Damages Sustained in Missouri." Church Archives.

---. Testimony of Hyrum Smith before the municipal court. Nauvoo City Records, 1 July 1843, 1. Church Archives.

Smith, John (1832-1911). Document. 5 February 1909. Church Archives.

Smith, Joseph. Certificate for Hyrum Smith and Isaac Galland, 15 February 1841, Nauvoo, Illinois. Joseph Smith Collection. Church Archives.

---. Joseph Smith Letterbook. Joseph Smith Collection, 1805-1844. Church Archives.

---. Certificate of authorization for Willard Richards as a missionary, 2 June 1837. Joseph Smith Papers. Church Archives.

Smith, Lucy Mack. "Copy of an Old Note Book," 1844-45. BYU Special Collections.

---. Unpublished edited manuscript in the handwriting of Martha J. and Howard Coray, 1845. Church Archives.

---. Unpublished preliminary manuscript, circa 1845. Church Archives.

Snow, Erastus. Address, 17 June 1883. St. George Stake General Meeting Minutes. Church Archives. Cited in Andrew F. Ehat, "Joseph Smith's Introduction of
Temple Ordinances and the Mormon Succession Question of 1844." Master's thesis, Brigham Young University, 1982.

Taylor, John. Discourse, 27 June 1854. General Church Minutes. Church Archives.

---. Draft account of the martyrdom of Joseph and Hyrum Smith, 23 August 1856. "History of the Church, 1840s-1880." Church Archives.

Tunbridge Town Clerk. Town and Vital Records, 1785-1815. Microfilm copy in volume A, 402. Family History Library.
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United States Federal Census, 1840, Hancock County, Illinois. Microfilm copy in Family History Library.

United States Federal Census, 1850, Utah Territory. Microfilm copy in Family History Library.
---. Draft account of the martyrdom of Joseph and Hyrum Smith, 23 August 1856. "History of the Church, 1840s-1880." Church Archives.

Tunbridge Town Clerk. Town and Vital Records, 1785-1815. Microfilm copy in volume A, 402. Family History Library.

United States Federal Census, 1840, Hancock County, Illinois. Microfilm copy in Family History Library.

United States Federal Census, 1850, Utah Territory. Microfilm copy in Family History Library.

United States General Land Office Patent to Hyrum Smith, 7 September 1838. Certified copy in Church Archives.

Willard Richards certificate, 2 June 1837. Joseph Smith Papers. Church Archives.

Young, Brigham. Talk. Recorded by George D. Watt. In Historian's Office Reports of Speeches, 8 October 1866. Church Archives.

Publications

Conference Reports of The Church of Jesus Christ of Latter-day Saints. Salt Lake City: The Church of Jesus Christ of Latter-day Saints. 1898 to present.

Elders' Journal. Kirtland, Ohio, 1837, and Far West, Missouri, 1838.

Ensign. Salt Lake City, 1971 to present.

The Evening and the Morning Star. Independence, Missouri, 1832-33, and Kirtland, Ohio, 1834-35.

Far West Record: Minutes of The Church of Jesus Christ of Latter-day Saints, 1830-1844. Edited by Donald Q. Cannon and Lyndon W. Cook. Salt Lake City:
Deseret Book, 1983.

Improvement Era. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1897-1970.

Juvenile Instructor. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1866-1929. Continued as The Instructor, 1929-70.

The Latter Day Saints' Messenger and Advocate. Kirtland, Ohio, 1834-37.

The Latter-day Saints' Millennial Star. Manchester, Liverpool, and London, England, 1840-1970.

Nauvoo Expositor. Nauvoo Illinois, 7 June 1844.

Nauvoo Neighbor. Nauvoo, Illinois, 1843-45. Continued as The Wasp.

Times and Seasons. Commerce (later Nauvoo), Illinois, 1839-46.

Warsaw Signal. May 1841-late 1842, 1844-.

Woman's Exponent. Salt Lake City, 1889-1929.




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