Sacred Places V4 (M. Parkin)
Missouri
A Comprehensive Guide to Early LDS Historical Sites

Series Titles

New England and Eastern Canada

New York and Pennsylvania

Ohio and Illinois

Missouri

Other Titles Planned for the Series

Iowa and Nebraska

Wyoming and Utah

LaMar C. Berrett

General Editor

Max H Parkin

All photographs, unless otherwise indicated, by LaMar C. Berrett.

2004 Deseret Book Company

All rights reserved. No part of this book may be reproduced in any form or by any means without permission in writing from the publisher, Deseret Book Company, P.
O. Box 30178, Salt Lake City, Utah 84130. This work is not an official publication of The Church of Jesus Christ of Latter-day Saints. The views expressed herein are
the responsibility of the authors and do not necessarily represent the position of the Church or of Deseret Book Company.

Deseret Book is a registered trademark of Deseret Book Company.

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Preface

When Moses came to the mountain of God and the burning bush, the Lord said to him, "Put off thy shoes from off thy feet, for the place whereon thou standest is holy
ground" (Exodus 3:5).

Through the ages, the locations at which sacred historical events occurred have traditionally become holy. How holy or sacred a site is depends on the understanding of
those beholding it. Elizabeth Barrett Browning wrote:

Earth's crammed with heaven, And every common bush afire with God;But only he who sees, takes off his shoes-The rest sit round it and pluck blackberries.

(Aurora Leigh, Book 7, 820-23)

The Church of Jesus Christ of Latter-day Saints has a long tradition of recognizing and recording sacred places and events. In 1838 the Lord said to Joseph Smith,
"Let the city, Far West, be a holy and consecrated land unto me; and it shall be called most holy, for the ground upon which thou standest is holy" (D&C 115:7). Even
earlier, when the Church was organized on Apr. 6, 1830, the Prophet was told that "there shall be a record kept among you" (D&C 21:1). Since those early times,
places and events central to the Church's struggles and successes have been sanctified and recorded. Sacred Places was written to bring the history and geography of
the early period of the Church to life.

Following the history and movement of the Saints from their early days in New York to their settlement in the valley of the Great Salt Lake, this series will function as a
valuable resource for academic historians and amateur Church history enthusiasts alike. Sacred Places provides detailed maps, interesting narratives, and numerous
photographs in its effort to document the many places made sacred by the faith and testimonies of past generations of Saints. The comprehensive nature of this series
encourages readers to follow in the footsteps of Joseph Smith, Brigham Young, and other Church leaders, or to seek out the paths of their own ancestors. The series
also enables armchair tourists to vicariously visit the many magnificent places relevant to Church history.

Sacred Places is the culmination of more than 25 years of research and study. Its authors, all university professors, have devoted much of their lives to this work of
preserving and documenting the legacy of our literal and spiritual ancestors. By purchasing and preserving many of these sacred sites, the Church has encouraged
member and nonmember alike to visit locations important to our history. Visiting sites such as the Sacred Grove, the Hill Cumorah, Adam-ondi-Ahman, or Carthage
Jail enables us to understand the history of the Church in terms of the real places and real people who witnessed the very real and sacred events of the Restoration.

Acknowledgments

Brigham Young University's College of Religious Education, Department of Church History and Doctrine, and Religious Studies Center have been instrumental in the
realization of Sacred Places. Through various means-time, student assistants, secretarial help, research grants, and various other forms of financial aid-these
organizations and the people associated with them have been indispensable.

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Gratitude is expressed to past and present General Authorities of The Church of Jesus Christ of Latter-day Saints who have ensured that significant Church history sites
have been purchased and preserved for the edification and enjoyment of future generations. LaMar C. Berrett, general editor, is particularly grateful to President
Spencer W. Kimball, who told him that "we need to know and tell the truth about our Church history sites." President Kimball also related a fable concerning the
Brigham Young University's College of Religious Education, Department of Church History and Doctrine, and Religious Studies Center have been instrumental in the
realization of Sacred Places. Through various means-time, student assistants, secretarial help, research grants, and various other forms of financial aid-these
organizations and the people associated with them have been indispensable.

Gratitude is expressed to past and present General Authorities of The Church of Jesus Christ of Latter-day Saints who have ensured that significant Church history sites
have been purchased and preserved for the edification and enjoyment of future generations. LaMar C. Berrett, general editor, is particularly grateful to President
Spencer W. Kimball, who told him that "we need to know and tell the truth about our Church history sites." President Kimball also related a fable concerning the
Joseph Smith home in Palmyra, N.Y. "Some used to say that when the angel Moroni appeared to Joseph Smith the first time, it occurred in the Joseph Smith frame
home, but we know that this is not true." This statement has impressed upon the editor the great responsibility he has in providing correct information regarding our
tremendous heritage and its relation to these sacred sites. Sacred Places has been significantly affected by President Kimball's interest and encouragement. Special
thanks are also given to those writers, researchers, journal keepers, Church historians, and others who laid the groundwork upon which Sacred Places has been
constructed.

We are grateful to the staffs and administrators of the many repositories who have been so helpful in our research. The staffs of the Brigham Young University Harold
B. Lee Library and the LDS Church Archives were especially gracious. We are also grateful for the efforts of archaeologists Dale Berge, Ray T. Matheny, and Virginia
Harrington in conducting archaeological digs at various Church history sites.

We give special thanks to Wilford C. Wood, who spent much of his life purchasing and preserving sites and objects pertaining to the life of the Prophet Joseph Smith,
and to James L. Kimball Jr., who provided invaluable help in researching property locations in Nauvoo.

The authors also acknowledge and thank Thomas S. Child for illustrating the maps.

We are grateful to the personnel at Deseret Book Company who have helped bring this series to publication. We especially acknowledge Cory H. Maxwell, Jana
Erickson, Richard Erickson, Kent Minson, Laurie Cook, and Michael Morris for their efforts in editing and publishing this important information.

Finally we thank our wives and children for their patience and support over the past 25 years as we have labored to bring about this monumental work.

So many other individuals have contributed to the completion of Sacred Places that it is impractical, even impossible, to give personal credit to all those who deserve it.
A blanket "thank you" is given to all who have helped in any way.

Information Contained in Sacred Places

Several symbols have been employed in Sacred Places. Small black squares ( n ), both in text and on maps, indicate sites with direct ties to LDS Church history. Small
black circles ( l ) indicate important sites not directly related to LDS Church history. Dollar signs ($) indicate sites that cost money to see.

Because of the voluminous nature of the bibliographical sources used by the authors, abbreviations were used in the text to identify those sources. Along with noting the
sources used in preparing the book, the authors have also included many references for the reader who is interested in learning more about a particular event or Church
history site. A complete bibliography with an alphabetical listing of abbreviations is included in the back of the volume. Also included is a list of abbreviations used to
identify sources of photographs and other illustrations.

Many maps and illustrations, including photographs, have been included in an effort to help the reader to locate, visualize, and more fully appreciate the numerous sites
identified in Sacred Places.

This volume is a joint effort of Max H Parkin and LaMar C. Berrett. Max H Parkin is the author of the Introduction to Missouri and the sections titled Jackson County,
Kaw Township, Kansas, Clay County, Ray County, and Lafayette County. LaMar C. Berrett is the author of the sections titled Caldwell County, Daviess County,
Central and Eastern Missouri, and Zion's Camp in Missouri-1834 and Kirtland Camp in Missouri-1838.




Introduction to Missouri

Max H Parkin

The first Europeans to see Missouri were the French explorers Marquette and Jolliet. Father Jacques Marquette, a Jesuit missionary, and Louis Jolliet, a French
Canadian fur trader, and their party traveled in canoes on a joint venture in 1673 from Lake Michigan down the Mississippi River. As they advanced south, they
discovered the mouth of a large, muddy river and an Indian village nearby called "Ou-Missouri," named for the Indians who lived there (HOM 31). French explorers
soon began calling the river the Missouri River.

The explorer Sieur de La Salle envisioned a new French empire in the region. Consequently, in 1682 he claimed the near boundless Mississippi drainage system from
the Appalachians to the Rocky Mountains for France. He named it Louisiana for King Louis XIV.

The vast new land was governed by the French at New Orleans, but they could not hold the territory east of the Mississippi River and lost it to the British in the French
and Indian War. Meanwhile, St. Louis, a small trading post, was founded in 1764 by French merchant-adventurer Pierre Laclede Liguest, who named his settlement
for Louis IX, the saintly French crusader king. The new community was destined to play a significant roll in the westward expansion of the United States.

This New France-the trans-Mississippi west-fell temporarily to Spanish rule by secret treaty in 1762. But Spain was unable to profit from the land and in 1800 ceded it
back to France. President Thomas Jefferson, fearing that the French dream of a French-American empire might succeed, sent negotiators to Paris to acquire the port of
New Orleans, La. Instead, trouble with England prompted Napoleon Bonaparte to sell all of the French holdings in America to Jefferson. Thus, the Louisiana
Purchase, which included Missouri, became part of the United States in 1803. The immense and generally uncharted purchase extended west from the Mississippi
River to the Rocky Mountains. Later, to memorialize President Jefferson for his acquisition, the Missouri capital, the first state capital to be established in the new
region, was named Jefferson City.

U.S. citizens began crossing the Mississippi River into what became Missouri when it was still under Spanish rule. One settler, Daniel Boone, the famous Kentucky
frontiersman, had received a Spanish land grant in Missouri in 1798 and soon moved there. About 5,000 Americans had settled in Missouri by the time of the Louisiana
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Missouri was the foremost state in opening the American West because the Missouri River provided an access route into the Louisiana Purchase, and St. Louis was at
region, was named Jefferson City.

U.S. citizens began crossing the Mississippi River into what became Missouri when it was still under Spanish rule. One settler, Daniel Boone, the famous Kentucky
frontiersman, had received a Spanish land grant in Missouri in 1798 and soon moved there. About 5,000 Americans had settled in Missouri by the time of the Louisiana
Purchase.

Missouri was the foremost state in opening the American West because the Missouri River provided an access route into the Louisiana Purchase, and St. Louis was at
the mouth of the river. In 1804 President Jefferson commissioned the Lewis and Clark expedition to explore the new land. Meriwether Lewis and William Clark
outfitted their now famous Voyage of Discovery at St. Louis, which would become the gateway city to the West. Thus, the 630-foot Gateway Arch, overlooking the
Mississippi River at St. Louis, symbolizes Missouri's role as "Mother of the West" (see Gateway Arch in Sites of Interest in St. Louis).

As settlements advanced along the Missouri River west of St. Louis, new towns served as jumping-off places for the West. By the time the Latter-day Saints arrived in
Missouri, Independence, on the western edge of the state, had become the principal outfitting post for western travel and the starting place for the Santa Fe Trail and,
later, the Oregon Trail. First at St. Louis and later at Independence and nearby Westport, traders, fur trappers, explorers, missionaries, and settlers commenced their
westward journey. The names of Jim Bridger, Jedediah Smith, Capt. Benjamin L. E. Bonneville, John C. Fremont, and others were familiar to these places.

Among the early settlers to Missouri were the Latter-day Saints. They began to arrive in Missouri's frontier western counties in 1831, and later they settled in the
northwestern part of the state and on its eastern edge, principally at St. Louis.

Missouri became a territory of the United States in 1805 and a state in 1821. The famous Missouri Compromise admitted Missouri as a slave state, but in the
secessionist conflict of the Civil War it did not leave the Union. Missouri participated heavily in the Civil War. Tens of thousands of Missourians fought on both sides,
engaging in several major battles within its borders, particularly in the western part of the state. Jackson County was damaged severely by the Civil War, and the battles
of Westport and Independence were fought on lands formerly owned by Latter-day Saints. After the Civil War and Reconstruction, Missouri grew into a prominent
agricultural and industrial community.

Latter-day Saints in Missouri

The experience of the Latter-day Saints in Missouri was one of spiritual importance to the Church and of high adventure to its people. The first Latter-day Saints in
Missouri were four missionaries who were sent to preach to the Indians on the American frontier just west of the state border. This undertaking, known as the Lamanite
Mission, was led by Oliver Cowdery, whom Joseph Smith sent from Church headquarters at Fayette, N.Y., in 1830. The same revelation that appointed Oliver on this
mission also informed the Church that the "city of Zion" was to "be on the borders by the Lamanites" (D&C 28:9).

When the missionaries to the Lamanites arrived in Jackson County, on the western edge of Missouri, three of them crossed the boundary to Indian lands in present-day
Kansas. The mission to the Lamanites was cut short, however, when an Indian agent, responding to complaints from ministers, forced the missionaries off the Indian
lands. Awaiting instructions from Joseph Smith, they continued preaching in nearby Jackson County.

Joseph Smith and about two dozen elders (28 elders had been called by revelation on June 7 to travel to Missouri) arrived in Jackson County the summer of 1831
from Kirtland, Ohio, the Church's new headquarters, to select the location of Zion. In Jackson County, the Prophet received a revelation designating Missouri as the
"land of promise." Independence, the county seat, was to be the location for the temple and the city of Zion-the millennial New Jerusalem (D&C 57:1-5). The Saints
soon spoke of Independence as the "center place," reflecting upon the area's focal point for Zion and its geographical location near the center of the continent (EMS,
October 1832, 5).

That same summer members of the Colesville Branch from New York arrived. They and others commenced building settlements at Independence and in nearby Kaw
Township. This area was a sacred and dedicated land for the peaceful gathering of the Mormon people. Moreover, Joseph Smith later stated that Jackson County was
important because it was the location of the biblical Garden of Eden. The Latter-day Saints anticipated peace and prosperity in their newly found Zion.

Peace in Jackson County for the Latter-day Saints, however, was not to last. Their new home was the rustic and occasionally tension-filled American frontier. Violence
erupted between the Mormons and their neighbors within two years of the Saints' arrival. Church members were mistreated and their property destroyed. Hostilities
climaxed when the Saints were driven out of the county and fled to Clay County north of the Missouri River. The Saints found that neither their efforts for legal redress
nor help from a Mormon military relief party led by Joseph Smith from the East could effect their return to Jackson County. The relief company, known as Zion's
Camp, was disbanded in Clay County after its members suffered a severe attack of cholera that caused the death of several of its members.

The Church in Clay County prospered with strengthened leadership and a new stake organization. By 1836, however, friction again arose when increased numbers of
Mormons gathered to the county. To stem rising violence, local Church leaders led the Saints out of the county to prevent the citizens from forcibly driving them away.
They then established themselves chiefly in two newly established counties in northern Missouri-Caldwell and Daviess.

With the loss of Zion and the Saints located in northern Missouri, Joseph Smith, having fled Kirtland in January 1838 because of mob action sparked by apostates and
others, moved the Church headquarters to Far West, Caldwell County. The Church grew and prospered in northern Missouri until trouble arose again. Some of the
difficulty began within the Church itself. Oliver Cowdery, David Whitmer, and others apostatized from the faith, and other internal problems arose.

Violence erupted in upper Missouri during the summer of 1838, and for several months the Saints suffered widely from mob activity and other civil disorder. Mormons
clashed with residents of Gallatin, Daviess County; they fought the Battle of Crooked River in Ray County; and they engaged in a major skirmish at DeWitt, Carroll
County. As conflicts climaxed between the Mormons and their neighbors, Missouri governor Lilburn W. Boggs issued an Extermination Order in October to force
members of the Church from the state. Outlying settlements were attacked, and many of the Saints were severely mistreated; some were killed. Hostilities occurred at
Adam-ondi-Ahman, in Daviess County; at Haun's Mill, in Caldwell County; and elsewhere.

After Joseph Smith was arrested, he and other leaders were imprisoned, first temporarily at Independence, Jackson County, and next at Richmond, Ray County. The
Prophet, Hyrum Smith, and other brethren were subsequently held for several months at Liberty, Clay County.

To comply with the governor's Extermination Order, the suffering Latter-day Saints left Missouri for Illinois. In departing, they received leadership from Brigham
Young, the new president of the Quorum of the Twelve Apostles. President Young had recently risen in office because of the apostasy of Thomas B. Marsh and the
death of David W. Patten, his two seniors in the quorum. Meanwhile, Joseph Smith and others remained at Liberty Jail until April 1839.
While they were being transferred to another prison, Joseph, Hyrum, and three other brethren were allowed to escape from captivity and fled to Illinois. They soon
joined the Saints in Illinois and began building a new city.

Notes

1.Copyright
   The Missouri  Indians and Infobase
            (c) 2005-2009,   their settlement,
                                        Media on the other hand, may have taken their name from the river. The word Missouri or some form of it may Page
                                               Corp.                                                                                                have originated
                                                                                                                                                            3 / 187in
an Indian tongue for "muddy water," describing the river's high silt content (BMHS 16:213-17).
joined the Saints in Illinois and began building a new city.

Notes

1. The Missouri Indians and their settlement, on the other hand, may have taken their name from the river. The word Missouri or some form of it may have originated in
an Indian tongue for "muddy water," describing the river's high silt content (BMHS 16:213-17).

Jackson County

Early Jackson County

Jackson County was not available for settlement in 1821 when Missouri became a state. At that time, the Osage Indians retained a choice 27-mile strip of land on the
western edge of the state that would become Jackson County. After a treaty with the Indians, the government surveyed the land strip and in 1825 opened it for public
sale at $1.25 an acre; the next year Jackson County was formed. The county was named for Gen. Andrew Jackson, popular leader of the Battle of New Orleans and,
later, president of the United States. During the Mormon sojourn in Jackson County (1831-33), the county's land area was about 27 miles wide and 80 miles long (see
Old Missouri 1831 map). However, with the formation of Van Buren County (which later became Cass and Bates Counties) in 1833, Jackson County was reduced to
its present size of about 27 miles square. The early Latter-day Saints resided only in the northwest corner of the county.

The first white man to explore Jackson County was Daniel Morgan Boone, son of the celebrated Kentucky pioneer. Operating out of St. Louis, the younger Boone
trapped the rivers of Jackson County for several years while the Indians roamed the forests and before the Lewis and Clark Expedition passed that way in 1804. In
1826, Boone settled on the western edge of the county in what became Kaw Township (HJCM 376-77).

Jackson County enjoyed an inviting reputation during its frontier period. Its abundant wild honey, plentiful game, good soil, and other resources prompted George
Sibley in 1824 to promote the prospective county as the "Garden of Missouri" (BMHS 1:8). Sibley, factor at Ft. Osage on the eastern edge of the future county, had
been an early resident of the fort and promoted removal of the Indians from the land.

In 1831 Joseph Smith saw some of the natural beauties of the county for himself and learned through inspiration that the biblical Garden of Eden1 had been located in
what became known as Jackson County (JWW 7:129; JD 8:195, 10:235, 11:337; MU,L 91; UMM 9:169-72; JEDS 112-13; RPM 5). He observed that its woods
and fields were festooned with "flowers so gorgeous and grand as to exceed description" (HC 1:197). The year after the Prophet arrived, Washington Irving, the
American writer and traveler, visited the Missouri frontier. From Independence he wrote, "The fertility of all this Western country is truly astonishing. The soil is like that
of a garden, and the luxuriance and beauty of the forests exceed any that I have seen" (LLWI 2:249).2

Such a reputation drew immigrants, who came to the county principally from Kentucky, Tennessee, and Virginia. The newcomers included farmers, merchants,
mechanics, and an uncultivated, disorderly class drawn by the freedom and frequent lawlessness of the frontier.

Early visitors spoke of Jackson County as the country of "the Blues." This reputation came from the two clear streams that then flowed northward through the county
into the Missouri River. When the county was founded, these rivers-the Little Blue and the Big Blue-were used to divide the county's three earliest political townships.
Bordered on the north by the Missouri River, these townships from east to west were Ft. Osage, Blue, and Kaw. Kaw Township, the area west of the Big Blue to the
state line, was where the Latter-day Saints settled other than those at Independence in Blue Township. No early Mormons settled in Ft. Osage Township in the eastern
part of the county.

Two routes from the east gave frontier travelers, including early Mormons, access to Jackson County. One route was the Missouri River itself, from which travelers
usually disembarked at Independence Landing, three miles north of the courthouse, or at Blue Mills Landing, six miles northeast of the town. The other route was a land
path that included the Boonslick Trail from St. Charles, near St. Louis, to halfway across the state to Howard County, where the sons of Daniel Boone produced salt at
Boon's Lick (DMT 5).

The Boonslick Trail traversed the north bank of the Missouri River to the village of Boon's Lick and Old Franklin. In 1821 the trail west of Franklin, which became the
Santa Fe Trail, crossed the Missouri River at nearby Arrow Rock. South of the river the trail followed near what became State 41, U.S. 65, and U.S. 24 into Jackson
County (MSF 15-19; DMT 7).

The overland route across Missouri was used by Oliver Cowdery and the missionaries to the Indians at the beginning of 1831 (APPP 52). Joseph Smith-and other
Mormon travelers-also used this route in July 1831 and April 1832 as he traveled through the state to Independence (HC 1:188; DMT 5). As the Santa Fe Trail
entered the county just east of Buckner near what became U.S. 24, it arched north toward Ft. Osage and then southwest toward Independence. It entered
Independence from the northeast near today's College Street and then went to the courthouse (MSF 21, 29). At the Jackson County courthouse, one branch of the
Santa Fe Trail turned south at Spring Street and another followed Lexington Street west and curved around the north side of the future temple lot (D&C 57:3). As the
trail continued west in the county, this segment was soon called the Westport Road; it passed through or near four Mormon settlements in Kaw Township.

Only three crude communities existed in Jackson County when the Mormons arrived. Independence, the only planned village at the time, was established for the county
seat. The earliest community, however, was Ft. Osage, which, by 1831, was a declining, decommissioned federal fort in the northeastern corner of the county. Its
timbers later gave birth to the nearby village of Sibley. Next was the Blue Mills or Hudspeth settlement, a loosely scattered rural neighborhood about nine miles
northeast of Independence, near where the Santa Fe Trail crossed the Little Blue River (HJCM 104-5). It had a mill and the first church in the county, but it never
flourished.

John C. McCoy, who established a store on the western edge of the county in 1833 near the Mormons' Prairie Settlement, platted his land in 1834 and sold a few
building lots. His store attracted settlers immediately after the Mormons were driven away, and the community became Westport, an important trading center with a
landing on the Missouri River four miles north. Kansas City, Mo., grew out of this river landing.

No settlement in Jackson County was organized politically during the years the Saints were there. The county government, which possessed all political jurisdiction in
the county, was directed by three commissioners known as county judges, one for each township. At first a log courthouse was built in Independence on Lynn and
Lexington Streets. Then, in 1829, brick walls were raised for a courthouse that was in use when the Mormons arrived. This brick courthouse was located on the square
in Independence where the Jackson County Memorial Courthouse now stands.

Latter-day Saints in Jackson County

The first Mormons to arrive in Jackson County were the missionaries to the Lamanites, who arrived in January 1831. After a long and arduous journey from New York
during a cold and stormy winter, these missionaries would enjoy short success among the Indians near the Kansas River, west of the state line. While awaiting the
arrival of Joseph Smith and others from the East, they also taught citizens in Jackson County. In July the Prophet arrived to identify the site for Zion and to begin
 Copyrighta (c)
preparing       2005-2009,
             devoted        Infobase
                     people for Christ'sMedia Corp.
                                         second coming.                                                                                                   Page 4 / 187
The first Mormons to arrive in Jackson County were the missionaries to the Lamanites, who arrived in January 1831. After a long and arduous journey from New York
during a cold and stormy winter, these missionaries would enjoy short success among the Indians near the Kansas River, west of the state line. While awaiting the
arrival of Joseph Smith and others from the East, they also taught citizens in Jackson County. In July the Prophet arrived to identify the site for Zion and to begin
preparing a devoted people for Christ's second coming.



Upon arriving in Missouri, Joseph received a revelation announcing that the center of Zion was to be in Jackson County. Consequently, the Saints were to purchase
much land there. At the western edge of the county in Kaw Township, Sidney Rigdon dedicated the land as Zion on Aug. 2, 1831, for the gathering of Church
members to the county. Twelve elders memorialized the event by laying the first log for a schoolhouse in the woods near the house of a local convert. At Independence
the following day, Joseph and others dedicated a lot for a temple just west of Independence.

The Prophet appointed leaders to remain in Missouri, and he instructed the Saints in the East to gather to the new Zion. Bishop Edward Partridge immediately began to
purchase land for the Church in the county. He eventually acquired more than 2,000 acres in Kaw and Blue Townships, including the temple lot. Other leaders bought
lots for the Church or for their own use in Independence. Upon this land in Jackson County, the Saints developed five settlements, four of them in Kaw Township: the
Blue River, Whitmer, Colesville, and Prairie Settlements. The fifth settlement was at Independence, which extended from the village to the Temple Lot and included
land nearby. By the late summer of 1833, approximately 1,200 Latter-day Saints lived in the Mormon settlements.

Local citizens protested against the gathering Mormons as their numbers increased. In July 1833 a large mob demonstrated against the Saints, damaged their property,
and tarred and feathered two of them. The mob then set a schedule of departure for the Mormons, allowing them time for an organized withdrawal from the county
after the fall harvest.

Church members, meanwhile, rallied legal support to sustain them in their rights to remain on their property. Objecting to the delay, the mobs mobilized again in
October and November 1833 to drive the Mormons away. Much violence resulted, including a battle at the Whitmer Settlement in Kaw Township and a confrontation
at Independence. Eventually the mobs forced the ill-prepared people from their settlements, often without provisions, while destroying their property and casting them
from the county during severely cold weather.

Some of the persecuted Mormons were driven south to what later became Cass County, while others fled eastward to Lafayette County and elsewhere. Most of the
Saints crossed the Missouri River north into Clay County.

For years it was not safe for Latter-day Saints to return to Jackson County. After their departure in 1833, they were often beaten or ridiculed whenever they returned
to the county for business purposes or to reclaim property. Several years later Church leaders sent agents to the county to sell or trade the Mormon land to raise
money for Church needs elsewhere. Later, however, some Mormon immigration companies from the East and from Europe successfully passed through Jackson
County on their way to Utah. Eventually Utah-based Latter-day Saints and divergent groups of followers of Joseph Smith alike returned to Independence and took up
residence.

Latter-day Saints in Independence

Independence was a historically important community for four decades after it was founded on the edge of the American frontier. It is located 10 miles east of the
Missouri-Kansas state line in Jackson County and just east of Kansas City, Mo. Its strategic location near the northwest bend of the Missouri River and its position on
the Santa Fe Trail established it as an important commercial center in the development of the American West. From its origins in 1827 until just after the Civil War,
when it gave way to the growing importance of Kansas City, its influence became legendary. It was built on high ground amidst a forest three miles south of the
Missouri River on an Indian trail. This wilderness Indian trail ran from Ft. Osage in eastern Jackson County west to the Indian lands beyond the state's border.

Before Independence existed, Indian and white travelers had visited the site for years, particularly because of its fresh spring water. Daniel Morgan Boone, the first
white man known to have visited what became Jackson County, was probably the first to see the flowing springs. James Shepherd and his bride were probably the first
settlers at the site. Shepherd built a log cabin by Big Springs in 1825, a year before the county was organized (HIM 21, 52; HJCM 376). Santa Fe traders from
Franklin, Howard County, had passed through the area since 1821, using the Indian trail when the county was still owned by the Indians. After land became available
for purchase and Independence was laid out, the town quickly attracted merchants and craftsmen and became a center for vigorous frontier commerce.

Origin of the town's name varies in two accounts. One is that founding commissioners named the county seat for the independent quality of character of the resolute
general Andrew Jackson, the county's namesake. The other, a romantic and possibly fanciful account, asserts that the name originated from a temporary campsite
named Independence Camp, established on the future courthouse square following an Indian disturbance at Ft. Osage. Organizing commissioners, so the story goes,
took the town's name from the legendary camp when they founded the community (HIM 13, 48-49).

The town of Independence was created for the county seat and was the first organized village in Jackson County. The community was surveyed in 1827, with its lots
going on sale in July of that year. The town's prime lots, located around the courthouse square, sold the first day of sale for $25.20 to $40.50, according to the first
county recorder and acting county treasurer, Lilburn W. Boggs (HJCM 179, 635-36). Lots located farther away from the square sold for about $10.

Independence attracted a robust class of men, including rugged individualists and citizens prone to violence and lawlessness. In about 1831 a protestant minister, who
had been sent to the area by his mission society in the East, reported bitterly to his home office about the vice-filled and disorderly culture of Independence. He called
the rugged pioneer settlement a "godless place," with such common evils as saloons, gambling, swearing, and prostitution (BYUS Autumn 1972, 15-16). He said that
"many suspicious characters who headquarter[ed]" in the town fled beyond the frontier when a federal marshal approached the county. Moreover, when travel-weary
traders returned from Santa Fe, they often added to the unruly atmosphere of the settlement.

By 1831 Independence had quickly become the eastern terminus and principal outfitting center for the Santa Fe Trail; later, it served as the starting place for other
routes to the West. Accordingly, the town attracted a number of enterprising investors and astute businessmen. Some notable early residents included Lilburn W.
Boggs, a merchant and county official; Samuel Weston and his son Robert, who built a prominent wagon and blacksmith business to accommodate western trade;
Joseph R. Walker, Jackson County's first sheriff, who later went west and established the California Trail over the Sierra Nevada Mountains; Josiah Gregg, who wrote
the classic history of the Santa Fe Trail, Commerce of the Prairies; and Alexander Majors, who helped establish at nearby Lexington the successful freighting firm of
Russell, Majors, and Waddell, which dominated freighting in the West until the Civil War.

Independence was a primitive, busy frontier village when Latter-day Saints lived there. The town was primarily a collection of log stores, rustic mechanic shops, and
scattered brick, log, or clapboard houses. When Joseph Smith arrived in the summer of 1831, he spoke of Independence and its people as somewhat degraded and
"nearly a century behind the times" (HC 1:189).

Ezra Booth,(c)
 Copyright   a Mormon,
               2005-2009,described the Media
                             Infobase  village Corp.
                                               in 1831 as being a "new town, containing a court-house built of brick, two or three merchant's stores and 15 or520/ 187
                                                                                                                                                      Page
dwelling houses, built mostly of logs hewed on both sides; and is situated on a handsome rise of ground"(MUV 196). At the time, only a few riverboats sailed up the
Missouri River as far west as Independence. Most travelers from the East still arrived overland. Adventurers, traders, mountain men, explorers, and others made
traveling preparations at Independence for their tedious and sometimes dangerous journey west. Washington Irving, who visited Independence in 1832, captured
Independence was a primitive, busy frontier village when Latter-day Saints lived there. The town was primarily a collection of log stores, rustic mechanic shops, and
scattered brick, log, or clapboard houses. When Joseph Smith arrived in the summer of 1831, he spoke of Independence and its people as somewhat degraded and
"nearly a century behind the times" (HC 1:189).

Ezra Booth, a Mormon, described the village in 1831 as being a "new town, containing a court-house built of brick, two or three merchant's stores and 15 or 20
dwelling houses, built mostly of logs hewed on both sides; and is situated on a handsome rise of ground"(MUV 196). At the time, only a few riverboats sailed up the
Missouri River as far west as Independence. Most travelers from the East still arrived overland. Adventurers, traders, mountain men, explorers, and others made
traveling preparations at Independence for their tedious and sometimes dangerous journey west. Washington Irving, who visited Independence in 1832, captured
aspects of frontier life in his books A Tour of the Prairies and The Adventures of Captain Bonneville.

The Mormons began arriving at Independence in 1831 to start building their Zion, which was to be for them a "city of refuge" in the troubled last days (D&C 45:66).
Joseph Smith received a revelation that named Independence as the center place and principal gathering site for the Mormons. For three consecutive summers, Latter-
day Saint families gathered to Jackson County and settled in Blue Township (the location of Independence) and in neighboring Kaw Township.

Joseph appointed leaders to direct the affairs of their new home after the land and temple site were dedicated (D&C 57:4-13). He appointed Bishop Edward Partridge
to purchase land for Church members in Jackson County and named others to establish a printing house and a Church store in Independence. William W. Phelps was
appointed Church printer, and Oliver Cowdery was made his assistant. The press of W. W. Phelps and Co. printed The Evening and The Morning Star, a Church
religious paper and the first newspaper in western Missouri. The press also published the Book of Commandments, a collection of Joseph Smith's revelations. A.
Sidney Gilbert soon established and managed the Church store, located across the street from the courthouse and a few doors north of the Mormon printing house.

Joseph received six revelations-D&C 57-62-during his first visit to Missouri and two revelations-D&C 82-83-during a visit to Jackson County in 1832 (HC 1:189-
202, 267-70). The revelations gave instructions on the affairs of Zion and other matters.

The settlement of Mormons at Independence included those on land nearby, in the village, and on the Temple Lot, then located west of the town. Most Saints lived on
Church-owned property, but a few purchased land of their own. They held meetings in a small log building that they constructed on the northeast corner of the Temple
Lot close to a house built by Bishop Edward Partridge for his family. In 1832 when the ecclesiastical branches of the Saints in Jackson County were given names or
numbers, the community of Latter-day Saints at Independence was known as the branch "in Blue Township" (FWR 52). At the height of Mormon settlement in
Jackson County in November 1833, the LDS community at Independence had grown into two ecclesiastical branches.

The Saints continued to gather at Independence and in the area west of the town for more than two years before violence ignited. As Mormon immigration increased,
principally from the Northeast, cultural and religious differences became more evident between the Mormons and the old settlers, who were principally from the South.
In July 1833, a large crowd of citizens met at the courthouse square in Independence and ordered the Mormons to withdraw from the county starting by the end of the
year. To forcibly emphasize their demand, citizens tarred and feathered Bishop Edward Partridge and Charles Allen on the town square and attacked the Church store
and printing house.

Instead of waiting until year's end, mobs abruptly drove out the unprepared Mormons in the fall of 1833 after they learned that the Saints had planned to seek
protection in the courts. Church members at Independence and in Kaw Township suffered beatings, threats, and attacks on their homes until they withdrew from the
county.

The importance of Independence as a commercial center continued after the expulsion of the Mormons. American interest in an expanding West mounted, and
merchants at Independence and at nearby Westport in Kaw Township outfitted eastern immigrants seeking new homes in Oregon and California. As the starting place
for three major western routes-the Santa Fe, Oregon, and California Trails-Independence came to be celebrated as the "Queen City of the Trails." Adventurers like
Francis Parkman, author of the classic The Oregon Trail, and others, such as the Donner Party, outfitted at Independence for their journey to California.

After gold was discovered in California in 1848, thousands rushed to Independence to journey to the goldfields. Soon mail service was established between
Independence and Salt Lake City, and then extended to Sacramento, Calif. Wagon trains belonging to Russell, Majors, and Waddell, headquartered at nearby
Leavenworth, Kans., were organized in 1857 by Alexander Majors of Jackson County and his associates to carry freight to supply Johnston's Army in the Utah War.
In the Utah Territory, Mormon militiamen under Lot Smith burned these army-sponsored freight wagons as they entered the territory.



In 1860 Alexander Majors and two business associates in neighboring Lexington, Mo., established the famed Pony Express, which operated from St. Joseph, Mo., to
Sacramento by way of Salt Lake City. In his published reminiscences, Majors sometimes wrote sympathetically of the Mormons and of their suffering in Jackson
County. He learned about their troubles from his father, who led one of the mobs that drove the Mormons out of the county (SYF 48-50). In correcting a critic who
reported that the Mormons had been "bad citizens" in the county and were "outlaws, thieves, etc.," he said, "It [the conflict] grew out of the fact that they claimed to
have seen an angel, and to have received a new revelation from God which was not in accord with the religious denominations that existed in the community at that
time" (SYF 50).

Independence began to lose its prominence as the hub of western travel after the Civil War when Kansas City began to take its place as a commercial center in western
Missouri. But Independence continued to attract notable visitors and produced worthy residents. Dissident Mormon apostle William E. McLellin settled at
Independence after the Saints were driven from Missouri and after he had separated from the Church. William served as a physician there for many years and
associated with David Whitmer, one of the Three Witnesses and a resident of nearby Richmond, Ray County. William, a critic of Joseph Smith and the Utah Mormons
but a loyal defender of the Book of Mormon, died at Independence.



Others who came to Independence included Civil War guerrilla leader William C. Quantrill and troops from both the Union and the Confederate armies during the Civil
War. After the war, members of the Cole Younger and Jesse James gangs lived nearby in Clay and Ray Counties, and some of them spent time in jail at Independence.
The Utah-based LDS Church officially returned to Independence and set up mission headquarters there in 1907, and the Reorganized Church of Jesus Christ of Latter
Day Saints, now known as the Community of Christ (CC), established its headquarters at Independence in 1920. Other early dissident groups arrived or developed in
the community as well.



The most prominent resident of Independence was President Harry S. Truman. He attended public school there and served Jackson County as an administrative judge,
the county's name for county commissioner. He eventually went to Washington, D.C., where he served as a senator and later as president. After World War II and
following his days in Washington, Truman and his wife, Bess, returned home to spend their last years at Independence.
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Historic Sites in Independence

1. Independence LDS Visitors' Center. The Latter-day Saint Visitors' Center is located at 937 W. Walnut St. on the southeast corner of River Boulevard and Walnut
The most prominent resident of Independence was President Harry S. Truman. He attended public school there and served Jackson County as an administrative judge,
the county's name for county commissioner. He eventually went to Washington, D.C., where he served as a senator and later as president. After World War II and
following his days in Washington, Truman and his wife, Bess, returned home to spend their last years at Independence.

Historic Sites in Independence

1. Independence LDS Visitors' Center. The Latter-day Saint Visitors' Center is located at 937 W. Walnut St. on the southeast corner of River Boulevard and Walnut
Street .5 mile west of the historic Jackson County Courthouse, in the center of Independence. The Church of Jesus Christ of Latter-day Saints purchased 25 acres of
land in Independence in 1904 when Joseph F. Smith was president of the Church. Part of that acreage consisted of the original Temple Lot, where the visitors' center
was built. President David O. McKay and President Joseph Fielding Smith attended the center's groundbreaking ceremony on June 1, 1966. President N. Eldon
Tanner dedicated the center in 1971.

The center's main floor features displays about Christ, the family, and other LDS Church beliefs. The bottom floor features exhibits of early Jackson County history and
Mormon activities in Missouri and the West.

2. The Temple Lot. The site where Joseph Smith dedicated the sacred Temple Lot is located southwest of the intersection of Lexington Street and River Boulevard,
near the Church of Christ (Temple Lot) chapel,3 half a block northwest of the LDS Visitors' Center. The Prophet received a revelation in Jackson County on July 20,
1831, that designated Independence as the center place for Zion. The revelation stated, "A spot for the temple is lying westward, upon a lot which is not far from the
courthouse" (D&C 57:3). The lot was .5 mile west of the courthouse and outside of the Independence platted boundary of that day.

The record shows that Bishop Edward Partridge paid $130 for a 63.27-acre tract of land known as the Temple Lot and took possession of it on Dec. 19, 1831.
Bishop Partridge purchased the land from Jones H. Flournoy, who had bought the property only seven days earlier when it became available for sale from the
government (JCRB B 1-3; TL 35-38). Originally heavily timbered, the whole parcel of the Temple Lot, forming a triangle, is bounded today on the north and west by
Lexington Street, on the east by the line of Union Street (which does not continue south past Lexington), and on the south by Pacific Avenue (see map of
Independence).4

The highest elevation of the Temple Lot, which is one of the highest points in the county, is 1,020 feet above sea level. This elevation is on the Church of Christ (Temple
Lot) portion of the lot. According to topographical charts, the Independence Courthouse Square is 20 feet higher, making it the highest point in this part of the county.



Joseph Smith directed the dedication of the temple site on Aug. 3, 1831, in the presence of several elders who had come with him from Ohio. They included Sidney
Rigdon, Edward Partridge, William W. Phelps, Oliver Cowdery, Martin Harris, Joseph Coe, Frederick G. Williams, and Peter Whitmer Jr. (HC 1:199; BJW 79).
These brethren assembled where the temple was to be erected in obedience to an Aug. 1 revelation (D&C 58:57). The day before, while in Kaw Township in western
Jackson County, Sidney dedicated Missouri as the land of Zion (see Site No. 4 under Kaw Township, Whitmer Settlement). At the temple site dedication, the 87th
Psalm was read and other sacred activities enacted. John Whitmer, called as Church historian in March 1831 (D&C 47), noted the event:

Joseph Smith, Jr. laid a stone at the Northeast corner of the contemplated Temple in the name of the Lord Jesus of Nazareth. After all present had rendered thanks to
the great ruler of the universe, Sidney Rigdon pronounced this spot of ground wholly dedicated unto the Lord forever: Amen. (BJW 79-80; HC 1:199; CHC 1:256)

Ezra Booth, an elder who had accompanied the Prophet to Missouri, wrote that Joseph Smith "claimed the honor of laying the corner-stone himself." Booth added:

Should the inhabitants of Independence, feel a desire to visit this place, destined at some future time to become celebrated, they will have only to walk one half of a mile
out of town, to a rise of ground, a short distance south of the road. They will be able to ascertain the spot by the means of a sapling, distinguished from the others by
the bark being broken off on the north and on the east side. On the south side of the sapling will be found the letter T, which stands for Temple; and on the east side
ZOM! for ZOMAS; which Smith says is the original word for Zion. Near the foot of the sapling, they will find a small stone covered over with bushes, which were cut
for that purpose. This is the corner stone for the temple. (MUV 199; JH Aug. 3, 1831)



William W. Phelps briefly noted the event as follows: "I offered the opening prayer, Joseph Smith delivered the dedicatory words and Oliver Cowdery closed with a
benediction. We planted a stone at the southeast corner of the ten acres for the first Temple" (JH Aug. 3, 1831).

Evidence indicates that the cornerstone (actually, a corner marker) placed on the Temple Lot that day is now owned by the Church of Christ. That church, a
denominational offshoot of the LDS Church, owns the 2.5-acre portion of the Temple Lot between River and Lexington Streets, where members of that faith later
found the stone (see Site No. 7).

The city of Zion-the New Jerusalem-was to be built around temples on the Temple Lot in the center of the city. The city was to be a mile square to accommodate
"fifteen to twenty thousand people," wrote Joseph Smith (HC 1:358). The streets of the city were to be at right angles, with half-acre lots for houses and gardens.
Industrial and large agricultural pursuits were to be located outside of town. The people were to live in the city and enjoy the benefits of culture and refinement.

The master plan for the city of Zion provided for 24 temples to be used by the Church for a variety of needs. In 1831 the Saints expected the city to have a single
temple (D&C 57:3; 84:4), but on June 25, 1833, a sketch of a master plan for the city with instructions to build 24 temples on two 15-acre blocks was sent from
Kirtland, Ohio, by the Prophet to the brethren in Missouri (HC 1:357-62). The temples were represented by the numbers 1 to 24 on the center blocks in the sketch.
Subsequent sketches contained temple designs and instructions for implementation. The 24 temples were designed to be of the same architectural style and interior
design as the Kirtland Temple but were to be larger (ReSM 139-43; RS 4:114).

The 24 temples in Zion were to be used for administration, publication, education, worship, and other religious needs (HC 1:357-64; RS 4:99-123). To better provide
for these needs, planning changes arrived late in the summer of 1833. In a letter dated Aug. 6, 1833, from the Church presidency at Kirtland, a revised draft of the city
master plan again identified the proposed 24 temples. Notably, however, the temples were represented on a sketch of the city as little buildings, drawn instead on two
10-acre blocks, replacing the previous plan (ReSM 321; LDSCA). The revised plan also named some of the streets for the city. For example, Zion Street, Jerusalem
Street, and Bethlehem Street were listed among the city's principal avenues (RS 3:296-97; LDSCA).

Three temples of the proposed 24 temples were to be constructed in Zion as part of a first-phase program. They were to consist of a meetinghouse, a Church office
building, and a printing establishment. In his June 1833 letter, the Prophet had stated that the first of the 24 temples was to be constructed quickly. This temple, or
"house," as such structures were often called, would have multiple uses-administration, worship, and education-because of the Saints' immediate growing needs. In June
1833, Joseph
 Copyright   (c)wrote, "We send
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                                                 draft of the city of Zion, with explanations, and a draft of the house to be built immediately in Zion, for the
                                                                                                                                                             PagePresidency,
                                                                                                                                                                     7 / 187 as
well as for all purposes of religion and instruction" (HC 1:363; emphasis added).

This first temple at Independence, initially to be used as a general purpose building and meetinghouse, was also to be used as an elders "School in Zion" (RPJS 195-
Three temples of the proposed 24 temples were to be constructed in Zion as part of a first-phase program. They were to consist of a meetinghouse, a Church office
building, and a printing establishment. In his June 1833 letter, the Prophet had stated that the first of the 24 temples was to be constructed quickly. This temple, or
"house," as such structures were often called, would have multiple uses-administration, worship, and education-because of the Saints' immediate growing needs. In June
1833, Joseph wrote, "We send by this mail, a draft of the city of Zion, with explanations, and a draft of the house to be built immediately in Zion, for the Presidency, as
well as for all purposes of religion and instruction" (HC 1:363; emphasis added).

This first temple at Independence, initially to be used as a general purpose building and meetinghouse, was also to be used as an elders "School in Zion" (RPJS 195-
96). This school, recently organized and presided over by Parley P. Pratt in Kaw Township, was for adults (D&C 97:3-4; APPP 93; see page 116). The Saints in
Zion had only a small log schoolhouse on the Temple Lot for classes and church meetings and a log schoolhouse in the Whitmer Settlement. Parley, meanwhile, had
held his school, the "school of Elders," as he called it, out of doors. A critical need existed in Jackson County for a building to serve elementary, secondary, and adult
educational needs, as well as other Church needs. In a revelation referring to Parley's "school in Zion" that accompanied the letter of Aug. 6, 1833, the Lord again
emphasized that the first temple in Zion was to be built "speedily" (DC 97:10-11; RPJS 196).

The second and third temples were planned for construction at Independence, with their uses given in the Aug. 6 letter. The second temple was for the exclusive use of
"the Presidency," and the third was for "the Printing" needs of the Church, the letter stated. The presidency of the Church urged that once the first temple was
completed, the brethren in Zion should then build the two additional temples "as soon . . . as means can be obtained" (RPJS 196).

The three temples in Zion were to have uses similar to the three "houses" the Lord commanded to be built unto him in Kirtland (ReSM 139, 317-19; D&C 88:119;
94:1-10). The first of these houses at Kirtland was used for worship meetings, administration, and Church schools (D&C 88:77-79, 118-19, 127; 94:3-10; HC 2:356,
374-75, 376). The second of these houses was to be for "the presidency," and the third was for "printing"5 (D&C 94:1-10). The last two temples at Kirtland were
never built.

The Church's developing needs for meeting places at Independence were similar to those at Kirtland, which provided a pattern for Zion (ERA May 1968, 21; ReSM
317). It is probable that the first temple in Missouri would have been used for schools in a manner similar to those soon to be established in the Kirtland Temple. In
fact, when the temple in Ohio was finished, it provided for a high school, grammar school, language school, and other Church schools (HC 2:356, 474-75; M&A
January 1837, 444; JH Jan. 5, 1836; CPT 37-69). Although the need to construct buildings at Independence was pressing, none of the temples at Independence was
started before the mobs drove the Saints from Jackson County.

The temple endowment had not yet been revealed, so the proposed "houses of the Lord" in Zion and Kirtland were not for the purpose of modern LDS temple
ordinances. The function of temples advanced in the Church as new revelations were given to the Prophet Joseph Smith and his successors.

The time designated for building the temple in Zion changed. A later revelation to Joseph altered the common belief that the temple was to be reared in "this generation,"
meaning in Joseph's time (D&C 84:4). The term "this generation" has caused some confusion. Some Latter-day Saints believed the phrase to mean a period of about
25 years; others interpreted it to mean within a man's lifetime or within 100 years (ReSM 145-46; ERA May 1930, 469).

In 1841 at Nauvoo, Ill., the Lord withdrew the time limitation for the early intended construction of the temple in Zion because the Saints in Missouri had "been
hindered by the hands of their enemies, and by oppression." Therefore, heaven required "that work no more" of them, the revelation said (D&C 124:49-54). Inasmuch
as the early Saints could not build the temple in Jackson County, the Lord announced to Brigham Young at Winter Quarters, Nebr., in 1847: "Zion shall be redeemed
in mine own due time" (D&C 136:18).

Some Saints were buried on the Temple Lot. The custom of burying people close to churches or temples was followed in 1833 when two children, a brother and sister,
John and Rebecca Cordilia Owens, may have been buried on the Temple Lot. Rebecca, age 15 and the oldest child in the James Owens family, died from exposure
and other problems near the time of the expulsion from Jackson County (JWHJ 7:26-27; HBO). The location of the graves is unknown. The Owens family lived on Lot
75 in Independence, where James Owens, a mason, built "a fine brick house near the printing press building," reported the family record (HBO 2; EIM 33-34).



Some of the Owens children were hiding on the rooftop of their brick house next door to the print shop as violence erupted July 20, 1833. This location gave them a
view of the destruction of the press and of Bishop Partridge being tarred and feathered by the mob at the courthouse. According to the Owens family record, Bishop
Partridge, after the attack upon him, asked one of the children, Horace Burr Owens, to run and tell Church authorities of the attack (HBO 1; see Site Nos. 2-5 for
further events on the Temple Lot).

The Partridge family sold the Temple Lot. Inasmuch as Bishop Edward Partridge held the title to the Temple Lot for the Church, his estate retained title to the property
after his death in 1840 in Illinois. His heirs sold their claim to the Temple Lot for $300 to James Pool on May 5, 1848, following President Brigham Young's advice.
The heirs of Bishop Partridge included his widow, Lydia Partridge, and five children, one of whom was Emily, a plural wife of Brigham Young. Emily later said of the
Temple Lot, "We made no claim to it as being our property, for we supposed all the time it was church property" (CCD 178).



At the time of the sale, the Partridges were residing in Iowa Territory on their way to Utah, but being poor they needed help. In a council meeting at Winter Quarters in
1848, President Young decided to use the proceeds from the sale of the Temple Lot to help them. "My object [for having them sell the Temple Lot] is to get the old
lady [Lydia Partridge] over the mountains" to the Salt Lake Valley, Brigham said (JH Apr. 26, 1848). The apostles attending the council meeting, including Orson Pratt,
Wilford Woodruff, and Heber C. Kimball, agreed to the sale. The Partridge family then traveled to Missouri and signed a quitclaim deed (JCRB N 203; TL 53-56).
According to the deed of sale, the lot included "sixty-three acres and forty-three one hundred and sixtieth of an acre."6

Lexington Street was an important route out of Independence. It extended west from the courthouse in 1831 to the city limits just west of Pleasant Street. At that point
the road continued west as the main pioneer route, which curved southwest around the Temple Lot and proceeded to the western part of the county. This route, soon
known as the Westport Road, was the road the Mormons traveled to their settlements in western Jackson County and was the main route to Indian lands (CCD 248;
MSF 29). Moreover, this road was an important link in the Santa Fe Trail and later as part of the Oregon and California Trails. Segments of the old road that have
survived in western Independence and Kansas City still bear the name Westport Road. A marker on the street in front of the RLDS Stone Church (Site No. 6)
commemorates the road.



President Wilford Woodruff and the Tabernacle Choir visited the Temple Lot on Sept. 1, 1893. The choir, on its way to the Chicago World's Fair, sang near the lot
and at the RLDS Stone Church. This was the choir's first appearance at a world's fair. President Woodruff spoke to the choir's audience during its visit to
Independence.
 Copyright (c) He had passed
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                             Infobase  JacksonCorp.
                                                County secretly in 1834 as a missionary to the South after leaving his home among the Saints in exile in Clay County.
                                                                                                                                                      Page    8 / 187
He reflected upon his earlier bad experience in contrast with the kind treatment he then received from the mayor of Independence, who accompanied him at the
program (JWW 9:259).
President Wilford Woodruff and the Tabernacle Choir visited the Temple Lot on Sept. 1, 1893. The choir, on its way to the Chicago World's Fair, sang near the lot
and at the RLDS Stone Church. This was the choir's first appearance at a world's fair. President Woodruff spoke to the choir's audience during its visit to
Independence. He had passed through Jackson County secretly in 1834 as a missionary to the South after leaving his home among the Saints in exile in Clay County.
He reflected upon his earlier bad experience in contrast with the kind treatment he then received from the mayor of Independence, who accompanied him at the
program (JWW 9:259).


3. Community of Christ Church and its auditorium. The auditorium serves as a general conference meeting hall and office building of the Community of Christ (CC),
formerly known as the Reorganized Church of Jesus Christ of Latter Day Saints. Located at 1001 W. Walnut St. on the southwest corner of Walnut Street and River
Boulevard, the auditorium is on a 25-acre portion of the original 63.27-acre Temple Lot.

The RLDS church, which followed the leadership of Joseph Smith III, was organized in 1860 at Amboy, Ill. Headquarters of the church had been at Plano, Ill., and
later at Lamoni, Iowa, before being moved in 1920 to the Stone Church in Independence. Then, after about 40 years of planning and work, the auditorium's
conference hall, which seats 5,800, was completed in 1958, and the full structure was dedicated in 1962 to serve as RLDS headquarters. Thus, until the completion of
the RLDS temple, the auditorium served many years as headquarters to this worldwide organization of a quarter-million members. The auditorium continues to be used
for the church's general conferences, which convene every other year in April.

In order to establish their own identity, RLDS members voted in general conference in 1973 to adopt the official nickname of the "Saints Church." The name did not
gain wide acceptance, so at its conference in April 2000, the church adopted the name Community of Christ. The traditional longer name, however, is still used for legal
purposes.

The Mormon Tabernacle Choir sang in the auditorium on Aug. 31, 1992, to a capacity crowd. This was the choir's last performance of a historic 10-day tour of the
Midwest, where it sang for the first time in the Kirtland Temple, courtesy of the Community of Christ Church, which owns it, and at Nauvoo. In the auditorium at
Independence, the nearly exhausted choir sang and President Gordon B. Hinckley spoke, rejuvenating the choir with his message. The choir was accompanied by the
auditorium's 110-rank organ with its more than 6,000 pipes (CN, Aug. 8, 1992, 10).

4. CC Church Temple. The Community of Christ temple, completed in 1993 and dedicated at the church's general conference on Apr. 17, 1994, is located between
Lexington and Walnut Streets and faces River Boulevard. This structure is on a portion of the original Temple Lot purchased in 1831 by Edward Partridge. The large
central sanctuary is for public worship, and the temple is dedicated "to the pursuit of peace." The temple contains offices for the president of the church and other
officers, the Temple School, church archives, museum, and other rooms for worship and study. The spiral architectural form of the sanctuary and tower, which rises to
340 feet above the steps of the auditorium, is taken from forms in nature, particularly the conch seashell.

Church president Wallace B. Smith, great-grandson of Joseph Smith and the president who built the temple, stated that the temple was built in response to revelations
Joseph Smith received in 1831 and 1832 to build a temple at Independence (D&C 57:3; 84:4). The temple cost $50 million to build; operating costs, which come from
an endowment fund, total another $25 million. Tours are free.

5. Bishop Partidge's House and Church School Site. Bishop Edward Partridge's house and Church school building were on the northeast corner of the Temple Lot, at
the southwest corner of Lexington and Union Streets, if Union Street were to continue south at that intersection (LMF 41-42; JWHJ 7:23). Upon their arrival at
Independence, Bishop Edward Partridge and his family rented a "log room" in the village from Lilburn W. Boggs. Soon thereafter, Bishop Partridge built a two-story
log house with a cellar for his family on the Temple Lot, said his daughter Emily (JEY 5-6). Next to the Partridge house, the Church constructed a small school building
that was used for religious purposes when the weather did not allow open-air meetings among the trees on the Temple Lot.



Hiram Rathbun, an early LDS resident there, spoke of the Church structure as "a log house that they used as a school house and the meeting house" (CCD 215; EIM
24). Bishop Partridge's young daughter Emily and other Latter-day Saint children attended the school. Their teacher was Nancy Corrill, daughter of John Corrill (Wex
13:103; PL 8). Sometimes Church meetings were also held in Bishop Partridge's log house (FWR 50).

A mob attacked Bishop Partridge on July 20, 1833, at Independence. He was at home when the mob gathered at the courthouse to demonstrate against the Mormons
on that eventful day. Mob leaders sent George Simpson, supported by approximately 50 others, to get the bishop at his house and escort him to the courthouse square,
where the mob tarred and feathered him to forcefully demonstrate against the Saints. As Bishop Partridge was returning to his house to remove the tar and feathers,
Emily, unaware of the events on the public square except for hearing the "yells and shouts" of the mob, was frightened upon seeing her father come toward the house.
She ran upstairs, believing that the strange figure coming toward her was an Indian (JEY 8; Wex 13:106). Fear of Indians often horrified children on the frontier. When
hostilities in Independence became severe in November 1833, sometimes Mormon families would gather at Bishop Partridge's house or elsewhere on the Temple Lot
for refuge.



John Corrill, Bishop Partridge's second counselor, also had a house on the temple land. The bishop's first counselor, Isaac Morley, probably had a house there as well,
near John's house. Bishop Partridge, Isaac, and others farmed much of the Temple Lot (JWHJ 7:23-26; AMEL 7; ACD 5).




Bishop Partridge's family fled their home on the Temple Lot during the stormy night of Nov. 7, 1833, when a mob drove the Latter-day Saints from the county. Eliza
Partridge, another daughter, wrote of the departure, "Our lands and orchards and improvements of every kind [were] left to benefit those who had driven us
away" (JEP 9). On that difficult November night of departure, the Partridges and other Saints at Independence fled to Everett's Ferry, three miles north near
Independence Landing, to cross the Missouri River into Clay County (see Site No. 39).

6. Community of Christ Stone Church. The Stone Church, situated just north of the Temple Lot on Lexington Street, has held a significant role in RLDS history. The
church's general offices had been at Lamoni, Iowa, but the presence of a substantial and beautiful church house, dedicated Apr. 6, 1892, and located near the Temple
Lot, prompted many of that faith to gather to Independence. Eventually, in 1920, the church moved its headquarters to Independence. For several decades, this
building was used for church headquarters, including the church's general conferences. It currently serves as the meeting place for the church's central congregation.

President Joseph Smith III, son of the Prophet Joseph Smith, and other descendants of Joseph Smith who served as presidents of the RLDS Church-Frederick M.
Smith, Israel(c)A.2005-2009,
 Copyright         Smith, W. Wallace
                             InfobaseSmith
                                      Media(three sons of Joseph III), and Wallace B. Smith, son of W. Wallace Smith-have belonged to the central congregation
                                              Corp.                                                                                                Page 9 / or 187
otherwise attended the Stone Church.

A succession change took place in the RLDS Church at its general conference in April 1996. At that time, the church departed from its tradition of having a descendant
building was used for church headquarters, including the church's general conferences. It currently serves as the meeting place for the church's central congregation.

President Joseph Smith III, son of the Prophet Joseph Smith, and other descendants of Joseph Smith who served as presidents of the RLDS Church-Frederick M.
Smith, Israel A. Smith, W. Wallace Smith (three sons of Joseph III), and Wallace B. Smith, son of W. Wallace Smith-have belonged to the central congregation or
otherwise attended the Stone Church.

A succession change took place in the RLDS Church at its general conference in April 1996. At that time, the church departed from its tradition of having a descendant
of Joseph Smith lead the church as its president. Succession to the presidency in the RLDS Church historically had been by designation, as suggested in the Doctrine
and Covenants (D&C 43:1-5). President Wallace B. Smith designated his counselor, W. Grant McMurray, who is not a Smith relative, to succeed him. During a
general conference on Apr. 15, 1996, President Smith ordained President McMurray to be his successor as president of the church (DN Apr. 13, 1996, B1).

7. Church of Christ (Temple Lot). The Church of Christ (Temple Lot) owns approximately 2.5 acres of the original Temple Lot at the southwest corner of the
intersection of Lexington Street and River Boulevard. Members of this religious body, known by some outside their faith as Hedrickites, were followers of Joseph
Smith in Woodford County, Ill. Following the Prophet's martyrdom, they rejected Brigham Young and did not go west with him. Many of them moved as a body to
Independence in 1867 under the leadership of Granville Hedrick, who soon purchased some city lots that were part of the original temple land. By then the temple land
had been annexed into Independence and partially subdivided into building lots. The group that was following Granville Hedrick took the original (1830) name of the
LDS Church-the Church of Christ-and added "Temple Lot" to its title as a place designation (D&C 20:1). They use the King James Bible, the Book of Mormon, and
the Book of Commandments as scriptures. They claim to be a remnant of the original restored Church. They don't believe in the office of a first presidency but are led
by a quorum of apostles.



John E. Page, an early LDS apostle at Nauvoo, was one of their leaders for a short time and ordained Granville Hedrick an apostle in 1863 (HCC 102).

While excavating a foundation for a temple on the Temple Lot in 1929, church members found two stone markers (HCC 142). Joseph Smith had placed the northeast
cornerstone and a southeast corner marker at the temple site on Aug. 3, 1831. One stone bears the inscription "SECT 1831," which is believed to stand for "southeast
corner temple" (ENS April 1979, 33; see Site No. 2). The other stone was found near the northeast corner of the proposed temple (HCC 46-47). The stones are on
display in the church's visitors' center room in the meetinghouse on the Temple Lot.

In recalling the laying of the cornerstone, William W. Phelps stated, "We planted a stone at the southeast corner . . . for the first Temple" (JH Aug. 3, 1831; RS 4:100).
The sites where the stones were found, just south of the Church of Christ's headquarters building and chapel, are designated with small concrete surface markers. Near
the office entrance at the west end of the chapel is a small granite monument to honor Joseph's dedication of the Temple Lot.

The RLDS Church, which claimed ownership to the lot possessed by the Church of Christ, filed a lawsuit in 1891 against the Church of Christ (CCD 5). An 1894
court decision favored the RLDS Church, but the Church of Christ appealed the case, and the court reversed its decision (TL 90). The Church of Christ owns the
temple site where Joseph Smith and others stood to dedicate the sacred spot. However, with Joseph's enlarged plan to construct 24 temples in the center of the New
Jerusalem, his apparent intent was to position buildings on the entire 63.27 acres of the Temple Lot (RS 4:106; see pages 24-25).

The Church of Christ had planned to build a temple on the temple site beginning in 1929. Designed in the architectural pattern of Greek temples, it was to be a 90-by-
180-foot edifice (HCC 141). The basement was dug, but then the Great Depression set in. In addition, an apostasy led by apostle Otto Fetting in 1930 drew away a
third of the church members (ReSM 149). The excavation remained undeveloped with a fence around it until 1946, when the city furnished a bulldozer and filled in the
hole. Grass was then planted, and so it remains. The apostles of the 2,500-member Church of Christ still believe that a temple will be built on their site by their
members, who will be a nucleus of a larger group of the pure in heart.

On Jan. 1, 1990, an agitated former member of the Church of Christ burned the frame headquarters and meetinghouse, built in 1902 on the temple site. This smaller
chapel and office, a two-story structure, was situated where the present building is located. With contributions from many sources, including the LDS Church, the
current Church of Christ headquarters and chapel were soon rebuilt on the site. Visitors are welcome.

Sidewalk Markers

A set of 14 small bronze sidewalk markers, set in concrete, designate a walking tour of local sites of particular interest to Latter-day Saints. This tour was placed into
operation in 2000 by the Missouri Mormon Frontier Foundation with the cooperation of the city of Independence (MMFF 23:15). The sites of the tour, which are
covered in this work in a different order, begin at the Temple Lot:

Historical Markers

1. Temple Lot, Walnut Street, north of the auditorium (see Site No. 2).

2. Flournoy House, 1034 W. Lexington St. (see Site No. 8).

3. Bishop Edward Partridge house site, just west of Union Street on Lexington Street (see Site No. 5).

4. Flournoy House lot, 126 S. Pleasant St. (see Site No. 11).

5. Rathbun Blacksmith Shop Site, northwest corner of Lexington and Spring Streets (see Site No. 12).

6. Independence Square, southwest corner (see Site No. 14).

7. Gilbert & Whitney Store, northwest corner of Lexington and Liberty Streets (see Site No. 16).

8. The Evening and the Morning Star printing house, about 114 S. Liberty St. (Lot 76; see Site No. 19).

9. Log Courthouse, 107 W. Kansas St. (see Site No. 22).

10. Log Courthouse original site, southeast corner of Lexington and Lynn Streets (see Site No. 23).

11. Lilburn Boggs's first house, 110 E. Maple St. (see Site No. 24).
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12. Noland House, 100 W. Maple St. (see Site No. 18).
10. Log Courthouse original site, southeast corner of Lexington and Lynn Streets (see Site No. 23).

11. Lilburn Boggs's first house, 110 E. Maple St. (see Site No. 24).

12. Noland House, 100 W. Maple St. (see Site No. 18).

13. First Jackson County Jail site, southeast corner of Main Street and Truman Road (see Site No. 28).

14. Lilburn Boggs's later house, about 350 S. Spring St. (see Site No. 30).

8. Flournoy House. The Flournoy House, relocated and restored, is now immediately northwest of the Temple Lot at 1034 W. Lexington St. in the Community of
Christ Restoration Heritage Plaza. A landowner, merchant, Indian trader, and eventual anti-Mormon, Jones H. Flournoy was the original owner of a 160-acre tract of
land that included the Temple Lot. Because Bishop Edward Partridge bought the Temple Lot from Flournoy, it is believed that either (1) Joseph Smith and Edward
Partridge met in Flournoy's house in the summer of 1831 to arrange the purchase of the Temple Lot from him (SH May 1972, 56), or (2) Joseph and Edward did not
have to meet with Flournoy because Joseph had made an independent claim to the Temple Lot. According to this view, Joseph made a legal claim to the land by
marking the lot, according to custom, with tree marks or blazes. Furthermore, with the marking stones that were placed in the ground the day he dedicated the Temple
Lot, Joseph may have intended to claim the land by that means and to purchase it from the government when it was placed on the market (TL 33-39).

Since Flournoy sold the Temple Lot to Edward Partridge for the same price that he had paid for it, and since Flournoy sold it to Edward immediately after acquiring it
himself, Flournoy's sale may have been influenced by a prior claim to the property by Joseph Smith (TL 35). In either case, Flournoy purchased the 160-acre tract
from the government on Dec. 12, 1831, and sold a portion of it-the 63.27-acre Temple Lot-to Bishop Partridge a week later, on Dec. 19, 1831 (JCRB B 1; TL 33-
39).

The Flournoy House is of historic interest for other reasons. In this house at its original site on Pleasant Street, Joseph Smith, Hyrum Smith, Sidney Rigdon, Lyman
Wight, and others were treated as guests in 1839 while they were prisoners of Gen. Moses G. Wilson. After Joseph's arrest at Far West that year following the
issuance of the Extermination Order, Joseph and others were taken to Independence and briefly "imprisoned." General Wilson, who then lived in this house, invited
Joseph and the other prisoners to dine with him. On that occasion Margaret Ann Wilson, wife of the general, was upset that the prisoners were in chains, and she was
impressed by the character of the Mormon leader. Concerning this visit, General Wilson later said of Joseph, "He was a very remarkable man. I carried him into my
house, a prisoner in chains, and in less than two hours my wife loved him better than she did me" (JD 17:92; MHR January 1920, 234; APPP 195-96; see Site Nos.
11 and 17).



The house is also a historic relic of old Independence. It was built of brick in 1826 on the west side of Pleasant Street before Independence was laid out, and it was
moved to its present site as part of the CC Restoration Heritage Plaza. Other buildings on the plaza are of particular interest to members of the Community of Christ
Church. Inquiries are welcome.

9. LDS Stake Center. The LDS Independence Missouri Stake Center is on Walnut Street east of the Visitors' Center and borders the original temple land. The stake
was organized in 1971, and the building was dedicated in 1978 by President Spencer W. Kimball.

10. Old LDS Chapel and Mission Headquarters Site. The old Independence chapel and early mission headquarters of the Central States Mission as well as the office
of the early Zion's Printing & Publishing Company were located on the southwest corner of Pleasant and Walnut Streets. Millions of copies of mission tracts and
numerous copies of the Book of Mormon were published here by Zion's Printing for use by the LDS Church in the mission field.

The headquarters for the LDS Church's Central States Mission was moved in 1907 from Kansas City to Independence by Mission President Samuel O. Bennion, who
served as mission president for 25 years, from 1908-33 (ELDSH 92). Three years previously, the Church purchased 25 acres of the Temple Lot originally purchased
by Bishop Partridge. With these two steps, the Church became officially reestablished at Independence for the first time since the Saints were driven out in 1833. A
large, handsome chapel was built on the corner at 302 S. Pleasant St. for $25,000 and dedicated by President Joseph F. Smith in 1914. President Alvin R. Dyer
presided over this mission (1954-58) immediately before becoming a general authority. None of the above buildings exists today, but a new mission headquarters was
constructed in 1962 at 517 W. Walnut St.



11. Flournoy House Site. The Jones H. Flournoy House, which is now in the CC Restoration Heritage Plaza, was constructed in 1826 at 126 S. Pleasant St., next to
where Kansas Street ends. When the city was surveyed and lots became available for sale in 1827, this 3.2-acre site (Lot 92) was then located on the western edge of
Independence. A year after Flournoy built his house, he purchased the lot. In December 1831, he also purchased the adjacent 160-acre farm, just west of his city lot.
This purchase included the Temple Lot. The location of the Flournoy home on the lot prevented the city from extending Kansas Street west, ending it at Pleasant Street.
After surviving many years of city growth, the Flournoy house was dismantled, moved, and reassembled by William J. Curtis at the CC Restoration Heritage Plaza in
1972 (SH May 1972:56-57). Now a parking lot, the original house site, beginning 20 feet from the southwest corner of the adjacent Masonic Temple, is the property
of the nearby First Christian Church.

The Flournoy house on this site was where Gen. Moses G. Wilson took Joseph Smith and other Mormon prisoners on Nov. 5, 1838, as dinner guests. General
Wilson, owner and resident of the house at the time, had custody of Joseph Smith, Hyrum Smith, Parley P. Pratt, Lyman Wight, and others at Independence after their
arrest at Far West (JCRB D 83, F 197). Out of respect for the prisoners, he took them to his house for dinner (see Site Nos. 8 and 17). This site is also where Joseph
Smith and Edward Partridge may have visited Jones H. Flournoy in 1831 (see Site No. 8).

12. Robert Rathbun Blacksmith Shop Site. On the northwest corner of the intersection of Lexington and Spring Streets, on Lot 43, stood the blacksmith shop of
Robert Rathbun, a Mormon elder, who, with his family, settled in Jackson County in 1831 (JCRB C 11). He attended a Church conference in Jackson County on Oct.
2, 1832, being one of the eleven elders and eleven high priests at the conference (FWR 55). On July 20, 1833, the day the Church press was destroyed at
Independence by a mob, Rathbun's blacksmith shop was broken into and his tools were thrown into the street. He was driven from the county later that year (CCD
217). On Oct. 30, 1838, he survived the Haun's Mill Massacre, which occurred near his home in Caldwell County, but his teenage son, Hiram, was crippled for life
from that brutal attack (CCD 221; HC 3:183-86; see Caldwell County). Rathbun later joined the RLDS Church.

Independence had a robust blacksmithing business while the Mormons lived there because of the town's service to the Santa Fe trade. Samuel Weston and his son
Robert became prominent in blacksmithing and cabinet building for that trade (HJCM 646). Samuel Weston, a justice of the peace and prominent county figure, was
active in driving the Mormons from Jackson County (HC 1:376).
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Robert Weston was a youth at the time but was an eyewitness to much of the violence against the Mormons in Independence. Of seeing Bishop Partridge tarred and
feathered, he later said, "I felt right sorry for the old fellow, and felt it was a great outrage" (CCD 251). He was also aware of the damage done to the Church store and
spoke well of the storekeeper, A. Sidney Gilbert. "This man Gilbert was a very nice fellow," he reported. Nevertheless, in 1838 Robert Weston took up arms with the
Independence had a robust blacksmithing business while the Mormons lived there because of the town's service to the Santa Fe trade. Samuel Weston and his son
Robert became prominent in blacksmithing and cabinet building for that trade (HJCM 646). Samuel Weston, a justice of the peace and prominent county figure, was
active in driving the Mormons from Jackson County (HC 1:376).

Robert Weston was a youth at the time but was an eyewitness to much of the violence against the Mormons in Independence. Of seeing Bishop Partridge tarred and
feathered, he later said, "I felt right sorry for the old fellow, and felt it was a great outrage" (CCD 251). He was also aware of the damage done to the Church store and
spoke well of the storekeeper, A. Sidney Gilbert. "This man Gilbert was a very nice fellow," he reported. Nevertheless, in 1838 Robert Weston took up arms with the
militia that went from Jackson County to Caldwell County against the Mormons (CCD 250-52).

13. Truman Home. The Truman home, a Victorian house at 219 N. Delaware on the southeast corner of Truman and Delaware Streets, was known as the summer
White House of President Harry S. Truman. He sometimes resided there during his presidency. The house was built by Mrs. Truman's grandfather in 1867, and
Truman began living there when he married Bess Wallace in 1919. President Truman had great affection for this house and for Independence in general. Free tickets to
visit the house may be obtained from the Truman Home Ticket and Information Center at 223 N. Main, next door to the 1859 Jail and Marshal's House (see Site Nos.
28 and 37). The Truman house is also included in a designated walking tour of the Truman Historic District, which attempts to preserve an area of Independence as
Truman knew it. This historic district of several blocks is designated as a National Historic Landmark and is listed on the National Register of Historic Places. More
information is available at the ticket and information center.

14. Independence Square. Independence Square, the site of the historic Jackson County Courthouse, is located in downtown Independence at Lexington and Liberty
Streets. The square was important in both Mormon and national history. During the community's frontier infancy, Mormons suffered acts of violence in the square and
on the streets nearby. Of national importance, the square marked a beginning point of America's western pioneer trails. Also, it is the site of the county's original brick
courthouse and of its replacement courthouses, near which slave auctions took place before the Civil War. Today the square features an enlarged memorial courthouse
(Site No. 15), historic in itself for its association with Judge Harry S. Truman.

An equestrian statue of Gen. Andrew Jackson stands on the west end of the square facing Liberty Street. Jackson County was named for General Jackson, who later
became the seventh president of the United States. Monuments to the Santa Fe Trail and the Oregon Trail, which both began at Independence, are located on either
side of the Jackson statue.

The original Jackson County Courthouse, a two-story brick structure built in the middle of Independence Square, was mentioned in a revelation given to Joseph Smith
in 1831. The revelation used the courthouse as a reference point for the location of the temple site-"a spot for the temple," the revelation said, was "not far from the
courthouse" (D&C 57:3). Construction of this courthouse began in 1828; that year the brick walls went up under the supervision of Lilburn W. Boggs, Jackson
County's first superintendent of public buildings (BYUS Summer 1974, 453). The courthouse was in use by the summer of 1831 when the Mormons arrived;
businessmen, including Latter-day Saints, built their shops near or around it. This first courthouse on the square was torn down in 1837 and rebuilt upon the original
footings, which are still intact in the current greatly enlarged structure.7

The first Mormons to arrive at Independence and the first to see the original brick courthouse were the missionaries to the Lamanites-Oliver Cowdery, Peter Whitmer
Jr., Parley P. Pratt, Ziba Peterson, and Frederick G. Williams. They arrived in the new frontier village during the severe winter of January 1831. Two of these
missionaries worked in Independence, while the other three crossed the state border to the Kansas River and did missionary work among the Shawnee and Delaware
Indians (HC 1:182-84). When denied the privilege of continuing their missionary labors among the Indians, they returned to Independence to post their mail, reporting
their problems in letters to their leaders in the East.

About 24 missionaries, including Joseph Smith, arrived in Independence in July and August 1831 to fulfill a revelation to travel to Missouri to locate Zion (D&C 52:2-
32; 53:5; 55:5). Some of them no doubt stood on the public square as they anticipated the dedication of Missouri as the land of Zion and the Temple Lot as the center
of the future city of the New Jerusalem (HiR 7:630).

Violence occurred on this square on Saturday, July 20, 1833-two years after the Mormons began settling in the county. On that day, an armed mob of about 400
Jackson County residents attacked Bishop Edward Partridge, the leader of the Saints in Missouri; and Charles Allen, a member. The mob struck and beat Bishop
Partridge with a "great many violent blows" and then tarred and feathered him (MIS-P 304). Charles was stripped of his clothes, but Bishop Partridge refused to allow
the mob to strip him of more than his "hat coat and vest," he said (HC 1:390). The citizens also tore down the Church press, attacked the Church store, and did other
damage (CHC 1:330-36). In the spring of 1833, lesser hostile acts such as breaking windows and burning hay stacks had erupted against the Saints, and several days
before the violence occurred in July, a so-called "Manifesto of the Mob" had been forged against them.

The "Manifesto of the Mob," known also as the mob's "Secret Constitution," recorded citizen complaints against the Mormons and requested that they leave the
county. The document contained complaints about their religion, their propensity to gather, their probable future political control of the county, and other community
and social concerns. According to the document, community leaders intended to rid the county of the Mormons, "peaceably if we can, forcibly if we must" (EMS
December 1833, 2). Among the county leaders who signed the manifesto were county clerk Samuel C. Owens, Indian agent Richard W. Cummins, justice of the
peace Samuel Weston, postmaster Jones H. Flournoy, court judge Samuel D. Lucas, deputy constable Thomas L. Pitcher, and merchant Moses G. Wilson (HC
1:376). While prominent local citizens directed the meeting in July 1833, the more brutal and disorderly members of the community performed the violent acts.

Independence was known by some as a disorderly community. One widely traveled visitor reported, "Independence was the roughest town" he had ever seen (HIM
92-93). Robert Weston, a young merchant, noted that the town had "lots of bad citizens" and "rough characters" at the time the Mormons lived there. Weston
continued:

The fellow that was putting tar on [Bishop Partridge] was Jonathan Shepherd, and he was not a good citizen by any means, at least I would not consider him so. This
man Jonathan Shepherd was a good-for-nothing, no-account fellow who never did anything good for himself or anybody else. There was another old fellow there
named Bill Connor who was of no earthly account. He was living down here at the time. He was a regular ruffian, and never happy unless he was in trouble or getting
other people in it. He took a very active part in this tar and feather business, and then he wanted to cowhide Bishop Partridge, . . . they stopped him and would not let
him do it. (CCD 250)

The assault against the two Mormons took place on the Maple Street side of the courthouse. The courtyard was larger than it is now because the original courthouse
was smaller than the current one. John C. McCoy, an observer of much of the Mormon experience in Jackson County, wrote in 1885 of the violence, "The martyrs
[Partridge and Allen] were in 1833 tarred and feathered at the north front of the old courthouse by a ruthless mob of unregenerated Gentiles" (KCJ Jan. 18, 1885, 8).
Chapman Duncan said that the mob intended to tar and feather him with the others on "the northern end of the courthouse," but he escaped (ACD 3). The attack
against Bishop Partridge may have occurred near the west end of the north side because Horace Burr Owens was reported in the family record to have seen the
incident from the roof of his house "next door" to the Phelps Printing office on S. Liberty Street (JCO 1; HBO
1). The mob demanded that the Saints close their store, stop publishing their paper (The Evening and the Morning Star), and remove themselves from the county (HC
1:390-91).
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Several Mormon leaders offered themselves as ransom to the mob for the protection of the Saints. On Tuesday, July 23, 1833, the mob met again with the Church
leaders to dictate a schedule for their departure from the county. They required that half of the Saints leave by the end of the year, and the other half by April the
following year. Though some of the Church leaders signed the proposed departure schedule to appease the angry mob, six Mormon leaders offered their lives to the
against Bishop Partridge may have occurred near the west end of the north side because Horace Burr Owens was reported in the family record to have seen the
incident from the roof of his house "next door" to the Phelps Printing office on S. Liberty Street (JCO 1; HBO
1). The mob demanded that the Saints close their store, stop publishing their paper (The Evening and the Morning Star), and remove themselves from the county (HC
1:390-91).

Several Mormon leaders offered themselves as ransom to the mob for the protection of the Saints. On Tuesday, July 23, 1833, the mob met again with the Church
leaders to dictate a schedule for their departure from the county. They required that half of the Saints leave by the end of the year, and the other half by April the
following year. Though some of the Church leaders signed the proposed departure schedule to appease the angry mob, six Mormon leaders offered their lives to the
mob if it would cancel the departure demands. To remain in their Zion was paramount to the Saints. The heroic men were Bishop Edward Partridge, John Corrill, Isaac
Morley, William W. Phelps, A. Sidney Gilbert, and John Whitmer (HC 1:394). The mob rejected their appeal, requiring that the Mormons leave the county as
scheduled.

The original brick courthouse was also the scene of frenzied intimidation against Mormon leaders in late 1833. In November severe hostilities erupted against the
Mormons in Kaw Township and at Independence. As a means of blaming the Mormons for the trouble at Independence, Sheriff Jacob Gregg arrested four Mormon
leaders Nov. 4, 1833, falsely charging them, ironically, with "assault and battery and [for the] false imprisonment" of Richard McCarty, whom these Saints had seized
for damaging the Church store on Nov. 1 (EMS January 1834, 5; HC 1:428, 431). After their arrest they were taken to the courthouse.

The four accused men-A. Sidney Gilbert, John Corrill, Isaac Morley, and William E. McLellin-were threatened in the courthouse by impassioned spectators who tried
to overpower the court and hurt the four Mormon defendants. Conditions climaxed when a false report arrived from Kaw Township that the Mormons had entered into
"the house of [a Mr.] Wilson and shot his son" (EMS January 1834, 5; HC 1:428). The ensuing disorderly conduct of the citizens in the courthouse became so violent
that it prompted court officers to protect the Mormon leaders by locking them in jail. John Corrill acknowledged that this was done to save their lives (T&S 1:34; HC
1:431-32). The men were taken to the Jackson County Jail, a two-story log structure nearby at 223 N. Main St. (see Site No. 29).

At this courthouse on Feb. 23, 1834, after the Mormons were driven from the county, Church leaders and their attorneys, including Alexander W. Doniphan,
presented charges against the citizens who had attacked the Mormon leaders in July 1833. Church leaders selected as test cases the damages done to Bishop Edward
Partridge and editor William W. Phelps. But because the mob spirit was still intensely strong in the town, Church attorneys, assisted by the Missouri attorney general
Robert W. Wells, who was sent to Independence by Gov. Daniel Dunklin to assist the court, failed to receive any justice. The leaders and their attorneys soon returned
to their homes in exile in Clay County (HC 1:481-82; ReSM 244-45).

"Thus ends all hopes of 'redress,'" said William W. Phelps, "even with a guard ordered by the Governor for the protection of the court and witnesses" (EMS March
1834, 3; HC 1:482). He and Bishop Partridge later received a change of venue for their case to be heard in Richmond, Ray County (see Site No. 1 in Historic Sites in
Richmond).

At the courthouse square five years later, on Nov. 3, 1838, a throng of spectators crowded to "get a look" at the Prophet Joseph Smith and his six fellow prisoners,
who had been brought to Independence from Far West, Caldwell County (APPP 194). At that time, Gov. Lilburn W. Boggs's Extermination Order was taking its toll
on the Saints. When the prisoners arrived at Independence, they were paraded to the square for public viewing. Joseph Smith and the other prisoners were then placed
under arrest in an empty log house. A few days later, they were moved a few doors east to a corner hotel, where they remained for a few days. Both places of
confinement were on W. Maple Street, facing the square (MHR January 1920, 234; see Site Nos. 17 and 18).

President Harry S. Truman, a longtime resident and admirer of Independence, is memorialized by a statue at the east end of the square.

15. Memorial Courthouse on the Square. The current historic Jackson County Courthouse at Independence is noted for its design, history, and importance in the
political career of Harry S. Truman. However, it was the original courthouse on the square, not the current structure, that was associated with early Mormon activity in
the county. The original courthouse was constructed in 1828 and torn down in 1837. After the original structure was removed, another two-story brick courthouse was
built on the same foundation. Later that building was greatly remodeled and enlarged.



When the Civil War came to western Missouri, the enlarged Jackson County Courthouse was used as a military headquarters and hospital. Structural changes on the
courthouse continued until 1932, when the facade of the current building was constructed and the current interior design was advanced by senior county judge Harry S.
Truman. The design is modeled after the exterior of Independence Hall in Philadelphia.

The Memorial Courthouse contains the restored courtroom and office of Judge Truman, presiding administrative judge (county commissioner) of Jackson County from
1927-34. The Jackson County Historical Society archives and research library are also in the building.

An excellent multimedia slide show about President Truman, "The Man from Independence," is presented without charge in the judge's restored commission chambers.

16. Gilbert and Whitney Store. Facing Independence Square at the northwest corner of the intersection of Liberty and Lexington Streets was an LDS Church general
store, managed in 1833 by A. Sidney Gilbert by a commandment of the Lord (D&C 57:8; 58:37). This store was on Lot 51 of the original 1827 Independence land
sale. The lot and a building on it were purchased by Gilbert and Whitney Company on Nov. 19, 1832, for $700.8 The store was named for Gilbert and Newel K.
Whitney, a Mormon businessman at Kirtland, Ohio. The Gilbert and Whitney Store was also known as the Bishops' Storehouse. The early Latter-day Saints in
Jackson County practiced economic principles of consecration, and the store was used to sell their goods and other merchandise. A mob closed the store on July 20,
1833. Four months later, on the night of Nov. 1, 1833, a mob attacked the store, scattering its goods in the street and terrorizing Latter-day Saints throughout the
village (HC 1:427-28; EMS January 1834, 4).

17. Huge Log House Site and Joseph Smith's Imprisonment-Nov. 3-5, 1838. After Joseph Smith was arrested at Far West on Oct. 31, 1838, under Governor
Boggs's Extermination Order, he and others were brought under guard to Independence, where they remained for several days. Those under arrest and brought with
the Prophet were Hyrum Smith, Parley P. Pratt, Sidney Rigdon, Lyman Wight, Amasa Lyman, and George W. Robinson (HC 3:194; T&S 1:6). After crossing the
Missouri River from the north into Jackson County and heading for Independence, the brethren camped for one night under guard in the forest northeast of the town.
The following morning, Sunday, Nov. 3, 1838, they received some community visitors at their wilderness camp. One was a woman who wanted to see the prisoner
whom the Mormons "worshipped." Joseph, who was allowed some freedom by his captors, took the opportunity to teach her of the Lord Jesus Christ and other
gospel principles (APPP 193; HC 3:200-201).

At Independence later that day, guards escorted the prisoners on a victory march. Parley P. Pratt recalled:

It was now past noon, and in the midst of a great rain; but hundreds crowded to witness the procession, and to gaze at us as we were paraded in martial triumph
through the principal streets, the bugles sounding a blast of triumphant joy. (APPP 194)
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Their captor was militia general Moses G. Wilson, one of the officers in command at the siege of Far West and a former mob leader in Jackson County. At
Independence, however, the prisoners were treated well (MHR January 1920, 234). In fact, as the "crowd of spectators" listened to the prisoners, the brethren were
able to preach and remove much prejudice against them, as "thousands flocked to see us day after day," stated Parley P. Pratt (HLP 46; HC 3:202).
At Independence later that day, guards escorted the prisoners on a victory march. Parley P. Pratt recalled:

It was now past noon, and in the midst of a great rain; but hundreds crowded to witness the procession, and to gaze at us as we were paraded in martial triumph
through the principal streets, the bugles sounding a blast of triumphant joy. (APPP 194)

Their captor was militia general Moses G. Wilson, one of the officers in command at the siege of Far West and a former mob leader in Jackson County. At
Independence, however, the prisoners were treated well (MHR January 1920, 234). In fact, as the "crowd of spectators" listened to the prisoners, the brethren were
able to preach and remove much prejudice against them, as "thousands flocked to see us day after day," stated Parley P. Pratt (HLP 46; HC 3:202).

During their first few days at Independence, the prisoners were placed in a "huge log house on the north side of the public square, with a small guard about us," said
Lyman Wight. The house was midway in the block at about 114 W. Maple St., across from the courthouse (WJC). "We had many respectable visitors this evening,"
Lyman wrote of Sunday, Nov. 3, "together with some few of the offscourging of the earth." On Nov. 5, while detained at the log house, Joseph Smith and the others
were invited to dine with Wilson at the Wilson home in Independence, where, Lyman Wight said, "We were treated in the most genteel style" (MHR January 1920,
234). At that time the Wilson family was living in the Flournoy house on Pleasant Street (see Site Nos. 8 and 11).

18. The "Noland House" Site and Joseph Smith's Imprisonment-Nov. 6-7, 1838. After being detained for a few days in the log house, Joseph Smith and the other
prisoners spent their last two days of confinement at Independence in a hotel sometimes known as the Noland House. This log hotel, with a tavern on the south end,
was a "respectable hotel," said Parley P. Pratt (PF; HLP 46). It was located at 100 W. Maple on the northwest corner of Main and Maple Streets, across the street
from the courthouse. Here, the prisoners "were entertained in the best style of which the place was capable" (HLP 46). Parley provided a description of the treatment
they received while confined in Independence:


We spent most of our time in preaching and conversation, explanatory of our doctrines and practice. Much prejudice was removed, and the feelings of the populace
began to be in our favor, notwithstanding their former wickedness and hatred. In a day or two we were at liberty to walk the streets without a guard.
We were finally removed from our house of confinement to a hotel, where we boarded at the public table, and lodged on the floor, with a block of wood for a pillow.
We no longer had any guard; we went out and came in when we pleased-a certain keeper being appointed merely to watch over us, and look to our wants. (APPP
195)

The hotel's long axis ran north and south facing Main Street. The Clinton drugstore is now located on this corner. The hotel, which burned in 1845, was named for
Smallwood Noland, its proprietor and an enemy of the Mormons (FSF 40).9 The Noland name is preserved in Independence as a main boulevard-the Noland Road-a
few blocks east of the courthouse (HJCM 643-44; PF).

As he wandered freely through the frontier village, Parley found that the Mormon houses built on the Temple Lot had been either burned or carried away, and that the
once forested Temple Lot was then "a beautiful rolling field of pasture," covered with grass and weeds (HLP 47; APPP 195-96).

While "imprisoned" at the Noland House, Parley walked eastward one snowy morning into the forest without a guard and was tempted to make an easy escape. But
remembering that Joseph had prophesied that "our lives should all be given us during captivity, and not one of them should be lost," Parley returned to the hotel,
determined to stay by the Prophet's side (APPP 197). Parley's decision to return, however, resulted in his imprisonment elsewhere for the next eight months. First, he
was taken with the others to Richmond, Ray County, where he was chained in shackles with Joseph in a temporary prison. He was moved from there and confined for
a lengthy duration in a loathsome cell in the Richmond Jail. Finally, he was taken to a jail at Columbia, Boone County, where he later escaped on Independence Day,
1839, with assistance from his brother, Orson (HLP 76-77; APPP 243-46).

Col. Sterling Price came to the village of Independence to take the prisoners to Richmond, Ray County, for trial. He was acting under orders from Gen. John B. Clark,
the commander of the state militia who had acted against the Mormons at Far West the previous week (HC 3:205; MHR January 1920, 234). Lyman Wight said the
prisoners met Colonel Price while in custody at the Noland Hotel on Nov. 7, 1838, which was their last full day at Independence; the next day Price moved them to
Richmond.

After an uncomfortable, yet heroic, confinement at Richmond, followed by a public hearing, Joseph Smith was taken to Liberty Jail, where he, Hyrum, and others were
incarcerated during the winter of 1838-39 (see Sites 1, 2, and 4 under Ray County). Colonel Price became governor of Missouri in 1852 and later served as a
Confederate general at a Civil War battle fought on former Morman Land at Westport, Kaw Township (see Site No. 13 in Kaw Township).




The Clinton drugstore, located at 100 W. Maple St., where the Noland House once stood, was where Harry S. Truman obtained his first job as a boy. He opened the
store, cleaned it, polished its fixtures, clerked, and served at the fountain. The drug store has been restored somewhat to represent Truman's time period and is open
for business. This two-story brick building reportedly contains some portions of the old Noland House (FSF 40).

19. William W. Phelps Printing Office Site. The Church's first printing house, a two-story brick building, was established by commandment (D&C 57:11-13; 58:37)
and was located on Lot 76 in Independence (JWHJ 10:54; FWR 50). The press was between Lexington and Kansas Streets, at about 114 S. Liberty St., south of the
courthouse on the west side of the street. On Aug. 8, 1831, five days after the Temple Lot was dedicated, Edward Partridge purchased Lot 75 for $10 from Garnett
M. Hensley and Lot 76 for $50 from James Gray-the first land acquired by a Church leader at Independence (JCRB A 111, 114; MMFF W 1999, 7; BOS 6, 8; see
map of Independence).

The deed record states that Lot 76 had "appurtenances" on it, indicating the presence of a structure. The "appurtenances," which may have been the two-story brick
building or part of it used for the Church press, could explain the higher cost of the property (SH 106, 178). By 1980 a drive-through department of a bank was
located on Lot 75, south of the bank on the corner. The drive-through bank is adjacent to where the printing office stood on Lot 76 to the south. The line separating
these two lots was the exact center of the block. A small alley now separates the lots, and Lot 76 is used as the bank's parking lot. Some guidebooks correctly place
the printing house site on Lot 76 (EIM 33), while others and local tradition place it next door on Lot 75, as does the Missouri Mormon Frontier Foundation bronze
marker. However, court documents recording William W. Phelps's case against Henry Chiles and other mob members who destroyed the press in 1833 specify that
the printing house was on Lot 76.10

Elder Levi W. Hancock, a cabinetmaker and carpenter, prepared the two-story brick building on Lot 76 for the operation of the Church press.11 Hancock wrote of
his work on the building:

I want[ed] to go to work at my trade and soon Brother [A. Sidney] Gilbert got me to work on his store. In a short time Oliver Cowdery and David Whitmer came and
Gilbert told (c)
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                              Infobase  build the printing works. I told them if they knew how they wanted it done, I could do it. Oliver gave me the Page
                                               Corp.                                                                                                  plans and
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to work on it and was soon finished. (LLH 46)12

Joseph Knight Jr. also helped in the work. "I made the furniture and fixed up the first printing office in Independence; then put up the shelves and counters for the first
his work on the building:

I want[ed] to go to work at my trade and soon Brother [A. Sidney] Gilbert got me to work on his store. In a short time Oliver Cowdery and David Whitmer came and
Gilbert told them I was just the man to build the printing works. I told them if they knew how they wanted it done, I could do it. Oliver gave me the plans and I began
to work on it and was soon finished. (LLH 46)12

Joseph Knight Jr. also helped in the work. "I made the furniture and fixed up the first printing office in Independence; then put up the shelves and counters for the first
store," he said (AJK 3). Bishop Partridge dedicated the two-story brick printing house on May 29, 1832, "for printing and all materials appertaining thereto unto the
Lord" (FWR 49-50).

William W. Phelps printed the Church's first periodical, a monthly newspaper named The Evening and the Morning Star. The purpose of The Star was to "persuade
[man] to turn to God and live, before the great and terrible day of the Lord sweeps the earth of its wickedness" (EMS June 1832, 6). Fourteen monthly issues of the
Church paper came off the press between June 1832 and July 1833. The last issue contained an article titled "Free People of Color," which excited passion among
slaveholders in the county. The Mormons, however, published the article to express their detachment from the slave question.

"The Articles and Covenants of the Church," an extensive early creed of Mormonism, was published on the front page of the first issue of The Star (EMS June 1832,
1). It was the first printed declaration of doctrine published by the Church since its organization two years before. It was an appropriate choice for publication because
it was "the first revelation of this dispensation canonized by the Church," noted Robert J. Woodford, an LDS documents scholar (HDC-W 293).

The statement had been canonized in June 1830 by the "unanimous voice of the whole congregation" at the Church's first general conference in Fayette, N.Y. (FWR 1).
The document, having been originally drafted by Joseph Smith and Oliver Cowdery by revelation, defined the beliefs, government, and worship practices of the new
Church (HDC-W 287-93; D&C 18:1-4). In 1835 the revelation was added as section 2 to the Doctrine and Covenants, where it is published today as sections 20
and 22. Many other revelations to Joseph Smith, as well as Church announcements, were first published for the Saints in The Evening and the Morning Star.
Subscriptions to the paper cost $1 per year.

W. W. Phelps & Co. also published the Upper Missouri Advertiser, another Mormon paper. This paper was used for commercial purposes and featured community
and national news. At the time, the two papers were the only newspapers published in western Missouri-120 miles west of any other press in the state (HC 1:277).
Oliver Cowdery served as William W. Phelps's assistant (D&C 57:11-13). Five other employees, including John Whitmer, also worked in the printing office, which
was on the second floor of the building. Phelps resided with his family on the first floor (HC 1:412).

Sixty-five of the 138 sections in the Doctrine and Covenants were published on this press as the Book of Commandments, the first printed collection of the Prophet's
revelations (HC 1:222-29; D&C 1:6; 67:6). Among its other purposes, the paper encouraged the Saints in the East in strong and appealing terms to gather to Zion.
Publication of the Prophet's revelations and the paper's call to gather to Jackson County were principal reasons a mob of 400 men met to destroy the press on July 20,
1833 (KCB Mar. 17, 1872; AAB 54).

Before destroying the press, the mob gathered at the courthouse square and attacked Bishop Edward Partridge and Charles Allen. The mob hoped that the violent
demonstration would persuade the Mormons to leave the county. Next, the mob went to the Church printing office. After John King "knocked the door in" to the press
building, he and others entered, threw the press and papers from the second story window, and then demolished the building (UHQ 35:71; HC 1:390; CCD 217,
288).

William W. Phelps's wife, Sally, had been warned of the attack and fled beforehand with a sick infant. But two of her boys stayed behind, hid in the building, and
survived its destruction (EMS December 1833, 2). Court documents, naming Robert Johnson as the mob leader, stated that he and others "violently tore down and
destroyed every part of the said printing offices and [Phelps's] dwelling house" (MIS-P 306).

William M. Boggs, Lt. Gov. Lilburn W. Boggs's son, gave an eye-witness account of the destruction: "A mob or crowd of men tore down their brick building in which
they published a paper, scattering the type all over the street and leveling the building to the foundation" (RWMB, 8; EMS December 1833, 2). Isaac Morley said, "I
saw the printing office leveled to the Ground" (MRP 499).

Two teenage Mormon girls rescued some uncut sheets of the unfinished Book of Commandments amidst the clamor and violence. The girls, Mary Elizabeth Rollins,
who said that she watched the mob "tearing down the printing office," and her younger sister, Caroline, grasped sheets in their arms and fled, terrified, to a cornfield,
escaping the mob. In addition, a 25-year-old man named John Taylor (not the later president of the Church) also retrieved some Book of Commandments sheets from
where he found them in a log stable (OPH 5:308; JWHJ 1990, 63-64; JH July 20, 1833). These courageous acts enabled a couple dozen copies of this sacred work
to be preserved, and some were bound.13

20. Church City Lots-west side of Liberty Street. On Dec. 29, 1832, Church leaders purchased four additional lots, possibly with structures on some of them, on the
west side of Liberty Street between Kansas and Walnut Streets for $160 (JCRB B 135). These lots (Nos. 95, 98, 99, 102, as numbered in the 1827 town plat)
occupied the east half of the block (see map). The lots were purchased in the name of W. W. Phelps & Co., apparently meaning William W. Phelps, Oliver Cowdery,
and John Whitmer, proprietors of the Church press.

The subsequent sale of these lots by the same three men, later named as owners with their wives, may have been used by the Church at Far West as evidence of their
apostasy. The Church had requested that they not sell their lots in Zion, but they did so anyway on Jan. 11, 1838, for $138 to Michael Arthur, a non-Mormon friend
living in Clay County (JCRB F 54-55).

At his excommunication trial at Far West three months later, Oliver Cowdery was charged with "selling his lands in Jackson County, contrary to the revelations" (HC
3:16-17). The charge was dropped after Oliver protested it, but other charges against him were sustained.

21. Church City Lots-east side of Liberty Street. Four Church-owned lots occupied the west half of the city block on the east side of Liberty Street between Kansas
and Walnut Streets. Lot Nos. 104, 105, 108, and 109 were purchased in 1833 for the Church for $50 in the name of Gilbert and Whitney, owners of the Church store
(JCRB C 14). Altogether, Mormon Church officers owned about a dozen lots in Independence; other Latter-day Saints privately owned a few more (see map of
Independence).

After the 1834 death of his business partner, A. Sidney Gilbert of the firm Gilbert and Whitney Company, Newel K. Whitney, of Kirtland, Ohio, sold his interest in the
four lots to Michael Arthur on July 3, 1838, for $600. He also included in the sale Lot 51, where the Church store had been located across from the courthouse.
Elizabeth Gilbert, heir to her deceased husband's estate, sold her interest in the five lots in 1837 to Newel K. Whitney for $200 (JCRB F 50-53).

22. Jackson County Pioneer Log Courthouse. Jackson County's first courthouse, a relic of frontier government, is located at 107 Kansas St. It was built of logs on the
southeast corner of Lexington and Lynn Streets on the north end of Lot 59, a block east of Independence Square, and later moved to its current location. Lilburn W.
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                                            was ordered by the county commission in September 1827 to construct this temporary pioneer courthouse.Page     15 / 187
                                                                                                                                                     The $150
contract was awarded to Daniel P. Lewis and built by his slaves the following year (BYUS Summer 1974, 453).
Elizabeth Gilbert, heir to her deceased husband's estate, sold her interest in the five lots in 1837 to Newel K. Whitney for $200 (JCRB F 50-53).

22. Jackson County Pioneer Log Courthouse. Jackson County's first courthouse, a relic of frontier government, is located at 107 Kansas St. It was built of logs on the
southeast corner of Lexington and Lynn Streets on the north end of Lot 59, a block east of Independence Square, and later moved to its current location. Lilburn W.
Boggs, superintendent of public buildings, was ordered by the county commission in September 1827 to construct this temporary pioneer courthouse. The $150
contract was awarded to Daniel P. Lewis and built by his slaves the following year (BYUS Summer 1974, 453).

The county used the courthouse at its original site for three years while the original brick courthouse at Independence Square was being built. After the brick courthouse
was ready for occupancy in 1831, the county sold the log courthouse and its lot to Smallwood Noland in 1832. He soon sold the building and lot to the Mormon
storekeepers Gilbert and Whitney. A. Sidney Gilbert used it as his residence and temporarily as the Church store (EIM 35-36; JCRB B 32-33).

In 1916 the log courthouse was moved from its original site on Lynn Street to its current location. Here it was restored, and the porch and chimney, not part of the
original structure, were added. It is the oldest courthouse west of the Mississippi River and the oldest building once owned by Mormons still standing in Missouri. Judge
Harry S. Truman held a session of his county court in this building after it was renovated.

The log courthouse was never located on Independence Square. Some writers and artists have confused this log courthouse with the brick courthouse on the square,
which was the one referred to in revelation (D&C 57:3; BYUS Summer 1974, 451-53; RF 32). For instance, in the mural of Joseph Smith and old Independence in
the LDS Visitors' Center on the Temple Lot, the log courthouse is situated incorrectly in the scene, and the brick courthouse is missing. The two-story brick courthouse
was on the square when Joseph arrived at Independence in 1831.

23. Log Courthouse Original Site and Residence of A. Sidney Gilbert. The original site of the 1828 log courthouse was at the southeast corner of Lexington and Lynn
Streets. It was built on the north end of Lot 59, a 1.5-acre lot along Lynn Street. The lot and the vacated log courthouse were purchased Feb. 20, 1832, by the firm of
Gilbert and Whitney Company for $371 (JCRB B 32-33). According to a rental indenture, A. Sidney Gilbert built an additional room of brick on one end of the log
building and used the addition temporarily for the Church store (NKWC). Then, on Nov. 19, 1832, Gilbert and Whitney purchased Lot 51, on the northwest corner of
the intersection of Lexington and Liberty Streets, to provide a permanent home for the Church's general store or bishops' storehouse (EIM 36; JCRB C 13, 25;
UGHM 1926, 195-96; see Site No. 16).

A mob attacked the Gilbert home on this site on Nov. 1, 1833, broke all the windows, commenced tearing down the brick addition, and terrorized its inhabitants
(AMEL 8). Mary Elizabeth Rollins, Sidney's niece who was living in the house with the Gilberts, wrote:

One night a great number of men got together and began stoning our house, part of which was logs, the other part or front was brick. After breaking all the windows
they started tearing off the roof amid fearful oaths and yells that were terrible to hear. We were all but frightened to death and stood against the walls between the doors
and windows. (OPH 5:307-8)

On Nov. 6, 1833, just before he fled Jackson County, Sidney Gilbert rented this house to merchant Wynkoop Warner. The rental agreement stated that Warner rented
the lot where the "dwelling house and Brick Store house are situated" (NKWC Rental Indenture). The courthouse was later moved to Kansas Street, as noted above
(see Site No. 22).

24. Peter Whitmer Jr.'s Tailor Shop and Lilburn W. Boggs's Early Homesite. When the five missionaries to the Lamanites arrived at Independence on Jan. 13, 1831,
Oliver Cowdery, Parley P. Pratt, and Frederick G. Williams preached to the Indians west of Independence, while Ziba Peterson and Peter Whitmer Jr. stayed at
Independence and worked. Peter wrote, "On the 14th day of the month, I began to labor with my own hands." He added, "We taught school and tailored for our
support" (JH Jan. 29, 1831).

In June of the following year, Peter Whitmer Jr. rented an upper room in the home of soon-to-be Lt. Gov. Lilburn W. Boggs. There he ran a tailor shop. An ad in the
Mormon newspaper The Upper Missouri Advertiser stated that Peter's tailor shop, a prized establishment on the frontier, was opening for business:

Tailoring: Peter Whitmer Jun., wishes to inform his friends and the public in general, that he has commenced the business of tailoring, in all its branches, with the latest
eastern fashions, in the upper room of Col. Boggs's dwelling house, nearly opposite W. Warner's Tavern, in Independence. (UMA June 1832; LMF 48)

Jackson County archivist and historian Pauline Fowler believed that the Wynkoop Warner Tavern was located on the south side of Maple Street in the middle of the
first block east of the courthouse square (PF). The Lilburn Boggs house, which was across the street from the tavern, should not be confused with a later house Boggs
owned on south Spring Street.

Peter's tailor shop attracted much attention, being a rarity on the frontier, and was "crowded with work," said Mary Elizabeth Rollins, an employee of the shop (UGHM
1926, 196). Alexander Doniphan, a young attorney at Liberty, Clay County, stated that the second Mormon he met-the first being Oliver Cowdery in 1831-was Peter
Whitmer, who "was a tailor and I employed him to make me a suit of clothes" (SH 28:230).

Mary Elizabeth worked for Peter Whitmer Jr. after "Lilburn W. Boggs offered him a room in his house" for his tailoring business, she said (OPH 5:308). Mary Elizabeth
noted that Peter made a suit for Boggs to wear to his inaugural ceremonies when he was elected lieutenant governor of Missouri in 1832. She added that she "stitched
the collar and faced the coat." Because she was an able seamstress, she said, Boggs hired her "to make his fine ruffled bosomed shirts." She also helped Boggs's wife,
Panthea, a granddaughter of Daniel Boone, do household sewing. Boggs tried to persuade Elizabeth to leave the LDS Church and live with him and his wife as a
daughter, promising her an education and a better life. Elizabeth refused because she would not leave the Church that she loved (OPH 5:308).

After his term as lieutenant governor, Boggs became Missouri's governor, serving from 1836-40 in Jefferson City. Afterward he returned to Independence and moved
into a house on south Spring Street, where an assassin tried to kill him on May 6, 1842 (HC 5:14-15; see Site No. 30).

25. City Hall and Office of Tourism. Tourist information is available at the Office of Tourism, 111 E. Maple St., a block east of Independence Square. Tourists can get
information here about the role of Independence as the "Queen City of the Trails" and its "Santa-Cali-Gon" Days, which commemorate the city's trail heritage, and the
area's other attractions.

26. Pioneer Spring. A pioneer spring at the southeast corner of the crossing of Noland and Truman Roads has been preserved. Springs like this one not only drew
Indians and early Santa Fe traders to the region but also invited settlers to begin to make this area their home. The restored Brady cabin at the site simulates the home
of Independence's first settler, James Shepherd, who arrived in 1825 and built his log cabin near the spring (HIM 52).

27. Civil War Marker. Markers commemorate battles fought in the Independence area in 1864. One marker is at the northwest corner of Truman Road and Main
Street. Another is on River Boulevard, next to the Community of Christ temple. The marker near the temple refers to a skirmish fought on the Temple Lot on Oct. 22,
1864. This was part of the Battle of Independence, a costly prelude to the more violent Battle of Westport, fought the next day on former Mormon lands in western
Jackson  County
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28. Truman Information Center. The Truman Information Center, located at 219 N. Main on the southeast corner of the intersection of Main Street and Truman Road,
is operated by the National Parks Service. It distributes free but necessary tickets to visit the Truman Home on nearby Delaware Street. Brochures for a walking tour
27. Civil War Marker. Markers commemorate battles fought in the Independence area in 1864. One marker is at the northwest corner of Truman Road and Main
Street. Another is on River Boulevard, next to the Community of Christ temple. The marker near the temple refers to a skirmish fought on the Temple Lot on Oct. 22,
1864. This was part of the Battle of Independence, a costly prelude to the more violent Battle of Westport, fought the next day on former Mormon lands in western
Jackson County (D&C 87:1-3; see Kaw Township Site No. 13).

28. Truman Information Center. The Truman Information Center, located at 219 N. Main on the southeast corner of the intersection of Main Street and Truman Road,
is operated by the National Parks Service. It distributes free but necessary tickets to visit the Truman Home on nearby Delaware Street. Brochures for a walking tour
of the Truman Historical District of Independence and information about President Harry S. Truman's life are also available here. The information center is on Lot 2, the
site of the early Jackson County Jail (see Site No. 29).

29. ($) The 1827 and 1841 Jackson County Jail Site, and the 1859 Jail, Marshal's House, and Museum. The historic 1859 Jackson County Jail, a relic of Civil War
and frontier justice, still stands at 217 N. Main. It is adjacent to the site of two pioneer jails of interest in Latter-day Saint history.

1. The first Jackson County jail, with a log dungeon, held Mormon prisoners. Built in 1828 at 223 N. Main, it was located on the corner lot where the Truman
Information Center is now located just north of the historic 1859 jail. Violence occurred in Independence on the night of Nov. 1, 1833, when a mob attacked the
Mormons and demolished the brick wing of A. Sidney Gilbert's house on Lynn Street, broke into his store on Liberty Street (near the courthouse), and scattered store
merchandise into the street. That night, the mob "broke in the doors and windows of all the dwellings in Independence belonging to the Mormons," wrote Orson Hyde
(EMS December 1833, 6; January 1834, 4).

In attempting to arrest Richard McCarty, one of the offenders who had damaged the store, four LDS Church leaders were themselves wrongfully arrested on Nov. 4
for interfering with McCarty and were taken to the brick courthouse on the square for a hearing (HC 1:427-28, 431). "Although we could not obtain a warrant against
him [McCarty] for breaking open the store, yet he had gotten one for us for catching him at it," said John Corrill (HC 1:428 n).

Additionally, when news of a skirmish between the mob and the Mormons at the Church's Big Blue Settlement in Kaw Township and other reports of supposed
Mormon violence reached the courthouse that night, a frenzied uproar by the citizens against the Mormons quickly erupted. One agitated spectator in the courtroom
pointed a pistol at A. Sidney Gilbert's chest and pulled the trigger, but the gun misfired (EMS December 1833, 6). Court officers quickly took action and jailed the
Mormon prisoners because they feared that the citizens might kill them if they were left in the courtroom (EMS December 1833, 6; January 1834, 5; T&S 1:34; see
pages 45-46).

The four Latter-day Saint prisoners-A. Sidney Gilbert, John Corrill, Isaac Morley, and William E. McLellin-were taken from the courthouse to the 1827 log jail. They
were "locked, chained, and barred" in the jail's basement dungeon. It was a "dismal abode," William said, and "the most horrid . . . loathsome place into which my feet
ever entered." After spending what William called "a dark [and] lonesome night where robbers and murderers had dwelt," the men were released. The log jail had two
levels. The upper room was the debtor's cell; the lower room, where the Mormon prisoners were placed, was the criminal cell. This original log jail was accidentally
burned in 1841 (JCP 431; HJCM 640).

The sheriff of Jackson County at the time of this Mormon difficulty was Jacob Gregg, the county's third sheriff (1832-36). Sheriff Gregg was ineffectual in helping the
Mormons in the county and was unable or unwilling to provide law and order generally. His brother, Harmon, was a member of the mob committee that had
communicated with the Mormon leaders at Independence the previous summer, and his nephew, who also had an unfavorable view of the Mormons, was the
celebrated Dr. Josiah Gregg, the author of a classic history of the Santa Fe Trail (HC 1:399-400; JCP 124). Josiah Gregg felt that it was an act of frontier justice to rid
the county of the Mormons because of their "corrupt state of society" (COP 165).

The first Jackson County sheriff and first keeper of this jail was Joseph R. Walker (1827-30), later a mountain man and explorer in the American West (HJCM 179;
MMM 44). In the fall of 1833 when the Mormon leaders were imprisoned in the jail, Walker was an officer with Capt. Benjamin L. E. Bonneville, who had outfitted at
nearby Ft. Osage in 1832 and passed through Independence on his famous expedition to the West, romantically related by Washington Irving in his celebrated book
The Adventures of Captain Bonneville (BOW 213, 294-95). By 1843 Walker was exploring what became the California Trail, a path through the Sierra Nevada
Mountains where his name became attached to Walker Lake and Walker Pass; consequently, he was the first to take wagons to California on an overland route. His
discovery of the California Trail helped hasten the development of California and influenced travelers who later passed through the Salt Lake Valley.

Joseph H. Reynolds, the fifth Jackson County sheriff (1840-44), went to Nauvoo, Ill., in 1843 to arrest Joseph Smith and return him to Missouri for trial as an
accessory to the shooting of Lilburn W. Boggs. Sheriff Reynolds and his associate from Carthage, Ill., Constable Harmon T. Wilson, arrested the Prophet, but after a
few days of harsh abuse by Reynolds and Wilson, Joseph answered the arrest with a countersuit and was released at Nauvoo (HC 5:439-50; CHC 2:168). When the
tables were turned, the Prophet showed kindness to his persecutors. B. H. Roberts wrote:

A company of fifty sat down at the Prophet's table to partake of the feast provided, and Wilson and Reynolds, who treated him so inhumanly when he was in their
power at Dixon, were placed at the head of the table, and waited upon by Emma, the Prophet's wife, with the utmost regard for their comfort. (CHC 2:170)

2. The second jail, built in 1841 on the site of the original log jail, was a two-story brick structure with two basement prison cells. Orrin Porter Rockwell was
imprisoned in this jail in 1843 after he was accused of attempting to assassinate former Missouri governor Lilburn W. Boggs.

Boggs was shot May 6, 1842, at his house on south Spring Street in Independence by an unknown assailant (see Site No. 30). At the time of the shooting, Porter was
in Independence. He had traveled from Nauvoo to Jackson County with his wife to visit her family (OPR 73). Learning of the attempted murder, he fled but was later
arrested at St. Louis and brought to Independence, where he suffered greatly in this prison dungeon. He wore iron hobbles, slept on a small pile of dirty straw, and had
no fire. He escaped with a fellow prisoner, but the two were soon recaptured (CHC 2:159).

While Porter Rockwell was in jail, Sheriff Joseph H. Reynolds tried to induce him to betray Joseph Smith by persuading Joseph to come to Missouri. Sheriff Reynolds
said, "You only deliver Joe Smith into our hands, and name your pile." To this Porter said, "I will see you all damned first, then I won't" (HC 6:139). When a dove flew
into Porter's jail cell, he took it as a sign that Joseph was safe at Nauvoo (HC 6:139-40). While in jail, Porter had a "little fun" with local Missourians, who were
derisively nicknamed "pukes" by their Illinois neighbors. He made a pin hook, tied it to twine, baited the hook with a chunk of corn dodger, hung it out the grated
window, and "fished for pukes" (JSR 452).

The charge of attempting to assassinate Boggs was dropped but Porter was convicted of breaking out of jail. He was sentenced to five minutes in jail on the second
charge, but by then he had served nine months awaiting trial. His court-appointed attorney, Alexander Doniphan, assisted in his discharge, which occurred Dec. 13,
1843 (HC 6:135-42; OPR 90-109).

3. ($) The 1859 Jail and Marshal's House (still standing) was constructed on a site immediately south of the previous two county jails (HJCM 640). The remarkable
feature of the 1859 jail was its exceptional security, required by the turbulent lawlessness along Jackson County's western border just before the Civil War. The
notorious
 CopyrightWilliam  Quantrill,Infobase
             (c) 2005-2009,   a border guerrilla leader, was imprisoned in the jail in 1860. The jail also held subversive civilians during the Civil War and
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army officers.

Frank James, a member of the legendary Jesse James Gang, was held in the jail for trial in 1882. Frank James is buried at Independence in a little cemetery at Hill Park
1843 (HC 6:135-42; OPR 90-109).

3. ($) The 1859 Jail and Marshal's House (still standing) was constructed on a site immediately south of the previous two county jails (HJCM 640). The remarkable
feature of the 1859 jail was its exceptional security, required by the turbulent lawlessness along Jackson County's western border just before the Civil War. The
notorious William Quantrill, a border guerrilla leader, was imprisoned in the jail in 1860. The jail also held subversive civilians during the Civil War and captured Union
army officers.

Frank James, a member of the legendary Jesse James Gang, was held in the jail for trial in 1882. Frank James is buried at Independence in a little cemetery at Hill Park
(23rd and Willow Street), and his brother Jesse is buried at Kearney, Clay County (see Historic Sites in Liberty, Clay County). The jail today houses a museum and is
a relic of embattled frontier justice.

30. Governor Lilburn W. Boggs Homesite and Property. After Lilburn W. Boggs's term as governor of Missouri in Jefferson City ended in 1840, he returned to
Independence and lived in a house at about 350 S. Spring St. on Lot 131, originally 6.8 acres. His brother Thomas J. Boggs had previously owned it. Situated as the
second lot south of Walnut Street, it was across the street from the public pioneer spring. Boggs's house on the lot "was low and squat and had three rooms" (JCP 127,
431; IEM Feb. 26, 1962, C 11; LMF 64). The house no longer exists, but parts of the foundation are still visible (WJC; RR, c). The lot is owned by the LDSChurch.

An attempted assassination of Boggs took place May 6, 1842, at his house on this site (HC 5:14-15; IEM Feb. 26, 1962, C11; JCP 127). That evening a gunman,
motivated either by political or personal reasons, shot the former governor several times at close range through the window while he was seated in his study reading the
newspaper with his back toward the assailant. One of his young children was rocking a baby in front of him, while the rest of the family sat around the dinner table in a
nearby room. Though the wounds were severe, with four balls entering the back of Boggs's head, two of which penetrated his brain, Boggs survived after a lengthy
convalescence (RWMB 9; OPR 74).

The wounded former governor believed that the attempted assassin was Orrin Porter Rockwell, and that Joseph Smith was an accessory "before the fact" (HC 5:67,
226). Arrest notices were processed, and eventually rewards were offered for the capture of both Joseph and Porter, which forced the two men into hiding. Joseph hid
near Nauvoo, and Porter, who was in Independence, fled, leaving his wife, Luana, there with her parents (OPR 80). Joseph was eventually arrested and taken before
Judge Pope in Springfield, Ill., but was released because of insufficient evidence (HC 5:220-44).

Early in 1843 Porter was arrested in St. Louis, Mo., and taken to Independence, where he spent nine months in the dungeon of the 1841 Jackson County Jail and a
few days in jail at Liberty, Clay County (see Site No. 29 and the Liberty Jail Visitors' Center, page 219). A grand jury failed to indict Porter on the murder charge but
found him guilty of breaking out of jail (OPR 106).

Lilburn W. Boggs had a varied reputation. As an early citizen of Jackson County and a successful merchant, he was known by the Indians as the "Big Trader" with a
"big heart" and was known by the people generally for his hospitality (HNLC 375). Though he was popular enough to be elected governor, he had a bad reputation
among the Mormons. They described him as having a "blood thirsty and murderous disposition" (HC 3:178). Their feelings against him were embittered because of his
active, or at least indifferent, role in their expulsion from Jackson County while he was a resident of Independence and serving as lieutenant governor of the state. Their
feelings intensified when, on Oct. 27, 1838, Governor Boggs signed the Extermination Order (HC 3:175). This order forced the Latter-day Saints from Missouri to
Illinois during the fall and winter of 1838-39 (see Caldwell County).



Eventually, feelings in Missouri changed after more than a century of contemplation. The Extermination Order was rescinded by Missouri governor Christopher S.
Bond June 25, 1976. Governor Bond presented this official retraction to the RLDS Church at a general conference.

31. Public Pioneer Spring. Spring Street was a southern route of the Santa Fe Trail out of Independence. The street was named for a large public spring located on Lot
143 just north of the National Frontier Trails Center and across the street from Lilburn W. Boggs's former house. Spring Street dead ends just north of the trails center
on Pacific Avenue.

Early merchants and pioneers stopped at the spring and filled their kegs with water as they prepared for the long journey west on the Santa Fe, Oregon, and California
Trails. From the beginning of the town, this 20-acre field was reserved from sale because of the public spring on the lot's west side. Water can sometimes still be seen
running from the spring into the channel west of the trails center.

32. ($) National Frontier Trails Center. The visitors' center and museum of the National Frontier Trails Center at 318 W. Pacific Ave. commemorate the overland trails
of the American West and feature the Santa Fe Trail and other trails that left Independence. The Oregon-California Trails Association office is located behind the
center. This organization and the National Frontier Trails Center provide information about the pioneer trails and their participants, including the Mormons and their
times. The center has an excellent museum.

33. ($) Bingham-Waggoner Estate. The Bingham-Waggoner Estate at 313 W. Pacific Ave., across from the National Frontier Trails Center, was owned by prominent
Missouri artist George Caleb Bingham. He is considered the most important painter of American life in the mid-19th century. One of his famous works was Order No.
11, a scalding visual reaction to a Civil War military injunction by that name. The execution of the order may have fulfilled a prophecy by Joseph Smith. Bingham
created the painting when he resided at this estate from 1864-70. The renowned painting is in possession of the State Historical Society at Columbia, Boone County. A
print of Order No. 11 can be found in B. H. Roberts's Comprehensive History of the Church (1:544-45).

The painting depicts the results of a military directive issued in 1862 that placed Jackson County under martial law. The order is associated with a prophecy of Joseph
Smith to Alexander Doniphan, his attorney. After being taken to Doniphan's law office while confined in Liberty Jail in 1838-39, Joseph told him that one day much of
Jackson County would be left in ruin. Doniphan reported Joseph as saying, "You will live to see the day when [Jackson County] will be visited by fire and sword. . . .
The fields and farms and houses will be destroyed, and only the chimneys will be left to mark the desolation" (CHC 1:538).



Severe destruction, in fact, did occur along much of the western border of Missouri from the punishing forces of Order No. 11. The stage for the destructive military
order had been set by the brutality of civilian Confederate raiders in Jackson County in the early days of the Civil War and before. The brutality resulted from a bloody
border war between Missouri and Kansas. The conflict was fed by the fact that Missourians were divided on the war.

William Quantrill, a brutal guerrilla leader for a proslavery party known as the Bushwhackers, had been punishing Union sympathizers in Jackson County with violent
raids on their property, burning their homes and sometimes killing the people. Quantrill's brutality was made more treacherous by his enlisting the strength of armed local
civilians. Union general Thomas Ewing issued Order No. 11 to stop Quantrill and his network of subversive citizens in Jackson County.

The shocking
 Copyright  (c)execution of Ewing's
                2005-2009,          order
                             Infobase       by the
                                        Media       Union army prompted Bingham's painting. The order authorized the military to destroy much of western
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Bates, and Cass Counties (all of which made up the original Jackson County) and thereby create a wasteland buffer between Kansas and the rest of Missouri (see map
on page xviii). Union army officials felt that this action would punish Confederate sympathizers, neutralize guerrilla warfare, and end Quantrill's raids into Missouri. In
executing the order, Ewing's Union army and the supportive but unrestrained abolitionist Jayhawkers from Kansas vandalized and burned homes and other property in
William Quantrill, a brutal guerrilla leader for a proslavery party known as the Bushwhackers, had been punishing Union sympathizers in Jackson County with violent
raids on their property, burning their homes and sometimes killing the people. Quantrill's brutality was made more treacherous by his enlisting the strength of armed local
civilians. Union general Thomas Ewing issued Order No. 11 to stop Quantrill and his network of subversive citizens in Jackson County.

The shocking execution of Ewing's order by the Union army prompted Bingham's painting. The order authorized the military to destroy much of western Jackson,
Bates, and Cass Counties (all of which made up the original Jackson County) and thereby create a wasteland buffer between Kansas and the rest of Missouri (see map
on page xviii). Union army officials felt that this action would punish Confederate sympathizers, neutralize guerrilla warfare, and end Quantrill's raids into Missouri. In
executing the order, Ewing's Union army and the supportive but unrestrained abolitionist Jayhawkers from Kansas vandalized and burned homes and other property in
western Jackson County and southward along the Missouri border. They showed little mercy for the inhabitants of Jackson County on either side of the war.

Artist George Caleb Bingham, a member of General Ewing's staff, disapproved of the violence and suffering and was determined to bring disgrace to Ewing. His
famous painting captured some of the anguish and suffering the order created. A visitor to Jackson County in 1862 described the destruction: "I went down the Blue
River [where I] found houses, barns, outbuildings, nearly all burned down, and nothing left standing but the chimneys" (CHC 1:538). A history of Missouri adds, "For a
hundred miles, the smoke-stained chimneys, scorched grass, and blackened stumps were all that remained of hard-won homesteads" (HOM 390).

When he learned of the intensity of the destruction and suffering of the residents of Jackson County during the Civil War, Alexander Doniphan was reminded of what he
called "the remarkable prediction of the 'Mormon' prophet" (CHC 1:538). B. H. Roberts wrote, "Missouri . . . and especially western Missouri suffered more than any
other state of the Union" during the Civil War (CHC 1:556; see Kaw Township Site Nos. 13, 18, and 21).

34. Betrayal Site on Westport Road-Nov. 5, 1833. After two years of uneasy peace with the Mormons in Jackson County, in July 1833 Missourians in Independence
declared that the Mormons must leave the county or suffer dire consequences. To protect the Saints, Church leaders began to seek justice at the hands of state
authorities and hired four lawyers from Clay County to defend their rights. These efforts, however, did little to redress the wrongs they had suffered that summer or to
protect them from further harm. In the fall, upon learning that the Saints were going to use the courts in their defense and not leave the county as scheduled, citizens
mounted a determination to drive the Mormons out.

Mob atrocities, including several ferocious assaults upon Mormon settlements, became most severe throughout the first week of November 1833. One attack occurred
on Monday, Nov. 4, resulting in a battle at the Whitmer Settlement in Kaw Township that killed a Mormon and two Missourians (see Battle above the Blue in Site No.
6 in Kaw Township, page 102). Afterward, the Saints, particularly in Independence, found themselves in grave danger. To protect the Mormons in Independence,
Lyman Wight led about one hundred Mormon defenders from their Kaw Township settlements on Nov. 5 to the county seat to assist the Mormons there. This spirited,
but poorly armed Mormon group moved toward the village and stopped approximately .5 mile west of the Temple Lot on the old Westport Road at about the corner
of modern-day Winner Road and Forest Avenue (HC 1:432-33). The community was frightened by Wight's advance.

Author Josiah Gregg said that he had just arrived at Independence from Santa Fe when the "excitement was raging at its highest" between the Mormons and the
citizens. "A report reached Independence that the Mormons were marching in a body towards the town, with the intention of sacking and burning it," he said. "I had
often heard the cry of 'Indians!' announcing the approach of hostile savages," he exclaimed, "but I do not remember ever to have witnessed so much consternation as
prevailed at Independence on this memorable occasion" (COP 166, 167).

Col. Thomas L. Pitcher, commander of the state militia in Jackson County, and a mob armed as state militiamen led by him met Lyman Wight's group on the Westport
Road after the "militia" had disarmed Mormons at the Temple Lot (ACD 5). When the militia and Wight's group met on the road, the groups tried unsuccessfully to
reconcile their differences. Colonel Pitcher then made two demands of the Saints: certain Mormons must be turned over and tried for murder for the death of two
Missourians at the Battle above the Blue, and the guns of the Mormon defenders must be turned over to the state (see Battle above the Blue in Kaw Township).

Under the assurance of protection by Col. Pitcher and Lt. Gov. Boggs, who was present, the Mormons submitted to the second request in order to avoid conflict.
Their trust in the truce makers, however, was rewarded by renewed hostilities against them and their now unarmed communities (HC 1:432-40). Lyman Wight wrote:

I here agreed that the Church would give up their arms provided the said Colonel Pitcher would take the arms from the mob. To this the Colonel cheerfully agreed, and
pledged his honor with that of Lieutenant Governor Boggs, [Samuel] Owens and others. This treaty entered into, we returned home resting assured on their honor, that
we should not be further molested; but this solemn contract was violated in every sense of the word. The arms of the mob were never taken away, and the majority of
the militia, to my certain knowledge, were engaged the next day with the mob, Colonel Pitcher and Boggs not excepted, going from house to house in gangs of from
sixty to seventy in number, threatening the lives of women and children if they did not leave forthwith." (MS, 21:506)

Joseph Smith's history recorded, "On Tuesday and Wednesday nights, the 5th and 6th of November, women and children fled in every direction before the merciless
mob" (HC 1:436). The attacks lasted intermittently for about two weeks. The mobs damaged Mormon houses, assaulted the innocent, laid waste to cornfields,
whipped the men, herded whole settlements from their homes, and in the end drove the Mormons from Jackson County.

Sometimes it was difficult to distinguish between the state militia, which was expected "to quell the mob," and the mob itself, wrote John Corrill. Some, he said,
participated in both groups. "Instead of quelling the mob," he wrote, Colonel Pitcher "left them in full power to come upon us when they pleased, and promised us no
protection against them" (EMS January 1834, 5). From this confused condition came the term "mob militia."

Nearly 50 years later, Colonel Pitcher, reflecting upon this troubled period, gave his view for the Mormon persecutions. He said the Mormons were driven from the
county because of their "seditious boasts" as to what they "proposed to do" in building their kingdom in Jackson County. Pitcher, who became sheriff of Jackson
County a few years after the Mormons left, added, "I think the people were entirely justifiable in driving them out, as we could not have lived with them in peace" (KCJ
June 19, 1881, 12).

By Nov. 7, 1833, the shores of the Missouri River at several crossing points in the county's three townships were lined with Saints waiting to be ferried across the river
or to find some means of their own to cross it. Not having prepared for their exodus, they soon occupied the cold river bottoms in neighboring Clay County in an
impoverished and suffering condition.

35. Church of Christ (Cutlerite). This group of believers in the Restoration has established its headquarters at 807 Cottage St., about .25 mile directly south of the
Community of Christ Auditorium. They have a chapel there and a small congregation. Alpheus Cutler, an early convert to Mormonism and a member of the Nauvoo
High Council, started west in 1846 with Brigham Young. But from near Winter Quarters, Neb., he led a divergent party from the Church into Iowa. As a polygamist at
the time, he took with him his two wives, both daughters of Heber C. Kimball, and their sons Abraham and Isaac. After his death, some of his followers moved to
Minnesota, where they became some of the original pioneers of Otter Tail County. In 1928 some of the members of the Minnesota group gathered to Independence,
where they established a small congregation. Today they meet in their chapel on Cottage Street, often with members of their First Presidency in attendance.

Other small but faithful groups in Independence adhere to various teachings of Joseph Smith, the Book of Mormon, and selected Restoration principles. These also
include several conservative groups that have broken from the RLDS Church.
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36. ($) Truman Library and Museum. The Harry S. Truman Library and Museum is set back from the street on the north side of U.S. 24 (Independence Avenue) at
Delaware Street. The library contains documents and other memorabilia from President Truman's administration (1945-53). Highlights of his administration featured at
the museum include aspects of dropping the first two atomic bombs, the ending of World War II, and the Korean War. You must pay an admission fee to see this
where they established a small congregation. Today they meet in their chapel on Cottage Street, often with members of their First Presidency in attendance.

Other small but faithful groups in Independence adhere to various teachings of Joseph Smith, the Book of Mormon, and selected Restoration principles. These also
include several conservative groups that have broken from the RLDS Church.

36. ($) Truman Library and Museum. The Harry S. Truman Library and Museum is set back from the street on the north side of U.S. 24 (Independence Avenue) at
Delaware Street. The library contains documents and other memorabilia from President Truman's administration (1945-53). Highlights of his administration featured at
the museum include aspects of dropping the first two atomic bombs, the ending of World War II, and the Korean War. You must pay an admission fee to see this
excellent museum, but entrance to the courtyard behind the museum is free. The courtyard contains Truman's grave and a view of an enclosed model of the Truman
White House Oval Office, where on his desk is displayed his popular sign, "The Buck Stops Here."

37. Truman Boyhood Home. The house where Harry S. Truman spent his teenage years is located at 909 W. Waldo St. Of this home Truman wrote, "Our house soon
became the headquarters for all the boys and girls around." He continued, "It was a very happy time, not fully appreciated until a long time afterward" (HST 3).
Truman's father, John Truman, bought the house in 1895, and it is included in the Truman Historic District. Today it is a private residence.

38. Mound Grove Cemetery. The RLDS Mound Grove Cemetery at 1818 N. River Blvd., 1.5 miles north of the Temple Lot, is the burial site of Joseph Smith III,
other RLDS leaders, and members of Zion's Camp.

Skeletal remains of three members of Zion's Camp in Clay County who died in 1834 of cholera are buried in the cemetery. They are the bones of two unknown men
and one woman, probably Betsy Parrish, who was the wife of Warren Parrish and the only female who died on the rigorous trek of Zion's Camp. Warren Parrish was
one of Joseph Smith's secretaries at Kirtland.

Enter the cemetery at gate three, the third gate from the south, and proceed west. Soon the road branches, first to the right and then to the left. Immediately at the
branch to the right is the large sarcophagus of Joseph Smith III, son of the Prophet Joseph Smith and first president of the Reorganized LDS Church. For the grave of
the cholera victims, turn to the left. The road soon bends back toward River Boulevard and exits at gate two. Near the exit on the left is a red brick mausoleum. Stop
there. The burial site of the cholera victims is 10 headstones to the left (north) of the mausoleum and five rows from the cemetery fence. Officially the site is located in
Lot 6, Block 12, Grave Space 7.

Zion's Camp was a paramilitary relief party organized by Joseph Smith in 1834 at Kirtland, Ohio, to aid the exiled Mormons in Clay County. After Zion's Camp
arrived in Clay County in June, 13 members of the camp, including Sister Parrish, died of cholera and were buried near their camp two miles east of Liberty at Rush
Creek, near A. Sidney Gilbert's house (HC 2:114-20; see Rush Creek Campground of Zion's Camp in Clay County). Brother Gilbert and Phebe Murdock, a child
staying with the Gilberts, also died of the disease.

In 1958 at the burial site in Clay County, a cattle rancher named Boyd W. Park found some skeletons in his feeder lot where the cattle had kicked up the bones of the
cholera victims. After a thorough investigation, three skeletons, identified as members of Zion's Camp, were interred at Mound Grove Cemetery on Mar. 25, 1976
(MIS-P 167-79). RLDS Church patriarch Lynn E. Smith conducted the services and gave the invocation, and LDS Church member Wayne Lewis dedicated the
grave. For several years only a small flat stone marked the grave. In 1997 a larger, upright monument sponsored by the Missouri Mormon Frontier Foundation, a
private group, was placed at the grave site. It was dedicated by the author on Oct. 11, 1997, to the fifteen Latter-day Saint cholera victims and to all those who
participated in Zion's Camp (MMFF 15:1-6).

39. Independence Landing and the Missouri Crossing. A view of the area where the Saints at Independence crossed the Missouri River into Clay County in November
1833 can be seen 3.2 miles north of the Temple Lot or 1.7 miles north of the Mound Grove Cemetery. River Boulevard was the approximate route to the early
Independence landing and ferry at the river's edge. From the cemetery, go north on River Boulevard 1.4 miles to where it crosses Kentucky Road. Continue north .3
miles to a tiny park on the left with a large rock. Looking northward toward Cement City and beyond, you can see the Missouri River and the crossing site.

As you face the river, Old Independence Landing (named Wayne City Landing by 1847) was in the distance to the right. Next to the landing, which is now gone, was
Everett's Ferry, which many exiled Mormons used to cross into Clay County. A view of the crossing, however, is somewhat obscured by trees and by a considerably
changed river course. Near the river the route is largely inaccessible because of private property. While hundreds of the Saints crossed here, many crossed miles to the
west in Kaw Township, and some crossed farther east.

Of the crossing of the Saints from Independence into Clay County on Nov. 7, 1833, Emily Partridge, Bishop Partridge's young daughter, recorded:

The shores began to be lined on both sides of the ferry, with men, women and children, goods, wagons, . . . etc. while the ferrymen were busily employed in crossing
them over; and when night again closed upon the saints, . . . hundreds of people were seen in every direction; some in tents, and some in the open air, around their fires,
while the rain descended in torrents. Husbands were enquiring for their wives, and women for their husbands, parents for children, and children for parents. Some had
the good fortune to escape with their family, household goods, and some provisions while others knew not the fate of their friends, and had lost all their goods. . . . The
scene was indescribable. (JEY 20)

40. Jim Bridger Grave. A monument to Jim Bridger is located at his grave site in the Mount Washington Cemetery, 2.5 miles west of the Temple Lot. From
Independence, go west on Truman Road toward Kansas City. A short distance past Winner Road, enter the cemetery on the right at the first entrance. Continue
forward on the main cemetery road northward toward the flat land, .3 mile to the bridge. Cross the bridge, and you will see the gravestone monument on the right. The
memorial to Bridger was sponsored by Maj. Gen. Grenville Dodge, chief engineer of the transcontinental railroad that connected at Promontory, Utah. Dodge praised
Bridger, a scout for the railroad, for his many historic accomplishments, one of which, the monument notes, was the opening of the route to the Great Salt Lake.
Bridger died in 1881 after spending his later years as a merchant at Westport, now part of Kansas City (see Westport Sites B and G in Kaw Township). Lewis
Robison purchased Jim Bridger's fort in Wyoming for the Mormons on Aug. 3, 1855. It played an important role in LDS Church history.

41. William E. McLellin Grave. The grave of William E. McLellin is in Woodland Cemetery, five blocks southeast of the courthouse on Noland Road and Pacific
Avenue. From that intersection go south on Noland and enter the first cemetery entrance. Go just past the rock office building and turn left. Pass three cemetery streets
and turn right on the fourth. Go about two-thirds of the distance before the next cross street. McLellin's grave is on the right. His grave, marked with a white, upright
stone, was located by the diligence of Ronald E. Romig, archivist for the Community of Christ (EIM 39). On Sept. 29, 1996, the Missouri Mormon Frontier
Foundation dedicated a monument to McLellin at the grave site.

After William E. McLellin's conversion to Mormonism in 1831, he played an active role in the Church in Missouri. He suffered persecution and imprisonment in
Jackson County, from which he was driven with the other Saints in 1833. He served on the high council in Clay County, and in 1835 he was ordained an apostle at
Kirtland. However, he apostatized at Far West in 1838. Although he rejected the Prophet Joseph Smith, William held firm to his belief in the divine origin of the Book
of Mormon, which he termed, the "apple of my eye" (BYUS Summer 1970, 486).

Independence
 Copyright (c)was importantInfobase
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                                     Media   Corp.shortly after his conversion, he gathered with the Saints to Zion. Upon buying a log cabin on the Westport
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the Temple Lot, he wrote, "This is my house from which I never expect to move" (WEML 4-5; JWHJ 7:22). Destiny proved otherwise when, in 1833, he was forced
from his beloved adopted home. In 1869 he returned to Independence and bought a frame house on Lot 69 on the west side of Main Street between Lexington and
Kansas Streets (JWEMc 352).
Jackson County, from which he was driven with the other Saints in 1833. He served on the high council in Clay County, and in 1835 he was ordained an apostle at
Kirtland. However, he apostatized at Far West in 1838. Although he rejected the Prophet Joseph Smith, William held firm to his belief in the divine origin of the Book
of Mormon, which he termed, the "apple of my eye" (BYUS Summer 1970, 486).

Independence was important to William. In 1832, shortly after his conversion, he gathered with the Saints to Zion. Upon buying a log cabin on the Westport Road near
the Temple Lot, he wrote, "This is my house from which I never expect to move" (WEML 4-5; JWHJ 7:22). Destiny proved otherwise when, in 1833, he was forced
from his beloved adopted home. In 1869 he returned to Independence and bought a frame house on Lot 69 on the west side of Main Street between Lexington and
Kansas Streets (JWEMc 352).

After William returned to Independence, he was well received by the people. Col. Thomas L. Pitcher, who had been the deputy constable at Independence the night of
Nov. 4, 1833, and who had cast William and three other Mormon leaders into the Jackson County log dungeon, later spoke of his friendship with McLellin. In 1881
Pitcher said, "Dr. McLellin came back here about fifteen years ago and he and I often talk over the events of those troublesome times. The doctor was always a very
peaceable and law abiding man and very well liked by everybody during his residence here in 1831-32" (KCJ June 19, 1881, 12). Born in 1806, a year after the
Prophet Joseph Smith, William died in 1883 at Independence.

Mormon Settlement West of the Temple Lot

1. Stewardship Land West of the Temple Lot (see inset map, page 84) . In July 1832 the Saints in the Independence area were formed ecclesiastically into the
Church's Blue Township Branch or Branch No. 4 (FWR 52). This included not only the Saints who resided in Independence but also those who lived on the Temple
Lot and those who lived just west of the Temple Lot. Then, in September 1833, the Saints in the Independence area, as part of an expansion and further organization
of branches, were divided into two ecclesiastical units. The Saints in the village at Independence and those on the Temple Lot continued as Branch No. 4, and those
immediately west of the Temple Lot, some on stewardship land and some on private land, were designated Branch No. 10. These number designations of the two
branches are not stated as such in any known record, but it is assumed because of the residences of their respective branch leaders. For example, John Corrill, who
resided on the Temple Lot and was second counselor to Bishop Edward Partridge, was later assigned as presiding high priest of Branch No. 4 (FWR 65).

Branch No. 10 consisted largely of Church members who lived on stewardship land just west of the Temple Lot. There was a 55-acre parcel of land
approximately .25 mile west of the Temple Lot, plus a 61-acre parcel owned by the Church 2.5 miles northwest of it. This branch also included members on some
private land nearby (WEML 5). Calvin Beebe, who resided on the east side of the 55-acre parcel, presided over Branch No. 10. Titus Billings resided on stewardship
property just west of Beebe. Billings's stewardship deed, which listed land and personal and household items, is one of the few certificates that survived (see inset map,
page 84). The 61-acre parcel of Church land is in the present-day Mt. Washington area; its northwest corner is where U.S. 24 (Independence Street) and Winner
Road intersect (WEML 5).14

The office of bishop underwent growth in the summer of 1833, as did other leadership roles during this developing period of the Church. One change recommended by
the presidency of the Church at Kirtland was to expand the number of bishops in Zion. The presidency advised that Bishop Partridge make his counselors-Isaac
Morley and John Corrill-new bishops to serve in Zion and that the three of them receive as counselors those whom the presidency had selected for them. Bishop
Partridge was assigned Parley P. Pratt and Titus Billings as counselors; Isaac Morley was assigned Christian Whitmer and Newel Knight; and John Corrill was given
Daniel Stanton and Hezekiah Peck (HC 1:363).

William E. McLellin owned the wedge-shaped land between the Temple Lot and the Beebe stewardship (MIS-P 26, 303; JCRB B 328). William was taught the
gospel in Indiana by David Whitmer and Harvey Whitlock, missionaries to Zion with the Prophet in 1831. William soon traveled to Zion and purchased a 6.97-acre lot
in what became Branch No. 10. He wrote on June 16, 1832, "I have purchased two lots on Main Street with a small cabin on them, for $100" (JWEMc 83; spelling
standardized).15 The Main Street he referred to was the Westport Road, now Lexington Street, which was the main road running west from Independence.

2. Titus Billings's and Calvin Beebe's Stewardship Lands. The stewardships assigned to Titus Billings and Calvin Beebe by Bishop Edward Partridge were on two
vertical parallel halves of the 55-acre parcel located a block or more west of the triangular shaped Temple Lot. The southern boundary of the 55-acre plot was a few
yards north of Winner Road and would align with Pacific Avenue if that street south of the Temple Lot had continued west. Each man received half of the acreage,
which was in Branch No. 10. Titus Billings's 27.5-acre stewardship today is bordered on the west by Forest Avenue and on the north by Truman Road. It is .12 mile
wide and .5 mile long (see inset map, page 84).

Titus Billings was born Mar. 25, 1793, in Greenfield, Mass. He was the second person baptized at Kirtland, Ohio, in 1830, by the missionaries sent to the Lamanites
as they passed through that area on their way to Indian lands. Titus Billings became a counselor to Bishop Edward Partridge in 1837 at Far West. After the Missouri
persecutions, he settled in Lima, Ill., until he moved to Nauvoo in 1845. He arrived in the Salt Lake Valley in 1848 and was one of the first settlers of Manti, Utah. He
died in Provo, Utah, in 1866 (BiE 1:242).

Calvin Beebe's 27.5-acre stewardship was just east of the Titus Billings stewardship, with a common property line between them. The southeast corner of his property
and the southwest corner of the Temple Lot were separated only by Westport Road, now Lexington Street. Calvin was active in Church affairs while in Missouri. After
being appointed as the leader of the short-lived Branch No. 10 at Independence, he served on the first high council in Missouri, organized in 1834 in Clay County, and
later on the high council at Far West. He was later excommunicated while living in the Zarahemla Stake, Iowa, near Nauvoo, for keeping a "tippling house" (a saloon).
He later joined the RLDS Church (HC 1:409; 2:123, 523; FWR 248).

1. Wilford Woodruff recorded on Mar. 30, 1873, in Salt Lake City the following statement in his journal: "President [Brigham] Young said Joseph the Prophet told me
that the garden of Eden was in Jackson Co., Missouri, & when Adam was driven out of the garden of Eden He went about 40 miles to the Place which we Named
Adam Ondi Ahman, & there built an Altar of Stone & offered Sacrifice" (JWW 7:129).

2. Henry Ellsworth, who was traveling with Washington Irving in Jackson County in 1832, quoted an expression of one of their traveling companions, Dr. Thomas
O'Dwyer. The doctor, like the others, was impressed with the beauty of the American frontier prairies. Ellsworth reported the doctor saying, "[The Garden of] Eden
was here, and not on the Euphrates [River]-'Adam's paradise was in these prairies'!" (WioP 61).

Jackson CountyCounty Independence LDS Visitors' Center, Independence, 1980.

3. See Site No. 7 (page 33) for an explanation of the significance of "Temple Lot" in the name of the Church of Christ.

Aerial view in the 1950s of the Temple Lot (bottom) and Independence City Center in the distance, looking east. (Courtesy of CC)

The Temple Lot, left of the RLDS Auditorium, Independence, looking southeast in 1978. The curved road around the larger Temple Lot purchase is Lexington Street,
the former Santa Fe Trail, and the old road to Westport.

Jackson County
 Copyright      Temple Lot,Infobase
           (c) 2005-2009,    Independence,
                                    Media looking
                                           Corp. east, early 20th century.                                                                           Page 21 / 187
4. The Temple Lot is described in Jackson County Land Deed Record Book B, page 1, as follows: "Containing sixty-three acres and forty-three one hundred and
sixtieths, of an acre." It is part of the southeast quarter of Section 3 in T 49 R 32. Land Record Books A and B are not stored with the later deed record books in the
The Temple Lot, left of the RLDS Auditorium, Independence, looking southeast in 1978. The curved road around the larger Temple Lot purchase is Lexington Street,
the former Santa Fe Trail, and the old road to Westport.

Jackson County Temple Lot, Independence, looking east, early 20th century.

4. The Temple Lot is described in Jackson County Land Deed Record Book B, page 1, as follows: "Containing sixty-three acres and forty-three one hundred and
sixtieths, of an acre." It is part of the southeast quarter of Section 3 in T 49 R 32. Land Record Books A and B are not stored with the later deed record books in the
courthouse at Independence but at the courthouse in downtown Kansas City, Mo.

_____________________________________________________________________________________________________________________
Description of Pictures

Jackson County Joseph Smith's master plan for the City of Zion, Jackson County, 1833. The 24 temples are identified with numbers. This is the first sketch sent to
Independence from Kirtland. The top of the map is east. (Courtesy of LDSCA)

Sketch of the center of the New Jerusalem of Zion, prepared by Frederick G. Williams under the direction of the Prophet Joseph Smith. The 24 temples are identified
with drawings of small buildings. The top of the map is west. (Courtesy of LDSCA)

Jackson County

5.. For size comparison, the larger temples at Independence (97-by-61 feet) were to have two tiers of nine side windows, and the temples at Kirtland (65-by-55 feet)
were to have two tiers of six side windows (ReSM 139-43).

Jackson County

6. In 1841 Lydia Partridge married William Huntington, who died at Mt. Pisgah, Iowa, in 1846. But the apostles still referred to her as Sister Partridge. Besides Emily,
the other surviving Partridge children were Eliza, Caroline, Lydia, and Edward. Only Sister Partridge and three of her daughters, Eliza, Emily, and Caroline, signed the
deed of sale (JCRB N 204). Both Bishop Edward Partridge and a daughter, Harriet, died in 1840 in Nauvoo.

Jackson County CC Church Auditorium, Independence, looking south across the Temple Lot, with the monument marking the former site of the temple. Ashes from
the Church of Christ (Temple Lot) after it burned to the ground Jan. 1, 1990, can be seen in the lower right-hand corner.

Interior of the CC Church Auditorium, Independence. (Courtesy of CC)

Jackson County Community of Christ Temple, Independence. (Courtesy of CC)

Edward Partridge. (Courtesy of CC)

Jackson CountyCounty Sacred Places

The Temple Lot, Independence, looking north to the RLDS Stone Church and the new Church of Christ (Temple Lot) headquarters building, office, and chapel, built in
1991.

Jackson CountyCounty Southeast temple cornerstone, Independence. The initials "SECT" are interpreted to mean "southeast corner of the temple." (Courtesy of
COCTL)

Marker designating Joseph Smith's dedication of the Temple Lot, located near the west entrance of the Church of Christ (Temple Lot) chapel.

Proposed temple of the Church of Christ (Temple Lot), 1930, Independence. Excavation was made for the temple, but it was not constructed. (Courtesy of COCTL)

Church of Christ (Temple Lot) chapel, Independence, near the excavation dug for the church's proposed temple in the 1930s. (Courtesy of Wilford C. Wood
Foundation, Bountiful, Utah)

Flournoy House, Independence, in 1991.

Jackson CountyCounty Sacred Places

The original Jackson County brick courthouse on the public square of Independence is referred to in D&C 57:3. This line drawing is by Pauline
Fowler, director of archives for the Jackson County Historical Society. (Used by permission of Pauline Fowler)

7. A second brick courthouse was completed on the site in late 1840. A popular engraving of this later structure was made in about 1850 and should not be confused
with the original brick courthouse. In 1973 Jackson County archivist Pauline Fowler gave the writer a tour of the basement of the current Jackson County Memorial
Courthouse on the square. She pointed out the footings of the original courthouse laid in 1826, which are now imbedded in the upper foundation of today's enlarged
courthouse.

Jackson CountyCounty The tarring and feathering of Bishop Edward Partridge and Charles Allen, which took place in the square on the north side of the Jackson
County Courthouse. (Courtesy of Vernon Murdock, artist, 1973)

Jackson CountyCounty Sacred Places

8. The price of the purchase suggests that there was a building on the lot. The purchase record of the lot stated that the lot included "appurtenances and
Buildings" (JCRB C 13).

9. Lyman Wight spelled the name of the Noland Hotel "Knowlton's Hotel" (MHR January 1920, 234), an error that has been perpetuated by some writers (LMF
288). The hotel was a large two-story structure big enough to accommodate 400 guests if they slept two or more to a bed or on the floor, which often occurred in
frontier community hotels (JCP 282).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 22 / 187
Jackson CountyCounty The W. W. Phelps Printing Office site, Independence, is near the center of this 1966 photo, left of the drive-in bank sign. It is half a block
south of the southwest corner of the Independence courthouse square.
9. Lyman Wight spelled the name of the Noland Hotel "Knowlton's Hotel" (MHR January 1920, 234), an error that has been perpetuated by some writers (LMF
288). The hotel was a large two-story structure big enough to accommodate 400 guests if they slept two or more to a bed or on the floor, which often occurred in
frontier community hotels (JCP 282).

Jackson CountyCounty The W. W. Phelps Printing Office site, Independence, is near the center of this 1966 photo, left of the drive-in bank sign. It is half a block
south of the southwest corner of the Independence courthouse square.

10. Fifth Judicial Circuit Court, February term, 1835, in LDS Church Archives, 27, 47, 48, 49.

11. In a cabinet shop where Levi W. Hancock worked as a young man, he built "tan vats." He said, "I put up my lathe and went to making spinning wheels, reels and
bedsteads." He also used his trade to build a "window sash" for Michael Arthur in Clay County (LLH 15-19, 57). He does not indicate in his journal that he was a
brick mason.

Jackson CountyCounty

12. RLDS archivist Ronald E. Romig, using this source, suggests that Levi W. Hancock built the two-story brick printing house (EIM 33).

Mary Elizabeth and Caroline Rollins saving sheets from the Book of Commandments. (Courtesy of Vernon Murdock, artist, 1973)

Jackson CountyCounty

13. Because of the book's rarity and popularity, a New York book dealer sold a copy in the spring of 2003 for $420,000 (DN July 27, 2002, E1; GR).

Jackson County Log Courthouse, built in 1828. (Courtesy of RLDSLA)

Jackson CountyCounty The restored 1828 Jackson County Log Courthouse, Independence, in 1966. Moved to this site in 1916, it is the oldest courthouse west of the
Mississippi and one of the oldest known Mormon-owned buildings still standing in Missouri.

Jackson CountyCounty Orrin Porter Rockwell fishing for "pukes" at the Jackson County Jail in 1843. (Courtesy of Vernon Murdock, artist, 1973)

Jackson County Sacred Places

Zion's Camp marker in Mound Grove Cemetery in Independence. The names of 15 Latter-day Saints who died of cholera near Liberty in June 1834 are remembered
here. Two of the victims were local Latter-day Saints awaiting the camp's arrival. The bones of three members of Zion's Camp were later identified and reburied here in
1976. (Photo courtesy of the Missouri Mormon Frontier Foundation)

Jackson County Saints camped along the shores of the Missouri River in November 1833. (Artist unknown)

Ferry carrying the exiled Saints across the Missouri River from Jackson County to Clay County, November 1833. (Courtesy of Vernon Murdock, artist, 1973)

Jackson County

14. The two tracts of Church land west of Independence that were likely part of Branch No. 10 were 55 acres of the southwest quarter of Section 3, and 61.2 acres
of part of the north half of the northeast quarter of Section 5, both of T 49 and R 32 (MIS-P 302; JCRB B 16, 129).

15. William McLellin's two lots made up the nearly seven acres he bought (JWEMc 86 n. 4).

Kaw Township

Lands of the Mormons

Kaw Township (see map on page 11) was an inviting new land on a raw frontier in western Jackson County. Kaw Township commenced four miles west of
Independence at the Big Blue River and continued to the western edge of the county and state. Jackson County appealed to early Latter-day Saints because they
believed that there they would play a significant role in building the kingdom of God. It was in Kaw Township that Sidney Rigdon dedicated the land of Zion and the
Saints first gathered in Missouri.

Jackson County was organized into three townships, or county administrative districts, when the Mormons resided in the county in 1831-33, and the Saints lived in two
of them. These three townships from east to west were Ft. Osage, Blue, and Kaw. About half of the Latter-day Saints lived in Kaw Township. Blue Township, where
the other half of the Saints lived and where Independence was located, was in the center of the county between the Big Blue River on the west and the Little Blue River
on the east. Ft. Osage Township was situated on the county's eastern side and was the largest township.

Joseph Smith arrived in Jackson County to locate Zion in July 1831, and he soon told the Saints to buy land there. He stated by revelation that the Saints should buy
"every tract lying westward, even unto the line running directly between Jew [the Indians] and Gentile [the residents of Jackson County]"(D&C 57:4). Kaw Township's
western edge was the same boundary spoken of in an earlier revelation as "the borders by the Lamanites," or the Indian lands (D&C 28:9). That border was then the
nation's western frontier, and it later became the boundary between Missouri and Kansas. The visitor who desires to see Mormon sites in the area may want to obtain a
detailed street map of greater Kansas City, Mo., which also should include western Clay County and eastern Kansas.

Kaw Township, named for the Kaw River (now the Kansas River) and for the Indians of the same name, was where Joseph Smith and other early Latter-day Saints
met during the summer of 1831. Together they began to lay the foundation of Zion. Today nearly all of Kaw Township is within Kansas City, Mo. Before that city
came into existence, however, early Mormon settlers established four communities in Kaw Township. From east to west, these centers were the Blue River, Whitmer,
Colesville, and Prairie Settlements. These communities and the community of Saints at Independence in Blue Township grew until they were divided into 10
ecclesiastical branches in 1833 near the end of the Mormon residence in the county (HC 1:409; FWR 65). Hence, it was from these five growing but scattered
settlements that about 1,200 persecuted Latter-day Saints were driven in November 1833.

Consecration and stewardship comprised an economic system of the Church in Ohio and Missouri. Although it took different forms, this system was employed in
Jackson County principally by the acquisition of land by Bishop Edward Partridge.1 The Saints who gathered to Zion consecrated their money, personal belongings,
 Copyright
and         (c) 2005-2009,
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                 by deed to Bishop     Media Corp.
                                    Partridge,                                                                                                     Pageby23
                                               who, as agent for the Church, purchased land and assigned it and the personal property back to the Saints       / 187
                                                                                                                                                            deeds  of
stewardship. At the end of the year, the stewards were to give an accounting of their stewardship to the bishop, and by mutual agreement surrender any surplus to him.
settlements that about 1,200 persecuted Latter-day Saints were driven in November 1833.

Consecration and stewardship comprised an economic system of the Church in Ohio and Missouri. Although it took different forms, this system was employed in
Jackson County principally by the acquisition of land by Bishop Edward Partridge.1 The Saints who gathered to Zion consecrated their money, personal belongings,
and other assets by deed to Bishop Partridge, who, as agent for the Church, purchased land and assigned it and the personal property back to the Saints by deeds of
stewardship. At the end of the year, the stewards were to give an accounting of their stewardship to the bishop, and by mutual agreement surrender any surplus to him.

"A balance or equilibrium of power" must prevail between the steward and the bishop, wrote the Prophet Joseph (HC 1:364). The surplus was to be used for the
benefit of the poor, to establish new stewardships, to build temples and the New Jerusalem, and generally to prosper the Latter-day Saints (D&C 42:32-35).

Stewardship land, known also as consecrated land or inheritance, was given to and managed by the Saints as stewards. Bishop Partridge, however, retained legal title
to the land for the Church (D&C 42:32; EnM 1:314). He stated that he held deed to 2,136 acres of consecrated land, which is about the same acreage in his name as
verified by examining early Jackson County land deed records (MIS-P 25). A few Church members also privately owned some land.

The accompanying maps show that the Church-owned land in Jackson County was far short of the assignment given by revelation (D&C 57:4; see maps on pages 11
and 84). The land owned by the Church and distributed as stewardship land was collectively less than four land sections in a vast fertile county of about 27 miles
square. A surveyor's land section was one-mile square, containing 640 acres, which was subdivided into quarter sections of 160 acres. There were 36 sections in a
surveyor's township (different from a political township), which was formed by the perpendicular crossing of a six-mile wide congressional township (east-west) and
range (north-south). The government systematically numbered each section, township, and range. A section of land was one mile square. The map charting the early
Church-owned land on street maps of Kansas City (Kaw Township) and Independence is done by using the section, township, and range numbers found in early
county and federal land records, as has been done for Mormon-owned land in the other counties as well.
Section, township, and range are indicated herein by "Section," "T," and "R," and their corresponding numbers.




Sites in Kaw Township

(Kansas City, Mo.)

1. The Harry S. Truman Sports Complex. The Harry S. Truman Sports Complex, southwest of Independence on I-70, is the home of the Kansas City Chiefs football
team and the Kansas City Royals baseball team. This sports complex is on the western edge of Blue Township, but it is listed here because it is a visible beginning point
to the Mormon lands in Kaw Township. As you drive from Independence toward Kansas City on I-70, the sports complex will help mark the southeast corner of the
Blue River Settlement. The Latter-day Saint settlements west of Independence will be considered in geographical order from east to west, and a chronological order
will be used regarding land purchases and events within the settlements.

The Blue River Settlement

2. The Blue River Settlement. The Blue River Settlement, at the Blue River just west of Independence, started in Blue Township but extended across the river into Kaw
Township and, therefore, into present-day Kansas City, Mo. A good street map will be helpful in locating Mormon sites. The eastern edge of the settlement was
located immediately northwest of what is now the I-70 and I-435 interchange, which is northwest of the Harry S. Truman Sports Complex. From 1831 to 1833,
Bishop Edward Partridge purchased three separate, adjacent quarter sections of land and a smaller tract nearby to the south-amounting to 520.75 acres-to form the
settlement. From the freeway interchange, the settlement extended nearly two miles northwest to the intersection of 27th Street and Topping Avenue in Kansas City
(see map).2 At this intersection was a Santa Fe monument, as shown in the photo on the previous page. The monument plaque, now missing, read: "Old Santa Fe Trail.
The Westport and Independence Road, shown on present maps, goes half a mile southeast from here to the old ford of the Blue River at 28th Steet. This was the
Santa Fe Trail crossing the Blue River" (SFT 30).

The Blue River Settlement was possibly the largest Mormon community in Jackson County with more than 300 members (PL 1-38). The chief activity center of this
community was at the ferry crossing, 6 miles west of Independence, where Latter-day Saints operated the Rockwell Ferry for Mormons and Gentiles alike crossing the
Big Blue River.

The Westport Road from Independence, which led to the ferry, connected the Saints at Independence with those at the Blue River Settlement and with other Mormon
communities to the west. From the ferry crossing, the old road continued northwest nearly .5 mile through the settlement and then continued in a wide arch for two miles
to the Whitmer Settlement. Passing through that settlement, it continued southwest two more miles to a crossroads that soon became the community of Westport, one
mile from the state line and today a busy commercial and entertainment neighborhood in Kansas City. From Westport the road continued west to the state border,
where Joseph Smith preached and where Indian Lands began (see Site I in Sites of Interest in Westport, page 124).
Another leg of the road from Westport went south one mile or more to pass through the Mormon Prairie Settlement. It then continued southwest as the Santa Fe Trail
to New Mexico (see map).

The Blue River Settlement acquired land as it grew in population. At first this settlement was included ecclesiastically as part of the Whitmer Settlement, which was
designated as Branch No. 3 (FWR 52). Then, in September 1833, the five Mormon settlements in Jackson County were organized into 10 ecclesiastical branches. At
that later time the Blue River Settlement was organized into three branches, designated as Branch Nos. 5, 6, and 9, presumably with about a quarter section of land in
each ecclesiastical branch.

Church records do not identify the location of the branches within the settlement. However, if we assume that the lower branch numbers were applied to the land that
was first purchased and settled, Branch No. 5 would be on the west side of the settlement, which included the river crossing and the site of the Rockwell Ferry. This
was the first land in the settlement purchased by Bishop Partridge. By the summer of 1833, Thomas B. Marsh, a resident of the settlement, was president of Branch
No. 5 (PL 23). The Missouri council minutes designated the branch presidency as "High Priests" (FWR 65).3



Peter Dustin was the leader of Branch No. 6 in the Blue River Settlement (PL 11). If this branch were adjacent to Branch No. 5, it would have been east of the Blue
River and, therefore, in Blue Township. Southeast of that section and attached to it at the corner was another quarter section of land (the one directly northwest of the
intersection of I-70 and I-435, near the Truman Sports Complex) that may have been Branch No. 9. Simeon Carter, a resident of the settlement, served as president
of Branch No. 9 (PL 5; HC 1:409).

The  area known
 Copyright       as the Cincinnati
            (c) 2005-2009,         Branch
                            Infobase      wasCorp.
                                      Media   also part of the Blue River Settlement. It was a 77.3-acre tract of Church-owned land near land privately
                                                                                                                                                  Page  owned
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                                                                                                                                                                 a
Church member. Possibly part of Branch No. 9, it was located directly west of the sports complex and east of I-435. A group of Saints from Cincinnati, Ohio, settled
on this acreage in 1833. Here John S. Higbee, a member of the Cincinnati Branch, purchased a 20-acre lot just west of Bishop Partridge's 77.3-acre tract (JJSH 5).
River and, therefore, in Blue Township. Southeast of that section and attached to it at the corner was another quarter section of land (the one directly northwest of the
intersection of I-70 and I-435, near the Truman Sports Complex) that may have been Branch No. 9. Simeon Carter, a resident of the settlement, served as president
of Branch No. 9 (PL 5; HC 1:409).

The area known as the Cincinnati Branch was also part of the Blue River Settlement. It was a 77.3-acre tract of Church-owned land near land privately owned by a
Church member. Possibly part of Branch No. 9, it was located directly west of the sports complex and east of I-435. A group of Saints from Cincinnati, Ohio, settled
on this acreage in 1833. Here John S. Higbee, a member of the Cincinnati Branch, purchased a 20-acre lot just west of Bishop Partridge's 77.3-acre tract (JJSH 5).

The Saints in this area were called the Cincinnati Branch not only because they were converted in Cincinnati, Ohio, in 1831, by Lyman Wight and Calvin Wilson, but
also because they had gathered to Jackson County as a group in June 1833 (JJSH 3-4; MSJC; MS 27:455). All three branch presidents noted above-Marsh, Dustin,
Carter-as well as Higbee, are recorded as residents of the Blue River Settlement (PL 16).4

3. The Rockwell Ferry Site and the Third Anniversary of the Church. Porter Rockwell and his eighteen-year-old son, Orrin Porter Rockwell, established a ferry on the
Big Blue River in the Blue River Settlement. The ferry was at the crossing on the Westport Road, which ran from Independence to the Indian lands (OPR 21).

The ferry crossing site, in an obscure location today, is just north of where U.S. 40 and I-70 cross the Big Blue River. To see the crossing site, exit I-70 at Van Brunt
Boulevard 2.5 miles northwest of the Truman Sports Complex. Go north on Van Brunt .4 miles to 27th Street and east four blocks to Topping Avenue, where there is
a little park. Or, from Independence, travel west on Truman Road 5.2 miles to Topping Avenue. Go south on Topping 1.3 miles to 27th Street. This intersection marks
the northwest corner of the Latter-day Saint Blue River Settlement. A Santa Fe Trail monument is located on the southeast corner of 27th and Topping. To get to the
trail to the ferry site, walk southeast about 300 feet to a large, lone cottonwood tree; the trail begins amidst the bushes 100 feet south of the tree. Go southeast down
the rocky trail in the thicket for just under .5 mile to the ferry site at the old river course. Of interest are traces and depressions of the old Westport Road and Santa Fe
Trail, which are among the best preserved in the county. The crossing site was at the edge of the wooded area. Unfortunately, the river crossing site is now obscured
because the Army Corp of Engineers changed the course of the Blue River at this point, moving the channel several hundred feet east.

Orrin Porter Rockwell received his license to operate the ferry on Nov. 7, 1832, upon paying the collector $3 and establishing a bond of $5,000 (JCCM 1:180-81).
Jackson County authorized Porter to collect the following rates:

Loaded wagon and team of animals: 50 cents

Empty wagon, team of animals: 37.5 cents

Two-wheeled carriage: 37.5 cents

Loaded wagon with fewer than six animals: 25 cents

Empty wagon, fewer than six animals: 25 cents

Man and horse: 6 1 D 4 cents

Single man: 3 cents

Loose animal: 3 cents

The first Mormon wedding in Jackson County was performed for Porter Rockwell, a member of the Blue River Branch, and Luana Beebe, a member of the
Independence Branch. The marriage on Feb. 2, 1832, was a big social affair among the Saints. After the wedding, the newlyweds set up housekeeping in a log cabin
near the Rockwell Ferry and across the road from Porter's father's house (OPR 20; PL 30; MRP 529; JCMB 31). Young Porter's house was sometimes used for
Church council meetings or conferences. Typically, Church meeting places were distributed among all of the settlements. However, perhaps because of its central
location and accessibility, the branch on the Blue River was the site of several countywide priesthood leadership meetings (JH Sept. 27, 1832; FWR 54; OPR 21).

The Church celebrated its third birthday at the Rockwell Ferry. On Apr. 6, 1833, about 80 priesthood holders and many other Saints held a general meeting for
instruction and worship at the Rockwell Ferry and to celebrate the organization of the Church (HC 1:336-37). It had been three years since the Church was organized,
and this was the first time the Church celebrated its founding. The Saints in Missouri felt happy to start such an observance. The reason Church members chose 1833
to first celebrate the Church's organization may have been their way of acknowledging the Savior's resurrection on a century mark. Regarding the meeting, the History
of the Church states: "The day was spent in a very agreeable manner . . . it being just 1800 years since the Savior laid down His life" (HC 1:337; D&C 20:1).
Concerning the occasion, Newel Knight reported:

On the 6th of April 1833, the Church met together on the Big Blue River to celebrate the Church's birthday. This was the first celebration of the kind and the Saints felt
their privilege and enjoyed themselves in the worship of their Heavenly Father, and praised His holy name. (NKJ 75)

The meeting, attended by "more than five hundred members of the church of Christ," lasted "from ten til four o'clock, very agreeably," noted The Evening and The
Morning Star (EMS April 1833, 5).

The Mormons gathered, labored, and enjoyed their new life, but they suffered disapproval from some of their neighbors. Upon receiving their land inheritances from
Bishop Edward Partridge, the Saints settled with prospects of prosperity, peace, and happiness. John Brush, a resident of the Blue River Settlement, stated that
although the Saints were poor, they were happy, with no quarreling or dissension (AL 4:1:22). "Peace and plenty crowned their labors, and the wilderness . . . began to
bud and blossom as the rose," wrote Parley P. Pratt, a resident of the nearby Colesville Settlement. In 1833 Parley wrote about the Saints in Kaw Township:

They lived in peace and quiet; no lawsuits with each other or with the world; few or no debts were contracted; few promises broken; there were no thieves, robbers, or
murderers; few or no idlers; all seemed to worship God with a ready heart. On Sundays the people assembled to preach, pray, sing, and receive the ordinances of
God. Other days all seemed busy in the various pursuits of industry. In short, there has seldom, if ever, been a happier people upon the earth than the Church of the
Saints now were. (APPP 93)

Their peace, however, was interrupted. From the spring of 1832 to the summer of 1833, the Saints experienced minor clashes with their neighbors, who circulated anti-
Mormon handbills and burned haystacks belonging to Mormons (ReSM 296). Savage demonstrations against the Mormons at Independence erupted in the summer of
1833. By that fall, anti-Mormon violence arose afresh among the Saints in all of their Missouri settlements.

Severe persecution that eventually forced the Mormons from the county began in Kaw Township in October 1833 with an assault upon the Whitmer Settlement. A few
days later, on
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                                         Indians struck the Blue River Settlement. The mob tore down several log houses, including those belongingPage
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and his father, Noah Johnson, and David Jones (MRP 526-27; OPR 28). The mob also beat and shot David Bennett "in a most savage and barbarous manner, leaving
him on the ground for dead," said Porter in a sworn deposition in 1840 to the U.S. House of Representatives (HC 1:429; MRP 527). David carried scars from the
attack throughout his life (MSBB 22).
1833. By that fall, anti-Mormon violence arose afresh among the Saints in all of their Missouri settlements.

Severe persecution that eventually forced the Mormons from the county began in Kaw Township in October 1833 with an assault upon the Whitmer Settlement. A few
days later, on Nov. 2, a mob painted as Indians struck the Blue River Settlement. The mob tore down several log houses, including those belonging to Porter Rockwell
and his father, Noah Johnson, and David Jones (MRP 526-27; OPR 28). The mob also beat and shot David Bennett "in a most savage and barbarous manner, leaving
him on the ground for dead," said Porter in a sworn deposition in 1840 to the U.S. House of Representatives (HC 1:429; MRP 527). David carried scars from the
attack throughout his life (MSBB 22).

In his deposition, Porter named several mob members who attacked his settlement: Russell Hicks, Hugh L. Brazeale, Moses G. Wilson and two of his sons, Lewis
Franklin, Samuel C. Owens, Jones H. Flournoy, Thomas Linville and two of his sons, Rev. Isaac McCoy, Robert Johnson, and Richard W. Cummins. Two days later,
the mob struck the Blue River Settlement again, terrorizing the Saints and taking over the Rockwell Ferry. Afterward, mob members met at the Moses Wilson store to
boast of their acts and plan their next move.

The Moses Wilson store, which John C. McCoy called an "anti-Mormon rendezvous," was located one mile northwest of the Rockwell Ferry. McCoy described the
store's importance:

One mile west of the Blue, on the old [Westport] road from Independence to the state line, on what is now the Chouteau farm, there was a country store kept by one
Moses G. Wilson, a brigadier general of the militia, a restless partisan, very prominent and influential with a certain class. This store was, during 1833, the rendezvous
for the anti-Mormons, where they were wont to meet to discuss the situation and form plans, and to organize raids upon the Mormon settlements up toward the state
line. There was no pretense of legality in any of their proceedings, only a unanimous determination to drive out the Mormons from the country or be themselves driven
out. (KCJ Jan. 18, 1885, 8; spelling standardized)

The Wilson store was located at about Denver Avenue and 24th Street, though records do not indicate its exact location. Locating the area of the store is verified by
finding the site of "the Chouteau farm," a 183-acre farm owned in 1885 by Cyprian Chouteau when McCoy made his statement. The 1877 Jackson County Atlas
placed Chouteau's farm in Section 11, which agreed with Chouteau's land deed records for the site (AJC 53). The records showed that the Chouteau farm was
previously owned by Moses G. Wilson, as John C. McCoy said. Wilson acquired his license for the store from the Jackson County Court on May 6, 1833, the spring
before he used it as an anti-Mormon meeting place (JCCM 196).5

Joseph Smith's History of the Church agreed with McCoy's statement that the Wilson store was on the road "about one mile west" of the Blue River (HC 1:429). As
the Westport Road left the northwest corner of the Mormon property in the Blue River Settlement at what is now Topping Avenue and 27th Street, it immediately
entered the southeast corner of the Wilson property. Here, the old road continued northwest for .25 mile to about Oakley Avenue and then turned west for about one
mile before it curved to the southwest.

Gregory M. Franzwa, who traced the route of the Santa Fe Trail through Jackson County, showed that after the trail, or Westport Road, from the Mormon settlement
completed its bend to the northwest, it passed directly west for about one mile through the Wilson property (MSF 31). The "about one mile" point on the old road from
the Rockwell Ferry to the store would place it from Van Brunt Boulevard to possibly near Denver Avenue (see Kaw Township map; MSF 31). After passing west
through the Wilson land, the Westport Road turned southwest at about today's Jackson Avenue toward the Whitmer Settlement.

The Whitmer Settlement

4. The Joshua Lewis House. This house was the location for the dedication of Zion and was situated in what became the Whitmer Settlement. Joshua Lewis and his
family were some of the few early believers in Jackson County, having been converted by the missionaries to the Lamanites in early 1831. The Lewis house and a
Mormon school constructed near it were in Kaw Township about eight miles west of Independence and about three miles west of the Blue River. The Lewis family
lived in a log house at or near what is now 1709 E. 35th St. on the southeast corner of Highland Avenue and 35th Street, Kansas City, Mo. (LMF 38; ReSM 308). To
travel to the Lewis family house area from Topping Avenue near the Rockwell Ferry site, go west four blocks to Van Brunt Boulevard, south one mile to 35th Street,
and west two miles on 35th Street to the site near Highland Avenue.

The Lewis house was the site of important activities in the founding of Zion. A search for Zion had started in the fall of 1830 when the missionaries to the Lamanites-
Oliver Cowdery, Parley P. Pratt, Peter Whitmer Jr., and Ziba Peterson-were called by revelation to teach the gospel west of the Missouri border (D&C 28:8-9; 30:5;
32:1-3). After they entered the Indian lands, they soon aroused the "jealousy and envy of the Indian agents and sectarian missionaries," reported Parley (see Kansas,
page 141). The Indian agent, Richard W. Cummins, ordered the missionaries off the Indian reserves (APPP 57; ZIF-J 7-8). The missionaries then turned their attention
to the Gentiles in Jackson County, where they had a small degree of success, including converting the family of Joshua Lewis. Joshua Lewis was born in 1795, married
Dicy Stone on Feb. 8, 1823, and had four sons and one daughter. He died at age 40 in 1835 in Clay County.

The Joshua Lewis two-story log house served as a religious meeting place and gathering site for the Saints who came to Jackson County. It was also where the
Prophet dedicated Zion in the summer of 1831 (HC 1:199). When the first members of the Church from the East, including missionaries and settlers, arrived in Kaw
Township, they congregated at the Lewis house. The largest group to gather that year was the Colesville Branch from New York, which arrived in late July 1831. One
of its members, Polly Knight, the wife of Joseph Knight Sr., was ill and needed assistance. The Lewises were "faithful and good to us," wrote Joseph Knight, "and took
us in to their house, my wife being sick" (BYUS Autumn 1976:39).



Bishop Edward Partridge acquired the Lewis farm and much land around it to form what became the Whitmer Settlement.6 The Lewis house was located .5 mile south
of a neighborhood where the Whitmer family settled; thus the entire settlement became known by the Whitmer name.

The Lewis house was damaged by a mob on Nov. 5, 1833, in retaliation for the death of two Gentiles (pages 104-5) who were killed in the Battle above the Blue the
previous day. Neighbor John W. Brackenbury said that his mother, along with Mrs. Lewis and their children, spent the night in a cornfield because they feared that their
homes were unsafe from the mob. When they returned the next day, they found the roof of the Lewis house torn apart, including the rafters, down to the eaves. For
safety, Brackenbury said, the two families went "into the woods to a schoolhouse" and spent the day there "crying and in great distress" (CCD 231-32). The
schoolhouse was undoubtedly the one mentioned at the dedication of Zion two years before (see below).

The Dedication of Zion

The dedication of Zion and other momentous events took place at or near the Joshua Lewis house when Joseph Smith and others arrived in Jackson County in the
summer of 1831 to locate Zion. Six important events occurred at the Lewis place:

1. Sixty Colesville Saints from New York were the first Mormons from the East to settle Jackson County and Kaw Township. These Colesville Saints attended the
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dedication     (c)Zion
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                                                 Newel Knight, the group had left their homes in New York to settle first at Thompson, Ohio, east of Page
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                                                                                                                                                               under the
initial call for the Church to gather (D&C 38:31-32). After a short time in Ohio, they traveled to Jackson County, as directed by revelation (D&C 54:7-10; HC 1:180).
They left Thompson on June 28, 1831, in 24 wagons and went to Wellsville, Ohio. From there they went by boat down the Ohio River, then up the Mississippi and
summer of 1831 to locate Zion. Six important events occurred at the Lewis place:

1. Sixty Colesville Saints from New York were the first Mormons from the East to settle Jackson County and Kaw Township. These Colesville Saints attended the
dedication of Zion at the Lewis house. Led by Newel Knight, the group had left their homes in New York to settle first at Thompson, Ohio, east of Kirtland, under the
initial call for the Church to gather (D&C 38:31-32). After a short time in Ohio, they traveled to Jackson County, as directed by revelation (D&C 54:7-10; HC 1:180).
They left Thompson on June 28, 1831, in 24 wagons and went to Wellsville, Ohio. From there they went by boat down the Ohio River, then up the Mississippi and
Missouri Rivers to Independence, where they arrived July 25, 1831 (JNK 31; ReSM 307). Theirs was a typical water route to Missouri used by many Latter-day
Saints; others took an overland route. The Colesville Saints stopped only temporarily at the Joshua Lewis house for the dedication of Zion. Soon thereafter they moved
to their own inheritance land at what became the Colesville Settlement at Brush Creek, two miles south of the Lewis house (see the Colesville Settlement).

2. Joseph Smith presided over the dedication of Zion as he directed construction of the first LDS church building or "house" in Missouri, built near the Joshua Lewis
house. In conducting the dedicatory ceremony on Aug. 2, 1831, the Prophet Joseph directed Oliver Cowdery to place a small rough cornerstone in the ground. Then
Oliver delivered an address to the congregation, composed of the Colesville Saints, several elders who had arrived from Kirtland with the Prophet, and a few local
converts (MUV 198).

The Prophet and 11 other men (several from the Colesville Branch) then carried an oak log 10 inches in diameter at its base in honor of the twelve tribes of Israel. One
end of the log was ceremoniously placed on the cornerstone. Thus was laid "the first log, for a house, as a foundation of Zion in Kaw Township," said Joseph Smith
(HC 1:196). When finished, the small log structure was used for Church meetings and as a school.

The school was built at 1707 E. 35th St., near the Joshua Lewis house, which was at the southeast corner of Highland Avenue and 35th Street, on the north edge of
the Lewis property.7 Current Kansas City streets were not aligned until later in the century, using section lines and their subsection lines to mark the streets. While the
Lewis house was severely damaged by a mob in 1833, the school building survived until June 28, 1913, when it was burned (KCJP Nov. 29, 1925, B7; KCS Feb. 3,
1931, 5). Some writers have mistakenly called this schoolhouse "the Colesville School" (RF 120). While it is true that the Colesville Saints helped set the first log for the
building, they did not remain in the area to use it (see the Colesville Settlement).

A commemorative plaque noting the significance of the Mormon school was placed in Troost Park near The Paseo Boulevard and Lake Street, adjacent to the
Whitmer Settlement and one mile northwest of the Joshua Lewis house. The plaque, placed on Sept. 14, 1963, described the laying of the foundation log and noted the
significance of the building. In part, it reads, "This house, a place of worship, was also used as a school and was the first school to be erected within the present
boundaries of Kansas City, Missouri" (RF 121). The monument was dedicated by President Joseph Fielding Smith, president of the Quorum of the Twelve (RF 120-
21). Vandals later removed the plaque, which was again created and attached, and on Sept. 23, 2000, the monument was rededicated. On that occasion, Kansas City
mayor Kay Barnes spoke, and children from the LDS Riverview Ward of Kansas City sang (MMFF 25:16)

3. The dedicatory prayer for Zion was given by Sidney Rigdon. Elder Rigdon, who had been appointed by revelation to dedicate the land (D&C 58:57), directed the
congregation to make a verbal covenant that they would "keep the laws of God." He then knelt and dedicated Zion. John Whitmer, later appointed Church historian,
wrote, "After prayer [Rigdon] arose and said, 'I now pronounce this land consecrated and dedicated to the lord for a possession and inheritance for the Saints . . . to
the remotest ages of time'" (BJW 79; HC 1:196-99).8 The next day, Aug. 3, 1831, Joseph Smith dedicated the temple site at Independence (see Site No. 2 in Historic
Sites in Independence, page 21).

4. The first conference in Zion was held at the home of Joshua Lewis on Aug. 4, 1831, with Joseph conducting. After a song and prayer, Joseph and Sidney spoke
about keeping the commandments. Thirty-one members attended, including some of the Colesville Saints and 14 missionaries who had arrived from the East. The
congregation partook of the sacrament, and Oliver Cowdery, the conference clerk, kept the minutes (HC 1:199; FWR 9-10). This conference was held at the request
of a revelation (D&C 58:58).

5. Polly Knight died Aug. 6, 1831, at Joshua Lewis's home. The next day Joseph Smith delivered her funeral sermon. Polly, the wife of Joseph Knight Sr., had been so
sick on the journey to Missouri that her son Newel had bought lumber on the way to make her a coffin. She was the first Mormon to be buried in the newly dedicated
land of Zion. Her burial site was "in the woods" near the Lewis house, said her husband. Her greatest desire as she traveled to Missouri was "to set her feet upon the
land of Zion, and to have her body interred in that land," Newel said (HC 1:199; BYUS Autumn 1976, 39; JNK 31).

6. Two revelations were given to Joseph Smith shortly after Zion was dedicated-D&C 59 and 60. The first revelation, given to him on the day of Polly Knight's funeral,
Sunday, Aug. 7, alluded to her death and added sacred counsel. The revelation stressed the need to "thank the Lord thy God in all things" and directed the Saints to
keep the Sabbath day holy, outlining ways to do so (D&C 59:1-2, 7, 9-14, 21; HC 1:199-201; AJK 3). A revelation about the Sabbath day seemed appropriate for
the Saints in their new home, where Sunday was so terribly profaned by many of the frontier settlers.

The second revelation (D&C 60) was given the next day, Aug. 8, instructing Joseph and the elders with him to return to Kirtland, Ohio. On Aug. 9, Joseph and 10
elders departed in canoes from Independence Landing to travel to St. Louis on the Missouri River. The first night of the journey, the travelers stopped at Ft. Osage,
Jackson County, and enjoyed a wild turkey supper (HC 1:201-2; see Site No. 22).

5. The Whitmer Settlement. The Whitmer Settlement grew around the neighborhood of the Joshua Lewis house and particularly the area northward. Such Mormons as
Philo Dibble, Nathan West, Aaron Wild, and John W. Brackenbury settled near Lewis (CCD 281). Another neighborhood in the settlement developed .5 mile north of
the Lewis house when the large Whitmer family and others arrived in 1832. David Whitmer became the presiding officer of the entire settlement. Because the
neighborhood where the Whitmer family lived with its cluster of homes became the site of historic events, it is herein given the name Whitmer Family Village to
distinguish it from other parts of the scattered settlement.

Other Mormons such as Levi Jackman, King Follett, and Reed Peck settled in other parts of the settlement. The Whitmer Settlement was also called the Timber
Branch because of its wooded location (JLJ 3). The land in the Whitmer Settlement consisted of four parcels totaling 540 acres located between 27th and 39th Streets
and variously between The Paseo Boulevard and Prospect Avenue in Kansas City (see map).9 After the settlements were first numbered as branches in 1832, the
Whitmer Settlement was always designated Branch No. 3 and apparently was not divided even as others arrived and increased its size (FWR 52, 65).

6. Whitmer Family Village. The Whitmer Family Village was a neighborhood in the Whitmer Settlement where the sizeable Whitmer family gathered in 1832. The
village was located about .5 mile north of the house of Joshua Lewis in the area of 31st Street, between Brooklyn and Highland. The Whitmer neighborhood was
formed by the separate houses of Peter Whitmer Sr. and the families of his sons, Christian, David, Jacob, and Peter Jr. Others also lived there, including Hiram Page,
who had married Catherine Whitmer in New York.

The approximate center of the Whitmer Family Village is near the intersection of what is now 31st Street and Woodland Avenue. Near or at that intersection, starting at
the southeast corner and going clockwise, were the log houses of Peter Whitmer Sr., George Pitkin, William Whiting, and Jacob Whitmer, respectively (LJSK).
(Running east and west, 31st Street was the half-section line for Section 16, the location of the Whitmer village.)
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John C. McCoy placed the Whitmer Settlement in the area of the old Linwood School, which was at the northwest corner of Woodland Avenue and Linwood
Boulevard, or 32nd Street (KCJ Jan. 18, 1885, 8; KCB Mar. 17, 1872; AJC 53). Christian Whitmer's house faced south on about what became 31st Street, possibly
just west of Garfield Avenue, about two blocks east of his father's house at the Woodland and 31st Street intersection. The house of Peter Whitmer Jr., who lived
The approximate center of the Whitmer Family Village is near the intersection of what is now 31st Street and Woodland Avenue. Near or at that intersection, starting at
the southeast corner and going clockwise, were the log houses of Peter Whitmer Sr., George Pitkin, William Whiting, and Jacob Whitmer, respectively (LJSK).
(Running east and west, 31st Street was the half-section line for Section 16, the location of the Whitmer village.)

John C. McCoy placed the Whitmer Settlement in the area of the old Linwood School, which was at the northwest corner of Woodland Avenue and Linwood
Boulevard, or 32nd Street (KCJ Jan. 18, 1885, 8; KCB Mar. 17, 1872; AJC 53). Christian Whitmer's house faced south on about what became 31st Street, possibly
just west of Garfield Avenue, about two blocks east of his father's house at the Woodland and 31st Street intersection. The house of Peter Whitmer Jr., who lived
about a block south of his father, faced west on or near what became Woodland Avenue, near 32nd Street and possibly half a block east of the site of the later
Linwood School (now gone) at the northeast corner of Linwood and Highland (LJSK). During the time the Whitmer family resided in this settlement, three of the
children-John, Peter Jr., and Elizabeth-married (JCMB 39, 44, 45).

In the Whitmer Family Village, about two blocks east of Peter Whitmer Sr.'s. house, a skirmish known as the Battle above the Blue was fought on Nov. 4, 1833,
between the Mormons and a mob (LJSK). Today the Bruce R. Watkins Expressway runs north and south between Woodland Avenue and Garfield Street, dividing
the Whitmer Family Village and nearly erasing the battle site.

Other Important Events at the Whitmer Settlement

In addition to the activities at the time of the dedication of Zion at the house of Joshua Lewis, the following events also occurred in the Whitmer Settlement:

1. Oliver Cowdery married Elizabeth Ann Whitmer on Dec. 18, 1832. According to the Jackson County marriage record, they were married by Parley P. Pratt. The
record noted their residence as "Oliver Cowdery of Blue Township [Independence] and Elizabeth Ann Whitmer of Kaw Township [Whitmer Settlement]" (JCMB 44).
Elizabeth Ann had been one of Oliver's students in Manchester, N.Y. Oliver baptized his future bride on Apr. 18, 1830, when she was 15 years old and married her
two years later when he was 26. The couple had six children. Only one, Maria Louise, lived to maturity.

Oliver left the Church in 1838, but he returned and was rebaptized 10 years later, dying in the faith at Richmond, Ray County in 1850 (see Site No. 6 in Historic Sites
in Richmond). After Oliver's death, Elizabeth stayed with her parents in Richmond (OC 222).

2. Anti-Mormon violence in Jackson County during the fall of 1833 began with an attack on the Whitmer Settlement. A few hours before the attack, Porter Rockwell
had ferried the 50-member mob across the Blue River at his ferry in the Blue River Settlement. Mob members told Porter that "they had entered into an Agreement to
drive the Mormons" away (MRP 526). The mob started its attack on the Whitmer Family Village at 10 p.m. on Oct. 31, 1833. David Whitmer's house, which was
probably on the east edge of the village, was the first house the mob tore down. The mob savagely "whipped and pounded several persons in a shocking manner,"
stated John Corrill. The mob also "uproofed and partly demolished ten houses," he added. As men escaped for their lives, women and children fled into the wilderness
(EMS January 1834, 4; HC 1:426). Porter Rockwell gave a brief account of the attack:

On the 31st day of October a party of the Mob came to the house of David Whitmer and drew his wife out of the house by the hair of the head and proceeded to
throw down the house. They then went to other houses throwing them down until they had demolished ten dwelling houses amidst the shrieks and screams of women
and children. (MRP 526)

Lydia Whiting, wife of William Whiting and neighbor to Peter Whitmer Sr., remembered:

At twelve [o'clock] they got to Peter Whitmer's senior where several families had collected and not many rods from the house that we were in. Their first attack was to
the door and window while some mounted the house and began to throw off the roof while they were throwing stones and clubs in at every chance they could get. The
women who had crawled into the chamber with their children began to scream and beg for mercy while these barbarous ruffians in the shape of human beings were
whipping and hounding their husbands and fathers with clubs and stones. All got from the house and made for the woods as fast as possible, and frightened nearly out
of their senses. (MRP 447; spelling standardized)

The two men most severely beaten were George Beebe and Hiram Page, who were "whipt and beat in a savage manner," said Porter Rockwell. Their houses were
among those damaged. Other houses attacked by the mob belonged to David Whitmer, Peter Whitmer Sr., Stephen Chase, William Whiting, and probably the houses
of Jacob and Peter Whitmer Jr. and George Pitkin. The latter three lived near Peter Whitmer Sr. (MRP 447, 526; LJSK).

Philo Dibble, who resided in the southern part of the settlement near Joshua Lewis, was awakened by the noise of the trouble in the Whitmer village .5 mile away. "I
was some distance away from where the whipping occurred, but I heard the blows of heavy ox goads upon the backs of my brethren distinctly," he said (PDN 82).
Philo said the mob came to his house and also tore off his roof. This was the first violence in Jackson County since the mob had assaulted Church leaders at
Independence the previous July (see Site No. 14 in Historic Sites in Independence).

3. The Battle above the Blue took place in the Whitmer Settlement when a mob attacked the Saints there Nov. 4, 1833. The battle received its name from the location
of the battle site-"above" or west of the Big Blue River. The conflict took place on the east-west street in front of Christian Whitmer's log house (JLJ 5; HC 1:430). On
a Kansas City street map, the battle site probably occurred near what is now 31st Street, from about the middle of the Bruce R. Watkins Expressway eastward to
Garfield Avenue (see map). According to Levi Jackman, a resident who made a sketch of the village streets, including the battle site, Christian Whitmer's house, about
two blocks east of the center of the village, faced south, overlooking the battle scene (LJSK). The road in front of Christian's house, apparently, was about a block
north of the Westport Road as that road from Independence ran diagonally from the northeast through the Whitmer Settlement. Inasmuch as this old main road was
also used as the Santa Fe Trail out of Independence, a trail monument to mark the road's location once stood at the northeast corner of Linwood Boulevard (32nd
Street) and Euclid Avenue. The marker read "Westport Independence Road, Link in the Santa Fe Trail" (SFT 30; FSF 53). Early Jackson County maps confirm that
the Westport Road was at the site of the marker (AJC 53).

John C. McCoy, who lived at Westport, wrote in 1872, "The battle was fought on the main road issuing from Westport to Independence, near the land now owned by
Shouse and Coffman" (KCB Mar. 17, 1872).10 The property of Shouse and Coffman [Kaufman] extended south of 32nd Street (Linwood Boulevard) in the Whitmer
Settlement and north of 32nd Street in the area of Garfield Street, about where the battle took place (AJC 53).

The Battle above the Blue was fought on Nov. 4, 1833, a day the assailants declared would be a "bloody day" (HC 1:429-30). A sequence of events on that day set
the stage for the violent skirmish. It started when a band of ruffians took over the Rockwell Ferry in the Blue River Settlement. While the mob was at the ferry
destroying property and harassing the Saints, other Mormons several miles west of the Blue River marshaled 15 volunteers under David Whitmer's command and
started toward the ferry to help the Saints there (JLJ 5).

Meanwhile the mob left the ferry and went to Moses G. Wilson's store, the anti-Mormon rendezvous point on the Westport Road one mile northwest of the ferry
crossing. As David Whitmer's band approached the Wilson store, they learned that there were 40-50 excited horsemen inside. To avoid trouble, the small group of
Mormons turned back, but it was too late. The raiders from the store chased the Mormons west on the Westport Road for about 2.5 miles, catching up with them as
they scattered
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houses of the village while threatening death and destruction. Meanwhile, David Whitmer fled to the Colesville Settlement for reinforcements. A company of 30
Mormon brethren from the western settlements, armed with 15 guns and several pitchforks, arrived at the Whitmer village late in the day.
Meanwhile the mob left the ferry and went to Moses G. Wilson's store, the anti-Mormon rendezvous point on the Westport Road one mile northwest of the ferry
crossing. As David Whitmer's band approached the Wilson store, they learned that there were 40-50 excited horsemen inside. To avoid trouble, the small group of
Mormons turned back, but it was too late. The raiders from the store chased the Mormons west on the Westport Road for about 2.5 miles, catching up with them as
they scattered among Christian Whitmer's cornfields at the Whitmer Family Village. The mob, led by James Campbell, searched for the Mormons in the fields and
houses of the village while threatening death and destruction. Meanwhile, David Whitmer fled to the Colesville Settlement for reinforcements. A company of 30
Mormon brethren from the western settlements, armed with 15 guns and several pitchforks, arrived at the Whitmer village late in the day.

The two groups met on the road in front of Christian Whitmer's house and in the fields nearby (LJSK; JLJ 5). The arrival of the Mormons surprised the mob, which
opened fire. "When the firing commenced," said Philo Dibble, "David Whitmer gave us the command to fire" (SPD; BJW 94). Firing from both sides was relentless but
brief. The skirmish left two Missourians dead, one Mormon mortally wounded, and several others on both sides injured. Levi Jackman gave the following account of
the conflict:

We had been . . . [at the Newel Knight grist mill in the Colesville Settlement] a few days when, on the 4th day of November, 1833, a messenger came in haste and
informed us that a mob was at the river Blue; had taken the ferry, and was committing violence on the people which was between the Timber [Whitmer] Branch and
Independence.

David Whitmer, who had charge of the post, took about fifteen men and went to see what was going on, leaving the place in my charge. In two or three hours he
returned and said that the mob met them on the way and dispersed his company. Those of us that remained started as fast as possible to learn the fate of our brethren.
We numbered about thirty with fifteen guns.

We soon came in sight of the mob in and about Christian Whitmer's house. They numbered about sixty, well armed. . . . James Campbell, their leader, called, "There
come the Mormons, damn um, shoot um." A general discharge took place, the mob ran in confusion crying, "Go back, Mormons. Go back Mormons." They left two of
their numbers on the ground. One lawyer by the name of Brazill was killed, one more mortally wounded by the name of Linvill. One of our men by the name of Ba[r]
ber, was mortally wounded. A number of both sides were wounded. It was about sunset, and some thought that we had better stop in an empty house nearby, but by
my advice as to a place of more safety was to return to the mill. (JLJ 5; spelling standardized)

This was the only time that Mormons in Jackson County used weapons in their defense. Porter Rockwell's report was similar to that of Levi Jackman. "The Mob who
was armed and about 60 in number fired upon them; the Mormons then returned the fire and there were two of the Mob killed also one Mormon killed by the name of
Barber and some wounded on both sides," he said. "The names of the Mob who were killed were Hugh L. Brazeale and Thomas Linville" (MRP 527-28; HC 1:430).

Brazeale, a young Independence attorney who died immediately upon the first round of fire, had previously stated that he "would wade to his knees in blood but what
he would drive the Mormons from the county if he could get but ten men to follow him," reported Porter (MRP 528). Linville, a farmer and one of the earliest settlers in
Kaw Township, died a few hours after the battle (SPD).

Of those who survived the battle, some were severely wounded. One mob member was shot in the face, which deformed him for life, reported Philo Dibble (PDN 83).
William Whiting, a resident of the Whitmer village, whose foot was mangled with a shot, died the following October from the wound and from subsequent "exposures
and hardships," his wife stated (MRP 197, 447). Other wounded Latter-day Saints included Philo Dibble, who was hit in the abdomen; Henry Cleveland of the
Colesville Settlement, who was shot in the right shoulder; and Jacob Whitmer, who was hit in the right wrist (SPD; JH Nov. 4, 1833, 9).

The first Mormon martyr, Andrew Barber, fell at the Battle above the Blue. Andrew, a young man and resident of the Prairie Settlement, was riding with David
Whitmer when he was shot in the exchange of fire. As he lay dying, some of the elders offered to administer to him, but he refused to receive it because he said angels
had gathered in the room to receive him. He died between 3 a.m. and 6 a.m. the day following the battle (PDN 83; JH Nov. 4, 1833, 8). B. H. Roberts attributes to
Andrew Barber the distinction of being Mormonism's "first direct martyr to the cause" (HC 1:431).

Immediately after the battle, Philo Dibble, who had been shot in the stomach, sought refuge in the Joshua Lewis house, where he spent the night. But out of fear of
being found by mob members who were looking for the Mormon wounded, Philo left to hide in Aaron Wild's house located nearby in the woods (CCD 231-32; PDN
84). Here, the day after the battle, mob leader James Campbell, who knew Philo, brought a Dr. Marsh to see him. Dr. Marsh diagnosed Philo's wound as fatal, but
Brother Dibble was later miraculously healed (SPD; HC 1:431).

Newel Knight, from the Colesville Settlement, while eluding the mob near the house where Philo had been taken, slipped inside to give him a priesthood blessing.
Brother Dibble said, "[Newel] laid his right hand on my head, but never spoke. I felt the Spirit resting upon me at the crown of my head before his hand touched me,
and I knew immediately that I was going to be healed" (PDN 84). He added:

I immediately arose and discharged three quarts of blood or more, with some pieces of my clothes that had been driven into my body by the bullets. I then dressed
myself and went out doors. . . . From that time not a drop of blood came from me and I never afterwards felt the slightest pain or inconvenience from my wounds
except that I was somewhat weak from the loss of blood. (PDN 84; TAMF 95-96)

A bullet that lodged under Philo's skin in the small of his back was never removed. Brother Dibble wanted the bullet to remain as a witness when he went to his grave.

Philo Dibble was born June 6, 1806, at Peru, Mass. He was converted by Oliver Cowdery and the other missionaries to the Lamanites near Kirtland, Ohio, and was
baptized Oct. 16, 1830, by Parley P. Pratt. In 1832 he settled in the Whitmer Settlement near Joshua Lewis, where he worked a 20-acre farm (PDN 82). He later
moved to Nauvoo, where he made the cast for the death masks of Joseph and Hyrum Smith after their martyrdom. He later settled in Springville, Utah. After
possessing the death masks for 40 years, he sold them to Harris Brown, who sold them to Wilford C. Wood, whose daughters gave them to the LDS Church
Museum.

Most of the Whitmer Settlement Saints were driven from the county by mid-November 1833. Many crossed the Missouri River north into Clay County or east into
Lafayette County, while some fled elsewhere. Many from the Blue River and Prairie Settlements went south to Van Buren County, which was organized January 1833
from southern Jackson County. David Pettigrew from the Blue River Settlement said that he and his family were forced into the street without any provisions. "I saw
that we must go [from my home] or die," he said (HC 4:72). He wrote:

I bid them to march on as well as they could. I then returned to my house, endeavoring to take what I possibly could with me. No one can tell, or imagine, the feelings
of my heart upon re-entering. In that once dear and cherished home, I looked around to see what I could take with me. The Book of Mormon, my Bible, a razor and a
decanter of composition which my wife had requested me to bring were all I took. After leaving everything I bid farewell to my home and hastened to overtake my
family. (MSBB 25; spelling standardized)

One suffering party of Saints that fled south, consisting largely of women and children, left a trail of blood "from their lacerated feet on the stubble of the burnt prairie,"
observed Lyman
 Copyright        Wight (HCInfobase
           (c) 2005-2009,     3:439). David
                                        MediaPettigrew
                                                Corp. remained south of Jackson County until the last of February. "Our sufferings were to the extent        that my
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cannot describe them," he said. "While residing in Van Buren County a mob made its appearance, for the purpose of still driving us on," he said (MSBB 27; spelling
standardized).
family. (MSBB 25; spelling standardized)

One suffering party of Saints that fled south, consisting largely of women and children, left a trail of blood "from their lacerated feet on the stubble of the burnt prairie,"
observed Lyman Wight (HC 3:439). David Pettigrew remained south of Jackson County until the last of February. "Our sufferings were to the extent that my pen
cannot describe them," he said. "While residing in Van Buren County a mob made its appearance, for the purpose of still driving us on," he said (MSBB 27; spelling
standardized).

Some of those who went south rejoined the Saints; others remained there, left the Church, or integrated with the Gentiles (MLO-L 11-22). Thus, from Oct. 31 to Nov.
7, 1833, and for a few days in late November, the Latter-day Saints suffered a "reign of terror" in Kaw and Blue Townships (CHC 1:343).11

7. Levi Jackman Stewardship. The stewardship assigned to Levi Jackman by Bishop Edward Partridge was located in the Whitmer Settlement at its northwest corner,
.5 mile north of the Whitmer Family Village. Today this stewardship of 33 acres is bordered on the west, approximately, by The Paseo Boulevard, which curves
through the property northward into Spring Valley Park. The north edge of the stewardship is bounded by 27th Street; Vine Street and the angular Lynn Street
bordered the east edge of the stewardship (see map). Levi's stewardship certificate is one of only half a dozen to survive from Jackson County (LDSCA; BCG 28-29).
On the night of Oct. 31, 1833, when the mob attacked the Whitmer Settlement, Levi was aroused by the disturbance. From his house, he could hear some of the
violence. He wrote:

The moon was shining in its meridian glory, not a cloud to be seen, not a breeze of wind to disturb the quiet repose of the leaves of the trees. All nature seemed to be
hushed into silence to witness a tragedy not often acted on the earth by people who call themselves civilized.

A mob party of from 40 to 50, with weapons of death, had come upon our settlement in an hour not looked for, and had commenced throwing down houses, and
shamefully beating the men when they could catch them, while the women with their little ones fled to the woods to hide themselves in the brush to save their lives from
being taken by the mob. The falling of the logs and boards as they fell to the ground, could be heard quite a distance in the stillness of the night and was well calculated
to strike horror to the Saints who saw that destruction awaited them. (JLJ 4)

Levi Jackman was born July 28, 1797, in Orange County, Vt. While living in Portage, Ohio, he was baptized in 1831 and then ordained an elder by Oliver Cowdery.
Levi became a member of the high council in Clay County in 1834. From Clay County he went to help build the Kirtland Temple and later the Nauvoo Temple. He
was a member of Brigham Young's vanguard pioneer company in 1847. Arriving in the Salt Lake Valley July 22, he was the ninth, or "unidentified," horseman who
entered the valley that day, as celebrated on the This is the Place Monument in Salt Lake City. On July 23 he helped plow and plant corn, potatoes, and buckwheat
(LJJ 56; JLJ 41; TPM 4). He served on the first high council in Salt Lake City. He died in Salem, Utah, in 1876 (BiE 2:769).

The Colesville Settlement

8. The Colesville Settlement. The Colesville Settlement, one of the four Mormon settlements in Kaw Township, had its origin as the Colesville Branch in New York. It
was one of the Church's first branches, formed even before the Church was organized. Newel Knight had led these Saints from Colesville, N.Y., to Thompson, Ohio,
in the spring of 1831. After a short stay in Ohio, the branch was called through revelation to move to Missouri (D&C 54:7-10; HC 1:180). The Colesville Saints
numbered 62 when they arrived in Independence on July 25, 1831. They stopped a short time at Joshua Lewis's house in what became the Whitmer Settlement, where
they participated in the dedication of Zion (see Site No. 4). There they buried Newel's mother, Polly, the wife of Joseph Knight Sr.

Because of the Church practice of gathering to Zion, eastern congregations were requested to gather as branch groups. The Colesville Branch was the first
congregation to do so, and during the winter of 1831-32 it was the largest body of Latter-day Saints in Missouri. The Prophet Joseph Smith appointed Newel Knight
president of the Colesville Branch in Kaw Township (NKJ 73). This branch was listed as Branch No. 1 when the Missouri settlements were first organized into
ecclesiastical branches in 1832 (FWR 52).

About the time that the Prophet left Independence after the dedication of Zion to return to Kirtland on Aug. 9, 1831, the Colesville Saints moved onto their stewardship
lands two miles south of Joshua Lewis's house. On a modern Kansas City street map, the northwest corner of the Colesville Settlement is at 51st Street and Troost
Avenue, a block north of Rockhurst College. This settlement comprised two adjoining 80-acre parcels. On July 26, 1831, Bishop Edward Partridge acquired the
western 80 acres, where Newel and Joseph Knight would receive their stewardship land, and the following year he acquired the eastern 80 acres. Today this combined
tract of 160 acres is between 51st and 55th Streets and between Troost and Woodland Avenues (see map).12 With about 100 members, this branch was the smallest
settlement of the five Mormon communities in Jackson County.

9 & 10. Stewardship of Newel Knight and Joseph Knight Jr. According to his deed of stewardship, Joseph Knight Jr. held 1.8 acres of land to the west of land held
by his brother Newel Knight.13 The land these brothers held is now on 51st Street, north of Rockhurst College. Tracy Avenue separates the two stewardships.
Besides receiving the land stewardship, Joseph also received back his personal property. His certificate of stewardship records the following personal items:

Sundry articles of crockery, tin ware, knives, forks and spoons valued nine dollars forty three cents,-sundry articles of iron ware and household furniture valued twelve
dollars ninety two cents.-one bed and bedding valued nineteen dollars.-sundry articles of clothing valued twenty-two dollars thirteen cents.-grain valued seven dollars.-
sundry articles of joiner tools valued twenty dollars forty four cents.-one cow valued twelve dollars. (ReSM 293; D&C 42:32)

Moreover, to implement the rule regarding annual surplus, which Joseph might accumulate annually from his labors, his stewardship contract contained the following
agreement:

As a consideration for the use of the above described property, I the said Joseph Knight Jr.-do bind myself to pay the taxes, and also to pay yearly unto the said
Edward Partridge-bishop of said church, or his successor in office, for the benefit of said church, all that I shall make or accumulate more than is needful for the support
and comfort of myself and family (ReSM 293-94; spelling standardized; D&C 42:33-35).

The Colesville Saints went to work on their new stewardship lands in the summer of 1831 and prepared for winter. "We were not accustomed to a frontier life," wrote
Newel as he pondered the nature of the challenge before him of life in Missouri (TAMF 82). Nevertheless, branch members cut hay, sowed grain, cleared ground for
cultivation, and began to build cabins. Parley P. Pratt, who sometimes lived with the Knights in the Colesville Settlement and later built a cabin of his own there,
recorded that the first "winter was cold, and for some time about ten families lived in one log cabin, which was open and unfinished, while the frozen ground served for
a floor." Parley continued, "Our food consisted of beef and a little bread made of corn, which had been grated into coarsely ground meal by rubbing the ears on a tin
grater" (APPP 72).

This rough, hand-ground corn demonstrated the urgent need for a gristmill, which Joseph would soon construct. Newel also spoke of improvements during the first fall.
"The time now passed in our common labors in building houses, plowing and sowing grain . . . as we were obliged to labor with all diligence to secure food and provide
for the coming winter," he said. "We did not murmur for we were willing to make every sacrifice which was necessary for the Kingdom of Heaven's sake" (JNK 34).

 Copyright
Branch      (c) 2005-2009,
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                                             "theCorp.
                                                  hearts of the Saints were united, and peace and happiness abounded," Newel said (TAMF 83). SometimesPagechildren
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contributed to the Saints' spiritual well-being, for they often spoke, prayed, and prophesied in their worship meetings, said Brother Pratt. Moreover, "There was a spirit
of peace and union, and love and good will manifested in this little Church in the wilderness, the memory of which will ever be dear to my heart" (APPP 72).
This rough, hand-ground corn demonstrated the urgent need for a gristmill, which Joseph would soon construct. Newel also spoke of improvements during the first fall.
"The time now passed in our common labors in building houses, plowing and sowing grain . . . as we were obliged to labor with all diligence to secure food and provide
for the coming winter," he said. "We did not murmur for we were willing to make every sacrifice which was necessary for the Kingdom of Heaven's sake" (JNK 34).

Branch meetings were well attended, and "the hearts of the Saints were united, and peace and happiness abounded," Newel said (TAMF 83). Sometimes children
contributed to the Saints' spiritual well-being, for they often spoke, prayed, and prophesied in their worship meetings, said Brother Pratt. Moreover, "There was a spirit
of peace and union, and love and good will manifested in this little Church in the wilderness, the memory of which will ever be dear to my heart" (APPP 72).
Nevertheless, as internal problems arose, either Newel handled them as branch president or they were turned over to larger councils from Independence and other
settlements (NKJ 74; FWR 42).

Joseph, a carpenter, built a horse-powered gristmill, operated by his brother Newel, for the benefit of the Saints and others (AJK 3; NKJ 81; KCJ Jan. 18, 1885, 8).
"When we got houses, I went to work by the day to get mill stones and iron, for we had eaten our grain whole for want of mills," Joseph recorded. "I built the first mill
in Jackson Co. in the church," he said (AJK 3). Members of the Knight family added much to the good spirit of the settlement, for they had been stalwarts in the
Church from the days in New York when Joseph Smith translated the Book of Mormon.

Church members rotated the use of their houses for Church meetings. Two early Church council meetings were held at the homes of Newel and Joseph Knight. On
Oct. 21, 1831, Isaac Morley, Bishop Partridge's counselor at Independence, conducted a meeting as moderator of a conference at Newel's house. Bishop Partridge
and about a dozen other elders and high priests attended. This meeting was held to settle grievances posed by two sisters who had complained "respecting the teaching
and Spirit which had actuated Br. Newel Knight for a length of time past." Indeed, the council ruled that Newel "had a bad spirit" and should not "officiate as an Elder"
until the problem was corrected (FWR 42-43).

The following year, a Church council met at Joseph Knight's place to organize the settlements into ecclesiastical branches (FWR 52). At that meeting the Colesville
Settlement was designated with the name "Branch No. First" among the branches in Jackson County. Three of the other settlements received number designations. The
branches were also assigned large areas of several miles of Gentile-owned land around them for future growth by emigration or by conversion. (For more detail on
these two points, see page 113).

Other Important Events at the Colesville Settlement

1. Joseph Smith visited the Colesville Branch during a trip to Missouri in 1832. This was the Prophet's second visit to Zion, where he remained for 13 days (April 24-
May 6). While at Independence where he called a general meeting of the Church, the Prophet was sustained for the first time by the Saints in Missouri as president of
the Church. Previously, he had presided over the Church as its "first elder" (D&C 20:5). Then Joseph went "above the Big Blue River" to meet with the Saints in Kaw
Township (HC 1:269). Upon arriving at the Colesville Branch, the Prophet said he received a "welcome only known by brethren and sisters united as one in the same
faith, and by the same baptism, and supported by the same Lord."

The Prophet especially rejoiced with the Saints in the Colesville Settlement. Of them he said, "The Colesville Branch, in particular, rejoiced as the ancient Saints did
with Paul" (HC 1:269; NKJ 73). Since the Colesville Saints had been some of the first to accept the gospel, Joseph possessed a special love for them. Joseph Knight
Sr. reported that during this visit the Prophet called the Colesville Saints together "and sealed them up to Eternal Life," which caused resentment among some other
Saints (BYUS Autumn 1976, 39; spelling standardized).

2. Developing the organization of the Church more fully into ecclesiastical branches in Jackson County took several steps. This was a period in LDS history not only of
membership growth but also of administrative development. The first organizational meeting for branch development was held in the Colesville Settlement; at least two
other meetings followed elsewhere. Three main meetings were held to organize and administer growth in the branches in Jackson County:

A. Joseph Knight Jr.'s house was the site on July 13, 1832, for what appeared to be the first meeting to organize the branches in the county. The meeting was "for the
purpose of dividing the Church on the Land of Zion into branches for the better convenience of holding meetings and organizing the Church," the minutes of the meeting
said (FWR 52). A council of 12 priesthood members, including Bishop Edward Partridge and his counselors, Isaac Morley and John Corrill, voted that for religious
purposes four of the five settlements in Jackson County were to be known by branch numbers. They were Branch No. 1, Colesville Settlement; Branch No. 2, Prairie
Settlement; Branch No. 3, Whitmer Settlement (which apparently temporarily included the Blue River Settlement); and Branch No. 4, Blue Township Settlement, which
included Independence and the Temple Lot. Moreover, Church leaders assigned the three Kaw Township branches large tracts of land around them for future growth.
It is well to remember that when Zion was dedicated in 1831, Joseph Smith was told in a revelation that the Saints should acquire "every tract [of land] lying westward"
from Independence to the state border and "to purchase this whole region of country, as soon as time will permit" (D&C 57:4; 58:52). Therefore, the council assigned
nearly all of the land sections in Kaw Township to the three branches there for future expansion.14

The prospect of the Mormons growing until they owned much land in Kaw Township prompted some of the Saints to take pride in their future possibilities and,
perhaps, to promote their cause assertively. Col. Thomas L. Pitcher of the Jackson County militia complained of the "seditious boasts" of the Mormons and listed the
talk as the cause of Mormon-Gentile conflict. Consequently, he attributed the trouble that led to Mormon expulsion from the county to "these fanatics making boasts
that they intended to possess the entire county saying that God had promised it to them and they were going to have it" (KCJ June 19, 1881, 12). John C. McCoy
wrote that the citizens were convinced that it was "only a question of time when the entire population would be under the rule and control" of the Mormons (KCJ Apr.
24, 1881, 9).

B. On Mar. 26, 1833, a council of 21 high priests met at Independence to further organize branches of the Church. It chose a council of seven high priests to lead the
Church in Missouri. These men-who had received approval from Kirtland and were to "stand at the head of affairs relating to the Church" in Jackson County-were
Oliver Cowdery, William W. Phelps, A. Sidney Gilbert, John Whitmer, Bishop Edward Partridge, John Corrill, and Isaac Morley. This council of seven, acting as the
leaders in Zion, appointed "presiding Elders" to serve over the "several branches" of the Church in Jackson County (HC 1:335-36).15

C. A meeting at the house of Lyman Wight, presumably in the Prairie Settlement, on Sept. 11, 1833, advanced Church organization in Jackson County as far as it
would be developed before the Saints were driven from the county.16 At this September meeting, 22 high priests, including the council of seven, met to decide two
matters of Church administration. First, the council decided that "Bishop Edward Partridge was . . . the head of the Church of Zion" (FWR 65). This appointment of
Bishop Partridge was the first time that a single administrator was made the "presiding officer" of the Church in Missouri (FWR 66, n. 2; HC 1:409). Second, from the
body of the 22 high priests at the meeting, "Ten High Priests were appointed to watch over the ten branches of the Church in Zion" (HC 1:409; FWR 65). B. H.
Roberts interpreted this to mean that the 10 men were to function as "presidents of the branches" (HC 1:409).17 Each of the 10 high priests resided in or near the
branch over which he was "to watch." The following leadership structure and branch organization established at this time was in place when the Saints were driven from
Jackson County two months later.



3. Parley P. Pratt directed the School of the Elders in Zion while he resided in the Colesville Settlement. Schoolhouses had been built on the Temple Lot at
Independence
 Copyright (c)and   in the Whitmer
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                              Infobase          so that children could be taught as instructed in a revelation in 1831 (D&C 55:4). Church schools were
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first issue of The Evening and the Morning Star, for "children, to become good should be taught so," it reported (EMS June 1832, 6; HC 1:276). Additionally, Joseph
Smith established schools for adults at both Kirtland and in Zion. The first adult school at Kirtland was known as the School of the Prophets for selected priesthood
leaders (HC 1:322; CPT 13-16). This school operated for a few months in early 1833. Meanwhile, Joseph desired a School of the Elders to be established in Zion to
3. Parley P. Pratt directed the School of the Elders in Zion while he resided in the Colesville Settlement. Schoolhouses had been built on the Temple Lot at
Independence and in the Whitmer Settlement so that children could be taught as instructed in a revelation in 1831 (D&C 55:4). Church schools were encouraged in the
first issue of The Evening and the Morning Star, for "children, to become good should be taught so," it reported (EMS June 1832, 6; HC 1:276). Additionally, Joseph
Smith established schools for adults at both Kirtland and in Zion. The first adult school at Kirtland was known as the School of the Prophets for selected priesthood
leaders (HC 1:322; CPT 13-16). This school operated for a few months in early 1833. Meanwhile, Joseph desired a School of the Elders to be established in Zion to
complement a similar school of the same name to be established in Kirtland. Parley P. Pratt had been serving as head of the School of the Elders in Zion when a
revelation commended him for his service:

Behold, I say unto you, concerning the school in Zion, I, the Lord, am well pleased that there should be a school in Zion, and also with my servant Parley P. Pratt, for
he abideth in me.

And inasmuch as he continueth to abide in me he shall continue to preside over the school in the land of Zion until I shall give unto him other commandments.

And I will bless him with a multiplicity of blessings, in expounding all scriptures and mysteries to the edification of the school, and of the church in Zion. (D&C 97:3-5)

Parley presided over the School of the Elders as he resided in the Colesville Settlement. He also built a log house there, plowed his fields, and planted and attended to
his crops when he was not away on missions or involved in other Church duties (APPP 82; PL 29). However, he may have taught his school at the Blue River
Settlement or nearby; that location approximated the six miles he said he walked to and from school. Also, the Blue River Settlement would be more centrally located
for the Saints elsewhere in the county (see Kaw Township map). Parley wrote the following concerning his teaching experience during the summer of 1833:

A school of Elders was also organized, over which I was called to preside. This class, to the number of about 60, met for instruction once a week. The place of
meeting was in the open air, under some tall trees, in a retired place in the wilderness, where we prayed, preached and prophesied, and exercised ourselves in the gifts
of the Holy Spirit. Here great blessings were poured out, and many great and marvelous things were manifested and taught. The Lord gave me great wisdom, and
enabled me to teach and edify the Elders, and comfort and encourage them in their preparations for the great work which lay before us. I was also much edified and
strengthened. To attend this school I had to travel on foot, and sometimes with bare feet at that, about 6 miles. This I did once a week, besides visiting and preaching in
five or six branches a week. (APPP 93-94; HC 1:400-401)

4. To prevent an attack on the Knight Mill when violence erupted in Kaw Township in 1833, Parley and about 60 others from the western settlements guarded the mill.
They did so "to save it" on the night of Nov. 1, 1833, said Joseph Knight Jr. (AJK 3). That night during a rainstorm, a mob moved toward the mill, with two of its
members advancing ahead of the rest to survey the situation. One of the men, Robert Johnson, struck Parley over the head with a gun barrel, causing blood to stream
down his face (APPP 97; HC 1:427). The two intruders were captured and held prisoner for the night, thus discouraging others from attacking. In the morning the
Saints returned the guns to the two prisoners and released them. Conflict in other settlements soon followed.



11. Branch No. 8-east of the Colesville Settlement. As more Saints arrived in Kaw Township, Bishop Edward Partridge purchased additional land in 1833. Most of it
was along Brush Creek in an area one mile northeast of the Colesville Settlement on land previously assigned to that settlement for expansion. The bishop purchased
345 acres in separate but mostly adjacent parcels in and around today's Brush Creek Park, where Swope Parkway from the south turns west and becomes also U.S.
50. This land, which was among the last acquired by the Church in Jackson County, is bounded north to south by 43rd and 55th Streets, and west to east by Indiana
and Jackson Avenues, with a separate 25.83-acre tract to the west in today's Brush Creek Park, immediately east of Prospect Avenue, between Brush Creek
Boulevard and Swope Parkway (see map).18

This sizeable tract, a mile northeast of the Colesville Settlement, possibly became Branch No. 8. Parley P. Pratt, a member of the nearby Colesville Settlement, was
designated as the presiding high priest of Branch No. 8 at the organization meeting on Sept. 11, 1833 (FWR 65). While records do not indicate the location of Branch
No. 8, it is likely that it was the land along Brush Creek east of the Colesville Settlement. This assumption is based on several facts: (1) Parley, of the nearby Colesville
Settlement, was appointed presiding high priest of the branch. (2) The Colesville Settlement had been given charge over the land here that possibly became Branch No.
8 (FWR 52). (3) The land was purchased in 1833, the year Branch No. 8 was formed. (4) All other Church property in Jackson County appeared to belong to other
settlements or Church branches. The Mormon settlement that made up Branch No. 8, however, was short lived and gained little identity before the Saints left Jackson
County.

The Prairie Settlement

12. The Prairie Settlement. The western-most Mormon settlement in Kaw Township was the Prairie Settlement, bounded on the west by Missouri's border. Purchased
by Bishop Edward Partridge, this settlement consisted of five nearby parcels of land totaling 516 acres. The Prairie Settlement was located on the edge of the vast
American prairie, which then began about five miles south of the Missouri River and gave the settlement its name. On a modern Kansas City map, this settlement was
located in the area from 47th Street to 55th Street, and from the Missouri-Kansas border eastward to Holmes Street (see map).19 One tract of land in the settlement
now includes Loose Park, and another at 47th Street takes in land in the fashionable Kansas City Plaza District, one of the first planned residential areas and shopping
malls in the United States.

Lyman Wight was noted as the high priest leader of the Prairie Settlement when the Saints were driven from the county (PL 37; FWR 65). In 1832, when the Prairie
Saints were originally identified as Branch No. 2, the branch leader at that time is not recorded but may have been Lyman, who arrived in Jackson County with his
family in the summer of 1831. The settlement grew and was divided into two ecclesiastical branches at the Sept. 11, 1833, reorganization meeting. Daniel Stanton was
appointed presiding high priest of Branch No. 2, and Lyman was appointed presiding high priest of Branch No. 7 (FWR 65). Both men resided in the Prairie
Settlement (PL 33, 37).

Members of the Prairie Settlement may have presumed that they were safe from mob attacks in the fall of 1833. This settlement was located next to the state line and
about 12 miles from Independence on the Westport Road. Nevertheless, a mob attacked the settlement on Nov. 24, 1833, about two weeks after most other Latter-
day Saints had left the county (BYUS Summer 1974, 514). Lyman vigorously defended the faith and fought fiercely when problems arose. "He was a dread to his
enemies and a terror to evil doers, and his life was often sought after" (MS 27:455). That same account reported Lyman's last days in Jackson County:

He was chased by seven men about 6 miles; they were fully armed and came upon him so suddenly that he had to mount his horse with a blind bridle, without any
saddle or arms, except a pocket knife. His horse being fleet, he escaped by out-running them and leaping a deep wide ditch, where none of his pursuers dared follow.

Of those persecutions, Lyman added, "I was chased by one of these gangs across an open prairie five miles without being overtaken, and lay three weeks in the
woods, and was three days and three nights without food" (T&S 4:263). Of his father's experience, Lyman's son Orange wrote:
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When we were driven from Jackson County my father was chased by the mob in a westerly direction and my mother and I and two little sisters were taken by John
Higbee in a small boat down the Big Blue River-3 miles-and across the Missouri River to Clay County, Mo. We were left on the north bank of the River with a number
saddle or arms, except a pocket knife. His horse being fleet, he escaped by out-running them and leaping a deep wide ditch, where none of his pursuers dared follow.

Of those persecutions, Lyman added, "I was chased by one of these gangs across an open prairie five miles without being overtaken, and lay three weeks in the
woods, and was three days and three nights without food" (T&S 4:263). Of his father's experience, Lyman's son Orange wrote:

When we were driven from Jackson County my father was chased by the mob in a westerly direction and my mother and I and two little sisters were taken by John
Higbee in a small boat down the Big Blue River-3 miles-and across the Missouri River to Clay County, Mo. We were left on the north bank of the River with a number
of others and heard nothing of Father for three weeks, not knowing whether he had been killed or not. But we were rejoiced one morning in the latter part of
December to find him in camp. He came through Jackson County in the night and cross[ed] the river I think on the ice. (RoOW 1; spelling and punctuation
standardized)20

During their expulsion from Jackson County, many of the families from the Prairie Settlement fled north into Clay County as did the members of other settlements.
However, about 150 Saints from this settlement, including Stanford Porter and Jonathan Summers and their large families, went south into Van Buren County (now
Cass and Bates counties; PL 29, 34; MLO-L 16; BYUS Summer 1974:514). Some of these Saints stopped in the southern part of Jackson County and built rough
shelters. "The mob, infuriated at this, rushed on them in the month of January 1834, burned these scanty cabins, and scattered the inhabitants to the four winds, from
which cause many were taken suddenly ill, and of this illness died," Lyman said (T&S 4:264).

13. Loose Park and the Battle of Westport. Skirmishes in the Prairie Settlement and elsewhere between the Mormons and the Gentiles were mild when compared to a
later Civil War battle fought there on Mormon lands and nearby. One of the tracts owned by the Saints in the Prairie Settlement is today's Loose Park, site of a
decisive engagement in the Battle of Westport. A marker on the northwest end of the park notes the battle, which occurred there in 1864 and made Civil War history in
Missouri.

Loose Park is south of 51st Street and just west of Wornall Road, one mile south of the village of Old Westport in Kansas City. From the 51st Street and Wornall
Road intersection, go south on Wornall Road to the park entrance on the right. Park at the shelter house and walk south to where you see open grassy lands. Here on
former Mormon lands, the Union Army and the Army of the Confederacy met in bitter conflict during the Civil War. On a bloody Sunday morning, Oct. 24, 1864, the
armies fought a heated battle on this land, particularly in the area of the shelter house, where the turning point of the battle occurred and the Confederate retreat began.
"These slopes, farmland then, broken by stone fences, saw hand-to-hand fighting, fierce cavalry charges and countercharges [and] close range artillery duels," notes a
local Civil War historian (BWP 58).

The Battle of Westport was the Civil War's largest conflict west of the Mississippi River, based on the number of troops involved (BWP 3). It was fought to end
Confederate resistance in Jackson County. It not only succeeded in that objective but also ended the terrorizing border warfare of Bloody Bill Anderson, the
celebrated abolitionist and Confederate guerrilla fighter who caused so much border turmoil in the area, and William Clark Quantrill, the notorious Jackson County pro-
slave marauder (BWP 3, 58-65; HOM 388-89). Jesse James, the future famed outlaw of Clay County, was only 16 years old when he joined Anderson's band of
Confederate guerrillas.

Meanwhile, other young men such as "Buffalo Bill" Cody and "Wild Bill" Hickok, later famed for their exploits in the West, fought in this battle on the side of the Union.
About 29,000 Confederate troops, led by former Missouri governor and former anti-Mormon militiaman, Maj. Gen. Sterling Price, were defeated by a Union force of
20,000.

Years earlier, when Colonel Price was an officer of the Missouri militia, he took impassioned action against the Mormons. After Joseph Smith was arrested in 1838 in
upper Missouri, Price visited him at Independence and ordered his officers to take the Prophet and his associates to Richmond for trial (see Site No. 18 in Historic
Sites in Independence). Then, under the command of Gen. John B. Clark and Gov. Lilburn W. Boggs's Extermination Order, General Price helped drive the Mormons
from the state (HC 3:205-8).



Just south of Loose Park are two more historic sites connected with the Battle of Westport: the Wornall House and the Confederate Monument (see Site Nos. 18 and
19).

Old Westport

14. Old Westport. The center of Old Westport, now part of Kansas City, is located at Westport Road and Broadway Street, near the western edge of Jackson
County, about 10 miles southwest of the Independence Courthouse, and about four miles south of the Missouri River. The community of Westport began in 1833 when
John Calvin McCoy built a two-story log house here and used a portion of it for a general store, according to local historian William A. Goff (OWP 2). McCoy also
cut a trail from his store north to the Missouri River, where he established a boat landing. The store proved a success, and in 1834 McCoy laid out the streets around
his store for the new community, which he called Westport. The new streets adapted to the old angular road that came from the Mormon Whitmer Settlement. The old
road, upon which McCoy's store was located, took the name of the town, becoming the Westport Road.

After the Mormons left Jackson County, Westport soon grew into a frontier outfitting center for the great western trails, growing in competition with Independence.
Travelers going west on the Missouri River began to bypass Independence to unload at the Westport Landing, which shortened by several miles the long overland
route. They then traveled south from the river landing four miles to Westport, where they outfitted and prepared to head west. Here they took the Santa Fe Trail, and
by the early 1840s, the Oregon and California Trails, which for many started here rather than at Independence.

Of the problems faced by the Saints, McCoy wrote, "The Mormons received at the hands of their Gentile neighbors very harsh treatment. . . . It was cruel. . .
. In nearly every instance the overt acts of aggression were perpetrated by the party opposing them." Further, he said, "True history must record the fact that the . . .
[Mormons] were unjustly and outrageously maltreated by the original settlers, and that in the tragic and pitiful scenes which occurred . . . with scarcely one exception,
the settlers were aggressors so far as overt acts of hostility were concerned" (MHR October 1966, 82).

Nevertheless, John C. McCoy did not approve of much of the activity of the Mormons, particularly their expressed zeal for their religious beliefs, including their planned
vigorous takeover of Jackson County, as some Gentile settlers believed. Of a visit by Abel Prior, a resident of the Colesville Settlement, to McCoy's father, Rev. Isaac
McCoy, John reported that Brother Prior declared:

Brother M[cCoy], I have the greatest regard and friendship for you; [I] pray without ceasing for the Lord to open your eyes to see and understand the near approach
of the end, as revealed to us through the chosen prophet, Joseph. This land of promise is already parceled to the Saints by divine authority. Your tract, brother M., is
included in my inheritance and in the Lord's own good time I will possess it, for it is so recorded. (KCJ Apr. 24, 1881, 9)

McCoy said that his brother, Dr. Rice McCoy, was present during one of Abel's visits. The doctor, who was recovering from an illness, became annoyed by Abel's
"interminable
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overstatement by the Latter-day Saints contributed to "the bitter enmity that was engendered between the Saints and gentiles in our county" (KCJ Apr. 24, 1881, 9).

Rev. Isaac McCoy accepted the popular rumors about the Mormons. On Nov. 6, 1833, he wrote in his journal that had the Saints attacked Independence, "We
included in my inheritance and in the Lord's own good time I will possess it, for it is so recorded. (KCJ Apr. 24, 1881, 9)

McCoy said that his brother, Dr. Rice McCoy, was present during one of Abel's visits. The doctor, who was recovering from an illness, became annoyed by Abel's
"interminable harangue" after he had "poured out a long stream of nonsense about the Lamanites . . . [and] the book of Mormon," he said. McCoy said the zeal and
overstatement by the Latter-day Saints contributed to "the bitter enmity that was engendered between the Saints and gentiles in our county" (KCJ Apr. 24, 1881, 9).

Rev. Isaac McCoy accepted the popular rumors about the Mormons. On Nov. 6, 1833, he wrote in his journal that had the Saints attacked Independence, "We
should all have been massacred" (IMJ 323; spelling standardized).

With some of its old buildings preserved or restored, Westport today is a popular center in Kansas City for shops, boutiques, and restaurants.

Sites of Interest in Westport

A. Harris-Kearney Home. The Westport Historical Society in the Harris-Kearney House is located on the southwest corner of 40th Street and Balttimore Avenue. The
historical society provides information about Old Westport, including the route of an extended walking tour of important sites.

B. The Three Pioneers of the West Monument and Three Trails Map. In the center of Westport on a traffic island at Westport Road and Broadway is a monument to
three Westport frontiersmen: Jim Bridger, John C. McCoy, and Alexander Majors, all residents of Jackson County. Bridger (a scout and mountain man), McCoy (the
founder of Westport and Kansas City), and Majors (cofounder of the Pony Express and a storied western freighter) are depicted in a group of individual bronze
statues. (For more about Alexander Majors, see Lafayette County Site No. 1). Bridger is acknowledged on the monument as the discoverer of the Great Salt Lake.
(For Bridger's store, see Site G; for his grave, see Site No. 40 in Historic Sites in Independence).

A terrazzo surface map near the same site marks the beginning from Westport of three routes to the West: the Santa Fe, Oregon, and California Trails. These western
trails originated at Westport after the early 1840s. Their use by merchants and pioneers brought Westport into prominence. Before these trails existed, fur-trapping and
adventurous mountain men, a colorful and sometimes uncultivated breed, were the true pathfinders of the great American West.

C. The Pioneer Mother. A monument to the Pioneer Mother is located on 40th and Broadway. Pioneer mothers paid the price of toil, inconvenience, and suffering that
brought civility to the frontier. The Pioneer Mother, in place since 1920, was the first monument to be placed at Westport.

D. Site of John Sutter's House. John Agustus Sutter lived at Westport on the northwest corner of Westport Road and Broadway. Sutter, born in Switzerland in 1803,
was a pioneer and trader who established Ft. Sutter, later the site of Sacramento, Calif. Shortly after he arrived in the United States in 1834, Sutter commenced trying
his fortune in the American West. Operating out of Westport, he applied his trading skills on the Santa Fe Trail. Failing at Westport, he sought a new life in the far
West. His adventures took him to Oregon, Hawaii, Alaska, and eventually San Francisco. In 1839 he established Ft. Sutter.

Before gold was discovered in California, Sutter hired James W. Marshall to build a sawmill on the American River in the mountains east of his fort. To build the mill,
Marshall hired members of the Mormon Battalion who were on their way from San Diego to the Great Salt Lake Valley in 1847 after their service in the Mexican War.
A battalion member and employee of Sutter, Henry W. Bigler, made a journal entry on the day gold was discovered-Jan. 24, 1848. He wrote, "This day some kind of
metal was found in the tail race that looks like gold" (CHC 3:363; spelling standardized). This discovery, publicized by the California Star, a Mormon paper in San
Francisco operated by Samuel Brannon, led to the gold rush the following year. When the forty-niners reached northern California, they showed no respect for
property rights and boundaries. Consequently, the gold rush financially ruined Sutter, who failed to gain compensation from the federal government for his losses. He
died in Washington, D.C., in 1880.

E. Site of John C. McCoy's Store. John C. McCoy, 23-year-old son of Rev. Isaac McCoy, built the first residence in Westport in 1833. He built his house on the
north side of the Westport Road and established a general store in part of the house to benefit from Indian traffic and others who used the main road from the Indian
lands to Independence. McCoy and two partners, one of whom was Jones H. Flournoy, the man from whom Bishop Edward Partridge had purchased the Temple Lot,
stocked the business portion of the two-story log store and residence. The next spring they replenished their stock from a riverboat on the Missouri River, which was
the beginning of Westport Landing. The store was located on the northeast corner of Westport Road and Pennsylvania Avenue (OWP 2; SWP 3, 8).

Once McCoy surveyed and platted a community around his store in 1834, the old wagon road on which it was situated, originally an Indian trail improved by the
county, became known as the Westport Road. A commemorative sign hangs on the wall of the building on the southeast corner across from the original site,
memorializing McCoy's store and the importance of the town. In part it reads:

Near this point John McCoy built a log trading post in 1833 which launched the settlement of Westport, with the town becoming the westernmost point of American
civilization. From Westport, the Santa Fe, California and Oregon Trails reached out as tentacles of the nation's growth, extending to the Pacific Coast and into Mexico.

F. Westport Inn. The Old Westport Inn was purchased in 1854 by Albert Boone, grandson of Daniel Boone. Built as a store in 1850-51 by George and William
Ewing, it is located on the northwest corner of Westport Road and Pennsylvania Avenue (OWP 26-27). The Ewing Brothers were "Indian traders of somewhat
unsavory reputation," said Westport historian William Goff. He said they were like many others who unlawfully sold whisky to the Indians and behaved in other roguish
ways (OWP 27). This structure is the oldest standing building in Westport and was an outfitting station for wagon trains moving west. During the turbulent days of
border warfare that fostered the destructive Order No. 11 during the Civil War, the inn was a gathering place for the pro-slavery forces known as the Bushwhackers
(see Site No. 33 in Historic Sites in Independence).

G. Jim Bridger Store. Jim Bridger, the famous mountain man, lived at Westport and operated a store that is still standing at 504 Westport Road between Pennsylvania
Avenue and Mill Street. Located next to the Westport Inn, Bridger's store now carries the name Stanford and Sons. Stanford and Sons removed a false front and
discovered and restored the original storefront (SWP 10).

After the fur trade died in the West, Bridger sold his Ft. Bridger trading post on the Oregon-California-Mormon Trail in Wyoming to Brigham Young in 1855. Bridger
then moved to Westport, where he had often wintered, with his third Indian wife, Mary, the daughter of Washakie, a Shoshone chief. At first he bought a farm near the
state line and eventually bought the store in 1866 from Cyprian Chouteau, who had built it in 1850, making it one of the two oldest standing buildings in Westport.

Bridger, who was illiterate, had the good fortune of having an educated son-in-law, Albert Wachsmann, handle his business for him. Wachsmann, a prominent
Westport citizen, sold the store in 1881 for $400 (SWP 10). Bridger spent the rest of his life in Jackson County and is buried in the Mt. Washington Cemetery in
Independence (see Site No. 40 in Historic Sites in Independence).

H. Tour Map of the Civil War Battle at Westport. A marker and tour map of the Civil War Battle of Westport is located at the northeast corner of Westport Road and
Pennsylvania Avenue, in front of the McCoy store site. Decisive for the Union, this 1864 battle was fought nearby partly on former Mormon land. The map shows the
movement of the troops and battle sites. During the Civil War, Missouri was a slave state, but it neither joined the Confederacy nor seceded; consequently, its citizens
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                                              Confederate causes, which caused much turmoil in the state, especially on the western border.         Page 34 / 187

Other Civil War battles were fought in Jackson County: Big Blue River, Little Blue River, Independence, and Lone Jack. Some of these battles were fought on former
H. Tour Map of the Civil War Battle at Westport. A marker and tour map of the Civil War Battle of Westport is located at the northeast corner of Westport Road and
Pennsylvania Avenue, in front of the McCoy store site. Decisive for the Union, this 1864 battle was fought nearby partly on former Mormon land. The map shows the
movement of the troops and battle sites. During the Civil War, Missouri was a slave state, but it neither joined the Confederacy nor seceded; consequently, its citizens
were sharply divided between the Union and Confederate causes, which caused much turmoil in the state, especially on the western border.

Other Civil War battles were fought in Jackson County: Big Blue River, Little Blue River, Independence, and Lone Jack. Some of these battles were fought on former
Mormon lands both in Kaw Township and on the Temple Lot at Independence. Because of the mixed loyalties of the residents and mounting border violence, in 1863
the Union Army placed Jackson County under martial law through Executive Order No. 11. The enforcement of this military order, as well as the Civil War battles,
inflicted much destruction and misery in the county.

I. Joseph Smith in Kansas-one mile southwest of Westport. When the Prophet Joseph Smith came to Jackson County to dedicate Zion in 1831, he took Oliver
Cowdery and five other elders to preach to the Indians west of the state line. On Sunday morning, July 17, 1831, the first Sabbath after their arrival in Jackson County,
Joseph Smith and the brethren with him held a meeting, ostensibly, at the house of Col. Robert Patterson. William W. Phelps, who gave the principal sermon, reported
that he had "preached in the Indian territory, over the Missouri boundary, to a large congregation of whites, blacks and Indians, Shem, Ham and Japhet-about 1,200
people" (JH July 24, 1831). According to William, earlier that morning Joseph received a revelation that assigned Oliver Cowdery to open the meeting with prayer and
William to preach the sermon. Additionally, the revelation assigned Joseph Coe, who had arrived with Joseph Smith from Kirtland, and Ziba Peterson, one of the
missionaries to the Lamanites, to bear their testimonies. During the meeting two unnamed converts, "who had previously believed," were baptized (UR 57; HC 1:190-
91).

The site of the meeting place is unknown, but its location can be approximated. A rough sketch of the Jackson County Mormon settlements made in 1862 by Thomas
Bullock, a clerk in the LDS Historical Department, is helpful. Bullock indicated the location of the meeting by a dot mark on his sketch, suggesting that the meeting was
held about one mile southwest of Westport just across the state line on Indian land. Bullock added a note by his dot that reads, "J. Smith preached July 1831,
Patterson house" (MSJC).

A nearby resident at the time of the Prophet's visit, John C. McCoy, left a different record about the meeting's location. McCoy wrote in 1885 that Joseph Smith and
his party "stopped at the state line with Col. Robert Patterson, on what is now known as the Vogle place, near Westport" (KCJ Jan. 18, 1885, 8). In 1885 the "Vogle
place," owned by Louis Vogle, was a farm in Jackson County located .5 mile west of Westport, next to the state line, but short of being in the Indian territory, as
William W. Phelps said. (AJC 53). The land upon which the Vogle farm was located had indeed been owned in 1831 by the Patterson family.21

The meeting place of Joseph Smith and the others probably would have been near today's 45th Street, an extension of the Westport Road in Wyandotte County,
Kansas, if the meeting, in fact, was held "in the Indian territory," as William W. Phelps said. Or it could have been near 43rd Street, east of State Line Road in Kansas
City, Jackson County, Missouri, if the meeting place was on the Patterson property, as McCoy said (see Site No. 5 in Historic Sites in Kansas). State Line Road, the
border road between the two states, is just less than one mile west of the center of Westport.

Col. Robert Patterson was an early resident of Jackson County. "Patterson was one of four families who first moved west of the Big Blue in the fall of 1825 and was
the first justice of the peace for Kaw township, but died about 1831 or 1832," John McCoy wrote (KCJ Jan. 18, 1885, 8). He added, "In August, 1830, when I first
passed through the county there was only one settler whose place joined up to the state line, that of Col. Patterson . . . near Westport" (KCJ Feb. 16, 1879).

McCoy gave little allowance that Joseph's party had held its meeting on Indian land. "The state line was an impassable barrier, with the strictly enforced legal
enactments guarding the sacred soil of the red man," he said (KCJ Jan. 18, 1885, 8; see Site No. 5 in Historic Sites in Kansas, page 154, and map on page 146).22

Other Sites of Interest in Jackson County

15. ($) The Museum of the River Boat Arabia. The Arabia Steamboat Museum is located in downtown Kansas City, at 400 Grand Ave. This private museum houses
the contents of a salvaged riverboat-200 tons of reclaimed frontier supplies and other merchandise, representing the world's largest collection of mid-19th century
mercantile goods, including some still possibly edible bottled food items. The Great White Arabia, a side-wheeler steamboat, sank in the Missouri River in 1856.
Excavated in 1988, it was similar to others used by thousands of Mormon immigrants who traveled up the Mississippi River to Nauvoo or up the Missouri River to
Kansas City, Council Bluffs, Winter Quarters, and other locations where Mormons prepared to cross the plains to the West. The museum features extensive visual
displays, accompanied by a narration of the remarkable story of the boat's excavation.

The Arabia carried at least two companies of Latter-day Saints the summer it sank. One company of 170 Mormons, many of them from England, traveled from St.
Louis to Florence, Nebraska Territory, from June 2 to June 14, 1856. The company included the Birmingham Band, a brass band of mostly young Mormon musicians
from England who performed on the hurricane deck during the evenings of the voyage. Hyrum Weech, a 10-year-old Mormon boy, said that because of the band's
delightful music, "We enjoyed the trip very much" (OPP). However, he noted that the passengers had a "hazardous journey up the river as there were so many sand
bars and snags" in the water. After departing overland at Florence, Neb., these Saints went west in 1856 in covered wagons in the companies of John Banks and
Canute Peterson.

The Arabia returned to St. Louis, where it picked up another company of at least 50 families of LDS immigrants. This group left St Louis on June 27 and reached
Florence on July 7. James Sherlock Cantwell, one of the Mormon passengers, said of the trip:

I took my passage for Florence, or Old Winter Quarters, on the Steamboat Arabia, on Friday the 27th of June 1856. . . . I was placed president over the company of
our people on the Arabia. I organized captains of tens, as follows, Thomas Columbus Armstrong, Henry William Ettley, John Jones, E. Edwards, and John Wybrown.
(JJSC)

At Florence, James and three other families from his group joined the Willie Handcart Company. James directed one of 10 baggage wagons that accompanied that ill-
fated company, which was caught in November blizzards in Wyoming and suffered great losses of life.

The fatal voyage of the Arabia occurred in late summer without any Latter-day Saints aboard. It sank at noon, Sept. 5, 1856, after hitting a tree snag in the river. The
only loss of life was a carpenter's mule. Over time the river changed its course, and more than 130 years after the boat sank, it was discovered underground in a grain
field near the river, about 15 miles northwest of Kansas City. The steamboat museum's contents comprise the large quantity of merchandise salvaged from the
discovery site, including a part of the vessel. The museum also features a video about Mormon immigration.



16. Westport Landing and Kansas City. Kansas City grew from an early Missouri River landing in the vicinity of First Street and Grand Avenue. This landing, which
was originally known as Westport Landing, was begun in 1834, a year after the Mormons were driven out of Jackson County. It was established to supply Westport, a
soon-to-flourish  trail town four
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                                                the river and 10 miles west of Independence. The landing proved popular because it became the westernmost
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the Missouri River to serve the Santa Fe Trail before the river turned northwest. For many years, French traders had operated an Indian trading post with warehouses
near the landing. These warehouses were north of today's Olive Street in the area of North Terrace Park. In 1833 some Mormons fleeing from Kaw Township crossed
the river into Clay County from this extreme western part of Jackson County.
16. Westport Landing and Kansas City. Kansas City grew from an early Missouri River landing in the vicinity of First Street and Grand Avenue. This landing, which
was originally known as Westport Landing, was begun in 1834, a year after the Mormons were driven out of Jackson County. It was established to supply Westport, a
soon-to-flourish trail town four miles south of the river and 10 miles west of Independence. The landing proved popular because it became the westernmost landing on
the Missouri River to serve the Santa Fe Trail before the river turned northwest. For many years, French traders had operated an Indian trading post with warehouses
near the landing. These warehouses were north of today's Olive Street in the area of North Terrace Park. In 1833 some Mormons fleeing from Kaw Township crossed
the river into Clay County from this extreme western part of Jackson County.

Kansas City has become a major commercial and industrial center since its incorporation in 1850, and today the city extends throughout Kaw Township, taking in the
Mormon lands as well as the village of Old Westport, and northward, taking in large parts of southwest Clay County.

In 1846 the Mississippi Saints chose to directly join the westward trek of Brigham Young rather than travel to Winter Quarters, Neb. Taking a shorter route to the
West, they arrived at Westport Landing and the infant Kansas City on May 26, 1846. From there they went overland and wintered near Pueblo, Colo. In the spring of
1847 they met Brigham Young on the Oregon Trail at Ft. Laramie and continued on with him to the Salt Lake Valley.

Latter-day Saint immigrants from Europe passed through Kansas City for a short time. In 1854 all LDS wagon trains that headed for Utah outfitted at Westport. Eight
companies from England (about 2,500 people) landed at New Orleans and made their journey by steamer to Kansas City. Upon disembarking and arriving at
Westport between June 15 and July 15, these companies organized and outfitted their wagons there in preparation for their long journey overland to the Salt Lake
Valley (HTW 4:340; EnH 946; JH Oct. 5, 1854).

17. Lewis and Clark Expedition Marker. A marker stands at 8th and Jefferson in Kansas City to commemorate the Lewis and Clark Expedition as it passed this
location. Lewis and Clark began their "Voyage of Discovery" in 1804 at St. Louis, Mo. They sailed up the Missouri River past Jackson County and then continued
westward to the Pacific Ocean. Members of the expedition explored the recently obtained Louisiana Purchase, acquired from France in 1803 by President Thomas
Jefferson. The party camped at what became Kansas City, Mo., for three days, June 26-29, 1804, near the mouth of the Kansas River. The scene at the marker
overlooks the confluence of the Kansas and Missouri Rivers. The marker is just above the explorers' campsite below on the Missouri River bottoms.

18. ($) Wornall House. The John B. Wornall House is located at the northeast corner of 61st Terrace, just past 61st Street and Wornall Road south of Loose Park.
The house survived a disastrous burning in 1862 resulting from the execution of Executive Order No. 11 during the Civil War. This order led to the burning of many
pre-Civil War houses in Jackson County. Built in 1858, the Wornall House stood in the midst of the Battle of Westport in 1864 and was used as a hospital for both the
Union and Confederate wounded. Today it is a museum.

Frank C. Wornall, a boy of nine when the battle was fought, lived in the house with his parents. His father had to flee to Westport to save his life. Frank remembered:

Mother and I were alone all day in the house. We stayed in the cellar while the battle raged around us. Every once in a while a cannonball would strike in our yard with
a thud that shook the house. North of the house was the grove of locust trees that still stand. I could hear the cannonballs cut through those trees with a loud swishing
noise, severing limbs and tearing trunks of trees. . . .

When the battle was nearing its close, the Confederates took our house for a hospital and the floors were covered with [the wounded]. While the surgeons worked,
mother boiled water to wash the wounds and helped with the bandages. I remember one man who was terribly wounded in the face. Our house was so full he could
not come in and he sat on the curb of the cistern and I drew water to wash his wound. Then he got up and walked away. Several died in our house.

As the Confederates retreated, a young man came in and took his wounded brother away. The surgeons said he must not be moved, but the brother insisted. He said
he would not leave him there to be killed by the Yankees. He put him on his horse in front of him, but they went only a little way when the wounded man died. . . .

After the battle, father gathered up the saddles from dead horses on our farm and put them near our woodpile. There were hundreds of them. (BWP 61-63)

Those who plan to visit the Wornall House or the Confederate Monument may also want to visit Loose Park, site of much of the Battle of Westport. Loose Park was
part of the Mormon Prairie Settlement before the Saints were driven from Jackson County (see Site No. 13).

19. Confederate Monument. A memorial to the Confederate dead killed at the Battle of Westport is located in Forest Hills Cemetery at Troost Avenue and 69th
Street, 4.5 miles southeast of Westport. From the Wornall House, go south to 69th Street, turn east and go one mile to Troost Avenue. The cemetery entrance is at
6901 Troost Ave. After entering the cemetery, you will see to your immediate left a plaque describing Brig. Gen. Joseph O. Shelby's "Last Stand" against the Union
Army. Shelby served under the command of Maj. Gen. Sterling Price (see Site No. 13). Go east .2 mile, turn right on a lane to the southeast, and look for the tall shaft
of the Confederate monument to your right with a bronze standing soldier on top. Many of General Shelby's men, members of his famed Confederate Iron Brigade, fell
nearby in battle Oct. 23, 1864, and are buried here. Shelby survived the battle but desired later to be buried with his men. He died Feb. 13, 1897. His headstone, in
front of the tall monument, is in the shape of an ammunition box (BOW 4, 68).

20. Cave Springs Interpretive Center on the Santa Fe Trail. This trail site and center, commemorating the Santa Fe Trail, is in William Klein Park west of Raytown,
about nine miles southwest of Independence, at 8701 Gregory Blvd. From the Confederate monument in the Forest Hills Cemetery, take Gregory Boulevard, which
borders the cemetery on the south. Go east five miles through Swope Park and beyond to the center in Klein Park on the south side of Gregory Boulevard. From
Independence, take I-435 south to Gregory Boulevard, west of Raytown. Go one mile east on Gregory to Klein Park and enter the park on the left. The wooded park
is available for picnics and hiking.

The Santa Fe Trail, which passed down Blue Ridge Boulevard by the park, helped build Jackson County and was the commercial origin of Independence, Westport,
and Kansas City. As the earliest major route to the West, the Santa Fe Trail was a merchant road to Mexico, not an immigrant route like the Oregon and California
Trails. The Santa Fe Trail was originated in 1821 at Franklin, Howard County, Mo., by merchant William Becknell.

The Santa Fe Trail passed from Old Franklin through western Missouri before communities were established there. It entered Jackson County from the east where
U.S. 24 now enters the county. The trail then arched northwest from the highway to follow approximately the Blue Mills Road (listed as "State 8N") north of U.S. 24.
Near Ft. Osage it then went westward to the springs near what became Independence Square. Once Independence was founded, the trail began there.

From the courthouse in Independence, the route separated. One branch went south along Spring Street and beyond; another went west on Lexington Street, where it
passed the Temple Lot and continued west using the Westport Road through Mormon lands in Kaw Township. At Westport the trail branched again. One route went
south; another went southwest past the Shawnee Indian agency in Kansas. The route south from Westport and the route south from Independence joined in the
southwest corner of Jackson County at New Santa Fe and continued on to Santa Fe, N.Mex. Santa Fe and nearby Taos were the northernmost colonies of the
Spanish development and the major commercial and government centers of Spanish New Mexico. Trail markers record the route across Jackson County, and
guidebooks  locate
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Jackson County riverboat landings on the Missouri River sprang up progressively westward after 1821 to shorten the land route from Old Franklin. Riverboat landings
in Jackson County appeared first at Ft. Osage, then at Blue Mills and Independence, and finally at Westport Landing, which grew into Kansas City. Each landing had
passed the Temple Lot and continued west using the Westport Road through Mormon lands in Kaw Township. At Westport the trail branched again. One route went
south; another went southwest past the Shawnee Indian agency in Kansas. The route south from Westport and the route south from Independence joined in the
southwest corner of Jackson County at New Santa Fe and continued on to Santa Fe, N.Mex. Santa Fe and nearby Taos were the northernmost colonies of the
Spanish development and the major commercial and government centers of Spanish New Mexico. Trail markers record the route across Jackson County, and
guidebooks locate several trail sites throughout the county.23

Jackson County riverboat landings on the Missouri River sprang up progressively westward after 1821 to shorten the land route from Old Franklin. Riverboat landings
in Jackson County appeared first at Ft. Osage, then at Blue Mills and Independence, and finally at Westport Landing, which grew into Kansas City. Each landing had
its season of prominence. Near the Blue Mills Landing, Mormon agents A. Sidney Gilbert and Newel K. Whitney purchased 154 acres in April 1833, possibly to
provide the gathering Saints with their own landing near Independence.24 This land was located about four miles northeast of Independence. With a landing there,
Mormon travelers would be able to avoid navigating the long northward bend on the river toward Liberty, Clay County, before arriving at the Independence Landing.
The bend northward to Liberty no longer exists as the main river channel.

Independence was the main trail town in Missouri for the American West for more than two decades, commencing at its founding in 1827. The commerce of the Santa
Fe Trail put Independence on the map, making it into a lively and rough commercial and outfitting center for the old West. One traveler, "who had been in all parts of
the country," reported that during its early years "Independence was the roughest town he had ever seen, frequented by tough characters from the West-drinking,
swearing and fighting" (HIM 92-93).

At Independence craftsmen constructed or repaired wagons, workmen packed wagons, and teamsters prepared oxen, mules, and horses. This flurry of activity,
coupled with riotous departures to and arrivals from Santa Fe, Taos, and the Rocky Mountains by fur traders, trappers, and other travelers created an atmosphere of
boisterous disorder. This activity and the village's sometimes lawless frontier character contributed much to what Joseph Smith termed "the degradation" at
Independence (HC 1:189). Such was the environment of the village when the Mormons arrived in Jackson County in 1831.

The Oregon Trail began at Independence in the early 1840s. Immigration on this trail grew out of the need to have American citizens occupy the Oregon country,
which, at the time, was jointly held by Great Britain and the United States. With increasing numbers of American citizens in Oregon, the United States could build a
population base and settle its claim for the territory.

Immigrants for Oregon grouped at Independence and left the village by way of the Santa Fe Trail. They traveled through Kaw Township and eastern Kansas, where
the Oregon Trail separated from the Santa Fe Trail just west of Gardner, Kans. From there the Oregon Trail blazed its own historic path northwest to the Pacific.
When the Mormons went west to Utah in 1847, Brigham Young and the pioneers traveled on the Oregon Trail from Ft. Laramie to Ft. Bridger, Wyo. The California
Trail separated from the Oregon Trail at Ft. Hall, Idaho, or at other points where pioneers forged a new route to California.

21. Lone Jack and the Battlefield Museum. Lone Jack is in the far southeast part of Jackson County, about 30 miles from Independence. From Independence take
State 291 south to U.S. 50; then go east on U.S. 50 to Lone Jack. The Civil War museum is on the southeast corner of the intersection of U.S. 50 and State 150,
which is Bynum Road. The museum features events from Civil War battles in Jackson County, with a diorama of the Battle of Lone Jack. (Donations are requested).

Ziba Peterson and Oliver Cowdery, missionaries to the Lamanites, preached at Lone Jack and in neighboring Lafayette County during the summer of 1831 and made
several converts. That same summer, however, Ziba was reprimanded for sin, and two years later he was excommunicated (FWR 9, 56, 281; D&C 58:60; HC
1:367). He married one of his Lafayette County converts, Rebecca Hopper, and temporarily settled at Lone Jack. For a while, he taught school three miles southeast
of the settlement, as he also may have done at Independence when he first arrived there as a Lamanite missionary (JWHJ 14:32). He later immigrated to California,
where he served as sheriff of Hangtown (later named Placerville) and directed the first legal hanging in that community (hence the town's name). He died there in 1849
(IJ 6-12; RPJS 45).

22. ($) Ft. Osage. This frontier fur trapper's fort is on the Missouri River near Sibley in northeast Jackson County, about 18 miles east of Independence. Take U.S. 24
from Independence east to Buckner; then, at the town's one traffic light, take State 20E north three miles toward Sibley and to the fort. At the traffic light at Buckner,
note the Santa Fe Trail marker on the southeast corner of the intersection. It was at about this location that the Santa Fe Trail entered Jackson County from its
originating point in Franklin, Howard County. Ft. Osage was built to protect the American fur trade in the West and to turn Indian loyalty toward the United States; it
served as the last of the U.S. "factory system" forts, which served as both trading and military posts.

Gen. William Clark selected the site in 1804 during his expedition with Meriweather Lewis to explore the Louisiana Purchase. The fort was constructed in 1808, and it
became a principal outpost of the American West when Jackson County was still inhabited by Indians. Because of its importance in western history, the government
reconstructed the fort as a National Historic Landmark. It is now operated as a Jackson County park. Site interpreters and craftsmen recreate history at the fort.

Joseph Smith visited Ft. Osage with 10 Mormon elders, including Oliver Cowdery and Sidney Rigdon, after dedicating Zion. They left Independence Landing in canoes
Aug. 9, 1831, on their return to Kirtland, Ohio. After floating down the Missouri River during their first day out of Independence, the elders arrived at Ft. Osage (D&C
60:5-6). At the fort, where they spent the night, they enjoyed "an excellent wild turkey for supper," said the Prophet (HC 1:202).

The company continued down the Missouri River in canoes and landed the third evening at "McIlwaine's Bend" (see map, page xvi). Reynolds Cahoon said, "We
started from Independence August 9th 1831 from thence by water about 100 Miles then left the water" (JRCa). During the third day some members of the company
objected to the dangerous traveling habits of certain members of the party, reported Ezra Booth. Shortly before sunset on that day, Aug. 11, they landed at the bend in
the Missouri River apparently known to them as McIlwaine's Bend and camped for the night (MUV 204; D&C 64:15-16). The Prophet's history reported an
astonishing event at the site:

After we had encamped upon the bank of the river, at "McIlwaine's Bend," Brother Phelps, in open vision by daylight, saw the destroyer in his most horrible power,
ride upon the face of the waters; others heard the noise, but saw not the vision. (HC 1:203)

The following morning, Aug. 12, Joseph Smith received a revelation about "many dangers upon the water" and "especially upon these waters" (D&C 61:4-5; HC
1:203). The revelation cautioned the Saints concerning their travel to Zion. It advised them to avoid traveling on the rivers because of the inherent danger in those
streams-physical hazards in the water and mechanical dangers associated with the developing steam engine. If the Saints could endure the problems without losing their
testimonies, however, they were allowed to travel on the water (D&C 61:27-28).

Recent research can approximate the site of that notable event. The Prophet received the revelation on the south bank of a Missouri River bend located about 103
miles downstream from Independence. This site is about five miles west of the town of Miami, Saline County, or about 10 miles southwest of the later Mormon town of
DeWitt, Carroll County (RPJS 97). State 41, going north, crosses the Missouri River at Miami just east of the site. McIlwaine's Bend was perhaps old Teteseau Bend,
so named in an 1878 river survey by the U. S. Corp of Engineers. The channel of the river has since changed, with the once sharp bends, including Teteseau Bend,
having been realigned by man or nature.25 At the time, Teteseau Bend, which no longer exists, was an abrupt four-mile southward U-shaped bend. Continuing their
journey south of the river, the party went overland and crossed to the north side of the river at Chariton, Chariton County (RPJS 97; see page 505).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                         Page 37 / 187
Joseph Smith received his last revelation during his first visit to Zion on Aug. 13, 1831. On that day at Chariton, Joseph and his party met two pairs of late-arriving
missionaries on their way to Independence from Kirtland: Hyrum Smith and John Murdock, who was ill; and David Whitmer and Harvey Whitlock (JJM 6; HC 1:205;
D&C 52:8, 25). Joseph received this revelation to instruct and encourage the elders on their way to Jackson County. "Your mission is not yet full," he declared to them
DeWitt, Carroll County (RPJS 97). State 41, going north, crosses the Missouri River at Miami just east of the site. McIlwaine's Bend was perhaps old Teteseau Bend,
so named in an 1878 river survey by the U. S. Corp of Engineers. The channel of the river has since changed, with the once sharp bends, including Teteseau Bend,
having been realigned by man or nature.25 At the time, Teteseau Bend, which no longer exists, was an abrupt four-mile southward U-shaped bend. Continuing their
journey south of the river, the party went overland and crossed to the north side of the river at Chariton, Chariton County (RPJS 97; see page 505).

Joseph Smith received his last revelation during his first visit to Zion on Aug. 13, 1831. On that day at Chariton, Joseph and his party met two pairs of late-arriving
missionaries on their way to Independence from Kirtland: Hyrum Smith and John Murdock, who was ill; and David Whitmer and Harvey Whitlock (JJM 6; HC 1:205;
D&C 52:8, 25). Joseph received this revelation to instruct and encourage the elders on their way to Jackson County. "Your mission is not yet full," he declared to them
(D&C 62:2).

From Chariton, Joseph and his party traveled east to Fayette, Howard County, where "Brothers Sidney, Joseph and Oliver took the stage" to St. Louis, said Reynolds
Cahoon (JRCa; HC 1:205-6). From St. Louis they continued their journey to Kirtland, which completed their momentous journey to Missouri to dedicate Zion.

1. Another form of stewardship that took place at Independence was participation in Church businesses, such as the Church store, known as the Gilbert and Whitney
Company. With its branch at Kirtland, known as the Newel K. Whitney Company, the business was called the United Firm. To conceal the Church's financial affairs
from the public, company board members and some of the company's operations served under code names. The United Firm itself was given the code name United
Order. This code name is an often misunderstood and misused title incorrectly applied to the larger program of consecration and stewardship (RPJS 167-68, 313;
FWR 47-48). The United Order in the early Church never existed apart from its temporary designation as a code name for the Church businesses it represented.
Another business that functioned within the United Firm at Independence was the literary firm of W. W. Phelps & Co., which published Church newspapers and other
works.

Kaw TownshipTownship Northwest corner of the Mormon Blue River Settlement in Kaw Township, looking southeast into Santa Fe Trail Park. The old Westport
Road and Santa Fe Trail passed diagonally through the wooded area from the Rockwell Ferry to this point at Topping Avenue and 27th Street, Kansas City, Mo. The
ferry site was about .5 mile into the thicket to the right at the Blue River.

2. Of the four parcels of land in the Blue River Settlement, the three larger ones were contiguous. Each of these three plots was just under a quarter section. Two of
them were in Section 13, T 49 and R 33, and one was in Section 18, T 49 and R 32. The description of these four parcels, from northwest to southeast, is as follows:
in Section 13 there are 139.59 acres in the northwest quarter, through which the Blue River flowed; Bishop Partridge purchased this land in October 1831. Also in
Section 13 there are 148.66 acres in the northeast quarter, which the bishop purchased in December 1832. In Section 18, there are 155.2 acres in the southwest
quarter, purchased at the same time as the previous one. A fourth tract, one nearby to the south but not attached to the others, in Section 19, T 49 and R 32, was 77.3
acres in the west half of the southwest quarter. It was purchased by Bishop Partridge in April 1833. The total land in the Blue River Settlement was 520.75 acres
(MIS-P 23-25, 301-2).

Kaw Township

3. The council minutes were kept in a book known as the Far West Record. B. H. Roberts described these branch leaders as "presidents of the branches" (HC 1:409).

Orrin Porter Rockwell. (Courtesy of CC)

4. The location of the five Mormon settlements in Jackson County can be ascertained by the available sources given below. Moreover, the location of some of the 10
branches into which the settlements were organized in 1833 can be determined from these sources, but the location of others can be established perhaps only by
plausible assumption. Sources used to determine the settlements and branch locations were:

a. Descriptions of the lands purchased by Bishop Edward Partridge as recorded in county and federal land records found in Jackson County Land Deed record books
(JCRB) and summarized in MIS-P (30, 301-2) with some modification.

b. A record of county land sections not purchased by the Church but designated for Mormon growth and assigned to the original four settlements in Kaw Township in
July 1831 (FWR 52).

c. Council minutes noting the reorganization of the first four branches in the five Mormon settlements in Jackson County into 10 ecclesiastical branches in September
1833, supported by the names of their branch presidents (FWR 65; HC 1:409).

d. A list of names of Mormon settlers in Jackson County and the settlements in which

they lived. This is found in "A Partial List of the Persons who were Driven out of Jackson County, Missouri, by the Mob in 1833," made under the direction of George
A. Smith, Church historian, Aug. 27, 1864 (PL).

e. A brief map sketch of Mormon settlements in Jackson County in 1833, made by Thomas Bullock in 1862 (MSJC; ReSM 285).

f. A sketch, similar to the one mentioned in e above, of the Whitmer family neighborhood, by Levi Jackman (LJSK). It shows the location of the Battle above the Blue
in relation to the village (JH Nov. 4, 1833).

Kaw Township The old Westport Road and Santa Fe Trail on Mormon lands in the Blue River Settlement. Mormons going to their lands in western Jackson County
passed on this trail as did anti-Mormon mobs.

The Blue River, Kaw Township, Kansas City, Mo., near the Porter Rockwell ferry site in 1977.

Kaw Township

5. Moses G. Wilson purchased the southwest quarter of Section 11, T 49 and R 33 (160 acres) on Aug. 15, 1833, from Thomas Linville, who was killed in the Battle
above the Blue in November of that year. Wilson also purchased the southeast quarter of Section 11 (JCRB C 318, D 89; ROE). The Wilson land extended from
Topping Avenue on the east to Spruce Avenue on the west-a mile wide. The Chouteau farm of 183 acres on that site, which Wilson bought in 1859, was from Topping
to Lawn Avenue, .75 mile wide. The Westport Road, which Chouteau's land record called "the state road," passed through his smaller farm on the land previously
owned by Wilson.

Kaw Township

6.Copyright
   The author
            (c)has been unable
                2005-2009,     to find aMedia
                            Infobase     recordCorp.
                                               of Joshua Lewis buying land in Kaw Township, but there is a record of his farm at this site being soldPage
                                                                                                                                                     in a sheriff's
                                                                                                                                                             38 / sale
                                                                                                                                                                    187in
1844 for past taxes-a 27-acre parcel bounded on the north by today's 35th Street, between Woodland and Highland Avenues (JCRB K 112). But Edward Partridge,
whose name is also given in the same record of the sheriff's sale, acquired 240 acres in Section 21 in 1832 that included the Lewis farm (MIS-P 301; ROE; JCRB F
314).
owned by Wilson.

Kaw Township

6. The author has been unable to find a record of Joshua Lewis buying land in Kaw Township, but there is a record of his farm at this site being sold in a sheriff's sale in
1844 for past taxes-a 27-acre parcel bounded on the north by today's 35th Street, between Woodland and Highland Avenues (JCRB K 112). But Edward Partridge,
whose name is also given in the same record of the sheriff's sale, acquired 240 acres in Section 21 in 1832 that included the Lewis farm (MIS-P 301; ROE; JCRB F
314).

7. The address of the school is given by attorney and author Rollin J. Britton, of Kansas City, Mo. (KCJP Nov. 29, 1925, B7). The address for the Lewis house is
suggested by Pearl Wilcox to be "presumably about 1709," next door to the schoolhouse or nearby on the same block (LMF 38; ReSM 308).

Kaw Township Oak log being carried by the Prophet Joseph Smith and 11 others as a foundation of the first Mormon Church building in Zion. This marker is located
near the Paseo Troost Park, Kansas City, Mo.

8. Ezra Booth, who was present, lists the sequence of the events of the meeting: After Sidney Rigdon offered the dedicatory prayer, he gave an "oath of allegiance" to
those who were to receive their "everlasting inheritance." This was followed by the 12 elders preparing and delivering the log to its appropriate spot for the building.
Oliver Cowdery then laid a cornerstone for the log, which he followed with an address "suited to the important occasion," Booth said. The final event was the laying of
the log on the cornerstone for the log house of worship and school (MUV 198).

Kaw Township

9. The four parcels of land in the Whitmer Settlement in Kaw Township were in T 49 and R 33. The three parcels in Section 16 were 160 acres of the east half of the
northwest quarter and the west half of the northeast quarter, 60 acres of part of the southeast quarter, and 80 acres of the east half of the southwest quarter. Part of this
latter 80 acres was recorded under the name of Nathan West, a Church member in the Whitmer Settlement, but over which the bishop apparently had some control
(JCRB B 78, K 112). See George Pitkin's stewardship deed for this area (LDSCA). The fourth parcel was in Section 21, directly south, consisting of 240 acres of the
northeast quarter and the east half of the northwest quarter (MIS-P 301). Joshua Lewis had his house in Section 21 on the section line between the two sections (see
maps on pages 11 and 84).

Kaw Township

10. The following sources, seen together, greatly assist in locating the approximate site of the Whitmer Family Village and the site of the Battle above the Blue.

a. Levi Jackman's "Plan of the [Battle] Ground-Nov. 4, 1833," showing also the Whitmer Family Village (LJSK).

b. John C. McCoy's references to the area. In addition to his statement that the "battle was fought . . . near the land now owned by Shouse and Coffman," McCoy
added that the "Whitmer Settlement [was] near Linwood school house" (KCJ Jan. 18, 1885, 8).

c. An Illustrated Historical Atlas Map of Jackson County (AJC) shows the "Shouse and Kaufman" land, the Linwood School at 32nd Street (Linwood Boulevard), and
the future Highland Avenue (AJC 53).

d. Nineteen acres held by Edward Partridge and sold to Jacob Whitmer on Mar. 9, 1838, extended northward from 31st Street between Woodland Avenue and
Brooklyn Street. The plan of this acreage is similar to the sketch on which Jacob's land is shown on Jackman's "Plan of the [Battle] Ground" (JCRB F 107-110, 249).

e. George W. Pitkin's deed of stewardship, though incomplete, stated that it "is bounded as follows, viz:-beginning at the S. half-mile corner" of Section 16 (LDSCA).
That half-mile section line is 31st Street.

f. Maps of the Santa Fe Trail (MSF 35).

g. Santa Fe Trail (SFT 30).

Kaw Township

11. Contrary to popular opinion, the houses were not burned during these attacks on the Saints in Kaw Township. They were burned, however, the following February
and April, well after the Mormons had left the county. The burnings were done then to buttress a rumor in Jackson County that the Mormons were going to return
"mob like to kill their women and children," reported John Corrill. "And for fear that we would return and enjoy our dwellings again, they set fire to, and burned them
down, and then raised a report, that the 'Mormons' went over and burnt their own houses" (EMS June 1834, 8; March 1834, 2). William W. Phelps reported that the
mobs burned "nearly all" of one hundred and seventy buildings" (HC 2:62).

Kaw Township

12. Land records show that Bishop Partridge commenced to acquire several 80-acre parcels in Kaw Township near Brush Creek and the state boundary shortly after
his arrival in the county in July 1831. One piece was for the Colesville Settlement; others were for the Prairie Settlement, a mile or two directly west. In 1832 the
bishop acquired a second 80-acre tract for the Colesville Settlement. Both purchases were in the same township and range as the Whitmer Settlement (T 49 and R 33)
but were two miles south. The full 160-acre tract of the Colesville Settlement comprised the northwest quarter of Section 33 (MIS-P 302; see LDSCA for Joseph
Knight's deed of Stewardship). Newel Knight, the branch president, and his brother Joseph had their stewardships on the west 80 acres of this tract.

13. Joseph Knight Jr.'s stewardship certificate on its cover bears the date Oct. 12, 1832, but since he built his house the previous fall, he apparently settled there before
Bishop Partridge produced the stewardship deed (LDSCA). This is the smallest known land stewardship assigned by Bishop Partridge. The size of Newel Knight's
stewardship next door is not given.

Kaw Township

14. To accommodate growth, land sections (one square mile) were assigned to the branches. Branch No. 1 (Colesville Settlement) was assigned land sections
numbered 25-28 and 33-36, or eight square miles for enlargement. These sections were in the area of Brush Creek in south Kansas City. Branch No. 2 (Prairie
Settlement) was assigned Sections 29-32. Branch No. 3 (Whitmer Settlement, which temporarily included the Blue River Settlement) received Sections 1-24. This, the
largest of the land assignments in Kaw Township, included present-day Kansas City from the Missouri River south to 43rd Street, and from the state line to east of the
Blue  River, (c)
 Copyright   a four-by-six-mile area (FWR
                 2005-2009, Infobase   Media52). These land sections were all in T 49 and R 33. Branch No. 4, the Blue Township Branch, had at thisPage
                                              Corp.                                                                                                meeting39no/land
                                                                                                                                                                 187
sections assigned to it for expansion (see map on page 11).

15. The minutes of the meeting referred to these "presiding elders" as "high priests stationed over their respective branches" (FWR 61).
14. To accommodate growth, land sections (one square mile) were assigned to the branches. Branch No. 1 (Colesville Settlement) was assigned land sections
numbered 25-28 and 33-36, or eight square miles for enlargement. These sections were in the area of Brush Creek in south Kansas City. Branch No. 2 (Prairie
Settlement) was assigned Sections 29-32. Branch No. 3 (Whitmer Settlement, which temporarily included the Blue River Settlement) received Sections 1-24. This, the
largest of the land assignments in Kaw Township, included present-day Kansas City from the Missouri River south to 43rd Street, and from the state line to east of the
Blue River, a four-by-six-mile area (FWR 52). These land sections were all in T 49 and R 33. Branch No. 4, the Blue Township Branch, had at this meeting no land
sections assigned to it for expansion (see map on page 11).

15. The minutes of the meeting referred to these "presiding elders" as "high priests stationed over their respective branches" (FWR 61).

Kaw TownshipTownship Sacred Places

16. The settlement in which Lyman Wight lived at this time is uncertain. "The Partial List" of the residents in Jackson County places him in the Prairie Settlement, over
which he was appointed presiding high priest (PL 37). However, it may be that the Wights later moved to the Blue River Settlement. In 1833 Isaac Higbee Jr. arrived
in Jackson County and bought "land on the Big Blue, in what," he said, "was Lyman Wight's settlement" (MSBB 14). Moreover, Lyman's son Orange said he was
baptized in the Big Blue River, "at which place we lived during the Persecution of the Saints in Jackson County" (RoOW 1; spelling standardized).

17. It is unclear if these 10 high priests over the 10 branches were in fact "presidents of the branches," as B. H. Roberts states. Some historians believe that they were
instead supervisors over the branches on a higher administrative level as representatives of Bishop Partridge, somewhat as stake high councilors are today. At the time
there were neither stakes nor wards in the Church (FWR 66, n. 3).

Kaw Township

18. What is designated as Branch No. 8 consisted of four parcels of land in T 49 and R 33, totaling 345.83 acres (MIS-P 301-2).

19. The five parcels of the Prairie Settlement were located in T 49 and R 33, totaling 516.53 acres (MIS-P 301-2).

Kaw Township

20. Although Lyman Wight is designated as living in the Prairie Settlement, he may have lived in the Blue River Settlement or visited it at the time of expulsion.
Consequently, Branch No. 7 could be applied to the Cincinnati Saints in the lower Blue River Settlement instead of to a branch in the Prairie Settlement (see footnote
16).

Kaw TownshipTownshipTownship Sacred Places

This monument to three famous Westport frontiersmen-Alexander Majors, John C. McCoy, and Jim Bridger-is located at Westport Road and Broadway in Westport.

The two oldest buildings in Westport were built in 1850. Jim Bridger purchased the building on the left in 1866, 11 years after he sold Ft. Bridger in Wyoming to
Brigham Young. The corner building is the Old Westport Inn. The buildings are located on the northwest corner of Westport Road and Pennsylvania Avenue.

Kaw TownshipTownshipTownship Sacred Places

21. Louis Vogle owned 63.2 acres in the southwest quarter of Section 19 and an adjacent 96 acres in the northwest quarter of Section 30, both between 43rd and
47th Streets in Kansas City, adjacent to and west of Westport. This was on the same property owned by Andrew P. Patterson, who bought the property in 1828
(ROE; AJC 53).

Kaw Township

22. Rodney Staab agreed with McCoy. Staab, historic property curator at Grinter Place State Historic Site, said that if Patterson had a place west of the Missouri state
line, "Col. Patterson would have been illegally living on Indian land" (RSG).

Kaw TownshipTownshipTownship Sacred Places

23. Two good books on the Santa Fe Trail that include significant trail sites and routes through Jackson County are Following the Santa Fe Trail (FSF 34-58) and
Maps of the Santa Fe Trail (MSF 21-45).

Kaw Township

24. This 154.68-acre tract, which fronted the Missouri River at the time, comprised most of the southwest quarter of Section 8 in T 50 and R 31 (MIS-P 303).

Kaw Township Reconstructed Ft. Osage and soldier firing a flintlock musket in 1991.

Kaw TownshipTownship Sacred Places

25. An approximate site of the place Joseph Smith received the revelation may be established by existing accounts. The name "McIlwaine's Bend" was not used by the
U.S. Corp. of Engineers, which surveyed the river in 1878 and recorded the name of each bend. Mormon sources, however, identify the approximate area of the site.
In addition to Reynolds Cahoon's statement about the revelation being received "about 100 miles" downstream from Independence (JRCa), A. Sidney Gilbert, who
was also traveling with Prophet, gave the distance upstream from Chariton to the site: "A Commandment [D&C 61] rec'd the 12 Augt 1831 on the Banks of the
Missouri about 40 miles above Chariton on our return from Zion" (HDC-W 773; RPJS 97). The U.S. Corp of Engineers survey placed the distance on the river
between Independence and Chariton at 147 miles (MMR). It charted the distance from Independence to Teteseau Bend, five miles west of Miami, at 103 miles, and
from Chariton on the river westward to Miami at 40 miles. (Chariton, which was on the eastern edge of Chariton County and about two miles northwest of Glasgow,
Howard County, no longer exists.) Applying Calhoon's "about 100 miles" eastward from Independence and Gilbert's "about 40 miles" west of Chariton to the
revelation site, the two descriptions meet at about Miami and west to about Teteseau Bend, five miles west of the Miami Bridge.

Kansas

The missionaries to the Lamanites arrived in Kansas, largely an untamed wilderness and undeveloped district of the United States, during the severe winter of January
1831. The previous October, the Lord had sent them from Fayette, N.Y., "into the wilderness" to preach to the Indians on the American frontier (D&C 32:1-3). These
 Copyright (c)
missionaries    2005-2009,
              were            Infobase
                    Oliver Cowdery,    Media
                                     Parley P. Corp.                                                                                                     Pagea command
                                               Pratt, Peter Whitmer Jr., and Ziba Peterson. Their interest in going to the frontier was high not only to fulfill 40 / 187to
preach to the Indians but also because they had learned that the New Jerusalem would be located somewhere on the "borders by the Lamanites" and that they were to
have a role in building it (D&C 28:9; 42:62). In fact, Oliver signed a covenant document at Fayette on Oct. 17, 1830, declaring that he and others would "rear up a
Kansas

The missionaries to the Lamanites arrived in Kansas, largely an untamed wilderness and undeveloped district of the United States, during the severe winter of January
1831. The previous October, the Lord had sent them from Fayette, N.Y., "into the wilderness" to preach to the Indians on the American frontier (D&C 32:1-3). These
missionaries were Oliver Cowdery, Parley P. Pratt, Peter Whitmer Jr., and Ziba Peterson. Their interest in going to the frontier was high not only to fulfill a command to
preach to the Indians but also because they had learned that the New Jerusalem would be located somewhere on the "borders by the Lamanites" and that they were to
have a role in building it (D&C 28:9; 42:62). In fact, Oliver signed a covenant document at Fayette on Oct. 17, 1830, declaring that he and others would "rear up a
pillar as a witness where the temple of God shall be built" on the Indian frontier (JH October 1830, 6; MUV 213).

The trip proved eventful even before they arrived in Kansas. In northern Ohio they baptized 127 white converts, chiefly at Kirtland and Mentor, including Sidney
Rigdon and Frederick G. Williams. Frederick then joined them on their mission. The journey proved exhausting because of the distance they had to travel and because
of the severe weather that greeted them. That winter, which led to the suffering of many settlers in the West, began early in Illinois and Missouri, where it became
known as the "winter of the deep snow" (IHS 14:48, 54; MR Feb. 8, 1831, 3). Concerning the last and perhaps most difficult segment of their journey, Parley wrote:

We traveled [from St. Louis to Independence] on foot for three hundred miles through vast prairies and through trackless wilds of snow-no beaten road; houses few
and far between; and the bleak northwest wind always blowing in our faces with a keenness which would almost take the skin off the face. (APPP 52)

Peter Whitmer Jr. wrote that the missionaries arrived at Independence on Jan. 13, 1831. Independence was 10 miles in a straight line from the Indian frontier but 12
miles by way of an old Indian path that had been made into a county road soon be known as the Westport Road (JH Jan. 29, 1831, 2).

Though traveling was difficult, Elders Cowdery and Pratt, along with Frederick G. Williams, crossed the western boundary of Missouri to the Indian lands, where they
quickly made contact with the Indians. The three missionaries would preach at the nearby Shawnee and Delaware Indian settlements, leaving Elders Whitmer and
Peterson to work at Independence (JH Jan. 29, 1831, 1, 2; APPP 53).

The Indian lands were established by Congress on May 28, 1830, to help implement the Indian removal policy of the United States government. Congress had set
apart land in the future state of Kansas and elsewhere for tribes removed from their homes in the East. Shawnee settlements were "immediately adjoining" the Missouri
state line west of Jackson County, said Isaac McCoy, a government surveyor for the Indian lands. From the Indian border, Shawnee settlements continued westward
intermittently for several miles (HBM 422; BOW 253). Delaware Indians lived nearby on lands just north of the Shawnees and separated from them by the eastward
flowing Kansas River, a tributary of the nearby Missouri.

Christian missionaries who were properly licensed by the government were allowed to establish missions and schools among the Indians. Usually the government
granted permission for such services only after the Indians requested them. The year before the Mormon elders arrived, two protestant denominations had received
permission from the Shawnees and authority from the government to establish missions among them, but none had yet been granted to teach the Delawares.

The Methodist Episcopal Church was the first to establish a mission on Indian lands immediately west of Jackson County, Mo. Rev. Thomas Johnson had received
permission in 1830 from both the Indians and the government to establish a Shawnee Methodist mission and school (HBM 404-5).1 His fledgling mission was the only
one operating in eastern Kansas when the Lamanite missionaries arrived. During the fall of 1830, Johnson built a log residence at his mission site and began to enlarge it
into a log school. In the spring of 1831, Reverend Johnson opened his school, located near a Shawnee settlement six miles west of the Missouri border and a mile
south of the Kansas River in present Turner, Wyandotte County, Kansas (KHC 9:165; BOW 179, 399).

Rev. Isaac McCoy, perhaps the first Christian missionary to visit a Shawnee Indian village in Kansas, worked two years to establish a Baptist mission among the
Shawnees. But the right to establish a mission was granted instead to his associate, Rev. Johnston Lykins, who received approval for a Baptist mission and school in a
Shawnee settlement two months before the Mormon elders arrived (BBM 6; KHQ 5:347). The Baptist mission site was about three miles west of the Missouri state
line and the same distance south of the Kansas River in Mission, Johnson County (BOW 205).2 Reverend Lykins and his family arrived at the Shawnee agency to
begin construction of the mission school in July 1831, after the Mormon elders had left the Indian lands. Lack of funds forced a delay, so Lykins left his family at the
agency on the Indian lands and bought land and built a house on the western edge of Jackson County, Mo., where he settled (HBM 422).

Reverend McCoy was the government commissioner for the removal of Indian tribes to Kansas (KHC 4:298). He was also the chief government surveyor of Indian
lands in eastern Kansas. With his sons, John Calvin and Rice, McCoy surveyed the boundaries of the Shawnee and Delaware Indian reserves in 1830 (BOW 176). He
became a popular spokesman for the Indians and was one of their defenders in Washington, D. C., where he had conferences with President Andrew Jackson and
officers of the Indian Department (HBM 415). Reverend McCoy, Reverend Lykins, and other ministers joined the mobs that persecuted the Latter-day Saints in
Jackson County in 1833 (HC 1:372, 392; NKJ 76).

At the time the missionaries to the Lamanites arrived in Missouri, Kansas was an undeveloped wilderness.3 The only white man's establishments then in Kansas near
the Missouri border, besides the beginning of the Methodist log mission and the Indian agency, were the Chouteau American Fur Company trading house near the
Shawnee Methodist mission (TTG January 1956, 8), a military station at Leavenworth several miles up the Missouri River, and possibly a new ferry operated by
Moses R. Grinter on the Kansas River about nine miles west of the Missouri border.4 The Chouteau trading house was on the south bank of the Kansas River, about
six miles west of the Missouri border and about 1.5 miles north of the Shawnee Methodist mission (KHC 4:302; 14:194). The trading post was located "about 900
feet north and a little east of the intersection of 55th Street and Speaker Road" in Turner, noted Bob Knecht, assistant curator of the Kansas State Historical Society
(BK, c). Cyprian Chouteau and his brothers had established the trading post in 1828 to serve as an emporium of goods to be traded to the Indians (BOW 153).

Cantonment Leavenworth, a military station, was, at the time Oliver Cowdery and the other missionaries arrived, a newly established and poorly developed army
garrison. Located on the Missouri River 15 miles north of the Kansas River, the military post was established to help administer government interests on the frontier.
After preaching to the Indians for several days, Oliver Cowdery and Parley P. Pratt were warned that if they did not leave the Indian lands they would be arrested and
sent to Leavenworth. The Shawnees were the first Indians visited by the missionaries to the Lamanites. Inasmuch as the Shawnee and Delaware Indians were an
agricultural people, settlements were not usually concentrated villages but were often scattered farmsteads (RSG). When the Shawnees and Delawares were moved to
their new lands, both tribes received aid from the government for food, clothing, and farming equipment to get them established in agricultural pursuits familiar to their
way of life in the East. They built log houses or huts, cultivated their fields, and raised farm animals. Isaac McCoy described a characteristic Shawnee settlement in an
1835 government report:

Generally their dwellings are neat, hewed log cabins, erected with their own hands, and within them a small amount of furniture. Their fields are enclosed with rail
fences, [and] are sufficiently large to yield them corn and culinary vegetables plentifully. They keep cattle and swine, work oxen, and use horses for draught; and own
some plows, wagons, and carts. (KHC 9:164-65)

While the three Mormon missionaries visited the Shawnee Indians, they left no record as to which settlements they visited. Parley's brief account of their visit simply
reads, "Passing through the tribe of Shawnees we tarried one night with them" (APPP 53). The next day they entered the Delaware reserve, where they preached with
much success. Oliver Cowdery gave some hope for success among the Shawnee. On Apr. 8, 1831, he wrote to his brethren at Kirtland, "We understand there are
many  among
 Copyright  (c)the Shawnee who
                 2005-2009,      also believe"
                            Infobase   Media (KLB
                                               Corp. 11).                                                                                             Page 41 / 187
Historic Sites in Kansas
While the three Mormon missionaries visited the Shawnee Indians, they left no record as to which settlements they visited. Parley's brief account of their visit simply
reads, "Passing through the tribe of Shawnees we tarried one night with them" (APPP 53). The next day they entered the Delaware reserve, where they preached with
much success. Oliver Cowdery gave some hope for success among the Shawnee. On Apr. 8, 1831, he wrote to his brethren at Kirtland, "We understand there are
many among the Shawnee who also believe" (KLB 11).

Historic Sites in Kansas

1. Shawnee Indian Village Site. The Shawnee village that the missionaries to the Lamanites visited probably was the one at Turner, Wyandotte County, Kansas. It was
the village nearest the Delaware Indian settlement that the three elders visited the day after they left the Shawnees, and it was close to the Chouteau trading post, which
may have drawn the elders to the area during that difficult winter. The trading post was just north of today's intersection of 55th Street and Speaker Road in Turner,
and the Indian village was about .5 mile east of the trading post (BK, c; IMM; AF). Moreover, this site had close access to two river crossings on the Kansas River,
one of which the elders would use the next day to get to the Delaware village. However, the missionaries left little information about their visit with the Shawnees, who
were numerous in the area. Their main village was four miles southeast of the settlement in Turner. They also had a village and council house five miles south of the
trading post in present-day Shawnee, Johnson County, and were scattered elsewhere (IC 143; KHQ 5:344-45; 9:164; IMJ 85-86).

Turner is six miles west of the Jackson County, Missouri, border and immediately south of the Kansas River. It is part of greater Kansas City, Kans., not to be
confused with nearby Kansas City, Mo. Turner is just west of I-635 as the freeway crosses the Kansas River into Kansas City, Kans. Isaac McCoy, the government
surveyor who surveyed these lands for Indian use in 1830, shows on his hand-drawn map a Shawnee village in the area around Speaker Road-just north of Kansas
Avenue (State 32)-to the river (IMM; KHQ 5:339-77; KHC 4:300; IMJ 81). Here the Shawnees undoubtedly farmed the low, flat land in the settlement (RSG). This
probably is the Shawnee community where the missionaries "tarried one night," as Parley P. Pratt recorded (APPP 53).

The location of the Shawnee Methodist mission, once marked with a monument, helps further identify the location of the settlement. The government had provided this
Shawnee community with a gunsmith and blacksmith shop and a smithy to work at the shop, which was in the "vicinity" of a Methodist mission to serve the Shawnees
(KHC 9:166-67). When Oliver Cowdery, Parley P. Pratt, and Frederick G. Williams arrived in the Indian lands, the Methodist mission had already been established
(BOW 179). The mission was located in Turner, one mile south of the Shawnee village in a timbered area above the low river plain (KHC 14:193).

The Shawnee Methodist mission and school was located at 1104 S. 52nd St. The site is .25 mile northeast of Turner High School, which is on Metropolitan Avenue
and 56th Street, 5.5 miles from the Missouri border. A monument to mark the mission school site was placed in the rear field at that address in 1916 but has since been
vandalized and removed. The site may be observed at the north end of 52nd Street, which dead-ends (RBJ, c). The inscription on the monument read:

This monument marks the site of the mission house erected for the benefit of the Shawnee Indians by Reverend Thomas Johnson, of the Methodist Episcopal Church,
in 1830. . . . Erected by the Kansas Methodist Historical Society, 1916. (KHC 14:190)

Rev. Thomas Johnson's mission consisted of a large, two-story, double-winged log residence and school (KHC 9:168; BOW 399). He settled on the property by
Dec. 1, 1830, several weeks before the three Mormon elders arrived on the Shawnee land. Richard Cummins, the Indian agent, said that he expected Rev. Johnson to
open his school the next spring (BOW 179). Rev. Johnson's wife, Sarah, gave birth to a baby boy at the mission on July 11, 1832. The baby, named Alexander, was
the first white child born in Kansas (BOW 217). Seven years later, Rev. Johnson moved his mission five miles southeast to Fairway, Johnson County, Kansas, near the
Shawnee and Delaware Indian agency next to the Missouri border. The Indian school and other mission buildings, constructed at the new location, are preserved as a
historic site (see Site No. 4).



The presence of the Methodist mission and the newly authorized and soon-to-be-established Baptist mission on Shawnee lands may have prompted Oliver and Parley
to quickly leave the Shawnee reserve and look for fresh prospects nearby, north of the Kansas River. After the missionaries spent their single night with the Shawnees,
Parley noted, "The next day [we] crossed the Kansas river and entered among the Delawares" (APPP 53).

2. The Delaware Village Site. The Delaware Indian settlement was on the north side of the Kansas River in western Kansas City, Kans. Some local scholars have
suggested that the Delaware Village was near the intersection of 65th Street and Kansas Avenue (AF; RSG; RKT). Go west on Kansas Avenue from Turner, cross the
Turner Diagonal Bridge over the Kansas River, turn left immediately to 59th Street, which becomes Kansas Avenue, and then go to 65th Street.

Isaac McCoy, government surveyor of the Shawnee and Delaware reserves, visited the Delaware chief in November before the Mormon elders arrived (IC 147; IMJ
124). McCoy's survey map placed the Delaware Settlement from about 65th Street west to just past a stream named Mill Creek, near 72nd Street in the community of
Muncie (IMM; BOW 178-79).5 Continue from the intersection of Kansas Avenue and 65th Street for about .2 mile, turn left to State 32 (Kaw Drive), and go
about .5 mile to 72nd Street. The stream winds west of the street. McCoy's map showed the west edge of the Delaware village to be on the west bank of Mill Creek
and eastward. As farmers, the Delaware Indians, like the Shawnees, generally built log houses and usually occupied scattered farmsteads rather than compact villages
(RSG). But because of their new and unsettled condition, having only recently arrived, the Delawares apparently were living in both a village of wigwams and the
beginning of scattered log houses (APPP 53, 56; IMJ 87).

3. The Grinter House and Ferry Site. The Grinter Ferry in 1831 was the first established ferry to cross the Kansas River and may have been used by the missionaries
(BOW 181). The Grinter House near the ferry site is now a museum and state historic site at 1420 S. 78th St. To visit it from Turner, go west on State 32 to 78th
Street and turn north. It is on the northwest corner of 78th and State 32 (Kaw Drive). Oliver Cowdery, Parley P. Pratt, and Frederick G. Williams may have used the
ferry near this site to cross the Kansas River to the Delaware reservation. If the ferry had not yet been established, the riverbed at this site, which was in use as a ford
by the Indians, could have provided them an easier though more distant crossing site than the difficult one at the Chouteau trading post. If the missionaries crossed here,
this location, about nine miles west of Missouri, is perhaps the farthest west the elders traveled in the Indian lands.

Moses R. Grinter, a 21-year-old former soldier, was appointed by the military authorities at the Leavenworth garrison to establish a rope ferry over the Kansas River.
He operated it from the north bank in the Delaware lands, about four miles upstream from Chouteau's trading post (BOW 181). Sources show that he "was approved
by the government" in January 1831 to operate the ferry; this was the month the missionaries arrived in Kansas (BOW 181).6 The ferry was established to assist
movement by the government of Shawnee, Delaware, and other Indians farther south (BOW 181). In 1857 Grinter built a house near the ferry that is now operated as
a historic site by the Kansas State Historical Society. The house was built after the Mormon period, but the center provides information about the ferry at the time of
the possible crossing of the Mormon Lamanite missionaries. There was also a difficult crossing at the Chouteau trading post. A party crossed there in January 1830,
and in August 1830 the McCoy survey party crossed there as well (BOW 168; KHQ 5:346; KHC 4:302).

The Mission among the Delawares

The Delaware Indians were in an unsettled and weakened condition when the three Mormon missionaries reached them in late January 1831. The Delawares had been
on the reservation
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            (c) 2005-2009,    the previous November
                                       Media Corp. and were suffering from the severe winter. On Dec. 3, 1830, they numbered "about four hundred in all,"
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agent Richard W. Cummins. And "the principal part of them that are here are old men, women and children" (BOW 179). Small groups of Delaware tribesmen were
expected to join them in the spring.
The Mission among the Delawares

The Delaware Indians were in an unsettled and weakened condition when the three Mormon missionaries reached them in late January 1831. The Delawares had been
on the reservation only since the previous November and were suffering from the severe winter. On Dec. 3, 1830, they numbered "about four hundred in all," wrote
agent Richard W. Cummins. And "the principal part of them that are here are old men, women and children" (BOW 179). Small groups of Delaware tribesmen were
expected to join them in the spring.

The Delaware Indians had made a gallant journey from their ancestral home in the East. Their native land was along the Delaware River and its tributaries when North
America was first settled by Europeans. When William Penn founded Philadelphia, he negotiated with them for land at a time when they controlled much of New Jersey
and eastern Pennsylvania (TTG September 1955, 7). During succeeding years, treaties had moved the Delaware Indians from their eastern lands successively to Ohio,
Indiana, Missouri, and eventually to their new home in Kansas.

The Delaware Indian leader was Chief William Anderson, known also as Chief Kithtilhund (WORS 215). Chief Anderson, who was about 70 years old, and his
braves met with the three Mormon elders for several days in the two large rooms of his log cabin (WORS 215; APPP 53-54). At first Anderson hesitated to listen to
the elders because of the bad treatment his people had received from white men, but upon learning about the Book of Mormon he "changed his mind," said Parley
(APPP 54; HC 1:183).

Oliver Cowdery, at their second meeting, gave the first address to the Delaware chief, whom he described as "a very old and venerable looking man," and to "18 or 20
others of the council" (JH Jan. 29, 1831). After Oliver greeted the "Aged Chief and Venerable Council of the Delaware nation," he said:

We have traveled a long distance from towards the rising sun to bring you glad news; we have traveled the wilderness, crossed the deep and wide rivers, and waded in
the deep snows, and in the face of the storms of winter, to communicate to you great knowledge. (APPP 54)

Oliver seemed doubtful about further prospects. "How the matter will go with this tribe is uncertain," he wrote to the brethren at Kirtland (JH Jan. 29, 1831). Parley's
reaction was more hopeful. At the conclusion of the second meeting, he reported the chief as saying:

We have much to do in the spring-to build houses, and fence and make farms; but we will build a council house and meet together, and you shall read to us and teach
us more concerning the Book of our fathers and the will of the Great Spirit. (APPP 56)

Furthermore, Parley said, "Interest became more and more intense on their part" (APPP 57). Meanwhile, the missionaries lodged with James Pool, the government
blacksmith for the Delawares, who also believed their message (APPP 57; BOW 221; KLB 10). Plans for additional meetings with Chief Anderson and others failed.

The Mormon elders ran into conflict with the government Indian agent for not having authority to be on Indian lands. Parley saw the cause for the trouble differently. He
wrote:

The excitement [of their success] now reached the frontier settlements in Missouri, and stirred up the jealousy and envy of the Indian agents and sectarian missionaries
to that degree that we were soon ordered out of the Indian country as disturbers of the peace; and even threatened with the military in case of non-compliance. (APPP
57)

Agent Richard W. Cummins ordered the missionaries to leave the Indian lands or be taken to the military garrison because they were not properly licensed. On Feb.
13, 1831, Cummins wrote a letter to his superior, Gen. William Clark, in St. Louis and reviewed with him the Mormon presence. Clark, the noted leader of the Louis
and Clark expedition that had explored the Louisiana Purchase in 1804-5, had become the U.S. superintendent of Indian Affairs at St. Louis. From his Shawnee and
Delaware agency near the Missouri border, Cummins wrote:

A few days ago three Men all Strangers to me went among the Indians, Shawnees & Delawares, they say for the purpose of preaching to and Instructing them in
Religious Matters, they say they are sent by God and must proceed, they have a new Revelation with them, as their Guide in teaching the Indians, which they say was
shown to one of their Sects in a Miraculous way, and that an Angel from Heaven appeared to one of their Men and two others of their Sect, and showed them that the
work was from God, and much more &c. I have refused to let them stay or go among the Indians unless they first obtain permission from you, or some of the officers
of the General Government who I am bound to obey. I am informed that they intend to apply to you for permission to go among the Indians, if you refuse, then they will
go to the Rocky Mountains, but what they will be with the Indians. The Men act very strange; there came on five to this place, they say, four from the State of New
York, and one from Ohio. (KHQ 37:298; WCP 6:113-14; spelling standardized)

The day after Cummins wrote to Clark, Oliver Cowdery petitioned Clark for permission to organize a mission among the Indians. He wrote:

As I have been appointed by a society of Christians in the State of New York to superintend the establishing Missions among the Indians, I doubt not but I shall have
the approbation of your honour and a permit for myself and all who may be recommended to me by that Society to have free intercourse with the several tribes in
establishing schools for the instruction of their children and also teaching them the Christian religion without intruding or interfering with any other Mission now
established. (KHQ 37:298; WCP 6:103)

Gen. Clark did not answer Oliver's letter. When the weather improved, Parley P. Pratt left Independence for St. Louis to obtain a permit from superintendent Clark
enabling the elders to teach the Indians. When Parley learned that General Clark was not at his post in St. Louis, he continued east to report to Joseph Smith, who,
since Oliver's departure from New York, had moved Church headquarters to Kirtland, Ohio. Meanwhile, on Apr. 8 Oliver wrote to the Church in the East from Kaw
Township, where he and Frederick G. Williams had found employment teaching school. Oliver lamented, "The agent for the Lamanites is very strict with us" (KLB 10-
11). Thus ended the mission to the Lamanites.

Oliver was uncomfortable with his circumstances on the frontier. From Jackson County on Apr. 8, he wrote, "We are strangers in a strange land." He must have
compared the lifestyle of those on the frontier with his own more advanced and probably more tranquil life in the East. are men greatly wondered at," he added. Though
he desired to teach the Delaware Indians and some believing Shawnees, Oliver submitted to the force of the law. He said the Indian agent required the missionaries to
"have a recommend or security before he can give a permit for any stranger or foreigner to go among" the Indians (KLB 11).

Peter Whitmer reported that after Agent Cummins threatened the missionaries with imprisonment at "the garrison," the missionaries returned to Jackson County,
"resorted among the Gentiles and declared the word and baptized seven" (JH Jan. 29, 1831). Though Oliver rejoiced in the baptisms, his feelings were wounded from
the harsh treatment he received from some of the frontier residents. He said the elders suffered shame for Christ's name because many of the people were "united and
foaming" against them. Reflecting from Kaw Township on May 7, he wrote, "We dwell in the midst of scorpions" (HC 1:183).

4. The Shawnee Methodist Mission Historical Museum. The historical museum, at 3403 W. 53rd St., Fairway, is one mile west of the border of Jackson County, Mo.
From Grinter House to the Methodist mission in Fairway, the distance is about eight miles. North of Fairway, Johnson County, Kansas, take Mission Road south to
 Copyright
53rd        (c) 2005-2009,
     Street and turn west twoInfobase
                               blocks toMedia Corp. museum. In 1839 Rev. Thomas Johnson moved his Shawnee Methodist mission and school from
                                         the mission                                                                                            Page     43 /site
                                                                                                                                                  its original 187in
Turner, where it was located when the Mormon missionaries arrived on the Indian lands (see Site No. 1). This new location was more accessible to the Shawnee and
Delaware agency and had better road access to Independence.
foaming" against them. Reflecting from Kaw Township on May 7, he wrote, "We dwell in the midst of scorpions" (HC 1:183).

4. The Shawnee Methodist Mission Historical Museum. The historical museum, at 3403 W. 53rd St., Fairway, is one mile west of the border of Jackson County, Mo.
From Grinter House to the Methodist mission in Fairway, the distance is about eight miles. North of Fairway, Johnson County, Kansas, take Mission Road south to
53rd Street and turn west two blocks to the mission museum. In 1839 Rev. Thomas Johnson moved his Shawnee Methodist mission and school from its original site in
Turner, where it was located when the Mormon missionaries arrived on the Indian lands (see Site No. 1). This new location was more accessible to the Shawnee and
Delaware agency and had better road access to Independence.

The original buildings of the 1839 Shawnee Methodist mission, including an Indian manual labor school, are still standing. The buildings now house a museum and a
research library, containing information about the Shawnees at the time of the Lamanite mission. The mission is now the Shawnee Mission State Park, operated by the
Kansas Historical Society.

Less than one mile southeast of the Methodist mission was the site of the Shawnee and Delaware Indian agency, where Agent Richard W. Cummins watched over the
Indians under his charge. It was from this unmarked agency site that Cummins wrote his report to Gen. William Clark objecting to the unauthorized Mormon missionary
undertaking in the Indian lands in 1831. Cummins said the mission was "only one fourth of a mile from my agency" (NA; RBJ, c; IMM). Land records, however, place
it about one mile to the southeast, just east of the Kansas City Country Club, in Mission Hills, Kans. (KHQ 5:342; BOW 156).

5. Joseph Smith in Kansas. On their first Sabbath in Jackson County, July 17, 1831, Joseph Smith and six others visited Kansas. The Prophet's party crossed "over the
Missouri boundary," said William W. Phelps, and held a meeting in the Indian Territory. William added:

By direction of Joseph Smith, I preached in the Indian Territory, over the Missouri boundary, to a large congregation of whites, blacks and Indians. Shem, Ham and
Japhet-about 1200 people. This was the first sermon ever delivered in the far western Territory. (JH July 24, 1831; UR 57; HC 1:190-91)7

Besides Elder Phelps, the others with Joseph Smith were Oliver Cowdery, Martin Harris, Joseph Coe, Ziba Peterson, and Joshua Lewis, a recent convert from Kaw
Township, Jackson County. The Indian Territory began at the state line about one mile west of Westport. Westport is located four miles south of downtown Kansas
City, Mo., at Broadway and the Westport Road, and is now part of the city. (For a consideration of their possible meeting place west of Westport, but in Jackson
County, see Site I in Sites of Interest in Westport, page 128).

Joseph received a revelation during his visit to Kansas. In a description of the revelation and as a preface to it, William W. Phelps wrote to President Brigham Young in
Salt Lake City on Aug. 12, 1861:

Part of a revelation by Joseph Smith Jr., given over the boundary, west of Jackson County, Missouri, on Sunday morning, July 17, 1831, when seven Elders: viz.,
Joseph Smith Jr., Oliver Cowdery, W. W. Phelps, Martin Harris, Joseph Coe, Ziba Peterson and Joshua Lewis united their hearts in prayer, in a private place, to
inquire of the Lord who should preach the first sermon to the remnant of the Lamanites and Nephites and the people of that section, that should assemble that day in the
Indian country, to hear the Gospel and the revelations according to the Book of Mormon. (WWPL; UR 57, 153)

In the revelation, the Lord named the participants of the meeting and assigned their duties:

It is my will that my servant Oliver Cowdery should open the meeting with prayer; that my servant W. W. Phelps should preach the discourse; and that my servants
Joseph Coe and Ziba Peterson should bear testimony as they shall be moved by the Holy Spirit. (UR 57)

Ft. Leavenworth and the Mormon Battalion

Ft. Leavenworth is located on the Missouri River at the north end of Leavenworth City, 25 miles northwest of Kansas City, Kans. Take I-70 west out of Kansas City
to U.S. 73 and north 15 miles to Leavenworth City. To reach the fort, continue north on U.S. 73 through the city to Metropolitan Street in the north end of town. Turn
left and continue three blocks; turn right at 7th Street and go north to the fort entrance.



The military fort was established in 1827 by Col. Henry Leavenworth to serve the Indian frontier. When Oliver Cowdery and Parley P. Pratt were ordered off the
Indian lands by Agent Richard Cummins in 1831, they hesitated but soon left for Independence to avoid being jailed at the "Leavenworth guardhouse" (APPP 57; KCJ
Jan. 18, 1885, 8). The fort today still functions as a military base and is the oldest fort in continuous service west of the Mississippi River. It is the home of the United
States Army Command and General Staff. The fort was taken from the northeast corner of the Delaware Indian reserve when the government survey team, led by
Isaac McCoy, surveyed its boundaries in 1830 (BOW 177). Leavenworth City, adjacent to the fort, was founded in 1854 on the same Delaware Indian trust lands.
The Delaware lands continued south from the edge of the fort to the Kansas River and west as a narrow strip of land for about 200 miles to provide the Delaware
Indians with hunting grounds (IMM).

Early Latter-day Saints found employment at Ft. Leavenworth. Some Saints in Clay County and others in Caldwell and Daviess Counties during the 1830s sought
employment and safety at the fort during times of persecution in Missouri. Mormons working at the fort included Edward Stevenson, who resided first at Liberty and
later at Adam-ondi-Ahman, and Benjamin F. Johnson and Almon W. Babbitt, who lived at Adam-ondi-Ahman and Far West, respectively. Edward earned 50 cents a
day in common labor at the fort (AES 17). About the time he worked there, the garrison underwent some needed improvements and an enlargement. In August 1836,
after inspecting the fort, Col. George Croghan reported:

[Leavenworth] is not only not a fort but is even devoid of the regularity of a common barrack. Of defenses it has none. [The new commandant] Colonel [Stephen W.]
Kearny, having very wisely recommended the erection of block houses, has . . . contracted for the building of two. . . . Both of them will be finished, it is believed, by
December. (BOW 313)

Twenty-year-old Benjamin F. Johnson said that in 1838 he fled to the fort from the Mormon settlement at Adam-ondi-Ahman when the Saints were under threat of
mob attack. He said he traveled to the fort "over a trackless prairie" to avoid non-Mormon settlements and possible detection. Just before arriving, young Benjamin
examined his pocket and discovered that he had lost a prize can of honey that his sister had given him for the journey. He "wept and sobbed" over it, he said, "just like
the big boy that I really was then" (MLR 53). His traveling companion was Arthur Millican, who earlier that year had recovered from wounds he had received at the
Battle of Crooked River.

The fort commander, Gen. Stephen W. Kearney, interviewed the two young men and gave them employment at the fort, which Benjamin called "the principal frontier
garrison in the Indian territory" (MLR 53; AES 17). Benjamin said he enjoyed his work as a teamster, and he reported that the army "food was good." After working
there for some days, however, he "began to comprehend more fully the vices of the world: gambling, drunkenness and prostitution," which were "all bare and open
faced" there. "Yet while we in no way joined in with them in their gambling and carousing," he remarked, the soldiers and others who did participate "treated us with
respect and (c)
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                              Infobase  54). Corp.
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Benjamin left the fort in early March 1839 after working for several months. One of his sisters needed him to help with her six small children, whose father, Lyman R.
Sherman, had died. The Prophet Joseph Smith had recently selected Lyman in Far West as a member of the Quorum of the Twelve, but he was not informed of the call
The fort commander, Gen. Stephen W. Kearney, interviewed the two young men and gave them employment at the fort, which Benjamin called "the principal frontier
garrison in the Indian territory" (MLR 53; AES 17). Benjamin said he enjoyed his work as a teamster, and he reported that the army "food was good." After working
there for some days, however, he "began to comprehend more fully the vices of the world: gambling, drunkenness and prostitution," which were "all bare and open
faced" there. "Yet while we in no way joined in with them in their gambling and carousing," he remarked, the soldiers and others who did participate "treated us with
respect and often with kindness" (MLR 54).

Benjamin left the fort in early March 1839 after working for several months. One of his sisters needed him to help with her six small children, whose father, Lyman R.
Sherman, had died. The Prophet Joseph Smith had recently selected Lyman in Far West as a member of the Quorum of the Twelve, but he was not informed of the call
before his untimely death (RPJS 217).

The Mormon Battalion was outfitted with arms, training, supplies, and equipment at Ft. Leavenworth during the first two weeks of August 1846 (CHMB 118, 136-
38). At the fort, a Mormon Battalion plaque hangs near the bandstand northwest of the Gen. Ulysses S. Grant monument at the northwest corner of Kearney and Grant
Avenues. Col. James J. Allen led battalion members from Council Bluffs, Iowa, to Ft. Leavenworth, arriving Aug. 1, 1846.

After having been recruited in Iowa Territory by Capt. James J. Allen and Brigham Young and mustered into the army at Council Bluffs, the 549 men of the Mormon
Battalion and some Mormon women and children traveled to Ft. Leavenworth on their way to participate in the war with Mexico. When Capt. Allen took command of
the battalion, he received an increase in rank to lieutenant colonel.

Sgt. Daniel Tyler of the battalion felt that the Mormon troops generally were superior to other troops both in education and in submission to their officers (CHMB 137).
He wrote:

The paymaster was much surprised to see every man able to sign his own name to the pay roll, as, according to a reliable journal in my possession, only about one in
three of the Missouri volunteers, who drew their pay previously, could put his signature to that document. (CHMB 136-37)

The Mormon Battalion Companies A, B, and C departed the fort on Aug. 12, 1846, and companies D and F left two days later. The Mormon Battalion was on its
way to Santa Fe, N.Mex., to engage in its historic march to the Pacific Ocean (HC 7:611-15). Lieutenant Colonel Allen, ill at the time, remained at the fort. Sgt. Tyler,
upon learning of Allen's serious illness, said the troops rendered many prayers in his behalf, for "he was universally beloved by the command" (CHMB 141).

Despite the prayers, Allen died on Aug. 23, 1846, to the grief of the men under his command. He was buried in the fort cemetery. To see his grave, go to the cemetery
on Biddle Boulevard, east of the parade ground. Locate the sexton's red brick building on the west side of the road. The grave is the fifth grave on Officer Row A, just
south of the sexton's garage. Nearby is the grave of Col. George Armstrong Custer, who was killed at the Battle of the Little Big Horn in Montana in 1876. Following
the death of Lt. Col. Allen, Lt. A. J. Smith, who was less friendly to the Mormons, temporarily took command of the battalion.

The Frontier Army Museum , Building 801, Reynolds Street, Ft. Leavenworth, covers the history of military activities with the frontier Indians from 1817 to 1917. The
museum's theme is "The Army's Role in Opening the West." The museum also exhibits the largest collection of horse-drawn vehicles in the nation.

A Santa Fe Trail "beginnings" marker is on a hill overlooking the Missouri River on the east side of Ft. Leavenworth. Although there were several starting places for the
Santa Fe and Oregon Trails, Independence and Westport were the principal outfitting centers for the trails.

Leavenworth, Kans., was the operating station for the Russell, Major, and Waddell Freight Line that provided support for Johnston's Army in the Utah Expedition of
1857 (see Site 1 in Historic Sites in Lexington). In addition, that freighting company established the Pony Express between St. Joseph, Mo., and Sacramento, Calif.
Buffalo Bill Cody worked for Russell, Major, and Waddell at Leavenworth and later served as a Pony Express rider for the company.

1. In 1830 Chief Paschal Fish, a Shawnee chieftain and one "a good degree civilized," wrote Isaac McCoy, requesting that the Methodists establish a school in his
settlement (HBM 405). George Vashon, Indian agent for the Shawnee, agreed and recommended a site to the Methodist Missouri conference near the "vicinity of the
[Shawnee] smith shop," which the conference accepted (KHC 9:166-67).

Kansas
2. Reverend Lykins, a physician and son-in-law to Isaac McCoy, was later one of the founders of Kansas City, Mo., and was its first full-term mayor (HJCM 414).
The Baptist mission was near the Shawnee settlement of "William Perry's and Cornstalk's bands," which apparently included the Indian town of a Shawnee medicine
man known as the Prophet Tensquatawa, a brother to the famous Shawnee chief Tecumsah (KHC 9:164; BOW 204-5). Tensquatawa was honored because he had
been in command of the Indian forces at the famed Battle of Tippecanoe, which attacked the forces of future president William Henry Harrison in Indiana in 1811.
Tensquatawa's house was about a mile north of the mission site. The Baptist mission was memorialized by a small granite monument on the southeast corner of 55th
Street and Walmer Avenue, south of the mission, in Mission, Johnson County, Kansas (BOW 205, 316). In part the monument reads, "To commemorate Baptist
Mission to Shawnee Indians Founded 1831."

3. In 1820 Maj. Stephen H. Long, of the army's topographical engineers, explored the western plains of the Louisiana Purchase from the Missouri River to the Rocky
Mountains. He believed that much of the land he had explored was largely unfit for cultivation and labeled the region of the high plains, including Kansas, the "Great
American Desert." This reputation for the area flourished in America for the next 50 years and may have contributed to early U.S. Indian land policy (HWA 138).

4. Two trading posts in the area had passed their usefulness by the time the Mormon elders arrived in Kansas. Cyrus Curtis and Michael Eley had operated one in
Kansas on the Missouri River "a mile above the mouth" of the Kansas River until 1826. Nearby, Andrew Woods had operated a post of the Missouri Fur Company
until 1824 (BOW 99-101).

5. One band of Delaware Indians called "Muncee" settled permanently in Indiana while on their journey west, giving their name to the town of Muncie, Ind. In 1837
about 70 Munsee Delaware Indians settled at what became Muncie, Kans. (BOW 338).

Kansas The Grinter Ferry marker notes the opening of Kansas at the time the Lamanite missionaries were on Indian lands and afterward. The Moses R. Grinter house
is visible in the background at 78th Street and Kaw Drive (State 32), Kansas City, Kans.

6. Louise Barry, a scholar of the frontier, wrote, "For lack of tangible evidence, the date and circumstances of the founding of Grinter's ferry cannot be stated with
certainty" (BOW 181). Rodney Staab, historic property curator at the Grinter Place State Historic Site takes the same position (RSG). Nevertheless, records show
that Grinter ferried parties across the Kansas River at some point at least by May 1833 and possibly earlier (BOW 182).

Kansas
7. Although the LDS Church's "Journal History" has William W. Phelps's statement recorded for Sunday, July 24, 1831, William himself gave the date as a week
before that, on Sunday, July 17, 1831. He gave this date in a letter to President Brigham Young on Aug. 12, 1861, in which he also recorded an uncanonized
revelation
 Copyrightthat
             (c) Joseph received
                 2005-2009,       that day
                              Infobase     (UR 57;
                                         Media     WWPL).
                                               Corp.                                                                                             Page 45 / 187

Clay County
Kansas
7. Although the LDS Church's "Journal History" has William W. Phelps's statement recorded for Sunday, July 24, 1831, William himself gave the date as a week
before that, on Sunday, July 17, 1831. He gave this date in a letter to President Brigham Young on Aug. 12, 1861, in which he also recorded an uncanonized
revelation that Joseph received that day (UR 57; WWPL).

Clay County

Clay County, like its neighbor Jackson County south of the Missouri River, was at the extreme western border of the state of Missouri when the Latter-day Saints
immigrated there. The first white settlers near Clay County were French trappers on the Missouri River, at the current site of Kansas City. Permanent settlers arrived in
Clay County in 1819 at the current site of Liberty, and the following year a brisk immigration to the county commenced. The early settlers located principally along Big
Shoal Creek, south of Liberty; and along the Fishing River, in the southeast part of the county. In both areas many exiled Mormons would also eventually settle.

The county was named for Henry Clay, an American statesman from Kentucky and an aspiring presidential candidate who ran against Andrew Jackson. Hence,
Missouri's two western-most counties of the 1820s were named for two political rivals.

The county was organized in 1822, with its borders extending north from the Missouri River to the Iowa Territory. By the time the Mormons entered the county in
1833, it had been reduced to its current boundaries. In 1836, the last year the Mormons generally resided in the county, its population was 8,533 (LT Mar. 8, 1972,
B11), an increase of more than 3,000 since 1830. That increase made it one of the most populated counties in Missouri (MIS-P 61, 62).

Most of Clay County's inhabitants were from Virginia, North Carolina, and Tennessee, and many had brought their slaves with them. When the Mormons lived in the
county, nearly 1,000 slaves also lived there (MIS-P 62). During the Mormon exile, the county's western border marked the Indian frontier. The area directly west of
Clay County known as the Platte Purchase, which later comprised six counties, was not added to the state until 1836 and not settled until the following year. The new
area siphoned off much of the rougher element from Clay and Jackson Counties. Had the area been added earlier, it might have made a difference in Mormon-Gentile
relations.



At the outbreak of the Civil War, the county was thriving. The center of its industry and commerce was at Liberty, the county seat. In 1837 the federal government
established an arsenal on the Missouri River south of Liberty and just east of Liberty Landing. On Apr. 20, 1861-eight days after Confederates fired upon Ft. Sumter-
secessionists from Clay and Jackson Counties seized the arsenal in the first act of aggression against the federal government in Missouri.

While the years have witnessed new communities springing up throughout Clay County, the southwest sector near Liberty has given way to the urban expansion of
Kansas City and the greatest concentration of population growth in the county.

Early Mormon Immigration into Clay County

The Latter-day Saint exiles, in their scattered condition in Clay County, gathered into more than a dozen settlements by the fall of 1834, one year after their expulsion
from Jackson County. Some of their settlements were but small neighborhoods or thinly populated farmsteads, while others, larger and more compact, grew into
formidable communities. The Mormons were located in a 25-mile strip across the southern and eastern parts of the county (see map). Directions to these locations
begin at Liberty. To get to Liberty from Independence, take State 291 north to Liberty and State 33 into the center of town. Turn left at Franklin Street and go three
blocks to the courthouse.

Upon fleeing Jackson County in November 1833, the Latter-day Saints first sought shelter from the early winter storms along the wild Missouri River bottoms in Clay
County. They used tents, lean-tos, hastily piled logs with blanket coverings, or other emergency shelters. "The situation of the saints, as scattered . . . affords a gloomy
prospect," wrote William W. Phelps one month after the Saints had crossed the Missouri River into Clay County. "No regular order can be enforced" among the
Saints, nor "usual discipline" be maintained, he lamented. "We are in Clay, Ray, Lafayette, Jackson, Van Buren [counties], & etc." (EMS January 1834, 8). While
some Saints remained on the low river plain until spring, other exiled families moved above the river bluffs in search of other accommodations. Most of the local people
were friendly to the Mormons, often showing them kindness and sometimes giving them employment. However, they expected the Latter-day Saints to remain in the
county only temporarily.

After their first difficult winter in the county ended, most of the Saints left their river camps. They rented land or borrowed it, grouped together on newly acquired
Mormon-owned farms, or assumed squatter's rights on the available federal domain. Their land purchases can be identified from county land records and sometimes
from brief journal references, but locating their settlements on rented or borrowed property is more difficult, and sometimes impossible, to identify. Some Latter-day
Saints lived in Liberty or walked there from their settlements nearby to do business, but they never acquired a large presence in the town.

Exiled Church leaders in Clay County visited the Saints in their scattered locations during the summer of 1834 to evaluate their condition and to strengthen them. Visits
were held in two series of meetings. In July, immediately after a stake organization was implemented, Church leaders sent out a committee to the various Mormon
communities "to set the churches in order" and to teach the exiled Saints how to get along with their new neighbors (OPJ 42-43; FWR 75; D&C 105:23-25). Those
assigned to make the visits were Bishop Edward Partridge, Orson Pratt, Zebedee Coltrin, and Isaac Morley (HC 2:136).

In July the leaders "held eight meetings in different parts of the county," reported Orson Pratt (OPJ 42-43). Church leaders held these meetings privately so as not to
arouse suspicion or raise concern. In August, however, Parley and Orson Pratt, Simeon Carter, and John Corrill were sent to hold public meetings with the Saints "at
twelve different places, to the joy of the scattered brethren," said William W. Phelps (EMS September 1834, 7).

While Church leaders taught rules of ecclesiastical discipline and gospel principles, conditions continued to be difficult for the Saints. That summer William lamented that
the Mormons were suffering from a "great drought . . . and so much sickness" that it denoted a divine chastisement. He feared that the lack of rain was an "index of
famine" that would fall upon his people. He further grieved that the Saints were "laughed at" and that "we are looked upon as slaves, and in many instances, treated
so" (EMS September 1834, 7).

Immigration of Latter-day Saints into Clay County occurred in three stages. The first was the arrival in November 1833 of several hundred exiled victims of persecution
in Jackson County. They arrived there en masse and trickled in during the following months, gathering from other counties. The second immigration was the arrival of
Zion's Camp, a relief and rescue body from the East. Some camp members remained in the county after Zion's Camp arrived in June 1834. The third phase of
immigration to Clay County was a later Mormon push from the East prompted by a vigorous Church policy of gathering to Clay County.

This third gathering, authorized by Joseph Smith at Kirtland, Ohio, was intended to collect sufficient numbers in Clay County to mobilize an organized return to Jackson
County. The future date the Church set for its return was Sept. 11, 1836, "which is the appointed time for the redemption of Zion," wrote the Prophet (HC 2:145;
 Copyright
D&C         (c) 2005-2009,
      105:27-31).              Infobase
                    At first this       Media
                                  emphasis addedCorp.
                                                 only moderate numbers of immigrants to the county, but by the summer of 1836 immigration increased Page    46 / 187
                                                                                                                                                        considerably.
Several companies, including some numbering a few hundred each, arrived that year (MHR 60:506). This surge of immigration and the purchasing of land in the county
by the Saints eventually forced an intense confrontation between the Mormons and Gentiles. Violence erupted in the summer of 1836, but before the Saints were driven
immigration to Clay County was a later Mormon push from the East prompted by a vigorous Church policy of gathering to Clay County.

This third gathering, authorized by Joseph Smith at Kirtland, Ohio, was intended to collect sufficient numbers in Clay County to mobilize an organized return to Jackson
County. The future date the Church set for its return was Sept. 11, 1836, "which is the appointed time for the redemption of Zion," wrote the Prophet (HC 2:145;
D&C 105:27-31). At first this emphasis added only moderate numbers of immigrants to the county, but by the summer of 1836 immigration increased considerably.
Several companies, including some numbering a few hundred each, arrived that year (MHR 60:506). This surge of immigration and the purchasing of land in the county
by the Saints eventually forced an intense confrontation between the Mormons and Gentiles. Violence erupted in the summer of 1836, but before the Saints were driven
from the county, Church leaders sought new homes in Caldwell and Daviess Counties.

The route for visiting sites in Clay County starts at the courthouse in Liberty or uses it as a point of reference. Sites south and west of Liberty are identified first, sites
east of town follow, and sites in the northeast part of the county come last. This approach to Mormon sites also follows a somewhat chronological sequence of events.

Mormon Settlements South and West of Liberty

The Colesville Settlement

The Colesville Settlement was located in what is now Avondale, immediately north of North Kansas City in the far southwest corner of Clay County.1 The settlement
began about one mile north of the Missouri River, or .75 mile northwest of the Chouteau Bridge as State 269 crosses the Missouri River from Kansas City into Clay
County. Use State 269 at Kansas City if you are coming from Kansas City or Independence. After crossing the river, turn left (west) immediately onto State 210 and
go .5 mile to Walker Road. If you are coming from Liberty, go south on State 291 to State 210 just north of the Missouri River. Go west seven miles to Walker Road.
To get to Avondale, go north on Walker Road, which becomes old Highway 10, for .3 mile.

Avondale is a quaint hamlet. Its southwest quarter is composed of a 40-acre parcel purchased by Newel Knightin 1834. Cooley Park is just north of Newel's land.
The approximate center of Newel's 40-acre purchase is on Highway 10, just south of Bell Street. Newell's land also included Rock Creek on the west side of town.
As you enter Avondale from the south, State 10 crosses Rock Creek.

The Colesville Branch from Jackson County remained together in Clay County during the winter of 1833-34. Immediately after being driven from Jackson County in
November 1833, members of the Colesville Branch lived in primitive shelters along the river bottoms on the western edge of the county. Emily Austin, sister of Newel
Knight's wife, Sally, recorded, "We lived in tents until winter set in, and did our cooking out in the wind and storms. Log heaps were our parlor stoves, and the cold,
wet ground our velvet carpets, and the crying of little children our piano forte" (LAM 72-73). Writing of the Saints' unity and struggle that winter, Newel Knight
recorded:

The Colesville branch, as usual, kept together and formed a small settlement on the Missouri bottoms, building themselves temporary houses; a few other families
settled with us; and the Saints all around built themselves places of shelter for the Winter. But the scenes that were endured, at the river side, immediately after the flight
[from Jackson County], beggars description. (NKJ 85)

In the spring of 1834 Newel Knight, the branch leader, purchased 40 acres nearby at the river bluffs in the southwest corner of Clay County, which formed the basis of
the settlement.2 Newel and Joseph Knight Jr. then commenced the construction of a gristmill in the area. "I went back from the river about .5 mile on a beautiful little
stream of water and commenced building a mill," Newel wrote (JNK 51). The stream was apparently Rock Creek, which flowed south on the west side of his land.
Joseph lived nearby and sometimes worked on the mill with Newel. The traditional site for early mills in the area was on Rock Creek at the point where Highway 10
crosses the stream. Today it is still a "beautiful little stream" despite urban development.



Branch members built a large log meetinghouse that they named the White House. The log building was "elegantly whitewashed outwardly, and papered inside," and
there was nothing else like it in the settlement, said Emily Austin. Both Latter-day Saints and Gentiles, some of whom were unfamiliar with religious worship, attended
meetings in the building. "Some of our Gentile neighbors would attend meeting on the Sabbath, probably through curiosity, as it is my opinion they never entered a place
of worship in all their life before," Emily added. The building was sufficiently large to serve as a residence for eight families during the week, being used as "a parsonage"
for the families of the elders in the branch, said Emily (LAM 79-80). Its site is unknown, but it may have been at today's 3310 Excelsior St., about one block west of
Cooley Park.3

The Colesville Branch began to separate in Clay County. After the first winter, members of the group, originally from New York, began to scatter in search of rentable
land (JNK 50; LAM 82). Newel wrote of the separation:

The Colesville Branch continued to live together until spring [1834] when it became necessary to place ourselves in a condition to provide for the coming season. Some
went one way and some another wherever a chance for entering land or get[ting] labor could be found. (JNK 50)

Emily Austin and her husband were among those who separated from the branch. "We rented a farm two miles from the river," Emily said. "This farm was ample for
two or three families." Their new Gentile neighbors were "warm-hearted, friendly and obliging," she said (LAM 82).

Newel Knight's wife, Sally Coburn Knight, died Sept. 15, 1834, soon after the death of her newborn son, Eli. Sally and her child were buried in the same casket near
the bluffs of the Colesville Settlement. "They are folded together in that mansion where the lambs of Christ are gathered," wrote Sally's sister, Emily, mourning their
deaths (LAM 83). Newel believed that "the hardships and privations [Sally] had to endure" since she was driven from her Kaw Township home in Jackson County
contributed to her death (NKJ 94).

Newel left Missouri for Kirtland soon after his wife's death, leaving a sick two-year-old son in the care of his sister-in-law. He left as part of a labor force to build the
Kirtland Temple and to receive his endowments. At Kirtland he married Lydia Goldthwaite, responding to a suggestion by the Prophet Joseph Smith, who performed
the marriage on Nov. 24, 1835. After the Kirtland Temple was dedicated, Newel returned to Clay County with his new wife (NKJ 95; HC 2:320).

The Hulet Settlement

The Hulet Settlement was located in the southwest corner of Clay County, 2.5 miles northwest of Newel Knight's land and 10 miles southwest of the Liberty
Courthouse. It was located where I-29 intersects N. Oak Street Trafficway (State 283) and just east of U.S. 169. The settlement comprised land situated to about .5
mile north and to about .5 mile south of Vivion Road (U.S. 69) and the State 283 intersection. The settlement was named after Sylvester Hulet and was known in the
Far West Record as the "Hulet Branch" (FWR 81, 84; HC 2:139). Several problems erupted in this settlement. Sylvester was ordained to the office of high priest in the
branch privately without proper approval, which soon prompted an investigation by the stake high council in Clay County in July 1834. The council also looked into
improper use of spiritual gifts in the Hulet Branch (FWR 79-92).
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                              Page 47 / 187
mile north and to about .5 mile south of Vivion Road (U.S. 69) and the State 283 intersection. The settlement was named after Sylvester Hulet and was known in the
Far West Record as the "Hulet Branch" (FWR 81, 84; HC 2:139). Several problems erupted in this settlement. Sylvester was ordained to the office of high priest in the
branch privately without proper approval, which soon prompted an investigation by the stake high council in Clay County in July 1834. The council also looked into
improper use of spiritual gifts in the Hulet Branch (FWR 79-92).

Philo Dibble, Carlos Granger, and Charles English were among those Saints who owned land in the Hulet Settlement. Charles may have been a local convert, inasmuch
as he had purchased 80 acres in Section 2 (just south of present-day Vivion Road) as early as 1821 and another 80 acres in 1823 to make up much of the branch
(ICC 98, 102; COE T 50, R 33). State 283 separates Charles English's two purchases. Philo Dibble and Carlos Granger each purchased 40 acres nearby in Sections
3 and 35 (MIS-P 318; see Clay County map).

David Whitmer, the stake president and head of the Church in Clay County, was probably a resident of the Hulet Settlement. In June 1834, when Joseph Smith was in
Clay County with Zion's Camp, the Prophet traveled with David from the camp at Rush Creek, east of Liberty, to David's house in "the western part of Clay county,"
Joseph said (HC 2:115). Upon arriving, Joseph sent back word to have his young cousin George A. Smith, who was at the Rush Creek camp, join him in that "west
part of the county" (HC 2:120; see Rush Creek Camp in the Gilbert Settlement). George, who was recovering from cholera at the time, described his trip and noted
distances:

I rode 2 1 D 2 miles to Liberty [from Rush Creek] and stopped at Peter Whitmer's. . . . I remounted and rode to Lyman Wight's [4 miles, to the home of non-Mormon
Michael Arthur, where Lyman lived]. . . . I then remounted and rode 9 miles [apparently westward] feeling as if I should be obliged to fall from the horse. I determined
not to give up, and arrived at David Whitmer's; saw Joseph and Hyrum. (ThI 81:218)

Concerning George's trip, Joseph recorded, "George A. Smith . . . rode fifteen miles, and came to me" (HC 2:120). Actual mileage and direction from Rush Creek to
the Hulet Settlement agree with the information given in George's narrative and in Joseph's account. David's home, therefore, was at the Hulet Settlement and, possibly,
on Charles English's land, where David may have resided near his parents and his brothers Christian and Jacob.4 His brothers John and Peter Jr. lived in Liberty
(JWAB 13).

Christian Whitmer and Peter Whitmer Jr. died in Clay County. Christian, a member of the Missouri High Council, died at age 37, on Nov. 27, 1835, and was "buried
near Liberty," states the Whitmer family history (WF 9). He had been sick in bed and was a cripple when, in November 1833, a mob drove him from Jackson County.
Given his condition, Christian and his wife, Ann Schott Whitmer, may have resided in the Hulet Settlement near his parents and brothers David and Jacob. However,
John Whitmer never mentioned visiting him there. After Christian died, his widow married branch leader Sylvester Hulet (FWR 269).

Christian, one of the Eight Witnesses of the Book of Mormon, was succeeded in the Missouri High Council by his youngest brother, Peter. Peter Whitmer Jr., who also
was a faithful witness to the Book of Mormon and a missionary to the Lamanites, died a year later of tuberculosis, on Sept. 22, 1836, five days shy of his 25th
birthday. The Whitmer family history states that Peter died at Liberty "and was buried beside his brother Christian" (WF 9).

The location of their grave site is unknown. But if they were "buried near Liberty," they might have been buried in one of the Mormon settlements south of Liberty.
Andrew Jenson, assistant Church historian, suggested a site in his Biographical Encyclopedia. Peter "died on a farm about two miles from Liberty . . . and was buried
by the side of his brother Christian" (BiE 1:277). This could place the burial site at the Phelps Settlement, on or near the Michael Arthur land on Little Shoal Creek.
There, Arthur owned 160 acres in each of the adjacent Sections 14 and 23, north and south of Liberty Drive, in Glenaire (COE).
Another site, although four miles south of Liberty instead of two, is the Arthur land at the Wight Settlement, where there was a pioneer cemetery (see page 176).5 This
site may yet be the choice of the Missouri Mormon Frontier Foundation to place a marker honoring these two witnesses of the Book of Mormon. Another possible, if
unlikely, site is near Christian's parents in the Hulet Settlement in the area of State 283 and Vivion Road if Christian lived near his parents when he died. Christian and
Peter were the oldest and youngest sons, respectively, of Peter Whitmer Sr. and Mary Musselman Whitmer.

The Wight Settlement

The Wight Settlement was an important gathering place during the summer of 1834. The Wight Settlement was located four miles south of the courthouse at Liberty.
This settlement became a temporary gathering place for Latter-day Saints after they were driven from Jackson County. The settlement was located around Lyman
Wight's log house on land owned by Michael Arthur. "Other buildings" that the Mormons used were "on the same ground," said Lyman's oldest son, Orange (RoOW
2). For a view of this important area from the courthouse, go west three blocks on Mill Street, (located one block south of the courthouse) and turn left on Liberty
Drive. Continue southwest on Liberty Drive .5 mile to State 291. Cross State 291. Liberty Drive veers right immediately after crossing the highway, but keep left for
Withers Road. From State 291, the distance to the Arthur place on Withers Road is 2.8 miles.6

The Wight Settlement was on the south side of Withers Road at the corner as the road turns west. Important events of the Church occurred here, which is now
farmland, with no public access.

Events at the Arthur Place

1. Michael Arthur, a friendly non-Mormon who, with others, were known as Jack Mormons, assisted the Saints in several ways. John Whitmer, as a needy exile from
Jackson County, was one of the first Mormons to contact Arthur for help. John rented a house from him near Liberty on Nov. 16, 1833, and commenced building a
"stillhouse" for him. This contact opened the way for a friendship that brought further assistance to the Saints (JWAB 5).

Arthur helped the displaced Mormons when Lyman Wight's family was camped on the river bottoms with other Saints. Lyman "went to Arther's mill about 6 miles from
[our river] camp and procured a wagon load of flour, bacon and cornmeal-all on credit" and distributed it among the needy Saints, said Orange Wight. "So you see the
Lord favored us" (RoOW 2).

In addition to his Withers Road property, Arthur owned the land one mile northwest of it on Little Shoal Creek in Section 23, two miles southwest of Liberty. This land
was about six miles north of Wight's river camp, as Orange said, and may have been the site of the Arthur mill (JJSH 5-6). Arthur employed several Mormons but soon
paid a price for befriending them. When he sent one of his slaves to Jackson County with a shipment of whiskey, flour, and bacon, a mobster burst the whiskey barrels,
scattered the flour, and threatened to kill the slave if he ever returned to the county (EMS May 1834, 7).

2. Lyman Wight constructed a house for Michael Arthur on his Withers Road property. The site of the house was four miles south of the courthouse in Liberty and
about 200 feet southwest of the corner of the road. In January 1834, Lyman was sent to Kirtland with Parley P. Pratt on Church business and returned as the chief
military officer of Zion's Camp under the Prophet. Upon Lyman's return, Arthur hired him to make 100,000 bricks and to construct a large two-story brick house on
this site. Lyman asked Wilford Woodruff, a member of Zion's Camp, to help with the building project. "I commenced laboring at Brother Wight's about the first of
July," Wilford said (JWW 1:13; spelling standardized). Milton Holmes, Heman Hyde, Levi Hancock, and Stephen and Benjamin Winchester, all members of Zion's
Camp, also worked on the project (HiR 5:109). Levi said, "I went to work at my trade . . . and made the window sash for Mr. Arthur's house" (LLH 57). The house
was taken down in about 1968 (MIS-P 228-29).
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Wilford Woodruff later used pleasant memories of events at Arthur's place in an attempt to draw Lyman Wight back to the faith. Following the death of the Prophet,
Lyman, then a member of the Quorum of the Twelve, led a company of Latter-day Saints to establish a colony in Texas. He was excommunicated in 1848 for rejecting
the leadership of Brigham Young. Nine years later, in correspondence with Lyman, Wilford Woodruff urged him to return to the Church. "Mormonism is as good to me
this site. Lyman asked Wilford Woodruff, a member of Zion's Camp, to help with the building project. "I commenced laboring at Brother Wight's about the first of
July," Wilford said (JWW 1:13; spelling standardized). Milton Holmes, Heman Hyde, Levi Hancock, and Stephen and Benjamin Winchester, all members of Zion's
Camp, also worked on the project (HiR 5:109). Levi said, "I went to work at my trade . . . and made the window sash for Mr. Arthur's house" (LLH 57). The house
was taken down in about 1968 (MIS-P 228-29).

Wilford Woodruff later used pleasant memories of events at Arthur's place in an attempt to draw Lyman Wight back to the faith. Following the death of the Prophet,
Lyman, then a member of the Quorum of the Twelve, led a company of Latter-day Saints to establish a colony in Texas. He was excommunicated in 1848 for rejecting
the leadership of Brigham Young. Nine years later, in correspondence with Lyman, Wilford Woodruff urged him to return to the Church. "Mormonism is as good to me
today as it was when I was with you in the old log cabin in Clay County, and milking the cows for Sister Wight and making brick for Col. Arthur's house," he wrote
(WWL; BYUS Autumn 1976, 109). The letter was insufficient to persuade Lyman to return to the Church.



3. Joseph Smith spent several days in 1834 with the brethren at Lyman Wight's log house on Michael Arthur's property near the brick house they were building. During
his visit, Joseph met with the local brethren and with some members of Zion's Camp. He appealed to the young men in Zion's Camp who had no families to stay in Clay
County and build Zion there. "He gave us many glorious instructions," said Wilford Woodruff, "he being clothed with the power of God" (WW 44).

4. The scourge of the cholera epidemic was removed from Zion's Camp by Joseph Smith at Lyman Wight's log house July 2, 1834. Cholera had ravaged Zion's Camp
a week before at its Rush Creek campground, two miles east of Liberty. By July 2 members of Zion's Camp were no longer dying, but some of them were still suffering
from symptoms of the disease. Joseph promised that if they "would humble themselves before the Lord . . . the plague would be stayed from that hour, and there should
not be another case of the cholera among them." As a result, the Prophet reported, "The brethren covenanted . . . with uplifted hands, and the plague was stayed" (HC
2:120).

5. Zion's Camp was discharged on July 3, 1834, "in the yard of Col. Arthurs," where Lyman Wight lived in Clay County (HC 2:122). Zion's Camp had been dispersed
at its Rush Creek campground June 26, but its members were not discharged until they gathered at Lyman Wight's house a week later. Joseph Smith's history
recorded, "I authorized General Lyman Wight to give a discharge to every man of the Camp who had proved himself faithful, certifying that fact and giving him leave to
return home" (HC 2:122-23). The Prophet had named Lyman "General of the Camp" on June 8 at their Salt River Camp (HC 2:88). Nathan Baldwin said the camp
never mustered again after its members were dispersed at the Rush Creek camp, but they did receive their discharge papers from General Wight. Baldwin's certificate
read as follows:

Clay County, Missouri, July 1, 1834. This may certify that Nathan B. Baldwin, the bearer of this, is honorably discharged from the army of Zion and may return to his
native land. [Signed] Lyman Wight. (NBB 14)

6. Wilford Woodruff buried the thighbone of Zelph near Lyman Wight's log house. Members of Zion's Camp had found the bones of Zelph, whom Joseph Smith
identified as a white Lamanite warrior, in an Indian burial mound in western Illinois. Wilford said that in Illinois "some of his [Zelph's] bones were brought into the Camp
and the thigh bone which was broken was put into my wagon and I carried it to Missouri" (JWW 1:10; spelling standardized). After Wilford arrived with the bone at
Michael Arthur's property he wrote, "I desired to bury it in the Temple Block in Jackson County; but not having this privilege, I buried it in Clay County, Missouri, near
the house owned by Col. Arthur and occupied by Lyman Wight" (WW 41).

Immediately across Withers Road, south of the Arthur house but on Arthur's property, was a pioneer cemetery. It was neglected and eventually fell into ruin and was
lost.7 It may have been here that Wilford buried Zelph's thighbone.

7. The Clay County Stake, the second stake of the Church, was organized by Joseph Smith "on the third of July . . . in the yard of Col. Arthur, where Lyman Wight
lived, in Clay County," stated the Prophet Joseph Smith (HC 2:122). Joseph selected the stake presidency and the high council on that same day near Lyman Wight's
log house and set them apart July 7, 1834 (HC 2:124-25; FWR 71; MIS-P 228). The organization of this second stake of the Church came five months after Joseph
had established the first stake at Kirtland, Ohio (D&C 102).

Joseph Smith ordained David Whitmer as "president of the church in Zion," he said, and William W. Phelps and John Whitmer as his "assistants" in the stake presidency
(HC 2:124-26). These three presidents, along with twelve counselors, or high priests, made up the High Council of Zion (FWR 70-71; D&C 102:1-2).

Some members of this high council became members of the Quorum of the Twelve Apostles when that quorum was organized at Kirtland the following year. They
were Parley P. Pratt, Orson Pratt, Thomas B. Marsh, and William E. McLellin. Lyman Wight, another member of the high council, was ordained an apostle in 1841.
Lyman and the Pratt brothers were in Zion's Camp, and all 15 members of the High Council of Zion were residents of Clay County, and all except Orson Pratt were
veterans of the persecution in Jackson County. The other members of the high council were Simeon Carter, Levi Jackman, Christian Whitmer, Calvin Beebe, Solomon
Hancock, Newel Knight, and John Murdock.

8. David Whitmer was designated successor to Joseph Smith at Lyman Wight's place (HC 2:122-24; 3:32; FWR 73-74, 151, 294; BJW 175; SC 8-9). The Prophet
designated David to succeed him at the time Joseph ordained him as president of the Church in Missouri on July 7, 1834, and said that this appointment would take
effect if Joseph failed in his calling or, presumably, died (D&C 43:4; FWR 151; HC 3:32; SH 18:555). Martin Harris, Calvin Beebe, and Leonard Rich, who were
present, reported:

And while the conference was in session, Joseph Smith presiding, he arose and said that the time had come when he must appoint his successor in office. . . . The Lord
has made it known to me that David Whitmer is the man. David was then called forward, and Joseph and his counselors laid hands upon him, and ordained him to his
station, to succeed him. (ERA November 1968, 15)

Ebenezer Robinson, clerk of a high council meeting at Far West, Mo., in 1838, recorded the Prophet's comments. His minutes state, "President Joseph Smith Jr. gave
a history of the ordination of David Whitmer, which took place in July 1834, to be a leader, or a prophet to this Church, which (ordination) was on conditions that he
(J. Smith Jr.) did not live to God himself" (FWR 151).

The ordination of David Whitmer as successor, however, was only a temporary one. In effect, the ordination was nullified at Kirtland at a meeting Dec. 5, 1834, when
Joseph Smith determined instead that Oliver Cowdery was to succeed him. Joseph ordained Oliver "to the office of Assistant President," he said, in accordance with a
promise "made by the angel" when they received the Aaronic Priesthood (PoJS 1:20-21). Oliver, who jointly possessed the keys of authority with Joseph Smith, was
the second elder of the Church and was a member of the First Presidency (HC 2:176; OAP 90-91). The office of assistant president of the Church was an early office
designated as the office of succession (OAP 131; D&C 124:94-95; HC 2:176; ERA November 1968, 19).

"Every time keys were restored, two men received them," said President Joseph Fielding Smith. He added, "Had Oliver Cowdery remained faithful and had he survived
the Prophet under those conditions, he would have succeeded as President of the Church by virtue of this divine calling" (DOS 1:211, 213). These appointments of
David  and Oliver
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apostasy, however, neither David nor Oliver proved worthy of his calling.

The Prophet left the Wight Settlement to return to Kirtland the day after he ordained David Whitmer. He spent the night of July 8 with Thomas B. Marsh in the Morley
designated as the office of succession (OAP 131; D&C 124:94-95; HC 2:176; ERA November 1968, 19).

"Every time keys were restored, two men received them," said President Joseph Fielding Smith. He added, "Had Oliver Cowdery remained faithful and had he survived
the Prophet under those conditions, he would have succeeded as President of the Church by virtue of this divine calling" (DOS 1:211, 213). These appointments of
David and Oliver were made in 1834 before the establishment of a Quorum of the Twelve Apostles, which later became the priesthood line of succession. Because of
apostasy, however, neither David nor Oliver proved worthy of his calling.

The Prophet left the Wight Settlement to return to Kirtland the day after he ordained David Whitmer. He spent the night of July 8 with Thomas B. Marsh in the Morley
Settlement, near the Fishing River in the eastern part of the county. Joseph and his party, including his brother Hyrum and Frederick G. Williams, left Clay County the
following day in a wagon for Kirtland (HC 2:135).8

9. Lyman Wight's log house served as headquarters of the Church in Missouri. Meetings of the Missouri High Council and other stake meetings were held there in
1834. Wilford Woodruff said of his experience there, "I found many great and glorious privileges here as it was the place appointed for the meeting of the High Council
and also the elders council and Courts to transact all their business." Stake business under David Whitmer's leadership consisted of regulating advancements in the
priesthood, sending the brethren on missions, addressing problems in the Church, and otherwise directing the affairs of the Church in Missouri.

10. Branch meetings in the Wight Settlement were held at the log home of Lyman Wight during the summer and fall of 1834. "The branch of the Church . . . met
together at his house on the Sabbath," said Wilford Woodruff, who attended the meetings (JWW 1:13). The sacrament was served and sermons were preached.
Church priesthood advancements during this period of Church development had their start in such branch meetings.

"It was a practice for any who was to be ordained to the ministry to have the vo[ice] of the branch of the Church in which they were living before they were
recommended to the high Council for ordination," said Wilford (JWW 1:13). At one such meeting, Lyman Wight recommended to the branch members that Wilford
Woodruff, Stephen Winchester, and Heman Hyde be ordained to the office of priest (JWW 1:13-14). After the vote of approval, the names were submitted to the high
council on Nov. 5, 1834, for its vote and ordination (FWR 100).

11. Special high council meetings were held at Lyman Wight's home to advise and inspire the Saints. Besides regular Sabbath meetings there, Wilford Woodruff said,
"We had preaching occasionally through the summer" (JWW 1:13). The Prophet Joseph Smith wrote to the leaders of the Church in Missouri, "The high council has
been organized expressly to minister in all her spiritual affairs." To Bishop Edward Partridge, who lived one mile east of Lyman's dwelling, the Prophet added, "The
bishop and his council are set over her temporal matters" (JH June 1, 1835; HC 2:228).

12. The Church issued "An Appeal for Peace," a special document concerning the suffering of the Saints, from the Wight Settlement the first week of July 1834. It was
composed at Lyman's log house by William W. Phelps or at his residence in a neighboring settlement before the Prophet left Clay County (BJW 120, n. 5). The
document sought a solution to the difficulties the Saints had suffered in Jackson County. As published in the Kirtland edition of The Evening and the Morning Star, the
document was an attempt to inform the public and appeal to its sense of justice on behalf of the Latter-day Saints (EMS August 1834, 7; HC 2:126-34). It contained a
lengthy review of their problems and unsuccessful attempts at redress. It also explained the reason the Saints were unwilling to sell their land in Jackson County. It was
signed by the twelve principal leaders of the Church in Clay County, beginning with William. As Church historian, John Whitmer made a copy of the proclamation for
his history on July 8 (BJW 120-26; JWAB 12).

The Phelps Settlement

The Phelps Settlement, or neighborhood, was reportedly located about two miles southwest of Liberty, placing it about two miles northwest of the Wight Settlement. A
number of Saints gathered around William W. Phelps and John M. Burk, said Edward Stevenson. "Father Burks family, W. W. Phelps, and several Mormon families
formed the settlement," he said (AES 30). Edward, who worked in Liberty, said he went to the "Phelps Settlement 2.5 miles southwest of Liberty" to visit his mother
and to attend church meetings. In another reference, he said the "little branch" that he attended was "about 2 miles from Liberty" (AES 17). His brief description placed
the settlement east of Michael Arthur's land on Little Shoal Creek and just north of present-day Glenaire. In a brief journal entry for Jan. 1, 1835, William W. Phelps
said, "Raised my house" near where he had been living, but he said nothing about its location (WWPD 1). He moved into his new abode two weeks later. William
made brief notes during the winter and spring of 1835 of attending "Sacrament meeting [at Brother] Burke's" before leaving on a trip in April for Kirtland, where he
worked in the Church printing office (WWPD 6).9

John M. Burk apparently was the spiritual leader of the Saints in the Phelps Settlement. The Prophet Joseph Smith corresponded with "President Burk," as he called
him, and directed him on branch matters. "Let everyone labor to bind up the broken hearted, reclaim the wanderer, and persuade back into the kingdom such [that]
have been cut off," wrote the Prophet from Kirtland in 1835 to President Burk (JH June 1, 1835). In addition to holding sacrament meeting at the Burk residence, the
branch also held meetings "under the shade of the great trees" during the severe summer heat (AES 17).

Sabrina Phelps, daughter of William and Sally Phelps, was married during "one of those meetings" under the trees, said Edward Stevenson (AES 17). Sabrina had
studied grammar with fellow students or teachers Mary Elizabeth Rollins, John Whitmer, Oliver Cowdery, and others at Independence before they were driven from
Jackson County. She then taught school for two years in Clay County before she married. Mary Elizabeth, who sometimes stayed with her mother in the Phelps
Settlement, usually lived with her uncle A. Sidney Gilbert two miles east of Liberty (UGHM 17:197; OPH 5:309). On Aug. 11, 1835, at age 17, she married Adam
Lightner, a Gentile friendly to the Mormons residing at Liberty. Lightner, who never joined the Church, remained married to Elizabeth throughout his life and died in
1885 in Minersville, Utah.

Twenty Mormon marriages were recorded in the Clay County Marriage Record Book during the nearly three years the Saints lived in the county, but neither Sabrina
nor Mary Elizabeth was listed among them. Of the 20 Latter-day Saint marriages recorded by the county, Lyman Wight performed half of them, suggesting his
popularity among the Saints.

Other recorded marriages were performed by Church leaders such as David Whitmer, William W. Phelps, Thomas B. Marsh, and others. While directing spiritual
matters in the Phelps Settlement, John M. Burk, a widower with two children, was married by Bishop Edward Partridge to Keziah Bunnell, Mary Elizabeth's mother,
on Jan. 22, 1835 (CCM 142).

While William W. Phelps was a member of the stake presidency in Clay County, he was called by Joseph Smith to Kirtland to prepare the Prophet's revelations for
publication in the Doctrine and Covenants. William left his family Apr. 25, 1835, to begin his journey east (WWPD 6; HC 2:227). At Kirtland he completed his work
by mid-summer. The Book of Commandments, destroyed by a mob at Independence, had contained 65 sections; it was replaced by the Doctrine and Covenants,
which contained 102 sections. On Aug. 17, 1835, the "Doctrine and Covenants [was] presented to the General Assembly of the Priesthood and the Church" at
Kirtland and was accepted as new scripture (HC 2:243-51).

On Sept. 22, 1835, shortly after William completed his work on the new scripture, the Prophet Joseph Smith received a little-known revelation for him. The revelation
appointed him to be the Lord's lawyer. It said that William possessed "the gift that pertaineth to writing the law of God." It added, "He shall be a lawyer in Israel, for he
shall understand
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                             Infobase            (WWPD 30, 33). The revelation, however, was never canonized.
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The Partridge Settlement
Kirtland and was accepted as new scripture (HC 2:243-51).

On Sept. 22, 1835, shortly after William completed his work on the new scripture, the Prophet Joseph Smith received a little-known revelation for him. The revelation
appointed him to be the Lord's lawyer. It said that William possessed "the gift that pertaineth to writing the law of God." It added, "He shall be a lawyer in Israel, for he
shall understand the law of the Lord perfectly" (WWPD 30, 33). The revelation, however, was never canonized.

The Partridge Settlement

The Partridge Settlement was a small gathering of Saints located about three miles directly south of the courthouse at Liberty in the area of the Birmingham Road.
Birmingham Road, which becomes a graveled country road, starts one mile south of the courthouse at State 291, .6 mile west of State 33. Humphrey Best, a Clay
County citizen and slaveholder, gave refuge to Bishop Edward Partridge, his family, and others after they left their emergency river camp during the winter of 1834.
Bishop Partridge moved to Best's land and located near his house.10 Emily Partridge, 10-year-old daughter of the bishop, reported that her father's family "crossed the
Missouri river at a place not far from Liberty Landing," which was about .5 mile south of Best's land (JEY 21). Best owned 160 acres of land that extends onto both
sides of Birmingham Road just north of the old Liberty Landing. Birmingham Road enters Best's property from the north, two miles south of State 291 at Liberty and
continues south .5 mile to the Seven Hills Road.11

The falling of the stars, a stellar phenomenon that impressed the scattered Saints, occurred in November 1833 while the refugees were camped along the Missouri
River bottoms shortly after they crossed from Jackson County. The Saints in the Independence area "crossed at Everett's ferry" near "Independence Landing," said
Joseph Thorpe, a Gentile who employed Mormons in the Liberty area and later became a local judge (EDW 76). Thorpe said the Mormons "camped in the [river]
bottom and built their camp fires for perhaps a mile up and down the river." In their desperate condition, Emily reported, "The brethren cut down small trees and laid
them up cob fashion, and when they were five or six feet high, they stretched a tent over the top for a roof" (Wex 13:138).
Thorpe described what happened while they were thus camped:

There was a very remarkable and strange occurrence took place the night after most of them had crossed the river. It was very cold, but there being plenty of wood
they had large fires, and the whole bottom in the vicinity of their camp presented quite a brilliant appearance; and to add to its brilliancy, a while before day the stars . . .
commenced falling like great snowflakes, all of them vanishing before they reached the ground, and it continued from a half to three-quarters of an hour, while
everything was as light as day. (EDW 76)

Emily said the meteoric display occurred between 3 a.m. and 4 a.m. on Nov. 13. At the time "the camp was aroused from their slumbers to witness the beautiful and
grand sight of the falling stars," she said. Emily continued, "The Saints beheld it with hearts of rejoicing, . . . [for] it was calculated to cheer and comfort their hearts and
strengthen their faith in the Gospel" (Wex 13:138). Philo Dibble, who saw the starry display while camped several miles west of the Partridges, said, "The falling of the
stars . . . encouraged the Saints and frightened their enemies" (PDN 85). Parley P. Pratt added, "Thousands of bright meteors were shooting through space in every
direction" (APPP 103). Latter-day Saints in Missouri and Ohio, as well as some Gentiles, believed that the showering of the stars was a sign of the approaching end of
the world (HC 1:439; HNM 1:123). Judge Thorpe commented:

The Mormons and citizens were all filled with wonder, and could not tell what all these strange things meant. The saints looked at it as being a sign from heaven that the
Lord would in some miraculous manner enable them to overcome the ungodly Gentiles who had so recklessly driven them from their homes and exposed their wives
and little ones to the cold and chilling blasts of winter without shelter. (EDW 76)

While living in their temporary camp and emergency shelters for several weeks, the Saints in the area of Liberty Landing sought out "all the old shanties and hovels that
could be found," wrote Emily. Bishop Partridge and John Corrill, his counselor, rented from Humphrey Best "an old log cabin that had been used for a stable and
cleaned it up as best they could and moved their families in," said Emily (Wex 13:138). Emily described their harsh living conditions, which were similar to conditions
faced by many Saints:

There was one large room, and a lean-to, but that was not of much use, as the floor was nearly all torn up, and the rats and rattlesnakes were too thick for comfort.
There was a large fireplace in the one habitable room, and blankets were hung up a few feet back from the fire and the two families, fifteen or sixteen in number, were
gathered inside of those blankets to keep from freezing, for the weather was extremely cold; so cold that the ink would freeze in the pen as father sat writing close to
the fire. Elder Corrill's family took one side of the fireplace and we took the other. Our beds were in the back part of the room, which was cold enough for the polar
regions. (Wex 13:138)

Eliza, Emily's 14-year-old sister, later spoke of the place as "a miserable old house" that her father apparently did not have the means to adequately repair until after
much of the cold winter had passed. Margaret Corrill and Lydia Partridge, Eliza's mother, "had their patience tried very much" that winter, Eliza said, because of the
inconvenient living conditions (TPH 2:217).

The two families lived together for the first winter until the Corrills built a "lean to on one end of the house," said Emily (JEY 43). When Zion's Camp arrived in Clay
County in June 1834, camp member Charles C. Rich said he found John Corrill living "near Bishop Partridge," who, with his family, remained in the log stable during
their time in Clay County (JCCR 9; TPH 2:218; JEY 43).

Bishop Edward Partridge cared for the poor of the Church from his residence at the Humphrey Best site. Occasionally others even lived with the Partridges, including
Lydia Partridge's sister, Elsie, and Ira J. Willes, a young man who was severely beaten by Moses Wilson when he returned to Jackson County to locate a lost cow
(REDP 13; HC 2:46). As bishop and temporal leader of the stake, Bishop Partridge cared for the poor. Emily said that despite her father's efforts to serve the Saints,
"Some grumbled because there was not more for them" (JEY 22). She later lamented over his "extreme weariness of soul," which resulted from the scant means at his
disposal to provide for his needy people. She felt that the burden he bore contributed to his early death at age 46 in 1840 at Nauvoo, Ill. (JEY 23).

From his Clay County residence, Bishop Partridge left for a proselyting mission on Jan. 27, 1835, preaching on his way to New York. The day of his departure he
"traveled 10 or 12 miles and lodged with Br. Morley" near the Fishing River, he said (EPMJ 1; TPH 2:218). Thomas B. Marsh joined him at the home of Isaac
Morley, who also later caught up with the two brethren in the East. Besides serving a 10-month mission, Bishop Partridge remained in Kirtland to study English
grammar and Hebrew, receive his anointing in the temple, and see the temple dedication in March 1836 (EPMJ 33, 35, 42).

Church leaders wrote several letters of appeal to the government in these settlements. A revelation from the Lord instructed the Saints in Clay County to seek redress
for their losses in Jackson County. "Importune at the feet of the judge, . . . the governor . . . [and] the president," he told them (D&C 101:86-88). This they did in both
pursuing criminal and civil prosecution against the mobs in Jackson County. Bishop Partridge and the other leading brethren in exile, such as William W. Phelps and A.
Sidney Gilbert, wrote letters of petition to government officials requesting help for their losses and suffering. They sought redress in the courts principally during the first
few months after arriving in Clay County while still in their scattered and unsettled conditions (HC 1:472-93; see Site No. 2 in Historic Sites in Liberty). They also
appealed to the president of the United States, as instructed. President Andrew Jackson, through the agency of Secretary of War Lewis Cass, turned down their
petition. His rejection was given on the grounds that federal laws had not been violated in the civil strife against the Mormons in Jackson County (HC 1:493; ReSM
247-48).
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Bishop Partridge acquired a nearby log cabin in 1834 to be used by the Saints as a schoolhouse. His children, other Latter-day Saint children, and even the children of
some Gentile families, including a daughter of Michael Arthur, who lived a mile to the west, attended the school. Concerning the summer of 1834, Emily Partridge
wrote:
few months after arriving in Clay County while still in their scattered and unsettled conditions (HC 1:472-93; see Site No. 2 in Historic Sites in Liberty). They also
appealed to the president of the United States, as instructed. President Andrew Jackson, through the agency of Secretary of War Lewis Cass, turned down their
petition. His rejection was given on the grounds that federal laws had not been violated in the civil strife against the Mormons in Jackson County (HC 1:493; ReSM
247-48).

Bishop Partridge acquired a nearby log cabin in 1834 to be used by the Saints as a schoolhouse. His children, other Latter-day Saint children, and even the children of
some Gentile families, including a daughter of Michael Arthur, who lived a mile to the west, attended the school. Concerning the summer of 1834, Emily Partridge
wrote:

The Saints procured a small cabin in a paupau grove for a school and one of our Mormon girls was installed as teacher. And notwithstanding our deplorable
circumstances I spent many happy hours with the school children in that beautiful grove at hours of intermission, swinging on the long wild grapevine that hung from the
tall trees, or tearing down some of the long and slender ones to jump-the-rope with. (Wex 13:138)

The shabby clothes worn by Mormon children caused some Gentile children who attended the school to taunt them. "They were better clothed than we were," Emily
said, "and they would sometimes laugh and make fun of our poor dresses and tantalize us in other ways" (JEY 22, 43). Though unhappy with the ridicule, Emily spoke
of "having plenty of fun" building "houses of the branches of the paupau tree" and engaging in other youthful activities (Wex 13:138; JEY 43). Edward Stevenson
recalled that Lyman Littlefield, "his sister, Ana, Waterman Phelps and I used to play and romp together over the Mo. River Bottoms and gather wild fruits which grew
so abundant" (AES 30).

The Saints found employment from their neighbors, which helped improve their conditions in the settlements south of Liberty. Parley P. Pratt said that while he was
"reduced to the lowest poverty, I made a living by day labor, jobbing, building, or wood cutting" (APPP 107). John Whitmer wrote in his "Account Book" that
employment from his neighbors included cutting wood, pulling corn, making ax handles, and engaging in other work (JWAB 5-6). Joseph Thorpe, who hired several
Saints, observed, "The Mormons, in the main, were industrious, good workers, and gave general satisfaction to their employers, and could live on less than any people
I ever knew" (EDW 76).

Some Mormons found labor in the slaughtering business near Allen's Landing. Bishop Partridge's house was just north of the landing, which at that time was on the
Missouri River at the mouth of Shoal Creek, .5 mile south of Seven Hills Road and south of Humphrey Best's land. Allen's Landing was .5 mile west of the main
Liberty Landing, which was just west of State 291 as that road crosses the 1834 Missouri River channel about two miles north of today's Missouri River bridge. Allen's
Landing was operated by Shabael Allen, a landowner friendly to the Mormons. In this area at the river's edge,12 probably near Allen's Landing, men, women, and
children worked for Gentile merchants slaughtering hogs for market in the fall of 1834.

"A slaughter yard was established on the banks of the river not far from where we lived," said Emily Partridge. The workers were paid in meat shares for killing and
packing the animals and for accompanying tasks. "Thousands of hogs were killed and packed for the market," continued Emily, "giving employment to the Saints in that
vicinity" (Wex 13:145).

Although but a child, Emily helped her mother in the slaughtering yard. "The men would do the killing, and packing, and the women and children would cut and try out
the lard. I remember . . . going down with mother to cut lard or do anything that a child could do," she said. "In this way the brethren were enabled to earn provisions
sufficient to keep their families from starving" (REDP 15).

The Lowry Settlement

The Lowry Settlement, named for John Lowry, was located two miles south of Michael Arthur's brick house, just west of Hughes Road and south of Shoal Creek.
Withers Road enters rustic Hughes Road from the east .4 mile after Withers Road turns west at the Wight Settlement. The Mormon lands in the Lowry Settlement were
just east of the present-day "Worlds of Fun" theme park and one mile northwest of the community of Birmingham.

Lyman Wight's family crossed the Missouri River in November 1833 with John S. Higbee and a few other families. They set up camp on the "Banks of the Missouri
opposite the Big Blue," said John. "Here we built shanties on Congress land and stayed through the winter" (JJSH 7; RoOW 2; spelling standardized). The land in Clay
County immediately across from the mouth of the Big Blue River, where the Missouri River dips south, places the Higbees on or around land Section 23, two miles
southeast of Randolph and about two miles directly south of the future Lowry Settlement, which would form above the river bluffs. When the John Higbee and Lyman
Wight families crossed the river, Lyman was not with his family because he was still being pursued by a mob in Jackson County. In his absence, his wife, Harriet, gave
birth to a baby boy, Lyman Lehi, on Dec. 2, 1833, under a quilt supported by poles (RoOW 2; HiR 5:108). A few days later, Lyman joined his family at their
shantytown camp. Life was difficult for these Saints, who remained there through the winter. John S. Higbee recalled:

Our means of subsistence was very limited [and] our Living for 5 families for meat depended chiefly on my success in Hunting for wild animals & for our Bread we
crossed the river in the night time & went to my Brother's place that was near the [Big Blue] river where we got corn out of his field. (JJSH 7-8; spelling standardized)

John Lowry led a branch of the Church on the Missouri River bottoms, about eight miles southwest of Liberty. His appointment to preside apparently came before he
moved from his winter camp on the bottoms to higher ground above the bluffs nearby, where the Lowry Settlement grew around him. John's winter refuge apparently
was southwest of Birmingham and probably north of the Higbee camp. Samuel Gifford, a fellow exile, found the emergency Lowry camp Nov. 14, 1833, "about two
miles from the [Missouri] river" (BSG 1). Samuel said the Saints there were organized into a branch of the church "with Lowry as President."

John Lowry held the Aaronic Priesthood while he served as branch leader (FWR 98). Joseph Smith later wrote to the brethren in Clay County that men of the Aaronic
Priesthood were "standing ministers of the church, and in the absence of other officers, and they will have great things required at their hands" (JH June 1, 1835). John
would later buy land about one mile north of his winter camp and above the bluffs, which would be the land basis for the Lowry Settlement (ICC 64).

Parley P. Pratt and Lyman Wight were appointed about Jan. 1, 1834, to go to Kirtland to report on the stark living conditions of the Saints in Clay County and to seek
counsel from their leaders (HC 2:1). Several days before their call, William W. Phelps had written to the brethren in Ohio about the poverty of the Saints. "Our clothes
are worn out [and] we want the necessaries of life," he wrote. William then added an observation about the acceptance of the Saints in the new county. "Our people
fare very well, and when they are discreet little or no persecution is felt" (EMS January 1834, 8).

To raise funds for the trip to Kirtland, Parley asked John Lowry and others to assist him and Lyman. Parley said of Lowry, "I entered his miserable cottage in the
swamp, amid the low, timbered bottoms of the Missouri River, [and] found him sick in bed with a heavy fever" (APPP 108). The whole family was in a similar state of
ill health. When another elder arrived, "We laid hands on them and rebuked the disease," said Parley. A healed and grateful John Lowry gave him the funds he needed.

Parley next visited John S. Higbee, who lived nearby but "a little further into the woods," Parley said. John gave him a horse and saddle. Finally, Parley went to Liberty
to visit A. Sidney Gilbert, who had some merchandise that he may have salvaged from his store at Independence. He gave Parley a cloak and some cloth remnants,
which some sisters in town sewed into a coat for him. Lyman Wight also received assistance, and soon the two men left on their mission to Kirtland (APPP 108-9).
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When the brethren arrived in Ohio, their visit prompted the Prophet Joseph Smith to receive the revelation that established Zion's Camp. "The redemption of Zion must
needs come by power," it stated (D&C 103:15). Zion's Camp left Kirtland in May 1834 with plans to alleviate suffering in Clay County and to provide a military escort
for the Saints on their return to Jackson County.
Parley next visited John S. Higbee, who lived nearby but "a little further into the woods," Parley said. John gave him a horse and saddle. Finally, Parley went to Liberty
to visit A. Sidney Gilbert, who had some merchandise that he may have salvaged from his store at Independence. He gave Parley a cloak and some cloth remnants,
which some sisters in town sewed into a coat for him. Lyman Wight also received assistance, and soon the two men left on their mission to Kirtland (APPP 108-9).

When the brethren arrived in Ohio, their visit prompted the Prophet Joseph Smith to receive the revelation that established Zion's Camp. "The redemption of Zion must
needs come by power," it stated (D&C 103:15). Zion's Camp left Kirtland in May 1834 with plans to alleviate suffering in Clay County and to provide a military escort
for the Saints on their return to Jackson County.

Wilford Woodruff lived with John Lowry for several days in June 1834 after he arrived in Clay County with Zion's Camp. While Wilford was living with Lowry, Lyman
Wight, having returned from Kirtland with Zion's Camp, invited him to move to his log house at Michael Arthur's place (JWW 1:12-13). That summer, besides making
brick for the Arthur house with Lyman Wight, Wilford spent the summer "doing [all] kinds of hard labor," he said, including cutting wheat and quarrying rock (HiR
6:940).

John Lowry purchased about 240 acres of land in Section 2 of what became the Lowry Settlement. Bishop Partridge later bought 40 acres in the settlement. James
Newberry also owned 40 acres there, as did Peter Drew (WLC 3-8; ICC 64; CDB E 42, 46, 399). Squire and Mary Bozarth, became perhaps the largest Mormon
landowners in Clay County, holding 560 acres. They bought land chiefly in Section 1 at present-day Birmingham, south of Liberty. The Bozarths, however, took title to
their land in the spring of 1836 and winter of 1837, about the time the Mormons were leaving the county (ICC 62, 69; COE). One study shows that 44 Mormon
families owned land in Clay County, totaling 3,640 acres (see map).13 According to this figure, Latter-day Saints in Clay County owned about 1,200 more acres than
they owned in Jackson County.

Meetings in the Lowry Settlement were sometimes held in the James Newberry home. John S. Higbee, who had moved from his temporary winter site of 1834, resided
on public land near the mouth of Shoal Creek. This land apparently was west of Allen's Landing and about one mile southwest of Bishop Edward Partridge's home.
While he was there, John attended Church meetings at the Newberry home (JJSH 8). These meetings may have been priesthood quorum meetings. At one meeting at
the Newberry home, the brethren organized the deacons quorum for the area. "We met once a week for near a year" as deacons, John said, and "I was chosen and
ordained a clerk for the Quorum, June the 3, 1835" and "Broth Burk [was] pres[ident]" (JJSH 8).

The teachers quorum also functioned in Clay County. The Prophet informed the brethren in Missouri by letter that "the Teachers and Deacons are the standing ministers
of the Church," and "they must strengthen the members" (JH June 1, 1835). The teachers quorum in Clay County, like the deacons quorum, was composed of adult
males. One teachers "conference," as the quorum groups were called, held meetings regularly on the last Saturday of the month and worked to foster spiritual qualities
in its members. In one meeting, Benjamin Johnson and John Taylor were assigned to "labor with Orra Cartwright for making use of tobacco," and in another meeting
Cyrus Daniels was appointed to work with "Bro. Luman Gibbs for Lying and extortion" (TQM 1, 4).



Joshua Lewis was appointed president of the teachers conference for the western area of the county during a meeting on May 30, 1835. Joshua, an early convert in
Jackson County, served until his death later that year, when George Johnson was voted by the members to succeed him. Some of the other teachers who regularly
attended the teachers meetings included John Lowry, Philo Dibble, Benjamin Johnson, Ezekiel Peck, George Pitkin, Horace Evans, and George Beebe, in whose
house just north of the village of Liberty they sometimes met (TQM 5, 7, 8). Usually 10 to 17 teachers from the several settlements in western Clay County attended
the meetings and are named on the quorum rolls.

The Upper Shoal Creek Settlement

The settlement on upper Shoal Creek was located three miles northwest of Liberty, just west of I-435 and south of 108th Street. The settlement contained at least 120
acres owned by Latter-day Saints and was the northernmost LDS settlement on Big Shoal Creek. Here, Church members Samuel Shepherd, Joseph Clark (both exiles
from Jackson County), and Anthony Head owned land together in Sections 29 and 32 (WLC 9; see map). Most Mormon land purchases in the county, like these,
were for 40 acres, but the Saints often rented land or temporarily squatted on land not their own, for which n record exists.

The Abbott Settlement

The Abbott Settlement was located two miles south of the Upper Shoal Creek Settlement. It was immediately southwest of today's intersection of I-435 and Missouri
152. Here Rufus Abbott, Heman Bassett, and Alva Hancock each owned 40 acres in Sections 8 and 9 (ICC 68; CDB D 23-24). Rufus was "threatened a number of
times with destruction" in Clay County and later lost his son Hiram at the Haun's Mill Massacre (MRP 412; spelling standardized). Lewis Abbott, a relative of Rufus,
probably was a resident of the same area. Both men and their large families had lived in the Prairie Settlement in Kaw Township.

Lewis returned to Jackson County on business in 1834 and 1835. On both trips he was identified as a Mormon and was brutally beaten. On the first visit "a man by the
name of Cantral, being [the] head one, he knocked me down with his club and cut a large hole in my head. The others rode over me and beat me in the most cruel
manner," he said. "He [Cantral] said he had 400 men under his command who were sworn to put every Mormon to death that come within their reach and that I
[never] should go away alive" (MRP 411; spelling and punctuation standardized). Lewis said that when he lived in Jackson County, he had considered Cantral "a
Neighbor and a friend."14 During his subsequent trip, another mob "beat me . . . near unto death" (MRP 412).

The Holbrook Settlement

The Holbrook Settlement was located two miles southeast of the Abbot Settlement. Here Roswell Evans owned 40 acres of land just northeast of where I-435 crosses
I-35 in Pleasant Valley in Section 22 on Shoal Creek, four miles southwest of Liberty (ICC 70; ROE). About one mile east of the Evans land was Little Shoal Creek,
where Michael Arthur owned 320 acres in Sections 14 and 23, north and south of Liberty Drive in Glenaire, where possibly Arthur had a mill (ICC 68; COE). Arthur
hired Jabez Durfee, a Mormon exile from Independence, to build or enlarge his mill (PL 11). Amasa Lyman and other former members of Zion's Camp worked for
Durfee (AJH 35; HiR 6:124).

Joseph Holbrook and his brother Chandler visited this area southwest of Liberty after they were discharged from Zion's Camp. They "stopped near where Mr. Michael
Arthur was a building a grist mill and had a number of the brethren employed in and about said mill," Joseph wrote (AJH 35). He moved into a corn crib about a mile
west of the mill while Chandler moved into a stable near him because all other shelters were occupied by exiled Mormons. Both brothers brought their wives and
children with them in Zion's Camp. Chandler's wife, Eunice, suffered severely from cholera when they moved into their crude shelter, but she survived thanks to care
from compassionate neighbors. The Holbrook brothers soon settled one mile north of Shoal Creek near Roswell Evans, where they built a house on an 80-acre "piece
of Congress land," possibly making them squatters on the public domain. There they farmed and rented an additional 20 acres nearby (AJH 35, 37).


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Joseph Holbrook had an active Church ministry while directing members of the branch where he lived. In December 1834, he and three other men from his area left on
an eight-week mission to eastern Missouri and Illinois. After returning, he baptized Rhoda Gifford and his neighbors John and Emily Evans, who owned land in Section
13 near Michael Arthur's place on Little Shoal Creek (ICC 70).
of Congress land," possibly making them squatters on the public domain. There they farmed and rented an additional 20 acres nearby (AJH 35, 37).



Joseph Holbrook had an active Church ministry while directing members of the branch where he lived. In December 1834, he and three other men from his area left on
an eight-week mission to eastern Missouri and Illinois. After returning, he baptized Rhoda Gifford and his neighbors John and Emily Evans, who owned land in Section
13 near Michael Arthur's place on Little Shoal Creek (ICC 70).

In June Joseph baptized Darias Cobb (AJH 35-36). "Once or twice a week" Joseph held branch meetings in his house, where he tried "to settle difficulties in the
church," he said (AJH 36). On June 26, 1836, he performed the marriage of Darias S. Gibbs and Lydia Evans. He then went on another short mission (AJH 57).

Several Mormon families congregated in these settlements without leaving land records. One of these was Jacob Gates, who brought his wife, Mary Snow, with him in
Zion's Camp. The couple left Kirtland with the camp two months after they were married and settled two miles south of Rufus Abbott. Jacob, 23, settled on land he
had "purchased of one of the Brethren," he said. Joseph Holbrook said he, his brother Chandler, Benjamin Covey, and Jacob Gates bought 10 acres each. Jacob soon
discovered life in his new home to be difficult (JJG 9). But despite mounting labor demands and much sickness, he expressed "rejoicing in the Lord." Jacob wrote:

I commenced laboring to procure the comforts of life for we had become very poor as to the comforts of life. I cleared & fenced four Acres of Land on My little farm,
built a log barn Corn Crib &c. In the spring of 1835 I hired some Land which I Cultivated about one Mile from home. I raised that Summer between 700 & 800
bushels of Corn, 80 bushels of potatoes, Cut Wheat on Shares until I Earned 40 bushels. At the Same time my Wife Spun toe for her Neighbor to get means to live
upon. Thus the Summer passed away & in the fall we were able to procure many of the Comforts of life. I purchased a Wagon & a yoke of oxen which with my Horse
made me a good team. (JJG 12-14; spelling standardized)



In January 1836 Jacob was called on a mission, to which he readily responded. Making final preparations for his mission with Caleb Baldwin, he placed his team in the
hands of a "brother Abbot" and arranged with Mariah Evans, a neighbor, to remain with his wife. After everything was arranged, he departed from his log house that
winter, leaving his young wife "bathed in tears" as he went "forth for the first time to preach the gospel" (JJG 15; MIS-P 209).

Settlements and Sites East of Liberty

Zion's Camp in Clay County

Zion's Camp entered Clay County on June 19, 1834, near present-day Excelsior Springs on the eastern edge of the county. The company of 205 men, plus several
wives and children, was formed principally to support the state militia in escorting the displaced Saints back to their lands in Jackson County (BYUS Summer 1974,
409; EMS January 1834, 6; HC 2:102, 185). The mission of Zion's Camp was partly misunderstood and greatly exaggerated by the Gentiles, who feared the camp's
coming. In entering Clay County, Zion's Camp used the old pioneer road and main corridor from Ray County that today somewhat follows the route of State 10 to
Excelsior Springs, Clay County. The pioneer route west of Excelsior Springs to Liberty is the present Highway H.

Zion's Camp had three campsites in Clay County. Its first campground was in the eastern part of the county between the branches of the Fishing River, on Highway H.
The second site was four miles north of that site in the north part of Excelsior Springs, at the John Cooper farm. The third site was on Rush Creek, just east of Liberty
at the Gilbert Settlement (see map). At its third campground, where cholera killed several members, Zion's Camp was dispersed; a week later it was discharged at the
Wight Settlement south of Liberty.

The Gilbert Settlement

The Gilbert Settlement was a small gathering of exiled Saints at Rush Creek, two miles east of Liberty and near Richfield Road. It was there that A. Sidney Gilbert, the
Lord's storekeeper in Independence, and others settled after their expulsion from Jackson County. George Burkett was also one of these settlers. This settlement was
the site of a historic campground of Zion's Camp in Clay County.

Rush Creek Campground of Zion's Camp

The Rush Creek campground at the Gilbert Settlement was the site of a severe cholera outbreak among members of Zion's Camp. The location of the campsite is on
private land two miles east of the courthouse at Liberty. This site, where the camp arrived June 24, 1834, was the last campground of Zion's Camp in Clay County.15
Joseph Smith noted that Zion's Camp arrived at "Brother Algernon Sidney Gilbert's residence, and encamped on the bank of Rush Creek, in Brother Burkett's
field" (HC 2:112). As they pitched their tents near George Burkett's house, Joseph went to visit Sidney, proprietor of the Gilbert and Whitney Store, which the mob
had damaged at Independence the previous fall (ThI 81:217). Both Sidney and George lived near Rush Creek, which flowed south into the Missouri River.

To see the vicinity of the campsite and the area of the burial grounds of some members of Zion's Camp, travel east from Liberty on Mill Street (one block south of the
courthouse). On Mill Street cross State 33 (Lightburne Street) and continue three blocks to a traffic light (.6 mile from the courthouse). Here Highway H, the old
pioneer road, curves left to Excelsior Springs and to Mormon sites in the eastern part of the county. Turn right at the traffic light and continue on Mill Street, which
quickly becomes Richfield Road. From the light, go east 1.4 miles to a bridge that crosses a stream. This stream is Rush Creek.

Immediately east of the bridge is a farmer's private lane on the right at about 2255 Richfield Road. The lane goes south to an abandoned farmhouse, under a huge oak
and two large sycamore trees, and to some farm buildings beyond the old house about 600 feet from the Richfield Road. The burial site is located nearby, south of two
metal silos. This area, however, has no public access. Zion's Camp set up its campground "on the bottom of Rush Creek, in a field belonging to brother Burkett," said
Heber C. Kimball, which was "about half a mile" from the burial site (T&S 6:838-39). Somewhere in this vicinity was Brother Gilbert's house, which George A. Smith
identified with "a cold spring of Limestone water" in the yard. He said the spring was "about half a mile" from where some died at the Burkett campsite (ThI 81:218;
HC 2:115; ENS April 1979, 37). Two limestone springs exist in the area. The larger spring is just north of the road in the rear of the property at 2260 Richfield Road;
the other spring is south of the road and west of Rush Creek, but no one recorded crossing the stream to get to it. The properties have no public access.

The locations of the Gilbert and Burkett houses are unknown,16 but the burial site of some members of Zion's Camp who died of cholera has been located. The vicinity
of the burial site can be glimpsed from the bridge. The site is in the distance to the left of Rush Creek, behind the silos.

Cholera struck members of Zion's Camp at about midnight on the day the camp arrived at the George Burkett campsite on June 24, 1834 (ThI 81:217). Some of the
first victims quickly fell to the ground in agony; others soon followed. The Prophet and his brother Hyrum became afflicted as they attempted to administer to the sick.
Hyrum said that the disease attacked his brother and him "like the talons of a hawk," but upon quickly withdrawing themselves from the sick, they eventually recovered
(ThI 81:217). Others were less fortunate. The disease killed 13 of the 68 members of the camp who were afflicted during the several days of the epidemic. The disease
also  killed two
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The first two Zion's Camp members to die were John Carter and Seth Hitchcock, both of whom died at the George Burkett campsite, .5 mile from Gilbert's house (ThI
81:218). Heber C. Kimball, who was camped in Burkett's field, said camp members rolled up the two bodies in blankets for burial and took them "about half a mile,
Cholera struck members of Zion's Camp at about midnight on the day the camp arrived at the George Burkett campsite on June 24, 1834 (ThI 81:217). Some of the
first victims quickly fell to the ground in agony; others soon followed. The Prophet and his brother Hyrum became afflicted as they attempted to administer to the sick.
Hyrum said that the disease attacked his brother and him "like the talons of a hawk," but upon quickly withdrawing themselves from the sick, they eventually recovered
(ThI 81:217). Others were less fortunate. The disease killed 13 of the 68 members of the camp who were afflicted during the several days of the epidemic. The disease
also killed two local Latter-day Saints.

The first two Zion's Camp members to die were John Carter and Seth Hitchcock, both of whom died at the George Burkett campsite, .5 mile from Gilbert's house (ThI
81:218). Heber C. Kimball, who was camped in Burkett's field, said camp members rolled up the two bodies in blankets for burial and took them "about half a mile,
[to] where we buried them in a little bluff by the side of a small stream that emptied into Rush Creek" (T&S 6:839; HC 2:115). The "small stream," which flows with
water in the springtime but otherwise is a dry bed with narrow banks about two feet high, is immediately behind the metal silos.17 The "little bluff" by the stream is
about 25 feet south of the stream.

The same day that John Carter and Seth Hitchcock died at Burkett's, Erastus Rudd died at A. Sidney Gilbert's house. George A. Smith, who turned 17 that day, and
Avery Smith rolled up Rudd in his own blanket, dug his grave, and buried him. The burial site for Rudd is not recorded, but it was possibly near the other two. Eber
Wilcox died later that day at the camp at George Burkett's. Heber C. Kimball and others drew him on a small sled "to the place of internment," Heber said (HC
2:116). George A. Smith placed the death of all four men on June 26, and Moses Martin added that they all died on that date "in the after part of the day" (JMM 11).

A. Sidney Gilbert drafted a letter to Gov. Daniel Dunklin from his Rush Creek home on June 26 after consulting with the Prophet. The letter, among Sidney's final
official acts, informed Missouri governor Daniel Dunklin that the Mormons would not at that time petition him for a military escort to assist Zion's Camp to return the
Saints to Jackson County (HC 2:117-18). Instead they hoped for a peaceful settlement through negotiation with the citizens of Jackson County.

A. Sidney Gilbert and Jesse J. Smith died at the Gilbert house. Sidney, who possibly became contaminated by those whom he was helping, was afflicted and "died
about the 29th," said Heber C. Kimball, who also suffered severely from cholera (T&S 6:839). One of those treated at Sidney's home was Joseph Smith's cousin Jesse
J. Smith, a member of Zion's Camp who died there July 1, 1834 (HC 2:120). George A. Smith tried to save Jesse, as did Dr. Frederick G. Williams. "Jesse's attack
was not very rapid," said George A. "I tried to persuade him to bathe in Rush Creek, but he declined and continued to grow worse all night. . . . On the morning of the
28th Dr. Williams pronounced Jesse out of danger." But he had a turn for the worse and died three days later (ThI 81:218).

Mary Elizabeth Rollins, who sometimes lived with her uncle Sidney, said, "Five died at Uncle's house and nine at a neighbor's house," whom she remembered as
"Burgett" (OPH 5:309). Her count was one victim short of the total who died; she may have missed a child, who was the last to die at the Gilbert house.

Six-year-old Phebe Murdock, older sister to the well-known Murdock twins of Hiram, Ohio, also died at the Gilbert house, where A. Sidney and Elizabeth Gilbert had
been raising her. Joseph and Emma Smith adopted the Murdock twins in 1831 when their mother, Julia Murdock, died (HC 1:260). Afterward their father, John
Murdock, asked the Gilberts to raise Phebe. Upon learning of his daughter's illness, John, a member of Zion's Camp, said, "I immediately went and took care of her till
July 6th when the Spirit left the body just at the break of day" (JJM 36). He buried her later that day.

The other cholera victims of Zion's Camp were Alfred Fisk, Warren Ingalls, Edward Ives, Noah Johnson, Jesse Lawson, Robert McCord, Elial Strong, and Betsy
Parrish. Betsy was buried at the site by the small stream that runs into Rush Creek, where others may also have been buried.

Skeletons of some cholera victims were found in 1958 by Boyd W. Park, owner of the 80-acre farm and farmhouse south of the Richfield Road. One morning after his
cattle had kicked bones loose in the feeder lot behind his farm buildings, Park discovered parts of three human skeletons. The site of the discovery was immediately
south of the barn, equipment sheds, and silos, about 200 feet east of Rush Creek. Further digging uncovered additional parts of the skeletons. After scientific
examination of the bones by the University of Missouri at Columbia and a study of historical records by Vivian Graybill, an RLDS Church member and a historian, the
three adult human skeletons, one of which was a female, were designated as being from Zion's Camp (MIS-P 172-79).

The skeleton of the female was probably that of Betsy Parrish. Betsy was the wife of Warren Parrish, a member of Zion's Camp and later secretary to Joseph Smith at
Kirtland. Betsy was the only female who died while traveling with Zion's Camp. The three skeletons were reburied in 1976 in the Mound Grove Cemetery in
Independence, and a commemorative monument naming the 15 victims was placed at the grave in the cemetery in 1997 (MIS-P 179; MMFF 15:1; see Site No. 38 in
Historic Sites in Independence).

Joseph Smith dispersed Zion's Camp from the campground at Rush Creek. "On Thursday the 26th we dispersed" from the camp, wrote Moses Martin; others gave the
same date (JMM 11; JCCR 9; JJM 35). Joseph told camp members to separate into small bands and spread among the local Saints, "less the Scurge should be more
severe," said Wilford Woodruff (JWW 1:12). Some camp members visited the Saints at Liberty, where the sick among them were treated with care. Lyman Wight
took several men to the property of Col. Michael Arthur. Arthur's place became the site of several important events during the following week (see Events at the Arthur
place in the Wight Settlement).

The Turner Settlement

The Turner Settlement was located on the bluffs just above the Missouri River bottoms, two miles west of Missouri City. Samuel and Walker Turner owned land there,
as did William L. Tippetts, John Owen, and John Lemon (ICC 35, 36, 38; WLC 8, 9). Most residents of this settlement participated in the third immigration of
Mormons to Clay County, which upset local citizens. William L. Tippetts, who had participated with Zion's Camp, returned to Kirtland, married, and responded to the
Prophet's call for the Saints to gather to Clay County (RJHT 4; HC 2:145). In 1836 he brought his wife, parents, and family, including his brother, John, to settle in the
county (HC 2:174). At first the Tippetts rented land; then in the fall William and John together bought 80 acres in Section 14 in the western part of the settlement. Most
of the land in the community, apparently, was bought in 1836 shortly before the Mormons were forced to leave the county. The Saints left, John said, because "our
enemies got up a great excitement" against them (RJHT 4). That same year, Joseph and Levi Reynolds each bought 40 acres three miles southwest of the Tippetts in
Section 34 (COE; ICC 36).

The Chase Settlement

The Chase Settlement was established as an emergency winter refuge for the exiled Saints after they left Jackson County in November 1833. The Saints crossed the
Missouri River using William's Landing and ferry, which were 17 miles downstream from Independence at present-day Missouri City (AL 4:65). On the bluffs above
the landing, they hastily built log cabins or other shelter on borrowed land during the first winter of their exile. Stephen Chase, known as Father Chase, a former
member of the Whitmer Settlement in Jackson County, directed the spiritual activities of the branch and led proselyting efforts that resulted in the conversion of some of
his neighbors.

Eighteen-year-old John Brush, a member of the settlement with his parents, said the settlement that first winter "did not have a regularly organized branch, [but] they
had preaching and prayer-services" (AL 4:65). Though finding work was difficult, John found enough employment in the area to keep him from starving. For $10 a
month he "grubbed brush, split rails and worked in a brick yard until spring" (AL 4:65). The families of Isaac Morley and Titus Billings lived in the vicinity in "an old
stable" during
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                                        Media Corp.Duncan, who sometimes lived with the Morleys (ACD 5). When spring arrived, some families leftPage     their emergency
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winter homes for rentable land a few miles north in what became the Morley Settlement (AL 4:66). Other Mormons immigrated to the Chase Settlement area and
bought land. Andrew Moore bought 80 acres in Section 5, and David Dutton bought 40 acres in nearby Section 8 (CDB E 21-22, 242).
Eighteen-year-old John Brush, a member of the settlement with his parents, said the settlement that first winter "did not have a regularly organized branch, [but] they
had preaching and prayer-services" (AL 4:65). Though finding work was difficult, John found enough employment in the area to keep him from starving. For $10 a
month he "grubbed brush, split rails and worked in a brick yard until spring" (AL 4:65). The families of Isaac Morley and Titus Billings lived in the vicinity in "an old
stable" during "most of the winter," said Chapman Duncan, who sometimes lived with the Morleys (ACD 5). When spring arrived, some families left their emergency
winter homes for rentable land a few miles north in what became the Morley Settlement (AL 4:66). Other Mormons immigrated to the Chase Settlement area and
bought land. Andrew Moore bought 80 acres in Section 5, and David Dutton bought 40 acres in nearby Section 8 (CDB E 21-22, 242).

The Morley Settlement

The Morley Settlement was located about one mile southwest of Fishing River, immediately south of Highway H as that road goes from Excelsior Springs southwest
toward Liberty. The Morley Settlement was two miles southwest of the present-day village of Prathersville and about seven miles east of Liberty. Isaac Morley, who
had been a counselor to Bishop Edward Partridge at Independence, moved to this area and was the community's namesake (AL 4:66; ACD 6; EPMJ 1). As the
spring of 1834 arrived, many of the Saints in the Chase Settlement went north a few miles to rent land, sow seed, and build houses. John Brush, a member of the new
settlement, said, "Father Morley was chosen president of the branch in this settlement, and the settlement was called after him" (AL 4:66). Isaac apparently continued in
a general leadership role as counselor to Bishop Partridge; he helped maintain order, and he provided inspiration to the Saints in the branches in the Clay County Stake
(FWR 76).

Lyman Wight, Benjamin and Jerome Benson, Nathan Stewart, and others purchased land near Isaac Morley's land (MIS-P 318; ICC 7, 14; WLC 3, 9). Lyman
moved, as did Wilford Woodruff, from his home at the Michael Arthur property southwest of Liberty in late 1834 and bought 130 acres of land in Section 29 near
Highway H (CDB D 256). In 1836 Saints from the East responded to the call to gather to Clay County. Among those Saints were James and Drusilla Hendricks, who
bought 50 acres from one of the brethren in this settlement. Six families lived on their land with them (HJDH 9). One Gentile citizen estimated that about 250 Latter-day
Saints lived in the Morley "town" (MHR 60:504)

Wilford Woodruff received his Zion's Camp discharge certificate from Lyman Wight on Jan. 13, 1835, at Lyman's new home in eastern Clay County. The certificate
read in part, "Wilford Woodruff has faithfully Discharged every duty required of him in the Camp of the Saints . . . [and] is strong in the faith" (JWW 1:17; spelling
standardized). Both Wilford and Lyman left Michael Arthur's place south of Liberty after the completion of Arthur's brick house and moved to the Morley Settlement.
While residing in the settlement, Wilford, 27, unmarried, and a priest in the Aaronic Priesthood, received a call to serve his first mission for the Church. He wrote that
he left on his mission "7 miles east of Liberty" on the same day he received his discharge papers from Lyman Wight. He departed to labor with his "Beloved Brother
Henry Brown," he said (JWW 1:17; spelling standardized). The two of them crossed the Missouri River to Jackson County and continued south to Arkansas and then
east to Tennessee and Kentucky. Wilford was ordained an elder later that year while on his mission.

Thomas B. Marsh occupied land in the Morley Settlement and built a house there in 1834 after arriving from Lafayette County, where he had fled when the Saints were
driven from Jackson County (HiR 5:18). After discharging Zion's Camp at the Arthur place south of Liberty and planning his return trip to Kirtland, Joseph Smith spent
his last night or the previous one in Clay County at Brother Marsh's house at the Morley Settlement (HC 2:135). In 1835 Thomas B. Marsh was called to Kirtland and
ordained an apostle. He remained at Kirtland for several months and attended the Hebrew School in the unfinished temple with Joseph Smith and others (HC 2:385;
HiR 5:18). By 1836 he was back on his farm near the Fishing River in the Morley Settlement. When trouble arose with the citizens in this part of the county, he was
appointed to a committee to help present the Mormon case at a meeting in Liberty (see Clay County Courthouse, page 226).

Mob Activity against the Saints in Clay County

Organized resistance against the Mormons began in the eastern part of Clay County. In the spring of 1836 county citizens began mounting protests against the Saints
because of their increasing immigration and land purchases and their robust claims upon the county as their Zion (MIS-P 246). By the summer of 1836 anti-Mormon
planning meetings and organized resistance against the immigration increased. Disturbances commenced around the Morley Settlement and spread eastward along the
old pioneer road-today's Highways H.

Drusilla Hendricks said that when her company arrived from Kentucky that year, their presence "stirred up the mob spirit for fear the Mormons would come and take
away their place and nation" (HJDH 10). Anderson Wilson, a disgruntled Gentile, wrote that the Mormons "have been flocking in here faster than ever and making
great talk [about] what they would do" (MHR 60:504). Local citizens used threats, beatings, and mobs to demonstrate against the Saints. Gentile guards kept close
surveillance over the old pioneer road, the main corridor into the county overland from the East, to control Mormon immigration and turn back newcomers. One mob
stopped a company of 300 Latter-day Saints with 35 wagons in Ray County near the county line, refusing to let them enter Clay County (MHR 60:506).

Major hostilities erupted in and around the Morley Settlement (ReSM 256). "Several outrages" were committed on June 28, 1836, upon the citizens in that "Mormon
town," wrote Anderson Wilson, a citizen who participated (MHR 60:509). Among other acts of violence, "two white men took a Mormon out of [the] Company and
give him 100 lashes," said Wilson, adding, "it is thought he will Die of this Beating" (MHR 60:509). Writing of a similar event, Lyman Wight said, "They commenced
catching the Saints in the streets, whipping some of them until their bowels gushed out, and leaving others for dead in the streets" (T&S 4:264).

Drusilla Hendricks said Lyman showed the firmest resolve both in the village and on the road to counter any mob offensive (HJDH 10; MIS-P 255-56). But "the
[citizen] Conspiracy [to drive the Mormons away] was Strong," wrote Wilson. He and others were determined to rid the county of the Saints or die trying (MHR
60:507). To reduce mob violence and to evaluate the Mormon presence in the county, local county leaders held impassioned meetings at the courthouse in Liberty
during the summer of 1836.

Zion's Camp in Clay County

Fishing River Campground. The first of three campgrounds of Zion's Camp in Clay County was 11.7 miles east of Liberty, between the Big Fishing River and the Little
Fishing River (also known as the west and east forks) on Highway H. The camp arrived on the eastern edge of the county from Kirtland on June 19, 1834. It traveled
about 20 miles that day from east of Richmond, probably using approximately the route of Highway 10 in Ray County to Excelsior Springs on the east edge of Clay
County. In western Excelsior Springs the pioneer road that continued west to Liberty (formerly Highway 10) has been renamed Highway H; Highway 10 is now routed
north to connect with an express road to Liberty. Zion's Camp used three campsites in Clay County; important events occurred at all three sites (see the Rush Creek
Campground of Zion's Camp, page 196; and the Cooper Farm and Campground of Zion's Camp, page 209). From the downtown post office in Excelsior Springs on
St. Louis Avenue, which becomes Highway H as it continues west, the distance to the campground is 2.2 miles.

To get to the vicinity of the campsite from Liberty (11.7 miles), use Highway H. Go east on Mill Street, which is one block south of the courthouse, for .6 mile; at the
traffic light, the road bends to the left and becomes Highway H. From the courthouse to the bridge over the west fork of Fishing River the distance is 10 miles. The
bridge is just south of Prathersville; the distance from the bridge to the campsite is 1.7 miles.

This first campsite was on "an elevated piece of land between the two branches of the Fishing River," said Heber C. Kimball (T&S 6:789-90). John Murdock wrote,
"We  . . . camped
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around you at this point.18 The campsite was large enough to accommodate the 205 men of Zion's Camp, the families that were with them, and their wagons and
animals. It also accommodated several Latter-day Saints from Clay County who met the camp and traveled with it to Liberty.
bridge is just south of Prathersville; the distance from the bridge to the campsite is 1.7 miles.

This first campsite was on "an elevated piece of land between the two branches of the Fishing River," said Heber C. Kimball (T&S 6:789-90). John Murdock wrote,
"We . . . camped on a hill by a meeting house" (JJM 34-35). Corum Road from the north butts into Highway H at the site of the hill and the camping area, which is all
around you at this point.18 The campsite was large enough to accommodate the 205 men of Zion's Camp, the families that were with them, and their wagons and
animals. It also accommodated several Latter-day Saints from Clay County who met the camp and traveled with it to Liberty.

The meetinghouse spoken of by John Murdock and others was a log Baptist church near the campsite that stood about 300 feet south of Highway H. As Highway H
passes the lot, it cuts a bank on the south side of the road. The church was on a slight hill south of the road. Immediately to the west of the church site today is the
house of the property owner. The site is currently on private land and has no public access.19

Zion's Camp set up its campground on the road and in the field near the church upon this elevated land (HC 2:103; MIS-P 146-57). While at this site, "five men armed
with guns rode into our camp, and told us we should 'see hell before morning,'" said the Prophet Joseph (HC 2:103; LLH 55).

Large mobs of several hundred citizens from Jackson, Ray, Clay, and Lafayette Counties advanced toward the campsite, planning to destroy the brethren of Zion's
Camp on June 19, the day they arrived (HC 2:103-6; MIS-P 144-45, 309-11). But a severe storm from the west swept into the area, engulfing the camp before
sundown. The fierceness of the storm forced members of both Zion's Camp and the advancing mobs to seek shelter. As the storm front struck the camp, intense winds
blew tents down and covers off wagons, while lightning flashed violently and torrential rain soaked the camp for hours into the night. Moreover, a furious hailstorm
devastated the countryside around the camp but did not fall upon the camp itself. Charles C. Rich said that this assault by nature "exceeded in severity any storm I have
ever witnessed," and Moses Martin described it as "one of the most shocking . . . storms ever known" (JCCR 8; JMM 9). Some of the men of Zion's Camp endured
the storm with little or no shelter, while others, including Joseph Smith, found refuge in the log meetinghouse nearby (HC 2:104).

"There was a large meeting house there with the door open, into which many of us gathered for shelter, after being nearly drowned," said Parley P. Pratt (APPP 116).
As the brethren sat in the darkness of the log church wet and waiting for the storm to pass, one of them began singing a hymn. Several joined in one at a time until the
whole company was singing. Wilford Woodruff wrote, "We sang praises to God, and lay all night on benches under cover while our enemies were in the pelting
storm" (HC 2:104-5; LLH 56).

The storm may have saved Zion's Camp. The wide extent and turbulent nature of the storm distracted the mobs, forcing them to scatter and seek cover. Indeed,
several of the Latter-day Saints expressed the belief that Providence had directed the storm. The Prophet Joseph declared, "God is in this storm" (HC 2:104). Wilford
Woodruff wrote, "The God of Israel frustrated [the mobs], for while they were coming against us the Lord rained upon them rain and great hail," forcing them to seek
shelter (JWW 1:11).

Besides scattering the mobs, the storm provided a protective water barrier around Zion's Camp against an attack the following day. Heber C. Kimball said the shallow
water in the Fishing River rose considerably because of the storm. Charles C. Rich recorded that "the Big Fishing River raised some forty feet and the Little Fishing
River thirty feet during the night which made it impossible for the mob to get to us" (MIS-P 153). In the morning, Heber joined the Prophet and others in a walk to the
ford of the Big Fishing River. He recalled:

In the morning I went to the river in company with Brother Joseph Smith, Hyrum Smith, Brigham Young, and others, as we had it in contemplation to proceed that
morning to Liberty, Clay county; but we could not continue our journey as there was no way to cross the river. It was then overflowing its banks, and we have seen the
river since and proved that it was full forty feet from the top of the banks to the bottom of the river. Previous to this rain falling, it was no more than ankle deep. Such a
time never was known by us before; still, we felt calm all night and the Lord was with us. (T&S 6:803)

Today the ford of the stream can be seen where Highway H crosses the usually tranquil Big Fishing River .5 mile south of Prathersville.

The East Branch Settlement

The settlement on the upper east branch of the Fishing River was home to the farm of John Cooper and other Mormon settlers. This Mormon community was located
in the northern part of present-day Excelsior Springs. By 1834 when Zion's Camp arrived, John owned an 80-acre farm in Section 36, a mile north of downtown
Excelsior Springs; he later bought more land nearby. Zion's Camp set up its second campground in Clay County on John Cooper's farm.

Other Latter-day Saints who lived in the settlement south of Cooper included Calvin Hodges and Timothy Clark, who both owned land in today's Excelsior Springs,
and Gibson Gates, whose 40 acres are now near the center of the city (ICC 9, 10, 21; WLC 5-6). Main Street runs through the middle of Gates's 40 acres, from
Broadway northward. Robert Snodgrass, Joseph Younger, and David McBee owned land just south of the current town center (ICC 13, 16; WLC 7, 9, 10). Also
living in the area and possibly renting land were Morris Phelps, John Taylor (not the later president of the Church), and
Wheeler Baldwin, who had all been driven out of Jackson County. Morris said Church leaders in 1836 gave the Saints who were living in the "branch located on the
east branch of Fishing River" the privilege of selecting their own site for their new homes in Caldwell County (RMP 1).

Cooper Farm and Campground of Zion's Camp. On June 20 the day after the storm
Zion's Camp traveled four miles northeast from the log Baptist church site to a farm owned by John and Rhoda Cooper (JJM 35; CCR 6). The
camp was unable to travel directly west because the road was flooded. The location of Cooper's 80
(Cooper Farm and Campground of Zion's Camp. On June 20 the day after the storm Zion's Camp traveled four miles
northeast from the log Baptist church site to a farm owned by John and Rhoda Cooper (JJM 35; CCR 6). The camp was
unable to travel directly west because the road was flooded. The location of Cooper's 80-acre farm from the north is .25
mile southeast of where U.S. 69 and State 92 intersect and immediately south of Italian Way Road. From the south the
property begins at the corner of Milwaukee Street and Golden Avenue looking to the northeast.20 )

The campsite was on the farm "near the residence of Brother Cooper," said George A. Smith. They remained there for four days-June 20-23 (ThI 81:216; HC 2:105-
8). This site took the travelers away from their destination, but perhaps Joseph felt they would be protected better at the Cooper farm, where they could also get some
much needed provisions. Today the I & M Rail Link passes northward from Excelsior Springs through the middle of John Cooper's property. The location of the
Cooper house is unknown.

Joseph Smith Meets the Missourians

During Zion's Camp's rest at the Cooper site, two Missouri groups visited the Mormons on peace missions. The first was led by Col. John Sconce, an officer of the
Ray County militia, on June 20, 1834, said Charles C. Rich (JCCR 6). Col. Sconse acknowledged the timeliness of the storm because it kept his company from
attacking Zion's Camp on June 19. Moreover, he acknowledged "that there is an Almighty power which protects this people" (HC 2:106). Here Joseph Smith gave an
impassioned address to the visitors, explaining the humanitarian purpose of Zion's Camp in bringing aid to the displaced Latter-day Saints and expounding on their
suffering
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Clay County sheriff Cornelius Gillium, leader of another group of peaceful visitors who joined the first group, met with the Mormons the next day (CCR 40; JCCR 6).
Among other things, Gillium asked if the Mormon prophet was in the camp. Up to this time on the trip, Joseph Smith had not revealed his identity to anyone unknown
During Zion's Camp's rest at the Cooper site, two Missouri groups visited the Mormons on peace missions. The first was led by Col. John Sconce, an officer of the
Ray County militia, on June 20, 1834, said Charles C. Rich (JCCR 6). Col. Sconse acknowledged the timeliness of the storm because it kept his company from
attacking Zion's Camp on June 19. Moreover, he acknowledged "that there is an Almighty power which protects this people" (HC 2:106). Here Joseph Smith gave an
impassioned address to the visitors, explaining the humanitarian purpose of Zion's Camp in bringing aid to the displaced Latter-day Saints and expounding on their
suffering in Jackson County. This "affected" the visitors "very much," and "some shed tears," said Reuben McBride (JRM 6).

Clay County sheriff Cornelius Gillium, leader of another group of peaceful visitors who joined the first group, met with the Mormons the next day (CCR 40; JCCR 6).
Among other things, Gillium asked if the Mormon prophet was in the camp. Up to this time on the trip, Joseph Smith had not revealed his identity to anyone unknown
to him. He had been traveling under the name of "Squire Cook." Responding to the request, Joseph disclosed his identity to the visitors. The parties then discussed
possible solutions to problems the Saints faced in Missouri (HC 2:108, 117-118, 121). Both the Mormons and the Missourians signed a statement of accord (HC
2:121).

Cholera attacked members of Zion's Camp for the first time at the Cooper campground. Ezra Thayer (also spelled Thayre), Thomas Hayes, and Joseph Hancock were
stricken with the disease on June 21 (HC 2:106). The Prophet prayed for Joseph Hancock but told Joseph's brother, Levi, that "a scourge must come [upon the camp]
and I cannot help it" (LLH 56; HC 2:107). Joseph had warned the men while passing through Illinois that a scourge would afflict camp members if they did not correct
their "disobedience and murmurings," wrote Wilford Woodruff (JWW 1:12; HC 2:88, 106).

Fishing River Revelation

The Prophet received a revelation at the Cooper campground on Sunday, June 22, known as "the Fishing River revelation" (D&C 105; see map, page 162). The
revelation indicated that it would not be necessary for Zion's Camp to accomplish its military objective of escorting the exiled Saints back to Jackson County.
Furthermore, the revelation directed that Zion's Camp be disbanded. The announcement sparked mixed feelings in the camp. The Church was told that now it must
"wait for a little season for the redemption of Zion." The revelation also directed Joseph to select Church leaders who would receive their endowments in the temple at
Kirtland once construction of the building was finished (D&C 105:9, 33).

The Prophet called a meeting of high priests on June 23 at the Cooper camp. The meeting was held in accordance with instructions given in the revelation received the
day before (D&C 105:33-36). At the meeting, 15 brethren from Clay County, including Bishop Edward Partridge, William W. Phelps, and David Whitmer, were
chosen to go to Kirtland to receive an "endowment with power from on high" (HC 2:112-13; FWR 68-70). The men fulfilled this assignment at Kirtland during the
winter of 1836 and received a spiritual endowment with heavenly manifestations, as well as priesthood washings and anointings in the attic level of the Kirtland Temple.
They were also present at the temple dedication March 27, 1836 (HC 2:364, 379-82).

After departing from the Cooper farm on the eastern edge of the county on June 24, Zion's Camp took a circular route toward Liberty.21 The party passed north of
the headwaters of the Fishing River to avoid high water downstream. Five or six miles northeast of Liberty, camp members met Gen. David Atchison of the Missouri
militia, who advised them not to go to Liberty because of the hostile feelings of the people. Turning southwest, the men traveled to Rush Creek, two miles east of
Liberty, where they set up their tents in the fields of George Burkett at the Gilbert Settlement (see Gilbert Settlement and the Rush Creek Campground, page 196).

The Allred Settlement

The Allred Settlement was located on the eastern edge of Clay County. James Allred's farm was northeast of the John Cooper farm and three miles north of Excelsior
Springs. James and Elizabeth Allred had resided in Monroe County, Mo., in the eastern part of the state at the Salt River Branch and were among the earliest converts
to Mormonism in Missouri. Ten members of the Salt River Branch, including the Allreds, joined Zion's Camp when it passed through their settlement in early June 1834
(HC 2:87-90; TPH 5:299; MLO-L 49). Upon their arrival in Clay County, the Allreds purchased 160 acres on the eastern edge of the county, where a Church
congregation was organized (CDB D 225). George Burkett recorded that upon arriving at the Allred Settlement in May 1836 from a Church mission in the East, he
stopped at the Allred home to attend a worship meeting on the Sabbath (DMGB 1). About 200 Latter-day Saints lived in the vicinity of the Allred and Cooper
Settlements, according to Anderson Wilson. He said the group was "nearly as large" as his estimate of 250 Mormons in the Morley Settlement (MHR 60:504).

Liberty

Liberty is located 13 miles north of Independence on State 291. When approaching Liberty, turn to the right at State 33 (Lightburne Street) and go one mile north to
Franklin Street, which will put you near the center of town. Turn left on Franklin and go three blocks to the Clay County Courthouse. If approaching Liberty from
Independence or Kansas City on I-35, turn east at Exit 16 to State 152. Continue east two miles on State 152, which soon becomes Kansas Street, which goes to the
courthouse.

Liberty was the first settlement established in the northwestern part of Missouri. It was selected as the county seat of Clay County in 1822, the year the county was
organized and one year after Missouri became a state. When its neighbors Independence and Richmond were established in 1827, Liberty was already spoken of as
the "paradise of all western towns" and at that time was the end of the line for western immigration (LT Oct. 2, 1930, 2). The name Liberty was selected by its early
residents because it was a partisan catchword of Henry Clay, the national Whig leader from Kentucky and hero to many of the local Kentucky settlers (KCS Feb. 27,
1972, 4G). The county's name was also chosen to honor Clay.

The town of Liberty enjoyed robust growth in its infancy, possessing commercially important landings on the Missouri River: Liberty Landing, three miles south of the
village, and Allen's Landing, .5 mile west of Liberty Landing and near where some Mormon refugees settled. Only memories now, these landings were used by settlers,
local merchants, trappers, and other adventurers to the West. In 1834 Liberty's first newspaper, The Upper Missouri Enquirer, stated that Clay County ranked "among
the first counties in the state for wealth, intelligence [and] population." Additionally, it reported:



Liberty has 500 inhabitants, 9 dry goods stores, several groceries, 1 tanyard, a cotton carding and spinning factory, mechanic shops of almost every description and in
its vicinity, 1 steam grist and sawmill, and about three miles from the Missouri River, we are one of the finest tracts of country upon earth. (Cited in LT Aug. 6, 1972)22

The press upon which the Enquirer was printed had been owned by the Mormons at Independence, but the Mormon printing house of W. W. Phelps & Co. at
Independence was dismantled by a mob in the summer of 1833. The press was acquired the following year by Robert N. Kelley and William H. Davis, who
established the newspaper at Liberty (T&S 6:961).


Able Citizens Settled Liberty

Some citizens of prominence in Liberty helped the Saints. Moreover, some of them eventually gained importance in the state or nation, including Alexander W.
Doniphan,
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                                             Corp.Doniphan came to Liberty in May 1833, only a few months before the Mormons arrived there as exiles.
                                                                                                                                                   PageUpon
                                                                                                                                                          58 /his
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arrival, Doniphan was an unmarried 25-five-year-old attorney who had just passed the bar and was seeking his fortune amidst the developing frontier. For the next 30
years, Liberty was his home. One Missouri historian wrote of him:
Able Citizens Settled Liberty

Some citizens of prominence in Liberty helped the Saints. Moreover, some of them eventually gained importance in the state or nation, including Alexander W.
Doniphan, Peter Burnett, and David R. Atchison. Doniphan came to Liberty in May 1833, only a few months before the Mormons arrived there as exiles. Upon his
arrival, Doniphan was an unmarried 25-five-year-old attorney who had just passed the bar and was seeking his fortune amidst the developing frontier. For the next 30
years, Liberty was his home. One Missouri historian wrote of him:

Probably the most famous Clay Countian of the 19th Century was Alexander W. Doniphan. He defended Mormon settlers in the 1830's, led a victorious expedition to
the Mexican War in the late 1840's and was a pro-Union peace commissioner in 1861. (KCS, Feb. 27, 1972, 3G)

Abraham Lincoln spoke well of Doniphan when the former U.S. Army colonel went to Washington, D.C., in February 1861 as one of Missouri's federal peace officers
to help prevent the Civil War. Doniphan had gained fame in campaigns in the Mexican War in 1846 and 1847 as he led his Missouri Mounted Volunteers to victory in
Mexico. Having known Doniphan only by reputation, President Lincoln said to him at their introduction, "You are the only man I have ever met, who in appearance
came up to my previous expectations" (JoHi 4:339-40).

In 1834 Doniphan spoke in a public meeting at Liberty in behalf of the Mormons, defending them as one of their attorneys. Four years later, during troubles at Far
West, he was instrumental in saving the lives of Hyrum and Joseph Smith, Sidney Rigdon, Parley P. Pratt, and other Latter-day Saints (HC 3:190; see Site Nos. 2, 6,
and 7 in Historic Sites in Liberty).

Peter Burnett, another friend of the Mormons at Liberty, later achieved distinction. Five years after the Saints arrived as exiles in Clay County, he represented Joseph
Smith in court both at Liberty and in upper Missouri over conflicts that arose at Far West. He spoke respectfully of the Prophet during a circuit court hearing in Daviess
County in 1839. Of that difficult time, Burnett described Joseph Smith and his congenial personality while Joseph was under arrest and being harassed by a hostile
crowd:

He had great influence over others. . . . In the short space of five days he had managed so to mollify his enemies that he could go unprotected among them without the
slightest danger. . . . With all [Joseph's] drawbacks, he was much more than an ordinary man. He possessed the most indomitable perseverance, was a good judge of
men, and deemed himself born to command, and he did command. (ROP 67)

In 1843 Burnett led an expedition to the nation's Northwest, where he wrote Oregon's constitution, and then moved to California, where he became that state's first
elected governor and afterward one of its Supreme Court justices (ROP 349, 404; KCS Feb. 27, 1992, G4).

David R. Atchison, another friend of the Mormons and an attorney, defended Joseph Smith in the Missouri courts (HC 3:69). Later, Atchison served as a senator in
Washington, D.C., and as president of the U.S. Senate. As president pro tem of the Senate and through a quirk of history, Atchinson is considered by some to have
served as president of the United States for one day, on Sunday, Mar. 4, 1849 (DN Jan. 19, 1989, C6; PM Sept. 27, 1970, 2).23

Other men of prominence at Liberty or nearby who dealt favorably with the Mormons were Doniphan's future father-in-law, John Thornton, who became speaker of
the Missouri House of Representatives; Michael Arthur, a wealthy planter, merchant, and slaveholder, who employed Wilford Woodruff, Lyman Wight, Amasa Lyman,
and other Mormons (JWW 1:13); Judge Joel Turnham, a Clay County judge; and Shubael Allen, a merchant and engineer.

Alexander Doniphan considered the men of Liberty "far above the common average" in intelligence (AA 11). With marked community pride, he said that much of
Liberty's citizenry outranked any town elsewhere in the Union. After reflecting upon his association with the leading men of Liberty, Jefferson City, Washington, D.C.,
and elsewhere, Doniphan said he had never known any group of men who had the "native intelligence and understanding and force of character that have ever quite
equaled the group of men . . . gathered about Joseph Smith and [who] constituted the leadership of the Mormon Church" (TAWD 1).

Some Mormons Lived in Liberty

Some early Latter-day Saints lived in Liberty or near it, but most lived elsewhere in the county. Among the exiled Mormons who lived in town were Peter Whitmer Jr.,
his older brother John, and their wives. Peter took up residence in Liberty after the Saints moved from their camps on the river bottoms in the winter of 1833-34. While
recovering from cholera, some members of Zion's Camp, including Heber C. Kimball and George A. Smith, went to Liberty to visit Peter and Church member Vienna
Jaques, who cared for them in their illness (T&S 6:839; ThI May 1946, 218; D&C 90:28). Heber was "much afflicted" with the disease and "received great kindness"
from Peter at Liberty (T&S 6:839).



John Whitmer rented a house outside of Liberty from Mormon-friendly Michael Arthur on Nov. 16, 1833, for $2 a month (JWAB 5). Besides owning land on Withers
Road four miles southwest of Liberty, Arthur owned land two miles southwest of Liberty on Shoal Creek in today's nearby Glenaire subdivision.24 John Whitmer's
account book shows that during his residence of 11 months outside Liberty he "went to town" frequently, taught school in Liberty between Mar. 17 and June 20, 1834,
and occasionally visited with William W. Phelps, Edward Partridge, or John Corrill, who also lived nearby outside the town. In October John Whitmer moved to
Liberty to live with his brother Peter, staying until the following spring. He "raised" a house of his own Mar. 19, 1835, and moved into it the same day. Upon
completing the house, a frame structure, he listed the cost of its construction at $155.75 (JWAB 5-20, 24). The sites of John's and Peter Whitmer Jr.'s houses are
unknown.



John Whitmer was the historian of the Church, having been called to that office by revelation at Kirtland, Ohio, Mar. 8, 1831, at age 29 (D&C 47:1; 69:2-8). He was
given the formidable task of writing a "history of all the important things which he shall observe and know concerning my church," the Lord said (D&C 69:3). The
revelation further stated:



Let my servant John Whitmer travel many times from place to place, and from church to church, that he may the more easily obtain knowledge . . . writing, copying,
selecting, and obtaining all things which shall be for the good of the church. (D&C 69:7-8)

In his account book kept in Clay County, John made only short references to infrequent and usually brief efforts at writing the Church's history. He left Liberty on Apr.
28, 1835, with William W. Phelps for a Church assignment in Kirtland (BJW 128; JWAB 22). On May 18, two days after the men arrived at Kirtland, John was
appointed to be the editor of The Latter Day Saints' Messenger and Advocate, a new Church paper to serve in place of the one destroyed at Independence. Having
better access to Church documents at Kirtland, John might have done much of his material collecting and history writing there. The fact that his history is largely a
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                                                    documents, including the revelations of Joseph Smith, supports this assumption (PWJS 345). He apparently        / 187
                                                                                                                                                                      little
in collecting local branch records or histories in Clay County, as he had been assigned to do.
In his account book kept in Clay County, John made only short references to infrequent and usually brief efforts at writing the Church's history. He left Liberty on Apr.
28, 1835, with William W. Phelps for a Church assignment in Kirtland (BJW 128; JWAB 22). On May 18, two days after the men arrived at Kirtland, John was
appointed to be the editor of The Latter Day Saints' Messenger and Advocate, a new Church paper to serve in place of the one destroyed at Independence. Having
better access to Church documents at Kirtland, John might have done much of his material collecting and history writing there. The fact that his history is largely a
collection of, and comments about, major Church documents, including the revelations of Joseph Smith, supports this assumption (PWJS 345). He apparently did little
in collecting local branch records or histories in Clay County, as he had been assigned to do.

Apostasy in Clay County in 1835 may have prompted John Whitmer, a Book of Mormon witness, to bear his testimony of seeing the gold plates. While reflecting upon
internal problems in Clay County while serving as newspaper editor in Kirtland, he learned that some of the Saints in Missouri "were making preparation to leave the
land, others were doubting the truth of the Book of Mormon, others denying the faith" (BJW 127). In his last issue as editor of the Messenger and Advocate, John
published his witness to the Church.

I have most assuredly seen the plates from whence the Book of Mormon is translated, and that I have handled these plates, and know of a surety that Joseph Smith Jr.
has translated the Book of Mormon by the gift and power of God. (M&A March 1836, 286-87; capitalization standardized)

To John Whitmer's credit, he did produce a brief history of the Church, but it failed to meet the full measure of the imposing assignment given to him. Nevertheless,
Joseph Smith felt that John's record could make a useful contribution and tried to get him to surrender it to the Church after his excommunication. At Far West in 1838,
the Prophet Joseph wrote to him, asking that he relinquish his manuscript so it could be used as a basis for a more complete history. In his letter, Joseph frankly, if not
harshly, wrote:

We were desirous of honoring you by giving publicity to your notes on the history of the Church of Latter-day Saints, after making such corrections as we thought
would be necessary, knowing your incompetency as a historian, and that writings coming from your pen, could not be put to press without our correcting them, or else
the Church must suffer reproach. Indeed, sir, we never supposed you capable of writing a history. . . . We are still willing to honor you, if you [will] . . . give up your
notes. (HC 3:15)

John did not surrender his manuscript, and the void prompted Joseph Smith at Far West to commence the History of the Church himself. In 1838 the Prophet began
writing his classic account of the First Vision (HC 3:25-26, 375; JS-H 1; PoJS 1:267).25

George Beebe had a 20-acre farm three blocks north of the Liberty Jail. George held the office of teacher in the Aaronic Priesthood, and at least once the teachers
quorum held its monthly Saturday "conference" meeting at his place (CDB D 246; TQM 7).

William W. Phelps, Edward Partridge, A. Sidney Gilbert, and many others lived in Mormon settlements close enough to Liberty to visit the town frequently. Though
Sidney lived two miles east of Liberty, he may have operated a small merchandise store or tailor shop in town before his untimely death in July 1834. The previous
January at Liberty, Parley P. Pratt had visited Sidney, calling him "a merchant then sojourning in the village of Liberty" with access to a tailor (APPP 108-9). Some
Saints who lived in town sometimes went out to Mormon settlements to attend Church; others remained home to worship. No sizeable concentration of Latter-day
Saints lived in the town, and those who lived there did not mention attending Church services in town during the Mormon residence in the county (AES 17, 30).26

Some Latter-day Saints worked at Liberty and in a few cases became apprentices to local craftsmen. Chapman Duncan, for example, worked there in the winter of
1834 in the "hatting business" before moving to eastern Clay County, where he taught school (ACD 6). The following year 16-year-old Edward Stevenson and his
youthful associate, Lyman O. Littlefield, lived in Liberty as trainees in the "tinner's trade" and in printing, respectively (AES 30).

Lyman adapted well to his new employers, Robert N. Kelly and William H. Davis, who had acquired the press of The Evening and the Morning Star to print their own
newspaper. After destroying the Mormon printing house at Independence, the mob apparently gave the press to Kelley and Davis, who used it to establish their
newspaper, the Upper Missouri Enquirer (KCS Feb. 27, 1972, G 15). They printed the paper's first issue Jan. 11, 1834. Lyman spoke well of his position at the
newspaper:

The paper was edited and published by Mr. Robert N. Kelley, who was politically a Democrat and religiously a Methodist preacher. There were one or two boys in
the office who were Mormons. Mr. Kelley was friendly disposed towards our people and Mrs. Harriet Williams Kelley (his wife), was a talented, kind hearted and
most estimable lady in whom the writer ever found a friend and sympathizer. (RLDS 32)

William W. Phelps, however, criticized the new press at Liberty, calling it "a mean opposition paper" (HC 1:488). Lyman eventually left Clay County for Far West but
returned to Liberty in 1838 to his labors at the Enquirer (RLDS 76).27

Historic Sites in Liberty

1. Liberty Jail Visitors' Center. The Liberty Jail Visitors' Center is at 216 N. Main St., a block north of the Clay County Courthouse. The visitors' center, which houses
the partially reconstructed Liberty Jail, was dedicated Sept. 15, 1963, by Joseph Fielding Smith, president of the Quorum of the Twelve (RF 308). The building, which
served as the Clay County jail from 1833 to 1856, held six Mormon prisoners who were jailed as a result of a court of inquiry held at Richmond in November 1838
(see Site No. 1 in Historic Sites in Richmond). The court of inquiry grew out of the Extermination Order issued by Gov. Lilburn W. Boggs as he ordered the Mormons
from the state.

The prisoners were brought from Richmond to Liberty Jail because there were no jails in Caldwell and Daviess Counties, where their offenses allegedly occurred. The
prisoners were Joseph Smith, Hyrum Smith, Sidney Rigdon, Lyman Wight, Alexander McRae, and Caleb Baldwin. They were confined in Liberty Jail from Dec. 1,
1838, to Apr. 6, 1839 (PWJS 374, 409). Sidney Rigdon, the one exception, was released Jan. 25 following an eloquent self-defense of his case in the Clay County
Courthouse. Because of threats, however, he stayed until Feb. 5 (PWJS 385; SRV 254; ROP 55; see Site No. 2).

Joseph and the five other prisoners arrived at Liberty Jail on Dec. 1, 1838, amidst a crowd of local spectators (PWJS 374). Lyman Littlefield, free from his duties at
the Enquirer print shop for the day, observed their arrival. The prisoners entered Liberty on the main road from Richmond, now Highway H, and moved toward the
courthouse. They were transported in an awkward "heavy wagon with a high box," which was "highest at each end," said Lyman (RLDS 79). From the side of the
wagon, the seated prisoners were visible from "a little below the shoulders" upward. Approaching the village from the east, "they passed through the center of the town,
across the public square, in the center of which stood the court house," Lyman added (RLDS 79-80). After crossing the square, the wagon turned north and went up
Main Street to the jail, stopping in front of it. Facing east on Main Street and located close to the street, the jail had steps rising on the north and south sides of its
entrance porch. The inhabitants of Liberty and others from the countryside watched the arrival of the well-known prisoners. Lyman watched the guards unload the men
from the "large, clumsy built wagon." Lyman described the scene:

The prisoners left the wagon and immediately ascended the south steps to the platform, around which no banisters were constructed. The door was open, and, one by
one, the tall and well-proportioned forms of the prisoners entered. The Prophet Joseph was the last of the number who lingered behind. He turned partly around, with a
slow  and dignified
 Copyright           movement,
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                                       Media    the multitude. Then turning away, and lifting his hat, he said, in a distinct voice, "Good afternoon, gentlemen."
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                                                                                                                                                                       next
moment he had passed out of sight. The heavy door swung upon its strong hinges and the Prophet was hid from the gaze of the curious populace who had so eagerly
watched. (RLDS 80)
from the "large, clumsy built wagon." Lyman described the scene:

The prisoners left the wagon and immediately ascended the south steps to the platform, around which no banisters were constructed. The door was open, and, one by
one, the tall and well-proportioned forms of the prisoners entered. The Prophet Joseph was the last of the number who lingered behind. He turned partly around, with a
slow and dignified movement, and looked upon the multitude. Then turning away, and lifting his hat, he said, in a distinct voice, "Good afternoon, gentlemen." The next
moment he had passed out of sight. The heavy door swung upon its strong hinges and the Prophet was hid from the gaze of the curious populace who had so eagerly
watched. (RLDS 80)

Later that day Joseph wrote to his wife, Emma, that the brethren had arrived in Liberty in the evening and were "all in good spirits" (PWJS 374).

Liberty Jail was a crude two-story structure with walls composed of two-foot-thick, rough-cut exterior limestone blocks lined inside with foot-thick hewn oak logs. To
hinder any attempt at escape, the space between the blocks and logs was filled with loose rock. Light and air entered each floor from two small grated windows on
each side. The bottom level, or dungeon, of the jail was accessed by a trap door from inside the upper floor. The prisoners received their meals on the top floor but
spent most of their time in the dungeon, where they slept on "dirty straw couches," wrote the Prophet Joseph (PWJS 425). The men suffered much from the
imprisonment. The cold, unheated prison had a sickly smell, and the bad food "vomited us almost to death," said Hyrum (HiR 456; SRV 253). Near the end of his
imprisonment, the Prophet wrote Emma that he had been "under the grimace of a guard night and day" and that "within the walls" of the "lonesome, dark dirty prison" he
had heard enough "grates and screeching of iron doors" to "last forever" (PWJS 425-426; spelling standardized).

During their four months and five days in Liberty Jail, Joseph and the other prisoners received visitors, exchanged correspondence with Church leaders, and gave
counsel to a suffering and scattered body of Latter-day Saints in Illinois and elsewhere. Many visitors came to uplift the prisoners and receive instruction from them.
Sometimes the large number of visitors, in fact, was "too tedious" even to list, said Alexander McRae; other times the confinement was lonely (HiR 7:455). Visitors
included Church leaders Brigham Young and Heber C. Kimball and future leader Erastus Snow. Other visitors included Emma, who came three times, twice bringing
six-year-old Joseph, the couple's oldest son. Sidney Rigdon's wife, Phebe, and Caleb Baldwin's wife, Nancy, also visited. In some cases the visitors remained
overnight.

On her last visit, Emma brought Hyrum's convalescing wife, Mary Fielding Smith, who had recently given birth to a son at Far West. Mary brought her three-month old
baby, Joseph F. Smith, who would become the sixth president of the Church. It was the first time Hyrum saw his son. Emma also brought a small amount of bedding,
and Benjamin Covey brought a new pair of boots for each prisoner. Orrin Porter Rockwell brought refreshments several times, and Jane Bleven and her daughter
passed pies and cakes through the grated windows (HiR 7:455). Samuel Kinsley and his wife, Olive, who lived across the street from the jail, also brought pastries to
the prisoners, as did Samuel's sisters, Rachel, Eleanor, and Flora (RLDS 82). Lyman Littlefield elaborated:

Just across the street, directly opposite the jail lived a family of Latter-day Saints, who were full of sympathy for their imprisoned brethren. This family befriended them
in the only way within their power. Having heard it whispered that their food was not, at all times, of a very good quality, they, as often as convenient, and when safe to
do so, found means to pass to them through the prison grates (which could be reached by a person standing upon the ground from the outside), various articles of food,
such as cakes, pies, etc., which they themselves prepared. This had to be done very cautiously, under the cover of night. (RLDS 81-82)



The refreshments were well received because, said Alexander McRae, the prison food was "very course" and sometimes "filthy" or possibly even poisoned (HiR 7:455;
HC 3:257).



From the jail, Joseph dictated a lengthy, inspired letter, recorded by Alexander and Caleb Baldwin, to the Latter-day Saints seeking refuge in Illinois (PWJS 682). On
Mar. 20, 1839, the Prophet dictated the letter in two parts, each of which was signed by all five prisoners. The letter offered instruction and encouragement to the
Saints and reviewed their condition generally. Parts of the letter were placed in the Doctrine and Covenants as sections 121, 122, and 123 (HC 3:289-305; PWJS
389-407). Section 121 commences with a lamentation by the Prophet:

O God, where art thou? . . . Yea, O Lord, how long shall [thy people] suffer these wrongs and unlawful oppressions, before thine heart shall be softened toward them,
and thy bowels be moved with compassion toward them? . . . Remember thy suffering saints, O our God; and thy servants will rejoice in thy name forever. (vv. 1, 3, 6)

The Lord answered the Prophet in these words:

My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment; and then, if thou endure it well, God shall exalt thee on high; thou shalt
triumph over all thy foes. Thy friends do stand by thee, and they shall hail thee again with warm hearts and friendly hands. Thou art not yet as Job; thy friends do not
contend against thee, neither charge thee with transgression, as they did Job. (vv. 7-10)

As an admonition, the Lord then revealed:

The rights of the priesthood are inseparably connected with the powers of heaven, and . . . the powers of heaven cannot be controlled nor handled only upon the
principles of righteousness. . . . We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they
suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called, but few are chosen. (vv. 36, 39-40)

Unable to gain their freedom from efforts at a hearing in the Clay County Courthouse, Joseph Smith and the other prisoners considered other means of release. They
were confident that Judge Joel Turnham, who believed they were innocent, "dared not set them at liberty" because he feared that his own life would be taken by angry
citizens (HiR 7:454). Therefore Joseph and the others considered breaking out of jail. The men, however, failed at two attempts, one on Feb. 6, the day after Sidney
Rigdon was allowed to escape, and another on Mar. 4 (PWJS 385).

Fearing that they could not receive justice in western Missouri, the brethren took advantage of another means of escape. Judge Austin A. King, the circuit court judge,
moved them from Liberty Jail to Gallatin, Daviess County, to be tried by a grand jury (HC 3:309). At Gallatin they sought a change of venue to Columbia, Boone
County, which was granted. On Apr. 15, midway to Columbia, near Yellow Creek in Chariton County, the brethren were allowed to escape and flee to Quincy, Ill.
(HC 3:320-21; PoJS 2:318).

Orrin Porter Rockwell was imprisoned in the Liberty Jail in 1843 for 10 days after spending several months in prison at Independence. He was accused of attempting
to assassinate former governor Lilburn W. Boggs. After his short imprisonment at Liberty, Porter was returned to Independence, where Alexander Doniphan aided in
his release by having the charges against him dropped (see Site No. 30 in Historic Sites in Independence).

2.Copyright
   Clay County    Courthouse.Infobase
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                                        CountyCorp.
                                                Courthouse, a block south of the Liberty Jail, is at Main and Kansas Streets. The courthouse is on the site of61
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county's first courthouse, where several hearings involving Church members were held. The original courthouse, a two-story brick structure smaller than the present
building, was completed on the town square in 1833 only a few months before the exiled Mormons arrived in Clay County. It burned down in 1857. A second
courthouse was finished on the site in 1859. The current courthouse, dedicated in 1936, is the third courthouse on the square. Just east of the courthouse on the square
Orrin Porter Rockwell was imprisoned in the Liberty Jail in 1843 for 10 days after spending several months in prison at Independence. He was accused of attempting
to assassinate former governor Lilburn W. Boggs. After his short imprisonment at Liberty, Porter was returned to Independence, where Alexander Doniphan aided in
his release by having the charges against him dropped (see Site No. 30 in Historic Sites in Independence).

2. Clay County Courthouse. The Clay County Courthouse, a block south of the Liberty Jail, is at Main and Kansas Streets. The courthouse is on the site of the
county's first courthouse, where several hearings involving Church members were held. The original courthouse, a two-story brick structure smaller than the present
building, was completed on the town square in 1833 only a few months before the exiled Mormons arrived in Clay County. It burned down in 1857. A second
courthouse was finished on the site in 1859. The current courthouse, dedicated in 1936, is the third courthouse on the square. Just east of the courthouse on the square
is a state historical marker that mentions the Mormons in Clay County.

Public meetings and court proceedings dealing with Latter-day Saints were held in the county's first courthouse on several occasions. These assemblies pertained to
four separate Mormon struggles in western Missouri.

A. A court of inquiry, or preliminary hearing, was held at the courthouse in December 1833 to begin redress efforts concerning abuses suffered by the Mormons in
Jackson County (HC 1:469). This inquiry investigated the legality of Col. Thomas L. Pitcher's confiscating guns from the Mormons on Nov. 5, 1833, west of the
Temple Lot on the Westport Road (HC 1:433-35; see Site No. 34 in Historic Sites in Independence). The inquest was held to determine if the Mormons had been in a
state of rebellion. Following the hearings, Gov. Daniel Dunklin said the investigation proved that there was "no insurrection" by the Mormons. He therefore ordered that
their arms of "fifty-two guns and one pistol" be returned (HC 1:491).

Church leaders continued redress efforts at the courthouse in 1834 with lawsuits against mob leaders in Jackson County (HC 1:450, 455). The Saints launched both
criminal and civil prosecution against the lawless citizens to recover losses and damages. They used the Liberty law firm of Atchison, Reese, Doniphan, and Wood,
paying $1,000 for their services. As part of the payment, the printing house of Kelly and Davis paid $300 for the Mormon press they had acquired from the mob at
Independence (HC 1:470).

Litigation on behalf of the Saints lasted for several years, moving hearings from Liberty to Independence and Richmond but without rendering the Saints justice (see Site
No. 14 in Historic Sites in Independence and Site No. 1 in Historic Sites in Richmond). As instructed by revelation, the Saints also appealed to the governor and the
president of the United States-but to no avail (D&C 101:85-89; HC 1:472-93; ReSM 244-48).

B. A public meeting was held at the courthouse June 16, 1834, by Clay County citizens protesting the presence of the Mormon refugees in the county. Excitement and
disorder ensued. Joel Turnham, a temperate yet willful citizen and former Clay County commissioner, spoke in defense of the Saints, as did 25-year-old Alexander
Doniphan, in the face of increasing confusion, (HC 2:97-98). Whereas one condemning voice said, "The Mormons have lived long enough in Clay county; and they
must either clear out, or be cleared out," Judge Turnham, the meeting's moderator, declared:

Let us be republicans; let us honor our country, and not disgrace it like Jackson county. For God's sake don't disfranchise or drive away the Mormons. They are better
citizens than many of the old inhabitants. (HC 2:97-98)

After attacking a "flaming war-speech" by Samuel C. Owens of Jackson County, who was present, Doniphan added to Turnham's firm declaration, "That's a fact . . .
[and] I love to hear that [the Mormons] have brethren coming to their assistance" (HC 2:98). Violence in the street quickly broke up the meeting, and the audience fled
from the courthouse. Members of the unsettled crowd were undoubtedly agitated by the growing numbers of Mormons in their county and by the forthcoming arrival of
Zion's Camp, which they viewed as a threat.

A mob delegation from Jackson County met with Mormon leaders at the courthouse the same day the public meeting was held on June 16. William W. Phelps, A.
Sidney Gilbert, John Corrill, and others met with Jackson County representatives Samuel C. Owens, James Campbell, Smallwood V. Noland, and others to try to
settle their problems. The mob delegates recommended the purchase of Mormon lands in Jackson County or the selling of their own lands in Jackson County to the
Saints. This would enable the Mormons to live in the county without having unfriendly Gentile neighbors. But because of the sacred nature of their land in Zion, the
Saints were unwilling to sell their land and were financially unable to buy out the Gentiles (HC 2:96-99; T&S 6:1106). Without arriving at an agreement, the Jackson
County committee returned to Independence.

On June 16, while returning the committee of Gentile negotiators from Liberty Landing to Independence Landing, Everett's Ferry sank midstream in the Missouri River,
killing five men and some horses (ReSM 249). James Campbell, the only Jackson County mob member to drown, had recently boasted, "The eagles and turkey
buzzards shall eat my flesh if I do not fix Joe Smith and his army so that their skins will not hold [corn] shucks, before two days are passed" (HC 2:99). Campbell's
partially eaten body was later found amidst the driftwood on the banks of the Missouri River. Other anti-Mormon committeemen such as Smallwood V. Noland and
Samuel C. Owens survived the crossing. Ferryman William Everett, two other ferrymen, and a fifth man drowned, reported the Columbia Missouri Intelligencer (MIS-
P 128-29; CMI June 28, 1834, 3). The cause of the sinking was never determined.

C. Clay County citizens met in the courthouse in 1836 to mobilize support to stop Mormon immigration from the East into the county (HC 2:448-61). Crowds of angry
Gentiles-controlled only by temperate community leaders like Alexander Doniphan and John Thornton-met in the courthouse June 29, 1836, to address the issue.
Citizens hoped to organize a popular movement to stop Mormon immigration and drive the Saints from the county. By then dissatisfaction with the Saints had climaxed
in the eastern part of the county, particularly in the Morley Settlement, where Mormons were beaten and terrorized (ReSM 256). The meeting achieved its anti-
Mormon objective of solidarity, and the Saints had little choice but to leave Clay County.

Gov. Daniel Dunklin refused to help the Mormons, despite his earlier pledge to do so if mobocracy again arose against them. He decided instead that the best solution
to the problem was to let the popular will of the people prevail. In a letter to William W. Phelps and others, Dunklin wrote that in a crisis "public sentiment may become
paramount law." He determined to wash his hands of the Mormon problem, stating that in America the popular will of the people expresses the will of God (HC 2:384,
462; ReSM 257).

Church leaders held a public meeting, probably at the courthouse in Liberty, to announce an agreement to leave the county. At the July 1, 1836, meeting, William W.
Phelps, Edward Partridge, and others formed a resolution that they presented to county citizens the following day. The Mormon leaders agreed to leave Clay County
"for the sake of friendship, and to be in a covenant of peace," the agreement said. Hundreds of Latter-day Saints soon began to leave for Caldwell County rather than
to remain in Clay County with an increasing risk of violence (HC 2:452-54).

D. In January 1839 Joseph Smith, Sidney Rigdon, Lyman Wight, and others, while confined in Liberty Jail, faced a hearing before a hostile audience in
the courthouse. Because the courthouse was cold, Judge Joel Turnham set up his court in a small room on the second floor, which accommodated about 100
spectators. The prisoners were defended by their attorneys, Alexander Doniphan and Peter Burnett, who were "intensely opposed to mobs . . . as the worst form of
irresponsible tyranny," said Peter. Burnett believed that the judge was in "imminent peril" from the hostile audience. If matters got out of control, he predicted, "We
should be mobbed, the prisoners forcibly seized, and most probably hung" (ROP 54-55).

Despite the (c)
 Copyright  mob's  presence, Infobase
                2005-2009,    Judge Turnham
                                        Mediawas    "just, fearless, firm and unflinching," Burnett said. To prepare themselves for an attack, he added, "We
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armed ourselves, and had a circle of brave and faithful friends armed around us." Further, Burnett said, "We . . . determined inflexibly to do our duty to our clients at all
hazards and to sell our lives as dearly as possible if necessary." Burnett made the opening speech, the district attorney followed, and Doniphan ended with closing
arguments. Burnett described the event:
spectators. The prisoners were defended by their attorneys, Alexander Doniphan and Peter Burnett, who were "intensely opposed to mobs . . . as the worst form of
irresponsible tyranny," said Peter. Burnett believed that the judge was in "imminent peril" from the hostile audience. If matters got out of control, he predicted, "We
should be mobbed, the prisoners forcibly seized, and most probably hung" (ROP 54-55).

Despite the mob's presence, Judge Turnham was "just, fearless, firm and unflinching," Burnett said. To prepare themselves for an attack, he added, "We
armed ourselves, and had a circle of brave and faithful friends armed around us." Further, Burnett said, "We . . . determined inflexibly to do our duty to our clients at all
hazards and to sell our lives as dearly as possible if necessary." Burnett made the opening speech, the district attorney followed, and Doniphan ended with closing
arguments. Burnett described the event:

Before he rose to speak, or just as he rose, I whispered to him: 'Doniphan! Let yourself out, my good fellow; and I will kill the first man that attacks you.' And he did let
himself out, in one of the most eloquent and withering speeches I ever heard. The maddened crowd foamed and gnashed their teeth, but only to make him more and
more intrepid. He faced the terrible storm with the most noble courage. All the time I sat within six feet of him, with my hand upon my pistol, calmly determined to do as
I had promised him. (ROP 55)

Burnett's fears were not realized, and Judge Turnham decided to turn the prisoners over to a grand jury investigation-all except Sidney Rigdon, whom he would soon
release. Sidney defended his own case that day, speaking successfully and persuasively. The otherwise acrimonious audience was touched and took up a collection to
help him. Of Sidney's presentation, Doniphan said, "Such a burst of eloquence it was never my fortune to listen to, at its close there was not a dry eye in the room, all
were moved to tears" (SRV 254). Nevertheless, Judge Turnham thought it unsafe to release Sidney at that time, so he arranged with Sheriff Samuel Hadley and jailor
Samuel Tillery for Sidney to escape from Liberty Jail 10 days later on the night of Feb. 5 (SRV 254; HC 3:264; HiR 7:454).

3. ($) Jesse James Bank Museum. The Clay County Savings Association Bank on the northeast corner of the courthouse square at Water and Franklin Streets was
robbed Feb. 13, 1866. This was the first daylight bank robbery in peacetime in the history of the United States.28 The robbers became the James Gang. Lawlessness
in the lives of Jesse and Frank James is linked to the infamous William Quantrill, Cole Younger, and other marauders in western Missouri during the Civil War. After
the war, a rush of lawlessness struck Clay, Jackson, and Ray Counties, persisting for years, especially in Ray County. This era of banditry became the inspiration of
many adventure books and Hollywood movies. For those interested in the legends of Jesse James, the bank, built in 1858, is worth seeing. Jesse James is buried at
Kearney, Clay County, and Frank is buried at Independence.

4. Clay County Historical Museum. The Clay County Historical Museum is at 12 N. Main St., west of the courthouse square. This museum houses an authentic 19th
century drugstore and doctor's office. It also has a small Alexander W. Doniphan collection.

5. Liberty Area Chamber of Commerce. The Chamber of Commerce is at 9 S. Leonard, two blocks east of the courthouse. Maps and booklets of the area available
at the chamber can help visitors gain an orientation to the community. Most current buildings in Liberty were constructed after the Mormon period.

6. Alexander W. Doniphan Homesite. The Alexander Doniphan home was at 125 N. Main St., just southeast of the Liberty Jail Visitors' Center (LMF 123). In 1836
Doniphan was elected to the Missouri Legislature, where he introduced a provision for the Mormons to settle in Caldwell and Daviess Counties in upper Missouri.

Doniphan married Elizabeth Jane Thornton, the daughter of John Thornton, in 1837 and brought her to the house then on this site. In this one-story, low-profile, small
red brick house, Elizabeth gave birth to the couple's two sons-John Thornton, born 1838, and Alexander W. Jr., born 1840. Doniphan resided in this house when he
commanded the Clay County militia in Caldwell County during the "Mormon War" in 1838. That fall, 30-year-old Brigadier General Doniphan spared the lives of
Joseph Smith, Hyrum Smith, Parley P. Pratt, and others at Far West. He refused to shoot the prisoners as ordered by his commanding officer, Maj. Gen. Samuel D.
Lucas, on Nov. 1, 1838.

"It is cold blooded murder. I will not obey your order," he wrote to his commander. Instead, he said, "My brigade shall march for Liberty tomorrow morning, at 8
o'clock" without executing the order (HC 3:190-91; APPP 187-88). Doniphan brought his troops back to Liberty, and he returned to his brick house on this site (see
Caldwell County sites). The site marker was placed by the Missouri Mormon Frontier Foundation.

Doniphan later moved his family to a commanding two-story frame house across the street at 124 N. Main St., known as the Doniphan-Hubble house, where he and
Elizabeth raised their two sons (LMF 123, 342).29 From this second house Doniphan departed to serve in the war with Mexico in 1846. He gained military
prominence in the war through his leadership, battle successes, and long historic trek into Mexico, known as the Doniphan Expedition. After leading the "most
publicized regiment" of the war, he returned home to a hero's welcome (LMF 342). From this house he directed the education of his two sons, who met untimely
deaths. Of them he said:

I may say without Vanity that they were the most highly educated . . . of any boys of that age in the state . . . each could speak and write French, Spanish, German and
Italian. . . . I had provided them with private teachers from childhood and never tasked them heavily, and required them to plough and to hoe when I feared study was
enervating them. (BYUS Summer 1973, 465)

Doniphan moved to Richmond, Ray County, in 1863 to spend his remaining years there after both of his young sons met untimely deaths. While residing in Richmond,
he made a trip to the West in 1874 to visit Brigham Young in Salt Lake City (HC 3:191). After his death on Aug. 8, 1887, at Richmond, his remains were returned to
Liberty and buried. The extended community of western Missouri raised a monument in grateful memory to him at the courthouse in Richmond (see Site No. 3 in
Historic Sites in Richmond).

7. Alexander W. Doniphan's Grave. The grave of Alexander W. Doniphan is in the Fairview Cemetery in Liberty. Start at Gallatin Street one block west of the
courthouse and just west of Liberty Jail. Go four blocks south on Gallatin past Franklin School to Shrader Street, turn right, and go one block to the Fairview
Cemetery entrance on your left. Enter immediately and follow the cemetery road as it quickly turns west. Drive past three grassy paths on your left. Doniphan's grave is
marked with a 25-foot granite shaft located 210 feet south of the cemetery's north boundary. The obelisk contains the following statement: "A lawyer for over fifty
years and a life without reproach." His wife, Elizabeth, and their two sons, John and Alexander, who died tragically at ages 15 and 18, respectively, are also buried at
the site. John died of accidental poisoning at home, and Alexander Jr. drowned when he was away at Bethany College, West Virginia (LMF 342-43).

8. William Jewell College. William Jewell College is located on the east side of Liberty. To visit the campus, go east on Kansas Street (south of the courthouse) .5 mile
to the campus. As early as 1835 when the Mormons were in Clay County, Baptists in Missouri considered founding a college in the state. Alexander W. Doniphan and
Judge Joseph T. V. Thompson were instrumental in locating a site at Liberty. The state chartered the school in 1849, and instruction began in 1850. Federal troops
occupied the buildings during the Civil War. The college was named for William Jewell, the school's first large financial supporter.

Clay County Sacred Places

1. While some names given to the Mormon settlements in Clay County are original with the author and named for the principal resident, other names are given or
suggested by the records.
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Clay CountyCounty

2. Newel Knight's 40 acres were in the southwest quarter of Section 7, T 50 and R 32 (CDB E 171; ICC 64). In the county land record his land is listed as "Thirty
Clay County Sacred Places

1. While some names given to the Mormon settlements in Clay County are original with the author and named for the principal resident, other names are given or
suggested by the records.

Clay CountyCounty

2. Newel Knight's 40 acres were in the southwest quarter of Section 7, T 50 and R 32 (CDB E 171; ICC 64). In the county land record his land is listed as "Thirty
eight & 93/100 acres" (CDB E 171). Emily Austin said Newel "lived among the bluffs, a mile and a half from the [Missouri] river." The property, she added, was a
"broken piece of land," which is characteristic of this part of Avondale (LAM 83).

3. When a large whitewashed log house on this site burned in about 1890, the rear part of the structure was left intact. The surviving rear section was later incorporated
into a two-story frame house. This entire structure burned in about 1973, at which time thewhitewashed logs became visible, said Frank Smith, an Avondale resident
and builder, who in 1982 built a house on the site (FFI). Could this have been the White House of the Colesville Branch? If so, it was located .5 mile north of Ingram
Street, which marked the north edge of Newel Knight's property.

This site on Rock Creek is near where Newel Knight built his mill in the Colesville Settlement in Clay County. The site is near the crossing of State 10 over the creek in
Avondale. Rock Creek ran through the western part of Newel's 40 acres.

Clay CountyCountyCounty Sacred Places

4. Brief notes from John Whitmer's "Account Book" suggest that David Whitmer lived in the Hulet Settlement and near his parents and brothers. David's parents, Peter
and Mary Whitmer Sr., apparently lived near Charles English. English's property (Section 2, T 50 and R 33) was eight miles west and four miles south of the Liberty
courthouse (COE). Whenever John, a resident of Liberty, visited his parents, he kept brief notes in his "Account Book" of the visits, indicating that he usually took two
days for a visit, without ever stating where his parents lived (JWAB 16-21). Each time he visited them, he stayed overnight, probably because of the distance. During a
visit in November 1834, John noted that the trip and visit occupied three days. On that occasion he said he visited his father, spent the second night with Charles
English, obviously a neighbor, and visited his father again the next day. On Nov. 21 he returned home to Liberty "with a load of turnips" (JWAB 16). Likewise, the one
time his parents visited him at Liberty that he noted, they stayed overnight, as did David on his visits (JWAB 13; FWR 81-83). David probably lived near his parents,
on or near the Charles English land, to help care for them, as possibly did his brothers Christian and Jacob. On another occasion John said he "went to Jacob and
fathers" for a three-day visit, but he never mentioned visiting Christian (JWAB 16).

Clay CountyCounty

5 Although there was an early pioneer cemetery across the road south of Michael Arthur's house at the Wight Settlement, four miles south of Liberty, Lyman Wight and
other leading Mormon residents of that neighborhood had moved elsewhere in the county by the time Christian Whitmer died in 1835. (See the Wight and Morley
Settlements.)

6. When the Saints arrived in the county, Michael Arthur owned several hundred acres in T 51 and R 32, in Sections 14, 23, and 25. Withers Road today passes
through his land in Section 25 (CDB B:396; COE T 51 and R 32; IHACC 31).

Clay CountyCounty Bricks from the Michael Arthur home near Liberty in 1977. The contract for the bricks, made by Lyman Wight and others, called for 100,000
bricks to be made.

Michael Arthur home, built by Lyman Wight, Wilford Woodruff, and other Saints at the Wight Settlement near Liberty in 1834.

Author Max H Parkin at the Michael Arthur homesite, Wight Settlement, in 1977.

Area of the cemetery at the Wight Settlement, near Liberty, across the road from Michael Arthur's house and behind the Virgil Sadler house in 1977.

Ron Phillips, resident of the house in whose yard the long-gone cemetery is located, supports perhaps the best relic of its past. The headstone was for Anne Young,
19-year-old wife of John Arthur.

This tombstone is a remnant of a pioneer cemetery located across the road from where Wilford Woodruff, Lyman Wight, and other Latter-day Saints built a brick
house for Michael Arthur in Clay County.

Clay CountyCounty

7. The author has found fragments of tombstones over the years in the yard of the house that occupies the lot. The most complete headstone, one about three feet high,
was shown to him by resident Ron Phillips on May 15, 2002. Four days later the author was on the site with Dr. Alexander Baugh, who transcribed the stone to read:
"Mrs Ann E [headstone broken] Wife of John Arthur & daughter of Walter C. & Emily D. Young Born April 11, 1830. Died Aug. 21, 1849. In her 20 Year."

Clay CountyCounty

8. In his daybook, John Whitmer gave the date of July 8 for "organizing of [the] High Council" and July 10 for the Prophet and his party "starting for home" (JWAB
12).

Clay CountyCounty

9. The Saints left no land deed records for the Phelps Settlement or information as to its location except for the two statements by Edward Stevenson. Lyman O.
Littlefield, a teenager when he lived at Liberty, later gave a helpful, if somewhat confusing, account of the location of the settlement. While he combined the residents of
the Phelps Settlement and the nearby Partridge Settlement, his statement at least shows that the two settlements were not far apart. He wrote, "My father rented a farm
about two miles west of Liberty on the way to the Liberty landing, of a Mr. Hawks. John Corrill was our nearest neighbor, and Bishop Edward Partridge, who had
been tarred and feathered at Independence, and W. W. Phelps, lived in the neighborhood-also John Burk and Henry Rollins lived near by" (RLDS 32). Edward
Stevenson said his mother and the Littlefield family "lived near by each other" (AES 30). If Lyman is right about Phelps and Partridge living in the same neighborhood,
possibly the Phelps Settlement and the Partridge Settlement were the same or closer than indicated on the map on page 162.

Clay CountyCounty
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10. While Emily Partridge does not mention the name of Humphrey Best in her printed account, in a typescript version of it she says, "The place was owned by Mr.
Bess, who lived close by" (JEY 22; Wex 13:138). In another copy of the same manuscript, she says, "The place was rented of a Mr. Bess or Best" (REDP 13).
possibly the Phelps Settlement and the Partridge Settlement were the same or closer than indicated on the map on page 162.

Clay CountyCounty

10. While Emily Partridge does not mention the name of Humphrey Best in her printed account, in a typescript version of it she says, "The place was owned by Mr.
Bess, who lived close by" (JEY 22; Wex 13:138). In another copy of the same manuscript, she says, "The place was rented of a Mr. Bess or Best" (REDP 13).

11. Humphrey Best had purchased the land in 1821. Best's land was the east half of the northwest quarter and the west half of the northeast quarter of Section 30, T
51 and R 31 (ICC 32; COE).

Clay CountyCounty

12. In 1834 the loop of the Missouri River at Liberty Bend, which served the Liberty and Allen Landings, extended two miles farther north than the river does today.

Clay CountyCountyCounty Sacred Places

13. The study referred to, however, is a preliminary work. The study also estimated the Mormon population in Clay County at about 1,000 in 1836-about 15 percent
of the county population (MLO-L 25, 171). But these figures may not include the large number of Mormons arriving in the county during the summer of 1836 who
never settled but were soon forced to leave. The Clay County map identifies more than 3,000 acres of land owned by Latter-day Saints. None of it, however, was
consecrated land owned by Bishop Partridge and deeded to the Saints as stewardships, as was the practice of the Church in Jackson County.

14. Lewis Abbott's neighbor, "Cantral," was possibly Ota Cantrell, a Gentile neighbor who lived in the area of the Prairie Settlement in Jackson County. Cantrell had
land in Section 29, T 49 and R 33, about .5 mile from the Prairie Settlement (JCRB C 293).

Clay CountyCounty Zion's Camp approaching Clay County. (Courtesy of USHS)

A view of Rush Creek from Richfield Road, near where Zion's Camp was attacked by cholera in June 1834. The burial site of three skeletons, participants of Zion's
Camp, were found just beyond a small stream behind the metal silo in the distance.

15. Some confusion exists in the History of the Church about the date Zion's Camp arrived at Rush Creek. However, it is evident from the personal journals of the
participants of Zion's Camp and from a letter of Joseph Smith written the day after the camp arrived at Rush Creek that Zion's Camp set up its tents there on Tuesday,
June 24, 1834. This was the same day the camp left the Cooper site in the eastern part of the county. George A. Smith, Amasa Lyman, Charles C. Rich, and others
confirm this date for their departure and arrival (ThI May 1946, 217; HiR 6:124; JCCR 7; HC 2:114).

Clay CountyCounty

16. George Burkett, who joined the Church in 1831, was driven from Jackson County, and died in Ogden, Utah, in 1871. Neither George nor A. Sidney Gilbert left
any Clay County land records. They may have been renting land when Zion's Camp arrived at their places. Peter Estes was the original owner of the land south of the
Richfield Road, and Solomon Fry was the original owner of the land north of it at these sites. Rush Creek flowed through each of their properties. The cholera victims'
burial site in this vicinity was on Estes's 80-acre farm immediately south of the Richfield Road and was the west half of the southeast quarter of Section 9, T 51 and R
31 (COE; ICC 33).

Cholera Struck Zion's Camp. (Artist Unknown)

Clay CountyCounty

17. The closest farm buildings to the "small stream" and the ones most to the rear of the yard are two steel silos with concrete foundations. The stream, which is about
50 feet south of the silos, flows west into Rush Creek. The area may soon be developed.

Zion's Camp burial site of at least three and possibly five cholera victims. Author Max H Parkin points out the site where three skeletons were found.

Clay CountyCountyCounty Sacred Places

18. The participants of Zion's Camp make it clear that their first camp in the county was by the road on a hill near a meetinghouse. Joseph Holbrook said, "We camped
about one mile west of [the east] fork [of the Fishing River] near a meeting house" (AJH 33). Amasa Lyman reported that they "encamped near a Baptist meeting
house" (HiR 6:123). Levi Hancock said that it was "on a high ridge by a log meeting house" (LLH 55). Reuben McBride said that after they were camped "on a rise of
ground," some mob members came by and told them "to get out of the Road" (JRM 5).

19. The log church was built in 1832 by the Mt. Pleasant Baptist Church. It was taken down in 1878 (MIS-P 149; ENS April 1979, 37). A two-acre lot for the log
church was acquired by the Baptist church as a gift from William Slaughter in 1832. The site was south of the half-quarter line in the east side of the west half of the
northeast quarter of Section 15, T 52 and R 30 (CDB C 152; ICC 14; MIS-P 149). The owner of the site lives next door at 1601 St. Louis Ave., or Highway H.

Clay CountyCounty The small log Baptist meetinghouse site near the Fishing River, Clay County. Four scholars of LDS Church history stand in 1977 about where the
corners of the log meetinghouse were located.

Clay CountyCounty

20. The Coopers purchased their 80-acre farm for $260, but the transaction was not finalized until after the visit of Zion's Camp, when the purchase was recorded on
Nov. 14, 1835, and John Cooper gained title to the land from Abijah B. Lewis (CDB D 197). The location of the land is described as the west half of the northwest
quarter of Section 36, T 53 and R 30. In 1836 John purchased three additional disconnected 40-acre lots nearby (MIS-P 159, 163, 319; ICC 21).

Clay CountyCounty

21. This date of departure is supported by several members of Zion's Camp and by a letter dated June 25 written by the Prophet Joseph Smith at Rush Creek, the day
after they left the Cooper site(ThI 81:217; JCCR 6; HC 2:114).

Clay CountyCounty
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22. Alexander W. Doniphan placed the town's population in 1833 at 300 (AA 11). The difference may depend upon how far from the village the numbers were drawn.
At the time the Enquirer gave the larger figure in 1834, Mormon refugees may have arrived in the village or moved near enough to it to be counted.
after they left the Cooper site(ThI 81:217; JCCR 6; HC 2:114).

Clay CountyCounty

22. Alexander W. Doniphan placed the town's population in 1833 at 300 (AA 11). The difference may depend upon how far from the village the numbers were drawn.
At the time the Enquirer gave the larger figure in 1834, Mormon refugees may have arrived in the village or moved near enough to it to be counted.

Clay CountyCounty

23. President-elect Zachary Taylor refused to be sworn in on Sunday, waiting until the following day. By law the term of his predecessor ended Sunday. Atchison, who
was already in office and, unlike others, did not need to be sworn in for a new term, was the highest ranking government official for that day.

24. Michael Arthur's land was in the southeast quarter of Section 14, T 51 and R 32, and in the northeast quarter of Section 23, 160 acres in each section (COE).

25. John Whitmer's manuscript has been published in two works: in BJW used herein and in Bruce N. Westergren's From Historian to Dissident, Signature Books,
1995.

26. John Whitmer, a member of the stake presidency who kept a short day-by-day account of his time at Liberty, writes only of spending "Sabbath at home" or visiting
his parents on that day. He does record, however, attending "council" and "conference" during weekdays but does not give the location of the meetings (JWAB 5-22).

Clay CountyCounty

27. The press formerly owned by the Church also may have been used by Peter Burnett at Liberty in 1836 to publish The Far West, a weekly paper. After its use in
Liberty, the former Mormon press was sold in 1845 to William Ridenbaugh, who published the St. Joseph Gazette. "Ridenbaugh published with it until 1859," wrote
the editor of the Missouri Historical Review, "when he sold it to a Captain Merrick, who is said to have used it to print the first newspaper in Colorado" at Denver in
1859 (MHR October 1948, 98; MMFF 13:1-2).

Liberty Jail in 1888. Andrew Jenson is on the roof, Bishop Joseph Smith Black is to the left, and Edward Stevenson is at the right. The three men were on a Church
History Mission. (Courtesy of LDSCA)

Clay CountyCounty Liberty Jail reconstruction in the Liberty Jail Visitors' Center. (Courtesy of LDSCA)

Clay CountyCountyCounty Sacred Places

Joseph Smith pleading to the Lord for answers and receiving inspiration and revelation in the Liberty Jail during the winter of 1838-39. (Artist unknown)

Clay CountyCounty House of Carl B. Fisher built over the Liberty Jail, with the stone floor of the jail as it was and some of the walls of the jail showing. The house was
purchased for the Church by Wilford C. Wood in 1939. (Courtesy of Wilford C. Wood Foundation, Bountiful, Utah)

The Liberty Jail dungeon floor and walls may be seen in this 1940s photo of a house basement. George D. Pyper, general superintendent of the Sunday School, is
seated. (Courtesy of the Wilford C. Wood Foundation, Bountiful, Utah)

Clay CountyCountyCounty Sacred Places

28. During the Civil War, however, an earlier bank robbery occurred. Confederate soldiers dressed in civilian clothes robbed a bank in St. Albans, Vt. (JJN, 34).

Clay CountyCountyCounty Sacred Places

The plaque marks the location where Alexander W. Doniphan lived in Liberty. He resided at the site in 1838 when he protected the life of Joseph Smith and other
Mormons at Far West. The house was at 125 N. Main St. near the Liberty Jail.

29. The house numbers on the street came after the house was torn down, according to Juarenne Hester, officer of the Liberty Museum, which installed the present
marker. She said insurance maps show that water meters were established on Main Street, and numbers were assigned the lots after the Doniphan-Hubbell house was
gone. But the number 124 N. Main St. was awarded to a structure built later on the site.

Clay CountyCounty Alexander W. Doniphan was a young man in his 30s when he befriended the Prophet Joseph Smith. (Engraving from a daguerreotype in John T.
Hughes's Doniphan's Expeditions; courtesy of U of U)

Alexander W. Doniphan's gravestone in Liberty in 1991. Doniphan saved the life of the Prophet Joseph Smith and others.

Clay CountyCounty Sacred Places

Ray County

Events in Ray County, both in its principal city of Richmond and in the countryside, contributed prominently and tragically to the early Mormon experience in Missouri.
When Missouri became a state in 1821, Ray County was already a year old and comprised the entire undeveloped northwestern part of the state. Out of this one
county later came 12 counties. Clay County was organized from Ray County one year after statehood, and Caldwell and Daviess Counties were established from it in
1836 for the settlement of the Latter-day Saints.

The county was named for John R. Ray, a participant in the state's constitutional convention. The original county seat was at Bluffton on the Missouri River. When it
proved unsatisfactory, the county government was soon moved to a new site amidst a cornfield and surrounding woods five miles north. This new site became
Richmond.

Richmond, platted as the county seat in 1827, was named for Richmond, Va., in honor of the home of some of the county's pioneers (HoRi 2). The first public building
in the county was the Richmond Jail. Completed in November 1828, it was located a block east of the present courthouse square. Ten years later the jail held Mormon
prisoners. A year after the Richmond Jail was built, a large log courthouse was constructed on the town's square; nine years later it was replaced with a brick
courthouse
 Copyright on
            (c) the same site Infobase
                 2005-2009,   (HRC 230;  ThR Corp.
                                       Media  March 1890, 234). Joseph Smith and other Mormons arrested at Far West, were imprisoned in this unfinished
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courthouse and faced a state court of inquiry here in 1838.

Ray County Richmond and the Latter-day Saints
Richmond, platted as the county seat in 1827, was named for Richmond, Va., in honor of the home of some of the county's pioneers (HoRi 2). The first public building
in the county was the Richmond Jail. Completed in November 1828, it was located a block east of the present courthouse square. Ten years later the jail held Mormon
prisoners. A year after the Richmond Jail was built, a large log courthouse was constructed on the town's square; nine years later it was replaced with a brick
courthouse on the same site (HRC 230; ThR March 1890, 234). Joseph Smith and other Mormons arrested at Far West, were imprisoned in this unfinished brick
courthouse and faced a state court of inquiry here in 1838.

Ray County Richmond and the Latter-day Saints

Some Latter-day Saints settled in Ray County. About 60 Mormon families may have lived in Ray County at various times, about 18 of them reportedly owning
farmland (MLO-L 30). At first a few Mormons bought or rented land on the western edge of the county as an extension of Latter-day Saint communities in eastern
Clay County. Others arrived from the East or the South in 1837 and settled briefly along a corridor in eastern Clay County or western Ray County but may not have
remained long (MBK 33, 387, 440; RCLR C 121). Some Mormon immigrant companies were stopped by mobs from entering Clay County and remained in the
western part of Ray County, awaiting new homes in Caldwell County (MHR July 1966, 506-7). Other families settled at Tinney Grove in the northeast corner of the
county or elsewhere. Later important dissident Latter-day Saints moved to Ray County after their disassociation from the Church at Far West.

The fertile farm soil of Ray County was drained by the Crooked River, the principal stream in the county. It flows from the northwest into the Missouri River, which
bounds the county on the south. The county's rich agricultural land helped settlers prosper as did a later coal and rail industry.

Turbulent events contributed to Mormon difficulties in upper Missouri. One of them, a struggle ending in bloodshed, took place in northern Ray County in October
1838 at a crossing of the Crooked River near the Caldwell County line. The battle ended with several casualties, including the death of apostle
David W. Patten and others (see site No. 11). The skirmish produced exaggerated rumors that contributed to Gov. Lilburn W. Boggs's decision to issue his
Extermination Order to remove the Mormons from the state.

Some dissident Mormons who had been prominent in the leadership of the Church at Far West and were witnesses to the Book of Mormon fled to Richmond in the
spring of 1838. Their excommunication from the Church at Far West resulted primarily from their rebellion and disobedience. After they were excommunicated some
of them engaged in "vexatious lawsuits" or other acts of defiance against Church leaders who pressured them to leave Far West (CHC 1:430-39).

Those who moved to Richmond included David Whitmer, president of the stake at Far West; his brother Jacob Whitmer; and their parents, Peter Whitmer Sr. and
Mary Musselman Whitmer. It was in the Whitmer home in New York that the Church had been organized in 1830. Oliver Cowdery was another dissenter from Far
West who moved to Richmond, but he moved there in 1848 after returning to the Church and, apparently, in an effort to persuade the Whitmers to return as well.
These early Latter-day Saints died at Richmond and were buried in community cemeteries. David Whitmer lived at Richmond for many years, was elected the town's
mayor, and became legendary for bearing testimony of the Book of Mormon.

Hiram Page, another witness to the Book of Mormon, severed his connection with the Church at the same time the Whitmers did. He settled in western Ray County
and was buried there just east of Excelsior Springs.

A tornado struck Richmond on June 1, 1878, and destroyed sites of interest in Mormon history. Besides damaging public buildings, this rare but destructive tornado
destroyed the houses and other property of some former Latter-day Saints. Of the tornado, The History of Ray County said:

Nearly every thing in its pathway was utterly demolished. Huge trees were torn up by the roots, buildings swept away, and human and animal life destroyed. (HRC
389)

The funnel-shaped tornado entered the town from the south in the early afternoon and left a two-block path of destruction through the center of town before passing
northward out of the city. "Five hundred persons [were] made homeless," and "a third of the town was made desolate," reported The Ray Chronicle (LMF 350). David
Whitmer's house, a block east of the courthouse, was "utterly demolished," reported the county history. Amidst the rubble and ruin of David's house, however, was a
room that escaped destruction; that room contained the printer's copy of the manuscript of the Book of Mormon (see Site No. 5). David's livery stable nearby,
operated by his grandson, George W. Schweich, was badly damaged, as was the house of Jacob Whitmer on the south edge of town. The tempest left 20 dead and
dozens in the community injured, including David Whitmer, his daughter Julia W. Schweich, and his grandson George W. Schweich (HRC 389-94).



The Richmond Jail where Parley P. Pratt and others were imprisoned in 1838 but at the time of the storm was being used as a utility shop, was ruined by the tornado
(CHBW 75). The courthouse a block southwest of the jail site was also damaged by the storm.

Other things associated with the Mormons were also destroyed. As the tornado swept northward out of town, it struck and severely damaged the pioneer cemetery,
where Oliver Cowdery and some members of the Whitmer family were buried. Though Richmond's city center was soon rebuilt, damage to the cemetery was still
evident many years later. George Edward Anderson, a Utah photographer who visited Richmond in 1907 to photograph Mormon sites in the East, said, "I could not
locate the graves of Oliver [Cowdery] or Peter Whitmer [Sr.]. Many of the stones were broken off by the cyclone which struck Richmond June 1, 1878" (CHBW 70).
Since then Oliver's grave has been located and marked with a monument (see Site No. 8).

Historic Sites in Richmond

Richmond, about 38 miles from the Temple Lot in Independence, is located on State 13 north of Lexington, Lafayette County, and on State 10 east of Liberty, Clay
County. If traveling from Independence, take U.S. 24 east to Lexington and then travel north on State 13 to Richmond; if traveling from Liberty, take U.S. 69 to
Excelsior Springs and then take State 10 east to Richmond. Both highways-13 and 10-go to the center of Richmond.



1. Ray County Courthouse. The Ray County Courthouse, a stately Bedford limestone structure at Main and College Streets, is the fourth courthouse to stand on the
square. It was dedicated Nov. 20, 1915 (RCHS 16; HoRi 3; see map).

Of the four courthouses on the square, the early Mormons had encounters associated with the first two (HoRi 3). The original courthouse on the square was a log
building "of majestic frame" built in 1829 (HRC 230). From 1834 to 1836, Mormon leaders in Missouri sought redress at the original log courthouse for wrongs they
had suffered on July 20, 1833, in Jackson County (see Site Nos. 14 and 19 in Historic Sites in Independence). On that date Bishop Edward Partridge was beaten,
tarred, and feathered (MIS-P 304), and the Church press of William W. Phelps and Co. was destroyed at Independence.

Failing  to receive
 Copyright          justice in the
              (c) 2005-2009,       JacksonMedia
                                Infobase   County courts, Mormon leaders acquired a change of venue to Richmond. At length Judge John F. Ryland, circuit
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for the July 1836 term, issued a civil judgment against the mob members accused of the atrocities at Independence. The judgment, however, was a disappointing $750
in damages to William instead of the $50,000 he sought for the destruction of his press and home. The court awarded Bishop Partridge an insulting "one cent" (ReSM
245).1
building "of majestic frame" built in 1829 (HRC 230). From 1834 to 1836, Mormon leaders in Missouri sought redress at the original log courthouse for wrongs they
had suffered on July 20, 1833, in Jackson County (see Site Nos. 14 and 19 in Historic Sites in Independence). On that date Bishop Edward Partridge was beaten,
tarred, and feathered (MIS-P 304), and the Church press of William W. Phelps and Co. was destroyed at Independence.

Failing to receive justice in the Jackson County courts, Mormon leaders acquired a change of venue to Richmond. At length Judge John F. Ryland, circuit court judge
for the July 1836 term, issued a civil judgment against the mob members accused of the atrocities at Independence. The judgment, however, was a disappointing $750
in damages to William instead of the $50,000 he sought for the destruction of his press and home. The court awarded Bishop Partridge an insulting "one cent" (ReSM
245).1

Col. Thomas L. Pitcher was turned over to state military authorities at Richmond for a court-martial stemming from his actions on Nov. 5, 1833, in the Westport Road
episode, when he falsely confiscated the arms of Mormon defenders in Independence. The court-martial lasted several months but ended in his acquittal (KCJ June 19,
1881, 12). The governor's order to return the guns to the Mormons was never honored (HC 2:89; see Site No. 34 in Historic Sites in Independence).

The second courthouse of importance in Richmond for early Mormons was the first brick courthouse, built on the square. The interior of this courthouse, under
construction in 1838, was only partially finished by late fall when 46 Mormons were imprisoned there.2 The government held a court of inquiry, or preliminary hearing,
in this courthouse in November 1838 to determine which Latter-day Saints arrested at Far West that month would be bound over for trial. The investigation resulted
from the so-called "Mormon War" that occurred in the upper Missouri counties that season and ended in the Extermination Order and arrest of Joseph Smith and other
Latter-day Saints.

Mormon Prisoners at Richmond

Three prisons were utilized at Richmond in 1838 to hold Mormon prisoners. Fifty-three Latter-day Saint prisoners were marched from Far West to Richmond in
November 1838 to be examined at a court of inquiry and were then confined in three separate places within the city. These prisons were:

1. The unfinished, open-air, brick county courthouse on the square, which held 46 men while they awaited their hearing (HC 3:209).

2. A temporary log prison or "old vacant house," as Joseph described the building, housed seven men, including Joseph Smith, during the court of inquiry (HC 3:205).
These seven prisoners had been separated from the others at Far West and were taken first to Jackson County. Gen. Moses G. Wilson, their captor and a resident of
Independence, chose to parade Joseph and the prisoners with him before the townspeople at Independence prior to delivering them to the Richmond hearings.

3. The Richmond Jail, the third and the strongest place for detention, was used only after the court of inquiry ended. Several prisoners, including Parley P. Pratt, were
placed in the jail for trial after the hearing ended. Some prisoners who were retained for trial, such as Joseph Smith, were taken to the Liberty Jail in Clay County.
Others were released near the end of the court of inquiry (see below for more information about each of the three prisons and their occupants).

The Court of Inquiry

The court of inquiry, or preliminary hearing, was held in the brick courthouse on the square to determine "probable cause" of guilt of those who had been arrested. The
hearing for the 53 Mormon prisoners ran Nov. 12-29, 1838. Judge Austin A. King of the Fifth Judicial District presided (DCCO 151).3 After the hearings began, 11
more men were arrested, eventually making a total of 64 prisoners at Richmond. A day before the hearing began, Joseph Smith and the six prisoners held with him in
the vacant log house that served as a jail were called before the bench in the unfinished courthouse (MHR January 1920, 236; HC 3:209). Judge King told the seven
prisoners that they were being held on charges of "high treason . . . , murder, burglary, arson, robbery and larceny" in relation to alleged crimes that occurred in upper
Missouri in late October and early November 1838 (HC 3:208-12; DCCO 151; HLP 52-55; ThR March 1890, 234-38). Five of these seven men eventually were
retained for trial on these charges (see below). On Nov. 13 the court began to hear witnesses.

Parley P. Pratt called the proceedings a "mock court of enquiry." He said Judge King would only receive witnesses who were "dissenters and apostates who wished to
save their own lives and property at the expense of others" (HLP 53). When friendly witnesses were brought to testify in behalf of the prisoners, they were presented at
"the point of the bayonet," said Joseph, who called the court a "mock investigation" because the prisoners were unable to present a meaningful defense (HC 3:209,
211; APPP 213). A few friendly witnesses, such as Nancy Rigdon and Delila Fine, testified for the defense, but most of the better witnesses had fled the state for fear
of arrest (HC 3:209-10; DCCO 97-149). Among the Mormons who testified against Church leaders were Dr. Sampson Avard, George M. Hinkle, Reed Peck, John
Corrill, and William W. Phelps.

A few days before the hearing ended, the court ordered 36 of the 64 defendants to stand trial; most of these, however, were released on bail. They and the prisoners
who were freed because no probable cause was found against them quickly fled the state. At the end of the hearing on Nov. 29, six prisoners being held on the non-
bailable charges of murder or treason, including Joseph Smith, were ordered to Liberty Jail in Clay County to await trial. Five other prisoners, including Parley P. Pratt,
were taken to Richmond Jail for incarceration to await trial (see Site No. 1 in Historic Sites in Liberty and Site No. 4 below; HC 3:212; HLP 55).

Judge King later became governor of Missouri and, ironically, the namesake of Kingston, the county seat of Caldwell County, after the Mormons evacuated Far West.
He is buried in the city cemetery at Richmond. The state placed a towering monument at his grave, located in the cemetery southeast of the gravesite of David Whitmer
(see Site No. 9).

Prisoners in the Courthouse

The prisoners held in the courthouse during the court of inquiry faced uncomfortable and sometimes unpleasant conditions. These 46 men included Edward Partridge,
Isaac Morley, Alexander McRae, Caleb Baldwin, Chandler Holbrook, and Ebenezer Robinson (HC 3:209). Parley P. Pratt, who was jailed with the Prophet Joseph
Smith nearby in a temporary log prison, wrote of those confined in the brick courthouse. The men were "penned up in a cold, open, unfinished courthouse, in which
situation they remained for some weeks, while their families were suffering everything but death," he said (HLP 51-52). To secure the large unfinished courthouse,
which had no doors, the state enlisted a large number of militiamen to guard the building. Edward Partridge wrote of the treatment the men received from the guards:

We were confined in a large open room, where the cold northern blast penetrated freely. Our fires were small and our allowance for wood and food was scanty; [and]
they gave us not even a blanket to lie upon; our beds were the cold floors. . . . The vilest of the vile did guard us and treat us like dogs; yet we bore our oppressions
without murmuring. (BiE 1:221)

Ebenezer Robinson further described their condition in the courthouse:

At Richmond we were taken into the courthouse, which was a new unfinished brick building, with no inside work done except a floor laid across one end, some 16 or
20 feet wide. There were two large fire places built in the wall where the floor was laid. A railing was built across the room at the edge of the floor, and we were
quartered inside the railing as our prison, with a strong guard inside and outside the building.
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Two pail iron kettles for boiling our meat, and two or more iron bake kettles, or Dutch ovens, for baking our corn bread in, were furnished us, together with sacks of
cornmeal and meat in the bulk. We did our own cooking. This arrangement suited us very well, and we enjoyed ourselves as well as men could under similar
circumstances. We spread our blankets upon the floor at night for our beds, and before retiring, we sang an hymn and had prayers, and practiced the same each
At Richmond we were taken into the courthouse, which was a new unfinished brick building, with no inside work done except a floor laid across one end, some 16 or
20 feet wide. There were two large fire places built in the wall where the floor was laid. A railing was built across the room at the edge of the floor, and we were
quartered inside the railing as our prison, with a strong guard inside and outside the building.

Two pail iron kettles for boiling our meat, and two or more iron bake kettles, or Dutch ovens, for baking our corn bread in, were furnished us, together with sacks of
cornmeal and meat in the bulk. We did our own cooking. This arrangement suited us very well, and we enjoyed ourselves as well as men could under similar
circumstances. We spread our blankets upon the floor at night for our beds, and before retiring, we sang an hymn and had prayers, and practiced the same each
morning before breakfast.

The soldiers inside the building usually gave good attention during these devotions. Some of them were heard to tell other soldiers to come and hear these Mormons
sing, for, said they: "They have composed some of the d-dst prettiest songs about Diahman [Adam-ondi-Ahman] you ever heard in your life." (ThR March 1890, 234)

Prisoners in the Old Log House

2. "Old Log House" Site Where Joseph Smith Rebuked the Guards. Joseph Smith and six other prisoners were held in Richmond in an "old log house," which was put
to service by the state as a temporary jail (HC 3:416). The other six prisoners were Hyrum Smith, Sidney Rigdon, Parley P. Pratt, Lyman Wight, Amasa Lyman, and
George W. Robinson. After these men were arrested at Far West, they were taken first to Independence and then brought to Richmond, arriving Friday evening, Nov.
9, 1838 (see Site Nos. 17 and 18 in Historic Sites in Independence).

These seven men were kept separate from the larger number of prisoners in the less secure courthouse. According to Lyman, the location of their place of confinement,
which he called "the old log house," was "twenty rods" (330 feet) from the courthouse (MHR January 1920, 235; see Richmond map, page 238). The acting county
clerk of Ray County in 1838 reported to Edward Stevenson during a visit to Richmond in 1888 that he believed the location was north of the square. Stevenson
rendered the clerk's statement as follows:

There were a number of old log houses on the north side of the courthouse square at that time, and it was no doubt into one of these that the Prophet and his brethren
were ushered on that memorable occasion. (IoC 11)4

No Mormon prisoners were placed in the county's Richmond Jail during the hearing, where some would be imprisoned later.5

The seven prisoners who arrived from Independence on Nov. 9 were thrust into what the Prophet called an "old vacant house" where a "guard [was] set"; Hyrum
called it an "old log cabin" (HC 3:205, 417). Parley recalled that their entrance into this makeshift prison or "block house" was performed "with some military parade"
before a gazing audience of spectators (MRP 88). Their guard was Col. Sterling Price, who had brought them from Independence.

Gen. John B. Clark, commander of the Missouri militia at Richmond, determined before the hearing to shoot Joseph Smith and those with him as military prisoners.
Gen. Clark had selected and equipped a firing squad to perform the shooting. "Gentlemen," Gen. Clark addressed the appointed firing squad, "you shall have the honor
of shooting the Mormon leaders on Monday morning [Nov. 12] at eight o'clock!" (HC 3:417). Having heard of the plan, 22-year-old Jedediah M. Grant cautioned the
general to reconsider. Jedediah, a Mormon who was visiting the city, questioned the legality of Gen. Clark's intentions. Clark, therefore, sent a courier to Ft.
Leavenworth to inquire about military law. The runner reported back that inasmuch as the prisoners were civilians, killing them would be illegal. Col. Richard B. Mason
of Ft. Leavenworth, in fact, reported through the courier that the act would be "nothing less than cold-blooded murder," wrote Lyman Wight (MHR January 1920,
236). Consequently, Clark changed his mind and turned the prisoners over to the civilian court of inquiry.6

Gen. Clark visited Joseph Smith and the other prisoners in the log house during each of their first two days of confinement. On the second day, Nov. 10, Gen. Clark
stated that they were charged "with having committed treason, murder, arson, burglary, larceny, and stealing and various other crimes, too numerous to mention," as
Lyman noted the conversation (MHR January 1920, 235).

"We suffered much," said Parley, because the season brought "a very severe spell of snow and winter weather" (HLP 52). Moreover, immediately after Gen. Clark
read the charges to the prisoners and departed, Col. Sterling Price, with a jailer and a guard of 16, "put us in chains," said Parley (MRP 88). The jailer "commenced
chaining us by our legs, one by one," added Lyman, "until we were all chained together about two feet apart" (MHR January 1920, 235).

Sidney Rigdon, sick and sometimes delirious, particularly agonized in the "miserable, noisy, and cold room." Parley said Sidney suffered from trying "to sleep on the
floor with a chain and padlock round his ankle, and fastened to six others" (HLP 52). Sidney was nursed by his daughter, Athalia. A young mother with a baby, she
wept upon seeing her father and her husband, George W. Robinson, in chains. Athalia remained in the prison with her father until he recovered from his sickness
(APPP 210). Besides the cold weather, the prisoners contended with "unruly guards," who "were frequently composed of the most noisy, foul-mouthed, vulgar,
disgraceful, indecent rabble that ever defiled the earth," noted Parley (HLP 52).



In a letter to his wife, Emma, on Nov. 12, Joseph Smith wrote, "My Dear Emma, we are prisoners in chains, and under strong guards. . . . I am an innocent man, let
what will befall me" (PWJS 367). In his letter, Joseph described to Emma the order in which the men were chained:

Brother Robinson is chained next to me, he has a true heart and a firm mind, Brother Wight is next, Br. Ridgon, next, Hyrum, next, Parley, next, Amasa, next, and thus
we are bound together in chains as well as the cords of everlasting love. (PWJS 368)

Reflecting on a letter he had received from Emma, the Prophet continued, "I received your letter which I read over and over again, it was a sweet morsel to me."
Joseph concluded, "Oh my affectionate Emma, I want you to remember that I am [your] true and faithful friend . . . , my heart is entwined around you[r]s forever and
ever" (PWJS 368; spelling standardized).

One night while the guards were describing their scandalous acts of violence upon the Saints at Far West, the Prophet listened quietly to their "horrid oaths, the dreadful
blasphemies and filthy language" until he could stand no more. Parley recorded what followed:

I had listened till I became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice that I could scarcely refrain from rising upon my feet and
rebuking the guards; but had said nothing to Joseph, or any one else, although I lay next to him and knew he was awake. On a sudden he arose to his feet, and spoke
in a voice of thunder, or as the roaring lion, uttering, as near as I can recollect, the following words:

"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 hear such language.
Cease such talk, or you or I die THIS INSTANT!"
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He ceased to speak. He 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.
in a voice of thunder, or as the roaring lion, uttering, as near as I can recollect, the following words:

"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 hear such language.
Cease such talk, or you or I die THIS INSTANT!"

He ceased to speak. He 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.

I have seen the ministers of justice, clothed in magisterial robes, and criminals arraigned before them, while life was suspended on a breath, in the Courts of England; I
have witnessed a Congress in solemn session to give laws to nations; I have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors
assembled to decide the fate of kingdoms; but dignity and majesty have I seen but once, as it stood in chains, at midnight, in a dungeon in an obscure village of
Missouri. (APPP 211)

Joseph and the others remained confined with chains on their ankles in this log house for three weeks until the hearing in the courthouse ended.

The court of inquiry found probable cause for further prosecution against six men to be tried for treason and five for murder (PWJS 373-74; DCCO 150).7 Those held
for treason were Joseph Smith, Hyrum Smith, Sidney Rigdon, Lyman Wight, Alexander McRae, and Caleb Baldwin. They were transferred to Liberty Jail because
there were no jails in the new Mormon counties of Caldwell or Daviess, where the men were accused of their crimes (HC 3:212-14; see Site No. 1 in Historic Sites in
Liberty, page 219). Only Parley P. Pratt of those chained in the log house and four who were confined in the courthouse-Morris Phelps, Darwin Chase, Norman
Shearer, and Luman Gibbs-were tied to the murder charge. These five men were taken to the Richmond Jail because the death to which they were linked, militiaman
Moses Rowland, had occurred in Ray County at the Battle of Crooked River (see Site No. 11, page 267). All others confined in the log house jail and the courthouse
were released on bail or set free.

3. Alexander W. Doniphan Statue. A monument dedicated to Alexander W. Doniphan (1808-87) and commissioned in 1918 stands on the west side of the courthouse
square. Doniphan is known as "Ray County's most illustrious citizen." He moved from Liberty in 1863 to Richmond, where he continued his celebrated legal career for
19 years (see Site Nos. 6 and 7 in Historic Sites in Liberty, pages 231 and 233). He is named in the Hall of Fame at Ft. Leavenworth, Kans., and cities are named
after him in Missouri, Kansas, and Nebraska. A military base in Oklahoma is also named after him in honor of his being one of the most celebrated heroes of the war
with Mexico. The monument plaque expresses the high admiration citizens had for Doniphan. The governor of Missouri attended the dedication ceremonies in 1918 as
did the Mormon Tabernacle Choir, which honored Doniphan for his assistance to the early Latter-day Saints. It was one of the largest crowds ever to assemble at
Richmond (RCHS 240-42).

Doniphan is noted for saving Joseph Smith's life. On Nov. 1, 1838, officers of the Missouri militia held a court-martial at their Goose Creek Camp near Far West. At
about midnight Gen. Samuel D. Lucas issued an order to Brigadier General Doniphan that he was to see that Joseph Smith and the other prisoners were to be shot at 9
a.m. the following day on the Far West public square.8 But Doniphan, in righteous indignation, defiantly replied: "It is cold-blooded murder. I will not obey your order .
. . if you execute these men, I will hold you responsible before an earthly tribunal, so help me God" (HC 3:190-91; see the Goose Creek Camp entry, page 302). Near
Doniphan's statue is a state historical marker that refers to the Latter-day Saints.

Doniphan's law office in Richmond was located near his statue on the northwest corner of the intersection of Main and College Streets. Doniphan, claimed by both Ray
and Clay Counties, died in Richmond on Aug. 8, 1887, but was buried at Liberty (see Site No. 7 in Historic Sites in Liberty, page 233).

Prisoners in the Richmond Jail

4. Richmond Jail Site. The Richmond Jail was located three-quarters of a block east of the courthouse on North Main Street. The original town plat placed the jail on
Lot No. 62 at that location (HRC 383; HARC 11).9 Of the four original lots on the block between Thornton and Shaw Streets, Lot No. 62 is the second one west of
Shaw Street, on the north side of the street (see Richmond map, page 238).

After the Saints had settled in Utah, travelers from Salt Lake City visited Richmond in quest of locating sites, such as the Richmond Jail, and interviewing members of
the Whitmer family. Some of these visitors included Orson Pratt, Joseph F. Smith, Andrew Jenson, Edward Stevenson, George Edward Anderson, and Junius F.
Wells.

1. Elder Orson Pratt, who had visited his brother Parley in the Richmond Jail in 1839, and Elder Joseph F. Smith, born at Far West in 1838, visited David Whitmer at
Richmond in September 1878. At that time they saw the jail site that they said was "immediately back or North of David Whitmer's residence" on Main Street (DWI
31; MS December 1878, 769-74).

2. Andrew Jenson, assistant Church historian, and Elder Edward Stevenson, of the First Council of the Seventy, who had lived at Richmond in 1835, visited Richmond
in 1888. Elder Stevenson reported, "The jail site is a little more than half a block east of the northeast corner of the court house square, on the north side of the
street" (IoC 11-12).

3. George Edward Anderson, a Salt Lake City photographer, visited the jail site in May 1907 and photographed the site where "Parley P. Pratt and Morris Phelps
were confined" (CHBW 75). His description agreed with that of the others as being "on the street north of David Whitmer's." He added that "the jail . . . was
demolished by the cyclone which struck Richmond June 1, 1878" (CHBW 75).10

4. Junius F. Wells, former general superintendent of the Young Men's MIA and a prime mover in erecting the Joseph Smith Memorial at Sharon, Vt., in 1905, visited
Richmond in August 1911 to locate the grave of Oliver Cowdery (ERA January 1912, 251-72; see Site No. 8 below).

At the end of the court of inquiry, 18 prisoners were held over at Richmond and placed in the upper room, or debtor's cell, of the Richmond Jail. After a few days in
the jail, most of them were released on bail (ThR March 1890, 237). The remaining five prisoners-Parley P. Pratt, Morris Phelps, Darwin Chase, Norman Shearer,
and Luman Gibbs-were retained for trial. Several months later, King Follett was arrested and added to those in the Richmond Jail (RMP 21).

The Richmond Jail was a two-story, rough-hewn, log structure, poorly chinked, unheated, and "very rude and primitive" (HRC 230). By means of a trapdoor and
ladder, prisoners were moved to the dungeon below for secure confinement. The lower floor was without light, ventilation, or sanitation (ThR March 1890, 237).
Morris Phelps described the jail as a

Wretched, filthy Prison two story high, the lower story nine feet square; this was called the dungeon, all the light being excluded from it. In this dungeon was our
necessary a large keg which was emptied once a week. Here we had to sleep and stay from 12 to 18 hours in 24 hours, the remaining time [spent] in the upper room
which was open and cold. This upper room we were permitted to have a little fire in a stove. Our food was mostly boiled corn & Bacon rinds. Our attendants were the
[most]  degraded,
 Copyright         filthy-mouthed
             (c) 2005-2009,       beings
                             Infobase    ever known
                                       Media  Corp. since Sodom was destroyed, very often with pistols in hands drawn threatening to shoot us.11 (Punctuation
                                                                                                                                                         Page 70 /and187
capitalization standardized)
Wretched, filthy Prison two story high, the lower story nine feet square; this was called the dungeon, all the light being excluded from it. In this dungeon was our
necessary a large keg which was emptied once a week. Here we had to sleep and stay from 12 to 18 hours in 24 hours, the remaining time [spent] in the upper room
which was open and cold. This upper room we were permitted to have a little fire in a stove. Our food was mostly boiled corn & Bacon rinds. Our attendants were the
[most] degraded, filthy-mouthed beings ever known since Sodom was destroyed, very often with pistols in hands drawn threatening to shoot us.11 (Punctuation and
capitalization standardized)



In taunting and threatening the prisoners, the guards "heaped one abuse after another upon us, to gratify their devilish dispositions," said Morris (RMP 19). Guards even
plotted an accidental killing of Parley P. Pratt in the jail, but their plan failed.

Despite their bad treatment, the prisoners were allowed to have visitors. Morris said that his wife, Laura, visited him twice and brought the children. When they
prepared to leave after the second visit, he said the departure was heartrending. Similarly, Parley wrote of the visit of his wife, Mary Ann, and their children:

My wife and children soon came to me in prison, and spent most of the winter with me in the dark, cold and filthy dungeon, where myself and fellow prisoners were
constantly insulted and abused by our dastardly guards, who often threatened to shoot [or] hang us. (MRP 93)

Darwin Chase and Norman Shearer, young and unmarried, found the imprisonment terrifying. After five months, they were released April 24, 1839, by a grand jury.
Judge Austin A. King presented the jury's verdict to the two young men, and "to their unspeakable joy," said Morris Phelps, they "were set at liberty" (RMP 21).

"A bill for murder was found," Parley said, against the other prisoners, who were to be held for trial (RMP 21). Meanwhile, on May 22, five weeks after Joseph and
Hyrum Smith and those with him had fled Missouri and a month after Chase and Shearer were released, the remaining prisoners in the Richmond Jail received a change
of venue. They could not get a fair trial in Richmond, said Morris, inasmuch as "the citizens of Ray County figured largely in all the mobs" (RMP 21). Parley P. Pratt,
Morris Phelps, Luman Gibbs, and King Follett were instead taken to Columbia, Boone County, to be tried (MRP 95-96; see the narrative on Columbia).

5. David Whitmer House Site. David Whitmer built a two-story, seven-room frame house with a summer kitchen and barn in about 1843 on Lot No. 80, at about 118
E. Main St. His lot extended from the current Second Baptist Church to the corner of Shaw Street and north through the block to N. Main Street (WF 9; see
Richmond map).12 The house was destroyed by the tornado of 1878, but David quickly rebuilt it.

Elders Orson Pratt and Joseph F. Smith visited David Whitmer at Richmond on Sept. 7-8, 1878, three months after the tornado struck the city. They visited him in his
office at his livery stable, at his house, and in their hotel room at the Shaw House on the southeast corner of Main and Thornton. Each building had been partially
repaired since the tornado. During these interviews, David shared with the visiting apostles some otherwise unknown facts about the coming forth of the Book of
Mormon (DWI 24-52). B. H. Roberts used some of this information in his Comprehensive History of the Church (CHC 1:124-27). David also told them that he and
the other two witnesses saw the "plates of the Book of Mormon," "the Brass Plates," "the Directors (the ball that Lehi had)," "the sword of Laban," and other things.
David, then 73, was pleased to meet with the apostles and remembered Orson Pratt when he was a "slender, bashful, timid" boy in Fayette, N.Y. (DWI 26, 34, 38).

David lived in Richmond for 50 years until his death in 1888. After he was excommunicated from the Church at Far West on Apr. 13, 1838, he moved first to Clay
County and then to Richmond "in the latter part of 1838" with only "a wagon and team" (DWI 69; IBMW 71). He initially did general hauling work at Richmond, but
by 1860 he had developed a livery and feed stable business known as "Whitmer & Co." His influence in business and city government grew until, by 1877, he had
become "one of the twenty influential individuals" of Ray County (HARC 6; IBMW 73). His attorney and nephew, David P. Whitmer (son of Jacob Whitmer), and
Alexander W. Doniphan were also among the 20 influential citizens on the list. Respected in the community, David served as interim mayor for Richmond from 1867 to
1868 (IBMW 72).

David often shared his testimony in Richmond as one of the Three Witnesses of the Book of Mormon. Noted as "the most interviewed witness" of the Book of
Mormon, David bore his testimony to "thousands of people," reported one Missouri businessman. In fact, sometimes he told "15 or 20 [people] in a day" of his
knowledge of the Book of Mormon (IBMW 79, 84). A reporter for the Kansas City Journal interviewed David in 1881 and published his testimony of the Book of
Mormon (KCJ 5 June 1881, 1). The article also included a statement signed by 22 Richmond businessmen, including Alexander W. Doniphan and Judge George W.
Dunn, as to "the highest integrity" and trustworthiness of David's character, based on their association with him (DWI 70-71).



For many years David held the printer's copy of the manuscript of the Book of Mormon. Oliver Cowdery copied this manuscript in 1829 from the original translation
manuscript for use by Egbert B. Grandin at Palmyra, N.Y., to print the Book of Mormon and later gave it to David in Richmond. John Gilbert, the typesetter, marked it
for punctuation and otherwise prepared it for printing. From David, the manuscript went to George Schweich, David's son-in-law; from him it went in 1903 to the
Reorganized Church of Jesus Christ of Latter Day Saints, at Independence, Mo.13

The printer's copy may have been miraculously protected. David Whitmer told Orson Pratt and Joseph F. Smith that he and his family believed that "the preservation of
the sacred treasure" stored in a trunk when his house was destroyed by the tornado of 1878 was "a miraculous interposition of Divine Providence"(DWI 29, 44). The
tornado destroyed David's house and barn, leaving intact only the room where the manuscript was stored. After the storm, David kept the manuscript in the trunk in a
tent while he rebuilt his house. Some things in the trunk were damaged by moisture, but the manuscript was "preserved, not even being discolored" by mold, as were
other items, David said (DWI 29).

The printer's copy of the Book of Mormon was in Oliver's handwriting, with a "few pages in the handwritings of Emma Smith and John and Christian Whitmer," said
Joseph F. Smith, who, with Orson Pratt, saw the manuscript while visiting David at his house (DWI 44).

The exact site of David's livery stable is unknown, but it was located near his house. Advertisements place it on Main Street near the Shaw House. It was probably
located on Main Street across from David's house or just south of it (HRC 393; OMKM 211; UMMS).

After his excommunication from the LDS Church, David participated in the organization of new churches, including a new "Church of Christ" in 1876 (JWEMc 341-
44; DWI 32). Sometimes he defended this action on the grounds that Joseph Smith had ordained him in Clay County to be his successor (AAB 55; see page 177).
When Orson Pratt and Joseph F. Smith visited David Whitmer in 1878, he informed them that he recently had ordained officers in his church, making his nephew, John
Christian Whitmer (Jacob's son), the "first elder" of the church (DWI 32; IoC 10; HB). Other officers included David's brother John, a witness to the Book of Mormon
and a resident of Far West; and Philander Page, a resident of Richmond and a son of Hiram Page. Philander Page later became the head of the new church (CHBW
67). David's church had about 30 members in and near Richmond in 1878 (DWI 31).14

David published a book at Richmond in 1887, a year before his death, titled An Address to All Believers in Christ. In it he made known his views of the early events of
the LDS Church.
 Copyright          From his partisan
             (c) 2005-2009,   InfobaseandMedia
                                           sometimes
                                                 Corp.unique perspective, he discussed beliefs and activities in the early Church. He commented on such matters
                                                                                                                                                     Page    71as/ 187
Joseph Smith's method of translating the Book of Mormon, the reasons behind the destruction of the Church press at Independence, and his objections to the office of
high priest and the publication of the Book of Commandments (AAB 12, 30, 54, 64). He also affirmed that Joseph ordained him in July 1834 to be his successor but
that he later rejected the Prophet's ordination. Despite denying some of Joseph Smith's teachings, David Whitmer treated the Book of Mormon with uncompromising
67). David's church had about 30 members in and near Richmond in 1878 (DWI 31).14

David published a book at Richmond in 1887, a year before his death, titled An Address to All Believers in Christ. In it he made known his views of the early events of
the LDS Church. From his partisan and sometimes unique perspective, he discussed beliefs and activities in the early Church. He commented on such matters as
Joseph Smith's method of translating the Book of Mormon, the reasons behind the destruction of the Church press at Independence, and his objections to the office of
high priest and the publication of the Book of Commandments (AAB 12, 30, 54, 64). He also affirmed that Joseph ordained him in July 1834 to be his successor but
that he later rejected the Prophet's ordination. Despite denying some of Joseph Smith's teachings, David Whitmer treated the Book of Mormon with uncompromising
faith (AAB 55, 11).

6. Peter Whitmer Sr.'s House Site. Peter Whitmer Sr. and his wife, Mary Musselman Whitmer, lived in Richmond on Lot No. 84, now located at about 210 E. Main
St.15 This lot was one block east of the home of David Whitmer. Peter and Mary settled at Richmond in 1838 after their sons, David and John, were excommunicated
from the Church at Far West. Both sons were members of the Missouri stake presidency.

The Peter Whitmer Sr. house in Fayette, N.Y., played an important role in early Mormon history. The translation of the Book of Mormon was completed in 1829 in
the Whitmer house, and the Church was organized there on April 6, 1830. Afterward the house served temporarily as the headquarters of the Church, where weekly
meetings and general conferences were held (HC 1:81, 115; FWR 1-4).

Seven members of the Whitmer family, five sons and two sons-in-law, were witnesses to the Book of Mormon. Peter Whitmer Sr.'s son, David, and a son-in-law,
Oliver Cowdery (who married Elizabeth Ann Whitmer), were among the Three Witnesses to the Book of Mormon; four sons-Christian, Jacob, Peter Jr., and John-and
a son-in-law, Hiram Page (who married Catherine Whitmer), were among the Eight Witnesses. Four of these seven witnesses resided in Richmond or nearby-Oliver
Cowdery, David and Jacob Whitmer, and Hiram Page. John lived in Far West, and Christian and Peter Jr. had died near Liberty (see pages 171 and 325).

Mary Musselman Whitmer became an unofficial witness when a heavenly messenger appeared to her in 1829. This visitation took place near the barn of the Whitmer
house at Fayette during the translation of the Book of Mormon. An angel showed Mary the gold plates from which the book was translated because "you have been
very faithful," David reported the angel telling his mother (IBMW 30-32; CHC 1:127). David recounted this event to Elders Orson Pratt and Joseph F. Smith when
they visited him in Richmond in 1878 (DWI 27-28). Peter and Mary died at Richmond in 1854 and 1855, respectively, and are buried in the Mormon Pioneer
Cemetery at Richmond (see Site No. 8).

Oliver Cowdery returned to the Church at Kanesville, Iowa, in 1848 and then moved to the Peter Whitmer Sr. home in Richmond. After Oliver's excommunication at
Far West in 1838, he returned to Ohio, settling in Tiffin, where he lived for seven years, taught school, practiced law, and participated in local politics. In about 1846
Oliver moved to Elkhorn, Wis., near his brother, Lyman. Meanwhile, the memory of Oliver's early importance in the Church was kept alive by his brother-in-law
Phineas Young. Phineas, Brigham's brother, had married Oliver's half-sister, Lucy, and kept Brigham Young informed of Oliver's whereabouts and spiritual state
(IBMW 59). Partly by Phineas's influence, Oliver visited the Saints on their way to Utah in 1848 at the October conference in Kanesville. With renewed faith, Oliver
was rebaptized there by Elder Orson Hyde on Nov. 12, 1848. But instead of going west with the Saints, Oliver moved in with his wife's parents at Richmond, a
decision prompted by his poor health and adverse economic conditions.

Declining health plagued Oliver at Richmond for more than a year. He died of tuberculosis on March 3, 1850, at the home of Peter Whitmer Sr. (DWI 40; WF 50).
He was 44 (BYUS Summer 1972, 412).16 Family and friends from the past were with him when he died: David and John Whitmer; Hiram Page, who gave him
medical attention as his physician; his wife, Elizabeth, and daughter, Maria; Phineas Young and his wife, Lucy Cowdery Young; and others (IBMW 62-63; ERA
January 1912, 256).

On his deathbed, after bearing his testimony to the truth of the Book of Mormon, he kissed his wife and daughter and said, "Now I lay me down for the last time, I am
going to my Savior" (DWI 45). John C. Whitmer, Jacob Whitmer's son, said that he heard Oliver say to David Whitmer, "Brother David, be faithful to our testimony to
the Book of Mormon, for we know that it is of God and that it is verily true" (IoC 10). Oliver then "closed his eyes in death," John added. David observed that Oliver
died with a smile on his face (DWI 45).



When Elders Orson Pratt and Joseph F. Smith visited David Whitmer in 1878, David told them that Oliver "died in my father's house, right here [in Richmond]" (DWI
40). He is buried in the Mormon Pioneer Cemetery in Richmond (see Site No. 8).

Oliver Cowdery possessed a commendable reputation. After his removal from the Church and his move to Tiffin, Ohio, he gained a reputation as an "irreproachable
gentleman," reported a fellow Tiffin attorney and political rival, William H. Gibson (IBMW 42). Horace A. Tenney, editor of the Wisconsin Argus, wrote of Oliver's
short but politically active life in Elkhorn, Wis., calling him "a man of sterling integrity [and] sound and vigorous intellect" (IBMW 44). Years after Oliver's death,
William Lang, in whose law office Oliver had trained in Tiffin, wrote the History of Seneca County. In it he said of Oliver:

Mr. Cowdery was an able lawyer and a great advocate. His manners were easy and gentlemanly; he was polite, dignified, yet courteous. . . . With all his kind and
friendly disposition, there was a certain degree of sadness that seemed to pervade his whole being. . . . He was modest and reserved, never spoke ill of anyone, never
complained. (IBMW 41)

Elizabeth Ann Whitmer, the youngest child of Peter Whitmer Sr. and Mary Musselman Whitmer, married Oliver Cowdery at the Whitmer Settlement in Jackson
County (see Site No. 6 in Historic Sites in Kaw Township). She gave birth to six children, the five youngest dying in infancy or early childhood. After Oliver died at
Richmond, Elizabeth remained with her parents; her father "deeded a room of his home to her for her lifetime" (WF 48).17 Elizabeth died in Southwest City, Mo., on
Jan. 7, 1891, at the home of her daughter, Maria Louise, who had married Dr. Charles Johnson. Maria Louise died childless two days later at the same place (WF 48,
52; LMF 334).

7. Jacob Whitmer's House Site. Jacob Whitmer's house was at first on a 2.5-acre lot that grew to 13.52 acres at the northeast corner of Wellington and South Streets,
where he built a small brick house (WF 49; HARC 11).18 On the same lot, Jacob Whitmer, a shoemaker, "built a small shoe shop . . . which he kept up until the day
of his death" (WF 49). Jacob settled in Richmond following the internal troubles of the Church at Far West in 1838. Although he was not excommunicated from the
Church, he sided with his brother David, as did his parents, and left the Church. As one of the Eight Witnesses of the Book of Mormon, Jacob remained faithful to his
testimony of the book until his death on April 21, 1856 (HB; IBMW 127, 129). He is buried in the Mormon Pioneer Cemetery at Richmond (CHBW 69). His
prominent son, David P. Whitmer, grew up poor working in his father's shoe shop and on his farm. After David P. began practicing law, he was elected Richmond's
first city attorney. Moreover, David P. Whitmer was later appointed circuit attorney for the Fifth Judicial Circuit and shared law offices at Richmond with former
governor and early Mormon antagonist Austin A. King (WF 49).

Monument to the Three Witnesses

8.Copyright
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                                          Pioneer Cemetery is located on Thornton and Crispin Streets, .6 mile north of the courthouse. It is here       72 / 187
                                                                                                                                                   that Oliver
Cowdery, Peter Whitmer Sr., Mary Musselman Whitmer, and Jacob Whitmer are buried, along with members of Jacob Whitmer's family. The tornado of 1878
damaged and scattered some of the headstones (CHBW 70), and when Edward Stevenson and Andrew Jenson visited Richmond in 1888, they found that the
governor and early Mormon antagonist Austin A. King (WF 49).

Monument to the Three Witnesses

8. Mormon Pioneer Cemetery. The Mormon Pioneer Cemetery is located on Thornton and Crispin Streets, .6 mile north of the courthouse. It is here that Oliver
Cowdery, Peter Whitmer Sr., Mary Musselman Whitmer, and Jacob Whitmer are buried, along with members of Jacob Whitmer's family. The tornado of 1878
damaged and scattered some of the headstones (CHBW 70), and when Edward Stevenson and Andrew Jenson visited Richmond in 1888, they found that the
cemetery had been neglected. Elder Stevenson wrote:

We found the old [cemetery] entirely neglected, and marble monuments, headstones and fences scattered promiscuously on the ground as the cyclone left it ten years
ago. Standing over the graves of Oliver and Jacob, we instinctively uncovered our heads, uttered a silent prayer and passed on with heavy hearts. (IoC 10)




Only a few of the headstones, including Jacob Whitmer's, were still standing to identify their gravesites when George Edward Anderson photographed them in 1907
(CHBW 69). As the cemetery later received care, the standing headstones were grouped and reset horizontally in a concrete surface a few yards south of the
monument to the Three Witnesses of the Book of Mormon. The names of Peter Whitmer Sr. and his wife, Mary, are noted only on a small metal plaque in the concrete
slab. Peter and Mary are presumed to be buried nearby, perhaps next to their son Jacob (ERA January 1912, 253).

Oliver Cowdery's grave is under the monument to the Three Witnesses. Junius F. Wells, who had served as president of the YMMIA, located the site of Oliver's grave
in 1911. With help from the descendants of David Whitmer and through a careful analysis of the cemetery, he located "the depression" in the ground that was Oliver's
grave (ERA January 1912, 254). By digging he also found the "rotting stones that had supported the headstone" of Oliver Cowdery; a few feet eastward, he located
the footstone. Oliver's grave is "in the middle of the north end" of the cemetery, said Julia Whitmer Schweich, David Whitmer's daughter. The grave measured "forty
feet north and seven feet west of Jacob Whitmer's" grave, said Junius Wells (ERA January 1912, 258, 253). This measurement was taken when Jacob's gravestone
was still standing vertically in its original location.

The Oliver Cowdery grave and Monument to the Testimony of the Three Witnesses to the Book of Mormon are located on the north edge of the Mormon Pioneer
Cemetery. The monument, with a six-foot base and a polished vertical granite shaft and cap that extends about 10 feet high-was erected over the grave of Oliver
Cowdery by the Church with permission from the Whitmer family (ERA January 1912, 259-60). A dedication ceremony for the monument was held in the Ferris
Opera House at Richmond on Nov. 22, 1911, under the direction of Elder Heber J. Grant, who also gave the dedicatory prayer (ERA January 1912, 271). After
completing a tour in New York, the Mormon Tabernacle Choir performed at the dedication in the opera house. A large crowd attended the program, including 45
relatives of the Whitmer family.19 A "downpour of chilling rain" prevented a general procession of the choir and others from going to the cemetery. But in the afternoon
when the rain had all but ceased and after Elder Grant and the choir had left the city, a small company of Whitmer family members and LDS missionaries went to unveil
the monument. Kathryne Schweich, a great-granddaughter of David Whitmer and a great-grandniece of Oliver Cowdery, unveiled the monument.

Martin Harris, one of the Three Witnesses of the Book of Mormon, was excommunicated in 1837, but he also remained true as a witness. He was rebaptized in 1842
and again in 1870 when he moved from Kirtland to Utah. He died at Clarkston in northern Utah on July 9, 1875, at age 92, faithfully affirming his testimony of the
Book of Mormon (IBMW 118).

Philander Page, son of Hiram Page, one of the Eight Witnesses, testified to Andrew Jenson in September 1888:

I knew my father to be true and faithful to his testimony of the divinity of the Book of Mormon until the very last. Whenever he had an opportunity to bear his testimony
to this effect, he would always do so, and seemed to rejoice exceedingly in having been privileged to see the plates and thus become one of the Eight
Witnesses. I can also testify that Jacob, John, and David Whitmer and Oliver Cowdery died in full faith in the divinity of the Book of Mormon. I was with all these
witnesses on their death beds and heard each of them bear his last testimony.(BiE 1:278; CHBW 67)20

9. Richmond City Cemetery. The Richmond City Cemetery is located on W. Main Street, .5 mile west of the courthouse. Enter the cemetery at the Middle Cemetery
Road to see the grave of David Whitmer.

David Whitmer, one of the Three Witness to the Book of Mormon, died at Richmond on Jan. 25, 1888, at age 83. His grave is located 21 feet from the rear boundary
of the cemetery and 33 feet east of the Middle Cemetery Road. A chest-high, vertical limestone monument marks his grave.

Austin A. King, who died in 1870, is buried a little more than 200 feet southeast of David Whitmer's grave. His grave is marked by a tall obelisk. King was the judge
who directed the court of inquiry at Richmond in 1838. Bob Ford, the man who shot Jesse James at St. Joseph, Mo., is buried several yards east of David Whitmer's
grave.

David J. Whitmer, son of David Whitmer; and David P. and Daniel E. Whitmer, sons of Jacob Whitmer, are also buried in this cemetery, along with other Whitmer
family members.

10. Ray County Historical Museum. The Ray County Historical Museum is located at 809 W. Royal St. Royal Street is located four blocks south of the courthouse.
The second story of the building, the former home of the Ray County Poor Farm, is devoted to the history of the county. It has separate focus rooms given to museum
displays of county history, including a Mormon room devoted to events of Mormon history. The Mormon room features a 45-minute film on Mormonism. The museum
also has a room commemorating Civil War battles fought in Ray County and a room devoted to the coal industry, as well as other highlights of Ray County history. The
building also houses a genealogical library that features county names, including names of early settlers when Ray County was the only county in northwest Missouri.

Ray County Sites outside of Richmond

The Battle of Crooked River

11. Crooked River Battle Site. The Battle of Crooked River occurred at the Crooked River in the northwest corner of Ray County, two miles south of the Caldwell-
Ray County line. To reach the battle site from Richmond, go west on State 10 about 16 miles to U.S. 69, just west of Excelsior Springs. Go right (north) on U.S. 69
for seven miles to County Road D. Turn right on D and go 4.5 miles to County C. Turn left (north) and go three miles on C. Then turn right (east) for one mile, then left
(north) for .7 mile to a gate on the east side of the road that opens onto private property. The Crooked River battle site is at the old ford and immediately north of the
river; it is .5 mile northeast (59 degrees east of magnetic north) of the gate (see map, page 265).

The Battle of
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                                                Ray County militia harassed, captured, and detained three Mormon men in the northern part of the county
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1838. Earlier, Capt. Samuel Bogart, leader of the militia, had threatened the LDS Pinkham family at their farmhouse and killed a cow. The militia then seized young
Nathan Pinkham Jr. and his friend, William Seely, from the house and soon added Addison Green from the public road and took them away. Upon learning of the three
captured men, the Mormon Caldwell County militia at Far West determined to liberate them and disperse the mob, which they believed the Ray County militia to be.
for seven miles to County Road D. Turn right on D and go 4.5 miles to County C. Turn left (north) and go three miles on C. Then turn right (east) for one mile, then left
(north) for .7 mile to a gate on the east side of the road that opens onto private property. The Crooked River battle site is at the old ford and immediately north of the
river; it is .5 mile northeast (59 degrees east of magnetic north) of the gate (see map, page 265).

The Battle of Crooked River resulted after the Ray County militia harassed, captured, and detained three Mormon men in the northern part of the county in the fall of
1838. Earlier, Capt. Samuel Bogart, leader of the militia, had threatened the LDS Pinkham family at their farmhouse and killed a cow. The militia then seized young
Nathan Pinkham Jr. and his friend, William Seely, from the house and soon added Addison Green from the public road and took them away. Upon learning of the three
captured men, the Mormon Caldwell County militia at Far West determined to liberate them and disperse the mob, which they believed the Ray County militia to be.
Capt. David W. Patten was placed in command of a force of about 60 volunteers from Far West. They departed after midnight on Oct. 25, 1838, to locate the
prisoners.

Upon traveling south on the main road from Far West into Ray County, members of the Mormon militia stopped at the edge of the property of Randolph McDonald,
where they tied their horses. Proceeding south on foot, they divided into three smaller companies led by David W. Patten, James Durfey, and Charles C. Rich. They
first went to John Field's house; upon finding it vacant, they continued their march. They then approached Bogart's advance guard on the road about .25 mile northeast
of the Crooked River crossing. Aided by a trace of dawning light from the east that slightly outlined the Mormons, the picket guard began firing, mortally wounding
young Patrick O'Banion, a nonmember who was guiding the Mormon militia. A skirmish quickly followed. Advancing, Capt. Patten led a charge, and the Mormons
scampered down the slopes toward the troops camped near the ford.

The clash of swords left the Ray County militia in flight, retreating southward across the river. Gideon Carter, a Mormon militiaman, was killed in the advance (HC
3:170-71). As Capt. Patten pursued a trailing militiaman near the ford, the militiaman wheeled around and shot him. O'Banion and Capt. Patten would later die of their
wounds; seven other Mormons suffered wounds in the fight. Of the Ray County militia, Moses Rowland was killed, and five others were wounded (ReSM 93, 101).21



As the Mormon militia returned to Far West after the battle, they met Heber C. Kimball four miles north of the battle site and Joseph Smith near Log Creek another
three miles north. Capt. Patten's wound was so severe that he could not travel without severe pain. Advancing another two miles to the farm of Steven Winchester,
which was about three miles south of Far West, the party attended to the ailing Elder David W. Patten, senior member of the Twelve Apostles.22 In agony near his last
breath, he appealed to his wife, who had arrived, "O! do not deny the faith." He died at Winchester's house later that evening (HC 3:171; see page 294). In a
revelation given years later at Nauvoo, the Lord referred to Elder Patten, saying, he "is with me at this time," and "I have taken [him] unto myself" (D&C 124:19, 130).
Patrick O'Banion survived for two days, dying at the house of Sidney Rigdon at Far West (HiR 5:127-28; ReSM 95).

Rumor and exaggeration about the battle mounted, causing a significant turning point in Mormon history in Missouri. "Between 50 and 60 men were massacred by the
Mormons," stated one false report, describing the Battle of Crooked River (DCCO 60). Rumor soon spread that the Mormons were going to burn Richmond next and
that the city would be "laid in ashes" (DCCO 58, 60). Women and children in Richmond fled to neighboring counties for protection (CHC 1:476). The false stories and
exaggerated statements reached the governor's office at Jefferson City, and on Oct. 27, 1838, Gov. Lilburn W. Boggs issued his infamous Extermination Order.
Writing to Gen. John B. Clark, head of the Missouri militia at Richmond, the governor declared:

The Mormons must be treated as enemies, and must be exterminated or driven from the state if necessary for the public peace-their outrages are beyond all
description. (DCCO 61; HC 3:175)

Apostles Thomas B. Marsh and Orson Hyde contributed to the false reports. The two Church leaders fled Far West on Oct. 18, 1838, for Richmond. Six days later
they issued affidavits against the Church that contained exaggerated charges and clouded the facts (CHC 1:472-73; DCCO 57-59). Their statements, coming as they
did from two high Church officials, adversely influenced the reputation of the Mormons and added to Boggs's decision to issue his executive order.

Both apostles later regretted their actions and returned to the Church. Orson Hyde was reinstated to the Quorum of the Twelve the following year. Thomas B. Marsh
returned to the Church years later, coming to Salt Lake City in 1857 as a repentant and newly rebaptized member (HC 3:167-68). In the pioneer Bowery on Temple
Square the summer Thomas arrived, Brigham Young introduced him to the congregation and had him speak. Brother Marsh said that the Lord loved him "too much to
let me go without [a] whipping." He then added:

If there are any of you that have the seeds of apostasy in you, do not let them make their appearance . . . ; for it is misery and affliction in this world, and destruction in
the world to come. (JD 5:206-7; spelling standardized)

He described the difficulty he had had traveling from Missouri to Utah. He said that during delays while crossing the plains, he read books on Mormonism to help him
become acquainted with the doctrines of the Church. He concluded that "God is at the head of this kingdom, and he has sustained it" (JD 5:208).

12. Tinney Grove. Tinney Grove was the last outpost for Mormons in western Missouri on their journey to Illinois. It is a village located in northeast Ray County on
County Road A, about 23 miles northeast of Richmond and about 1.5 miles south of the border of Caldwell and Ray Counties (see map, page 160). Before the
Mormons settled in Missouri, Tinney Grove was an early settlement with a post office that operated briefly in 1821 (RCHS 117). In 1834 Nathan and Mary Jane
Tinney settled there and gave their name to the place; they were joined by other Mormon families two years later (MLO-L 28-29; WLC 1-4 "Tinney's Grove").
Nathan reportedly platted a town nearby named Mt. Pleasant, and several Saints bought lots there (MLO-L 30; RCLR D 76).

On Apr. 6, 1839, the Church committee overseeing removal of the Saints from Missouri determined that Tinney Grove would be an appropriate way station to assist
some of the last and poorer Saints who were under state pressure to leave Missouri (HC 3:309). Eight days later the committee moved 36 families from Far West to
Tinney Grove and cared for them with "meal and meat" until they could move to Quincy, Ill. (HC 3:319). The Tinneys themselves remained there until 1840, when they
gathered with the Saints in Illinois. The Tinney Grove Methodist Church and the cemetery just north of it, both established in the 1850s, are pioneer relics of the post-
Mormon period.

Joseph Smith Sr. and his wife, Lucy, along with other members of the Smith family, stopped at Tinney Grove overnight on their departure from Missouri in February
1839. Lucy said they spent an uncomfortable night there in "an old log cabin" (HJS 294) after leaving Far West under considerable inconvenience.

Members of the Quorum of the Twelve-Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, and John Taylor-along with future quorum members Wilford
Woodruff and George A. Smith, returned to Missouri in 1839 from Illinois. A revelation received a year before instructed them to start on a mission to England from
Far West on April 26, 1839, which they determined to do (D&C 118:5; HC 3:336-39). On that date, the Twelve performed their designated departure ceremony at
the temple site at Far West; immediately afterward they left the deserted city, traveled 25 miles to Tinney Grove, and camped. From there they soon departed from
Missouri, taking with them the last of the expatriated Mormon families (HC 3:340; MS 25:584).

Hiram Page, one of the Eight Witnesses of the Book of Mormon, lived in Ray County and is buried there. He married Catherine Whitmer, daughter of Peter Whitmer
Sr. and Mary
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                                       1825. After
                                              Corp.Hiram left the Church at Far West in 1838, he moved to western Ray County. He continued his Page
                                                                                                                                               association
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with his relatives, who included four witnesses to the Book of Mormon: David Whitmer, Jacob Whitmer, John Whitmer, and Oliver Cowdery. He remained firm in his
testimony of the Book of Mormon (BiE 1:278) until the day he died, Aug. 12, 1852. He passed away on a farm about 14 miles northwest of Richmond, just east of
Excelsior Springs in Ray County, "near the boundary line" of the county, said Edward Stevenson (IoC 10; CHBW
Missouri, taking with them the last of the expatriated Mormon families (HC 3:340; MS 25:584).

Hiram Page, one of the Eight Witnesses of the Book of Mormon, lived in Ray County and is buried there. He married Catherine Whitmer, daughter of Peter Whitmer
Sr. and Mary Musselman Whitmer, in 1825. After Hiram left the Church at Far West in 1838, he moved to western Ray County. He continued his association there
with his relatives, who included four witnesses to the Book of Mormon: David Whitmer, Jacob Whitmer, John Whitmer, and Oliver Cowdery. He remained firm in his
testimony of the Book of Mormon (BiE 1:278) until the day he died, Aug. 12, 1852. He passed away on a farm about 14 miles northwest of Richmond, just east of
Excelsior Springs in Ray County, "near the boundary line" of the county, said Edward Stevenson (IoC 10; CHBW
70).

Hiram Page was buried on the farm of his son Philander Page in Ray County, about two miles east of the Clay County line and about one mile north of State 10. To
locate the site from Excelsior Springs, go east on State 10 (Isley Boulevard) in town to the county line of Clay and Ray Counties, marked as Prentiss Avenue, on the
east edge of Excelsior Springs. From there it is three miles to the grave. On Prentiss Avenue, which is also County Road Y, go north 1.3 miles to 146th Street and turn
right. This street is an obscure gravel road that may not be marked; however, 146th Street is located a little north of a steel building on the right, used as a lodge and
tavern. Go east on 146th Street for 1.4 miles, keeping right as the road bends and turns, until you arrive at an intersection. Turn right. Go .3 mile to just past a yellow
frame house on the left; the grave is on the right. It is located on the south side of the road in the grassy area between the road and the fence (MMFF 25:2).

The three-foot gravestone or commemorative marker was dedicated April 27, 2002, having been placed at the site the previous October. The inscription on the stone
reads in part, "Hiram Page one of the Eight Witnesses to the Book of Mormon." Rough-cut stones placed surface level outline the grave. The location of the grave
resulted from the ingenuity of Kathy Carder Hamer, who grew up at the site; her husband, Frank Hamer; and Bill Curtis, an officer in the Missouri Mormon Frontier
Foundation, which sponsored the monument (MMFF 25:1-3).23

1. The court documents recording this judgment are in Circuit Court Book A, pages 249-50, in the current Ray County Courthouse.

Ray CountyCountyCounty

2. Misunderstanding exists in some publications about the second Ray County Courthouse-the one associated with the Mormons-that stood on the square 1838-56. Its
existence is sometimes confused with the more stylish and longer-lasting third courthouse, which was begun in 1856 and survived until the current courthouse was built
in 1915 (MCRC 1; LMF 293; RCHS 16).

Ray County Sacred Places

3. Judge Austin A. King was thought to be unfriendly to the Saints. One reason may have been because his brother-in-law Hugh H. Brazeale had been killed by
Mormon defenders in the Battle above the Blue in Jackson County in 1833 (RMP 16; LMF 294; see Site No. 6 in Historic Sites in Kaw Township).

Ray CountyCountyCountyCounty Sacred Places

Ray CountyCountyCounty

4. During a visit to Richmond on Sept. 13, 1888, assistant LDS Church historian Andrew Jenson and Elder Edward Stevenson interviewed David H. Quesenberry, the
early Ray County clerk. Quesenberry informed them of the general location of Joseph's imprisonment at Richmond, but from this and other inquiries, the two visiting
men said they were unable to locate the exact site of the building.

5. Some Mormon histories or tour books have placed Joseph Smith's imprisonment at Richmond, where he rebuked the guards, in the wrong building. For instance,
some have placed him in the Richmond Jail or the courthouse rather than in the "old log house" north of the courthouse (MTVU 65; OMKM 213; JSR 408).

Ray County Sacred Places

6. The decision by Gen. Clark to shoot the prisoners is not to be confused with the earlier order by Gen. Samuel D. Lucas at Far West to do so. Jedediah M. Grant
later became the first mayor of Salt Lake City, a counselor to President Brigham Young, and father of Heber J. Grant, later president of the Church.

Ray CountyCountyCountyCounty Sacred Places

The Prophet Joseph Smith Rebuking the Guards in the "old log house" prison in Richmond in November 1838. (Charcoal by Danquart Weggeland; courtesy of
LDSCA)

7. The prisoners were separated into two groups because of the nature of the charges against them and the counties in which the alleged offenses occurred. The charge
of treason was based upon the advancement of the Mormon Caldwell County militia into Daviess County and for establishing the political kingdom of God in Missouri
(HC 3:211-12; DCCO 58, 150). The charge of murder stemmed from the Battle of Crooked River in Ray County (PWJS 681; APPP 214).

8. Alexander Doniphan was called to serve in the Missouri state militia in 1838. He had advanced to brigadier general of the western division of the Missouri militia by
the time Mormon troubles erupted in September and October of that year (BYUS Summer 1973, 466). For his service in the U.S. Army during the Mexican War, he
received the rank of colonel.

Ray CountyCountyCountyCounty Sacred Places

Ray County

9. The site of the Richmond Jail should not be confused with the old calaboose on S. Thornton Street, the "old log house" where Joseph Smith was confined in chains,
or other suggested sites (RCHS 226).

Ray CountyCounty Sacred Places

10. At the time of the tornado, the former jail may have been part of a mechanical shop or replaced by one. On Aug. 9, 1848, the county sold Lot 62, which included
the jail, for $250 for private use to Daniel J. Brunstetter (RCLR K 9-10). Later, a shop at that site manufactured buggies for David Whitmer's livery stable (DWI 31).
In 1888 Edward Stevenson said the jail was "torn down and the site is now occupied by a large wagon repairing and blacksmith shop." He also said that an old
resident told him of having seen "the name of P. P. Pratt on the ceiling of the jail" (IoC 11).
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11. This is a holographic variation of the original (RMP 2).
the jail, for $250 for private use to Daniel J. Brunstetter (RCLR K 9-10). Later, a shop at that site manufactured buggies for David Whitmer's livery stable (DWI 31).
In 1888 Edward Stevenson said the jail was "torn down and the site is now occupied by a large wagon repairing and blacksmith shop." He also said that an old
resident told him of having seen "the name of P. P. Pratt on the ceiling of the jail" (IoC 11).

Ray County

11. This is a holographic variation of the original (RMP 2).

Ray CountyCounty Sacred Places

12. Judging from George Edward Anderson's photograph of David Whitmer's house taken in 1907, the house was near the western edge of Lot 80. The picture shows
that it was about 15 feet east of the Second Baptist Church (CHBW 72-73; UMMS). This agrees with Orson Pratt's statement that the site of the jail (Lot 62) was
"immediately back or north of David Whitmer's residence" (DWI 31).

Ray County David and Julie Ann Whitmer's house site in Richmond. (By George E. Anderson, 1907; courtesy of LDSCA)

Ray CountyCounty Sacred Places

13. Joseph Smith kept the original manuscript of the Book of Mormon. He stored it in a corner of the Nauvoo House, where it was damaged with water stains. Years
later Lewis C. Bidamon, Emma Smith's second husband, retrieved it and parceled out pages to visitors to Nauvoo. Though incomplete, this manuscript of 144 pages is
now in the archives of the LDS Church in Salt Lake City. It is principally in the handwriting of Oliver Cowdery, with 11 pages in the hand of John Whitmer and 12
pages in an unknown hand (BYUS Spring 1970, 276).

Ray County

14. By 1960 there was no living member of the church that David Whitmer established. According to Harold Barchers, great-great-grandson of Jacob Whitmer and a
resident of Richmond, the last remaining members of David's church were two of David's grandnieces, daughters of John Christian Whitmer, former head of the church:
Izora Whitmer Dear, who died in 1955, and Mayme Jannetta Whitmer Koontz, who died in 1960 (WF 52; HB).

15. Mary Cleora Dear, a great-granddaughter of Jacob Whitmer, son of Peter Whitmer Sr., identified the lot on which Peter Sr. and Mary Whitmer lived (WF 50;
RCLR L 345). The house numbers have been changed over the years, and the lot has been subdivided.

Ray CountyCounty Sacred Places

House of Peter Whitmer Sr. and Mary Musselman Whitmer in Richmond, where Oliver Cowdery died. (By George E. Anderson, 1907; courtesy of LDSCA)

Ray County

16. Mary Cleora Dear tells of the illness that led to Oliver Cowdery's death. She wrote: "In the spring of 1849, Oliver Cowdery came to Richmond, Missouri, and
brought his family to visit Elizabeth's family. They traveled in a covered wagon and were caught in an early spring snow storm. Oliver found it necessary to find shelter
from the storm, and a farm family allowed them to stay a week with them where all were snowbound. Oliver Cowdery contracted a severe cold which developed into
consumption (tuberculosis), causing his death at the home of his father-in-law, Peter Whitmer" (WF 48).

Ray CountyCounty Sacred Places

17. After the death of Peter and Mary Whitmer, David sold part of his parents' house to his sister Elizabeth. Mary Cleora Dear, quoting the county land record, said,
"David Whitmer and Julia Ann Whitmer for $182.25 sold to Elizabeth Cowdery property standing and being situated in the eastern part of Richmond on Lot 84-namely
'The Mansion House,' that is to say the room and bedroom now occupied by Elizabeth Cowdery adjoining the house formerly occupied by Peter Whitmer-to have and
to hold" (RCLR L 345; WF 50).

Ray County

18. This site of Jacob Whitmer's house is supported by the Ray County Land Record (RCLR J 4-5) and the "Whitmer Family History" (WF 50). Moreover, it
"corresponds exactly with deeds and Jacob Whitmer's probate inventory," said Richard L. Anderson, a BYU professor who researched the subject, as did Harold
Barchers, a descendent of Jacob Whitmer (UMMS; HB, c). However, its location "raises questions" about the correctness of another traditional site for Jacob's house,
said Anderson and Barchers. The other site, a brick house marked with a plaque identifying it as Jacob Whitmer's house, is on the northeast corner of Shaw and South
Streets, a block immediately west of Jacob's Wellington Street site (HDB, c). At his death, Jacob owned 113 acres (IBMW 129).

Ray CountyCounty Sacred Places

The Oliver Cowdery Monument and Testimony of the Three Witnesses to the Book of Mormon is erected on the grave of Oliver Cowdery in the Pioneer Cemetery in
Richmond. (1985)

Ray County The Oliver Cowdery grave and Monument to the Testimony of the Three Witnesses to the Book of Mormon in Richmond, dedicated Nov. 22, 1911, by
Elder Heber J. Grant. Note Kathryne Schweich, who unveiled the monument in the Mormon Pioneer Cemetery. Also present are Kathryne's father, George Schweich
(David Whitmer's grandson), Elder Junius Wells, and 10 missionaries. (Courtesy of LDSCA)

Ray CountyCounty Sacred Places

19. Oliver Cowdery had no surviving descendants.

20. John Christian Whitmer gave a similar statement about the testimony of his father, Jacob Whitmer, and about his uncles, David Whitmer and Oliver Cowdery (IoC
10). In addition, Philander Page bore a similar testimony again in 1911 to Elder Junius F. Wells of having heard the same witnesses bear their testimony (ERA January
1912, 256-57).

Ray County David Whitmer tombstone in the Richmond City Cemetery, with the Bible and Book of Mormon in stone on top. The inscription reads, "The record of the
Jews and the record of the Nephites are one. Truth is eternal. Father and Mother." (1966)
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Crooked River battle site, Ray County, looking north. This site is located at a ford across the river. The road and ford may be seen between the two men in the
foreground. (By George E. Anderson, 1907; courtesy of LDSCA)
1912, 256-57).

Ray County David Whitmer tombstone in the Richmond City Cemetery, with the Bible and Book of Mormon in stone on top. The inscription reads, "The record of the
Jews and the record of the Nephites are one. Truth is eternal. Father and Mother." (1966)

Crooked River battle site, Ray County, looking north. This site is located at a ford across the river. The road and ford may be seen between the two men in the
foreground. (By George E. Anderson, 1907; courtesy of LDSCA)

Crooked River battle site in May 1978, with the ford at high water. Charles W. Allen, whose analysis led to the discovery of the site, is at left. Max H Parkin and his
son Steven are at right.

Ray CountyCounty Sacred Places

Ray County

21. A good summary of the Battle of Crooked River and the events leading up to it can be found in ReSM 85-103, and scenes at the site can be seen in ENS April
1979, 42, 43, cover and in CHBW 77-79. Evidence of the old road is still visible in the woods above the gentle slope and beside the plowed fields. The battleground
and other sites associated with it were located by Charles W. Allen, who years later crafted the windows of the new Nauvoo Temple.

22. Elder Thomas B. Marsh, president of the Quorum of the Twelve Apostles, had fallen from his leadership position because of apostasy only a few days before,
which left David W. Patten as the senior apostle (CHC 1:472-73). With David's death, Brigham Young, who had been third in seniority, became the ranking apostle
and president of the Quorum of the Twelve.

Ray County Sacred Places

Ray CountyCounty Sacred Places

The Hiram Page grave marker is on the western edge of Ray County, near Excelsior Springs in Clay County.

Ray County

23. Although the Historical Atlas of Ray County, 1877, indicates that Hiram Page had owned three parcels of land in Ray County about five miles northwest of
Richmond in T 52 and R 28, Sections 1, 2, and 8, he did not die on this land (HARC 20). Sources indicate that during his ailing period he lived, and later died, 14 or
15 miles northwest of Richmond and just east of Excelsior Springs (IoC 10; CHBW 70). The Whitmer Family history incorrectly states that he was buried directly
south of the actual site in an unmarked grave at Pisgah Cemetery south of State 10 (WF 44). Instead, the site of his grave was on the farm of his son Philander, who
owned the property from 1849 to 1859. Philander's 40-acre site was at the northeast quarter of the southeast quarter of T 53 and R 29, Section 32. Philander's
brother, John D. Page, owned the land just north of it. A Ray County abstract of Philander's property is in possession of Kathy and Frank Hamer, owners of the farm
where the gravesite is located (CN Jan. 6, 2001, 13).

Lafayette County

Lafayette County is situated south of the Missouri River, directly east of Jackson County, and south of Ray County. Lafayette County was organized in 1820 and later
named in honor of the Marquis de Lafayette, the French general who assisted the American colonists in the Revolutionary War.

Oliver Cowdery and Ziba Peterson began missionary work in Lafayette County in the spring of 1831 after they ended their mission to the Lamanites. On their first and
possibly a follow-up visit, they converted more than 44 residents at or near Lexington (HC 1:182; HJCM 331; JWHJ 14:31).

After mobs attacked Latter-day Saint settlements in Jackson County in October and November 1833, Hiram Page, Joshua Lewis, Parley P. Pratt, and possibly
Thomas B. Marsh fled to Lexington on Nov. 3 to seek judicial help. In Lexington the brethren sought a peace warrant from Judge John F. Ryland of the circuit court.
Based on Mormon affidavits, Ryland issued writs against some of the mob leaders, but the writs were never enforced (HC 1:429, 445-46; BiE 1:278).

When the Saints were driven out of Jackson County in November 1833, some of them fled for protection to Lafayette County, where most of them "were soon
expelled" and sought refuge elsewhere (HC 1:438). Thomas B. Marsh, who had been a presiding branch officer in Jackson County, spent the winter of 1833-34 in
Lafayette County teaching school (BiE 1:75). Afterward, he gathered with the Saints in Clay County. Later, from 1835 to 1838, Thomas served as president of the
Quorum of the Twelve.

Lexington

Lexington, named for Lexington, Ky., was established as the county seat of Lafayette County in 1822. To reach Lexington from Richmond, take State 13 south eight
miles; from Independence, take U.S. 24 east 30 miles to Highway 13 and go north about one mile. Turn left (west) on Main Street, which continues as State 13. Go
two blocks to the courthouse, which faces north on Main Street

Alexander W. Doniphan, born in Kentucky, lived in Lexington from 1830-33. He moved there after graduating at age 19 with distinction from Augusta College in
Augusta, Ky., and studying law for two years. A striking 6-foot-4 young man who was developing skills as a brilliant orator, Doniphan was admitted to the Missouri
bar and settled at Lexington in July 1830, a few days after turning 22. In 1833 he left Lexington for Liberty, Clay County, because of business prospects nearer the
frontier (BYUS Summer 1973, 463).

Lexington was a growing river city, and many Latter-day Saints passed through it, either as settlers or as missionaries from their settlements in western Missouri. The
city was on the main route west-the Boonslick Trail from St. Louis to Franklin, Howard County, and then the Santa Fe Trail from Franklin to Independence and
beyond. The distance from St. Louis at the mouth of the Missouri River to Lexington was 371 miles. Mormons going north to Far West would often use Jack's Ferry at
Lexington to cross the river; from there they would travel overland to Richmond and then to Far West, a distance of about 43 miles.

John Murdock, traveling with Hyrum Smith and others, was one of the missionaries to Missouri in the summer of 1831 (D&C 52:8). Falling off his horse at Lexington
because of sickness, he remained there for several days, being too sick to travel. Solomon Hancock and Lyman Wight, his other companions, took him to the home of
Thomas Hopper, a recent convert of Oliver Cowdery and Ziba Peterson and the father of Rebecca Hopper, who married Ziba Peterson, one of the missionaries to the
Lamanites (IJ 6). Elders Hancock and Wight then took John Murdock in a wagon to the home of Joshua Lewis in Jackson County, where he remained near death for
two months. At the Lewis house, "I was so weak," he lamented, "that I could not keep the flies out of my mouth" (JJM 6).
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Upon recovering, he spent the fall in Kaw Township at Newel Knight's home and later at Lyman Wight's home. The following January he left Jackson County on a
mission to the East with Parley P. Pratt, Lyman Wight, and Levi Hancock, who probably passed through Lexington on their way to St. Louis and Kirtland (JJM 6;
because of sickness, he remained there for several days, being too sick to travel. Solomon Hancock and Lyman Wight, his other companions, took him to the home of
Thomas Hopper, a recent convert of Oliver Cowdery and Ziba Peterson and the father of Rebecca Hopper, who married Ziba Peterson, one of the missionaries to the
Lamanites (IJ 6). Elders Hancock and Wight then took John Murdock in a wagon to the home of Joshua Lewis in Jackson County, where he remained near death for
two months. At the Lewis house, "I was so weak," he lamented, "that I could not keep the flies out of my mouth" (JJM 6).

Upon recovering, he spent the fall in Kaw Township at Newel Knight's home and later at Lyman Wight's home. The following January he left Jackson County on a
mission to the East with Parley P. Pratt, Lyman Wight, and Levi Hancock, who probably passed through Lexington on their way to St. Louis and Kirtland (JJM 6;
APPP 73).

In November 1838 Mary Elizabeth Rollins and her husband, Adam Lightner, were offered "safe removal" out of Far West to Lexington by Gov. Lilburn W. Boggs.
The governor had remembered Mary Elizabeth from their association at Independence in 1832 when she sewed for him and his wife. He gave orders to Gen. John B.
Clark to safely conduct the families of Adam Lightner and John Cleminson, Adam's brother-in-law, out of Far West before he destroyed it.

"The Governor's orders were that no one but our two families should [safely] go," said Mary Elizabeth, "but all [else] were to be destroyed" (UGHM 13:199). Under
those conditions she refused to leave. A few days later, after Adam's brother had arrived to help with the move and she had learned that the Saints would not be
massacred at Far West, she consented to leave the city. "We passed through Clark's troops of five hundred men," she said, and "they did not molest us" as the little
party departed for Lexington (UGHM 13:200; AMEL 14-16).1

Historic Sites in Lexington

1. The Lafayette County Courthouse. The Lafayette County Courthouse is located on Main Street (State 13) between 10th and 11th Streets. The courthouse was
constructed in 1845 and is the oldest courthouse in the state of Missouri still in use. It is a two-story brick building of a stately colonial style.

A bitter Civil War battle ensued at Lexington on Sept. 18-20, 1861, around the courthouse and near the house of Col. Oliver Anderson, one mile north of the
courthouse. Confederate Maj. Gen. Sterling Price, who in 1838 had held Joseph Smith and other Mormons as prisoners at Independence (see Site No. 18 in Historic
Sites in Independence), led his 17,000 soldiers against Lexington to take the city from the greatly outnumbered Union army. After 52 hours of continuous cannonading,
the federal army, commanded by Col. James A. Mulligan, surrendered. The scars of the Battle of Lexington still appear on the courthouse today. Embedded atop the
building's eastern-most column is a cannonball from the three-day battle.

A monument to Russell, Majors, and Waddell, near the northwest corner of the courthouse square on Main at 10th Street, recognizes the founders of the most famous
freighters and outfitters of the American westward movement. The company of Russell, Majors, and Waddell carried freight for the government and for commerce into
the American West, employing more than 4,000 men simultaneously and utilizing more than 40,000 oxen at a single time (LeM 44). Notably the company supplied the
U.S. Army with food and equipment when it went west during the Utah Expedition of 1857-58.

"The supplies sent to Utah in the year 1858 were enormous," said Alexander Majors, "being sixteen million pounds, requiring over three thousand five hundred large
wagons and teams to transport them" (SYF 77).2 This Lexington firm had its home office in a building that stood on the northwest corner of 10th and Main Streets.

Russell, Majors, and Waddell founded the famous Pony Express, which ran from St. Joseph, Mo., to Sacramento, Calif., by way of Salt Lake City, in 1860-61. A
Pony Express rider in 1860 wrote the following commendation about the leaders of the Lexington firm:

I want to say one good word for our bosses, Messrs. Russell, Majors and Waddell. The boys had the greatest veneration for them because of their general good
treatment at their hands. They were different in many respects from all other freighters on the plains, who, as a class, were boisterous, blasphemous and good patrons
of the bottle, while Russell, Majors and Waddell were God-fearing, religious, and temperate themselves, and were careful to engage none in their employ who did not
come up to their standard of morality. Calf-bound Bibles were distributed by them to every employee. The Pony Express was a great undertaking at the time, and was
the foundation of the mail coach and railroad that quickly followed. (LeM 44)

A code of rules was issued to the employees of the firm as a condition of employment. Written by Alexander Majors, it read:

While I am in the employ of A. Majors, I agree not to use profane language, not to get drunk, not to gamble, not to treat animals cruelly, and not to do anything else
that is incompatible with the conduct of a gentleman. (SYF 72)

Moreover, while other wagon trains operated on Sunday, Majors rested his teams and men on the Sabbath and paid his teamsters as if they had worked that day. He
wrote, "In all my vast business on the plains I adhered strictly as possible to keeping the Sabbath day, and avoided traveling or doing any unnecessary work" (SYF 74).

2. 1830s Historic Log House. An 1830s log house of the Mormon period in Missouri is of some historical interest to Latter-day Saints. It is located three blocks west
of the courthouse on a triangular-shaped block, which is formed as State 13 bends right from Main Street into Broadway at 8th Street. The log house, on the south
facing Broadway, features the early craftsmanship of its builders with logs as long as 36 feet. The house, operated by the Lexington Historical Association, was
renovated and furnished as a family residence and sometimes is rented to merchants. In its early days, the house was also used as a tavern on the Santa Fe Trail. One
of the bedrooms upstairs has an original door from the steamship Saluda (see Site No. 6).

Amos Reese was the second resident of this log house. One of the rooms downstairs originally was his law office. Reese was the circuit attorney for the district of
which Jackson County was a part, and in October 1834 he was one of four lawyers hired by Edward Partridge and others to argue in the civil courts in behalf of the
Mormons for wrongs they had suffered in Jackson County (CHC 1:342). The lawyers did little to benefit their Mormon clients, however, and Reese later contributed
to the Mormon troubles. While operating from this building, he called the Saints "wretched desperadoes" who were "determined to attack and burn Richmond" (DCCO
60). Toward the end of October 1838, Reese and Wiley C. Williams went to Gov. Lilburn W. Boggs in Jefferson City and conveyed outlandish and untrue tales about
the Battle of Crooked River and other Mormon deeds (DCCO 59, 60). Upon hearing their story and receiving other false reports, Boggs issued his executive order on
Oct. 27, 1838, to Gen. John B. Clark to drive the Mormons from the state (CHC 1:476-79). The log house was moved here from its original site in the city.

3. The Madonna of the Trail Monument. The Madonna of the Trail Monument memorializes pioneer women. The monument stands in Lexington on the north corner of
Broadway and Highland Avenue, just north of the historic log house. The monument is symbolic of the contribution that women made in the great westward movement.
The statue shows a pioneer mother holding a baby, while another child is clinging to her skirt. The monument was dedicated September 1928 by Harry S. Truman, the
presiding administrative judge of neighboring Jackson County and later president of the United States. The Daughters of the American Revolution placed 12 of these
Madonna of the Trail statues in states crossed by the National Old Trails Road from Maryland to California. Lexington was selected as the site for Missouri.

The Dr. E. G. Arnold House, first house north of the Madonna statue and facing Highland Avenue, is also historic. Dr. Arnold was the first doctor to arrive at the scene
of the Saluda steamboat disaster in 1852. He took some of the wounded into his house and gave them medical attention. The victims suffered from internal and external
steam burns, broken bones, lacerated flesh, dismembered limbs, and other serious injuries. Dr. Arnold's patients at that time undoubtedly included Mormons who had
been  on the(c)
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The Dr. E. G. Arnold House, first house north of the Madonna statue and facing Highland Avenue, is also historic. Dr. Arnold was the first doctor to arrive at the scene
of the Saluda steamboat disaster in 1852. He took some of the wounded into his house and gave them medical attention. The victims suffered from internal and external
steam burns, broken bones, lacerated flesh, dismembered limbs, and other serious injuries. Dr. Arnold's patients at that time undoubtedly included Mormons who had
been on the Saluda (see below). Today the house is a private residence.



Lexington's Old Town was established in 1822 when a courthouse was built on the original old square between South and Washington Streets, and between 23rd and
24th Streets. This square is not to be confused with the current courthouse square. It was to this older site in Lexington that Parley P. Pratt, Orson Hyde, and others
came in 1833 to seek judicial assistance against the mobs in Jackson County. A sign at 2313 South St. marks the old courthouse square in the midst of what was once
Lexington's Old Town. In 1836 the city fathers replatted Lexington around the current courthouse square on Main and 10th Streets so the community could be closer
to the heavy river traffic. Lexington's Old Town was on the Santa Fe Trail. For a few years, before the founding of Independence, it served as an outfitting center of
great activity. The Santa Fe Trail entered the Old Town from the east, turned south at 20th Street, and continued on to Independence (MSF 19).

4. Saluda Steamboat Disaster Site. The Saluda steamboat explosion, which killed several Mormons, occurred early Apr. 9, 1852, on the Missouri River at Lexington,
probably west of the Lexington Bridge. The site, now filled with river sediment from a changing river channel, can be viewed from the area of Highland Avenue or on
State 13 going north toward the Lexington Bridge. At the time of the disaster, the southern shore of the Missouri River ran near the current Missouri Pacific Railroad
tracks.

5. The Lexington Historical Museum. The Lexington Historical Museum is at 112 South 13th St., just south of Main. It features an exhibit about the Pony Express and
the Russell, Majors, and Waddell firm. It also contains Civil War artifacts, old Lexington photographs, and other items. Built in 1846 as a Presbyterian Church, the
building is something of a museum itself. The new Saluda Memorial is across the street on the northwest corner of 13th and Franklin Streets. It was presented by the
Mormon Historic Sites Foundation on Apr. 9, 2002. The names of 59 dead, including 26 Latter-day Saints, appear on the plaque. In part, the descriptive plaque
states, "Best eye-witness accounts say about 75 were killed or lost and presumed dead, and three dozen injured." It adds, "The Saluda disaster ranks as one of the
worst steamboat tragedies, perhaps the worst, on the Missouri River" (see below).

6. The Saluda Memorial in the Machpelah Cemetery. Most of the unfortunate victims of the Saluda disaster are buried in the Machpelah Cemetery. To enter the
cemetery, go to Main and 20th Streets. Turn south on 20th Street, go six blocks to the railroad crossing, and continue just beyond the tracks. Take the first road on the
right into the cemetery. Continue west, passing two cemetery streets and going halfway to the next one. On the right is the old section of the cemetery, where a four-
foot-tall monument next to the road marks a mass grave.



The monument, a pink granite memorial, contains a plaque with the names of some of those killed in the disaster. Of the 34 names on the plaque, the first 22 names
were Latter-day Saints killed in the disaster while on their way to Utah.3 Of the other names on the plaque, five were crewmen-Josiah Clency and John Evans, the
steamboat's engineers; Charles LaBarge and Lewis Tebo, the pilots; and Mr. Laynell, the boat's bar keeper (ThC 13:410). The bodies of five other crew members
whose names do not appear on the plaque were never found (MS 14:22; SSD 5). The plaque was erected through the efforts of the descendants of John Sargent, one
of the LDS victims.4 Blair P. Pack, a descendant of Sarah Ann, one of the surviving daughters of John Sargent, dedicated the monument on Sept. 19, 1991 (SSD 7-8;
ENS January 1992, 78). The Saluda bell is on display in the yard of the First Christian Church in Savannah, Mo., 15 miles north of St. Joseph (SSD 7). Another
monument to the Saluda disaster appears in a kiosk on the northwest corner of 13th and Franklin Streets. It was presented by the Mormon Historic Sites Foundation
on Apr. 9, 2002.

Some of the disaster victims buried here in a mass grave remain unidentified. The burial record of the Church Parish of Lexington contains the following entry for the
day of the accident: "Good Friday, Apr. 9, 1852. Buried 21 persons, killed by explosion of steamer Saluda; names unknown" (LeM 18). The Missouri Statesman of
Columbia, Boone County, reported that 24 dead had been recovered by 3 p.m. that Friday (MST Apr. 16, 1852, np; ThC 13:414). Others were buried as they died
or as their remains were gathered.5

The explosion and sinking of the Saluda occurred near the Lexington dock. The steamboat had about 175 passengers on board at the time of the explosion, reported
F. C. Brockman, the ship's only surviving officer (SSD 4). About 90 of the passengers were Latter-day Saint immigrants from England, Wales, and Scotland who had
crossed the Atlantic together on the Kennebec. Mormon passengers also included a few Saints from Mississippi and St. Louis who had joined the company at St.
Louis on Mar. 30, 1852. The Mormons were headed for Council Bluffs, Iowa, on their way to Utah (CHC 4:78; ThC 13:408).

The steamboat was a large 179-foot, well-worn, side-wheeler that had been chartered by Elders Eli B. Kelsey and David J. Ross at St. Louis because they could get it
"cheaper than a better one," said Abraham O. Smoot, who was traveling with them. Abraham, however, advised against chartering the "old hulk of a freight boat" and
refused to board it. Rather, he took passage at St. Louis on the Isabel, which arrived at Lexington the day before the tragedy (ThC 13:413-14). After visiting the Saints
on the Saluda early in the morning of Apr. 9, Abraham left the boat just minutes before the explosion and was nearly engulfed in the blast and falling debris. "My own
preservation I can only attribute to the providence of the Almighty," he said (ThC 114).

A strong current upstream and ice floes early that spring detained the boat for five days at or near Lexington while it made several attempts to battle the heavy current.
When ice ceased running early on the fatal Friday morning, the exasperated ship's master and part owner, Capt. Francis T. Belt, was determined to beat the heavy
current by building up steam in the ships two boilers. "Capt. Belt had some sharp words with his Engineer [because of their delays], and Mr. Chancy, whose watch it
was," reported the Missouri Statesman, "went below, it is supposed, and shut off the water from the boilers in order to make all the steam possible" (MST Apr. 16,
1852). When the boilers were carelessly allowed to become dry and red hot, the pumps forced cold water into the engine and the boilers exploded. The blast blew
"away about half the boat, taking away the fore part of it," said Henry Ballard, an unmarried LDS passenger who was blown off the vessel (JHB 2).6

Debris and mangled bodies were strewn over the waterfront and blown into the Missouri River. Some bodies blown on land were unrecognizable; others lost in the
river were never recovered. The boat sank in 10 minutes, and about 100 people were killed or severely wounded, reported the Lexington Express (ThC 13:409). The
ship's first clerk, F. C. Brockman, believed that "between 80 and 100 were killed and missing," said the Missouri Statesman (MST Apr. 16, 1852).

About 26 Latter-day Saints died in the accident. Elder Eli B. Kelsey, who arrived two days after the accident and conferred with Elder David J. Ross, who was on
board, named 20 known Latter-day Saint dead, adding that there were "perhaps four or five others" lost from his company (ThC 13:410). Information on the Saluda
monument on 13th and Franklin Streets agrees. It contains the names of 26 Mormons who died. Many Latter-day Saints were hurt. Five of them were listed as
severely wounded; two required amputation of their legs.7

Josiah Clency was the engineer on duty on the Saluda when it exploded. His body was blasted many yards onto the land, where he spoke of the accident just before he
died. "In obedience to Capt. Belt's orders," Clency said, he took the unfortunate steps that caused the explosion (MST Apr. 16, 1852). The captain was also killed
when   he was
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                                       up a steep embankment. Peter Conrad, the ship's bookkeeper and other owner, was severely injured.
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Lexington city officers and private citizens mercifully rushed to assist the suffering, donated money for care of the injured, helped bury the dead, and raised several
children orphaned by the accident. Abraham Smoot said, "I shall never forget the kindness of the citizens of Lexington in caring for the living and burying the dead." He
severely wounded; two required amputation of their legs.7

Josiah Clency was the engineer on duty on the Saluda when it exploded. His body was blasted many yards onto the land, where he spoke of the accident just before he
died. "In obedience to Capt. Belt's orders," Clency said, he took the unfortunate steps that caused the explosion (MST Apr. 16, 1852). The captain was also killed
when he was blown to shore halfway up a steep embankment. Peter Conrad, the ship's bookkeeper and other owner, was severely injured.

Lexington city officers and private citizens mercifully rushed to assist the suffering, donated money for care of the injured, helped bury the dead, and raised several
children orphaned by the accident. Abraham Smoot said, "I shall never forget the kindness of the citizens of Lexington in caring for the living and burying the dead." He
added, "William H. Russell, the great government freighter, and many other prominent citizens did all they could to comfort and help the afflicted survivors."8 William C.
Dunbar, a Mormon who lost his wife and two children in the explosion, said he was nursed and treated with kindness, "although the man [who helped him] admitted
that he was one of those who years ago had shouldered his gun to help drive the 'Mormons' out of Missouri" (ThC 13:414, 412).

Captain Miller of the steamboat Isabel, which was docked near the Saluda, heard Captain Belt talk about firing up his boilers; anticipating trouble, Miller moved his
boat away from the Saluda shortly before the blast. Afterward he offered free passage and provisions for all survivors who wished to go to Council Bluffs on his vessel.
Three hours after the explosion, the Isabel departed upstream with many of the survivors, including Henry Ballard, who went "very reluctantly," he said, suffering from a
head wound and having lost nearly all of his possessions (JHB 2).

Disaster on the waters was prophesied by the Prophet Joseph Smith. In 1831, during his canoeing trip down the Missouri River on his way from Independence to
Kirtland, the Prophet announced the Lord's decree of "many destructions upon the waters; yea, and especially upon these waters" (D&C 61:5). Perils from submerged
hazards, severe currents, and emerging steamboat technology made river travel risky during that period. Joseph Smith received his revelation concerning trouble on the
waters at McIlwaine's Bend on the Missouri River about 50 miles east of Lexington (see Site No. 22 in Historic Sites in Kaw Township, page 139).

The Saluda accident was reportedly the "worst" steamboat disaster recorded on the Missouri River, but it was the only major accident by water that befell Latter-day
Saints emigrating from Europe (SSD 7). Because most Saints on the Saluda were located on deck toward the boat's stern, they "fared better than those below, or
[those] on the forepart of the boat, which was blown entirely to pieces," wrote Abraham Smoot (ThC 13:414).

7. The Battle of Lexington Historic Site and Visitors' Center. A visitors' center commemorating the Battle of Lexington in 1861 is located on the northwest corner of
13th Street and Delaware, about one mile north of Main Street (see map). The visitors' center provides details about the battle in exhibits and on film. The center also
features a small dinner bell and two wooden pulleys from the steamboat Saluda.

The Anderson Mansion, which became the field hospital during the Battle of Lexington, is part of the historic site, now a state park. Col. Oliver Anderson built the
house in 1853. Anderson, a Confederate planter from Kentucky, was imprisoned for refusing to sign an oath of allegiance to the United States. Union Col. James A.
Mulligan occupied the town in an effort to divide Confederate forces on either side of the river. The Battle of Lexington occurred when Missouri's former governor,
Maj. Gen. Sterling Price, commanding the Missouri State Guard for the Confederacy, attacked Lexington from the south to reclaim the area.9 After three days of
heavy bombardment, Col. Mulligan surrendered. Damages to the house during the battle can still be seen. A self-guided walking tour of the farm and battlefield is free,
but an admission fee is charged at the Anderson Mansion.

Lafayette County Sacred Places
1. On their departure from Far West Adam Lightner and Mary Elizabeth concealed Elizabeth'sbrother James Henry Rollins in the wagon but he was discovered at
Lexington arrested and taken to jail.

Lafayette County

2. Alexander Majors, a resident of Jackson County, knew the Mormons during their troubled times in 1833. Though his father rode with the mobs that persecuted the
Mormons, Majors often spoke well of the Saints (SYF 50). Majors resided in Jackson

County nine miles south of the Missouri River in Kaw Township at 8201 State Line Road, Kansas City, while his partners, Russell and Waddell, resided in Lexington.
From his house, built in 1855 and now a historic site open to the public, Majors "could view thousands of oxen and hundreds of wagons in his fields" awaiting use by
his freight company (MSF 38; SYF 77).

Lafayette County Sacred Places

Lafayette County 1830s log house in Lexington, home of Amos Reese, one of Joseph Smith's lawyers. (1992)

Lafayette CountyCountyCounty Sacred Places

Lafayette County The Saluda Steamboat disaster site of 1852 in Lexington was located a short distance west of the Lexington Bridge (State 13) over the Missouri
River. It was left of the bridge in this photo, though the river has changed its course somewhat since 1852. (1991)

Lafayette CountyCountyCounty Sacred Places

3. Elder Eli B. Kelsey, leader of the Mormon company, had left the Saluda at St. Louis to buy cattle for the Saints to drive west. Eli acknowledged that the "true
number killed" might never be ascertained. The names on the cemetery plaque come from his list of the dead and from a short list provided by the Lexington Express
(ThC 13:410). Abraham O. Smoot, who remained at Lexington eight days after the accident to help the LDS injured, said that "upward of twenty of the Saints" were
killed (ThC 13:414). Henry Ballard, a survivor, mixes the figures by stating that the number of "killed and wounded [was] about 50 of the Saints" (JHB 2).

4. Ruth M. White and her cousin Lois B. Erickson are chiefly responsible for the plaque. Mrs. White and Mrs. Erickson are second-great-granddaughters of John
Sargent and descendants of one of his four young orphaned children who survived the disaster (SSD 4,7).

Lafayette County This marker in the Machpelah Cemetery commemorates the death of more than two dozen Latter-day Saints and many others who perished on the
steamboat Saluda. The Mormon passengers, on their way to Council Bluffs, Iowa, were en route to Utah. The steamboat exploded at Lexington on Apr. 9, 1852.

5. An article prepared for the dedication of the cemetery plaque in 1991 states, "It is believed that 83 bodies" were buried here at the Potter's field section of the
cemetery (SSD 4).

Lafayette CountyCountyCounty Sacred Places

6.Copyright
   Henry Ballard, who later became
            (c) 2005-2009,  Infobasea bishop
                                      Media in Logan, Utah, was the father of Elder Melvin J. Ballard and the great-grandfather of Elder M. RussellPage
                                             Corp.                                                                                                  Ballard.
                                                                                                                                                          80 / 187
7. In a letter reporting the disaster, Eli B. Kelsey wrote to Salt Lake City on Apr. 30, giving a report of the known LDS dead: "Brother Rollins, and two children, of
Council Bluffs; two sisters Bailey, of Cambridge; sister W. C. Dunbar, and two children; sister
cemetery (SSD 4).

Lafayette CountyCountyCounty Sacred Places

6. Henry Ballard, who later became a bishop in Logan, Utah, was the father of Elder Melvin J. Ballard and the great-grandfather of Elder M. Russell Ballard.

7. In a letter reporting the disaster, Eli B. Kelsey wrote to Salt Lake City on Apr. 30, giving a report of the known LDS dead: "Brother Rollins, and two children, of
Council Bluffs; two sisters Bailey, of Cambridge; sister W. C. Dunbar, and two children; sister

O. Harry, of Wales; brother J. Sergent, of Newbury, and little son-the little boy's body had not been found; Elder Whitehead, of Birmingham, his mother, wife, and two
children-bodies not found; Elder Duncan Campbell, of Greenock, Scotland, his wife, and two children-bodies not found." (MS 14:283).

8. Abraham O. Smoot was mayor of Salt Lake City during the Utah War in 1858 when the firm of Russell, Majors, and Waddell freighted goods to Utah for the U.S.
Army.

Lafayette County Sacred Places

Lafayette CountyCounty

9. This is the same Sterling Price who placed Joseph Smith and others in chains in the log prison at Richmond in 1838 (see Site No. 2 in Historic Sites in Richmond).

Caldwell County

LaMar C. Berrett

When Latter-day Saints gathered to Jackson County, Mo., in 1831, they were seeking a place of refuge where a city of Zion could be established and where freedom
of religious worship could prevail. Their hope for peace soon turned into a reign of terror as they were forced north across the Missouri River into friendlier Clay
County.

Clay County residents welcomed the distraught Saints, who considered their move to Clay County temporary until they could regain their land in Jackson County. But
for the next two years, 1833-35, the Saints' petitions and pleadings to state government officials and their hiring of lawyers to seek redress for the loss of their lands
provided no relief.

In 1838, following the Saints' disappointment over failed legal proceedings, Clay County residents asked the Saints to leave so that the county would not become a
battlefield (HC 2:448-52). The Mormons expressed their gratitude to the citizens for their kindness and agreed to move on.

Moving was not new to the Saints. As early as 1833 the Lyon brothers and others had settled to the north on Shoal Creek at Salem, in what was then Ray County. On
May 3, 1836-before the Saints had been asked to move from Clay County-Church money had been used to purchase land in Ray County.

Alexander W. Doniphan, a representative from Clay County to the Missouri legislature, prepared a bill that became law on Dec. 29, 1836, establishing two new
counties out of a part of Ray County, where the Saints had already begun to settle. The new counties were named Caldwell and Daviess, after two army officers (CHC
1:418-19). Each county was 24 miles square, but a six-mile buffer across the south end of Caldwell County was later given to Ray County. The buffer was for civil and
military purposes and was not supposed to be attached to any county. Doniphan hoped the Saints would get the six-mile strip within two years, as part of Caldwell
County, but he reminded them, "The ignorance and prejudice everywhere in Missouri was found even among the legislature, as well as among the common herd" (JSR
294).

Caldwell County is located about 45 miles east of the western boundary of Missouri (the Missouri River) and 65 miles south of the state's northern border. In 1836
Caldwell County was composed of two-thirds prairie and one-third timber. The soil was productive, and the Saints felt blessed to be there. George Averett said, "This
land seemed to be a choice land in every deed. . . . Everything seemed to smile with blessings too numerous for my pen to describe or my tongue to express" (AGA 4).
Shoal Creek was the principal stream, which flowed from west to east. It was large enough to provide waterpower to run mills, and it had numerous tributaries. Each
settlement usually had a least one stream of water.

Caldwell County had been surveyed, so the Saints were able to purchase unimproved land from the government for $1.25 per acre. Land improved by the old settlers
sold for $5-10 or more per acre. Most Mormons purchased 40-acre farms, but some purchased 80 acres or more. Bishop Edward Partridge, acting as agent for the
Church, purchased 3,100 acres.

Far West became the principal city and county seat of Caldwell County, but by the middle of 1838, at least 19 other Mormon settlements had been established in
Caldwell County. These settlements are shown on the map of Caldwell County Mormon Lands and Settlements.1

Some researchers estimate that the Latter-day Saints had begun about 2,000 farms by the summer of 1838 in Caldwell County, paying $318,000 to the federal
government for land. At the minimum price of $1.25 per acre, this gave them more than 250,000 acres.

The first white inhabitants to live in what became Caldwell County moved there as early as 1830. When the Saints in Clay County and in Kirtland, Ohio, and elsewhere
were encouraged to gather and settle in Missouri from 1836 to 1839, Caldwell County's population increased to about 10,000. The Mormons greatly outnumbered the
population of the old settlers. At the same time Mormons lived in other counties-mainly Daviess, Ray, Carroll, Clinton, Monroe, Pike, Lafayette, Livingston, Van
Buren, Lewis, Clay, Gentry, Andrew, Boone, and Chariton. The Mormon population in Missouri during this time was about 12,000.

By 1838 Far West became the largest Mormon city that ever existed in the state of Missouri. With its estimated population of 5,000 and another estimated 5,000
people living in other county settlements, Caldwell County had about 10,000 inhabitants. This was 83 percent of the total estimated Mormon population in all of
Missouri. When persecution led to the "gathering" of the Saints to Far West in the fall of 1838, the percentage of Mormons in their capital city was even higher.

Ironically in heavily populated Caldwell County, no physical remains of the Mormon occupation are visible except four cornerstones of the temple in the public square
of Far West and three millstones from Haun's Mill. One is on the south side of the cement marker at Haun's Mill, another is in a park at Breckenridge, and a third is in
the LDS Visitors' Center at Independence.

The Saints' three-year stay in Caldwell County, their Zion for a time, ended in a shameful disaster during the winter and early spring of 1838-39. At the point of a
bayonet, the Mormons were forced by Gov. Lilburn Boggs's Extermination Order to abandon their homes and farms and become exiles in Illinois (HC 2:448-62;
 CopyrightCHC
3:368-74;   (c) 2005-2009,
                 1:348-559).Infobase Media Corp.                                                                                                      Page 81 / 187

Sites in Caldwell County
the LDS Visitors' Center at Independence.

The Saints' three-year stay in Caldwell County, their Zion for a time, ended in a shameful disaster during the winter and early spring of 1838-39. At the point of a
bayonet, the Mormons were forced by Gov. Lilburn Boggs's Extermination Order to abandon their homes and farms and become exiles in Illinois (HC 2:448-62;
3:368-74; CHC 1:348-559).

Sites in Caldwell County

Mormon sites in Caldwell County are listed in geographical order for convenience of traveling without backtracking, starting in the southwest corner of the county,
where many of the Saints entered. From there the sites are ordered going north and then east.2

Crooked River Settlement

Crooked River Settlement was in the southwest corner of Caldwell County, three miles northwest of Elmira. It was located on the south side of today's State 116, its
center being about a mile east of the Clinton-Caldwell county line. Crooked River runs east to west through the northern part of the settlement.

Latter-day Saints who were original landowners in Crooked River Settlement included James Clark (1835), Thomas Crandall, Samuel Thompson, and John Curtis
(OLEC; MoC).

Flat Rock Ford

As the Latter-day Saints left their farms and homes in Clay County and traveled north to settle in newly created Caldwell County (1836-37), many crossed over
Crooked River at the popular Flat Rock Ford, a limestone riverbed that is a beautiful natural fording place. To see this ford, start at the intersection of State 116 and
County Road D (Prairie Ridge, 4.25 miles directly north of Elmira). From the intersection, travel 2.25 miles west on State 116, then turn south on a gravel road and
go .3 mile to the ford, which is immediately east of a bridge over Crooked River (SHCC 3, 6). On Jan. 16, 1837, Mormon Frederick W. Cox purchased the 40 acres
through which Crooked River passes over Flat Rock Ford (southeast quarter of northeast quarter of Section 29, T 55N and R 29W).

The Battle of Crooked River was fought downstream 4.5 miles (in a straight line southeast) from Flat Rock Ford and 1.5 miles southeast of Elmira, on Oct. 25, 1838.
Apostle David W. Patten, Gideon Carter, and Patrick O'Banion of the Mormon militia were killed or mortally wounded in the battle. Moses Rowland of the mob-
militia was also killed, and several men were wounded (HC 3:169-72).

Free Settlement

Free Settlement was located along the north bank of Crooked River between State 116 and County D. Its center was .75 mile southwest of the crossroad of 116 and
D. If you travel on State 116 toward Flat Rock Ford from the intersection of D and State 116, you will go through Free Settlement.3

Allred Settlement

Allred Settlement was located immediately north of State 116 on Long Creek and Log Creek. It is one or two miles west of State 13 and about two miles northwest of
Polo.4

Thoret Parsons, a Latter-day Saint who owned a farm in Allred Settlement on the East Fork of Log Creek (southeast quarter of the southwest quarter of Section 24, T
55N and R 29W), was one of the Saints harassed by Capt. Samuel Bogart, a Methodist minister. Thoret recalled that on the afternoon of Oct. 24, 1838, Bogart and
20 armed men ordered him to leave his home and property by the next day. The company searched his premises for guns, which they hoped to confiscate, but Thoret
reported that he had none (DCCO 4). Arza Judd Jr., in Thoret's home at the time, said Bogart came to the house and ordered him to leave. Bogart intimidated many
other Mormons in the area and destroyed a considerable amount of their property. Bogart also took three Ray County Mormons as prisoners. These actions against
the Mormons led to the Oct. 25 Battle of Crooked River.

Curtis Settlement

Curtis Settlement was 2.5 miles southeast of Mirabile and 5.5 miles southeast of Far West.

Log Creek Settlement

Log Creek Settlement was on both sides of Log Creek and centered about two miles southwest of present-day Kingston, two miles northeast of Curtis Settlement, and
4.5 miles southeast of Far West.



Mormons who were original landowners in Log Creek Settlement included Oliver Cowdery, one of the Three Witnesses, who owned 480 acres there. Oliver also
owned 160 acres near Brushy Creek Settlement and about 720 acres west of Haun's Mill. Porter Rockwell owned 80 acres in Log Creek Settlement, and Jefferson
Hunt of Mormon Battalion fame owned 160 acres.5

William Draper became president of the Log Creek Branch (Kanesville Branch), even though he had not purchased land as an original landowner. He ran a blacksmith
shop in the settlement (AWD 1). The first school in the vicinity, operated during the summer of 1836 in an abandoned log cabin at Log Creek Settlement, was run by
Mary Ann Duty, a Mormon (OC, G 78-79; OC 99).

When news reached Far West on Oct. 24, 1838, that Rev. Samuel Bogart and a mob of 75 men were committing depredations at Log Creek, destroying property,
and taking prisoners, Judge Elias Higbee issued an order at 10 p.m. to raise a force to disperse the mob. Of the volunteers from Log and Goose Creek Settlements
who participated in the Battle of Crooked River the next morning, Charles C. Rich recorded:

Capt. D. [David] W. Patten and myself with about forty others volunteered, which number he thought would be sufficient, but as I believed a battle was inevitable I
proposed to go and raise some more men and meet Captain Patten about six miles from Far West; which was agreed to. I rode through the settlements on Goose and
Log Creeks, and rallied the brethren as I went along. When we met we numbered about seventy-five. (JCCR in MS 26, 440-41)6

After the battle, David W. Patten sent James Emmett to Far West to inform Joseph Smith of the fight. Joseph immediately left Far West in a carriage, accompanied by
Hyrum Smith, Lyman Wight, Heber C. Kimball, and others. The Prophet's party and the militia subsequently met near Log Creek, about six miles south of Far West.
There  the Prophet,
 Copyright          assisted by
            (c) 2005-2009,      others, Media
                             Infobase   went toCorp.
                                                the wounded and pronounced blessings on them and prayed for them to be healed. David W. Patten died later that day,
and Patrick O'Banion died two days later.
                                                                                                                                                  Page 82 / 187

Mirabile Settlement
After the battle, David W. Patten sent James Emmett to Far West to inform Joseph Smith of the fight. Joseph immediately left Far West in a carriage, accompanied by
Hyrum Smith, Lyman Wight, Heber C. Kimball, and others. The Prophet's party and the militia subsequently met near Log Creek, about six miles south of Far West.
There the Prophet, assisted by others, went to the wounded and pronounced blessings on them and prayed for them to be healed. David W. Patten died later that day,
and Patrick O'Banion died two days later.

Mirabile Settlement

Mirabile Settlement was located about one mile east of Goose Creek, four miles north of State 116, and four miles south of Far West on County D, the main road
running north and south through Far West. A small town still existed there in 1996. The center of the settlement was located at the last 90-degree turn going north on
County D before the temple site at Far West (see the Mirabile Settlement Center map) .

Mormons settled in the Mirabile area in 1836-37. Non-Mormon William Marquam laid out a town site in 1848 and gradually developed the town. He moved a
Mormon log store building from abandoned Far West to his new town site, opened a general store and other businesses, and named his town Mirabile, meaning
"wonderful." In 1851 Isaac Stout built and ran the first hotel and tavern. Made of brick, it served as quarters for Union soldiers in the Civil War. It was torn down in
1938.

Apostle David W. Patten died in Stephen Winchester's home in Mirabile Township on Oct. 25, 1838, after being shot during the Battle of Crooked River earlier that
day. The first martyred apostle in this dispensation, he was second only to Thomas B. Marsh in seniority in the Quorum of the Twelve. Marsh apostatized from the
Church in 1838.

The west side of Stephen Winchester's 120-acre farm was .25 mile directly east of County D as it passed through Mirabile. His farm was .75 mile long running north
and south, and his home was probably near County D at the southwest corner of his farm, where County D makes a 90-degree turn (see the Mirabile Center map).
This site is exactly three miles from the southern border of Far West (HC 3:171).7

After Elder Patten was shot at Crooked River, he was carried to Log Creek. When he was informed of the battle, the Prophet Joseph Smith rushed to Log Creek with
Hyrum Smith, Lyman Wight, Heber C. Kimball, and others, where they met the nine men who had been wounded in battle. Joseph and his party gave blessings to the
men and prayed for them to be healed. Joseph then accompanied the wounded about two miles to Winchester's home. After he arrived, David spoke to his childless
wife, Ann, counseling, "Whatever you do else, O, do not deny the faith" (JHCK 55; HC 3:171). Heber C. Kimball recorded David's last moments:

A few minutes before he died he prayed as follows: "Father I ask thee, in the name of Jesus Christ, that thou wouldst release my spirit and receive it unto Thyself!" And
then [he] said to those who surrounded his dying bed, "Brethren, you have held me by your faith, but do give me up, and let me go, I beseech you." We then committed
him to God, and he soon breathed his last, and slept in Jesus without a groan. (JHCK 55)

David had previously asked the Lord to let him die the death of a martyr, and Joseph said to him, "When a man of your faith asks the Lord for anything, he generally
gets it" (HDWP). Just before David's funeral, the Prophet said of him, "There lies a man that has done just as he said he would-he has laid down his life for his
friends" (HC 3:175).

On Oct. 15, 1836, Charles C. Rich and his father, Joseph, purchased 40 acres in Mirabile located between the .75-mile mark and one-mile mark directly west of
County D and the center of Mirabile. Their 40 acres were in the southwest quarter of the southeast quarter of Section 33, T 55N and R 29W. On Apr. 26, 1837,
Charles and Joseph purchased another 160 acres in the center of Mirabile (see the Mirabile Settlement Center map).

While George M. Hinkle was on a mission in Illinois, he met a young woman named Sarah D. Pea, who was "recommended" to Charles C. Rich as a possible wife.
Charles wrote a letter to Sarah and proposed. She randomly opened her Bible, pointed to a scripture (Ruth 1:16), and felt inspired to meet Charles. She moved to Far
West with her father, met Charles, and felt the Lord had guided her to him. They were married by George M. Hinkle in Far West on Feb. 11, 1837 (WV 97-105).
Sarah said her husband built a nice little hewed log house and had it ready to live in by the time they were married (JSPR 23-24). The house, which became their
honeymoon cottage, was probably built on the 120 acres Charles had purchased on Apr. 26, 1837. It was probably close to the County Road D, southwest of
Stephen Winchester's home (see the Mirabile Settlement Center map).8

A log house on the Rich property may be the "honeymoon cottage" Sarah referred to in her autobiography (WV 98). Beginning in 1995, research and archaeological
investigation of the cabin site has been sponsored mainly by the Mormon Frontier Foundation under the direction of archaeologist Paul DeBarthe and historians Ronald
E. Romig and Mike Riggs. To get to the cabin site, turn west from County D onto 7500 SW (Broadway Drive) and travel about a mile to a "T" in the road. Turn left
onto 3200 W (Duroc Drive) and drive about one mile to the end of the road. The site is one block east of the end of the road.

During the gathering of the outlying Saints to Far West in the troubled days of 1838, Sarah Rich opened her home to seven families despite being pregnant with her first
child. Among those she made welcome were apostle John Page and his wife, who died in the Rich home of an illness. Because of the presence of the militia, she could
not be buried for three days. Missourians entered and searched the house twice in the presence of Sister Page's corpse (CCR 62).

Sarah said she and Charles attended meetings every Sunday and listened to the "Prophet Joseph Smith preach and instruct the people, a privilege we both appreciated
very much . . . our religion being first with us in all things" (WV 98; spelling standardized).

At the final battle of Far West, Charles, the "first flag-of-truce man," carried out a white flag with Gen. George M. Hinkle to meet the "mob-militia." Despite his flag,
Capt. Samuel Bogart shot at him. On Goose Creek, Charles begged the militia to defer hostilities until morning. Gen. Alexander W. Doniphan pledged that he would
do as Charles requested (CHC 1:484-85, 488).

Charles C. Rich was prominent in Church affairs in early Utah history. He was a member of the Quorum of the Twelve Apostles for 34 years (1849-83) and settled in
the Bear Lake area of Utah and Idaho. Rich County, Utah, is named after him (BiE 1:102-3; UPN 315).

When members of the Rich family researched their family history, they discovered the tombstone of one of Sarah's ancestors, Joshua Pea, with the following epitaph:

Under this sod and under this tree

Lie the remains of Joshua Pea.

He is not here, but only his pod.

He shelled his peas and went to God. (CCR 363)
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Carter Settlement

Carter Settlement was west of Mirabile, immediately east of the Clinton-Caldwell county line and straddling Goose Creek. It was five miles southwest of Far West.9
He is not here, but only his pod.

He shelled his peas and went to God. (CCR 363)

Carter Settlement

Carter Settlement was west of Mirabile, immediately east of the Clinton-Caldwell county line and straddling Goose Creek. It was five miles southwest of Far West.9

Plum Creek Settlement

Plum Creek Settlement was immediately north of Carter Settlement, four miles southwest of Far West and along the east side of the Clinton-Caldwell county line. It
straddled Plum Creek.



Thomas Hancock Sr. owned 80 acres in the settlement. His son Levi Hancock owned 40 acres nearby, but it must have been on a preemption basis. Levi also owned
10 acres in Far West and a city lot near the Far West Temple block, where he later lived (ALH 58). He built a log house on his 40 acres, daubed it with clay, put
shakes on the roof, built a chimney of sticks daubed inside and outside with clay mud, and made a pinion floor. Levi's son Mosiah wrote, "A bedstead was made out of
tree limbs and posts so that mother might be as comfortable as possible while her baby was being born" (AMH 4).

The family used pigweed and other weeds for greens and had "plenty of strawberries, green corn, and wild plums. In the fall [they] had walnuts and hazelnuts" (AMH
4-5). Expressing gratitude for his prosperity, Levi said, "I had cows, hogs, and one good mare, sheep and hens a plenty and was in a good way to live with plenty to
eat" (ALH 58).

Levi was a faithful member of the Church and was one of the first seven presidents of the Seventy (1835-82). Joseph Smith asked Levi to write a song for the July 4,
1838, laying of the Far West Temple cornerstone, which he did, calling it "Song of Freedom." At the cornerstone celebration, Levi and his uncle Solomon Hancock
stood on the southeast cornerstone and sang the song.

Joseph Holbrook, a builder by trade, lived in Plum Creek Settlement on his 40-acre farm in Section 30. He also had two 40-acre farms in nearby Durfey Settlement.
For other partly improved land he had paid a Missourian $7.50 per acre (AJH 38). Of his occupation as a builder, he said, "I built an office for Bishop Edward
Partridge in Far West and finished it. I also built a dwelling house for him. . . . I also built a school house in the district where I lived, 22 feet square, besides farming
considerable each year." On Jan. 31, 1837, Joseph's wife, Nancy, gave birth in their home to a son they named Joseph Lamont Holbrook (AJH 38).

The schoolhouse was .5 mile east of his property and home, in the center of Section 29, near the Plum Creek Cemetery and a short distance west of School No. 3,
located there in 1886 (HCL 317). To visit the Plum Creek Cemetery and the Mormon schoolhouse and Holbrook farm sites, travel west on County HH from County
D for two miles, then go south .25 mile and then west. All three sites are on the north side of the county road. From the point where you turn west on the county road,
it is about .1 mile to the School No. 3 Site, .25 mile to the Plum Creek Cemetery and the Mormon schoolhouse sites, and .5 mile to the southeast corner of Joseph's
40-acre farm.

Known Mormons who were original landowners in Plum Creek Settlement included such notables as Amasa Lyman, Alpheus Cutler, Edward Partridge, Lyman E.
Johnson, and George M. Hinkle.10

Durfey Settlement

Durfey Settlement was located between Plum and Goose Creeks, three miles southwest of the Far West Temple site. County HH goes east and west and north and
south through the settlement near its center.

Among the first settlers in Durfey Settlement was James Durfey, who owned 400 acres. He laid the foundation of a mill there but never completed it (HCL 316). Perry
Durfey owned 160 acres. The settlement was named after these two landowners.11

.

Joseph Smith Farm on Goose Creek

County Road D is the paved road to Far West. If you approach from the south, the road extends half a mile through the Joseph Smith Farm on Goose Creek.

One mile north of the 90-degree turn in the center of Mirabile and on the west side of County D is the southeast corner of two 160-acre quarter-sections of Joseph
Smith's farm. The property lines of the farm extend .5 mile west and one mile north from this southeast corner, enclosing 320 acres. Joseph's Goose Creek farm was
480 acres.

From the southeast corner, the road veers to the northeast and goes .5 mile through the middle of the 40-acre farms of Moses Martin and John Higbee. Then it enters
the south end of a 160-acre portion of Joseph Smith's farm, which is .25 mile wide and one mile long.

After going .5 mile through Joseph's farm, the road exits the south 80-acre portion of the farm in its northeast corner and continues north for two miles to the temple
block at Far West. The Prophet also had an 80-acre farm two miles northeast of the center of Far West and .5 mile north of Shoal Creek.12



Goose Creek Camp

Goose Creek Camp was the headquarters of Maj. Gen. Samuel D. Lucas, commander of the approximately 3,500 members of the state mob-militia during their
campaign against the Saints in Far West from Oct. 30 to Nov. 8, 1838. The mob-militia came to Far West in response to Gov. Lilburn W. Boggs's Extermination
Order, which he issued because of rumors that the Mormons had committed outrages in Daviess County (HC 3:187).13 General Lucas was in charge at Goose Creek
until his superior, Gen. John B. Clark, arrived in Far West on Nov. 4 with another 2,500 militiamen. The Mormon Caldwell County militia consisted of only about 800
men.

Goose Creek Camp was on the north side of Goose Creek, east of the County D bridge over Goose Creek and about one mile southeast of the Far West Temple site
(HC 3:187).(c)
 Copyright  The  soldiers camped
               2005-2009,         on land
                            Infobase      owned
                                      Media     by Mormon farmers (see the Far West map).14 Major events at the camp follow in chronologicalPage
                                            Corp.                                                                                            order: 84 / 187

Oct. 30. General Lucas and his approximately 3,500 mob-militiamen moved into the area of Far West near sundown, traveling on the old Far West Road, which ran a
mile or more east of the present County Road D. Apparently it was too late in the evening to fight, so the troops pitched their tents on the north side of Goose Creek,
men.

Goose Creek Camp was on the north side of Goose Creek, east of the County D bridge over Goose Creek and about one mile southeast of the Far West Temple site
(HC 3:187). The soldiers camped on land owned by Mormon farmers (see the Far West map).14 Major events at the camp follow in chronological order:

Oct. 30. General Lucas and his approximately 3,500 mob-militiamen moved into the area of Far West near sundown, traveling on the old Far West Road, which ran a
mile or more east of the present County Road D. Apparently it was too late in the evening to fight, so the troops pitched their tents on the north side of Goose Creek,
which became the Lucas's headquarters.

When the Latter-day Saints saw the size of the militia, they worked all night to arrange a temporary fortification of wagons and timber 1.5 mile long on the south, east,
and west sides of Far West, and they posted guards throughout the night (HC 3:188).



Oct. 31. At about 8 a.m. a flag of truce was sent from Lucas's headquarters. Sarah Rich watched her husband, Charles C. Rich, carry a white truce flag to the
Eminence, a hill .75 mile south of the Far West Temple site, on behalf of the Mormon militia (JSPR). Col. George M. Hinkle, the highest Mormon militia officer in
Caldwell County, along with others, accompanied Charles to the Eminence, where Lucas spelled out terms of peace.

Toward the evening, Colonel Hinkle led Mormon leaders Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt, and George W. Robinson to the Eminence, as
arranged with Lucas. Hinkle said to Lucas, "General, these are the prisoners I agreed to deliver up" (CHC 1:486-87). This was a great betrayal, inasmuch as the
brethren thought they were being led to a peace council. Joseph and his company were then surrounded and marched off as prisoners to Goose Creek Camp (see the
next entry, the Eminence).

At Goose Creek Camp the five prisoners were guarded by 90 militiamen. Parley P. Pratt said they "were surrounded by thousands of savage looking beings, many of
whom were dressed and painted like Indian warriors. These all set up a constant yell, like so many bloodhounds let loose upon their prey, as if they had achieved one
of the most miraculous victories that ever graced the annals of the world." Parley likened the scene to conditions in hell (HC 3:189).

The prisoners lay on the cold ground in the open air with no covering, and they were drenched with rain before morning. All night they were mocked, taunted, and
compelled to listen to filth, obscenity, and reiterations of deeds of rapine and murder.



Nov. 1. The next morning Hyrum Smith and Amasa Lyman were brought as prisoners into the Goose Creek Camp. The officers of the militia then held a court-martial
and sentenced all of the prisoners to be shot at 9 a.m. the next day on the public square of Far West. Their execution was to serve as a warning to the Mormons.15



That same day Lucas's troops formed a square 200 yards southeast of the town, where Colonel Hinkle led his troops. There, Hinkle surrendered his sword and pistols
and was followed by the Mormon militia, whose members surrendered 700 guns as well as swords and pistols (HC 3:198). Before the Mormon militia left the square,
about 500 of them were compelled to sign deeds of trust that gave their property to the state to cover the expenses of the war.

Lucas's mob-militia then entered Far West and plundered houses, destroyed property, abused the innocent, killed animals, and raped women (HC 3:191-92). At about
midnight Lucas issued the following order to Gen. Alexander W. Doniphan, who held the prisoners: "Sir:-You will take Joseph Smith and the other prisoners into the
public square of Far West, and shoot them at 9 o'clock to-morrow Morning." But Doniphan, in righteous indignation, promptly 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. (HC 3:190-91)

General Doniphan, who had been a lawyer for the Saints and pushed a bill through the state legislature to have Caldwell and Daviess Counties created for them, saved
the lives of the prisoners and was highly respected by the Latter-day Saints ever after. In 1874 he visited Brigham Young in Salt Lake City and was respectfully
received and honored (CHC 5:502; HCL 137).

Nov. 2. Joseph and his fellow prisoners said their good-byes on the public square and were taken in a wagon by Generals Lucas and Moses Wilson toward
Independence (HC 3:194-95). On their way Joseph prophesied that "whatever we may suffer during this our captivity, not one of our lives shall be taken" (CHC
1:494). From Independence the prisoners were taken to jails in Richmond, Liberty, and Gallatin before they received their freedom.

Nov. 4. General John B. Clark, in charge during the Mormon War, arrived in Far West with 2,500 more state mob-militia, which made a total of 6,000 men.

Nov. 5. General Clark arrested 56 more Mormons on the public square. They were subsequently sent to the Richmond Jail (see the entry on the Public Square in Far
West).

Nov. 6. Gen. Clark addressed and harangued the Saints on the public square.

The Eminence

Half a mile directly north of the County D bridge over Goose Creek and .75 mile south of the Far West Temple site sits a hill that runs from east to west. This hill,
called the Eminence, is an important Church historic site (HC 3:413; HCL 134; MIS, G 479).

Oct. 31. Two "peace parties," led by white flags, met at the Eminence at 8 a.m. on Oct. 31, 1838. One flag, representing the state mob-militia led by Gen. Samuel D.
Lucas, had been carried north from Lucas's camp on Goose Creek. The other flag, representing the Mormon Caldwell County militia led by Col. George M. Hinkle,
was carried south from Far West by Charles C. Rich. General Lucas had a phalanx of men, with wings to the right and to the left and a four-pound cannon in the
center.



At the meeting Lucas proposed to Hinkle the following terms of capitulation:

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2. Make an appropriation of Mormon property for damage done by the Mormons.
At the meeting Lucas proposed to Hinkle the following terms of capitulation:

1. Give up the Mormon leaders to be tried and punished.

2. Make an appropriation of Mormon property for damage done by the Mormons.

3. Give up all arms.

4. Leave the state (CHC 1:486).

Toward the evening Colonel Hinkle told Joseph Smith that the officers of the state mob-militia wanted an interview with him and Sidney Rigdon, Parley P. Pratt, Lyman
Wight, and George W. Robinson. The leaders responded immediately and went to the Eminence, where they were introduced to General Lucas for what Joseph Smith
thought was an interview to make arrangements for peace. Instead Colonel Hinkle said, "General, these are the prisoners I agreed to deliver up."



Joseph said of this meeting, "Judge of my surprise, when, instead of being treated with that respect which is due from one citizen to another, we were taken as prisoners
of war, and treated with the utmost contempt" (HC 3:188-89; CHC 1:486-87). The prisoners were surrounded and marched to Goose Creek Camp, where they
spent the night guarded by 90 militiamen (CHC 1:487; HC 3:413; see Goose Creek Camp entry).

Far West

The center of the site of Far West, the county seat and largest Mormon city in Missouri in 1838, is located 1.25 miles north of Goose Creek and one mile south of
Shoal Creek on County Road D in Caldwell County. It is 55 miles north of Independence via Liberty on I-35, State 116, and County D. From the current county seat
of Kingston, on State 13, Far West can be located by going west 5.7 miles on County HH, then by going north 2.6 miles on County D (see Caldwell County map,
page 286).

Far West was at first called Shoal Creek by the Saints, but because the area was literally one of the farthest western settlements in the United States, the Mormon
capital city received its name from its geographic location. In 1836 William W. Phelps mentioned that he had just returned from the Shoal Creek area after "examining
the regions of the 'Far West'" (HC 2:444-45).



The Church purchased land to establish the city of Far West on Aug. 8, 1836. The original one-mile square was purchased in the names of William W. Phelps and
John Whitmer, counselors in the presidency of the Church in Missouri who held the land in trust for the Church (see Far West map). Thomas B. Marsh and Elisha H.
Groves had been sent on a mission to Kentucky and Tennessee in the spring of 1836 to solicit financial assistance for "poor bleeding Zion." They borrowed $1,450 at
10 percent interest from the estimated 130 Saints in Kentucky and Tennessee, and the money was used to purchase land in Far West (EJ July 1838, 37; HSS, B: 118-
20).



Far West was laid out following the general plan for cities of Zion. Originally it was to be one square mile but was enlarged to two square miles in November 1837
(FWR 125-26). With a number of variations from the original plan, it was finally laid out as follows: Streets ran at right angles, emerging from the public square in the
town's center. The four-acre public square was reserved for a temple site, school, and other public buildings. Four avenues eight rods wide (132 feet, like Salt Lake
City streets) fanned out from the public square to the four points of the compass. All other streets were five rods wide (82.5 feet). The city had 928 residential blocks,
each divided into eight lots of .4 acre each. Business lots were .15 acre each16 (see Far West City Center map). Original Mormon landowners are too numerous to
list.

In 1836-38 Saints from many places, especially Clay County, flooded into Far West and at least 19 other settlements in Caldwell County. Farmhouses sprang up like
magic, and "the county grew like Jonah's gourd," said Joseph Smith (HC 2:468). By 1838 Far West boasted a population of 5,000, of which an estimated 95 percent
were Latter-day Saints.

By 1837-38 Far West had many thriving business establishments: 10 stores, two hotels, a boardinghouse, a printing establishment, and six blacksmith shops. Gristmills
and sawmills were built on streams near Far West, but most businesses faced the public square or were located in the blocks surrounding the square (see Far West
City Center map, which shows where Joseph Smith, Hyrum Smith, Sidney Rigdon, and others had business property).17

Temple Site

The most important site in Far West was and is the temple site in the town center at the crossroads of County D (running north and south) and a gravel county road
(running east and west). The temple site is on the south side of the public square, on the northeast corner of the crossroads. A parking lot is on the east side of County
D and the west side of the temple site. Picnic tables and restrooms are available.

The Lord told Joseph Smith:

Let the city, Far West, be a holy and consecrated land unto me; and it shall be called most holy, for the ground upon which thou standest is holy. Therefore, I command
you to build a house unto me, for the gathering together of my saints, that they may worship. . . . And let the beginning be made on the fourth day of July next [1838];
and from that time forth let my people labor diligently to build a house unto my name. (D&C 115:7-8, 10)

As people visit the Far West Temple site, they may wonder why the Saints did not build a temple either in Jackson County or in Far West. The Lord said:

Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and
with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it
behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. . . . Therefore, for this cause have I accepted the
offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord
your God. (D&C 124:49, 51)
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On Apr. 7, 1837, at the home of Levi Jackman, two miles northeast of the temple site, the presidency and high council met and appointed President David Whitmer,
John Whitmer, and William W. Phelps to superintend the building of the house of the Lord in Far West (FWR 103-4).
with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it
behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. . . . Therefore, for this cause have I accepted the
offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord
your God. (D&C 124:49, 51)


On Apr. 7, 1837, at the home of Levi Jackman, two miles northeast of the temple site, the presidency and high council met and appointed President David Whitmer,
John Whitmer, and William W. Phelps to superintend the building of the house of the Lord in Far West (FWR 103-4).

Construction of the temple began on July 3, 1837, when 1,500 persons gathered for groundbreaking ceremonies, which consisted of prayers, singing, speaking, and
excavating. By the end of the day, 500 men using shovels and wheelbarrows had excavated an area 80 feet wide, 110 feet long, and 5 feet deep (HC 2:496). In 1996
the distance between the outsides of the cornerstones was 135 feet east to west and 90 feet north to south.

Work on the temple lagged after the groundbreaking, partly because of lack of finances. When Joseph Smith visited the Saints in November 1838, he urged that "the
building of the House of the Lord be postponed until the Lord shall reveal it to be His will to have it commenced" (HC 2:521).

The laying of the cornerstones occurred on Independence Day in 1838. Joseph Holbrook noted, "They having been hauled to the spot beforehand, my team did help
haul them. They were quarried from the ledge down west and were 7 feet long, 4 feet wide and 2 feet thick" (AJH 38-39). Luman Shurtliff and others cut a 60-foot
oak tree on Goose Creek, erected it near the cornerstones of the temple, and flew the Stars and Stripes from its top for the Fourth of July celebration. It was known as
the Liberty Pole (T&S 1:81).

A procession started the day's activities at 10 a.m. with a band and dignitaries passing in review. Then the crowds surrounded the temple excavation with the women in
front and the men behind them. The southeast cornerstone was laid by the presidents of the stake, assisted by 12 men; then the other three were laid clockwise by
other priesthood holders. After each stone was laid, the band played a tune. Sidney Rigdon gave an oration, a carefully prepared speech approved by the presiding
elders of the Church and titled by some "The Mormon Declaration of Independence." After the audience gave the Hosanna Shout three times, Levi Hancock and his
uncle Solomon Hancock sang a song while they stood on the southeast cornerstone. Levi had sat up most of the night writing the song's 12 verses (AMH 6-8).
Another procession then ended the day's proceedings (HC 3:41-42; EJ Aug. 1838, 60). The cornerstones of the Far West Temple are plainly visible to visitors today.

Sidney Rigdon's speech has been criticized because of its inflammatory language, but it expressed the feelings of Latter-day Saints who were tired of being pushed
around and losing their homes and property. History has shown, however, that it was unwise for Sidney to utter some of the speech's strong statements (CHC 1:440-
43).

The first part of the speech was patriotic, but the text of the second part was based on the premise that it was "better, far better to sleep with the dead, than to be
oppressed among the living." Sidney said, "From this day and this hour we will suffer it [abuse] no more. . . . That mob that comes on us to disturb us, it shall be
between us and them a war of extermination; for we will follow them until the last drop of their blood is spilled. . . . We will never be the aggressors, we will infringe on
the rights of no people, but shall stand for our own until death" (CHC 1:440-41).

When lightning struck the Liberty Pole and splintered it the next day, many Saints exclaimed, "Farewell to our liberty in Missouri!" The Prophet Joseph walked over the
splinters from the pole and prophesied that the Saints would eventually triumph over their enemies even as he walked "over these slivers" (AJH 38). One month later
confrontations erupted during an election at Gallatin (JLAS 33).

Four days after the laying of the temple cornerstones, Joseph Smith received a revelation now identified as D&C 18. The Lord told the Quorum of the Twelve that in
the spring of 1839 they should "depart to go over the great waters, and there promulgate my gospel, the fulness thereof, and bear record of my name." He also said
they should "take leave of my saints in the city of Far West, on the twenty-sixth day of April next, on the building-spot of my house" (D&C 118:4-5). The Lord then
indicated who would take the place of the four former members of the Twelve who had lost faith in the Church.

By the spring of 1839, faithful members of the Quorum of the Twelve were living in Nauvoo. It would have been dangerous to return to Missouri to leave on their
missions from the temple as the Prophet Joseph prophesied. It was a surprise, therefore, to apostate Mormons who still resided in Missouri that the Twelve did in fact
return to Far West and fulfill the prophecy (D&C 118:4-5; HC 3:336-38).

Early on the morning of Apr. 26, just past midnight, five apostles arrived in Far West: Brigham Young, Heber C. Kimball, Orson Pratt, John Taylor, and John E. Page.
Later in the morning they met at the house of Brother Samuel Clark and excommunicated 31 persons from the Church before proceeding to the temple site. Several
other people gathered at the site besides the apostles. After the brethren sang a hymn, Alpheus Cutler, the temple's master workman, commenced relaying the
foundation of the Lord's house, agreeable to revelation, by rolling a large, ton-weight stone onto the southeast corner.

Brigham Young and Heber C. Kimball then ordained Wilford Woodruff and George A. Smith as apostles in the Quorum of the Twelve. They also ordained Darwin
Chase and Norman Shearer as seventies. All four men were ordained while sitting on the southeast cornerstone. The apostles then individually prayed vocally while
kneeling on the cornerstone, after which "Adam-ondi-Ahman" was sung and the meeting was adjourned (HC 3:336-40; LHCK 252-53). The apostles and seventies
made their way back to Illinois, and in August and September they left on their missions to England (CHC 2:22-26).

The Far West Temple walls were built to a height of 2-2.5 feet above the ground, but by 1886 all that was left was "a depression in the earth three or four feet deep . .
. and some fragments of crumbling walls" (MIS, G 95).

John Whitmer, one of the Eight Witnesses to the Book of Mormon, was the only resident of the old town site of Far West for many years after the Saints left. He
owned 625 acres, including the temple site (see John Whitmer Home Site entry) at Far West, where he lived for 38 years.

In 1909, under the direction of President Joseph F. Smith, who was born in Far West, Samuel O. Bennion, president of the Central States Mission, purchased 80
acres for the Church, including the temple site. By 1996 the Church owned 593 acres in Far West, including the John Whitmer Home Site (CHC 6:430).

On Aug. 3, 1968, President David O. McKay dedicated monuments at the temple site that commemorate the Far West period of Church history (LJFSm 341).

Public Square

The temple site was and is the most important site on the four-acre public square, which also featured a schoolhouse, possibly in the center of the square, north of the
temple site. The schoolhouse played an important role in the lives of the Saints in Far West. Not only was the building used as a school, but it also served as a chapel,
town hall, courthouse, and general meeting place. On July 29, 1837, the high council met in what must have been a small schoolhouse, but seven months later, on Feb.
24, 1838, the high council and bishopric met at the larger new schoolhouse.
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In June or July 1838, Peter H. Burnett (who later represented Joseph Smith when Joseph was a prisoner in the Liberty Jail) attended a Church meeting in Far West. Of
the place and meeting, Burnett said, "The church was a large frame building, with seats well arranged and a good pulpit. We were treated with great politeness. . . . The
congregation was large, very orderly, and attentive. There were officers to show people to their seats, who were most polite and efficient in the discharge of their
The temple site was and is the most important site on the four-acre public square, which also featured a schoolhouse, possibly in the center of the square, north of the
temple site. The schoolhouse played an important role in the lives of the Saints in Far West. Not only was the building used as a school, but it also served as a chapel,
town hall, courthouse, and general meeting place. On July 29, 1837, the high council met in what must have been a small schoolhouse, but seven months later, on Feb.
24, 1838, the high council and bishopric met at the larger new schoolhouse.

In June or July 1838, Peter H. Burnett (who later represented Joseph Smith when Joseph was a prisoner in the Liberty Jail) attended a Church meeting in Far West. Of
the place and meeting, Burnett said, "The church was a large frame building, with seats well arranged and a good pulpit. We were treated with great politeness. . . . The
congregation was large, very orderly, and attentive. There were officers to show people to their seats, who were most polite and efficient in the discharge of their
duties" (ROP 56).

After the Saints were driven out of Far West, the schoolhouse was moved to just north of the modern courthouse in Kingston, where it served as a courthouse, then
later as a store.

The first quarterly conference in Far West was held in the new school building in April 1838.18 It started on Friday, Apr. 6, the eighth anniversary of the Church.
Joseph Smith had arrived in Far West from Kirtland just three weeks earlier. Having the Prophet preside at the conference made it a special occasion.

At the Apr. 6 meetings, Thomas B. Marsh, David W. Patten, and Brigham Young, senior members of the Quorum of the Twelve, were appointed as the presidency of
the Church in Zion pro tempore (temporarily). The sacrament was administered, and 95 infants were blessed (HC 3:13-14). The following day Church authorities
"took the stand," and David W. Patten spoke. Offices in the priesthood were then filled.

On Sunday, Apr. 8, Joseph Smith and Brigham Young spoke. Joseph made a few remarks on the Word of Wisdom, giving the reasons for its coming forth and saying
it should be observed. Conference was then adjourned until the first Friday in July (HC 3:13-16; FWR 157-62).

The Kirtland Camp was an organized group of 500-600 Saints that left Kirtland on July 6, 1838, to gather to Zion in upper Missouri. They traveled 900 miles together
under the direction of the presidents of the Seventies and arrived in Far West on Oct. 2, 1838. They camped for the night "on the public square round the foundation of
the temple" (HC 3:147). The next day they made their way north to Marrowbone (Ambrosia), and on Oct. 4 about 250-75 members of the group arrived at Adam-
ondi-Ahman. The rest settled along the way, in Far West, or various places in Caldwell and Daviess Counties (HC 3:87-148).

The beat of a bass drum was the signal that summoned the Mormon Caldwell County militia to assemble on the public square in Far West. Drusilla S. Hendricks
recalled, "The brethren had to be ready and on hand at the sounding of a bass drum. At three taps on the drum my husband would be on his horse in a moment, be it
night or day" (WV 89). When the bass drum sounded in the evening of Oct. 24, 1838, James Hendricks immediately went to the public square and then proceeded to
the Crooked River, where three Mormon prisoners were being held by Capt. Samuel Bogart of the mob-militia. During the ensuing Battle of Crooked River, James
was shot, becoming paralyzed from his neck to his feet. In the same battle, David W. Patten, Gideon Carter, and Patrick O'Banion were killed or mortally wounded
(HC 3:170-71).

Drumbeats called the militia together many times in Far West when mob forces threatened the Saints. During the first week of October 1838, the Mormon militia went
to DeWitt to defend the Saints. Being outnumbered, the Saints were forced to leave their homes in DeWitt on Oct. 11, 1838 (HC 3:150-60). Drumbeats called the
militia together once during each of the months of August, September, and October 1838 to defend the Saints in Adam-ondi-Ahman, 25 miles north of Far West.

If Gen. Samuel D. Lucas and those involved in the so-called court-martial at Goose Creek Camp had had their way, Joseph Smith, Sidney Rigdon, Parley P. Pratt,
Lyman Wight, George W. Robinson, and probably Hyrum Smith and Amasa Lyman would have been shot unlawfully on the public square at Far West at 9 a.m. Nov.
2, 1838. Gen. Alexander Doniphan saved their lives when he refused to carry out execution orders from Lucas, saying, "It is cold blooded murder, I will not obey your
order" (HC 3:190-91; see Goose Creek Camp entry).

The public square was a scene of sad farewells on Nov. 2, 1838, when Lucas transported Joseph Smith and other prisoners, under heavy guard, by wagon from the
Goose Creek Camp to the public square to say good-bye to their families. From there, still under guard, the prisoners were allowed to go to their homes to get a
change of clothing, but the Prophet was not permitted to speak to his family. The prisoners then returned to the public square, where a large crowd gathered around
their wagon to express love and concern. The Prophet's parents came to the square and were allowed to hold the hands of Joseph and Hyrum through a narrow space
between the wagon and its cover. They were able to hear their sons' voices but not see their faces (HC 3:192-94; APPP 207-8; HJS 275-76).

On Nov. 5, 1838, Gen. John B. Clark, commander of the state mob-militia, ordered all the Mormon men at Far West to assemble on the public square. He then read
the names of 56 brethren whom he ordered to step forward. The 56 were placed under arrest and marched off to Richmond, where they were jailed to await trial.

The next day General Clark harangued the Saints at the public square. "You have always been the aggressors-you have brought upon yourselves these difficulties," he
said, lying to them. He emphasized that the fate of the prisoners was "fixed-their die is cast-their doom is sealed." He said, "Oh! that I could invoke that Great Spirit, the
unknown God, to rest upon you, and make you sufficiently intelligent to break that chain of superstition, and liberate you from those fetters of fanaticism with which you
are bound-that you no longer worship a man." He then advised them "to scatter abroad, and never again organize yourselves with Bishops, Presidents, etc." (HC
3:203-4).

General Clark stayed a few days longer to make sure all of the arms had been confiscated from the Mormons. Then he left Far West with his troops.

Other Important Events in Far West 1836-39

As the headquarters of the Church, home to 5,000 Mormons, county seat, and business center of Caldwell County, Far West hummed with activity during 1836-39.
Several important events occurred during that time:

1. Local county government officials were elected and appointed shortly after Far West became the county seat in the spring of 1837. William W. Phelps was
appointed by Gov. Lilburn W. Boggs as justice of the county court. He was also the first postmaster in Far West (HC 3:56). The county clerk, judges, magistrates,
military officers, and all other officers were Mormons. The residents of the county formed their own military regiment in accordance with the laws of Missouri. It was
composed entirely of Latter-day Saints and was mustered into service early in the summer of 1837. Lyman Wight was elected colonel in command of the Caldwell
County regiment. When Lyman moved to Adam-ondi-Ahman in Daviess County, where he served in the same capacity, George W. Hinkle was chosen to replace him
as colonel of the Caldwell militia. All officers were commissioned by Governor Boggs (MIS, G 87).

2. Joseph Smith received seven revelations in Far West:

" D&C 113-Insights are given on the Book of Isaiah (March 1838).

"Copyright
  D&C 114-David   W. Patten
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                                           Corp. the next spring (April 1838).                                                                          Page 88 / 187
" D&C 115-The full name of the Church is given, the city of Far West is on holy ground, the Saints are commanded to build a house of the Lord (April 1838).
2. Joseph Smith received seven revelations in Far West:

" D&C 113-Insights are given on the Book of Isaiah (March 1838).

" D&C 114-David W. Patten is called on a mission the next spring (April 1838).

" D&C 115-The full name of the Church is given, the city of Far West is on holy ground, the Saints are commanded to build a house of the Lord (April 1838).

" D&C 117-Instructions are given to the Lord's servants (July 1838).

" D&C 118-The Twelve Apostles are to depart from the temple site on Apr. 26, 1839 (July 1838).

" D&C 119-The Lord's law of tithing is instituted (July 1838).

" D&C 120-Instructions are given on the disposition of tithed properties (July 1838).

3. Joseph Smith's arrival in Far West on Mar. 14, 1838, meant a long-awaited reunion. The Saints loved their prophet, and some of them traveled 120 miles to
Huntsville with food and a comfortable carriage to meet him. Brigham Young, Samuel H. Smith, Levi Richards, Daniel S. Miles, and Sidney Rigdon were with Joseph.
During the trying days of persecution in Jackson and Clay Counties (1831-36), the Prophet lived in Kirtland, Ohio, the center of Church activity in the East, but he
traveled to Far West after fleeing from apostates.

Persecution was rampant in Kirtland in 1836-38, and after being away from the Missouri Saints for seven years, with the exception of brief visits, Joseph was glad to
be united with them again. He hoped for peace now that he was in Missouri, saying, "Heaven smiles upon the Saints in Caldwell" (HC 3:11).

4. The years 1836-38 brought joy and sadness in both Missouri and Ohio. Speculation in Kirtland caused economic difficulties. Saints lost money in the Kirtland Safety
Society Anti-Banking Company, and its collapse was a disaster. Some felt that Joseph was the sole cause of the financial failure, even though he "had always said that
unless the institution was conducted on righteous principles it would not stand" (CHC 1:402, 408-9). Despite his warnings, some Saints became disgruntled and turned
against the Prophet and other leaders of the Church.

Church leaders in Kirtland who were excommunicated during these troubled times included Martin Harris, a Book of Mormon witness (December 1837); Warren
Parrish, a seventy (1837); and apostles Luke S. Johnson, Lyman E. Johnson, and John F. Boynton (Apr. 1838; CHC 1:400-410).

Dissatisfaction over the Kirtland Safety Society failure and other matters spilled over into Missouri, where some Church leaders lost faith in Joseph Smith and the
Church. David Whitmer, Book of Mormon witness and president of the Church at Far West, along with his counselors, William W. Phelps and John Whitmer, were
rejected as the presidency by the high council on Feb. 5, 1838. David had persisted in using tea, coffee, and tobacco and faced other charges. Apparently his
counselors had been unwise in their handling of monies received from land sales in Far West. They were also accused of selling their lands in Jackson County, which
they had been counseled not to do (HC 3:3-8; FWR 137-40). The Prophet Joseph Smith approved of the high council's actions as did the Saints in the following
settlements: Carter's Settlement, Durfey's Settlement, Curtis's Settlement, and Haun's Mill Settlement (HC 3:11; EJ July 1838:45).

Thomas B. Marsh and David W. Patten, senior apostles, were approved as presidents of the Church in Missouri until Joseph Smith arrived a month later. Thomas later
became a dissident following a quarrel that arose after his wife skimmed some cream from milk given to a Sister Harris. When the "cream affair" case reached the First
Presidency, Sister Marsh was found to be in error. Thomas, however, took his wife's side in the case, which was one factor in his downfall (JD 3:283-84).

Oliver Cowdery and David Whitmer, both witnesses to the Book of Mormon, were excommunicated in April 1838 on several charges (HC 3:16-19; 2:511; 3:16 n;
CHC 1:431-38; JD 7:55).

By November 1838 the following dissidents in Missouri had left the Church: apostle William E. McLellin, Sampson Avard, John Corrill, Reed Peck, George M.
Hinkle, Burr Riggs, John Cleminson, William W. Phelps, John Whitmer, and Orson Hyde (HC 3:31; JWEMc 321-24; PoJS 288).

Some of the dissenters' false testimonies at the Richmond trials helped put Joseph and his fellow prisoners in the Liberty Jail, where they suffered for more than four
months. When writing from the jail on Dec. 16, 1838, the Prophet had nothing good to say about the apostates who testified against him. He used the terms "gross
wickedness," "ignorant," "hypocrisy," "corruption," and "base traitors" to describe them (HC 3:230, 232).



Perhaps the attitude of Oliver Cowdery, as expressed in the words of a letter he wrote Apr. 12, 1838, to the high council, portrays the attitude of many who left the
Church during these troubled times. He wrote, "I will not be influenced, governed, or controlled, in my temporal interests by any ecclesiastical authority or pretended
revelation whatever, contrary to my own judgment" (HC 3:17-18).

The Lord told Joseph Smith that "he [the Lord] is like a refiner's fire, . . . and he shall purify the sons of Levi" (D&C 128:24). The test to see which Saints would stand
true to the faith occurred in the troubled times of Kirtland and Missouri. Some leaders and members fell away, but the faithful withstood the fiery darts of the adversary.
After a few key leaders of the Church fell away, new faithful and talented leaders filled their positions, and the Church continued to flourish. The five apostles who
dissented were replaced by John E. Page, John Taylor, Wilford Woodruff, George A. Smith, and Willard Richards (D&C 118:6; HC 3:336-39).

Six prominent early Church leaders repented of their apostasy and were rebaptized into the Church. After their baptisms they remained faithful. Orson Hyde returned to
the Church after one year and was reinstated as an apostle at Nauvoo in 1839. He served as senior member of the Quorum of the Twelve for three decades (OrH
105-7). William W. Phelps returned in 1840 and was an ardent temple worker. Luke S. Johnson returned in 1846 and came to Utah with the original pioneers. Oliver
Cowdery returned in 1848 at Mosquito Creek, Iowa. Martin Harris came to Utah in 1870 and was subsequently baptized by Edward Stevenson (WBM 132).
Thomas B. Marsh was baptized in Florence, Neb., in 1857 and joined the main body of the Church in Utah that same year (CHC 1:506-7; JD 5:206-10).



Other dissenters who lost their memberships retaliated against the Church and its leaders by stirring up strife with verbal attacks and "vexatious lawsuits" instituted
against their former friends (T&S 1:81). The Saints in Far West wanted the dissidents to leave Caldwell County. In his Salt Sermon, given June 17, 1838, Sidney
Rigdon used Matthew 5:13, which refers to salt losing its savor, as his text. The message of the sermon was clear-the dissenters must move away from the Saints. The
original text of the speech is not available, but it was inflammatory and threatening (CHC 1:438-39). The sermon was followed by a formal, written resolution ordering
the dissenters to leave Caldwell County at once, which they did two days later (MIS, G 162-66). George W. Robinson, Joseph Smith's clerk, wrote:
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These men took warning, and soon they were seen bounding over the prairie like the scapegoat to carry off their own sins. We have not seen them since, their influence
is gone, and they are in a miserable condition. So also [is] it with all who turn from the truth to lying, cheating, defrauding, and swindling. (FWR 190; PoJS 2:248-49;
spelling standardized)
against their former friends (T&S 1:81). The Saints in Far West wanted the dissidents to leave Caldwell County. In his Salt Sermon, given June 17, 1838, Sidney
Rigdon used Matthew 5:13, which refers to salt losing its savor, as his text. The message of the sermon was clear-the dissenters must move away from the Saints. The
original text of the speech is not available, but it was inflammatory and threatening (CHC 1:438-39). The sermon was followed by a formal, written resolution ordering
the dissenters to leave Caldwell County at once, which they did two days later (MIS, G 162-66). George W. Robinson, Joseph Smith's clerk, wrote:

These men took warning, and soon they were seen bounding over the prairie like the scapegoat to carry off their own sins. We have not seen them since, their influence
is gone, and they are in a miserable condition. So also [is] it with all who turn from the truth to lying, cheating, defrauding, and swindling. (FWR 190; PoJS 2:248-49;
spelling standardized)

5. The Saints were expelled from Caldwell County after several hostilities came in quick succession in 1838:

" The election day battle in Gallatin on Aug. 6 (HC 3:57-58; CHC 1:447-52).

" The fall of DeWitt, from which the Saints fled on Oct. 11 (HC 3:155-58; CHC 1:459-63).

" The Battle of Crooked River on Oct. 25 (HC 3:169-75; CHC 1:474-78).

" The Extermination Order of Governor Boggs, issued Oct. 27 (HC 3:175; CHC 1:479).

" The Haun's Mill Massacre on Oct. 30 (HC 3:183-86; CHC 1:480-83).

" The treachery of Colonel Hinkle on Oct. 31 (HC 3:187-90; CHC 1:485-88).

" The imprisonment of the Prophet Joseph Smith on Nov. 2 (HC 3:200-321; CHC 1:521-31).

As hostilities became more vicious, the Saints in outlying settlements were urged in October 1838 to gather to Far West, where they would have a larger population
and militia to defend them against terrorizing mobocrats. Crowded conditions caused hardships in Far West when relatives and friends shared small cabins, but in the
emergency they sacrificed and blessed each other's lives as they prepared to leave the state (HC 3:166).

Senior apostle Brigham Young, 38, became the leader of the Church in Missouri while the Prophet was in prison. He encouraged the Saints to assist each other as they
prepared to move (CHC 1:509-20). Committees on removal were organized, and the Mormons soon began leaving. They continued until all were gone but the few
who cast their lot with the Missourians. Families set out on their journey to Quincy, Ill., or eastern Iowa, making the entire distance of more than 200 miles on foot in
midwinter (CHC 1:515). By Apr. 20, 1839, the exodus had ended.

6. Cain killed Abel in the area that became Far West, according to Reed Peck (Genesis 4:8). Peck wrote the following about Joseph Smith and others:

[They founded] Adam-ondi-Ahman-informing their followers that it was the place to which Adam fled when driven from the garden of Eden in Jackson County and that
Far West was the spot where Cain killed Abel. (RPM 19-20 or 5 in published version)

Reed dissented from the Church in the final days of tribulation at Far West and bore false testimony against Joseph Smith. From Liberty Jail, Joseph wrote a letter in
which he said Peck and other dissenters were "full of adultery" and not able to "cease from sin" (HC 3:226-33).

Alvin R. Dyer, assistant to the Twelve, made this observation about Far West being the place where Cain killed Abel:

This information [from Reed Peck] tends to explain why the Lord declared Far West to be a holy consecrated place; and no doubt explains why Satan claimed that
place as his own, as it was here that he entered into a covenant with Cain, resulting in the death of Abel, the first of mortal existence [to be murdered] upon this earth.
(LJFSm 340)

Some Saints included in their writing positive responses to the suffering they endured in Missouri. One such example is found in the diary of Albert Rockwood:

Are you ready to be made perfect through suffering even as Christ? . . . Remember that after much tribulation cometh the blessing. You know but little about the
refiner's fire in Zion, therefore prepare for the worst and hope for the best. . . . Do not let the scourges of Zion weaken your faith. These things will all work out for the
purifying of the Church. . . . If we hope to reign with Christ on earth, . . . we must also be willing to come up thro tribulation that our garments may be washed in the
blood of the Lamb. (JAPR 29:31; punctuation standardized)

Other Important Sites in Far West

Joseph Smith Home Site

The site of Joseph Smith's small 1.5-story log home with a large stone chimney has not been positively identified, but two sites contend for its location. The traditional
site is about 200 yards southwest of the southwest cornerstone of the Far West Temple. It is 150 yards south of the Community of Christ (RLDS) chapel, which is
located across the street and southwest of the temple site. It was on the west side of County Road D.

D. F. Kerr owned a house at this site, but it was torn down in the 1880s. Photos of the traditional Joseph Smith home at this site suggest a building that was built in the
post-Mormon Far West period, and a caption on one of the photos suggests that it was moved onto the site from somewhere else (HiR 7:722).



The more likely site of Joseph Smith's home was on either lot No. 4 or No. 1 of block 7 (or straddling both), immediately northwest of the public square. The lots are
800 feet and 900 feet north of the southwest cornerstone of the temple, respectively, and on the west side of W. Main Street (County D), which the home would have
faced (see Far West City Center map). These two home lots were given to the Prophet by action of the high council 11 days before he arrived from Kirtland to live in
Far West. Although it can be assumed that the Saints' homes were on lots or farms they owned, it is difficult to prove exactly where houses were located in Caldwell
County (FWR 144; HCL 122).

When Joseph and Emma arrived in Far West on Mar. 14, 1838, they stayed with George and Lucinda Harris for nearly two months before moving into their own
home. It must have been in that home that on June 2, 1838, Emma gave birth to her son Alexander Hale Smith, who was named after highly respected Alexander W.
Doniphan. Joseph had just returned from surveying Adam-ondi-Ahman the day before the birth (HC 3:37). Alexander was the sixth of their 11 children, two of whom
were adopted.
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Apparently it was also in this home that Joseph's children clung to his garments, their eyes streaming with tears, as they and their mother said good-bye to him before he
was taken toward Independence on Nov. 2, 1838. Joseph said, "My partner wept, my children clung to me, until they were thrust from me by the swords of the
When Joseph and Emma arrived in Far West on Mar. 14, 1838, they stayed with George and Lucinda Harris for nearly two months before moving into their own
home. It must have been in that home that on June 2, 1838, Emma gave birth to her son Alexander Hale Smith, who was named after highly respected Alexander W.
Doniphan. Joseph had just returned from surveying Adam-ondi-Ahman the day before the birth (HC 3:37). Alexander was the sixth of their 11 children, two of whom
were adopted.

Apparently it was also in this home that Joseph's children clung to his garments, their eyes streaming with tears, as they and their mother said good-bye to him before he
was taken toward Independence on Nov. 2, 1838. Joseph said, "My partner wept, my children clung to me, until they were thrust from me by the swords of the
guards. I felt overwhelmed while I witnessed the scene" (HC 3:193).

John Whitmer Home Site

John Whitmer, one of the Eight Witnesses to the Book of Mormon, was the only resident of Far West for years after the Saints left. His home site was located .5 mile
east of the temple site on the south side of the gravel road (see Far West map).

After his excommunication, John moved back to Far West in 1840, living there for 38 years. He owned 625 acres, including the temple site. He had a comfortable
home near the north line and in the center of Section 14, where he lived until his death in 1878 (HCL 317). The Church purchased the property where John's house
stood, razing the old house. John Whitmer is buried in the Kingston Cemetery, one block north of the County Courthouse.

John's son Jacob D. Whitmer occupied 216 acres of the farm, including the temple site, after his father's death. Apparently one of the Far West Temple stone quarries
was also located on Jacob's farm.

The History of Caldwell County indicates that "on the southwest corner of this place there can be seen at this writing (1886) the excavation and some of the rock
intended for the old Mormon Temple, to be known as Far West" (HCL 340).

Edward Stevenson indicated that the quarry was a few miles southeast of town. He spoke of "driving up out of it with a team of horses." Joseph Holbrook helped haul
the cornerstones for the temple, and he wrote that the cornerstones were "quarried from the ledge down west" of town. Like the stone of the Nauvoo Temple, the
stone for the Far West Temple apparently came from more than one quarry (AJH 39).

In 1888 Andrew Jenson, Joseph Black, and Edward Stevenson visited Jacob D. Whitmer, who assured them that he and his father had full faith in the Book of
Mormon but not in Joseph Smith.

John Whitmer, Church historian at the time of his excommunication, took the written history of the Church with him and would not return it to the Church. Because of
this, Joseph Smith began writing and compiling the history of the Church himself in 1838. Neither John nor any of the Whitmer family of that era ever returned to the
Church.

Joseph F. Smith's Birthplace and Far West Cemetery Sites

The sites of the birthplace of Joseph F. Smith and the Far West Cemetery are directly across the road from each other, one mile west and .3 mile north of the Far West
Temple site. These two sites are approached by traveling north from the temple site .5 mile on County D, west one mile, and south .2 mile. The home of Hyrum and
Mary Smith, where Joseph F. was born, was on the east side of the road. The Far West Cemetery was on the west side of the road.19

Hyrum and Mary Fielding were married Dec. 24, 1837, in Kirtland. Mary Fielding was a young English convert who received the gospel in Toronto, Canada, through
the preaching of Parley P. Pratt. Mary moved to Kirtland, and when Hyrum's first wife, Jerusha Barden, died Oct. 13, 1837, while Hyrum was on a trip to Missouri,
the Prophet Joseph told Hyrum that it was the will of the Lord that he marry Mary Fielding without delay. The reason for the quick decision was that Hyrum and
Jerusha had five living children who needed a mother.

In the spring of 1838 Hyrum and his family moved to Far West and, according to family tradition, lived in a home a mile west of the temple site. This seems to be
correct, even though Hyrum was given two home lots, No. 2 and No. 3 in block 8, directly north of the public square. Hyrum's lots were directly east across the street
from Joseph Smith's home lots, and there is a possibility that Hyrum's home was built on one of these lots (see Far West City Center map).

Hyrum was arrested along with Joseph on Nov. 2. Mary and the five children were left to fend for themselves while Hyrum languished and suffered in the Liberty Jail
for more than four months. During most of this time, Mary was very ill. Eleven days after Hyrum's departure from Far West as a prisoner, she gave birth to her first
child, Joseph Fielding Smith, who was known as Joseph F. Smith and later became the sixth president of the Church.

Soon after Joseph F.'s birth, Missouri mobbers led by Rev. Samuel Bogart entered Hyrum's house and carried away some of his papers and valuables. Baby Joseph F.
was lying on a bed when the mobbers entered the house. Later, Joseph F. Smith wrote about the experience:

"When the mob entered the room where I was, the bed on the floor was thrown on to the other completely smothering me up, and here I was permitted to remain until
after the excitement subsided. When thought of, and discovered, my existence was supposed to have come to an end; but subsequent events have proved their
suppositions erroneous, however well founded" (LJFS 123-24).

Mary's sister, Mercy Fielding Thompson, lived up to her name when she nursed and comforted Mary through her sickness and literally nursed Mary's newborn son.
"Mercy's child was five months old when mine was born," said Mary, "so she had strength given her to nurse them both, so as to have them do well and grow
fast" (EJSS Oct. 1, 1906, 3; AJH 293). During this time Mercy accompanied Mary to the Liberty Jail for the only visit Mary had with her husband during his
imprisonment. During this visit Hyrum was thrilled to see his new son for the first time.

In the midst of poverty, Mary Fielding Smith gathered her little family and made her way to Quincy, Ill., where her husband joined her after he was allowed to escape.
They had another child, Martha Ann, in 1841.

After the martyrdom of Hyrum, Mary remained a widow. When her son Joseph F. was 10, he drove their oxen across the plains to Utah. When one of her oxen
became ill on the plains of Wyoming, Mary had faith enough to have the ox blessed and healed. Mary is also known because of her faith in paying tithing, even though
she was a widow.

Far West Cemetery

Directly west across the road from Joseph F. Smith's traditional birthplace is the Far West Cemetery, one mile northwest of the temple site. The tombstones are long
gone, and the
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                              Infobase   road where
                                              Corp. they once stood upright is now farmland owned by the Community of Christ (see footnote 19 for    tombstone
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information).

An estimated 200 Mormons are buried in the cemetery's unmarked graves. Two members of the Mormon Caldwell County militia who were killed in the Battle of
Far West Cemetery

Directly west across the road from Joseph F. Smith's traditional birthplace is the Far West Cemetery, one mile northwest of the temple site. The tombstones are long
gone, and the land west of the graveled road where they once stood upright is now farmland owned by the Community of Christ (see footnote 19 for tombstone
information).

An estimated 200 Mormons are buried in the cemetery's unmarked graves. Two members of the Mormon Caldwell County militia who were killed in the Battle of
Crooked River, David W. Patten and Gideon Carter, were buried in the cemetery Oct. 27, 1838, in military order. "Joseph Smith, Hyrum Smith and Sidney Rigdon
rode at the head of the procession on horseback, then came the marshal Band and after that their bodies . . . then quite a little procession followed after . . . to a little
burying ground just outside of the village" (LJWR 47-48; RF Feb. 1980, 11).

Other Caldwell County Sites

Fugitt's Sawmill Site

On the east side of County Road D, one mile north of the Far West Temple site and on Shoal Creek is the site of Fugitt's Sawmill, the first mill site in the area. The site
is in the southwest corner of Section 2. The mill was built about 1837 and was washed away in the spring of 1859. The Saints used it for about two years before their
expulsion, and as late as 1870 some of the sawlogs hauled to it in 1838 had not entirely decayed and were plainly visible (HCL 317).

Brushy Creek Settlement and Shanty Town

The center of Brushy Creek Settlement is 3.5 miles north of the Far West Temple site, one mile west of County D, and two miles south of U.S. 36. County BB runs
east and west through the south part of the settlement, which is located mainly in Sections 27 and 28 between Brushy Creek on the west and West Sheep Creek on the
east.

During the Mormon War some of the men of this community, ordered to Far West to help repel the mob, built a number of shanties in the northern part of Section 27.
The shanties provided shelter while the men were in Far West, and for a long time the locality about .5 mile west of County D was known as Shanty Town (HCL 550-
51).20

St. Joseph

St. Joseph is located along the Missouri River about 38 miles west of where County D intersects U.S. 36, and 50 miles northwest of Independence.

After camping at Lindon and Oregon, northwest of St. Joseph and near I-29, the Mormon Battalion passed through St. Joseph in July 1846 on its way to Ft.
Leavenworth, 30 miles south in Kansas. Apparently to show the Missourians a thing or two, they marched through the city double-file with music.

On Aug. 11, 1866, the last company of Saints from Europe, Scandinavians traveling from Hamburg, Germany, arrived in New York City on the ship Cavour under the
leadership of Neils Nielsen. Elder Elnathan Eldredge Jr. received these Saints in New York and accompanied them on their journey. They stopped in St. Joseph on the
way, and of their plight there and on the Mormon Trail, Elder Eldredge wrote:

In travels through the States we stopped at St. Joseph, Missouri, two nights and two days, our company being attacked by cholera. During these two days and two
nights we buried thirty-three of the emigrants in the St. Joseph Cemetery, after which we continued the journey up the Missouri River to Wyoming, [Nebraska], the
landing place of the Saints that year. At that place we buried eight more of the emigrants and nearly fifty died on the journey across the Plains. (NHM 126-27)




This company suffered a much higher death rate than the famous handcart companies of 1856. Of the company's original 201 members, 91 died before reaching the
Salt Lake Valley-a mortality rate of nearly 50 percent. Others may have died at sea. By comparison, the Willie Handcart Company had 67 deaths out of 500 people
(13 percent), and the Martin Handcart Company had between 135 and 150 deaths out of 576 people (25 percent) (HCZ 193; NHM 126-27).



St. Joseph, once a great river port, was the eastern terminus of the 1860-61 Pony Express. The Pony Express Museum is located at 914 Penn Street.

Outlaw Jesse James "retired" in St. Joseph, where he was killed in his home by Bob and Charles Ford, who claimed a $10,000 reward for his death or capture.
James's home at 12th and Penn Street is open to the public.

Mill Creek Settlement

Small Mill Creek Settlement was located 6.5 miles northeast of Far West and was centered where today's U.S. 36 bridge crosses Mill Creek at a point 2.5 miles
southwest of Kidder and four miles west of Hamilton (see Caldwell County map).




Brigham Young purchased 80 acres in the Mill Creek Settlement area when he visited Caldwell County in August 1837. He later moved to Clinton County, where he
bought two claims containing 440 acres and two cabins. Here he stayed with his family and improved his farm until the fall of 1838 (HBY 1801-44, xxvii). Earlier that
year he went to Kirtland and then returned to Missouri with Joseph Smith, arriving in Far West on Mar. 14, 1838. Soon after, he wrote, "I purchased a small
improvement on Mill Creek, located my family and proceeded to fence in a farm. I bought several pieces of land and obtained deeds for these" (MHBY 1801-44, 27-
28).

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In April the Prophet Joseph received a revelation concerning Brigham's farm and family on Mill Creek:
year he went to Kirtland and then returned to Missouri with Joseph Smith, arriving in Far West on Mar. 14, 1838. Soon after, he wrote, "I purchased a small
improvement on Mill Creek, located my family and proceeded to fence in a farm. I bought several pieces of land and obtained deeds for these" (MHBY 1801-44, 27-
28).



In April the Prophet Joseph received a revelation concerning Brigham's farm and family on Mill Creek:

Verily thus saith the Lord, let my servant Brigham Young go unto the place which he has bought, on Mill Creek, and there provide for his family until an effectual door
is opened for the support of his family, until I shall command him to go hence, and not to leave his family until they are amply provided for. Amen (HC 3:23)21

Hamilton

The city of Hamilton is immediately north of the intersection of State 13 and U.S. 36 and nine miles northeast of Far West (see Caldwell County map).

A. G. Davis was the founder of Hamilton, which dates to 1855. It vied with Kingston to be the county seat, but it was not central enough. Hamilton is best known as
the birthplace of James Cash Penney, founder of the nationwide chain of stores that bear his name.

From north to south on Davis Street (the main street), which is State 13, the following sites are of particular interest:

1. J. C. Penney Memorial Library and Museum, on the corner of East Arthur and Davis Street.

2. Boyhood home of J. C. Penney, a small, white house on the west side of Davis Street.

3. The old library (Masonic lodge) and three old millstones, on the west side of Davis Street and south of the railroad track. Two millstones are from the Richey Mill at
Salem, a Mormon settlement two miles east of Kingston. The Hardin millstone is from just over the Davis County line in Section 8 of Monroe Township. The Richey
millstones were probably made by the Lyon brothers, three Mormons who sold the mill apparatus to Samuel Richey in about 1838 (see Lyon Settlement entry below).

Stevens Settlement

The center of the tiny, four-family Stevens Settlement was three miles southwest of Hamilton and .5 mile west of State 13. It straddled Tom Creek (see Caldwell
County map). Mormons Roswell Stevens and John Harvey purchased property and settled there in 1837. Eliphus Stevens, probably LDS, also lived there, as did
Church member Ranson A. Beecher, who purchased land in August 1838 and December 1839.

Kingston

Kingston, Far West's closest neighbor and the oldest of the eight towns in Caldwell County, is located on State 13, 5.5 miles southeast of Far West (see Caldwell
County map). It was laid out in 1843 as the new county seat after the demise of Far West. The town was named after Judge Austin A. King, an enemy to the Saints in
Missouri who presided over the trial of Joseph Smith and Lyman Wight in the Adam Black affair (see Site No. 27 in Daviess County; HC 3:72-73); the Richmond
trials, which resulted in the suffering of Joseph Smith and others in Liberty Jail (HC 3:208-15); and the Gallatin trials of Joseph and others, where Judge King was "as
drunk as the jury" (HC 3:309). King was elected governor of Missouri in 1848 and is buried in Richmond (SHCC 13-14).




The Caldwell County Courthouse, built in 1898 in the center of Kingston, houses many original documents concerning court trials of Mormons and records of original
land entries.

The building in the public square at Far West used as a schoolhouse and courthouse was moved to the southeast corner of the block just north of the modern
courthouse in Kingston. Used as a courthouse and later as a store, it no longer exists.

John Whitmer, Church historian, one of the Eight Witnesses, and resident of Far West for many years after the Saints were driven out, is buried in the Kingston
Cemetery. To find the grave site, go one block east of the courthouse, then go .25 mile into the small road on the east side of the cemetery. The grave is marked with
an eight-foot-high monument with an urn on the top. The tombstone is about 270 feet north of the south entrance and 40 feet west of the narrow east road through the
cemetery.

John Whitmer died July 11, 1878, at age 75. His wife, Sarah, and son John O. are buried in the same plot.

Lyon Settlement (Salem or Salem Town-the first town in Caldwell County)

Two miles southeast of Kingston is the center of Lyon Settlement, located along both sides of Shoal and Log Creeks (see Caldwell County map). The first permanent
settler in what is now Caldwell County was Jesse M. Mann, who settled about .75 mile from the center of Kingston in 1831 (SHCC 1).

In 1833 non-Mormon Sam Richey and a Mormon family named Lyon founded Lyon Settlement. The Mormon family included Aaron Child Lyon, the 55-year-old
father; Rosanna Palmer, the 51-year-old mother; and their three sons, Windsor P., Carlos W., and Aaron. The Lyon family had been driven from Jackson County with
their fellow Saints, but unlike most Church members who settled in Clay County, the Lyon family settled on Shoal and Log Creeks in an area that became Caldwell
County in 1836. The Lyon family purchased 320 acres to farm.22 They built a horse mill, blacksmith shop, and cabins and became the nucleus of Lyon Settlement
(LMF 372-73). In the election of 1834, 20 people from Salem Town voted at the polls.23

Aaron C. Lyon's wife, Rosanna, died Aug. 23, 1836, and was buried on the Lyon property. At age 29, Windsor P. Lyon married Sylvia Porter Sessions at Far West
in 1838. Sylvia was the daughter of David and Patty Sessions, a well-known midwife.

After the expulsion of the Saints from Missouri, Windsor P. Lyon ran a drugstore in Nauvoo under the name of C. W. Lyon Store. It was named after his brother
Carlos. Windsor died in Iowa City, Iowa, in January 1849; his wife, Sylvia, died in 1882 in Bountiful, Utah.

When Missouri mobs gathered to Caldwell County to drive the Saints from the state in 1838, Lyon Settlement resident Warren Foote wrote in his journal that the
Saints in the(c)
 Copyright    area "concludedInfobase
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                                         at Mr.Corp.
                                                Lyon's place seven miles east of Far West . . . that they may the better protect themselves against the mob" (AWF Oct.
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25, 1838). Of those gathering to Far West, he wrote, "At that place many are camped out in the open weather, and are suffering in the cold. It really looks like war
times, and it appears that the Missourians are determined to drive the Mormons from the State, from the little information they could get, with regard to the movements
of the Mobbers" (AWF Oct. 28, 1838).
Carlos. Windsor died in Iowa City, Iowa, in January 1849; his wife, Sylvia, died in 1882 in Bountiful, Utah.

When Missouri mobs gathered to Caldwell County to drive the Saints from the state in 1838, Lyon Settlement resident Warren Foote wrote in his journal that the
Saints in the area "concluded to gather at Mr. Lyon's place seven miles east of Far West . . . that they may the better protect themselves against the mob" (AWF Oct.
25, 1838). Of those gathering to Far West, he wrote, "At that place many are camped out in the open weather, and are suffering in the cold. It really looks like war
times, and it appears that the Missourians are determined to drive the Mormons from the State, from the little information they could get, with regard to the movements
of the Mobbers" (AWF Oct. 28, 1838).

After the Saints left Salem in 1838 and Kingston became the county seat in 1843, the town of Salem was abandoned. Nothing is left to mark its site (SHCC 2).

The Bonanza mineral spring was 1.5 miles northeast of the center of Lyon Settlement in the bed of Shoal Creek. After 1881 it became a popular place for medicinal
baths. Its exact location is unknown (SHCC 13; HCL 444), but the village of Bonanza was named after the spring.24

Brush Creek Camp

Brush Creek Camp of the Kirtland Camp was about 1.5 miles southeast of the center of Lyon Settlement, close to where County Road F crosses Brush Creek. This is
the approximate site where the Kirtland Camp spent the night of Oct. 1, 1838, on its way to Far West (HC 3:146-47; see Caldwell County map, page 286).

Shoal Creek Settlement

The center of Shoal Creek Settlement is in the exact center of New York Township on Shoal Creek, 11 miles east of Far West, one mile north of County F, and two
miles south of County U (see Caldwell County map).

Several non-Mormons settled on farms in Shoal Creek Settlement as early as 1835, and five Mormons settled there in 1837.25 Even though the Saints who were
original landowners there lived only 4.75 miles from Haun's Mill, and some may have been at the mill on the day of the Haun's Mill Massacre, none was wounded or
killed.

Ponce de Leon Springs are located 1.5 miles northeast of the center of Shoal Creek Settlement and 1.5 miles north of County F. The mineral water of the springs was
believed to be medicinal in the 1880s (see Caldwell County map).

The Haun's Mill Settlement

Haun's Mill Settlement was located on Shoal Creek in Fairview Township. It was centered at Jacob Haun's water gristmill, which was 15.5 miles east of Far West and
4.5 miles south of U.S. 36 (6.75 miles via the road). In wet weather it is difficult to visit the Haun's Mill Site because the last .5 mile of the clay-surface road becomes
slick. In dry weather the dirt road is good.

To visit the Haun's Mill Settlement site from U.S. 36, turn south on County Road K, which is seven miles east of the Hamilton exit and four miles west of the
Breckenridge exit. Go south on County K for 3.5 miles to County U. Go east on County U (Iron Road Drive) two miles, then turn south onto Catawba Road and
go .75 mile to a "T" in the road. Go west .25 mile, turn south over a bridge, and go .25 mile to the Haun's Mill Site, which is near the point where the road makes a 90-
degree turn to the west. Park your car near the turn and visit the following eight sites, located on the Haun's Mill Settlement map, on foot:



1. A small flat cement marker and an old red millstone from Haun's Mill are located at the foot of a large black walnut tree, near the southeast side of the road at the
90-degree bend in the road.



The inscription on the cement marker reads: "Southwest of here on October 30th 1838 occurred the incident generally known as the Haun's Mill Massacre. This site
located by Wm. R. Pemberton. This marker placed here by Glen M. Setzer, 1941."

The old millstone was moved from the Haun's Mill Site in 1887 when Charles R. Ross took a Mr. Fuller, whose father, Josiah, was killed in the Haun's Mill Massacre,
and showed him where the well was located in which Fuller's father and 13 other victims were buried. Mr. Ross owned 135 acres of farmland in the immediate vicinity
and knew the well's location. To make sure, the two dug down a few feet until they became satisfied that it was the right spot. They then moved the red millstone, which
had been lying for more than 40 years near the Haun's Mill Site, and placed it edgeways on the well site. The millstone became a tombstone on the memorable grave.

When Andrew Jenson, Joseph Smith Black, and Edward Stevenson visited Haun's Mill in 1888, the old red millstone still lay on the well site. Before leaving the site,
the three brethren offered prayers by the millstone and then walked seven miles to Breckenridge to catch a train (DAJ Sept. 16, 1888, 117; JJSB 291; AAJ 160; HiR
7:684).

Apparently the old red millstone was moved from the well site and placed edgeways against the south side of the cement marker in 1941 when the marker was made
by Mr. Setzer, a resident of the area. The millstone was the first of three Haun's Mill millstones to be found and identified (DAJ Sept. 16, 1888; JJSB 291; AAJ 160;
HiR 683; JH Oct. 30, 1838, 24.)

The second millstone, a white one, was found in 1907 by George Edward Anderson and others who were helping him take photographs at Haun's Mill. After taking
photos on the south side of Shoal Creek, they crossed the creek to the north side, where they located the millstone, which they worked out of the ground. They took it
to the edge of the creek and inscribed it with these words: "In memory of victims of Haun's Mill Massacre Oct 30th 1838." This second millstone was in excellent
condition and was eventually moved to the public park in Breckenridge, seven miles northeast of Haun's Mill. It is currently mounted edgeways in concrete so it can
easily be seen (CHBW 97-102; see the Breckenridge entry below).

The third millstone was also white. Its diameter was the same as the second millstone, but half was broken away. According to George Edward Anderson, "The [third]
stone have not been able to find. Was used for a step at one of the houses for a number of years" (CHBW 97). The house mentioned by Anderson, which no longer
exists, was near the dirt road immediately north of Haun's Mill. The millstone, however, was saved and eventually donated to the Independence LDS Visitors' Center,
where it is located today.

A cast iron "face wheel" attached to the wooden waterwheel of Haun's Mill and used to transfer the force from the wheel to the millstone was found at the Haun's Mill
Site in 1981 by two fishermen from Breckenridge. The men, who saw the face wheel protruding from the bank of Shoal Creek, pulled the wheel out of the mud with a
truck and chain.
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                                       Media  pounds and is about 3.5 feet in diameter.26                                                         Page 94 / 187
2. Haun's Mill Settlement was centered around Jacob Haun's mill, built in 1834, and near James Houston's blacksmith shop. It fanned out from these two businesses
along both sides of Shoal Creek, making a rectangular settlement about two miles from east to west and one mile north to south. Mormon Jacob Haun was one of the
where it is located today.

A cast iron "face wheel" attached to the wooden waterwheel of Haun's Mill and used to transfer the force from the wheel to the millstone was found at the Haun's Mill
Site in 1981 by two fishermen from Breckenridge. The men, who saw the face wheel protruding from the bank of Shoal Creek, pulled the wheel out of the mud with a
truck and chain. The wheel weighs about 150 pounds and is about 3.5 feet in diameter.26

2. Haun's Mill Settlement was centered around Jacob Haun's mill, built in 1834, and near James Houston's blacksmith shop. It fanned out from these two businesses
along both sides of Shoal Creek, making a rectangular settlement about two miles from east to west and one mile north to south. Mormon Jacob Haun was one of the
founders of Haun's Mill Settlement, which at the time of the massacre consisted of about 10 log cabins, 12 covered wagons, and several tents. The settlement had
approximately a dozen known Mormon families, and an additional five families that were probably Mormon.27 David Evans was president of the Haun's Mill
Settlement branch of the Church (AJMB 10).

More settlers occupied the level land north of the creek than the hilly area south of the creek at the time of the massacre. As you walk south from the small flat cement
marker to the mill site, you will be walking through the north third and east edge of Jacob Haun's 40 acres and through the center of the settlement site. (Missouri
chiggers love people, so avoid walking through grass as much as possible).28

After the Haun's Mill Massacre, the Saints moved to Far West, and Haun's Mill became known as Mormontown (AAJ 159-60; HiR 683). The Community of Christ
(RLDS Church) has owned this site since 1960.

3. Haun's water gristmill and the milldam and millpond sites are 400 feet south (180 degrees from magnetic north) of the flat cement marker (site No. 1 above). The
Haun's Mill Site is 100 feet directly east (90 degrees clockwise from magnetic north) of a large wooden sign that identifies the general area as Haun's Mill.

The site of Haun's water gristmill is on the north bank of Shoal Creek, Caldwell County's largest tributary of the Grand River. At the Haun's Mill Site, the creek is about
50 feet wide in normal summers, but floodwaters have widened its channel to about 100 feet. Haun's Mill was located where the east-flowing waters of Shoal Creek
start to make a turn north.

A second gristmill (and sawmill), located adjacent to Haun's Mill, was run by Jacob Myers, his son Jacob Jr., and Eamut Ellis (JH Oct. 30, 1838). Robert White's mill,
also built in 1834, was .6 mile west of Haun's Mill. Because of the three mills, the area was sometimes called "the Mills." At Jacob Haun's gristmill, water, stored in a
millpond behind a milldam, was directed down a millrace to turn the mill's waterwheel. The waterwheel turned the millstones, which ground corn into cornmeal and
wheat into flour. Gristmills were important businesses in frontier days, and farmers came to the mills from miles around.

Immediately south of Haun's Mill was the milldam that created the millpond. Two large rocks on the south side of Shoal Creek and east of the Haun's Mill Site are
visible when water flow is normal. The rocks are important landmarks in establishing the exact site of the milldam. The milldam is 50 feet upstream from the point
between the rocks.

The dam was built primarily of logs and rocks, and across the top of the dam was a slab walkway used as a bridge. Men, women, and children ran across the bridge as
they fled from mobbers during the Haun's Mill Massacre. Amanda Smith, whose husband, Warren, and son Sardius were killed in the massacre, said that when the
mobbers made their attack, she seized her two little girls and escaped across the millpond on a slab-walk (BiE 2:792-97).

In 1888 five large pieces of timber still lay in the middle of the creek, which had been part of Haun's milldam (AAJ 160; HiR 7:683; JJSB Sept. 1888). In 1907 three
logs remained, and in 1995 logs from the dam were still preserved at the muddy bottom of Shoal Creek.29

4. Jacob Haun's cabin site was about 300 feet southeast (125 degrees clockwise from magnetic north) of Haun's Mill. It was on a little bench of land about 60 feet
higher than the Shoal Creek riverbed.

From the ground level on the south side of Haun's milldam, a beautiful old wagon road passes close to the west side of Jacob Haun's cabin site and wends its way
through the beautiful wooded hills toward the south.

During the Haun's Mill Massacre on Oct. 30, 1838, settlers ran to the blacksmith shop for protection, but when it became a death trap, some tried to escape through
the door on the south side of the shop and flee south over Shoal Creek. The last five to escape the shop were David and Benjamin Lewis, Isaac Leany, Jacob Potts,
and William Yokum.

David Lewis ran from the shop, went down the embankment of the creek, ascended a steep bank on the opposite side near Haun's cabin, then headed southeast to his
own home, a quarter of a mile from Haun's Mill. Although he was exposed to enemy fire for two hundred yards and five shots went through his clothes, he was
uninjured (ADL 15-16).

Isaac Leany made a harrowing and miraculous escape. Despite being shot several times, he made his way to the mill, where he climbed down one of the mill's timbers
to the creek. He then waded through the frosty water until he came to Jacob Haun's cabin, where several Mormon women had gathered. They quickly took him into
the cabin and attended briefly to his wounds. Fearing that the mob might storm the house and find him, the women removed a floorboard, laid Leany in the cavity, and
replaced the board. There he remained until the vigilantes left, suffering extreme discomfort from his wounds. Four balls had passed through his body, leaving eight
holes. He had 27 bullet holes in his shirt and another seven in his pants (AJMB 13-14).


Jacob Potts made his way southeast to David Lewis's cabin, where he borrowed a horse and rode to his home. William Yokum fell just after he crossed the milldam.
He miraculously recovered from a head wound, but his leg had to be amputated (ADL 16). Benjamin Lewis made it home, where he died surrounded by his family.

On the morning of Oct. 31, Joseph Young went to Jacob Haun's house. He later wrote of his experience:

We found Mr. Merrick's body lying in the rear of the house, Mr. McBride's in front, literally mangled from head to foot . . . shot with his own gun . . . cut to pieces with
a corn cutter by a Mr. Rogers. . . . Mr. York's body we found in the house, and after viewing these corpses we immediately went to the blacksmith's shop, where we
found nine of our friends, eight of whom were already dead; the other, Mr. Cox of Indiana, struggling in the agonies of death and soon expired. We immediately
prepared and carried them to the place of interment. (HC 3:185)

The Haun's Mill Massacre

The Haun's Mill Massacre occurred Oct. 30, 1838, after about 30 of the 60-70 Mormon families in the area along Shoal Creek in Fairview Township gathered to
Haun's Mill Settlement to defend themselves against angry Missourians. Joining the Haun's Mill residents were residents of Myers and Panther Creek Settlements,
located along
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                                      Media   miles, respectively, to the northeast (see Caldwell County map). At least 11 covered wagons with Mormon
                                                                                                                                                 Pageimmigrants
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from the Kirtland Camp and under the leadership of Joseph Young arrived at Haun's Mill two days before the massacre. Staying there temporarily before heading to
Far West, they became victims of the attack on the settlement.
The Haun's Mill Massacre

The Haun's Mill Massacre occurred Oct. 30, 1838, after about 30 of the 60-70 Mormon families in the area along Shoal Creek in Fairview Township gathered to
Haun's Mill Settlement to defend themselves against angry Missourians. Joining the Haun's Mill residents were residents of Myers and Panther Creek Settlements,
located along Shoal Creek two miles and four miles, respectively, to the northeast (see Caldwell County map). At least 11 covered wagons with Mormon immigrants
from the Kirtland Camp and under the leadership of Joseph Young arrived at Haun's Mill two days before the massacre. Staying there temporarily before heading to
Far West, they became victims of the attack on the settlement.

The Haun's Mill Massacre, one of the cruelest and bloodiest atrocities in the history of religious persecution in America, took place during the so-called "Mormon War"
in Missouri. The massacre occurred three days after Gov. Lilburn W. Boggs issued his Extermination Order. The order said, "The Mormons must be treated as
enemies and must be exterminated or driven from the state, if necessary for the public good. Their outrages are beyond all description" (HC 3:175). Whether the mob-
militia that attacked Haun's Mill knew of the Extermination Order before their attack is debatable.30

The old Missouri settlers had strong feelings of animosity toward the Mormons by mid-October 1838. Attempting to maintain peace, state leaders met with Mormon
leaders of Haun's Mill, and each pledged to disband their militias and keep the peace.

On Oct. 30, as children played on the banks of Shoal Creek and women engaged in domestic pursuits, about 240 men on horseback viciously attacked the Mormons
at Haun's Mill, slaughtering them at will. Utter chaos prevailed during the bloody attack.

Col. Thomas Jennings was in charge of the Missouri mob-militia, which was mostly from Livingston County. William Jennings (Thomas's son), Nehemiah Comstock,
and William Gee were captains of three companies that made the attack (HCL 145-59). More than 50 of the mob-militia have been identified (CTA-B Appendix I).
At least three Mormon landowners from Haun's Mill Settlement became dissidents, enemies to their neighbors, perpetrators of false reports, and participants in the
massacre: Sardis Smith, George Miller, and Robert White (OLEC; MoC).31

The attack came mostly from the north at about 4 p.m., though some of the mob attacked from the east and west. The mobbers wore blackened faces and red
bandannas. When they were within about 100 yards of the mill, they dismounted.

Seeing that their men were outnumbered (about 240 to 40), Mormon women and children fled across the milldam and up a hill through a forest of trees on the south
side of Shoal Creek. Nearly all of the men sought refuge in James Houston's 18-square-foot log blacksmith shop on the north side of Shoal Creek, about 300 feet west
of the mill. The mob-militia opened fire on the Mormon men in and out of the blacksmith shop, and at women and children wherever they were. The blacksmith shop
became a death trap for 13 people (CHC 3:183-87). Four men were killed and 10 wounded as they tried to escape from the shop's south door and run across the
milldam into the woods. None of the mob-militia was killed, and only three were wounded.

After the attack, which lasted 30-60 minutes, the mob looted the houses, rifled the dead bodies, and stole horses and wagons, leaving widows and their children
destitute.

One such widow was Amanda Barnes Smith, who was traveling to Far West with Joseph Young and the Kirtland Camp. When the massacre started, she seized her
two little girls and escaped across the millpond on a slab-walk. A number of bullets entered her clothes, but she was not wounded. She ran to some bottomland and hid
until the gunfire had ceased (BiE 2:792-97). Her husband, Warren Smith, was killed in the blacksmith shop.

"Two men had Brother Warren Smith stripped of his coat, hat, and boots, and were dragging him around after he was dead and kicking him" (HRC 2:793). Her two
sons, 10-year-old Sardius and seven-year-old Alma, hid under the bellows of the blacksmith along with nine-year-old Charles Merrick. Charles was wounded and
died four weeks later. Sardius was killed when an attacker blew off the upper part of his head with a rifle. Alma had the entire joint of his hip shot away, but with
prayers of faith, a concoction of lye made of ashes, a slippery-elm poultice, and a bottle of balsam, he recovered entirely, with gristle taking the place of the missing
joint and socket-a marvel to physicians (HC 3:323-25). Alma later served a mission in the Hawaiian Islands.

Through the ordeal Amanda Smith exercised faith. In answer to her prayer, a voice came from the heavens:

That soul who on Jesus hath leaned for repose,

I cannot, I will not, desert to its foes;

That soul, though all hell should endeavor to shake,

I'll never, no never, no never forsake! (HiR 5:87)

Amanda's sorrowful experience at Haun's Mill was reflected in an affidavit she signed in Illinois, Apr. 18, 1839:

My loss of property that was stolen by the mob was as follows. . . . In short, my all. The whole damage, more than the State of Missouri is worth. . . . I will leave it to
this honorable government to say what my damages shall be. What they would have their fathers, mothers, wives and children shot for. (ASH; HC 3:325)32

During the Haun's Mill Massacre, 17 people (14 men and three young boys) were killed (13 in the blacksmith shop and four trying to escape from the shop). Fourteen
others, including one woman, were wounded (four in the blacksmith shop and 10 trying to escape from the shop). Seventeen other Mormon men escaped injury.33
The bodies of 14 of those killed were buried in an uncompleted dry well the day after the massacre (see Well Site, No. 6 below).

During the 10 days following the massacre, mobbers with blackened faces returned daily, threatening and cursing. Some stayed for a month, living on grain they had
stolen from the Saints and ground in the mill (HiR 7:679). From Haun's Mill many of the mob-militia went to Adam-ondi-Ahman to command the Mormons to leave
Daviess County.

Before the massacre the Prophet Joseph Smith had advised all the Saints in outlying areas to gather to Far West and Adam-ondi-Ahman for protection against the
mobs. The Saints at Haun's Mill Settlement sent Jacob Haun to ask the Prophet whether they should stay and protect the mill or gather to Far West as they had been
told. On Oct. 26, 1838, Joseph told Jacob, "Move in, by all means, if you wish to save your lives" (HiR 680; MU, L 78-79). Jacob tried to argue with Joseph Smith,
saying that if they moved, "all of their property would be lost, and the Gentiles would burn their houses and other buildings." Joseph replied, "You had much better lose
your property than your lives . . . but there is no need of your losing either if you will only do as you are commanded."

Jacob said that if the Mormons would move close to the mill and use the blacksmith shop and other buildings as a fort, they would be perfectly safe. The
Prophet said to Lyman Wight, who was nearby during the conversation, "That man did not come for counsel, but to induce me to tell him to do as he pleased; which I
did" (MU, L(c)
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                                               later Joseph wrote, "None had ever been killed who abode by my counsel. At Haun's Mill, the brethren   went 96
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my counsel; if they had not, their lives would have been spared" (HC 5:137). When Jacob Haun returned from Far West and reported to the Haun's Mill Saints his
conversation with Joseph Smith, he either misinformed them or they misunderstood him (HiR 7:680).34
your property than your lives . . . but there is no need of your losing either if you will only do as you are commanded."

Jacob said that if the Mormons would move close to the mill and use the blacksmith shop and other buildings as a fort, they would be perfectly safe. The
Prophet said to Lyman Wight, who was nearby during the conversation, "That man did not come for counsel, but to induce me to tell him to do as he pleased; which I
did" (MU, L 78-79; MIS, G 432-33). Years later Joseph wrote, "None had ever been killed who abode by my counsel. At Haun's Mill, the brethren went contrary to
my counsel; if they had not, their lives would have been spared" (HC 5:137). When Jacob Haun returned from Far West and reported to the Haun's Mill Saints his
conversation with Joseph Smith, he either misinformed them or they misunderstood him (HiR 7:680).34

In 1839 Jacob Haun sold the mill to the Fryer Brothers of Livingston County. Charles Ross leased the mill from the Fryers until 1846, when it was torn down. Ross
finished filling in the uncompleted well burial site.

In summary, cries for peace and a flag of truce were ignored at Haun's Mill. Saints in the act of flight were mercilessly shot down, and men, women, and children were
fired upon without distinction. One small boy who begged for his life was killed on the spot, while a second was shot in the back with a shotgun, dying two weeks later.
Finally, the bodies of the dead and dying were dragged and pulled about the yard of the mill site as mobbers stripped their victims of their personal effects. Despite
various appeals, not one of the mob-militia was brought to trial for participating in this infamous affair (MIS, G 466).

5. James Houston's blacksmith shop was about 300 feet west (about 170 degrees clockwise from magnetic north) of the Haun's Mill Site. The shop was south of the
well site, which would mean it was somewhere between the well and Shoal Creek, a distance of about 200 feet. An estimate of its location puts it 100 feet south of the
well site and 100 feet north of Shoal Creek (JJSB 291; HiR Dec. 1888, 683-84).

Houston's blacksmith shop was intended to be a fort or blockhouse where 35-40 adult men could take refuge and defend their settlement. In this 18-square-foot log
building with no chinking, the spaces between logs were wide. It had two windows and a door facing Shoal Creek on the south. The shop proved to be more of a
slaughterhouse than a shelter. The attack lasted 30-60 minutes, with Missourians shooting an estimated 1,600 rounds during the attack.

Of the 17 people killed at Haun's Mill, 11 men and two boys died in the blacksmith shop (see footnote No. 33 for names of the victims). A third boy who was
wounded while escaping died later.

At the time of the attack, three young boys followed their fathers into the shop: Sardius, 10, and Alma, 7, sons of Warren Smith; and Charles Merrick, 9, son of Levi
Merrick. A fourth Smith boy, Willard, 11, could not get into the shop, so he ran home and then into the woods for safety, where he remained undetected. During the
siege, Sardius, Alma, and Charles shielded themselves from the heavy gunfire by hiding beneath the furnace bellows. The Merrick boy tried to escape when
Missourians entered the shop, but he was wounded and died four weeks later. Sardius pleaded for his life, but a heartless ruffian killed him. Alma, wounded, pretended
he was dead until the Missourians left, thus saving his life (HC 3:184-87).

6. The well site is located approximately 290 feet northwest (282 degrees clockwise from magnetic north) of the Haun's Mill Site. The well site is about 390 feet from
the small flat concrete marker (site No. 1) and 220 degrees clockwise from magnetic north. The exact site, like that of the blacksmith shop, remains unknown (JJSB
291; AAJ 160; DAJ Sept. 16, 1888; HiR 7:684).

The uncompleted dry well, 15-18 feet deep, was never walled up (CHBW 101). A lack of manpower and a fear of returning mobs made it impractical to dig individual
graves, so survivors of the massacre decided the well would make a suitable grave under the circumstances, and they hurriedly placed 14 bodies one at a time on a
plank and slid them into the community grave, which filled it to within three feet of the top.

The sight was horrifying for nine-year-old Artemisia Myers, who said, "Every time they brought one, and slid him in I screamed and cried, it was such an awful sight to
see them piled in the bottom in all shapes" (CTA-B 290).

A thin layer of straw and dirt was then strewn on the bodies. Benjamin Lewis was buried at his brother David's farm. Hiram Abbott and Charles Merrick died later and
were buried elsewhere (HC 3:183-86; T&S 1:145-47).

In 1887 an old red millstone was moved from the Haun's Mill Site and placed over the well as a tombstone. The millstone was moved to the flat concrete marker in
1941 (see entry No. 1 above for more details).

Joseph Smith Black wrote in 1888 that the well was the "last resting place of those who were charged with no crime, except being Mormons" (OPH 10:291).

7. The David Lewis 80-acre farm is located between Catawba Road and Jacob Haun's 40-acre farm. David Lewis's brother, Benjamin, was a victim of the
Haun's Mill Massacre. His body was buried on David's farm but later moved to a cemetery. The location of Benjamin's first burial was 20 steps from where a Frank
White lived in 1907.

8. The White Cemetery is on the west side of Catawba Road, two miles south of a steel bridge over Shoal Creek, on what was once David Lewis's farm. After
David's brother, Benjamin, had been buried on David's farm, the county court suggested that his body be moved to a cemetery. Those who exhumed Benjamin's bones
saw a hole in his shoulder blade as big as a man's thumb. Benjamin's remains were reburied, probably in the White Cemetery. Although the cemetery is modern, it
contains tombstones dating to the 1840s (CHBW 101).

Myers Settlement

Myers Settlement was located on Shoal Creek about two miles northeast of Haun's Mill, centered on Section 10, T 56N and R 26W. The settlement was probably
named after Jacob Myers Sr., who purchased 200 acres in 1837. Jacob Foutz had previously purchased 80 acres at Myers Settlement in 1836.35 Jacob Foutz and
George Myers, Saints who lived in the settlement, were both wounded in the Haun's Mill Massacre.

Joseph Young stopped at Myers Settlement with a small group of Saints who were part of Kirtland Camp but were traveling a month behind the main group. After
staying at Myers Settlement Oct. 26-27, 1838, they continued on to Haun's Mill. They had previously been stopped by 40 mobbers west of Shoal Creek and forced
back to Whitney's Mill, where they stayed three nights before moving on to Myers Settlement. Unfortunately, they moved to Haun's Mill on Oct. 28 and were caught in
the massacre there two days later (HC 3:183).

Shoal Creek Camp, the campsite for the main body of the Kirtland Camp on the night of Sept. 30, 1838, was two miles east of Myers Settlement, on the west side of
Shoal Creek, near the prairie. This campground was about .25 mile east of the center of Proctorville (see Caldwell County map). Mormon Oliver Walker owned 320
acres along Shoal Creek in this area (HC 3:146; OLEC; MoC).

Panther Creek Settlement
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Panther Creek Settlement was located on Shoal Creek and Panther Creek, four miles northeast of Haun's Mill, 4.5 miles southeast of Breckenridge, and two miles
northeast of Proctorville. It was between County Road A and the Livingston-Caldwell County Line (see Caldwell County map).36 Mormons gave the settlement its
name (HCL 635). John York, who lived in Panther Creek Settlement, was killed at the Haun's Mill Massacre.
acres along Shoal Creek in this area (HC 3:146; OLEC; MoC).

Panther Creek Settlement

Panther Creek Settlement was located on Shoal Creek and Panther Creek, four miles northeast of Haun's Mill, 4.5 miles southeast of Breckenridge, and two miles
northeast of Proctorville. It was between County Road A and the Livingston-Caldwell County Line (see Caldwell County map).36 Mormons gave the settlement its
name (HCL 635). John York, who lived in Panther Creek Settlement, was killed at the Haun's Mill Massacre.

Breckenridge

Breckenridge is a small town on County Road M, two miles north of State 36 and 2.5 miles west of the Livingston-Caldwell county line. The town was laid out in 1856
with the coming of the railroad and was named after John C. Breckenridge, later vice president of the United States. Its first settlers were from the South, and in 1996
its population was 412. About 1.5 miles east of Breckenridge on Woolsey property, the mob organized itself to attack Haun's Mill.

The best-preserved millstone from Haun's Mill is in the Breckenridge Town Park on the south side of Broadway Street and the north side of Main Street, between 5th
and 6th Streets. This was the white millstone that photographer George Edward Anderson dug out of the mud at Haun's Mill in 1907 and photographed (see site No. 1
under the Haun's Mill Settlement entry).

Plumb Settlement

Plumb Settlement, in the southeast corner of Caldwell County on the North Mud Creek, is mainly in Sections 7 and 8, T55 and R26. County Road N passes through
it, and State 116 goes along its south side (see Caldwell County map).

Plumb Settlement was named after Latter-day Saint Merlin Plumb, who owned 160 acres there. The only other settlers in this tiny settlement were David Norton (80
acres) and John Reynolds (120 acres) (OLEC; MoC).

Mud Creek Settlement

Mud Creek Settlement was located along Mud Creek and North Mud Creek in the southeast corner of Caldwell County where County A and KK intersect. The two
Mud Creeks meet in the middle of the settlement.37

Elias Benner, a Mormon, settled in 1837 on the northeast quarter of the northwest quarter of Section 21, about halfway between Plumb and Mud Creek Settlements
(see Caldwell County map). North Mud Creek ran through his property, and he built a mill on the creek. His mill was ready to operate when trouble started between
Mormons and Missourians in the area. He went to Haun's Mill for protection and was killed in the massacre. His family fled the country, and his mill fell into the hands
of Missourians (HCL 588; OLEC; MoC).

Caldwell County Sacred Places

1. This map shows every 40-acre piece of land purchased originally by Mormons and non-Mormons. Records of original land entries from the Caldwell County
Courthouse (OLEC) and 50 volumes of Membership of The Church of Jesus Christ of Latter-day Saints, 1830-1848 (MoC), compiled by Susan Easton Black, were
researched to make this map. There were 344 known Mormons who were original landowners in Caldwell County and another 238 probable Mormon original
landowners during 1836-39. If each family had an average of five persons, the county would have had a population of about 3,000 at the time. This does not take into
account those who were living on land with preemption rights. Parley P. Pratt estimated the total Mormon population in all of Missouri to be 10,000-12,000 people,
which is probably accurate (OLEC; MoC; APPP 218).

Caldwell CountyCountyCountyCounty Sacred Places

2. The author is indebted to many who have done extensive research on sites, events, and people in Missouri. A special thanks goes to Charles W. Allen, who lived in
Missouri, walked on the sites while researching with the author, and did outstanding personal research; Wayne J. Lewis, who lived in Missouri and shared a wealth of
research materials; Leland H. Gentry and Max H Parkin, who wrote doctoral dissertations on Missouri; Lyndon W. Cook, Clark V. Johnson, Alexander V. Baugh,
and many others, who have shared their vast knowledge concerning Missouri; Ray T. Matheny, who led an archaeology team at Adam-ondi-Ahman for three seasons;
and a numerous host of researchers of years past who led the way with published reports of their Missouri research.

Caldwell CountyCountyCounty Flat Rock Ford in southern Caldwell County, looking north. (1991)

3. Known Mormons who were original landowners in Free Settlement in 1836 included Absalom and Joseph Free, Absalom Tidwell, Lewis Jackson, Jessie Smith,
John W. Crandall, Frederick W. Cox, Thomas J. Jackson, Daniel Stanton, Alvah Haycock, Alanson Ripley, Ruggles Eames, and John Reynolds (OLEC; MoC).

4. Known Mormons who were original landowners in Allred Settlement in 1836

included William Allred, William M. and Wiley P. Allred, Levi Bracken, William O. Clark, John Loveless, Jacob Hess, Wheeler Baldwin, Lewis Clapp, Barnett Cole,
Allen Taylor, James Walker, John W. Stoker, Jacob Strite, James Aldrich, Henry and Philip Ettleman, John Huston, James Monkers, and Thoret Parsons (OLEC;
MoC).

5. Other original landowners in Log Creek Settlement included William and Charles Wightman, George Johnson, Ebenezer Brown, William Moses Clawson, John
Rowley, Andrew Rose, George P. Dykes, Elijah Reed, Albern Allen, Avery Smith, Elisha Hill, Daniel Shearer, Timothy Foote, Dolphus Babcock, John Fletcher, and
Reuben Foote (OLEC; MoC).

Caldwell CountyCountyCountyCounty Sacred Places

6. Four men were killed in the Battle of Crooked River.

Caldwell CountyCounty

7. The east half of the southwest quarter of Section 34, T 55N and R 29W, and the southeast quarter of the northeast quarter of Section 34, T 55N and R 29W.

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8. Known Mormons who were original landowners in Mirabile Settlement, mostly in 1836, included Joseph Smith, Squire Bozarth, James H. Aldridge, John Gregg,
Moses Martin, John Higbee, Reed Peck, Isaac Beebe, James Emmett, James Hendricks, Lyman Wight, Hosea Stout, Silvester H. Earle, George Walter, Samuel
Kimbel, John C. Butler, Steven Winchester, John C. Annis, Edward Larkey, Elisha Vorhees, Harvey and Henry Green, Justus Morse, Timothy B. and William C.
7. The east half of the southwest quarter of Section 34, T 55N and R 29W, and the southeast quarter of the northeast quarter of Section 34, T 55N and R 29W.

Caldwell CountyCounty

8. Known Mormons who were original landowners in Mirabile Settlement, mostly in 1836, included Joseph Smith, Squire Bozarth, James H. Aldridge, John Gregg,
Moses Martin, John Higbee, Reed Peck, Isaac Beebe, James Emmett, James Hendricks, Lyman Wight, Hosea Stout, Silvester H. Earle, George Walter, Samuel
Kimbel, John C. Butler, Steven Winchester, John C. Annis, Edward Larkey, Elisha Vorhees, Harvey and Henry Green, Justus Morse, Timothy B. and William C.
Clark, Martin C. Allred, Henry Snyder, Benjamin Jones, and Lindsey A. Brady (OLEC; MoC).

9. Known Mormons who were original landowners in Carter Settlement included Simeon and Orlando H. Carter, John Fausett, James Newberry, Thomas King,
Joseph M. Young, John W. Clark, John Outhouse, William Jones, James O. Prindle, Luman Gibbs, Moses Daley, Samuel Herrick, Absalom Critchfield, Lewis
Zabriskie, Joseph Hartshorn, Frederick W. Cox, William Batson, and Elisha, Edwin, and Charles Whitney (OLEC; MoC).

Caldwell CountyCounty

10. Other known Mormons who were original landowners in Plum Creek Settlement included Burr Riggs, Jacob Gates, Thomas Grover, Squire Bozarth, John Fausett,
James R. Ivie, Thomas King, Moses Sanders, James B. McCord, Smith Adams, Albert Sloan, and Lyman Leonard (OLEC; MoC).

11. Other known Mormons who were original landowners in Durfey Settlement included Squire Bozarth, John J. and Nathan Tanner, Joseph Holbrook, John M.
Burke, Jacob Gates, Dwight Harding, Edward Partridge, Randolph Alexander, Alvin C. Graves, James Allen, and the Prophet Joseph Smith (OLEC; MoC).

12. The Joseph Smith Goose Creek farm of 480 acres comprised the west half of Section 27, T 56N and R 29W (320 acres); the west half of the northeast quarter of
Section 27, T 56N and R 29W (80 acres); and the west half the southeast quarter of Section 22, T 56N and R 29W (80 acres).

Joseph Smith also had an 80-acre farm two miles northeast of Far West and .5 mile north of Shoal Creek in the east half of the northeast quarter of Section 2, T 56N
and R 29W (OLEC). The south 160-acre portion of Joseph Smith's Goose Creek farm was farmed by Eli Penny in about 1840; it was known as the Penny Farm
(HCL 317).

Caldwell CountyCounty Gov. Lilburn W. Boggs.

13. Governor Boggs signed Executive Order No. 44 on Oct. 27, 1838. It is known as the Extermination Order. The order says, among other things, "The Mormons
must be treated as enemies and must be exterminated or driven from the state, if necessary for the public good. Their outrages are beyond all description" (HC 3:175).
On June 25, 1976, Missouri governor Christopher S. Bond read an order at a Far West Missouri Stake conference of the RLDS Church, expressing "on behalf of all
Missourians our deep regret for the injustice and undue suffering which was caused by the 1838 order." He added, "I hereby rescind Executive Order Number 44
dated October 27, 1838, issued by Governor W. Boggs."

14. The farms where Lucas's camp was located were all .25 mile wide east to west along Goose Creek. Starting at the County D bridge over Goose Creek and going
east, the following Mormons owned the land used by the mob-militia: John Whitmer, Daniel Shearer, Burr Riggs, Samuel Musick, John Daley, Zarah L. Cole, and
George Walter. The mob-militia was probably not spread out far but was centered on Burr Riggs's and John Whitmer's land, .5 mile east of County D bridge over
Goose Creek (OLEC; MoC).

Caldwell CountyCountyCounty Sacred Places

Court-martial at the Goose Creek Camp, Far West. (Lithograph printed by Samuel Brannan; courtesy of RLDSLA)

15. The Saints were told that Mormon participants in the Battle of Crooked River must be delivered to the militia and tried for murder. Under the command of Charles
C. Rich, 27 participants of that battle left Missouri the night of Oct. 31 for Iowa to save their lives. Six more followed on the night of Nov. 1 (CCR 60-61).

Caldwell CountyCounty Surrender of the Mormon militia to Gen. Samuel D. Lucas's Missouri troops, Nov. 1, 1838, at Far West. (Courtesy of Vernon Murdock,
artist, 1973)

General Lucas's order to Alexander W. Doniphan to shoot Joseph Smith and the other prisoners. (Artist unknown)

Alexander W. Doniphan-defender of justice, brilliant defense attorney, military hero, and statesman-saved the life of Joseph Smith and others at Far West in November
1838.

Caldwell CountyCounty Looking north from County Road D near Goose Creek to a hill called the Eminence, located between Goose Creek and the Far West Temple
site. (1991)

Caldwell CountyCounty Original land entries of the center of Far West's original one-mile square. (Courtesy of Caldwell County Courthouse, Kingston, Mo., 1977)

16. Information concerning the Far West plat was taken by Charles W. Allen from the legal description registered with the state of Missouri on Apr. 13, 1837. The
author is indebted to Mr. Allen for his research and the Far West maps he made.

17. Proprietors Isaac Morley, Calvin Beebe, and John Corrill ran one of the stores (HC 2:491), as did Higbee & Moore (ACD 2). Lyman Wight, Elias Higbee, and
Simeon Carter ran a leather store (HC 2:491). Newel Knight ran a store adjoining his house. John Corrill ran the bishops' storehouse (HC 2:524). John Whitmer and a
Brother Warmsley ran two hotels (SHCC 15). A boardinghouse, purchased by Joseph Smith, was run by his mother and father, Lucy and Joseph Smith Sr. (HJS 253,
291). A printing establishment with Joseph Smith as editor was run by Thomas B. Marsh. It published two issues of the Elders' Journal in July and August 1838 (HC
3:49). Two non-Mormons ran stores in Far West: Adam Lightner, sole proprietor (FWR 279), and Edward Samuel, whose partners were Reed Peck and John
Corrill. To keep the "liquor traffic" out of Far West, the high council resolved in May 1837 to withhold fellowship from any ordained member of the Church who
refused to observe the Word of Wisdom (HC 2:482). On Nov. 7, 1837, at a general conference in Far West, the Saints voted "not to support stores and shops selling
spirituous liquors, tea, coffee, or tobacco" (HC 2:524).

Caldwell CountyCounty The Far West Temple site in the center of Far West. The site is immediately left (east) of the center parking lot in this aerial photo. A
Community of Christ (RLDS) chapel is located to the right (southwest) of the temple site. (1978)

The Far West Temple site, looking northeast. (George E. Anderson, 1907; courtesy of LDSCA)
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Entrance to the Far West Temple site in the 1940s-50s, on the south side fence line looking north. (Courtesy of RLDSLA)
Community of Christ (RLDS) chapel is located to the right (southwest) of the temple site. (1978)

The Far West Temple site, looking northeast. (George E. Anderson, 1907; courtesy of LDSCA)

Entrance to the Far West Temple site in the 1940s-50s, on the south side fence line looking north. (Courtesy of RLDSLA)

Caldwell CountyCounty The Far West Temple site showing the locations of the northeast and southeast cornerstones marked with an "X." (Courtesy of RLDSLA)

The southeast cornerstone of the Far West Temple laid in concrete. (1983)

Sidney Rigdon. (Courtesy of Vernon Murdock, artist, 1973)

Caldwell CountyCounty Wilford Woodruff and George A. Smith. (Courtesy of LDSCA)

Southeast cornerstone of the Far West Temple. (1983)

Caldwell CountyCounty

18. Although out-of-doors church meetings were common in the 1800s, it appears that the Apr. 6-8 quarterly conference was held in the multipurpose schoolhouse.
An announcement about the conference said that the "doors will be opened at 9 o'clock a.m." and that "a sexton will then be appointed as a door keeper." The minutes
of the meeting indicated that Joseph Smith, Sidney Rigdon, and the presidency of the Church in Missouri "took the stand" (EJ July 1838, 46-47; HC 3:13-14).

Caldwell CountyCountyCounty Sacred Places

Traditional home of the Prophet Joseph Smith in Far West.

Traditional site of the Prophet's home in Far West, looking southwest, with the home site in front of the man and dog. (George E. Anderson, 1907; courtesy of
LDSCA)

Traditional site of the Prophet's home in Far West, looking southwest across the home site. (1991)

John Whitmer home in Far West, located .5 mile east of the temple site, looking southwest. (1978)

Caldwell CountyCounty Hyrum Smith. (Courtesy of LDSCA)

19. In July 1946 President George Albert Smith led a caravan of prominent LDS men to visit the Mormon historic sites. Henry A. Smith wrote an article concerning the
caravan for the July 20, 1946, issue of Deseret News, which was placed in the Journal History, July 20, 1946, page 6. He indicated that the Hyrum Smith home,
birthplace of President Joseph F. Smith, was across the street from the site of the old cemetery at Far West. If Hyrum Smith lived on either of the two lots that were
allotted to him by the high council, his home was in the northwest quarter of the block in either lot 2 or 3, both of which face W. Main Street (County D), 800-900 feet
north of the southwest cornerstone of the Far West Temple (see Far West City Center map, page 306).

The location of the old Far West Cemetery was determined following an interview with Dorothy Mattick on June 28, 1991. Dorothy lived at that time near the
cemetery site, which her father plowed and farmed. Her father told Dorothy where the cemetery was, and she showed the author.

Some of the tombstones from the cemetery were used in the foundations of an old home located .2 mile directly west of the old cemetery, and .2 south of the gravel
road running east and west .5 mile north of the temple site. This old home had been torn down and was a pile of rubble in 1991. Ernest Burnett told the author that he
personally saw the tombstones in the basement of the old house. In 1996 Ernest's mother, Ruth, was living along County D and on the Eminence, .75 mile south of the
Far West Temple site.

Caldwell County Sacred Places

Watercolor painting of Mary Fielding Smith. (Sutcliffe Maudsley, artist; courtesy of Don C. Corbett family)

Joseph F. Smith, sixth president of The Church of Jesus Christ of Latter-day Saints. (Courtesy of RLDSLA)

Caldwell CountyCounty Far West Cemetery looking west. The cemetery was located in the field directly behind (west of) the power pole. The power pole is on the
west side of the road, one mile northwest of the Far West Temple site. (1991)

Shoal Creek in Far West, where Fugitt's Sawmill was located, one mile north of the Far West Temple site. Mormons used the mill for about two years. (1991)

Caldwell CountyCounty

20. Known Mormons who were original landowners in Brushy Creek Settlement included Lyman Wight, Elias Higbee, Andrew Moore, Anthony and Norvil Head,
John McDaniels Jr. and Sr., Hyrum Smith, Titus Billings, Burr Riggs, John Killian, Asa and John Barton, Jacob Whitmer, John S. Owen, John and William W. Patten,
Loren Babbitt, David Frampton, and Sheffield Daniels. Land southeast of the settlement was owned by Oliver Cowdery, John Corrill, Thomas B. Marsh, William
Campbell, Uriah B. Powell, and Samuel Shepherd. Philo Dibble owned 240 acres in Sections 3 and 4, 2.5 miles southwest of Kidder (OLEC; MoC).

Caldwell CountyCounty

21. Known Mormons who were original landowners in Mill Creek Settlement included Philo Dibble, James Hunter Sr., John McBride, Truman Brace, Isaac Hamblin,
John Lyons, Ranson Beecher, Caleb W. Lyons, Titus Billings, Joseph Clark, and Brigham Young (OLEC; MoC).

Caldwell County Sacred Places

John Whitmer's grave marker in Kingston. (1991)

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22. In 1833 Aaron C. Lyon and his sons homesteaded land in Kingston Township for which they secured preemption rights. In 1836-37 they purchased 320 acres
from the government for $1.25 per acre. Aaron C. Lyon made the first purchase of 40 acres on Aug. 17, 1836 (southwest quarter of the southwest quarter of Section
Caldwell County Sacred Places

John Whitmer's grave marker in Kingston. (1991)

Caldwell CountyCounty

22. In 1833 Aaron C. Lyon and his sons homesteaded land in Kingston Township for which they secured preemption rights. In 1836-37 they purchased 320 acres
from the government for $1.25 per acre. Aaron C. Lyon made the first purchase of 40 acres on Aug. 17, 1836 (southwest quarter of the southwest quarter of Section
24). He subsequently purchased the northeast quarter of the southwest quarter of Section 24, the northeast quarter of the northeast quarter of Section 26, and the
southeast quarter of the northeast quarter of Section 26. Windsor P. Lyon's 40 acres were in the southwest quarter of the southwest quarter of Section 26, on the
south bank of Log Creek. Carlos W. Lyon's 40 acres were in the northwest quarter of the southwest quarter of Section 24. Aaron Lyon's 80 acres were in the east
half of the southwest quarter of Section 23. Aaron C. Lyon likely built his home on the first 40 acres he purchased; the Saints probably gathered to this 40-acre site in
October 1838 (OLEC; MoC).

23. Known Mormons who were original landowners in the Lyon Settlement in addition to the Lyon family were John Wheeler, Eleazer Miller, Roswell Stevens, Nahum
Benjamin, and John P. Barnard. Close to, but on the northwest edge of the settlement, were Joel Shearer, Samuel Hill, Erastus Dodge, Burr Riggs, and Noah
Hubbard. Warren Foote lived in the settlement but on land secured through preemption rights (OLEC; MoC).

Caldwell County Sacred Places

24. Mormons who lived immediately northeast of Bonanza spring on both Shoal Creek and Tom Creek were Robert and William Middleton, Johnson Bentley, Josiah
Richardson, Phillip Ballard, George M. Hinkle, and Lewis, Julius, and William Thompson (OLEC; MoC).

Caldwell CountyCounty Southeast aerial view of Haun's Mill Site, Caldwell County, Missouri. The rectangular piece of land in the center is the north portion of Jacob
Haun's 40 acres; the massacre was centered at the east end of this rectangle. (1978)

25. Known Mormons who were original landowners in Shoal Creek Settlement included Robert Culbertson, Jonathan Stone, John Murdock, John Gregg, and Arthur
Cady. The non-Mormon settlers were George B. Houtz, Daniel Kenyon, Abraham Keeney, Benjamin Turner, Elijah Tharo, James and John Keeney, John Gregg,
Luther Sweat, William H. Pye, and Cornelius Turner (OLEC; MoC).

Caldwell CountyCountyCounty Approaching Haun's Mill Site from the north. (George E. Anderson, 1907; courtesy of LDSCA)

Haun's Mill Site, looking south, with numbers identifying important sites described in the narrative. (1978)

Small 1941 concrete marker and old red millstone from Haun's Mill, found in 1887. (Courtesy of RLDSLA)

Caldwell CountyCountyCounty White millstone from Haun's Mill found by the George E. Anderson party in 1907. (Courtesy of LDSCA)

White millstone painted by the George E. Anderson party in 1907. (Courtesy of LDSCA)

Haun's Mill millstone preserved in Breckenridge Park, Mo. (1979)

Haun's Mill Settlement, Caldwell County, October 1838. (Courtesy of Vernon Murdock, artist, 1973)

26. Newell Kitchen purchased the face wheel from one of the fishermen while on a field trip with his institute teacher, John C. Fowles, in the spring of 1986. In August
1986, Kitchen donated the face wheel to the LDS Church's Museum of Church History and Art in Salt Lake City. The fisherman identified the site where the face
wheel was found, which gave additional verification to the location of the traditional Haun's Mill and milldam sites, and consequently the well burial site, blacksmith shop
site, and Jacob Haun's cabin site. Black and white photos, infrared aerial photography taken in 1978 by the author, and various written accounts, including journal
entries, entries of original landowners, and personal on-site research, have helped verify the exact location of some of the historic sites at Haun's Mill Settlement.

Caldwell CountyCountyCounty Haun's Mill gristmill, milldam, and millpond. (Courtesy of Vernon Murdock, artist, 1973)

27. Known Mormons who were original landowners in Haun's Mill Settlement included Jacob Haun, James Haun, Jacob Myers Jr., Thomas McBride, John B.
Woodberry, Lindsey A. Brady, Josiah Fuller, David Lewis, George Miller, Robert White, and Sardis Smith. The last three-Miller, White, and Smith-apostatized and
moved before Oct. 30, 1838, and were part of the mob-militia that attacked Haun's Mill Settlement. Benjamin Lewis and David Evans were Mormons who must have
been settled on property with preemption rights (OLEC; MoC).

28. Jacob Haun's 40 acres were in the northwest quarter of the northeast quarter of Section 17, T 56N and R 26W.

Caldwell County Sacred Places

View of Haun's Mill Site in 1907, looking northeast. The millpond with the large stones just below the dam is shown in the lower right corner of this George E.
Anderson photo. Notice the 90-degree angle in the road where the small flat marker and red millstone are located. Haun's Mill was located at the bend of Shoal Creek
as it turned northeast. (Courtesy of LDSCA)

Haun's Mill Site on the bend of Shoal Creek. Two people are standing on the banks of the milldam site. The mill was located to the left of the person on the left, and
the millpond was upstream (west) of the people and in the foreground. (George E. Anderson, 1907; courtesy of LDSCA)

Caldwell County The Haun's Mill milldam was just below the center of this photo, where debris has collected over existing dam logs imbedded in mud. The mill was on
the left side of this photo on the north side of Shoal Creek. (1995)

Two men stand on the site of the two ends of the Haun's Mill milldam. The south bank of Shoal Creek (right) has eroded away, making a wide river channel. Haun's
Mill was located to the left of the person on the left. (1995)

Caldwell County Sacred Places

29. In November 1995 a research team led by the author and including Dr. Alexander Baugh, Charles Allen, Dr. John Eldredge, and Randy Olsen did on-site research
toCopyright
   locate significant sites at Haun's
             (c) 2005-2009,           Mill.
                               Infobase     In three
                                        Media        days they located the sites described in this book.
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Charlene and Lionel Ward, of Catawba, Mo., helped the researchers by sharing Charlene's research in the Caldwell County Courthouse and Lionel's research,
conducted at the bottom of Shoal Creek. An interview with Jesse Ellers, 88-year-old veteran tour guide of LDS historic sites in Missouri, helped to verify the location
Caldwell County Sacred Places

29. In November 1995 a research team led by the author and including Dr. Alexander Baugh, Charles Allen, Dr. John Eldredge, and Randy Olsen did on-site research
to locate significant sites at Haun's Mill. In three days they located the sites described in this book.

Charlene and Lionel Ward, of Catawba, Mo., helped the researchers by sharing Charlene's research in the Caldwell County Courthouse and Lionel's research,
conducted at the bottom of Shoal Creek. An interview with Jesse Ellers, 88-year-old veteran tour guide of LDS historic sites in Missouri, helped to verify the location
of the dam site. Ellers, from Independence, agreed with the research team as to the dam's location

and indicated that he had seen the rock and timber dam in the bottom of Shoal Creek when the water was low and clear.

After the research team located the sites of the milldam, millpond, and Haun's Mill, they were able to locate Jacob Haun's cabin site and the approximate locations of
both the well site and the blacksmith shop.

Caldwell CountyCountyCountyCounty Sacred Places

Caldwell CountyCountyCounty Sacred Places

Haun's Mill Massacre, Caldwell County, Oct. 30, 1838.

30. Historians have generally concluded that the Extermination Order gave the Livingston mob-militia license to make the attack on Haun's Mill. However, historian
Alexander Baugh has concluded that actions to annihilate the Mormons in eastern Caldwell County started before the Extermination Order was given, and final plans
for the attack were not made until two days before the massacre, thus making it unlikely that the mobbers knew about the governor's order. Baugh believes that the
attack on Haun's Mill was the mob's doing, made without orders from Governor Boggs or other officials, although the governor apparently approved of the massacre
(CTA-B 281-83).

Caldwell County Blacksmith shop of James Houston at Haun's Mill. (Courtesy of Vernon Murdock, artist, 1973)

31. After the Mormon War, Daniel Ashby, a Livingston citizen who participated in the massacre, testified before the Missouri House of Representatives that reports
given by Mormon dissenters who had moved into his county were the primary reason the mob attacked Haun's Mill. Ashby said the dissenters had reported that the
Mormons were going to attack and burn towns in Livingston County, so the Livingston mob-militia thought best to attack the Mormons first (MR Dec. 24, 1838).

32. Amanda Barnes Smith later married another Warren Smith, who was no relation to the first. She subsequently divorced him and was sealed to the Prophet Joseph
Smith, with Brigham Young acting as proxy (ASH).

Caldwell County

33. The 17 killed at the Haun's Mill Massacre were Hiram Abbott, Elias Benner, John Byers, Alexander Campbell, Simon Cox, Josiah Fuller, Austin Hammer, John
Lee, Benjamin Lewis, Thomas McBride, Charles Merrick (who died several days later from his wounds), Levi Merrick, William Napier, George Richards, Sardius
Smith, Warren Smith, and John York. The 14 who were injured but later recovered were Jacob Foutz, Jacob Haun, Charles Jimison, Nathan Knight, Isaac Leany,
Tarleton Lewis, Kilmer Merrill, George Myers, Jacob Myers Jr., Jacob Potts, Alma Smith, Mary Stedwell, John Walker, and William Yokum. Of those killed who
were original landowners in the area, at least two were from Haun's Mill Settlement, two were from Myers Settlement, and one was from Panther Creek Settlement.
Each of these settlements also had one or two wounded. The rest of the Saints who were killed or wounded were either from other settlements or were members of
companies of immigrants that were camped at Haun's Mill on their way to Far West (MIS, G 455; HC 3:186, 326).

34. Missouri historian Alexander L. Baugh concluded, "Because Haun failed to disclose the Prophet's actual counsel, some Saints held him partially responsible for the
atrocity. This fact may have been a reason why Haun apparently left the Church following the Missouri period. His name disappears entirely from the historical records
and his whereabouts after 1839 are not known" (CTA-B 264).

Caldwell County Well site at Haun's Mill. According to historical evidence, the well site is somewhere within 50 feet of this metal post. Note the Haun's Mill sign in the
distance to the right of the post. (1995)

Caldwell County Sacred Places

35. Other known Mormons who were original landowners in Myers Settlement were George Myers, Horace Alexander, Henry H. Wilson, Samuel Zemmer, and
Jonathan A. Packer. Owners included an additional 10 families whose Church affiliation is unknown (OLEC; MoC).

Caldwell County

36. Known Mormons who were original landowners in Panther Creek Settlement included James W. Huntsman, Samuel Zemmer, James Earl, Isaac Ellison, John
York, and David Norton. Southwest of Panther Creek Settlement and along Shoal Creek lived other Mormons who owned property: Oliver Walker, Mahlon Johnson,
John Page, and Jacob H. Potts. David Norton and James Earl also owned property there as well as in Panther Creek Settlement. The Saints in this area could have
gone to either Panther Creek Settlement or Myers Settlement to attend Church meetings, or perhaps they had their own small settlement, which could have been called
Walker Settlement after Oliver Walker, who owned 320 acres along Shoal Creek and the Livingston County line near Proctorville (OLEC; MoC).

37. Known Mormons who were original landowners in Mud Creek Settlement include William Casper, Whitford G. Wilson, Lewis D. Wilson, John Jemison, and Elias
Benner. Several other families were original purchasers, but their Church membership is unknown (OLEC; MoC).

Daviess County

The same bill that created Caldwell County on Dec. 29, 1836, also created Daviess County, which was located immediately north of Caldwell County. The bill had
been pushed through the Missouri legislature by Alexander W. Doniphan, a representative from Clay County.

Prior to the 1830s the area that became Daviess County was the undisturbed home of buffalo, deer, and wild turkeys. In January 1830 John Splawn and his son
Mayberry became the first white settlers in the county. They called their settlement Splawn's Ridge, which was located three miles east of Gallatin. This area became
known as Millport after Robert Peniston built a gristmill there. After a few stores were also built in the area, the small town of Millport, consisting of nine blocks, was
platted in October 1837. People came from as far away as 40 miles to grind corn and to purchase and trade merchandise. In 1838 Millport became the headquarters
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of the vigilante mobbers who wreaked havoc among the Mormons in Daviess County.

The topographical features of Caldwell and Daviess Counties were similar in 1837, with one-third of the land forested and two-thirds of the land prairie. The fertile soil,
Prior to the 1830s the area that became Daviess County was the undisturbed home of buffalo, deer, and wild turkeys. In January 1830 John Splawn and his son
Mayberry became the first white settlers in the county. They called their settlement Splawn's Ridge, which was located three miles east of Gallatin. This area became
known as Millport after Robert Peniston built a gristmill there. After a few stores were also built in the area, the small town of Millport, consisting of nine blocks, was
platted in October 1837. People came from as far away as 40 miles to grind corn and to purchase and trade merchandise. In 1838 Millport became the headquarters
of the vigilante mobbers who wreaked havoc among the Mormons in Daviess County.

The topographical features of Caldwell and Daviess Counties were similar in 1837, with one-third of the land forested and two-thirds of the land prairie. The fertile soil,
one to six feet deep, produced beautiful crops. The Saints were pleased with the natural beauty of Daviess County's rolling hills and difficult-to-plow grassy prairie land.

Daviess County is 24 miles square. The Grand River, one of the principal tributaries of the Missouri River, runs diagonally through the county from the northwest to the
southeast. Small boats carried produce and supplies up and down the river.

In 1836, when Clay County residents asked the Mormons to move on, the Saints responded by moving primarily into Caldwell County. But after Joseph Smith
traveled from Kirtland, Ohio, to Far West in March 1838, he received a revelation indicating that "other places should be appointed for stakes in the regions round
about, as they shall be manifested unto my servant Joseph, from time to time" (D&C 115:18).

The first Mormon settlement in Daviess County, called Marrowbone, Ambrosia Creek, or Seth (see the Daviess County map and the Marrowbone or Ambrosia
Settlement map), occurred in 1837. That same year several Mormon families settled on land in the southwest corner of Grindstone Township, in what later became
known as Colfax Township. In May 1838 the Prophet led surveyors into the center of Daviess County and surveyed a city to be named Adam-ondi-Ahman, which
became the most heavily populated and important settlement in the county.

While the Mormons lived in Daviess County (1837-38), the six-mile-square area of Colfax Township was one of the first and few areas in the county offered for sale,
at $1.25 per acre, by the U.S. government. The Saints could also purchase improved land at a higher price from older settlers who had not actually purchased their
land but had farmed it on a preemption-rights basis, which was a type of homesteading. If a person settled on land, farmed it, and made improvements on it, he had the
first rights to purchase the land when the government offered it for sale. The Saints who purchased land on a preemption basis received legal title to it when it came up
for sale by the government.

In the spring of 1838 Mormon families began to settle other areas of Daviess County on a preemption-rights basis. But land in Grand River Township, where Adam-
ondi-Ahman was located, was available for purchase from the government only after the Mormons were forced to leave Daviess County.

On Nov. 10, 1838, the Saints were given an edict that they must leave Daviess County by Nov. 20. The Mormons complied with this decree. Four days later
Missourians purchased the improved land in the Adam-ondi-Ahman area for $1.25 per acre, though by then it was worth as much as $10-20 per acre.

Within the bounds of the 1838 Honey Creek Township, in the center of the southern part of Daviess County, was a Mormon settlement known as Honey Creek (see
the Daviess County map). Lick Fork Settlement was located in the southeast corner of Daviess County (see Daviess County map).

Marrowbone, Honey Creek, and Lick Fork, along with Adam-ondi-Ahman, were the main Mormon settlements in Daviess County. Small settlements also existed on
Grindstone Creek in Daviess County, in Clinton County (southwest of Daviess County), and at Three Forks in Gentry County (northwest of Daviess County). Non-
Mormons lived among the Mormons in the various settlements.

Adam-ondi-Ahman, commonly known as Diahman in 1838, was located in a 90-degree bend of the Grand River. It was in the exact center of Daviess County. Had
the Saints been able to stay, they eventually would have filled up the 24-mile-square county with farms, settlements, and houses.1

With the constant flow of Saints in and out of Diahman, it is impossible to know the town's exact population. But research indicates that 417 known permanent
residents, 83 children, and about 100 individuals from unknown families lived in the two-mile-square town. By July 1, 1838, with people moving to Diahman, building
cabins, and preparing farms for planting, the Saints were enjoying feelings of prosperity.

During the closing days of October and the first part of November 1838, 750 known and approximately 150 unknown residents of Daviess County gathered to
Diahman for protection from Missouri mobs. The influx swelled the town's population to as many as 1,500 people until Nov. 20, 1838, when the Saints were forced
from Daviess County and gathered to Far West, in Caldwell County.

The word conflict describes the conditions in Daviess County and the Adam-ondi-Ahman area during the town's brief existence. Soon after the first group of seven
families of Saints moved to Adam-ondi-Ahman at the end of June 1837, the threat of conflict began. As a result, few settlers lived in Diahman for very long. Lyman
Wight, the town's first settler, lived there only eight months; John Smith's small group, only four months; and the Kirtland Camp Saints, four to six weeks.

Despite threats, a somewhat peaceful atmosphere existed in Daviess County in July 1838, but during the next four months, mobs threatened life, liberty, and property.
The Missouri State Militia, the Mormon militia (authorized by the state of Missouri), and the unauthorized Missouri vigilantes became embroiled in the ensuing conflicts:

1. Aug. 6, 1838-election-day battle. This was a battle of fists and clubs that transpired when a mob of Missourians tried to stop a small group of Mormons from voting
against William P. Peniston, a candidate for the state legislature. No one was seriously injured in the fracas, but rumors reaching Far West prompted the Mormon
Caldwell militia to travel to Diahman to protect the Saints against possible mob action. This was the first of three times that the Caldwell militia came to the aid of the
Saints at Diahman.

2. September 1838-increased mob threats and the trial of Joseph Smith. The "Covenant for Peace" between the citizens of Millport and Adam-ondi-Ahman made on
Aug. 9, 1838, was short-lived. Missourians soon spread rumors that the Mormons were going to drive the old settlers out of Daviess County. Joseph Smith and Lyman
Wight submitted to Judge Austin A. King for trial regarding an incident involving Adam Black (see Site No. 27 in Adam-ondi-Ahman).

Joseph and Lyman were released on bond because of a lack of evidence against them. On Sept. 8, 1838, Mormon militiamen came from Far West to Diahman for the
second time to protect the citizens from mobs. For the first time, troops from the state militia, under the leadership of Gen. David R. Atchison and Gen. Alexander W.
Doniphan, came to Diahman.

3. October-November 1838-DeWitt abandoned and Saints in Daviess County expelled. The conflict between the Mormons and the old settlers escalated rapidly after
mobs besieged the Mormon city of DeWitt in Carroll County for 10 days. Mobs forced the Mormons to abandon the city on Oct. 11, 1838. Mobs then moved into
Daviess County under the direction of "Rev." Sashel Woods (HC 4:32).

During October 1838 Saints in the outlying areas of Caldwell and Daviess Counties gathered to Far West and Diahman for protection. Heber C. Kimball recorded,
"Men, women and children were fleeing to that place for safety from every direction; their houses and property were burnt and they had to flee half naked, crying, and
frightened
 Copyrightnigh unto death, toInfobase
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                                          lives"Corp.
                                                (LHCK 209).                                                                                       Page 103 / 187
A Mormon militia of 200-300 men, including Joseph and Hyrum Smith and other Church leaders, traveled from Far West to Diahman for a third time to help defend
the Saints against the mobs. On Oct. 17, 1838, the day after they arrived, Brig. Gen. Hiram G. Parks and several members of his Missouri militia brigade also arrived
Daviess County under the direction of "Rev." Sashel Woods (HC 4:32).

During October 1838 Saints in the outlying areas of Caldwell and Daviess Counties gathered to Far West and Diahman for protection. Heber C. Kimball recorded,
"Men, women and children were fleeing to that place for safety from every direction; their houses and property were burnt and they had to flee half naked, crying, and
frightened nigh unto death, to save their lives" (LHCK 209).

A Mormon militia of 200-300 men, including Joseph and Hyrum Smith and other Church leaders, traveled from Far West to Diahman for a third time to help defend
the Saints against the mobs. On Oct. 17, 1838, the day after they arrived, Brig. Gen. Hiram G. Parks and several members of his Missouri militia brigade also arrived
to protect the Saints. General Parks confessed to the Mormons that he could not control the mob, so he quickly dismissed his troops. Parks also commanded Lyman
Wight to "take such course as you may deem best in order to disperse the mob from this county" (HC 3:443).

Mormon leaders made plans to protect the Saints on Oct. 17, deciding on a "defensive" course of action that would be aggressive but selective. Mormon troops were
to go after mobbers and destroy the places that harbored them. Mormon leaders felt that a strong show of force would persuade the mobs to change their plans to
drive the Mormons from Daviess County.

On Oct. 18 the Saints moved against the Missouri mobbers in what Joseph Smith called a "righteous retaliation" (HC 3:229). The Mormons took action against the
three small gentile settlements of Millport, Gallatin, and Grindstone.

Millport was the home of Robert P. Peniston Sr. and the headquarters of anti-Mormon mobbers. Lyman Wight led Mormon militiamen as they confiscated goods from
buildings at Millport that had not been burned down already by Missourians seeking to spark antipathy against the Mormons. The Mormons then burned down the
remaining buildings (HC 3:173-74, 176-77, 408-9, 444).

Gallatin, the county seat, consisted of four log cabins, including the store of Jacob Stollings. At least two of the four cabins were emptied and burned under the direction
of David W. Patten (CHC 1:464-65).

Grindstone was where Seymour Brunson led Mormon militiamen to burn, plunder, and confiscate a considerable store of firearms, lead, and powder.

In addition, Jonathan Dunham led a small company of foot soldiers throughout Daviess County, where they pillaged and searched for food. They also captured
prisoners. The plunder that they and others gathered was stored in the bishops' storehouse; later some of it was stored at Lyman Wight Cabin No. 2 on Tower Hill in
Adam-ondi-Ahman.

The Prophet Joseph Smith repeatedly said that the Saints wanted peace in Missouri, but the Missouri mobbers would not allow them peace. Of the October 1838
troubles in Missouri, the Prophet said:

The fiend-like race is disposed to give us no rest. Their father the devil, is hourly calling upon them to be up and doing. . . . We will not act on the offensive, but always
on the defensive; our rights and our liberties shall not be taken from us, and we peaceably submit to it, as we have done heretofore, but we will avenge ourselves of our
enemies, inasmuch as they will not let us alone. (HC 3:68)

After the Mormon militia successfully drove the mobocrats from Diahman, the Prophet returned to Far West on Oct. 22, 1838 (HC 3:165). Before he left, however,
three events took place:

" The public square was dedicated by Brigham Young.

" Joseph showed several people the remains of Father Adam's altar.

" A cannon was fired from the top of Tower Hill.

The Battle of Crooked River in Ray County took place Oct. 25, followed by the signing of the Extermination Order two days later. The Haun's Mill Massacre
occurred Oct. 30, and Far West surrendered to the state militia on Oct. 31.

On Nov. 8 Brig. Gen. Robert Wilson and state militiamen arrived in Diahman and forced the Mormons to surrender their arms. The following day the Mormon militia
formally surrendered, and every house in the city was searched for plunder.

On Nov. 10 General Wilson issued an ultimatum to move. He told the Saints that they had to leave Daviess County within 10 days (HC 3:207). The Saints were
subsequently forced to move to Caldwell County, where they prepared to leave the state in the spring of 1839. While the Saints in Daviess County were both preparing
to move and in the act of moving to Far West, the so-called "Mormon War" ended.

By Dec. 1 Joseph Smith and others had been jailed in Richmond and Liberty, and by February 1839, the Saints were on the move again, under the direction of
Brigham Young-this time to Illinois and Iowa (HC 3:250-51).

Joseph Smith's last visit to Adam-ondi-Ahman came when he and other prisoners were taken from Liberty Jail in Clay County to Gallatin to stand trial Apr. 9-14, 1839
(HC 3:309-19). After the trial, the Prophet and his fellow prisoners were allowed to visit the east side of Diahman, where they stayed the night of Apr. 14 at the home
of either Sheriff William Morgan or Sheriff William Bowman (see Adam-ondi-Ahman area, page 454). The prisoners purchased two horses from Bowman and then
rode to Millport, where they and their five guards spent the next night at the cabin of Josiah Morin. While en route to Boone County the night of Apr. 16, the prisoners
were allowed to escape from intoxicated officers and made their way to Quincy, Ill., where they joined their families and the body of the Saints (HC 3:309-26).

After the expulsion of the Saints from Missouri, Mormon interest in Daviess County and Adam-ondi-Ahman waned until 1944, when Wilford C. Wood, a Mormon
interested in preserving everything pertaining to Joseph Smith, purchased Tower Hill and 38 acres of Adam-ondi-Ahman for the Church. With interest rekindled in the
area, the Church purchased many acres of Adam-ondi-Ahman and nearby lands from 1969 to 1996.

The sad eight-year history of the Mormons in Missouri can be attributed directly to the hatred Missourians had toward the Saints. That hatred stemmed from three main
causes:

1. Non-Mormons disliked Mormonism. Ministers of other religions led the actions of many of the mobbers, who seldom understood the Saints' beliefs.

2. Gentile settlers worried about land ownership. Some of the old settlers in Daviess County felt that Caldwell County was established for the Mormons and that
Daviess County was established for them. As more and more Mormons moved into Daviess County, the old settlers felt that they were losing land that they wanted to
settle and eventually
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                               Infobase    wroteCorp.
                                        Media   in his journal:                                                                                  Page 104 / 187
The people being much opposed to our faith decided to drive us out of the country and obtain their farms back again that we had paid for. To carry this out they began
to burn their houses and then go to the Governor and swear that we had driven them out of their settlements and burned their buildings. (AZP 2; spelling standardized)
1. Non-Mormons disliked Mormonism. Ministers of other religions led the actions of many of the mobbers, who seldom understood the Saints' beliefs.

2. Gentile settlers worried about land ownership. Some of the old settlers in Daviess County felt that Caldwell County was established for the Mormons and that
Daviess County was established for them. As more and more Mormons moved into Daviess County, the old settlers felt that they were losing land that they wanted to
settle and eventually sell. Zera Pulsipher wrote in his journal:

The people being much opposed to our faith decided to drive us out of the country and obtain their farms back again that we had paid for. To carry this out they began
to burn their houses and then go to the Governor and swear that we had driven them out of their settlements and burned their buildings. (AZP 2; spelling standardized)

On Nov. 24, 1838, just four days after the deadline for the Mormons to leave Daviess County, five Missourians were at the government land office purchasing
Mormon-improved land. A total of 290 acres in six parcels sold on that day. The five buyers were rabid Mormon-haters: Rev. Sashel Woods and Sheriff Adam Black,
along with Thomas Callaway, George Houx, and physician John Cravens. By the time they had finished purchasing land in Diahman in 1840, they owned 991 acres.

The name Adam-ondi-Ahman was eventually changed to Cravensville. In 1860 it had a population of 275 and four general stores, two hotels, a planing mill, four
doctors, and a post office. Cravensville existed as a settlement from 1838 to 1871. At one time the community vied with Gallatin to be the county seat. It dwindled
away, however, when the railroad came to Jameson, two miles to the north. By 1871 the area returned to farming and grazing.



3. Politics alarmed the old settlers. As more and more Mormons moved into the area, the old settlers could foresee that the Mormons, whom they did not want to
govern them, would likely be elected to most public offices.

Marrowbone (Ambrosia) Settlement

The first Mormon settlement in Daviess County was named Marrowbone, after a creek that ran through the area. The creek was named by a bee-hunting party that
killed six elk near the creek. The men ate too much marrow from the elk bones and became sick for three days; hence the name Marrowbone. When they moved to
another creek four miles north and their dogs also became sick from the marrow, they named the creek Dog Creek.



The name Ambrosia ("food of the Gods") was given to Marrowbone Settlement by Sidney Rigdon in a conference at Far West on July 6, 1838. He hoped that the
name would introduce dignity and refinement to frontier Missouri. The name, however, did not catch on (FWR 200).

The Mormon settlement of Marrowbone was located mostly along Marrowbone Creek, which, like Dog Creek, runs east and empties into Honey Creek, which in turn
empties into the Grand River, which empties into the Missouri River near DeWitt. Marrowbone Settlement was located in Colfax and Sheridan Townships (see Daviess
County map and the Marrowbone or Ambrosia Settlement map).

The center of Marrowbone Settlement was located on County Road J about 3.25 miles north of the Caldwell-Daviess county line, which is on the northern outskirts of
Kidder Town and 2.5 miles north of State 36. Approaching Daviess County from State 36 via Kidder will give the tourist a logical geographical and historical sequence
to tour Daviess County, as presented in this section. Marrowbone Settlement was also 3.5 miles southeast of U.S. 69 as it runs through Winston and 3.75 miles south
of Altamont. The settlement was about six miles square, with houses on farms of 40 acres or more.

When the Mormons first moved into Marrowbone in 1836, 12 families purchased their land directly from the government at $1.25 per acre.2 They were the original
Mormon landowners in Daviess County during the Mormon period there, from January 1837 to November 20, 1838. Some Mormon settlers purchased land from
private landowners, paying higher prices because of improvements already made on the land. The six square miles that make up the Colfax Township today, surveyed
before 1836, was the only land in Daviess County that was on the market at the time.

Undoubtedly more than 12 families lived in Marrowbone, but because they were not original landowners and because of the lack of records, only a few of the families
are known. Some of the known Mormons who settled in Marrowbone Settlement with preemption rights were Waldo Littlefield, Samuel Smith (Joseph Smith's
brother), Amos and Franklin Stoddard, Edward Stevenson, and John Woodland. Most of the Mormons who obtained land through preemption rights were in the area
of Sheridan Township, not far from the center of Marrowbone.

Six Faithful Residents of Marrowbone

The County Road J from the Daviess-Caldwell line in north Kidder divides Colfax Township on the west and Sheridan Township on the east. County Road J is close
to the old road that ran between Far West and Adam-ondi-Ahman in 1838. The 12 original Mormon families to the area purchased land in Colfax Township on the
west side of County Road J. Their farm sites appear on the Marrowbone (Ambrosia) map. Information concerning six of the 12 original landowners and the farms
follows.

1. Philo Dibble farm. The center of Philo's 200 acres is two miles north of the Daviess County line. Philo was wounded in the Jackson County expulsion of 1833 and
was miraculously healed after receiving a blessing from Newell Knight (JSR 262-63).

2. David Osborne farm. David's farm of 120 acres was just west of Philo's farm. David went bee hunting with Elisha H. Groves and Francis Case on the Grand River,
60 miles to the north, and gathered five barrels of honey in six weeks (ADO 14).

3. James Bingham farm. James's farm of 80 acres was on the old road between Far West and Diahman; the road crossed Marrowbone Creek on his property.
Mormon militiamen traveling from Far West to Diahman in August 1838 met at the farm. Mormon militiamen also gathered at the farm Oct. 16-17, 1838, as they
traveled to Millport, headquarters of the vigilante mobbers (RLDS 60).



4. Elisha H. Groves farm. Elisha was the presiding elder of the Church in Marrowbone Settlement. He performed one of the first marriages in Daviess County, between
Enoch Riggs and Ann Littlefield, on May 27, 1838 (HDC 338; HiR 8:728). Elder Groves also married L. Omer Littlefield, son of Waldo Littlefield, to a former Mrs.
Kingsley (RLDS 106-8). Elisha had been a member of the high council in Far West before he moved to Daviess County and purchased his 80-acre farm (FWR 160).
When he purchased another 80 acres from Francis C. Case on Jan. 13, 1838, the transaction produced the first deed recorded in Daviess County (HDC 337-38).

In the final skirmishes between the Saints and the Missouri mobs in the Diahman area in the fall of 1838, 20-year-old Benjamin F. Johnson became the only Mormon to
be taken prisoner
 Copyright          by state militia
             (c) 2005-2009,          troops.
                              Infobase       He had
                                          Media     gone to Grindstone with 20 Mormon militiamen under the command of Cornelius P. Lott to capture
                                                 Corp.                                                                                         Pageguns,105
                                                                                                                                                         lead,/and
                                                                                                                                                                187
powder hidden by Missourians. While members of the Mormon militia emptied and burned the James Taylor cabin, Benjamin helped women and children to escape
unharmed. He was captured and taken as a prisoner to the tent of Brig. Gen. Robert Wilson at Diahman. Wilson was so impressed by Benjamin's honesty and sincerity
that he tried to persuade him to reject Mormonism and become his son. Wilson promised him riches, but Benjamin rejected his offer.
When he purchased another 80 acres from Francis C. Case on Jan. 13, 1838, the transaction produced the first deed recorded in Daviess County (HDC 337-38).

In the final skirmishes between the Saints and the Missouri mobs in the Diahman area in the fall of 1838, 20-year-old Benjamin F. Johnson became the only Mormon to
be taken prisoner by state militia troops. He had gone to Grindstone with 20 Mormon militiamen under the command of Cornelius P. Lott to capture guns, lead, and
powder hidden by Missourians. While members of the Mormon militia emptied and burned the James Taylor cabin, Benjamin helped women and children to escape
unharmed. He was captured and taken as a prisoner to the tent of Brig. Gen. Robert Wilson at Diahman. Wilson was so impressed by Benjamin's honesty and sincerity
that he tried to persuade him to reject Mormonism and become his son. Wilson promised him riches, but Benjamin rejected his offer.



After a weeklong ordeal as a prisoner and after standing trial in Adam Black's cabin, Benjamin was released. His life was in danger as he wandered alone in snow for
13 miles to Waldo Littlefield's house in Marrowbone, located halfway between Far West and Diahman. When he arrived there about Nov. 16, he found the home
crowded with Mormon refugees fleeing from Diahman to Far West. Benjamin then made his way to Elisha H. Groves's cabin 1.5 miles away, where he found lodging
for the cold night. The next day he walked alone another 12 miles to his sister's home in Far West (BFJ-L 34-49).

5. Levi Taylor farm. Levi, owner of a 40-acre farm, was from Kentucky. His stepson, Abraham O. Smoot, became mayor of Salt Lake City in 1856 and mayor of
Provo in 1868. Abraham lived six months with his mother and stepfather at Marrowbone. The first power of attorney given in Daviess County allowed Abraham to
gain possession of eight slaves that had been owned by Levi Taylor (HDC 336-37; HiR 8:727-28).

6. John L. Butler farm. John owned 160 acres in three different parcels at Marrowbone. When Missourians in Gallatin tried to stop the Mormons from voting on Aug.
6, 1838, John was on hand with words of encouragement to his companions to "stand up for liberty" and with oak clubs to emphasize the point. He was a hero in the
clash, which initiated the conflict between Mormons and Missourians that finally led to the expulsion of the Saints from Missouri (HC 3:55-58).

Seth

Seth, a proposed city and stake of Zion that never materialized because of the expulsion of the Saints from Missouri, was to be centered in Marrowbone Settlement on
County Road J, 3.5 miles north of the Daviess-Caldwell county line, 3.7 miles south of State 6 at Altamont, and 1.5 miles south of Littlefield's Halfway House. The
settlement's center was located approximately on the dividing line of Sections 18 and 13 and centered north to south in the sections. From this center, which could have
been the approximate site of a public square and future temple site, the city was to expand in all directions. It was to be built as one of a series of cities between Far
West and Adam-ondi-Ahman.

Seth was named after Adam's son, and it was to have been "a new city of Zion," located about halfway between Far West and Diahman.3 On Sept. 1, 1838, Joseph
Smith and his counselors, along with Judge Elias Higbee, went to Littlefield's home in Marrowbone "for the purpose of appointing a city of Zion, for the gathering of the
Saints in that place, for safety, and from the storm which will soon come upon this generation, and that the brethren may be together in the hour of the coming of the
Son of Man and that they may receive instructions to prepare them for that great day which will come upon this generation as a thief in the night" (HC 3:67; SBJS).

Continuing his record of Sept. 1, George Robinson, secretary of the First Presidency, wrote: "We found the place for the city, and the brethren were instructed to
gather immediately into it, and soon they should be organized according to the laws of God"(HC 3:68).4

Littlefield's Halfway House

Littlefield's Halfway House was located in Marrowbone Settlement approximately five miles north of the county line, 1.5 miles north of Seth, 2.1 miles south of State 6
in Altamont, 2.8 miles southeast of Winston, and 1.5 miles east of Country Road J. It was 12 miles from Diahman and 13 miles from Far West, making it close to
halfway between these principal settlements. It was on preemption land in Sheridan Township, close to Shady Grove, and 2.5 miles from Bingham's farm (MU, L 87;
RLDS 33-34, 59-60; HC 3:72; SBJS Sept. 1, 1838).

The Halfway House was a one-room, 20-by-20-foot-square dry goods and grocery store built near the old road connecting Far West and Diahman. The store was
run by Waldo Littlefield. His partner was Alvin C. Graves, who managed another of their stores in Far West (RLDS 33-34). Waldo also farmed on his preemption
land.

A convert from Pontiac, Mich., Waldo participated in the Zion's Camp march with his friend Edward Stevenson, who became a president of the Seventy in 1894. The
two friends both settled on preemption farms in Sheridan Township (RLDS 33-34).

The Halfway House was used as a courthouse, where the Prophet Joseph Smith was tried on Sept. 6, 1838, exactly one month after the election skirmish in Gallatin.
At the time mobbers were gathering in Livingston Township, planning to capture Joseph and take the law into their own hands. The mob was angry over the skirmish
and an incident involving Adam Black. Black accused the Prophet of coercing him into signing a document that said he would protect the rights of the Mormons.
Joseph observed, "The whole upper Missouri is all in an uproar and confusion" (HC 3:69).

The Prophet hired Gen. David R. Atchison and Gen. Alexander W. Doniphan, lawyers from Liberty, as his legal counsel. On Sept. 4 Sidney Rigdon and George W.
Robinson commenced "the study of law, under the instruction of Generals Atchison and Doniphan," Joseph recorded. "They think, by diligent application, we
[Robinson and Rigdon] can be admitted to the bar in twelve months. The result of our consultation with our lawyers, was that myself and Colonel [Lyman] Wight
volunteer to be tried by Judge [Austin A.] King in Daviess county" (HC 3:69-70; PoJS 2:283).

On Sept. 6 Joseph and Hyrum Smith, Lyman Wight, and Elias Higbee rode their horses 13 miles and appeared before Judge King at the Halfway House. "The trial
could not proceed, on account of the absence of the plaintiff, and lack of testimony, and the court adjourned" until the next day at John Raglin's cabin, about seven
miles to the southeast. Joseph and his party returned to Far West for the night and the next day, Sept. 7, went to Raglin's cabin for trial (HC 3:72; see Daviess County
map and the John Raglin entry).

The First Presidency and the presidency of the Adam-ondi-Ahman Stake met at the Halfway House on Sept. 29, 1838, to counsel on important matters (JJoS). Four
days later Kirtland Camp No. 1 stopped for the night at Ambrosia Creek on its way to Diahman. They probably stopped near Littlefield's Halfway House to visit the
store and make needed purchases.

In late October 1838, when the Saints were gathering from various parts of Daviess County to defend themselves, Waldo Littlefield abandoned his Halfway House
store and home and gathered with the rest of the Saints at Diahman. When the Saints fled Diahman in November, the Halfway House became a place of refuge during
their forced exodus. The 12 miles from Diahman to the Halfway House was a day's journey for oxen pulling wagons through the snow. The house became a welcome
sight to the cold and weary Saints.

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Eliza R. Snow left a vivid account of her move to Far West and her experience at the Halfway House:
store and home and gathered with the rest of the Saints at Diahman. When the Saints fled Diahman in November, the Halfway House became a place of refuge during
their forced exodus. The 12 miles from Diahman to the Halfway House was a day's journey for oxen pulling wagons through the snow. The house became a welcome
sight to the cold and weary Saints.



Eliza R. Snow left a vivid account of her move to Far West and her experience at the Halfway House:

It took two days to go by team to Far West [from Diahman], and seventy-five persons, pilgrims like ourselves, put up at our stopping place for the night [at the
Halfway House]. It was a small vacated log house of one room only, which was the general nightly resort of people traveling from Di-Ahman to Far West. As we found
it, the chinkings between the logs had been torn out, leaving open spaces through which gusts of wind had free play. When we arrived, the provisions we brought were
solidly frozen, and the crowd of people was so dense, we could not avail ourselves of the fire. But we must have supper, and we could not eat hard frozen bread, and
we adopted the following: The boys milked our cows, and before the milk was strained, one of us held the dish while another sliced the bread, and the third strained the
warm milk into it, which thawed the bread; thus one after another, until all were plentifully served.

Bed time came, but there was no room for beds, except for the sick, and, indeed, there was very little sitting room. Our mother was quite feeble through fatigue and
exposure, and we managed to fix a place for her to lie down, while our sister and myself sat on the floor, one on each side, to ward off the crowd. I well remember that
ever memorable night-how I dare not move lest I should disturb those around me, so closely were we packed. And withal, it was a jolly time, although with the
majority, a sleepless night. Some ten or fifteen feet from the house was a small horse shed, in the center of which the brethren built a roaring fire, and around it they
stood, sometimes dancing to keep warm, some roasting potatoes, while others parched corn, and all joining in singing hymns and songs, merrily passing off the hours till
the morning dawn. Many started very early, which gave us access to the fire for our morning meal.

Little would strangers, could they have witnessed those seventy-five Saints, without knowing our circumstances; I say, little would they have thought that we were exiles
from our homes, going to seek among strangers, abiding places for the winter, in an adjoining county, and by order of the governor, leave the State and go we knew
not where, in the Spring. They would naturally have thought us a pleasure party. (BLS 44-45)



Lyman O. Littlefield, Waldo's son, was in Far West when Joseph was taken from there to Independence as a prisoner on Nov. 3. Far West was surrounded by
Missouri militiamen, and Lyman had to get a pass to leave the town to go to his father's Halfway House in Marrowbone. He arrived on Nov. 7 and described the scene
in these words:

I found all vacated; my family had gone with the rest to Adam-ondi-Ahman, twelve miles distant. Two or three hundred of the [Missouri] militia camped the same night
at my house. I stayed all night at Brother Amos Stoddard's [in Marrowbone]-he and his brother Franklin being prisoners at Far West at this time. The mob helped
themselves to corn, fodder, potatoes, chickens, honey and hogs, without any ceremony. (RLDS 58)

John D. Lee and Levi Stewart were at the Halfway House the night Lyman arrived. They had been recruited to guide Brig. Gen. Robert Wilson and about 500 militia
troops from Far West to Diahman to compel the surrender of the Saints and the signing of a treaty, as had been done at Far West. John Lee recorded:

The day [Nov. 7] was cold and stormy, a hard north wind blowing, and the snow falling rapidly. It was an open country for thirteen miles, with eighteen inches of snow
on the ground. We kept our horses in the lope until we reached Shady Grove timber, thirteen miles from Far West. There we camped for the night by the side of
Waldo Littlefield's farm. The fence was burned for camp-fires, and his fields of grain were fed to the horses, or rather the animals were turned loose in the fields. (MU,
L 87)



Adam-ondi-Ahman: "A Holy City"

Adam-ondi-Ahman is located 70 miles north of Independence, 25 miles north of Far West, and 13 miles north of Seth. It is two miles south of Jameson, the nearest
town, and 4.5 miles northwest of Gallatin, the county seat. To approach Diahman from I-35, go east on State 69 and then east on State 6 toward Gallatin, which is
located just west of State 13. When approaching from the Daviess County Courthouse on State 13 in Gallatin, proceed north .5 mile to State 6, go east 1.6 miles
(cross the Grand River), then travel north 3.6 miles, where you leave the paved road and turn west over an old railroad bed. Go north .2 mile (or left .6 mile if you want
to visit a restroom), west 1.1 miles, south .6 mile, and west .6 mile to the parking lot on Tower Hill at the end of the road (see the Northwestern Missouri LDS Historic
Sites map or the Adam-ondi-Ahman Aerial Photo).

In December 1837, Oliver Cowdery headed a committee that explored the area of Daviess County for 20 days in an attempt to locate sites for stakes (FWR 132; EJ
November 1837, 28; MIS, G 97-99). Lyman Wight, a member of the committee, must have liked the future site of Diahman because in February 1838 he purchased a
farm and moved there from Far West. In May 1838 the Prophet Joseph led a survey team to the area and began to survey near Wight's Ferry, where Sections 25, 30,
36, and 31 meet.

The following narrative concerning Diahman describes three areas: Tower Hill, the valley of Adam-ondi-Ahman, and Spring Hill. Historical events are described
beginning at the Tower Hill Altar Site.5 Of the 27 archaeological sites identified in 1979-80, 1982, and 1984, 15 of the most important ones were marked by five-foot-
high metal poles imbedded in concrete bases at the southeast corners of buildings, wells, and so forth. The poles were installed in 1982 by Lloyd Emmett, a Church real
estate department employee.

1. Tower Hill Altar Site. The Tower Hill Altar Site is a short two-minute, 560-foot walk on a path to the west of the parking lot on Tower Hill. Like the site of the
Nauvoo Temple, the sacred Altar Site at Adam-ondi-Ahman is on a hill located at the bend of a river-in this case, the Grand River.

Tower Hill is part of a hilly area containing many springs. Church leaders called the area Spring Hill until Joseph Smith renamed it Adam-ondi-Ahman, as recorded in
the shortest revelation in the Doctrine & Covenants, dated May 19, 1838:

Spring Hill is named by the Lord Adam-ondi-Ahman, because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit.
(D&C 116)

The unusual name Adam-ondi-Ahman means "The place where Adam dwelt" or "The valley of God in which Adam blessed his children" (ABH 28; CHC 1:421; JD
18:342-43). Adam means "man" in Hebrew, and Ahman means "God" in the pure language, said Orson Pratt (JD 2:342). In Egyptian religion Ahman (spelled Amen,
Amun, or Amon) means "hidden," "the king of the gods," or the "Universal God of all Egyptian Gods" (ERB 129). Pharaohs of Egypt used the name Amen in their own
names: Tutankhamen,
 Copyright           Amenophis,
           (c) 2005-2009,       andMedia
                          Infobase  Amenhotep.
                                          Corp. Ondi means "in the presence of," "at," "by," or "around."6                                  Page 107 / 187
The unusual name Adam-ondi-Ahman means "The place where Adam dwelt" or "The valley of God in which Adam blessed his children" (ABH 28; CHC 1:421; JD
18:342-43). Adam means "man" in Hebrew, and Ahman means "God" in the pure language, said Orson Pratt (JD 2:342). In Egyptian religion Ahman (spelled Amen,
Amun, or Amon) means "hidden," "the king of the gods," or the "Universal God of all Egyptian Gods" (ERB 129). Pharaohs of Egypt used the name Amen in their own
names: Tutankhamen, Amenophis, and Amenhotep. Ondi means "in the presence of," "at," "by," or "around."6




Tower Hill, like a huge alter itself, rises from the floodplain with the Grand River not far from its base. From the Lyman Wight Cabin No. 1 Site, where Joseph Smith
stayed during his first visit to Diahman, the Prophet saw a pyramid-shaped hill 500 feet to the east, possibly reminding him of other sacred mounts such as Mt. Sinai,
Mt. Nebo, Mt. Zion, the Mount of Transfiguration, the Mount of Olives, and the Hill Cumorah.

When the Prophet went to the top of the hill, he gave it the name Tower Hill "in consequence of the remains of an old Nephitish altar and Tower" located there (PoJS
2:244; SBJS May 19; HC 3:35).7 Adam-ondi-Ahman has been a sacred site since the days of Father Adam. Lorenzo D. Barnes, a resident of Diahman, called it "a
holy city even one of the Stakes of Zion" (JLDB). The site is sacred for at least five reasons:

1. It was the cradle of civilization, where mortal family life began, and it was the home of Adam and Eve, where Adam began to till the earth and rear a family (Genesis
3:23-24; Moses 5:1-2).

2. It was Adam's home. Because of Adam's role, with stature and power second only to Christ, he sat in the council of the gods in planning and creating (Abraham
3:22-24); as Michael, he led the righteous in the war in heaven (Revelation 12:7-9); he brought mortality and death to men on earth as part of the gospel plan (2 Nephi
2:22-25); under Christ, he is the head of all gospel dispensations (HC 4:207-12); and he restored keys to Joseph Smith (D&C 128:21).

3. It is where the fullness of the gospel was first taught to man (Moses 5:57-59).

4. It is where Adam offered sacrifices and an angel appeared (Moses 5:5-8).

5. It is where Adam gave his last blessing to his posterity (D&C 107:53-57).

Nephitish Altar or Tower

Those who saw the altar on the southwest pointed edge of Tower Hill said it was "at the highest point of the bluff," "on a promontory," "at the point of the hill that
formed a curvature," and "on a high mountain." It was located "a short distance from the public square" and " 1 D 4 mile south of President John Smith's home which
faced Main Street and the Public Square." It was also about 50 feet east of the center of Main Street, which ran along the east side of the public square on Spring Hill
and south to the Grand River. Main Street and all of the other streets platted out by surveyors, however, existed only on paper and were planned for the future.
Because their stay in Diahman was so short, the Saints probably did not do much more than make a token effort at laying out the streets according to the plat they had
filed (AHB 5; AJLS 2).

When first located by the Prophet, the altar was composed of a loose pile of rocks on and in a mound of mixed dirt and rocks. The mound was about 36 feet in
diameter and about 36 inches higher than the surrounding ground level. Some of the rocks making up the mound appeared reddish as a result of burning and were
scattered, sometimes in piles about two-feet deep on top of the mound. The mound is still about the same size as it was when Joseph Smith discovered it, but the rocks
have become even more scattered (HC 3:40).

Five of the men who were shown the Altar Site by the Prophet or who saw the Altar Site independently described it as a "pile of rocks, scattered" (John Taylor,
Benjamin F. Johnson, Abraham O. Smoot), "ruins of three altars" (Heber C. Kimball), "remains of an altar" (Abraham O. Smoot), "remnants of an altar" (Henry
Herriman), or "where the altar had been" (John Lytle).

The altar, as found by Joseph Smith, was not constructed of fine hewn stones with neatly mortared joints; rather, it was described as the remains of an altar that had
been. The Lord revealed to Moses that "if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted
it" (Exodus 20:25).

When Joseph Smith identified the altar on Tower Hill as the remains of an old Nephitish altar and tower (SBJS 43) in May 1838, he could have called it a burial mound
because the visible portion of the mound is an early American burial mound. The practice of placing bodies of the deceased in burial mounds was common among
Indians who lived anciently along the Illinois, Ohio, Missouri, and Mississippi river systems. In addition, Indians probably used the mound as an altar or tower, as
Joseph Smith surmised.8 Zera Pulsipher said that many Saints "supposed there had been an ancient city of the Nephites" at Diahman
(AZP 16).

Oliver B. Huntington wrote that a site where Adam had built a tower was located at a point along the south edge of Tower Hill, 660 feet east of the altar of Adam
(JOBH 32). On a small map drawn by Orange Wight of Diahman, he also indicated that the tower was separate from the Altar Site. Other than these two references,
no one else is known to have indicated that the tower was separate from the altar.

Altar of Adam

The Prophet Joseph Smith said the mound, in addition to being a Nephitish burial mound, is the site of Adam's altar, built after he was cast from the Garden of Eden,
which was located in present-day Jackson County, Mo. After Adam was cast out of the garden, the Lord Jesus Christ appeared to him and commanded him to build
an altar and offer sacrifices, which he did. During the time of the patriarchs of the Bible, an altar was regularly erected wherever Jehovah (Jesus) manifested his
presence among men. Abraham built an altar at Shechem, and Jacob built an altar at Bethel (Genesis 12:7; 35:7).

The prophet Moses wrote the following account of Adam's sacrifice upon the altar on Tower Hill:

And he [the Lord] gave unto them commandments, that they should worship the Lord their God, and should offer the firstlings of their flocks, for an offering unto the
Lord. And Adam was obedient unto the commandments of the Lord.

And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the
Lord commanded me.
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And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. (Moses 5:5-7)

B. H. Roberts explained the use of the altar of Adam in these words:
Lord. And Adam was obedient unto the commandments of the Lord.

And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the
Lord commanded me.

And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. (Moses 5:5-7)

B. H. Roberts explained the use of the altar of Adam in these words:

It was at this altar, according to the testimony of Joseph Smith, that the patriarchs associated with Adam and his company, assembled to worship their God. Here their
evening and morning prayer ascended to heaven with the smoke of the burning sacrifice, prophetic and symbolic of the greater sacrifice yet to be, and here angels
instructed them in heavenly truths. (HC 3:40)

Tower Hill, then, is where Adam offered sacrifices when he was cast out of the Garden of Eden and where he gathered his posterity together for his last blessing. Later
it was the site of a Native American burial mound.


During surveying of Diahman in May and June 1838, Joseph apparently told some of the surveyors about Adam's altar. It became well known after Joseph took some
of the brethren to the Altar Site immediately after the dedication of the public square on Sunday, Oct. 21, 1838. Heber C. Kimball, a member of that group, wrote:

The Prophet Joseph called upon Brother Brigham, myself and others, saying, "Brethren, come, go along with me, and I will show you something." He led us a short
distance to a place where were the ruins of three altars built of stone, one above the other, and one standing a little back of the other, like unto the pulpits in the Kirtland
Temple, representing the order of three grades of Priesthood; "There," said Joseph, "is the place where Adam offered up sacrifice after he was cast out of the garden."
The altar stood at the highest point of the bluff. I went and examined the place several times while I remained there. (LHCK 209-10)9

Chapman Duncan wrote of the same or a similar experience:

I think the next day [Oct. 21, 1838] he [Joseph Smith] said to those present, Hyrum Smith, Bishop Vincent Knight, myself and two or three others, "Get me a spade
and I will show you the altar that Adam offered sacrifices on. . . ." He went about forty rods north of my house and placed the shovel with care and placed his foot on
it. When he took out the shovelful of dirt it bared the stone, on the side of upper edge nearly a foot deep. (ACD 8)10

At least four of the men to whom Joseph Smith showed Adam's altar indicated that on that occasion the Prophet revealed to them that Jackson County, Mo., was the
site of the Garden of Eden.11

Benjamin F. Johnson became the owner of the lot on which Adam's altar was located. Under the direction of the Prophet, the city had been surveyed and divided into
lots, from which each man could choose one. Because the oldest men and the married men were given priority in selecting their lots, Benjamin, 20 and unmarried at the
time, was one of the last to choose. He wrote:

When it was my choice I found I must take the top lot on the promontory overlooking the Grand River Valley, or go farther away and lower down than I wished to. So
I chose the upper, which at first appeared rocky, but which made the other lots appear almost enviable. When, after a few days, the Prophet accompanied us to this
spot, and pointed out those rocks as the ones of which Adam built an altar and offered sacrifice upon this spot, where he stood and blessed the multitude of his
children, when they called him Michael, and where he will again sit as the Ancient of Days, then I was not envious of anyone's choice for a city lot in Adam-ondi-
Ahman. (BFJ-L 33)

The site of Adam's altar was sacred to 10-year-old John Lyman Smith, son of stake president John Smith. He wrote:

About a quarter of a mile down the road [Main Street], toward the river crossing, three or four rods to the left of the road, was a cope of trees and bushes, in the
center of which was a raised stone work, which showed marks of fire, coal, etc. The falling of the leaves and blowing in of sand and dust had rounded up this knoll until
it was some feet above the road. This place was where the Prophet Joseph said Adam offered sacrifices and blessed his children. I looked upon this as a sacred spot,
and often used to hide there when strangers passed along the road. (AJLS 1-2)

On one occasion when strangers told young John that they were going to shoot him, he stood bravely before them. After they left, John retired to the Altar Site and
kneeled to thank his Heavenly Father for preserving his life (AJLS 1-2).

Oliver B. Huntington was another one of the many Saints who revered the site. He wrote:

I frequently . . . went to the hill and sat upon Adam's altar. . . . I was of a prayerful turn of mind, and that was the mostly delightful place on earth to me to sit, pray and
meditate upon the wonderful events that had transpired right there and around about. There, where our first parents lived, on that very pile of rocks, only a small portion
of which I could see, Adam offered sacrifice of lambs, bullocks and the first fruits of the ground. (Thi 30, 1895, 720)

Numerous legends have been told about the Tower Hill Altar Site, but the most common legend is that it was the burial site of Adam and Eve. The story even appears
in the official histories of Daviess and Caldwell Counties (HDC 189; HCL 118). Since Adam and Eve lived in the area, this so-called legend is not too far-fetched.
Andrew Jenson, assistant Church historian wrote:

After Adam was driven from the garden by the Angel of the Lord with his flaming sword he emigrated about seventy-five miles northeast and settled in the fertile Grand
River Valley, about six [four] miles north of Gallatin, Daviess County. There he lived over 6,000 years [ago], and his children grew up and occupied all the country
round about. There Adam built an altar upon which to sacrifice to the Lord for his transgressions, and there he was buried. (AJS; MU, L 91)

Oliver B. Huntington's Grandstand

Tower Hill served as a vantage point for 15-year-old Oliver B. Huntington on Oct. 18, 1838, when he witnessed the burning of at least two cabins in Gallatin by
Mormon militia operating under the direction of David W. Patten. One of the cabins was the Stollings store, the other McGee's tailor shop. Oliver liked to be in the
midst of excitement and often vainly implored his father to let him go on scouting parties. Oliver described his grandstand view of the burnings:

At the time that Gallatin was to be burned, I pleaded with father to let me go, but to no effect. On the appointed day I went to the top of the hill; a little above the well
known pile of burnt stones, half covered with earth, which the prophet said was the remains of an ancient altar, even an altar that Adam built, and stood nearly on the
spot where he also said, once stood Adam's Tower; in sight of the spot in the valley where Adam blessed his sons, when they called him Michael. I say I stood there
and cast my(c)
 Copyright   eyes in the direction
               2005-2009,          of Gallatin,
                              Infobase  Media as near as I could judge, and saw the smoke rising towards Heaven, which filled me with ambition, thePage
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                                                                                                                                                                  excitement,
                                                                                                                                                                       / 187
tumult and something new.
At the time that Gallatin was to be burned, I pleaded with father to let me go, but to no effect. On the appointed day I went to the top of the hill; a little above the well
known pile of burnt stones, half covered with earth, which the prophet said was the remains of an ancient altar, even an altar that Adam built, and stood nearly on the
spot where he also said, once stood Adam's Tower; in sight of the spot in the valley where Adam blessed his sons, when they called him Michael. I say I stood there
and cast my eyes in the direction of Gallatin, as near as I could judge, and saw the smoke rising towards Heaven, which filled me with ambition, the love of excitement,
tumult and something new.



In tears I looked far over the trees and wished and sighed and wished again that I was there, and that I was older, for then I thought father would not attempt to stop
me from going when I pleased, and with mingled feelings of madness and sorrow I stood alone on the Prairie and cried. (JOBH 31; spelling standardized)

Firing of a Cannon on Tower Hill

The firing of a cannon on Tower Hill early on Oct. 22, 1838, was a fitting end to the skirmishes between the Mormon militia-as part of its October defensive-offensive
movements-and the Missouri mobs.

The Missouri mobs had transported a cannon they had used in their attack on DeWitt in Carroll County to Daviess County. To mock the Mormons, the mob made
Amasa M. Lyman and James Dunn ride on the cannon barrel. The vigilantes had the cannon when they camped at a Methodist campground 15 miles east of Diahman
(perhaps at Sampsell or Mooresville, three miles east of the Daviess and Livingston county line; EJB 129). When the mobbers learned that the Mormons might be
coming their way, they dug a hole in the road and buried the cannon.

On Oct. 18 the Mormon militia took measures to disperse the mob, including burning some log cabins in Millport. The next day David Patten led a detachment in
pursuit of the mob and "if possible to take their cannon and drive them off" (JJoS). As the Mormon militia neared the Methodist campground, the vigilantes fled. Then,
while the militia was searching for the cannon, a wandering sow exposed it while rooting in the road. Stephen Hale was given credit for finding the six-pound cannon
(HLP 31; RoOW 8).

Afterward Nathan Tanner went to a nearby cabin owned by Marcus White, whose wife denied any involvement with hiding the cannon or its accessories. Nathan,
however, saw suspicious items as he looked through the cracks in the cabin's floorboards. When militia members took up the floorboards, they recovered ammunition,
powder, cannonballs, and wheels for the cannon. The militia also secured a wagon to haul the cannon and its gear back to Diahman, where they arrived during the night
of Oct. 21.

Capturing the cannon was important to the Mormons, and the joyful news of its capture spread rapidly through the community. The Saints rejoiced "that the Lord had
heard their prayers," said Daniel Duncan McArthur. Early the next morning, right after sunup, the Saints gathered on Tower Hill. After the Mormon militia was formed
into a square, the cannon was fired three times in triumphal celebration. Duncan wrote, "Every time it was discharged the Saints took off their hats and shouted
'hosannah to God and the Lamb' three times" (ADDM 18-20).

The report of the cannon was distinctly heard for 25 miles (ADDM 18-20; AES 5; JLAS 34). Parley P. Pratt wrote that the cannon "uttered its voice in favor of liberty
and law, and told the sad tale for some twenty miles around, that the robbers had lost their God of war, notwithstanding the pious prayers of priest [Sashel]
Wood" (HLP 31).

Afterward the Prophet Joseph Smith, with sword in hand, gave a short speech indicating the necessity of self-preservation and his desire to be treated by others as they
wished to be treated by him (RSW n. p.; ACD 8).

With the public square dedicated, the altar of Adam identified, the cannon captured, the mob centers destroyed, most Missourian vigilantes driven out of the county
without firing a shot, and the Saints of Daviess County gathered and quartered in Diahman and relatively safe from marauding bands (JJoS), the Saints apparently felt
that their prayers during the October conflict had been answered in their favor. So they sealed the proceedings of the week with the firing of the cannon. On that same
day, Oct. 22, the Mormon militia and the Prophet Joseph Smith left Diahman to return to their homes in Far West, and the third militia expedition from Far West to
Daviess County came to an end. The Saints felt that justice had been served and a strong statement had been sent against their antagonists.

After the Caldwell militia left Diahman, the Mormons loaded their cannon with small iron slugs and pointed it at the Mormon Ford southwest of Tower Hill, where they
expected the Missourians might attack (AZP 16).

Valley of Adam-ondi-Ahman

After the leaves have fallen from the trees in the winter, Site Nos. 2 and 3 in the valley of Adam-ondi-Ahman are visible from Site No. 1, the Altar Site. Site No. 2 is
the site of Adam's last blessing to his posterity, according to John D. Lee; it is also the John D. Lee cabin site. Site No. 3 is the Chapman Duncan cabin site.

The valley of Adam-ondi-Ahman on the south, west, and southeast of Tower Hill was made by the meandering Grand River. Floods from the river have deposited
layers of fertile silt on the valley floor, making rich farmland. At the time the valley was settled by Latter-day Saints in 1838, most of the valley was covered with trees.

2. Site of Adam's last blessing on his posterity and John D. Lee Cabin Site. Adam's blessing site is where the Lord appeared and where John D. Lee built his cabin,
according to witnesses listed below. It was 248 feet directly south of Adam's altar, on the east side of Main Street. The site is about 50-60 feet north of the modern
farm road located at the south base of Tower Hill.

After Joseph Smith identified Adam's Altar Site to some of the brethren on Oct. 21, 1838, and while still at the site, the Prophet turned toward the valley below and
said, "Here . . . is the real valley were Father Adam . . . called his posterity together and blessed them" (AES 83; HC 3:388). Then Joseph and the brethren, including
Chapman Duncan, descended Tower Hill, going south toward Chapman's home. He wrote that they went "perhaps fifteen rods" [247.5 feet] to the valley, after which
the Prophet stopped and remarked, "This place where we stood is the place where Adam gathered his posterity and blessed them, and predicted what should come to
pass to the latest generations" (ACD 8). John D. Lee wrote, "I had built a cabin in the valley of Adam-ondi-Ahman, at the point where the Prophet said Adam blessed
his posterity after being driven from the Garden of Eden" (MU, L 65; spelling standardized). The "in the valley" location was also identified by the Lord in D&C 107:53
and by Oliver B. Huntington, Edward Stevenson, and John Taylor (HC 3:388).

The ancient meeting at Diahman was one of the greatest spiritual gatherings of all ages. At that gathering, Adam offered sacrifices on the altar on the top of Tower Hill.
In a revelation given to Joseph Smith in Kirtland, Ohio, on Mar. 28, 1835, the Lord said:

Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his
posterity
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            (c)were righteous,Infobase
                2005-2009,      into the valley
                                         Mediaof Adam-ondi-Ahman, and there bestowed upon them his last blessing.
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And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael ["who is like God"], the prince, the archangel.
In a revelation given to Joseph Smith in Kirtland, Ohio, on Mar. 28, 1835, the Lord said:

Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his
posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing.

And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael ["who is like God"], the prince, the archangel.

And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince
over them forever.

And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should
befall his posterity unto the latest generation.

These things were all written in the book of Enoch, and are to be testified of in due time. (D&C 107:53-57; HC 3:388)

Enoch was the son of Jared and the father of Methuselah. A great missionary, Enoch established a Zion people, walked with the Lord 365 years, was translated with
his city, and will return with the Lord (Moses 7:68-69). Enoch also wrote about the appearance of the Lord Jesus Christ, who blessed Adam
and called him Michael, the prince, the archangel (JD 16:48).

John D. Lee recorded a touching scene that took place at his cabin. John had been appointed to lead Gen. Robert Wilson and his militia of 500 men from Far West to
Diahman, where the general planned to compel the Saints to surrender, as they had done in Far West. On Nov. 15, while Wilson and his militia were camped at
Marrowbone, John received permission to leave Wilson and travel to Diahman to see his wife, Aggatha, and their newborn daughter, Sarah Jane. Lee had heard that
mobs had burned down his cabin, and General Wilson was sympathetic to the 26-year-old's request. John trudged through the snow for 12 miles to the site of his cabin
and later wrote of this experience:

As we neared home the sun shown out brightly. When I got in sight of where my house had been, I saw my wife sitting by a log fire in the open air, with her babe in her
arms. Some soldiers [LDSCA] had cut a large hickory tree for firewood for her, and had built her a shelter with some boards I had dressed to weather-board a house,
so she was in a measure comfortable. She had been weeping, as she had been informed that I was a prisoner at Far West, and would be shot, and that she need not
look for me, for she would never see me again. When I rode up she was nearly frantic with delight, and as soon as I reached her side she threw herself into my arms
and . . . wept bitterly. . . . The next evening [Nov. 16], General Wilson and his command arrived and camped near my little shanty. (MU, L 88)

3. Chapman Duncan Cabin Site. Chapman Duncan also built a cabin in the valley of Adam-ondi-Ahman, directly south of Adam's altar and John D. Lee's cabin.
Chapman's cabin, which faced Main Street, was 660 feet south of Adam's altar and 412 feet south of Lee's cabin.12

Of the mob actions against the Saints in Diahman, Chapman wrote, "On the way back from the Gallatin Election the mob shot a good many balls through the door of
my house . . . the mob burned all of my buildings and destroyed all my bees. I never saved one hog out of eighty head." (ACD 7)

Adam's Great Council Meeting of the Future

In D&C 116 the Lord said that Adam-ondi-Ahman is the place where Adam will come to visit his people, as spoken of by Daniel the prophet. Orson Pratt wrote,
"The whole term [Adam-ondi-Ahman] means valley of God, where Adam dwelt" (JD 18:343; DOS 1:106).

Elder Bruce R. McConkie wrote that the participants at the meeting would include "all the faithful members of the Church then living and all the faithful saints of all the
ages past. . . . It will be the greatest congregation of faithful saints ever assembled on planet earth" (TMM 579).

Joseph Smith said this council meeting will prepare the children of Adam for the Second Coming.

He (Adam) is the father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. . . . The
Son of Man [Jesus Christ] stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as
holding the keys of the universe, but retains his standing as head of the human family. . . . He (Adam) is the head, and was told to multiply. The keys were first given to
him, and by him to others. He will have to give an account of his stewardship, and they to him. (HC 3:386-87)

This meeting will be one of the final steps preparatory to the commencement of the Millennium and Christ's personal reign on earth (TPJS 157-159; TMM 578-88).
The Judgment, Orson Pratt said, will "take place more than a thousand years after this" (JD 18:342).



Elder Bruce R. McConkie wrote that this meeting will be kept secret from the rest of the world.

It is something about which the world knows nothing. . . . Before any of his appearances, which taken together comprise the second coming of the Son of God . . .
there is to be a secret appearance to selected members of his Church. . . . Adam, under the direction of the Holy One, holds the keys of salvation for all men. He
presides over all dispensations. . . . He directs all the affairs of the Lord on earth.

. . . Every prophet, apostle, president, bishop, elder, or church officer of whatever degree-all who have held keys shall stand before him who holds all of the keys. They
will be called upon to give an account of their stewardships and to report how and in what manner they have used their priesthood and their keys for the salvation of
men within the sphere of their appointments.

. . . Will not every steward be called upon to tell what he has done with the talents with which he was endowed? Truly, it shall be so. . . .

And who are the "ten thousand times ten thousand" who stand before him? Are not these the one hundred million and more who have been faithful and true in the days
of their mortal probations? . . . Truly it is so. . . .

Adam-ondi-Ahman . . . is a blessed and holy place! There Adam our Prince will give an accounting to Christ our King. The Prince serves the King! The King always is
supreme, though he honors the Prince by giving him power and dominion over his realms for an appointed season. But when the King returns, the Prince steps aside,
and the Supreme Lord of all rules and reigns on earth. And thus, as the Lord lives, has it been and will it be. (TMM 578, 82, 84, 85, 88)


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Surrender Site of the Mormon Militia

The surrender of the Mormon militia to Brig. Gens. H. G. Parks and Robert Wilson took place Nov. 10 in the valley of Adam-ondi-Ahman on the edge of a prairie
and the Supreme Lord of all rules and reigns on earth. And thus, as the Lord lives, has it been and will it be. (TMM 578, 82, 84, 85, 88)



Surrender Site of the Mormon Militia

The surrender of the Mormon militia to Brig. Gens. H. G. Parks and Robert Wilson took place Nov. 10 in the valley of Adam-ondi-Ahman on the edge of a prairie
about .5 mile from the William Huntington cabin, in full view of the ground where Adam's altar was located but away from the hill. Only a few trees grew between the
surrender site and Adam's altar (AAC 9-10; JOBH 35).

General Wilson's army formed a hollow square in a corner of the prairie where the Mormon men surrendered their arms and ammunition. Fearful that some might refuse
to deliver up their arms, Wilson ordered his men to make a thorough search of every Latter-day Saint dwelling, including tents and wagons. Young Lucius Hale
described the search of his father's tents and wagons:

Soon after [the surrender of arms] our tents and wagons were searched by a mob militia. My dear Mother was lying sick in a wagon box in the tent. Four of the mob
came into the tent, two [on] each side of the bed. They took hold of the bed and threw her from one side to the other against the wagon box till she was nearly
exhausted. . . . When Father came into the tent to get the guns, he took them from under the bed where Mother was lying sick. Father took from under the bed a pair
of silver mounted derringer pistols. Mother says to Father: 'Jonathan, let me take those pistols.' . . . She put them into her bosom, one on each side. They were there
when the mob was throwing her around in search of firearms. (DALH 5; spelling standardized)

The Saints in Diahman had mixed feelings about delivering their arms to their enemies, but they complied because the Prophet had told them to do so. Zera Pulsipher
wrote:

Joseph . . . advised us to lay away our arms, go to work and submit to anything that they should say. This struck us with a great depression of spirit, not knowing how
to comprehend the ways of God. We had expected to stay there, locate our families and preach the gospel, but we were disappointed and right afront us we knew not
and were left in a perfect state of suspense. But we knew nothing than to abide by the word of the prophet. (AZP 16; emphasis added)

Erastus Snow wrote:

When the Lord so ordered it that we should be made subject to the children of this world we cheerfully submitted. Though we saw while surrounded by the militia the
most atrocious cruelties exercised by them towards helpless unarmed men, women, and children that ever disgraced our republic. (JES, No. 2; spelling and punctuation
standardized)

On Nov. 10, 1838, Gen. Wilson issued an ultimatum to the Saints requiring them to leave Diahman and Daviess County within 10 days. Wilson said he would no
longer defend the Mormons against the mob. The Saints received permission to go to Far West or other places in Caldwell County and tarry there until spring before
leaving the state as required by Governor Boggs's Extermination Order (HC 3:207).

Joseph Smith's last visit to the Adam-ondi-Ahman area was on the evening of Apr. 14, 1839. He stayed the night at the home of either Sheriff William Morgan or
Sheriff William Bowman (see Adam-ondi-Ahman Area, page 454).

On June 27, 1944, the 100th anniversary of the martyrdom of Joseph Smith, Wilford C. Wood of Woods Cross, Utah, purchased 38 acres of Adam-ondi-Ahman for
the Church, including the Tower Hill Altar Site. In the 1960s and 1970s, Elder Alvin R. Dyer directed the purchase of property at Adam-ondi-Ahman for the Church.
During the 1980s and 1990s, Graham W. Doxey made additional purchases. Since 1980 Church work missionaries have been beautifying Adam-ondi-Ahman.

4. Lyman Wight Cabin No. 2 Site. Lyman Wight's new cabin site is located on the west slope of Tower Hill, about 330 feet west of the Altar Site and about 250 feet
east of the fence line at the bottom of Tower Hill (MOW).

Lyman Wight took the place of David Patten in the Council of Twelve Apostles, where he served from 1841 to 1848. Lyman was born in 1796 in New York, was
baptized in 1830 by Oliver Cowdery, and was ordained second counselor to John Smith, president of the stake at Diahman, in June 1838.13

Lyman's family-consisting of his wife, Harriet, and their six children-was one of the first three families to settle in Diahman. They settled there Feb. 9, 1838, after
purchasing a preemption right to 40 acres of farmland from Adam Black. Lyman paid $750 for the improved land and a small 12-by-14-foot log cabin built before
1833 (see Site No. 24). Lyman began construction of a larger cabin during the spring and summer of 1838 but was unable to finish it before he and his family were
forced to move to Far West.

The new cabin's walls were approximately 12 squared logs high, making it a one-and-a-half-story block house (a cabin made of squared logs), with a loft for storage
or sleeping. The 20-by-30-foot cabin was one of the larger cabins at Diahman. Its doors and windows were probably covered by blankets or skins.

Given the circumstances facing the Saints in Missouri, Lyman was unable to finish his second cabin by Nov. 10, 1838, when the Mormons surrendered to Gen. Hiram
G. Parks (JOBH 34). Stake president John Smith wrote in his journal, "Since Sept. 6 [to Oct. 12, 1838], nothing but mobs, all the while we have been harassed so
that we are not able to do but little business but stand upon our arms, day and night to guard against the mob." On Oct. 16 he added:
"This is the third time we have been called to arms this summer to defend ourselves against the mob. Have not been able to even build houses and now many
of us live in tents and not a finished house in the city. The Lord knows when we shall be delivered from these calamities, help thy saints O Lord" (JJoS; spelling
standardized).

After the Saints were expelled from Diahman, John Cravens and Sashel Woods purchased most of the land in the inner town, and by the 1870s, Cravens's daughter,
Sarah, and her husband, Maj. William D. McDonald, lived in Lyman's Cabin No. 2 with their seven children. They owned all of what became known as Cravensville.
A photo of Lyman's second cabin published in the Contributor in 1886 shows a modern home attached to the log cabin. Eventually the modern home "was moved and
set in the west of the Lyman Wight house" (CHBW 102; CHC 1:423).

In 1888 the Wight Cabin No. 2 was the only building standing in Diahman. By 1908 no one lived in the house, and by the 1930s a Mr. McBridewell used the old
house as a barn while living in the a house northeast of the cabin. In 1932 a storm blew the top off the log cabin, and by 1947 most of its walls were gone. Only a few
original logs remained in 1965, and by 1970 everything was gone except for the cabin's foundation stones, which were still in place and easily identifiable in 1996.14

Events at Lyman Wight Cabin No. 2

The Saints began to hold Church meetings in Cabin No. 2 on July 29, 1838, even though they had to use the floor joists as chairs and put branches of trees on the
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Before then, meetings were held in "the Grove," near Lyman Wight Cabin No. 1, where the Saints sat on benches in the shade of trees. The July 29 meeting was a
Events at Lyman Wight Cabin No. 2

The Saints began to hold Church meetings in Cabin No. 2 on July 29, 1838, even though they had to use the floor joists as chairs and put branches of trees on the
ceiling joists for shade (MoEx 26).

Before then, meetings were held in "the Grove," near Lyman Wight Cabin No. 1, where the Saints sat on benches in the shade of trees. The July 29 meeting was a
sacrament meeting with two special speakers: Sidney Rigdon and Joseph Smith. Joseph spoke of his willingness to die for the Lord, while Sidney spoke of the Church's
organization, gifts, and doctrine. (MoEx 26-27). Joseph spoke here again on Aug. 12, 1838.

Following the election skirmish in Gallatin on Aug. 6, 1838, peace meetings were held here. The First Presidency, Joseph and Hyrum Smith, and Sidney Rigdon came
to Diahman with the Mormon militia, led by George W. Robinson, to protect the Saints against the mobs and to hold council meetings between Mormon leaders and a
committee of citizens from Millport, which included Joseph Smith's friend Judge Josiah Morin. During the Aug. 7-9 meetings both parties entered into a covenant of
peace that they would preserve each other's rights (HC 3:58-60, 405; CHC 1:448-49). The peace did not last, however, and mobs began to rendezvous at Millport a
few days later.



As they waited at the cabin for the Millport peace committee to arrive for a noon meeting on Aug. 9, the Saints amused themselves with a wrestling contest. William
Swartzell wrote:

All quiet; nothing very material going on, except cooking and eating. Spies were sent out, and returned without making any discoveries. Owing to this fact, they
commenced wrestling before Lyman [Wight's] house, for exercise, which they kept up till near noon. One would act champion, until another, more active, would throw
him, and carry off the palm of victory. Brothers [George W.] Robinson and Joseph Smith appeared to excel at this amusement. Great laughter was excited when
prophet Smith and orator Rigdon entered the arena. In the struggle the prophet gained an advantage, on account of the orator's sword becoming entangled between his
legs, which brought him to the ground.(MoEx 31)15

The cabin also served as a hotel at times. The First Presidency, Joseph Smith, Hyrum Smith, and Sidney Rigdon stayed there two nights during the peace meetings (HC
3:405).16 Joseph also stayed there Aug. 11-12 while attending a Mormon militia meeting and addressing a problem concerning Canadian Saints in Three Forks.
During troubles with vigilantes in the fall of 1838, Joseph stayed in James Sloan's boardinghouse Oct. 15-21.

General Parks and the Missouri State Militia arrived in Adam-ondi-Ahman on Oct. 17 during the October conflicts between the Mormons and vigilantes. Parks spent
the night in Wight Cabin No. 2 (MIS, G 372). Don Carlos Smith's wife, Agnes, arrived at the cabin that same night. Don Carlos was on a mission, and Agnes was
alone when vigilantes plundered and burned her log cabin, three miles directly east of the city center.

Hyrum Smith left a written affidavit of this devastating experience:

On the evening that General Parks arrived at Diahman, the wife of my brother, the late Don Carlos Smith, came into Colonel Wight's about 11 o'clock at night, bringing
her two children along with her, one about two and a half years old, the other a babe in her arms. She came on foot, a distance of three miles, and waded Grand River
[Big Muddy Creek, a tributary of Grand River]. The water was then waist deep, and the snow three inches deep. She stated that a part of the mob-a gang of ruffians-
had turned her out of doors and taken her household goods, and had burnt up her house, and she had escaped by the skin of her teeth. Her husband at that time was in
Tennessee and she was living alone.

This cruel transaction excited the feelings of the people of Diahman, especially of Colonel Wight and he asked General Parks in my hearing how long we had got to
suffer such base treatment? General Parks said he did not know how long.

Colonel Wight then asked him what should be done? General Parks told him "he should take a company of men, well armed, and go and disperse the mob wherever he
should find any collected together, and take away their arms." (HC 3:408; 163; T&S 4:248; MIS, G 372)

With the encouragement of General Parks, the Mormon militia went to Gallatin, Millport, and Grindstone to put a stop to vigilante activities. In Gallatin they emptied the
Jacob Stollings store and burned it to the ground. They burned at least one other cabin-the Joseph H. McGee tailor shop. At Millport and Grindstone they performed
similar acts. The Mormon militia then took the merchandise they had confiscated to the bishops' storehouse, which was under the care of Vinson Knight, bishop pro-
tem of Diahman. Bishop Knight's farm was just northeast of Adam Black's cabin and spring, 1.5 miles northeast of the center of Diahman.17 As the bishop, he
probably had a home in town as well.



Oliver B. Huntington wrote, "I went to Bishop Knight's and saw the plunder, and O what lots, I thought" (JOBH 31). The confiscated property was placed in the
bishops' storehouse for the widows, the poor, the 900 Saints who had been driven from their homes and had gathered to Diahman for protection, the Mormon militia,
and, in the spirit of the law of consecration, all others who were in need (JH Nov. 13, 1838). Warren Foote wrote, "Now in order to sustain themselves, the Mormons
took their enemies' corn, cattle, hogs, etc. according to the usages of war" (AWF Oct. 21, 1838). They also gathered bee stands, grain, corn, clothing, food, and
furniture.

William Huntington, as commissary general, was overseer of the gristmill and beef market. He had charge of such products as meat, honey, and timber-both
consecrated and unconsecrated-and saw that all the brethren were put on allowances (JOBH 31). Because the bishops' storehouse was overflowing, Mormon
militiamen also hid items in their homes at Diahman for about three weeks, from Oct. 18 to Nov. 8. During the entire night of Nov. 8, confiscated items were moved
from private homes to Lyman Wight Cabin No. 2. Oliver Huntington wrote:

As there had been a great many things plundered by us which were then in our houses, we thought it good to get one night to get it all out of our houses to a general
place of deposit. Therefore nearly all the brethren were employed in taking all plundered property to a general plunder depot; that they should not know who had this
man's or that man's, and thereby perhaps save our lives. This employment lasted until daylight. . . . At the appointed hour the brethren were at Lyman Wight's new
block building, not finished, where also all the plundered property was stowed. (JOBH 34)

George W. Robinson, secretary to the First Presidency, explained the limits of Mormon pacifism and why going on the offensive was part of the Saints' defensive
efforts:

We have suffered our rights and our liberties to be taken from us, we have not avenged ourselves of those wrongs, we have appealed to magistrates, to Sheriff, to
Judges, to Governors
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                                        Media      United States, all in vain. . . . We will not act on the offensive but always on the defensive, our rights and our liberties
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shall not be taken from us, and we peaceably submit to it as we have done heretofore, but we will avenge ourselves of our enemies, inasmuch as they will not let us
alone. (SBJS Sept. 1, 1838; PoJS 2:280-81)
efforts:

We have suffered our rights and our liberties to be taken from us, we have not avenged ourselves of those wrongs, we have appealed to magistrates, to Sheriff, to
Judges, to Governors and to the President of the United States, all in vain. . . . We will not act on the offensive but always on the defensive, our rights and our liberties
shall not be taken from us, and we peaceably submit to it as we have done heretofore, but we will avenge ourselves of our enemies, inasmuch as they will not let us
alone. (SBJS Sept. 1, 1838; PoJS 2:280-81)

Benjamin F. Johnson wrote that the Mormons had little choice.

[We were] compelled to forage for food when hemmed in on all sides by a mob who had driven us from homes they had sold to us and had been paid for, robbing us
of everything but our lives and the little we could carry away, leaving our crops, stock, and household goods to our enemies. . . . Ours was a struggle for our lives and
homes, and a more conscientious, noble, and patriotic spirit never enthused man than that which animated our leaders in this just defense of our rights. (MLR 43-44;
BFJ-L 37-38)

5. Lyman Wight Spring and Well. On the north slope of Tower Hill near its base is a consecrated seeping spring and well. Curbed with stone, it is 156 feet northwest
of the southeast corner of the Lyman Wight Cabin No. 2 Site. The well was used by people who lived in the Lyman Wight home and later by people in the Barlow
home east of the well (see Site Nos. 5 and 6 on the aerial photo). A metal pole in concrete was placed by the well to identify it.

The spring and well are located nearly midway between the cabin site and Lyman's barn (site No. 26), which made it convenient for Lyman to supply spring water to
his family in their new home and to water his animals. This well was dug and curbed up by Lyman Wight, Joseph Smith, George Washington Harris, and William
Swartzell on June 11, 1838, while the Prophet and others were surveying at Diahman. William wrote in his journal:

This morning I got a pail of milk. Brothers Joseph Smith, Martin Harris, and myself, went to digging a spring, and walling it in. Brother Wight hauled the stone to wall it
in, and I did the mason work. After being dug out, cleansed, and walled up, I observed to the brethren present, that as the mason work was finished, we ought to make
prayer before God, that the spring might never fail-"flowing as an everlasting fountain" to the saints' elect. It was agreed upon by brothers Smith, Wight, and Harris, that
on me should devolve the duty of consecrating the spring. We then all bowed our knees before God, with our faces towards the spring; and holding up our hands,
supplication was made to the Almighty, that the spring might everlastingly send forth an abundance of good water to the inhabitants of this blessed and consecrated
land. We were well pleased with the spring, and had not the least doubt but that it would work well. But a wonder now came to light: in two or three days the spring
began to fail, and in about one week it went entirely dry. From this fact, many contended that there were no saints in Zion. (MoEx 11; spelling standardized)18



William also wrote that on this same day Joseph Smith gave Spring Hill the name Adam-ondi-Ahman:

Immediately after we had prayed by the side of the spring, and before it had went dry, I observed to Joseph Smith that this city should have a new name. Brother
Joseph placed his back against a small shady tree near the spring, and then said, "We shall alter the name of this stake," (every city being called a stake,) and looking
towards heaven for a short time, said, "It does not take me long to get a revelation from heaven, and this stake, or city, shall be called Adam-ondi-Ahman." He
assigned as a reason for calling it so, that there was no place by that name under heaven. (MoEx 11-12; spelling standardized)

Though Adam-ondi-Ahman was called Spring Hill because the area had some springs, the water supply there was inadequate. The Grand River was the best and most
constant supply, but water had to be carried from as far away as a mile. William Swartzell wrote in his journal on July 16, 1838, "I never suffered so much for water in
my life; which, without the necessary quantity of food, has reduced me to a mere skeleton" (MoEx 18). William carried spring water nearly a mile in a stone jug slung
over his back.

Grove Creek, .25 mile north of the center of Diahman, was fed by a spring and ran west to the Wight Ferry but generally dried up in the summer months. Spring
Creek, which was fed by springs about .5 mile southeast of the center of town, ran southwest between Tower Hill and Spring Hill, but it nearly always dried up by late
summer each year.

The best and coolest spring at Diahman was at the home of Adam Black, 1.5 miles northeast of the town's center. Hyrum Smith wrote that the springs and wells in the
area had dried up in August 1838 and that on Aug. 8, two days after the election skirmish, "We rode up to Mr. Black's, who was then an acting Justice of the Peace,
to obtain some water for ourselves and horses" (T&S 4:246). After they obtained water, problems with Adam Black ensued (see Site No. 27).

Wells were a main source of water at Diahman, but they were not satisfactory. On June 13, "A well was dug about 12 feet deep; water was found, but was very spare,
and muddy" (MoEx 12). About a dozen old wells have been identified in the area (see Site No. 16).

6. Barlow Home and Old Log Cabin Site. The Barlow Home Site is located about 350 feet northwest of Adam's altar and about 120 feet east of Lyman Wight's spring
and well. A concrete foundation still remains at the building site, showing the basement that was under the north half of the house, which was built in 1895, according to
T. C. Barlow. Though the house may be considered modern, it had no indoor plumbing or bath. A path from the house led to Lyman Wight's spring and well. A
separate path led to an outdoor toilet.

Thomas Clayton Barlow, known as T. C. or Clate, was born in a small farmhouse a mile east of this homesite in 1883. He later lived in the home at this site. Clate was
the unofficial guide at Adam-ondi-Ahman from 1907 to 1952 and helped more than 2,000 visitors enjoy the history and importance of the area. Clate sold photo
postcards to tourists and collected artifacts connected to the area. He had two Dutch oven-type cast-iron pots that, according to legend, had been filled with gold coins
and buried by the Mormons at Diahman before they were expelled from Daviess County.19

An old cabin site with visible foundation stones that make a 12-by-16-foot rectangle is located immediately east of the Barlow Home Site and butts against the modern
home as a part of the housing complex. The cabin was set back about 75 feet west of Main Street, which ran north and south. A metal post was placed in concrete at
the southeast corner of the Old Log Cabin Site and was identified as Archaeology Site No. 17.

In one day at Adam-ondi-Ahman, 20 men working together could raise a cabin. Eliza R. Snow caught the spirit of the building of cabins and said in a lengthy poem
about Diahman:

The shingl'd roofs are cluster'd here and there.

In humble style the City was begun-

With rapid progress 'twas continued on. (PRHP 11)
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Cabin logs were usually oak, and the roofs were either rawhide or shingles-possibly made by Ezra Thayer, a shingle maker. The cracks between the logs were chinked
with mud, and the floor was dirt. Cabins usually had one door, one or more windows, a stone hearth, and a blazing fire. Though most cabins were small, usually about
15 feet square, they were cozy shelters that gave protection, warmth, and security. Sometimes the cabins were one-and-a-half stories tall, which provided space in a
In humble style the City was begun-

With rapid progress 'twas continued on. (PRHP 11)

Cabin logs were usually oak, and the roofs were either rawhide or shingles-possibly made by Ezra Thayer, a shingle maker. The cracks between the logs were chinked
with mud, and the floor was dirt. Cabins usually had one door, one or more windows, a stone hearth, and a blazing fire. Though most cabins were small, usually about
15 feet square, they were cozy shelters that gave protection, warmth, and security. Sometimes the cabins were one-and-a-half stories tall, which provided space in a
loft for storage and sleeping. About 150 log houses were built by the Mormons at Adam-ondi-Ahman, most of which were not completed because of persecution.

7. Harrison Burgess City Lot and Home Site. The city lot and home site of Harrison Burgess is the only city lot for which an exact description of its location exists. It is
located 100-125 feet northeast of the Barlow Home Site, on the west side of Main Street.20

The city lots in Diahman may have been either 100-by-200-feet (half-acre lots), or 200-by-200-feet (acre lots, like those in Nauvoo).21 Harrison recorded:

We arrived at Far West 27th of May [1838]. The next day I went to Daviess county with Joseph and Hyrum Smith and some others to look out a new location. I
remained there nine days and helped survey the site for a city. As a reward for rendering this assistance at that time Brother Joseph selected me a very fine city lot [on
the southeast corner of the second block south of the square, on the west side of Main Street). I removed my family to Daviess county, and in a short time my wife
[Sophia] was taken ill with the chills and fever, which rendered her nearly helpless for about six months, during which time the terrible tragedies of persecution were
enacted in Missouri. My brother-in-law, Daniel Carter, and some of his family were sick and on my hands to provide for. Thus surrounded by affliction, I, with my
brethren, was compelled to remove my sick family to Caldwell county. We tarried there till the next March, and were then obliged to leave the State. In addition to
removing my own family, I made two or three trips with my team to assist in removing the destitute. (AHB 5 "original journal"; AHB 68, printed version)

Harrison Burgess and his wife, Sophia, left Kirtland on Mar. 26, 1838. They built a home on a "handsome city lot" and lived in Diahman about six months. In a petition
Harrison signed on May 18, 1839, he assessed his damages as "one village Lot worth one hundred dollars"and "one house on said lot worth one hundred dollars." One
hundred dollars was the usual cost of a city lot. Harrison traveled to Utah with the Saints, served as a bishop, and died in Pine Valley, Utah, in 1883.

Spring Hill

Spring Hill is the location of six cabin sites near the public square. Spring Hill, as named by the brethren in 1838 (D&C 116), included a large area, roughly a mile or
more square. Within the area of Spring Hill is a small prominent hill that Joseph Smith named Tower Hill. A second prominent hill within the general area of Spring Hill
has become known as Spring Hill. It is roughly .5 mile square and is located to the northwest of Tower Hill. The ridge of the hill runs from northeast to southwest. This
narrow .5-mile-long hill could appropriately be named Public Square Hill, (see Site No. 10).

8. Six Cabin Sites on Main Street. Located on both sides of what appears to have been Main Street, and on the east side of the four-acre block immediately south of
the public square, are six cabin sites. The sites are faint and difficult to find, but the careful observer will see disturbed foundation stones laid in rectangle cabin shapes.
The cabin sites are found among the trees east of the prairie (the cultivated area on the top of Spring Hill), near the southeast corner of the public square, which is on
the highest point of this smaller area of Spring Hill. The three cabin sites on the west side of Main Street are 100-200 feet into the trees east of the prairie; the three
cabin sites on the east side of Main Street are 200-300 feet into the trees east of the prairie. The cabin sites are 100 feet apart, which helps to establish the fact that the
city lots were probably about 100 feet wide and 200 feet deep.22


9. John Smith Cabin Site. John Smith, president of the Adam-ondi-Ahman Stake, with help from his 21-year-old son, George A., and the rest of his family, built a two-
story log cabin on the east side of Main Street, "at a point of timber near the edge of the prairie" and facing the east side of the public square (AJLS 18). It was in the
first lot north of what might be called south Main Street if the lots were one-acre lots; it was in the second lot if the lots were half-acre lots. George W. Harris said his
lot "joining the Square" was worth $1,000, so John Smith's lot was probably of equal value.

John's cabin was .25 mile directly north of the altar of Adam. His son Lyman wrote:

About a quarter of a mile [south] down the road [Main Street], toward the river crossing [Mormon Ford], three or four rods [50-65 feet] to the left of the road, was a
copse [thicket] of trees and bushes, in the center of which was a raised stone work, which showed marks of fire, coal, etc. The falling of the leaves and blowing in of
sand and dust had rounded up this knell until it was some feet above the road. This place was where the Prophet Joseph said Adam offered sacrifices and blessed his
children. I looked upon this as a sacred spot. (AJLS 2)

Stones from what appears to be a cabin foundation lie exactly .25 mile north of the Altar Site on the east side of Main Street facing the public square. This is likely the
site of John Smith's cabin.

John Smith's family emigrated with six other families from Kirtland, Ohio, arriving at Far West on June 16, 1838. There the Prophet Joseph Smith advised them to
settle at Adam-ondi-Ahman (HC 3:38). Upon arriving at his home on June 26, John expressed his faith in his journal: "Here we are, here thank the Lord but we have
no money neither house nor but little provision, but the Lord will provide" (JJoS).

Four days after arriving in Diahman, John and his family put up "part of a house." On Sunday, July 1, John wrote in his journal, "Attended meeting for the first time in the
place in a grove, there are but three small cabins in the place, Lyman Wight, H. Sagers & Brown. I believe I built the first house in the city, there are a few families living
in tents" (JJoS; spelling standardized). On July 2 John and his family moved their tent near their lot. By July 16 they moved their beds into their new log cabin, which
was complete enough to live in. In a cooperative spirit, the Saints helped each other build their cabins. After George A. helped his father build his cabin, he "helped to
raise 25 log houses in twenty-five days" (JGAS 47).

John Smith, known by his intimate friends as "Uncle John" because he was the Prophet's uncle (brother to Joseph Smith Sr.), was born in 1781 in Manchester, N.H.
He was baptized by Joseph Smith Sr. and quickly showed his leadership abilities when he was set apart as the first and only stake president of the Adam-ondi-Ahman
Stake. In 1839 he became president of the Zarahemla Stake, the fifth stake in the Church, in Lee County, Iowa. In 1847 he became the first president of the Salt Lake
Stake, the twelfth stake in the Church. He also served as the presiding patriarch of the Church, giving more than 5,560 blessings by the time he died in 1854. In Salt
Lake City, his home was across the street from the temple, as it probably was in Adam-ondi-Ahman.23 His son George A. served as a counselor to President Brigham
Young from 1868 to 1875 (BiE 1:37-42).

The practice of Church leaders building their homes near temple sites occurred at Independence, Far West, and Salt Lake City. At Adam-ondi-Ahman the stake
president had a home lot facing the public square, which eventually may become a temple site. as did members of the Quorum of the Twelve, even though they lived in
Far West (JTAS). The Prophet Joseph Smith also lived in Far West but was having a cabin built at Diahman (HC 3:162; MoEx 25).
Copyright
When       (c) 2005-2009,
     the Prophet  organizedInfobase   Media Corp. Stake on June 28, 1838, John Smith wrote of the need for Church leaders to be near a futurePage
                            the Adam-ondi-Ahman                                                                                                     temple115     / 187
                                                                                                                                                             and other
Church buildings: "The Council decides that I must be in the city and see to the affairs of the Church. We began about building" (JJoS). William Swartzell, who lived in
Diahman, wrote, "The lots nearest to the [future] temple lot, were the property of the High Priests and dignitaries of the Church"(MoEx 24).
The practice of Church leaders building their homes near temple sites occurred at Independence, Far West, and Salt Lake City. At Adam-ondi-Ahman the stake
president had a home lot facing the public square, which eventually may become a temple site. as did members of the Quorum of the Twelve, even though they lived in
Far West (JTAS). The Prophet Joseph Smith also lived in Far West but was having a cabin built at Diahman (HC 3:162; MoEx 25).

When the Prophet organized the Adam-ondi-Ahman Stake on June 28, 1838, John Smith wrote of the need for Church leaders to be near a future temple and other
Church buildings: "The Council decides that I must be in the city and see to the affairs of the Church. We began about building" (JJoS). William Swartzell, who lived in
Diahman, wrote, "The lots nearest to the [future] temple lot, were the property of the High Priests and dignitaries of the Church"(MoEx 24).

Settlers of Adam-ondi-Ahman

The following list summarizes the first Mormon settlers to Adam-ondi-Ahman:

1. Lyman Wight, Harrison Sagers, and Samuel W. Brown were the first Mormon settlers in what became Diahman. Lyman moved there Feb. 9, 1838, and was
probably the first to arrive. When John Smith arrived, he wrote in his journal that the three existing cabins in the area belonged to Lyman, Harrison, and Webster
(HLW; JJoS June 28, 1838; see Site No. 4).24 The location of Harrison's and Webster's cabin sites is unknown, but both of Lyman's cabin sites have been located
(see Sites Nos. 4 and 24).

2. John Smith and six other families, totaling 35 people, made up the first group of Saints to settle at Diahman. They arrived on June 26, 1838.

3. Oliver Snow and his group of Saints left Kirtland, Ohio, on May 10, 1838, and arrived in Diahman about July 18. Some of this group stopped over in Far West,
arriving a week or two later. Oliver's daughter, Eliza Roxey, became a plural wife of Joseph Smith and later of Brigham Young. She was a famous poetess and writer
and served as general Relief Society president. Oliver's son Lorenzo became the fifth president of the Church.

4. Kirtland Camp Saints arrived at Diahman on Oct. 4, 1838. They started out as a group of 529 Saints when they left Kirtland on July 6, 1838, and traveled to
Missouri. By the time they arrived they numbered 405. Approximately 115 settled in Caldwell County, and about 265 settled in Daviess County. The rest dropped off
along the way or settled in other Missouri counties. Of the 265 who settled in Daviess County, about 260 settled in Adam-ondi-Ahman.

5. Other unaccounted-for settlers came to Daviess County and Diahman. A group of Canadian Saints, led by Almon Babbitt and Anson Call, are often listed
erroneously as Diahman residents. They came through the area in July and August 1838 but did not stay. They settled at Three Forks, near Albany and Darlington, in
present-day Gentry County, 30 miles northwest of Diahman. Almon settled in Far West (HC 3:48, 62-63).

The population of Adam-ondi-Ahman is difficult to determine, but researchers have concluded that 417 known residents lived within the town's central two-mile-square
area.25 An estimated 83 children belonging to known parents also lived there, as did an estimated 100 people in unknown families, yielding a total of approximately
600 permanent residents.

Outside the city but within Daviess County lived 558 known residents, an estimated 192 unknown children of known parents, and 150 members of unknown families,
making a total of 900 people as permanent residents.

The total Mormon population in Daviess County in 1838 was about 1,500.26 Benjamin F. Johnson wrote that after the Saints had gathered to Diahman, the people
had difficulty finding enough to eat (MLR 37). Albert Rockwood recorded in his journal that about 300 families, or approximately 1,500 people, lived in Daviess
County (JAPR 27). Apostate Reed Peck estimated that about 400 families, or approximately 2,000 people, lived there (RPM 20).

All of the settlers in Adam-ondi-Ahman lived there for eight months or less, some for only a few weeks.

10. Public Square or Possible Religious Center. The four-acre public square spread across the prairie land on top of Spring Hill can be seen from stake president John
Smith's cabin site, .25 mile north of Adam's Altar Site. It is on the highest elevation of the western section of Spring Hill (124 feet above Grand River), between Grove
Creek on the north and Spring Creek on the south, and in the very center of Adam-ondi-Ahman's two square miles.

William Swartzell's journal entry of July 22, 1838, describes the location of the public square.27

Brother Wight preached today, on the consecration . . . of property to the Church of the Latter-Day-Saints. He said that after the brethren had bought lots to suit
themselves, with their own money, in the city of Adam-ondi-Ahman, . . . then they should consecrate all their money and property to the Church, so that the Church
can purchase the lands and locations within 12 miles from the center of the stake, in every direction. Two miles square, in the center of the twelve-mile circle, was laid
out in lots of an acre each, in the center of which was the [possible] temple lot of four acres. The lots nearest the [possible] temple lot were the property of the High
Priests and dignitaries of the Church. (MoEx 23-24; spelling standardized)

Adam-ondi-Ahman may have been one of the Church's early efforts to establish religious centers. The word center was not just social in nature but also geographical.
When the Prophet Joseph Smith and other Church leaders planned locations for temples, they stressed two important concepts: elevation and centrality. Temple sites
on hills and in central locations can be seen in Kirtland, Ohio; Independence, Far West, and Adam-ondi-Ahman, Mo.; and Nauvoo, Ill.

Like the Far West temple block, the future Diahman religious center was located in the northeast quadrant (section 30), where four sections (25, 30, 31, and 36) meet
on Spring Hill. The meeting point is the exact center of the city's two square miles, the center of Daviess County east to west, and within a mile of being the center of
Daviess County north to south.28 Both important concepts, centrality and elevation, are found in this location, and Thomas Bullock's map of 1862 shows this location
as the center of Diahman (MAOA).

The only known business-type buildings built by the Saints at Diahman were the bishops' storehouse, Sloan's boardinghouse, a gristmill, and a blacksmith shop. Their
exact locations are unknown. When business buildings were built later at Cravensville, which was built within the limits of Diahman after the Mormons were expelled
from Daviess County, they were built around the public square, which had been laid out by the Mormons. The exact locations of some of the public buildings have been
established through archaeological excavations and are discussed below.

No temple was ever built at Diahman, and it is questionable whether a temple site was ever dedicated there. Only three known references to a "temple lot" or "temple
block" were made by early writers: William Swartzell (MoEx 24), Heber C. Kimball (LHCK 209), and Orange L. Wight (RoOW 8; MOW). But several Saints,
including Harrison Burgess (AHB 5), Samuel D. Tyler (JSDT 56), and Robert L. Campbell (MAOA), referred to the "public square." If there had been a temple block
specifically dedicated as such, mapmaker Robert L. Campbell would have identified it on his map (MAOA). Campbell called a 15-acre plot on his map the "Public
Square," and stake president John Smith never mentioned a temple lot or temple block in his journal of Diahman.

Speaking of the time when the Far West Militia came to defend the Saints of Diahman Oct. 15-22, 1838, Heber C. Kimball wrote:
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there we laid out a city [speaking of the May-June survey] on a high elevated piece of land, and set the stakes for the four corners of a [possible] temple block, which
was dedicated [as a public square], Brother Brigham Young being mouth; there were from three to five hundred men present on the occasion, under arms [probably
Sunday, Oct. 21, 1838]. This elevated spot was probably from two hundred and fifty to five hundred feet above the level of Grand River [actually 124 feet], so that
Square," and stake president John Smith never mentioned a temple lot or temple block in his journal of Diahman.

Speaking of the time when the Far West Militia came to defend the Saints of Diahman Oct. 15-22, 1838, Heber C. Kimball wrote:

there we laid out a city [speaking of the May-June survey] on a high elevated piece of land, and set the stakes for the four corners of a [possible] temple block, which
was dedicated [as a public square], Brother Brigham Young being mouth; there were from three to five hundred men present on the occasion, under arms [probably
Sunday, Oct. 21, 1838]. This elevated spot was probably from two hundred and fifty to five hundred feet above the level of Grand River [actually 124 feet], so that
one could look east, west, north or south, as far as the eye could reach; it was one of the most beautiful places I ever beheld. (LHCK 209)29


As in Salt Lake City, Main Street in Diahman appears to have been on the east side of the public square; other streets fanned out from the square in checkerboard
fashion (see aerial photo).

A road proposed in December 1839 would have come from the north and entered "Cravensville at Main Street to the Public Square, thence running South to the River
and to Gallatin entering in at the North end of Main Street" (RBA). Luman Shurtliff indicated that the main road through Diahman "came down near the river from the
north on a ridge of prairie that extended within a short distance from our camp" at Wight's Barn (JLAS).

The Kirtland Camp arrived at Diahman on Oct. 4, 1838, after its long journey from Kirtland. On that day Samuel D. Tyler, historian for the camp, wrote:

This is a day long to be remembered by that part of the Church of Jesus Christ of Latter-day Saints, called the Camp, or Kirtland Camp No. 1, for they arrived at their
destination and began to pitch their tents about sunset, when one of the brethren living in the place proclaimed with a loud voice:

"Brethren, behold your long and tedious journey is now ended; you are now on the public square of Adam-ondi-Ahman. This is the place where Adam blessed his
posterity, when they rose up and called him Michael, the Prince, the Archangel, and he being full of the Holy Ghost predicted what should befall his posterity to the
latest generation." (HC 3:114-48; JSDT 56; CHC 1:426)

The public square became a sacred meeting place for the Saints, and three days after the Kirtland Camp Saints arrived, its members attended religious services on the
square, during which Lyman Wight spoke (JSDT 76).

Other Possible Public Squaresat Adam-ondi-Ahman

Careful research seems to indicate that the public square at the Spring Hill central site is the site referred to by most writers of Adam-ondi-Ahman history. But two
other possible public square sites mentioned in the "elevated spot" and the "Tower Hill" sites deserve consideration. The "elevated spot" site is located about .75 mile
northeast of the Spring Hill central site and centered in Section 30 at a point about 200 yards south of the "Y" in the road that diverts traffic either north toward
Jameson or south to Tower Hill. The specific site would be about 300 feet west of the road. It is the highest elevation in the area at 894 feet above sea level and is 48
feet higher than the Spring Hill central site. It is not as centered as the central site but is higher in elevation. This elevated spot seems to fit Heber C. Kimball's
description when he wrote, "One could look east, west, north or south, as far as the eye could reach" (LHCK 209).

Edward Stevenson, however, said the "Altar [on Tower Hill] is erected on the highest point hereabouts" (DN Sept. 28, 1895, 461). A. O. Smoot said that Tower Hill
"commanded a beautiful view of the country" (JTAS). When Andrew Jenson visited Adam's altar on Tower Hill in 1888, he said it was supposed to be the highest
point in the neighborhood, and yet it is 13 feet lower than the public square on Spring Hill. The original survey map shows the "elevated spot" to be completely timbered
on the highest part of Section 30, which would have made it difficult to see through the trees. This was also the case with the central site, so it is possible that the
original survey map was wrong about the timbered area.

After the dedication of the public square, the brethren visited Adam's Altar Site. Heber wrote:

The Prophet Joseph called upon Brother Brigham, myself and others, saying, "Brethren, come, go along with me, and I will show you something." He led us a short
distance to a place where were the ruins of three altars . . . the place where Adam offered up sacrifice after he was cast out of the garden. The altar stood at the highest
point of the bluff. . . . I went and examined the place several times while I remained there. (LHCK 209-10; emphasis added)

The Spring Hill central site is .25 mile from Adam's Altar Site; the "elevated site" is .85 mile from Adam's Altar Site. It would appear, then, that the Spring Hill central
site is the one that is a "short distance" from the Altar Site. It is possible that the original design of Diahman was to be on a grandiose scale and that the public square
and future religious center were to be at the "elevated site." However, because of the city's short life span and the increased tension between the Mormons and the old
settlers, the original intentions may have faded, and plans may have been scaled down. The elevated site may have looked good to surveyors in the spring of the year,
but when wells dried up in the summer, the Spring Hill central site, .25 mile from the Grand River, may have looked more appealing than the dry elevated site, more
than .5 mile from the river.

Cravensville, built on top of Adam-ondi-Ahman, was not built on the elevated site; therefore, it must have been the Spring Hill central site that included the public
square for both Adam-ondi-Ahman and Cravensville. The evidence thus points to the Spring Hill central site as the more likely spot for the public square and a future
religious center.

A third possible location for the public square is shown on a hand-drawn map by Orange L. Wight (MOW). He placed the symbol "T" (temple lot) on his map at a
location east of Adam's altar, somewhere between the altar and the point where the north-south road turns west toward the parking lot on Tower Hill. This site is not
compatible with the descriptions of other contemporary writers. Orange, however, was 15 when he lived at Diahman, and he drew the map later in his life.

Cravensville

On Nov. 10, 1838, the Mormons in Adam-ondi-Ahman received an ultimatum that they must leave Daviess County by Nov. 20. Until that time the Saints had only
held preemption rights on their land. After making improvements, their land was worth between $10 and $20 per acre. Four days after the Mormons left, Rev. Sashel
Woods, one of the Saints' most bitter enemies and an organizer of the mobs that drove them out, began purchasing Mormon-improved lands at Diahman and elsewhere
in Daviess County at the government price of $1.25 per acre. Dr. John Cravens, a medical doctor from Gallatin, and Thomas Callaway also purchased land.30 These
three men purchased the heart of the city, including the public square, while others purchased the rest of the two-mile-square city and lands in other Mormon
communities throughout Daviess County (PBOE).

In the summer of 1839 Dr. Cravens established the new town of Cravensville. It was located in a small area but grew fast. Within a year of the Saints' departure,
Cravensville became the largest city in Daviess County.

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During the 1840s Cravensville became a booming business center for commercial activity in Daviess County. Until 1865 it vied with Gallatin to become the county seat.
In the summer of 1839 Dr. Cravens established the new town of Cravensville. It was located in a small area but grew fast. Within a year of the Saints' departure,
Cravensville became the largest city in Daviess County.



During the 1840s Cravensville became a booming business center for commercial activity in Daviess County. Until 1865 it vied with Gallatin to become the county seat.
Cravensville had a greater population and was more centrally located within the county, but Gallatin won the contest (HDC 434). The size of the town ranged from 47
to 80 acres as land was bought and sold through the years. Town lots were 50-feet-by-140-feet and sold for $7-19.

Cravensville began to dwindle in the 1850s. In 1860 its population was 275, and a gazetteer at the time listed 71 different occupations among its people. As early as
1840 Cravensville had a post office, and in 1860 it had a district school, three churches (Baptist, Methodist, and Cumberland Presbyterian), four general stores, two
dry goods stores, one grocery store, one fancy-goods store, one liquor store, one tailor shop, two hotels, two nurseries, one cooper shop, two distillers, one carding
machine, and one agricultural warehouse. In addition to some of the usual occupations, it at one time had doctors, lawyers, architects, dentists, civil engineers,
surveyors, broom makers, brick masons, and a justice of the peace (MSG 64 n).

By 1868 Cravensville had disappeared. In 1871, when nearby Jameson was platted and the railroad came, Cravensville lost all hope for revival. The only remains of
the town today are the stone foundations of a few buildings, some of which undoubtedly belong to the period of Mormon occupation. Archaeologists have excavated
some of the cabin sites and public buildings of the Mormon-Cravensville period, especially in the area around the public square. Some of these sites are described
below.

11. Public Building No. 1 Site. Public Building No. 1 Site is 200 feet north of President John Smith's cabin site, near the northeast corner of the public square. It faces
the street on the north side of the public square and what appears to be Main Street. Foundation stones of a building 15-feet-by-33-feet can be seen at this site.
Because of its size, its location near the public square, and the artifacts found at the site by archaeologists, it is believed to have been a public building. A steel post in
concrete identifies the southeast corner of the building. Archaeologists found 675 pieces of glass at the site, indicating that the building had many windows, like a public
school, or that it was a store that sold window glass.31

Among the many businessmen in Cravensville, John Bird received the first license for a grocery store, on Apr. 3, 1840. His partner was Dr. Cravens. Dr. W. S.
Brown, another merchant, ran a mercantile dry goods store.

Saints in Diahman did not write about a school building or a store, so this building was probably from the Cravensville era. The Mormons, rather, had a bishops'
storehouse as a part of the law of consecration and stewardship system of communal living. It was operated by acting bishop Vinson Knight, who was assisted by
William Huntington, commissary general. Its precise location is unknown. In October and November 1838, mobs took possession of the storehouse, lived in it, and
either used or destroyed the goods stored there (JSA).

James Sloan and his wife, Mary, ran Sloan's boardinghouse in Diahman. When the Prophet Joseph Smith arrived from Far West with the Mormon militia on Oct. 15,
1838, he stayed seven nights in Sloan's boardinghouse. James, Mary, and their daughter visited Joseph Smith several times later in the Liberty Jail (HC 3:257; HiR
455). In both Nauvoo and Kanesville, James served as a city recorder and district clerk (HiR 755, 900). He immigrated to Utah and died in the faith (BiE 1:254).

After Robert Peniston of Millport refused to let the Saints use his mill to grind their corn and wheat in September 1838, they purchased a horse mill from Judge Josiah
Morin, a friend who lived in Millport. The Saints repaired the mill and then built a house" and a "great wheel" for it in October (JJoS). Oliver B. Huntington explained
how the gristmill operated:

The greatest feature of the mill was the size of the wheel, and there was but one wheel in the whole mill, and it was built upon an upright shaft. The outer rim was full of
wooden cogs, which fitted into the "trundle-head," or small shaft, upon which the revolving stone rested, the great wheel being, according to the size of the house, from
twenty to sixty feet in diameter, and the spindle wheel, or trundle head, only twelve or fifteen inches in diameter. (Thi 31, 1896, 82)

To house a wheel 20-60 feet in diameter would have taken a "great house," as Oliver Huntington described, so the Diahman gristmill was no doubt in a large public
building. A millstone was located near Site No. 16 in the bottom of the Grand River in 1979, which might be a clue as to where the mill was located. The stone,
unfortunately, was bulldozed into a nearby gully.

While the horse mill was being assembled and the "great house" was being built, the Saints had to boil their corn or wheat, pound it with a rock or a hard piece of
wood, or grate it with homemade graters. Eliza R. Snow said, "We were under the necessity of grating corn for our bread on graters made of [perforated] tin-pails and
stove-pipes" (LES; JGAS 47-48; Thi 31, 1896, 82; see Site No. 25).

12. Feurt Brickyard and Clamp Site. At a point 170 feet directly west of the Public Building No. 1 Site, measured from the southeast corner, is a brick kiln, or brick
clamp, in the Feurt brickyard. The brickyard is listed in an 1860 gazetteer as a business in Cravensville run by Joseph D. Feurt (MSG 64 n). It was built in the
northeast portion of the public square on the highest elevation of that part of Spring Hill and probably faced the street on the north side of the square.

One writer concluded that because the bishops' storehouse must have been located on the public square and was built of the best materials, remnants of red bricks in
the area were from the storehouse. No record has been found that mentions that the Mormons used bricks in their buildings. Careful research and an archaeological dig
showed that the bricks on Spring Hill belonged to the Cravensville period and were not part of any building.

A brick clamp was a type of brick kiln in which unfired bricks were put into parallel tunnels. Fire at one end of the tunnels provided heat to cure the bricks. The clamp
at the Feurt brickyard had 10-foot tunnels built side by side that ran true north and south in order to catch the north breezes, which distributed the heat through the
tunnels. The hot air space within the tunnels was about one foot wide and one foot high. The total area of the Feurt brick clamp was 756 square feet. A steel post was
placed in concrete at the southeast corner of the brick clamp to mark the site.32

The Feurt family owned large farms in the Jameson area at the turn of the century, and C. A. Feurt owned the top of Spring Hill, including the public square, the Feurt
brickyard, and the Feurt blacksmith shop. He also owned more than 80 acres in the southwest river bottoms, including the Lyman Wight Ferry Site (DCPB).

13. Three cabin sites. The foundations of three cabin sites can seen north and northwest of the public square. For the sake of clarity the three cabin sites are listed right
to left and named:

1. Grove Creek Cabin Site is about 600 feet (8 degrees counterclockwise from magnetic north) from the Feurt brickyard. The site consists of a 24-by-24-foot rise of
ground that overlooks Grove Creek, which is in a small valley (Archaeology Site No. 20).

2.Copyright
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cabin that fits into the Mormon time frame (see Site No. 14).33

3. Cliff Edge Cabin Site is approximately 423 feet northwest (about 43 degrees counterclockwise from magnetic north) of Public Building No. 2 Site and 123 feet
1. Grove Creek Cabin Site is about 600 feet (8 degrees counterclockwise from magnetic north) from the Feurt brickyard. The site consists of a 24-by-24-foot rise of
ground that overlooks Grove Creek, which is in a small valley (Archaeology Site No. 20).

2. North Ridge Cabin Site is approximately 300 feet northwest (48 degrees counterclockwise from magnetic north) of Public Building No. 2 Site. This was a simple
cabin that fits into the Mormon time frame (see Site No. 14).33

3. Cliff Edge Cabin Site is approximately 423 feet northwest (about 43 degrees counterclockwise from magnetic north) of Public Building No. 2 Site and 123 feet
northwest of the North Ridge Cabin Site. It also overlooks the Grove Creek valley.

On the hill north of Grove Creek are two man-made stone mounds in the shape of a square or cube. They appear to be ancient and may be the mounds seen by
Joseph Smith and the surveyors in the spring of 1838 (HC 3:37).

14. Public Building No. 2 Site. Public Building No. 2 Site is on the west side of the public square and approximately 175 feet west (107 degrees counterclockwise
from magnetic north) of the Feurt brickyard. It is marked by a steel pole imbedded in concrete at the southeast corner of the building. The limestone foundation stones
of the 20-by-50-foot public building are a foot or two above ground level and easy to discern. The use of this public building is unknown. It could have been the
bishops' storehouse, but more likely it is from the Cravensville period.34

The foundation of Public Building No. 2 lines up on an east-west axis with Public Building No. 1 and on a north-south axis with the Feurt Blacksmith Shop, which is
100 feet south of Public Building No. 2 Site. The alignment suggests that an east-west street ran on the south side of Public Building No. 2 and that perhaps a street ran
in a general north-south direction west or east of the building. These streets were probably on the sides of the public square like North Main and West Main Streets of
Far West.

15. Webb, Reed, or Feurt Blacksmith Shop Site. The Webb, Reed, or Feurt Blacksmith Shop Site is marked by a steel pole mounted in concrete at the southeast
corner of the shop site. It is on the west side of the public square, 100 feet directly south of Public Building No. 2 Site and facing what appears to have been a street.

Mormons Chauncey Webb and John Reed, both blacksmiths, lived in Adam-ondi-Ahman. Chauncey's father and his five sons, including Chauncey, ran a blacksmith
shop in Nauvoo in the 1840s. Although no record exists of a blacksmith shop in Diahman, the city undoubtedly had one and maybe even two. Every nineteenth century
frontier village with horses, wagons, mills, and farming equipment had to have a blacksmith shop.

Joseph D. Feurt, proprietor of the Feurt brickyard, had a blacksmith shop in Cravensville after the Mormons left. A history of Daviess County indicates that Feurt
came to the area in 1840 and opened the first blacksmith shop north of Gallatin in Daviess County. He was a blacksmith and a brick maker for four years and then
started farming. In 1878 he moved to Jameson (HDC 670). It is unknown whether Feurt took over a Mormon blacksmith shop at this site after the Mormons left, but
from 1838 to 1840 at least three blacksmiths lived here, and two blacksmith shops operated here.

The 27-by-30-foot blacksmith shop site on the west side of the public square was the site of an archaeological dig in 1980.35


16. River Bottom Cabin Sites and Blacksmith Shop. Six hundred feet directly west of Public Building No. 2 Site and at the bottom edge of Spring Hill are three river
bottom cabin sites, one of which appears to have been a blacksmith shop. The sites sit on a line running north and south along the faint road leading to the Lyman Wight
Ferry Site on the Grand River. The road going west from Public Building No. 2 Site runs to these cabin sites.

The first river bottom cabin site to the south has stones placed in the shape of a 15-by-19-foot foundation. The artifacts found by archaeologists at this site led them to
believe that this cabin served as a blacksmith shop. Wrought-iron slag, coal, chiseled metal, limestone, and iron indicate that a blacksmith probably operated a forge
here. Did Chauncey Webb, John Reed, Joseph D. Feurt, or someone else operate a blacksmith shop here?36 A steel post in concrete marks the site.

A millstone was found about 85 feet west of this cabin site. Unfortunately the stone was pushed into a gully and lost. Perhaps this cabin was the Diahman gristmill "great
house" (see Site No. 11).

The second river bottom cabin site is about 15 feet north of the first one. Stones here were in a 10-by-10-foot square and in a circular arrangement measuring 16-19
feet in diameter. Archaeologists excavated this site in 1980.37


The third river bottom cabin site is located north of the second cabin site. Stones here were scattered in a 7-by-8.5-foot rectangle. This site was excavated by
archaeologists in 1980 as Site No. 18. Among the artifacts found was an 1801 draped-bust penny coin.

Just northwest of the River Bottom Cabin Sites, Brigham Young University archaeologists found an 8.5-by-140-foot linear rise of ground made out of rock and soil
with a pavement of small stones. It appeared to be the remnant of a road or a parking apron to keep wagons out of the mud as they traveled toward the Lyman Wight
Ferry. Various artifacts were found at this site, Archaeological Site No. 19, in 1980.


17. Old Rock-Lined Well. Between the River Bottom Cabin Sites and the Lyman Wight Ferry Site is an old rock-lined well that shows good workmanship. It is about
240 feet north of a gate in the fence line. The direction of the fence line is 10 degrees east of magnetic north. To locate the well, follow the fence line north and look
carefully to the west side of the fence. The well is only three to four feet west of the fence and is marked by a nearby steel post. It is not known who dug the well and
who did the curbing of rock. A legend persists that seven Mormons, killed by Missourians as they returned to Adam-ondi-Ahman to recover their "pots of gold," were
thrown into this well. A second well can be found 10 feet to the west.



18. Lyman Wight Ferry Site. In 1838 Lyman Wight, one of the first three settlers of Diahman, ran a ferry on the Grand River about .5 mile due north of Lyman Wight
Cabin No. 1. On May 19 Joseph Smith and his team of surveyors arrived at Lyman's cabin, and in the afternoon the Prophet, Sidney Rigdon, and George W.
Robinson "went up the river about half a mile . . . for the purpose of selecting and laying claims to a city plat near said ferry in Daviess County" (PoJS 2:244; HC 3:35;
spelling standardized).

The ferry was at the mouth of Grove Creek, where an alluvial fan had spread into the Grand River from rocks and debris that had washed down Grove Creek. The
rock alluvial fan made it shorter and easier to ferry across when the river water was too high to ford. If the water was low enough, people forded the river at the
Mormon Ford, directly south of the Lyman Wight Cabin No. 1 Site. The ford was known as the "Mormon Ford," "McDonald Ford," and, by 1890, the "Thomas
Ford."
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The ferry charged the following rates in 1839:
The ferry was at the mouth of Grove Creek, where an alluvial fan had spread into the Grand River from rocks and debris that had washed down Grove Creek. The
rock alluvial fan made it shorter and easier to ferry across when the river water was too high to ford. If the water was low enough, people forded the river at the
Mormon Ford, directly south of the Lyman Wight Cabin No. 1 Site. The ford was known as the "Mormon Ford," "McDonald Ford," and, by 1890, the "Thomas
Ford."

The ferry charged the following rates in 1839:

Eight-horse (or ox) team and wagon: $1

Five- or four-horse (or ox) team and wagon: 63 cents

One horse and wagon: 25 cents

Man and horse: 12.5 cents

Footman: 6 cents

Sheep, goats, and hogs per head: 3 cents. (RBA)

In April 1839, after the Mormons had left Adam-ondi-Ahman, William Bowman acted as agent to get a license for John Cravens to keep a ferry there. Cravens, a
wealthy doctor, had purchased the city land. Bowman was one of the sheriffs who allowed Joseph Smith to escape on Apr. 16, 1839, after he and other brethren had
spent the winter of 1838-39 in the Liberty Jail. Henry Lee received a license to run a public ferry in July 1839, and in March 1840,
William Morgan, the other sheriff who allowed Joseph to escape, received a license to run a public ferry at Cravensville (RBA; see Site No. 29).

South of the Lyman Wight Ferry Site the east bank of the Grand River was bulldozed into a levee to help prevent the river from flooding. Ivan Frost made the levee
while living in the area from 1959 to 1961 (IIF).

19. McGee Tailor Shop Site. The 12-by-16-foot McGee Tailor Shop Site of the early Cravensville era faces the west side of the public square. It is approximately
100 feet southwest (about 128 degrees counterclockwise from magnetic north) of the Webb, Reed, or Feurt Blacksmith Shop Site. It appears that the cabin that
housed the tailor shop had a foundation of huge stones. However, there is no conclusive evidence that this cabin site actually housed the McGee tailor shop, though
archaeologists did find a number of buttons at this site. Since Joseph H. McGee had a tailor shop in Cravensville, this cabin site is named after him. This site is
Archaeology Site No. 10 on Spring Hill, and its location is identified by a metal post in concrete.

McGee previously had a tailor shop in a cabin at Gallatin, which was one of at least two cabins burned by the Mormon militia on Oct. 18, 1838 (SGR). McGee later
opened a tailor shop in Cravensville in the spring of 1839 but moved his shop back to Gallatin during the winter of 1839-40.

Joseph McGee wrote an excellent short summary of the 1838 troubles between Missourians and Mormons. It was published in 1909, four years after his death (SGR).
Andrew Jenson, assistant LDS Church historian, heard a firsthand account of the Mormons' troubles in Missouri when he visited McGee in Gallatin on Sept. 16, 1888.
McGee knew a lot about the Mormons and their history, perhaps because his father had lived among them in Marrowbone.

20. Survey Marker. A Survey Marker can be found in the middle of the intersection of two possible Diahman streets at the southwest corner of the public square and
about 210 feet southwest (approximately 168 degrees counterclockwise from magnetic north) of the McGee Tailor Shop Site, Cabin Site No. 19. The marker is near
the bottom of a small, shallow vale, identified by a metal post in concrete just southeast of the Survey Marker.

At this point Joseph C. Brown, government surveyor, "set a post corner to sections 25 & 36, Tsp [township] 60 N. R 28" on Oct. 31, 1833 (see Site 24, Lyman
Wight Cabin No. 1 Site; OFSN; MOFS). From here Joseph Smith, Sidney Rigdon, Thomas B. Marsh, David W. Patten, Edward Partridge, Elias Higbee, Simeon
Carter, George W. Robinson, Alanson Ripley (chief surveyor), and at least 13 others surveyed the city (HC 3:35; SBJS 43-44).

The surveyors took 17 days in May and June 1838 to survey the main part of the city and a larger area north of the city, but surveying continued in Daviess County
until the middle of August (HLW). Later, outlying areas were surveyed. The 22 men who helped do the survey were allocated quarter sections of land (160 acres) for
their labors (HSBR; HC 3:34-38). Thirty-five other Saints were also allocated quarter sections. The allocations were scattered northwest, north, and northeast of
Adam-ondi-Ahman. None of the Saints who received allocated property ever gained title to their allocations because of their expulsion from Daviess County.38

According to William Swartzell, assistant surveyor, the two-mile-square city had a four-acre public square in the center and was situated within a 12-mile circle within
Daviess County's 24 square miles (MoEx 24; HiR 731).

The city comprised four square-mile sections, which have a common meeting point at the Survey Marker. The line going north and south through the marker is not only
a line between sections but is also the boundary between Range 27W and 28W. Surveyor Joseph C. Brown was surveying on this line in 1833 when he identified the
only cabin within the future city of Diahman, that of Adam Black, which Lyman Wight later purchased.

The Survey Marker is the very center of Daviess County on an east-west line and is one mile from the county center on a north-south line. The numbered sections are
positioned at the Survey Marker as follows: Section 30 in the northeast quadrant and Section 31 in the southeast quadrant (HC 3:35-36). It should be noted that the
east-west line between Sections 36 and 25 connect with the township line at a point 82.5 feet north of the Survey Marker. This is why only numbers 30 and 31 appear
on the marker.

Adam-ondi-Ahman extended west from the Survey Marker to a point about .75 mile west of the Grand River and south to a point about .25 mile south of the Grand
River. From the Survey Marker to the east, the city extended a little more than a mile because sections 30 and 31 are wider than they are long.


Outside of the two-mile-square city center, lots were 5-10 acres each and were disposed of according to family size. On the extremities of the 12-mile circle were four
lots of 1,000 acres each at the four points of the compass. These were Church-owned as part of a consecration and stewardship plan (MoEx 24). The 1,000-acre
farms were to operate when the city population was large enough for them to do so. A revelation (D&C 117:8-11) indicates that the city comprised a whole general
area. Adam-ondi-Ahman can be spoken of as a two, 12, or 24-square-mile area and was perhaps even larger.

Literature about and plats of Far West, Millport, Gallatin, Pattonsburg, Jameson, Nauvoo, and Adam-ondi-Ahman, and a study of Diahman cabin sites spaced 100
feet apart and in a line reveals that perhaps the four main streets surrounding and extending from the four sides of the public square were about 60 feet wide; other city
streets were(c)
 Copyright    30-40   feet wide.
                 2005-2009,      These widths
                              Infobase   Mediaare  similar to the widths of streets in Nauvoo and emphasize that the streets did not always conform toPage
                                                Corp.                                                                                                 the dimensions
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the original plat.

The only street name known at Diahman is Main Street, located on the east side of the public square (AHB 5; RBA). Main Street ran north and south, as it did in Far
area. Adam-ondi-Ahman can be spoken of as a two, 12, or 24-square-mile area and was perhaps even larger.

Literature about and plats of Far West, Millport, Gallatin, Pattonsburg, Jameson, Nauvoo, and Adam-ondi-Ahman, and a study of Diahman cabin sites spaced 100
feet apart and in a line reveals that perhaps the four main streets surrounding and extending from the four sides of the public square were about 60 feet wide; other city
streets were 30-40 feet wide. These widths are similar to the widths of streets in Nauvoo and emphasize that the streets did not always conform to the dimensions of
the original plat.

The only street name known at Diahman is Main Street, located on the east side of the public square (AHB 5; RBA). Main Street ran north and south, as it did in Far
West, Gallatin, Millport, DeWitt, and Nauvoo, and as it does in Salt Lake City.

The dimensions of the city's streets, blocks, and lots are estimates of what appears to have been laid out, not what was platted by planners or drawn by Robert L.
Campbell.39 Because the Saints were thwarted in their efforts to build Adam-ondi-Ahman, it is impossible to draw an exact plan of the city of Adam-ondi-Ahman.

21. Center Buildings Site. Two fairly large cabin sites are located near the Survey Marker. The first, a 12-by-20-foot site, is 50 feet west of the marker. The second, a
12-by-24-foot site, is 50 feet east of the marker. Faint rock foundations mark these two sites, which are 100 feet apart. This distance suggests the possibility of a
north-south road running on the west side of the public square between the two buildings. Because this is the center of the entire survey and because the city plat is like
that of Far West and other cities of Zion, the road on the south side of the public square would probably go east-west near these two cabin sites.

Were either of these cabins the bishops' storehouse? To live the law of consecration, which began in Diahman in September 1838, the Saints needed a building to store
food and dry goods (JJoS Sept. 2, 1838).40 Only one brief description has been found of the bishops' storehouse. Gen. Robert Wilson said, "I write in a miserable
shanty, called the Lord's Storehouse" (DRW).

Before the Mormon militia burned Stollings's store in Gallatin on Oct. 18, 1838, they removed all of the goods. Later they hauled them to the bishops' storehouse in
Diahman to distribute them to those in need (SGR). After the Mormons surrendered, Missourians went to the storehouse to look for their goods. Joseph H. McGee's
tailor shop was burned down in Gallatin, and when he looked in the bishops' storehouse for his goods, he said, "I found two pair of pants, but were in such a condition
I threw them away" (SGR n. p.).

22. Five Cabin Sites. South and a little southwest of the Survey Marker in the center of Adam-ondi-Ahman are five sites that appear to have foundation stones for
cabins. The sites are in the trees a little west of the prairie on the top of Spring Hill. These sites are named for convenience and may be located by starting at the Center
Buildings Site, 50 feet east of the Survey Marker, and walking south. The first three cabins are about 100 feet apart, which hints at lot sizes and a possible road
connecting them. Nothing is known about who built the cabins (HSM xi).

1. Swale Cabin Site, a 12-by-16-foot site, is approximately 100 feet south (about 168 degrees counterclockwise from magnetic north) of the second site of the Center
Buildings Site, which is 50 feet east of the Survey Marker.

2. South Swale Cabin Site is approximately 110 feet south (about 168 degrees counterclockwise from magnetic north) of the Swale Cabin Site.

3. Walnut Tree Cabin Site, a 16-by-16-foot site, is approximately 100 feet southwest (about 158 degrees counterclockwise from magnetic north) of the South Swale
Cabin Site.

4. Valley Road Cabin Site is so named because of signs of a road going east and west near both the Walnut Tree and the Valley Road Sites. It is approximately 150
feet west of the Walnut Tree Cabin Site.

5. Southwest Cabin Site is approximately 150 feet southwest (about 138 degrees counterclockwise from magnetic north) of the Walnut Tree Cabin Site.

23. View-Lot Cabin Site. The View-Lot Cabin Site is located at the southwest end of the top of Spring Hill. It is at the brow of Spring Hill and the end of the prairie,
just before the descent southwest to the river bottoms. It is immediately north of a barbed wire fence line running east and west. The site is marked by a metal pole
imbedded in concrete. It is approximately 700 feet southwest (about 173 degrees counterclockwise from magnetic north) of the Southwest Cabin Site and 610 feet
north of the Lyman Wight Cabin No. 1 Site.

A limestone outcropping consisting of large stones served as much of the footing and foundation of the 12-by-16-foot cabin. The cabin site affords a magnificent view
of Spring Hill to the northeast, Tower Hill to the southeast and the valley of Adam-ondi-Ahman to the south.41

24. Lyman Wight Cabin No. 1 Site. On Oct. 31, 1833, Joseph C. Brown, a surveyor who was identifying surveying lines, started his workday on the south boundary
line of Township 60 N. and traveled north on the boundary line between Range 27-28 W., which is also the boundary between Sections 31 and 36 of Adam-ondi-
Ahman. After crossing the Grand River and setting a post corner on the north bank of the Grand River, Brown wrote of entering "a fine field of corn," mentioned a
nearby "dwelling house," and set a post corner to Sections 25 and 36, which marked the future center of Adam-ondi-Ahman and the site of a modern survey marker
(OFSN; MOFS).

The dwelling house was the small 12-by-14-foot cabin of Adam Black, which apparently was the first house built in Adam-ondi-Ahman. Lyman Wight purchased the
small cabin and 40 acres from Adam Black for $750 and moved into the cabin on Feb. 9, 1838. Lyman's purchase was a preemption right, and because he was
expelled from Daviess County before his land "came into market" by the government, he never received a deed to it (HC 3:14, 441; RoOW 2; HLW; FWR 160;
MOW).

Lyman Wight Cabin No. 1 Site is located on the southwest tip of Spring Hill, 1,170 feet southwest (118 degrees counterclockwise from magnetic north) of the altar of
Adam and 528 feet west of the corner of the fence lines at the southwest foot of Tower Hill. It is in the trees about 75 feet west of farmland and can be seen from the
top of Tower Hill. The southeast corner of Lyman Wight Cabin No. 1 is 77 feet 10 inches northeast (45 degrees clockwise from magnetic north) of the northeast
corner of a square concrete structure built for the water system at Diahman.

The door and front of the cabin were probably on the southeast side of the cabin, where it could catch the sun most of the day. The chimney was on the northeast side
of the building. The east wall of the cabin ran at an angle 30 degrees clockwise from magnetic north. The four foundation stones measured four to six inches thick and
18 inches square. The location of the cabin was marked by a metal pole in concrete at its southeast corner after an archaeological dig in 1982.42 This site is believed to
be one of the most beautiful and significant sites for a house in all of Diahman. It is truly a view lot, with a vista of the city's two most important sites. To the east, the
sacred Tower Hill with its altar of Adam looks like a pyramid. To the south, the sacred valley of Adam-ondi-Ahman stretches east and west. Adam Black, who had his
choice of all sites in the area, chose this one.

The largest and most expensive home ever built in the Adam-ondi-Ahman area -three stories and nine rooms-was located 150 feet northwest of this site. Built about
the turn of the
 Copyright   (c) century, it was
                 2005-2009,      torn down
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                                        Media    1975. Charles Ferat, who owned the home in 1907, was married to Julia McDonald, daughter of Sarah
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who was a daughter of John Cravens, founder of Cravensville.

Lyman Wight (1796- 1858), his wife (Harriet Benton), and six children-Orange, Anna, Rosina, Lyman Lehi, Levi Lamoni, and Laomi Limhi-lived in the tiny cabin from
choice of all sites in the area, chose this one.

The largest and most expensive home ever built in the Adam-ondi-Ahman area -three stories and nine rooms-was located 150 feet northwest of this site. Built about
the turn of the century, it was torn down about 1975. Charles Ferat, who owned the home in 1907, was married to Julia McDonald, daughter of Sarah A. McDonald,
who was a daughter of John Cravens, founder of Cravensville.

Lyman Wight (1796- 1858), his wife (Harriet Benton), and six children-Orange, Anna, Rosina, Lyman Lehi, Levi Lamoni, and Laomi Limhi-lived in the tiny cabin from
Feb. 9, 1838, until they moved from Diahman to Far West in November 1838. Although the second cabin was never finished, it was used by family and friends and by
the Church for meetings and for storing goods confiscated from the Mormons' enemies. In August 1838 the Prophet Joseph Smith stayed in Lyman's new cabin. On
Nov. 9, 1838, mobs took goods from the cabin and then claimed one of Lyman's beds in his first cabin (JOBH 38).

William W. Phelps called Lyman the "wild ram of the mountains." He was a rough man who became a colonel in the Caldwell County militia. Lyman had been a
member of the Far West High Council before he moved to Adam-ondi-Ahman in February 1838. In Diahman he served as second counselor to stake president John
Smith. He was in prison with Joseph Smith in the Liberty Jail 1838-39, ordained an apostle in Nauvoo in 1841, went to Texas in 1845 with a few followers who
rejected Brigham Young's leadership, and was excommunicated in 1848. He died out of the Church in 1858 and was buried in Zodiac, west of Austin, Texas (see
footnote No. 13).

Events at Lyman Wight Cabin No. 1

The Prophet Joseph Smith visited Adam-ondi-Ahman 11 separate times for a total of 44 days. During most of this time he stayed at Lyman's first cabin, his home away
from home. Between May 19 and July 29, 1838, he lodged at the cabin for 25 nights. The following August the Prophet spent four nights at Lyman's unfinished second
cabin, and in October he spent seven nights at Sloan's boardinghouse. On his last visit to the Diahman area, he spent the night of Apr. 14, 1839, at Sheriff William
Bowman's or Sheriff William Morgan's (see the Escape of Joseph Smith and Fellow Prisoners in the Gallatin narrative). On the night of Apr. 15 Joseph spent the night
at the home of Josiah Morin in Millport. The next day he and his companions made their escape and headed toward Quincy, Ill.

It was in and around Lyman Wight Cabin No. 1 that the first surveying team in the area stayed May 19, 1838. The surveyors considered Lyman's cabin their home
base during their three early expeditions: May 19-28, May 28-June 4, and June 5-12 (HC 3:34-38; MoEx 9-12). Surveyors worked in Daviess County off and on
until sometime in August. Among the 20-plus surveyors were Joseph Smith, Sidney Rigdon, Thomas B. Marsh, David W. Patten, Edward Partridge, Elias Higbee,
Simeon Carter, George W. Robinson, Hyrum Smith, Oliver B. Huntington, and A. O. Smoot (who served as flagmen), and chief surveyor Alanson Ripley (see Site
No. 20 for more information on the surveying).

Many important meetings were held in a grove of trees near Lyman Wight Cabin No. 1. The grove area was "beautifully shaded," said William Swartzell, and it
adjoined Lyman's house, "where a number of benches were made out of trees split in two" (MoEx 14, 17, 20; JJoS July 1, 1838). A wagon served as a speaker's
stand and pulpit.

On Thursday, June 28, two days after John Smith's group arrived at Diahman, a conference, presided over by the Prophet Joseph Smith, convened at 10 a.m. in "the
grove." During the conference the Adam-ondi-Ahman Stake, the third stake of the Church, which included all the settlements in Daviess County, was organized with
John Smith as president, Reynolds Cahoon as first counselor, and Lyman Wight as second counselor. Vinson Knight was called to be bishop protem, and a high
council of 12 men was appointed: John Lemon, Daniel Stanton, Mayhew Hillman, Daniel Carter, Isaac Perry, Harrison Sagers, Alanson Brown, Thomas Gordon,
Lorenzo D. Barnes, George A. Smith, Harvey Olmstead, and Ezra Thayer. Lorenzo D. Barnes was appointed stake and council clerk.

After the new stake officers were sustained, Joseph Smith instructed the new officers regarding their responsibilities, admonishing them to act in righteousness in all
things. The new members of the stake presidency then spoke. Following the singing of the well-known hymn "Adam-ondi-Ahman," the meeting closed with a prayer by
President Cahoon and a benediction by the Prophet (HC 3:38-39; EJ August 1838: 60, 61; JJoS; JGAS; for more information on John Smith, see Site No. 9, the John
Smith Cabin Site).

On Sunday, July 1, the first formal Sabbath meeting in Adam-ondi-Ahman was conducted in "the grove" (JJoS). A week later the first sacrament meeting was held
there. Stake president John Smith wrote, "Attended meeting in a grove, broke bread to the saints for the first time this ordinance has been attended to in this
branch" (JJoS). Lyman Wight spoke (MoEx). On July 15 Lorenzo Barnes and George A. Smith spoke, and on July 22 Lyman Wight spoke on the law of consecration
and stewardship. After using "the Grove" for a month, the Saints began holding Sabbath day meetings in Lyman's second cabin on July 29 (see Site No. 4).

Mormon militia meetings were held in "the grove" for six consecutive Saturday nights, July 14-Aug. 18, 1838, and on Sept. 1, 1838 (MoEx 17-28; JJoS).

25. William Huntington Cabin Site and Adam-ondi-Ahman Cemetery. The William Huntington Cabin Site is located on the edge of the bottomlands, "at the very foot"
of Spring Hill and in the timberland of 1838 (JOBH 31-32). It is approximately 800 feet west (98 degrees counterclockwise from magnetic north) of Adam's Altar
Site, 528 feet northeast (40 degrees clockwise from magnetic north) of Lyman Wight Cabin No. 1 Site, and 578 feet southwest (127 degrees counterclockwise from
magnetic north) of the Lyman Wight Barn Site. The exact location of the one-acre Diahman cemetery is unknown, but it was probably out of the floodplain of the
Grand River and on a rise of ground within William's five acres.

In May 1838 William left Kirtland with Oliver S. Snow and his children, including Lorenzo and Eliza R., and arrived in Far West in July. William moved to Diahman in
late August, built a log cabin, and moved his family there on Oct. 1, 1838. Of their humble circumstances in their new home, William's 15-year-old son, Oliver B.,
wrote:

Under these circumstances living in a log house of our own, and five acres of land, on the bottom land of Grand River, one acre of which was devoted to burying the
dead on; all being covered with large timber, like the rest of the settlement. . . . Living in our own house, which cost only rolling the logs together, the floor being made
of God's footstool, and no door, we were quite happy that we could get corn and hog enough to make us know that the earth was the Lord's and the fullness thereof.
Our wants were mostly supplied; not because we had so much, but because we had learned to lessen our wants. (JOBH 31; punctuation and spelling standardized)

While William Huntington was building his cabin in September, the Caldwell Mormon militia used it as a guardhouse. The militia was in Diahman for the second time,
this time Sept. 9-26, 1838, to defend the Saints (HC 3:74; JOBH 32; SBJS in PoJS 2:286; AWF Sept. 9, 1838).

The small Huntington cabin, located near Lyman Wight's barn, where the Mormon militia camped, was also used in October as a military hospital when the Far West
Militia came to Diahman and defended the Saints for the third and last time, Oct. 16-22. Oliver Huntington wrote, "Their camping ground [at the Wight barn] was close
by our house and I have lain on the floor night after night for nearly two weeks in giving my bed to sick soldiers" (JOBH 32).

William Huntington was the commissary general in charge of distributing meat, honey, flour, and other goods to citizens of Diahman and to Mormon militiamen from
Diahman and Far West. He worked closely with Bishop Vinson Knight in meeting the Saints' food needs. When Robert Peniston refused to grind the Mormons' corn in
 Copyright (c)
September,   the 2005-2009,
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                                        mill from                                                                                                    Page
                                                   a friend, Josiah Morin of Millport. A "great house" was built for the mill Oct. 8-13, and William was     122
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                                                                                                                                                                in charge
of it (JJoS Oct. 12, 13; Thi 31, 1896, 82; see Site No. 11 for milling information).43
by our house and I have lain on the floor night after night for nearly two weeks in giving my bed to sick soldiers" (JOBH 32).

William Huntington was the commissary general in charge of distributing meat, honey, flour, and other goods to citizens of Diahman and to Mormon militiamen from
Diahman and Far West. He worked closely with Bishop Vinson Knight in meeting the Saints' food needs. When Robert Peniston refused to grind the Mormons' corn in
September, the Church bought a horse mill from a friend, Josiah Morin of Millport. A "great house" was built for the mill Oct. 8-13, and William was placed in charge
of it (JJoS Oct. 12, 13; Thi 31, 1896, 82; see Site No. 11 for milling information).43

26. Lyman Wight Barn Site. The Lyman Wight Barn Site is in the southwest end of the small Spring Creek Valley, which runs between Tower Hill and Spring Hill. It is
on the north side of Spring Creek, directly south of the center of the public square (Site No. 10). It is 470 feet north of the Lyman Wight Cabin No. 2 Site (Site No. 4)
and 200 feet north of the Lyman Wight Spring and Well Site (Site No. 5). The barn site is 200 feet northwest of the Barlow Home Site (Site No. 6) and 580 feet
northwest of the Altar Site (Site No. 1). From the southeast corner of the barn, it is 195 feet (83 degrees west of magnetic north) to a large tilted rock near the modern
farm road.44



Oliver B. Huntington wrote that the barn was "not more than 40 rods (660 feet) from the house" (JOBH 36), and Edward Stevenson, who slept in the barn as a
Mormon militiaman, wrote that the barn was "in sight of Adam's altar, and to know this served to more fully inspire us in defense of our families, our friends, our sacred
liberties, our religion, and our God" (SFH 59-61).

The 1.5-story, 12-by-24-foot barn had a hayloft, was built of logs, and ran parallel to Spring Creek. The east wall of the barn ran 39 degrees west of magnetic north.

The Lyman Wight Barn and its immediate surroundings became the campground of the Mormon militia, which came to Diahman from Far West and other Mormon
settlements in Caldwell and Daviess Counties (MLR 35). Some militiamen took shelter in the barn, while others camped around the barn. With Lyman's spring and well
nearby, cabins of local Saints close at hand, plenty of trees to supply firewood, the Grand River a quarter of a mile away, and a ravine to protect the militia from cold
winds, the immediate area around the barn made a good campground. Though the militia had few tents, the encampment looked like a tent city at night when 200-300
lit their campfires.

Conflict between the Saints and the Missourians caused the Mormon militia to travel from Far West to Adam-ondi-Ahman three times to defend the Saints:

1. Aug. 7-9, 1838. The Aug. 6 election battle at Gallatin brought fears of retaliation, so the Mormon militia came from Far West (HC 3:55-60).

2. Sept. 8-26, 1838. Increased mob threats in Daviess County necessitated calling out the Mormon militiamen to protect the Saints. The Saints sent out missionaries to
gather money needed to buy out the Missourians (HC 3:74; JWF Sept. 9, 1838).

3. Oct. 16-22, 1838. Burning, plundering, and mobbing by vigilantes who had come to Millport after forcing the Mormons to abandon DeWitt on Oct. 11 led to calling
the militia from Far West for the last time to take defensive and offensive measures to protect the Saints (HC 3:162-66).

By orders of Alexander Doniphan, about 300 Mormon militia marched from Far West to Adam-ondi-Ahman Oct. 15-16 (HC 3:162-65, 442-49; SFH 52-60; JWF
19-20; BYUS Winter 1988, 22). Militia members included Joseph Smith, Hyrum Smith, Sidney Rigdon, Thomas B. Marsh, David W. Patten, Brigham Young, Heber
C. Kimball, Parley P. Pratt, John Corrill, William W. Phelps, George M. Hinkle, Erastus Snow, and John Taylor (LHCK 208-9; JH Nov. 13, 1838; HC 3:162-64).

Benjamin F. Johnson, 20, and Edward Stevenson, 17, were with the militia in October, and both slept in Lyman's barn. Each of these young men left graphic written
accounts of their experiences there. Johnson wrote:

Many nights I laid in freezing weather with nothing under or over me but the hay in the loft on which I slept. Many nights did I remain by the guard fire alternating
between a roasting and freezing condition, as I changed sides to or from the fire, until the mother of President George A. Smith, who was always kind to me, learning
my conditions, came to the log barn in which I slept and gave me a nice warm quilt, which owing to the circumstances, I shall never forget. (MLR 36-37)45

Edward Stevenson, who cooked for several militia leaders, including Brigham Young, Heber C. Kimball, J. P. Greene, George W. Harris, and Parley P. Pratt (SFH
58)], wrote:

Our camp fare was plentiful, consisting of what we called bear meat (pork), sweet oil (honey), wild hens, and plenty of bread. We were encamped in Adam-ondi-
Ahman, and mostly around campfires without tents. Our beds were made on the ground under trees, and some few had tents; others slept in the stable lofts on hay.
One night [Oct. 16] the snow fell four or five inches on us. In the morning it certainly looked like a hard warfare. Blankets, bed quilts, etc. were shaken [to remove the
snow]. To see our poorly provided for militia exposed as we were, crawling from under the snow, made feeling impressions not soon to be forgotten. . . .

The Prophet seeing our forlorn condition, called on us to form into two parties in battle array-Lyman Wight at the head of one line and he, Joseph, heading the other
line. Two lines were formed of about equal strength, and a charge made. [We had] a sham battle and the weapons to be used were snowballs. We set to with a will full
of glee and fun. My antagonist was a large man, and as he threw snow at me, I dodged him and returned the fire, filling his neck with snow as he was stooping to gather
his snowballs, much to the amusement of old Father Samuel Bent who remained near the campfire. For a time the snowballs flew rapidly. Some soon gave out while
others continued, but finally after some got well pelted and snow well filled in around their necks, all in good humor and full of mirth, the object [was] accomplished, the
monotony broken.

. . . After drilling the inexperienced militia, Joseph the Prophet on the campgrounds was to be seen cheering up the chilly boys. Thus the Prophet was cheerful, often
wrestling with Sidney Rigdon, and he had his pants torn badly, but had a good laugh over it.

My bed, the following night, was in Lyman Wight's stable loft with no other alternative than to make my bed in a pile of corn cobs. I leave the reader to judge the rest
of the story as to the comfort or convenience. For my part I realized that it was much better than to be out in the snow on the wet cold ground. (SFH 53-54)

After the expulsion of the Saints from DeWitt, the mob-militia moved into Daviess County to harass the Saints. While the Mormon militia camped in and around
Lyman's barn Oct. 15-22, the Saints made plans to defend themselves by offensive moves. With their backs against the wall, the Prophet Joseph Smith said in
September:

We are peaceable with all men, minding our own business. . . . We have suffered our rights and our liberties to be taken from us; we have not avenged ourselves of
those wrongs; we have appealed to magistrates, to sheriffs, to judges, to government and to the President of the United States, all in vain; yet we have yielded
peaceably to all these things. . . . And now the fiend-like race is disposed to give us no rest. Their father the devil, is hourly calling upon them to be up and doing, and
they, like willing and obedient children, need not the second admonition; but . . . we will endure it no longer. . . . We will not act on the offensive, but always on the
defensive;
 Copyrightour
            (c) rights and ourInfobase
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                                                   be taken from us, and we peaceably submit to it, as we have done heretofore, but we will avenge ourselves
                                                                                                                                                         Page 123of our/ 187
enemies, inasmuch as they will not let us alone. (HC 3:67-68)

The vigilante mobs, with headquarters at Millport, would not leave the Saints alone. So while encamped at Lyman Wight's barn, the Mormon militia carried out its
We are peaceable with all men, minding our own business. . . . We have suffered our rights and our liberties to be taken from us; we have not avenged ourselves of
those wrongs; we have appealed to magistrates, to sheriffs, to judges, to government and to the President of the United States, all in vain; yet we have yielded
peaceably to all these things. . . . And now the fiend-like race is disposed to give us no rest. Their father the devil, is hourly calling upon them to be up and doing, and
they, like willing and obedient children, need not the second admonition; but . . . we will endure it no longer. . . . We will not act on the offensive, but always on the
defensive; our rights and our liberties shall not be taken from us, and we peaceably submit to it, as we have done heretofore, but we will avenge ourselves of our
enemies, inasmuch as they will not let us alone. (HC 3:67-68)

The vigilante mobs, with headquarters at Millport, would not leave the Saints alone. So while encamped at Lyman Wight's barn, the Mormon militia carried out its
offensive-defense plans, even as Moroni did when the Lamanites sought to destroy the Nephites. Moroni "thought it no sin that he should defend them [Nephites] by
stratagem." Like the Nephites, the Saints in Missouri were "fighting for their homes and their liberties, their wives and their children, and their all, yea, for their rites of
worship and their church." After all, "The Lord had said unto them, . . . inasmuch as ye are not guilty of the first offense, neither the second, ye shall not suffer
yourselves to be slain by the hands of your enemies" (Alma 43:30, 45-46; 48:14).

As early as July 1838 mob members went from house to house in Daviess County, warning the Mormons to leave the county (T&S 1:65). On Oct. 17 mobs burned
down seven Mormon homes in the Diahman area. They also whipped Mormon settlers with hickory sticks, stole cattle and horses, and committed all sorts of
depredations against them (T&S 4:273-74). Missouri mobbers burned or tore down 25-40 Mormon homes or buildings during the October troubles in Daviess
County, according to various accounts. Earlier, mobs had burned down more than 200 Mormon homes in Jackson County. Missouri mobbers also burned down their
own homes in order to lay blame on the Mormons (SFH 57-58; ThR December 1889, 186-89; MIS, G 384-85; T&S 1:99; JH Nov. 13, 1838; HC 3:408-9).

On Oct. 17 Brig. Gen. Hiram G. Parks and several members of his Missouri militia brigade arrived at Diahman to protect the Saints. After seeing the ashes of homes in
Millport, he confessed to the Mormons that he could not control the mob, and he dismissed his troops. Parks told Mormon militiamen:

One of my principal captains (namely Samuel Bogart) and his men have already mutinied and have refused to obey my command. I can only say to you, gentlemen,
follow the command of Colonel Wight, whom I have commanded to disperse all mobs found in Daviess County, or to make them prisoners and bring them before the
civil authorities forthwith. . . . Colonel Wight is vested with power and authority from me to disperse from your midst all who may be found on the side of mobocracy in
the county of Daviess. (HC 3:443-44, 370; T&S 1:98; 4:248; CHC 1:461-64)

The "righteous retaliation" began from Lyman Wight's barn on Oct. 18, when the Mormon militia took "defensive" measures against three small gentile settlements:
Millport, home of Robert P. Peniston Sr. and the headquarters of anti-Mormon vigilante mobbers; Gallatin, the county seat; and Grindstone, where Mormons found a
considerable store of firearms, lead, and powder.

Jonathan Dunham led a small company of foot soldiers as they searched for food, captured prisoners, and confiscated goods, which were then stored in the bishops'
storehouse and in private homes.

On Oct. 19 David W. Patten took a Mormon militia company to Livingston County and retrieved a cannon that had been brought by the Missouri mobbers from
DeWitt in Carroll County. They brought the cannon to Adam-ondi-Ahman, where it was fired Oct. 22 (see page 391), the same day the Mormon militia returned to
Far West after its October military operation.

In a letter to William Cooper summarizing his thoughts on the "righteous retaliation" in Daviess County, Bishop Vinson Knight wrote:

I would not have you think that [what] all Mormons have done is exactly right but when men are pushed as were the Mormons, they will do almost anything to save
their lives and the lives of their families. No, sir, I do not believe that we should have had any difficulty had they not been afraid that the Mormons would have carried
the election next year. There is not a Mormon in this Church that has had a better chance to know the minds of the leading men than I have, and I do know that they
would [have] let the Missourians alone had they been let alone. (VK, c 3)

On Nov. 8 Brig. Gen. Robert Wilson and state militiamen arrived in Adam-ondi-Ahman and forced the Mormons to surrender their arms. The next day the Mormon
militia formally surrendered, and every house in Diahman was searched for plunder. On Nov. 10 General Wilson issued an ultimatum to move, telling the Saints they
had 10 days to leave (HC 3:207). They were to go to Far West and prepare to leave the state in the spring of 1839. In February 1839 the Saints were on the move
again, under the direction of Brigham Young-this time to Illinois and Iowa (HC 3:250-51).

27. Adam Black Cabin Site. In February 1838 Lyman Wight purchased a cabin (Site No. 24) from Adam Black, who probably lived there before that time. The cabin
was there when the government surveyed in 1833. During the Saints' occupation of Daviess County, Black lived in a cabin 1.5 miles northeast of Adam's Altar Site
(see Daviess County map). The Adam Black Cabin Site may be reached by traveling east and north from the Tower Hill parking lot to the "T" in the road. If you turn
right (east) you will return to State 13. If you continue north you will go toward Jameson. At a point .4 mile north of the "T" is a small farm road going right (east).
Travel on the farm road .5 mile to the cabin site.

Black's farm and cabin straddled Sections 19 and 30. Forty of his acres were in section 30. Black's cabin and 20 acres of his farm were in Section 19. His cabin was
50 feet north of the section line that ran between Sections 19 and 30. In 1990 an upright three-foot-high original stone survey marker identified the northwest corner of
his 40 acres in Section 30 and the boundary line between Sections 19 and 30. The cabin site was eight feet east of the section line between Sections 19 and 20, and
was 660 feet southwest of the Everly Cemetery. The approximate location of the cabin is marked on the original government survey maps of 1833, with the name
Adam Black by the side of the cabin site (MOFS; see Site No. 27 of Adam-ondi-ahman Area, page 454).

Faint lines of foundation stones at the site give some indication that the size of the Adam Black cabin was 12 feet by 20 feet, including an 8-by-12-foot porch. A large
spring can be found about 600 feet south of the cabin site, and several springs are located immediately west of the site. These are the coldest and best springs in all of
Adam-ondi-Ahman.

The Adam Black Cabin Site is noted for what has been called by historians the Adam Black incident. This incident occurred immediately after the election battle of
Aug. 6, 1838, which took place in Gallatin, 4.5 miles southeast of Diahman (see the Gallatin narrative or HC 3:56-61).

On Aug. 8, after spending the night of Aug. 7 in counsel at Lyman Wight's new cabin, Joseph Smith and other brethren rode to Adam Black's home, according to
Hyrum Smith, "to obtain some water for ourselves and horses" from Black's spring. The summer had been dry, and the springs and wells in that region had dried up.
"Some few of the citizens accompanied us there," Hyrum added, "and after obtaining the refreshment of [cool] water," they called on Black (T&S 4:246).

Black was a justice of the peace and judge-elect for Daviess County. He had previously sold his farm to Bishop Vinson Knight and received partial payment according
to an agreement. Afterward, Black united himself with a band of mobbers to drive the Saints from, and prevent them from settling in, Daviess County. In July 1838 the
mobbers, including Black, visited the Mormons house-to-house, telling them to move or suffer the consequences (MIS, G 249).

George W. Robinson,
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                                          Corp. Smith, wrote:                                                                                              Page 124 / 187
On interrogation, he [Adam Black] confessed what he had done, and in consequence of this violation of his oath as magistrate, we asked him to give us some
satisfaction so that we might know whether he was our friend or enemy, whether or not he would administer the law in justice; and politely requested him to sign an
Black was a justice of the peace and judge-elect for Daviess County. He had previously sold his farm to Bishop Vinson Knight and received partial payment according
to an agreement. Afterward, Black united himself with a band of mobbers to drive the Saints from, and prevent them from settling in, Daviess County. In July 1838 the
mobbers, including Black, visited the Mormons house-to-house, telling them to move or suffer the consequences (MIS, G 249).

George W. Robinson, clerk for the Prophet Joseph Smith, wrote:

On interrogation, he [Adam Black] confessed what he had done, and in consequence of this violation of his oath as magistrate, we asked him to give us some
satisfaction so that we might know whether he was our friend or enemy, whether or not he would administer the law in justice; and politely requested him to sign an
agreement of peace, but being jealous, he would not sign it, but said he would write one himself to our satisfaction, and sign it, which he did. . . . Hoping he would abide
his own decision, and support the law, we left him in peace, and returned to Colonel Wight's at Adam-ondi-Ahman. (HC 3:59-60, 64-65; SBJS in PoJS 2:270-71;
AJH 40; T&S 4:246)

On Aug. 10 William P. Peniston, William Bowman, and two others submitted an affidavit to Judge Austin A. King wherein they accused Joseph Smith and Lyman
Wight of leading a group of 500 men to surround Adam Black's house and force him, "under threats of immediate death, to sign a paper writing of a disgraceful
character, and by threatening to do the same to all the old settlers" (HC 3:61).

Joseph and Lyman went to Brother Waldo Littlefield's home in Marrowbone on Sept. 6 for a trial related to the incident. The trial could not proceed, however,
because of the absence of the plaintiff and a lack of testimony. The court was moved to John Raglin's cabin, south of Gallatin, and the judge bound over the Prophet
and Lyman on a $500 bond. The brethren then returned to Far West, and the Adam Black incident came to a temporary end (HC 3:70-75).

Black continued to be an enemy of the Saints, however, and cooperated with other old settlers to have the Mormons expelled from Daviess County. After the Saints'
expulsion in November, Black was one of the Missourians who bought Mormon-improved land for $1.25 per acre.

The Prophet described Black's black character in these words: "This document, with that of the 8th of August, of said Black, shows him in his true light-a detestable,
unprincipled mobocrat and perjured man" (HC 3:65).

The Adam Black cabin served as courthouse in the case of 20-year-old Benjamin F. Johnson after Johnson became the only prisoner of Brig. Gen. Robert Wilson and
his state militia of 700 soldiers. General Wilson had arrived at Diahman on Nov. 8, 1838, and forced the Saints to surrender on Nov. 10. He then issued an ultimatum
that gave the Saints 10 days to leave the area.

Benjamin had been arrested after someone recognized him as having been present when a Mr. Taylor's buildings at Grindstone had been burned under the leadership of
Mormon militiaman Seymour Brunson and perhaps Cornelius Lott on Oct. 18 (MLR 39). Benjamin was forced to appear before Justice Adam Black in Black's log
cabin on charges of robbery.

One day General Wilson called Benjamin into his tent at Diahman and told him that he was interested in his welfare. Wilson offered to take Benjamin into his home and
raise him as a son. If Benjamin would go with him and deny the Mormon faith, Wilson would give him every advantage to become one of the richest young men in the
state. Benjamin refused, and because of his integrity, Wilson gave him his freedom (BFJ-L 38-49).

28. East View of the Valley of Adam-ondi-Ahman. When entering Adam-ondi-Ahman from the east over the old railroad bed from State 13, you will notice that the
road immediately forms a "T." A right turn (north) goes to the parking lot on Tower Hill; a left turn (south) takes you to the east view (.6 mile away) of the valley of
Adam-ondi-Ahman. This site has rest rooms and a short walking path with markers. It affords a beautiful view of the valley of Adam-ondi-Ahman and of Tower Hill
(Site No. 1) and Spring Hill to the west.

Allocated Lands

In May-June 1838 Joseph Smith and others helped survey Diahman and a large area mostly to the north. Sixty-two quarter sections of 160 acres each (.5 mile square)
were allocated to nearly 50 men for their labors. This was a paper transaction; not more than four or five men ever settled on their allocated land before being driven
from Daviess County in November 1838. Four of the allocated quarter sections of land may be seen from Site No. 28, the East View of the valley of Adam-ondi-
Ahman.



1. Harvey Thayer's 160 acres of allocated land (No. 50 on map) is located .75 mile south of Site No. 28, where the Grand River makes a sharp turn to the south after
going east 2.5 miles. The bend in the river is in the center of Harvey's 160 acres, in the southeast quarter of Section 32, T 60N and R 27W (HSBR).

2. Alva Thayer's 160 acres of allocated land (No. 46 on map) is located about 300 feet west of the rest rooms at Site No. 28. His land is described as the northwest
quarter of Section 32, T 60N and R 27W.

3. Hyrum Smith's 160 acres of allocated land (No. 40) are located immediately north of Alva Thayer's allocation. His land is described as the southwest quarter of
Section 29, T 60N and R 27W.

4. John Corrill's 160 acres of allocated land (No. 41) is located immediately north of the rest rooms at Site No. 28 and on the north side of the dirt road. John's quarter
section is described as the southeast quarter of Section 29, T 60N and R 27W. John was a prominent member of the Church from 1831 to 1838. He served as an
assistant to Bishop Edward Partridge and as a Church historian before he apostatized.46

5. Other allocated quarter sections with names attached may be seen on the map of Property Allocated in Daviess County. Those who had land within the two-mile
square of the city included Joseph Smith (No. 38), Sidney Rigdon (No. 39), Lyman Wight (No. 21), Orange Wight (No. 49), Edward Partridge (No. 48), Alanson
Ripley (No. 49), and George Morey (No. 37). Those not mentioned above but who had allocations near the two-mile square and within the area shown on the Adam-
ondi-Ahman area map were Samuel H. Smith (No. 34), John Smith (No. 26), Thomas B. Marsh (No. 33), F. M. Higbee (No. 32), David Patten (No. 25), and
Vinson Knight (No. 24).

Just before he was captured by state militiamen, Benjamin F. Johnson stood guard in the valley of Adam-ondi-Ahman directly south of where rest rooms are located
today at Site No. 28 (MLR 42-43).

The cabin site of William Morgan and the farm of William Bowman, two of the sheriffs who allowed Joseph Smith and other brethren to escape while on their way to
Boone County, are one mile southeast of the rest rooms, on the east side of the old railroad grade.

The Henry Mills
 Copyright       log cabin was
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                                              500 feet southwest of the rest rooms. It was built in 1839, approximately six months after the Saints left
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                                                                                                                                                                    was
a 20-by-19-foot, 1.5-story cabin that had dovetail corners and logs laid 14 feet high. It was a perfect example of the cabins the Saints built in Diahman.

Henry and his wife, who raised nine children in the cabin, both died there. A son enclosed the cabin with a roof and walls for protection in about 1880. It was in almost
The cabin site of William Morgan and the farm of William Bowman, two of the sheriffs who allowed Joseph Smith and other brethren to escape while on their way to
Boone County, are one mile southeast of the rest rooms, on the east side of the old railroad grade.

The Henry Mills log cabin was located about 500 feet southwest of the rest rooms. It was built in 1839, approximately six months after the Saints left Diahman. It was
a 20-by-19-foot, 1.5-story cabin that had dovetail corners and logs laid 14 feet high. It was a perfect example of the cabins the Saints built in Diahman.

Henry and his wife, who raised nine children in the cabin, both died there. A son enclosed the cabin with a roof and walls for protection in about 1880. It was in almost
perfect condition when the Church purchased the property and tore the cabin down in about 1984. Part of it was taken to Salt Lake City, where Charles Allen built a
partial cabin out of the original logs in 1986 for display in the Museum of Church History and Art (ICA).

29. William Morgan and William Bowman Property. William Morgan, a county judge and sheriff of Daviess County, was in charge of the guards who were escorting
Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae to Columbia, Mo., in Boone County, after they received a change of venue in
Gallatin in April 1839. Assisting Morgan were William Bowman, a former sheriff of Daviess County; John Brassfield, a champion wrestler who had been thrown two
falls out of three by Joseph Smith (DN Sept. 10, 1904); and William McKinney and John Pogue (MIS, G 586-91). Joseph Smith and his Liberty Jail mates escaped
from these five men on Apr. 16, 1839 (see The Escape of Joseph Smith and Fellow Prisoners, page 488). William Morgan's 40-acre farm was in the southwest
quarter of the northwest quarter of Section 33, T 60N and R 27W in 1835 (MOFS).

William Bowman was one of the first settlers in Daviess County (1834 or before), and with Lanson Baker he made the first purchases of land (80 acres each of
contiguous land) in Grand River Township on Nov. 10, 1838. On that day Bowman purchased the 160 acres of the northwest quarter of Section 33, T 60N and R
27W, which included William Morgan's 40 acres. Both Morgan's and Bowman's farms can be reached by starting on State 13 at the entrance to Adam-ondi-Ahman
and traveling south one mile. From the entrance to Diahman, go .5 mile south to the west border of section 33; then go .1 mile through Bowman's property to the north
border of William Morgan's farm. Go .15 mile across Morgan's farm, and then go .2 mile across Bowman's 160-acre farm to its south border, which is also the south
border of the northwest quarter of Section 33.

William Morgan's 1835 cabin site and a spring are in the southwest corner of the northwest quarter of Section 33. The spring is immediately north of the south
boundary of the northwest quarter section and .2 mile west of State 13. The cabin site is just north of the spring. The old trail on the map goes right by the spring and
then north near the west side of Morgan's cabin and farm. Also note that only three farms were shown on the 1835 survey map: Morgan's, Bowman's, and Adam
Black's.

These men, though neighbors of the Saints, were not neighborly. They did not want the Mormons settling on lands near them that they may have wanted to settle,
improve, and sell. To move onto land with a preemption right, improve it, and then sell it at a profit was an important economic endeavor in new states during the
nineteenth century.

On Apr. 14, 1839, after Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae appeared before a grand jury at Gallatin, they spent the
evening and night at either William Morgan's cabin or William Bowman's cabin. The next morning the five prisoners purchased two horses from Bowman and then
traveled with the five guards to Josiah Morin's home in Millport, where they spent the night (HC 3:321). On Apr. 16 the group traveled 50 miles to Yellow Creek in
Chariton County, where the prisoners were allowed to escape and head to Quincy, Ill., where they joined families and friends.


30. Don Carlos Smith Property. Don Carlos Smith's 160-acre allocated property may be reached by going south 1.25 miles on State 13 from the entrance of Adam-
ondi-Ahman. A dirt road runs north from the east side of State 13 at that point. The dirt road is 2.5 miles from State 6 going north on State 13. The dirt road runs north
and starts .1 mile north of the Gallatin Quarry Road, which goes west from State 13.

Travel north on the dirt road from State 13 for nearly a mile to where the road crosses Muddy Creek in the southwest corner of Don Carlos's farm. Little Muddy
Creek joins Big Muddy Creek just north of the bridge that crosses Muddy Creek, and a road runs north and south through the property on the east side of Little
Muddy Creek.

Don Carlos Smith (1816-41), youngest brother of the Prophet Joseph Smith, was married to Agnes Moulton Coolbrith in 1835.47 In 1838, at age 22, Don Carlos
was living in a log cabin on his allocated property with his wife and two children. The center of the south border of his property was three miles directly east of the
south border of the Diahman public square. His property was described as the southeast quarter of Section 28, T 60N and R 27W.

In October 1838 Missouri mobbers went on a rampage and committed many depredations against the Saints in Caldwell and Daviess Counties. They burned and
pillaged houses, sheds, and barns. They drove off horses, sheep, cattle, and hogs.

On Oct. 17 a mob turned Don Carlos's wife, Agnes, out of doors into the snow, took the family's household goods, and burned their cabin to the ground. Don Carlos
was on a mission, so his young wife was alone.48 Snow had fallen during the night of Oct. 16, and Agnes had to flee across a swollen waist-deep Muddy Creek.49
She had two baby girls under her arms as she hastened three miles to safety, which she found at Lyman Wight's new cabin. One of her babies was nearly two; the other
was about seven months old. Hyrum Smith said Agnes "had escaped by the skin of her teeth" (HC 3:162-63, 408, 442-43).

Lyman Wight bore testimony that Gen. Hiram G. Parks had seen the ruins of Don Carlos's cabin on his way to Diahman and "seemed fired with indignation at their [the
mob's] hellish conduct." Parks was at Lyman Wight Cabin No. 2 when Agnes Smith arrived on the scene, which reinforced his feelings. He said to Lyman, "I therefore
command you forthwith to raise your companies immediately, and take such course as you may deem best in order to disperse the mob from this county" (HC 3:443).
The next day, Oct. 18, the Mormon militia began its offensive-defensive action by burning cabins in Gallatin, Millport, and Grindstone that belonged to the mobbers.

Grindstone Fork

Eleven miles directly west of Adam-ondi-Ahman is a tributary of the Grand River named Grindstone Creek. This creek begins about a mile south of Osborn in Clinton
County and runs north near the east border of Dekalb County and into the northwest corner of Daviess County for about six miles before it empties into the Grand
River (see Daviess County map, page 358).

A few scattered Mormons who lived along Grindstone Creek were driven from their homes by mob leader Cornelius Gilliam and his troops from Platte County, who
had also burned some Mormon homes. It was rumored that the mob had stored a cache of arms in the Grindstone Fork area. In response to these mob activities,
Seymour Brunson, a captain in the Missouri militia and a major in the Mormon militia, led a company of Mormon militia to Grindstone Fork about Oct. 18, 1838, to
see if they could help the Saints there and find the cache of arms. Benjamin F. Johnson, a member of Brunson's company, wrote an account of his experiences as a
militiaman during those days of turmoil:

Our only possible
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                                                 go out in foraging companies and bring in whatever we could find, without regard to ownership; andPage
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beef, cattle, hogs, bee stands, chickens, etc., with anything and everything left in the country that would sustain a thousand people, we took wherever it was found.
Thus we did our best to obtain food, dividing it as was needed. (MLR 37)
Seymour Brunson, a captain in the Missouri militia and a major in the Mormon militia, led a company of Mormon militia to Grindstone Fork about Oct. 18, 1838, to
see if they could help the Saints there and find the cache of arms. Benjamin F. Johnson, a member of Brunson's company, wrote an account of his experiences as a
militiaman during those days of turmoil:

Our only possible chance [to get food] was to go out in foraging companies and bring in whatever we could find, without regard to ownership; and in this way corn,
beef, cattle, hogs, bee stands, chickens, etc., with anything and everything left in the country that would sustain a thousand people, we took wherever it was found.
Thus we did our best to obtain food, dividing it as was needed. (MLR 37)

When Seymour Brunson's company arrived at the James Taylor farm on Grindstone Fork, where it was rumored that the cache of arms was located, the Missourians
denied any knowledge of arms and ammunition. After the Mormon militia found the arms and ammunition in a nearby cornfield, they burned down Taylor's buildings.

Meanwhile, Benjamin F. Johnson was helping women and children ride from the scene on horses. Johnson wrote, "While others were doing the burning and plunder,
my mission was of mercy as far as duty would permit" (MLR 39). On their way back from Grindstone to Diahman, the Mormon militia rounded up nearly 40 head of
cattle to feed the hungry Saints (MLR 38-42; BFJ-L 35-39).

Three Forks

The name of an area in Gentry County known as Three Forks was also called "The Forks" by George W. Robinson, Joseph Smith's clerk (SBJS Aug. 11, 1838;
RSW). It was so named because the west fork, middle fork, and east fork of the Grand River join together near the center of Gentry County in the area of the modern
city of Albany and the small settlement of Darlington. The three forks combine to make the Grand River, which runs south through Adam-ondi-Ahman before emptying
into the Missouri River near DeWitt in Carroll County (see Northwestern Missouri map).

Three Forks was 30 miles northwest of Diahman via the Old Road on the north side of the Grand River (about where the railroad was built later), or 40 miles
northwest of Far West in a direct line (AAC 8; CHM; GEOS). In 1838 the sparsely settled area was under the jurisdiction of Clinton County, which was formed from
the northern portion of Clay County. Gentry County was formed out of Clinton County in 1841.

The first settlers of the Three Forks area came in 1834, settling in the southeast corner of the county near the Greenwell Ford. The second settlement, Gentryville, was
located eight miles south of Albany and was settled in 1835 by John Culp, Benjamin Culp, Elisha Cameron, and others. In 1838 the first post office was established at
Sandsville, two miles south of Albany, and the first store was established three miles northeast of Gentryville.

The first Mormon settlers were led to Three Forks by Anson Call, a convert to the Church from Madison, Ohio. Anson, a seventy, had signed up to come with the
Kirtland Camp to Missouri in July 1838 but left Kirtland in March with his father, Cyril, and a brother named Harvey. After arriving in Far West, the Calls purchased
120 acres but "were not able to purchase a suitable quantity of land to accommodate all of those that we wanted land for," wrote Anson. He continued, "My father
started back to forward the families and counseled me to purchase a tract of land where it could be obtained cheaper. I accordingly purchased a large tract of land
[about 1,000 acres] owned by two Missourians, [George Washington] O'Neal and [John] Culp, at the three forks of the Grand River, the title preemption" (AAC 5;
spelling standardized).50 Anson's land was worth $600, but by the time he and his family had improved it, built buildings on it, and stored crops there, it was worth
$2,320 (AAC 99).

The Mormons who settled in Three Forks included many Canadians who left Kirtland on Mar. 20, under the direction of Canadian missionary Almon W. Babbitt.51
His group of immigrants arrived in Far West on July 18, 1838 (HC 3:48).52 Anson, who was among them,53 had already purchased land at Three Forks in the spring
and then went back to Wellsville, Ohio, where he joined his parents and Almon and accompanied them to Far West (AAC 3).

When Almon's group arrived in Far West, Joseph Smith advised them to settle in Adam-ondi-Ahman. Almon, however, settled in Caldwell County, and because
Anson Call had purchased large tracts of land at Three Forks for his family and Canadian friends, he went there and took advantage of good farmland at a more
economical price than found in Caldwell County. Anson wrote that he "immediately commenced preparing for my father's family and others, purchasing stock and
employing men for cutting hay" (AAC 6). The 22 families that went to Three Forks as part of Anson's family and friends included 145 people, many of whom were
from Canada. Three months later they were forced to leave their homes in Three Forks.54

On July 28, 10 days after Almon W. Babbitt's immigrants arrived in Far West, Joseph Smith and Sidney Rigdon went to Adam-ondi-Ahman to settle the Canadian
Saints there. When Joseph and Sidney learned that Anson, along with his family and friends, had settled at Three Forks, the Prophet and his counselors were not
pleased. On Aug. 6, 1838, Church leaders met at Joseph's home in Far West to consider the conduct of the Canadian brethren who settled in Three Forks. The
council resolved that the Canadians must move to Adam-ondi-Ahman, or "they would not be considered one with us" (HC 3:55).

The Prophet decided to visit the Canadian Saints in Three Forks and learn why they had rejected his counsel. Of this special meeting, Anson Call recorded:

In the month of September [Aug. 11-12] I received a visit from Joseph, Hyrum and Sidney Rigdon. Joseph stated that he had come to visit us on a special errand. It
was on the Sabbath; the day of his arrival the brethren were congregated at my house for the purpose of meeting in connection with a number of Missourians.

After meeting was out he [Joseph Smith] told me he wished to see the brethren together, on which he availed himself of the opportunity of slipping off into the cornfield
with about 12 of the brethren. He then stated to us we must leave for there were going to be difficulties. We inquired of him from what source. He said it was not for
him to say; the message he had received was for us to leave and go to Far West or Adam-ondi-Ahman. We unanimously agreed to do so. We then inquired whether it
was necessary for us to go forthwith or whether we could stay and save our crops and sell our farms. He said you need not sell your farms and he presumed we should
have time to get away, but how much time he knew not. They [the First Presidency] then immediately left us after the dinner. (AAC 6-7; punctuation and spelling
standardized)

The next day Anson traveled through Daviess, Caldwell, and Ray Counties to see if there was any stir among the people. He discovered no excitement, so the Saints at
Three Forks concluded that they had sufficient time to save their crops and go on two weeklong bee hunts along the Grand River. When they returned from their
second bee hunt with wagons full of sweet honey, they found that the situation had deteriorated markedly. It was late October, and the whole area was in an uproar.

Mob leader and professed minister Cornelius Gilliam, from Platte County, had organized a company of mobbers painted like Indians. The mobbers, who met at
Hunter's Mills on the Grindstone Creek, watched the Mormons day and night to see that they did not leave the area. "They sought to kill Phineas Young," wrote Anson
Call, but "he hid himself in a bunch of corn stalks." Call wrote in his journal, "I carried him food and water for four days, and we became uneasy and dissatisfied with
our situation" (AAC 7). The Missourians told the Saints in Three Forks that if they attempted to leave the area they would die.

Mormon militia leader Seymour Brunson was sent with about 35 men to the Grindstone and Three Forks areas on about Oct. 18 to protect the Saints (MU, L 69-70).
At Grindstone they burned the home of James Thomas when they discovered that he was hiding guns and ammunition, and they later rescued Phineas Young, A. W.
Jackson, and Asahel A. Lathrop, who had been captured by the mobs after having been driven from their homes (SBA, in MRP 146-47).
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Near the end of October Phineas Young and Anson Call concluded to escape from Three Forks. Under cover of darkness they slipped by Gilliam's mob and reached
Adam-ondi-Ahman about daylight the next morning. There they learned of the Battle of Crooked River and of the death of David W. Patten. Phineas and Anson then
sneaked back 30 miles to Three Forks and prepared to get their families out. Anson wrote:
Mormon militia leader Seymour Brunson was sent with about 35 men to the Grindstone and Three Forks areas on about Oct. 18 to protect the Saints (MU, L 69-70).
At Grindstone they burned the home of James Thomas when they discovered that he was hiding guns and ammunition, and they later rescued Phineas Young, A. W.
Jackson, and Asahel A. Lathrop, who had been captured by the mobs after having been driven from their homes (SBA, in MRP 146-47).

Near the end of October Phineas Young and Anson Call concluded to escape from Three Forks. Under cover of darkness they slipped by Gilliam's mob and reached
Adam-ondi-Ahman about daylight the next morning. There they learned of the Battle of Crooked River and of the death of David W. Patten. Phineas and Anson then
sneaked back 30 miles to Three Forks and prepared to get their families out. Anson wrote:

We left the most of our property, with the exception of our clothing, upon the farm. The night being dark we took a prairie route that the mob did not calculate we
would, so they did not find us. Next day at 12 o'clock we landed safe at Diahman. Here we found our brethren [including those who had gathered there from all over
Daviess County], some living in tents, some few in houses, but the most of them with but little to cover themselves. I commenced searching for a location for my family.
I selected an oak tree top. After clearing away the brush, spreading some blankets on the limbs and building a fire in front we then found ourselves comfortable situated
for the times. (AAC 8-9)

After living in Three Forks for only three months, the rest of the Three Forks Saints gathered to Adam-ondi-Ahman in early November, many of them also sneaking
out. By following the Prophet's counsel, the Three Forks Saints may have avoided a disaster like the one that befell the Saints at Haun's Mill in Caldwell County. On
Nov. 10, Brig. Gen. Robert Wilson gave the Mormons 10 days to leave Daviess County and settle in Far West. Many of the Saints, like Anson Call's family, nearly
froze on their way to Far West.

On Jan. 1, 1839, Anson was back in Three Forks attempting to retrieve some of his possessions. Both George Washington O'Neal and John Culp, from whom Anson
had purchased preemption rights, had taken over Anson's farms after he left. When they found Anson back in his former house, they threatened to kill him, telling him
there was nothing for him to retrieve. When Anson started for his horse so he could leave, O'Neal struck him over the head with a pole, and both O'Neal and Culp
beat him. When a Mrs. Day told Anson shortly thereafter that the two men had "gone after their guns," Anson jumped on his horse and left Three Forks as fast as he
could (AAC 14-15).

Jamesport

Jamesport is a small, old Missouri town located 10 miles east of the center of Diahman and 10 miles northwest of the courthouse in Gallatin via State 13 and State 6.
State 190 is the main street (Broadway) running north and south through Jamesport, and County F (South Street) is the main street running east and west.

According to tradition, the first houses on the current site of Jamesport were two Mormon cabins. One of them was just south of an old church; the other one was near
the cemetery (HiDC 171). Settlers came to the area as early as 1834, and the city was platted with streets and lots in 1857.

City hall, near the center of town, has tourist information, maps, and rest rooms. Jamesport has many antique and craft shops, as well as places for lodging and eating.
It also has a reconstructed 1836 log house in the city park on South Broadway. Overnight camping is allowed in the park.

Jamesport has the largest Amish community in Missouri. The Amish settled in the area in 1953 and have stores in the town and on outlying farms. The Amish, who still
travel by horse and buggy, base their simple lifestyle on the scriptures. Guided bus tours with stops at Amish stores are available for a fee. Amish shops are closed
Thursdays and Sundays.

Millport

Millport was a small town located three miles directly east of Gallatin. The site is six road miles from the entrance of Adam-ondi-Ahman and five road miles from the
Daviess County courthouse. To reach Millport from Gallatin, drive north from the courthouse .5 mile on State 13, turn east on State 6 and go 3.25 miles, and then go
south on County Road O for one mile to the Millport Cemetery. Stop on the south side of the cemetery, where a gazebo marks the site of the Old Millport church
house. At either the gazebo or cemetery, orient yourself to the Millport and Gallatin map, and note that the sites in the Millport area are numbered in the narrative and
on the map in an easy visiting sequence, with the cemetery as No. 1.

Old Millport encompassed an area one mile north and one mile south of County O. From east and west, between the Grand and Big Muddy Rivers, the Millport area
was about 1.5 miles wide. It was mostly in Section 23, T 59N and R 27W. The old trail going to the settlements on the upper Grand River went close to County O.

Initially Millport was called Splawn's Ridge and was the first and oldest town in Daviess County. John Splawn was the first known white man to settle within the
county's boundaries. He and his sons, Mayberry and William, erected the first cabin in the area in January 1830. An Isaac Splawn also settled there. Soon the families
of John Tarwater and of two brothers, Benedict and James Weldon, also settled in Millport.

In 1831 Robert P. Peniston Sr. and his family moved into the area. His children were William P., Robert P. Jr., Thomas, Francis, and Theodore. In the 1840s Robert
P. Peniston Jr. married Elizabeth Morin, daughter of Joseph Smith's friend Josiah Morin (HDC 443). Some of the Penistons were among the most active troublemakers
in getting the Mormons expelled from Daviess County. Other settlers who moved to Splawn's Ridge by 1831 included Milford Donaho, Thomas Auberry, Josiah
Morin, Jesse Morin, Thomas Edwards, Stephen Roberts, Humphrey Best, Daniel Devaul, Christopher Stone, and John Edward.

1. The Millport Cemetery, located on County O, one mile south of State 6, has old and new gravestones, with familiar Millport family names. Just south of the cemetery
a gazebo marks the site of an old church house, and southwest across County O was the New Millport town of 1837-38, which is site No. 7.

2. The Peniston mill was built by Robert P. Peniston Sr. near the center of Section 23. The mill site is on private ground and is reached by traveling on County Road O
to a crossroad .5 mile south of the Millport Cemetery. At the crossroad, go east .5 mile to the north-south line that divides the section in half. This is also the east
boundary line of the northwest quarter of Section 23.

The horse-powered gristmill was located 330 feet north of the gravel road and right on the east boundary of the northwest quarter section. The mill was significant
because it was the only place settlers could grind their wheat and corn this side of Richmond in Ray County. Daviess County settlers traveled up to 40 miles to grind
their wheat and corn at the busy mill, often waiting up to a week for their turn to grind.

The Mormons were steady customers of the Peniston mill until the election battle at Gallatin on Aug. 6, 1838. Afterward the Penistons refused to grind corn for the
Mormons (see the Election Battle entry in the Gallatin narrative and Site No. 11 in the Adam-ondi-Ahman narrative). George A. Smith wrote:

A few days after the Gallatin knockdown, which took place at the election on the 7th [6th] of August, I went to Mr. Peniston's horse mill at Millport in company with
Brother Thomas Corbet. Peniston said he would not grind for Mormons; he had no friendship. [When] we came to the mill and were going to grind in our turn, half a
dozen  rough(c)
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about the turn. I stepped my foot upon a nice hickory sled stake and said, "Our horses go onto this wheel in their turn; it makes no difference who says they shan't."
One of them said, "These damned Mormons will whip the whole of us if we don't let them grind"; upon that they all left and went to a [nearby] grocery store. When we
finished our grinding, I was told by an old gentleman that it was the fixed determination of the mob to kill me before I left town. I said, "I guess not, for I am not
Mormons (see the Election Battle entry in the Gallatin narrative and Site No. 11 in the Adam-ondi-Ahman narrative). George A. Smith wrote:

A few days after the Gallatin knockdown, which took place at the election on the 7th [6th] of August, I went to Mr. Peniston's horse mill at Millport in company with
Brother Thomas Corbet. Peniston said he would not grind for Mormons; he had no friendship. [When] we came to the mill and were going to grind in our turn, half a
dozen rough fellows stepped up and swore we should not put our horses onto the mill. They were going to grind before the damned Mormons did, and cared nothing
about the turn. I stepped my foot upon a nice hickory sled stake and said, "Our horses go onto this wheel in their turn; it makes no difference who says they shan't."
One of them said, "These damned Mormons will whip the whole of us if we don't let them grind"; upon that they all left and went to a [nearby] grocery store. When we
finished our grinding, I was told by an old gentleman that it was the fixed determination of the mob to kill me before I left town. I said, "I guess not, for I am not
prepared to die yet." He replied, "Do not think I am joking, for they have gathered in that grocery store and are determined on your destruction. My advice to you as a
friend," said he, "is to leave as soon as possible for they will surely kill you if you remain here ten minutes." I went right to the grocery and went in. There were about 16
men armed in it. I wanted to buy some nails and glass. The storekeeper replied [that] he had fingernails and some glass in his windows. I told him I had come into his
store on business. I had asked a civil question and I would have a civil answer. He replied [that] he had disposed of the last the day previous. The crowd seemed
astonished and I left the town unharmed. (AGAS 47-48; spelling and punctuation standardized)

When members of the Mormon militia burned buildings in Millport on Oct. 18, 1838, as part of their offensive-defensive military tactics, they also dismantled and
scattered parts of the Peniston mill (MR Nov. 2, 1838, 1).

According to tradition, Rev. James McMahon held the first religious services (Methodist) in Daviess County, on Aug. 25, 1830, "under an oak tree," near the site
where Robert P. Peniston Sr. later built his mill (HiDC). Because the mill was such an important business in Splawn's Ridge and because Robert was such a prominent
citizen, the name Millport soon replaced the name Splawn's Ridge.

3. The Josiah and Jesse Morin general store was the first general store in Millport and in Daviess County. Josiah Morin and his brother, Jesse, opened it in 1831.
Josiah was a friend of Joseph Smith. When the original surveys were made in 1833-35, the surveyor showed just one store on his map of the area, which had to be the
Josiah and Jesse Morin general store. The original survey map shows the exact location of the Morin store site. It was 800 feet southwest (230 degrees from magnetic
north) of the Peniston mill and by the south side of the east-west graveled road, which is .5 mile south of the Millport Cemetery. It was 660 feet east of County Road O
and 660 feet west of the east border of the southwest quarter of Section 23. Because the Morin store was so close to the Peniston mill, it is probably where George A.
Smith met the 16 armed men mentioned above (AGAS 47-48).

During 1835-38 Millport grew to 10 houses, three stores, a grocery, a horse mill, a post office, a blacksmith shop, and other buildings (HDC 434).

4. The Josiah Morin cabin was located 1.75 miles south of the Millport Cemetery, 660 feet east of County O, and about 600 feet north of the dirt road on the south
boundary of Section 23, in the southwest quarter of Section 23, T 59N and R 27W. In 1986 cabin foundation stones could still be found at that location, which was 25
feet west of a fence line between the forest on the east and the pasture on the west.

Josiah Morin was appointed to be a judge of the Daviess County court on July 17, 1837, and later served as a Missouri state senator (HDC 242; KHDC 10). His
short association with the Mormons can be summarized as a positive relationship.

1. May 7, 1838-While in Far West Joseph Smith spent the day with Judge Morin, "one of our neighboring County judges, and Democratic candidate for the State
Senate." Morin had no ulterior political motives in beginning a relationship with the Saints. As illustrated by Joseph's last visit with him on Apr. 15, 1839, Morin's
actions showed his positive character (HC 3:27; SBJS May 7, 1838; PoJS 2:239).

2. May 20, 1838-When Joseph Smith and other surveyors were camped six miles north of Adam-ondi-Ahman, "We had in company at this place judge Morin and
company traveling also to the north," George W. Robinson wrote (SBJS May 20, 1838; PoJS 2:245; HC 3:36; spelling standardized).

3. July 26, 1838-While on their way to Diahman, John D. Lee and Levi Stewart stayed overnight at Josiah Morin's house in Millport. There they learned that a mob
would try to prevent the Mormons from voting at the Aug. 6 election. Morin, a Democrat, told John and Levi that the Whigs were going to vote at the outside precincts
early in the day and then rush in force to Gallatin to prevent the Mormons from voting. Morin advised the brethren to inform the Saints to go to the polls in force
prepared for an attack, to stand their ground, and exercise their rights.

William P. Peniston, a Whig candidate for representative to the state legislature, knew the Mormons held the balance of power at the polls. He also knew that the
Mormons would not vote for him because he bore some responsibility as a mob leader for driving them out of Clay County (MU, L 56; HC 3:56).

4. Aug. 9, 1838-After the election battle of Aug. 6 in Gallatin, Joseph Smith and other Latter-day Saint leaders met on Aug. 9 with Missouri leaders, including Josiah
Morin, to draw up a covenant of peace (HC 3:60; see Lyman Wight Cabin No. 2, site No. 4 in the Adam-ondi-Ahman narrative).

5. Aug. 16, 1838-On this day a Daviess County sheriff, accompanied by Judge Morin, called on Joseph Smith in Far West with a writ issued by Judge Austin A. King
for Joseph's arrest and trial in Daviess County. The writ was issued following the Adam Black incident of Aug. 8 (see the Adam Black Cabin Site, Site No. 27 in the
Adam-ondi-Ahman narrative). After a discussion with the Prophet, the sheriff admitted he was out of his jurisdiction and that he could not act in Caldwell County.
Judge Morin may have influenced the sheriff's decision (HC 3:63).

6. Oct. 1, 1838-After the election battle, William Peniston Sr. refused to allow the Mormons to grind wheat and corn at his horse mill as they had done for six months.
The Saints were left to do their grinding and grating by hand (see Public Building No. 1, Site No. 11 in the Adam-ondi-Ahman narrative).

The Saints were grateful when the Church was able to buy a horse mill from Josiah Morin on about Oct. 1. William Huntington recalled:

About the time I removed my family from Far West the Church purchased a grist mill of Judge Morin of Daviess County. We removed the mill to Diahman, repaired
the mill and got it in operation, and done first-rate business. About the time the war became severe at the time the mill was just in operation, I was appointed to take the
charge of the mill. [I] also was appointed commissary of the army [and] had the charge of distributing all of the provision to the Church, such as meal and meat, tallow,
etc. during the stay of the Church in Diahman. (JWHu 5; spelling and punctuation standardized)

7. April 8, 1839-After spending more than five months as prisoners, four of which were in the Liberty Jail, Joseph Smith and his fellow prisoners arrived at Elisha B.
Creekmore's log cabin, 1.35 miles southeast of Gallatin (see Millport and Gallatin map).

The final court trials in Missouri of Joseph and the others were held in Creekmore's place, which served as courtroom, jail, and apartment Apr. 8-13. The defendants,
in addition to the Prophet, were Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae. A drunken jury and Judge King made a mockery of the trial (see
The Trial of Joseph Smith and Fellow Prisoners at Creekmore's, page 485).

On  Apr. 9, 1839,
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affidavit. That evening the Prophet Joseph recorded, "Judge Morin arrived from Millport, and was favorable to our escape from the persecution we were enduring, and
spent the evening with us in prison, and we had as pleasant a time as such circumstances would permit, for we were as happy as the happiest; the Spirit buoyed us
above our trials, and we rejoiced in each other's society" (HC 3:310, 319; spelling standardized).
The final court trials in Missouri of Joseph and the others were held in Creekmore's place, which served as courtroom, jail, and apartment Apr. 8-13. The defendants,
in addition to the Prophet, were Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae. A drunken jury and Judge King made a mockery of the trial (see
The Trial of Joseph Smith and Fellow Prisoners at Creekmore's, page 485).

On Apr. 9, 1839, Mormon Stephen Markham brought the court a written copy of a new statute that gave the prisoners the privilege of a change of venue on their own
affidavit. That evening the Prophet Joseph recorded, "Judge Morin arrived from Millport, and was favorable to our escape from the persecution we were enduring, and
spent the evening with us in prison, and we had as pleasant a time as such circumstances would permit, for we were as happy as the happiest; the Spirit buoyed us
above our trials, and we rejoiced in each other's society" (HC 3:310, 319; spelling standardized).

8. April 15, 1839-With a change of venue, the prisoners left Creekmore's cabin on Apr. 14 and traveled to the Adam-ondi-Ahman area, where they spent the night in
the custody of Sheriff William Morgan and William Bowman, a former sheriff. The following morning, the prisoners purchased two horses from Sheriff Bowman. Then,
with five guards to watch them, the five prisoners were taken to Millport, where they spent their last night as prisoners in Missouri-in the cabin of Josiah Morin (HC
3:321, 423). The next day, Apr. 16, the guards helped the prisoners escape (HC 3:310, 319-21). Morin may have influenced the guards, thus making the escape
possible.

In 1846 Josiah Morin joined a wagon train of pioneers going to Oregon over what became known a year later as the Mormon Trail. At Fort Laramie he met former
Missouri governor Lilburn W. Boggs, who was also going west. Morin and Boggs both went on to Fort Hall, located between the present-day Idaho cities of
Blackfoot and Pocatello. At that point they went their separate ways-Boggs to California and Morin to Oregon (OJ 8, No. 3 [1990]: 2).

5. The Jesse Morin cabin. The log cabin of Jesse Morin was located directly west of Josiah Morin's cabin and about 400 feet west of County Road O. The site was
behind an old schoolhouse, which was being used as a residence in 1986 (see Millport and Gallatin map).

6. The John Splawn cabin. John Splawn and his son Mayberry built this cabin in 1830 about .5 mile east of Josiah Morin's cabin. This was the first white man's cabin
site in Daviess County. A spring is located southwest of Splawn's cabin, which was still there in 1996, and a Methodist campground was located immediately east of
the spring.55

7. New Millport town site. On Oct. 24, 1837, a Millport town plat was filed with B. Turner, the clerk of the Daviess County court. The plan, drawn by N. H. Gregory,
indicated that "the said town is from this time forward to be called and known by the name of Millport Robert Peniston-which was surveyed by me the 19th of Oct.
a.d. 1837." The document indicated that the town was located "on the northwest quarter of Section 23 Range 27 W. and Township 59 N., it being a part of the land
which the said R. P. Peniston has a preemption claim" (MTP; spelling standardized).

The main street running north and south was to be 66 feet wide, and three other streets were to be 33 feet wide. The town contained nine blocks and 36 lots (see
Millport and Gallatin map, which has the new Millport Town Plat superimposed on the original survey map; also, see the photo of the original town plat, page 477).

The New Millport town had a short life of only one year. Although the Daviess County histories say Millport had 10 homes and several business buildings, it is
unknown whether these were in the old town, the new town, or both. It is assumed the businesses were in both Millports. In April 1837, J. A. Williams was issued the
first grocery license. His store must have been in Old Millport because New Millport was not even platted by then. The same can be said of the Jesse Adamson store
and the Worthington and McKinny stores that were licensed May 8 and June 25, 1837, respectively (KHDC 10).

Because Millport was burned down by Missourians and Mormons only one year after the plat for the New Millport was filed, and because Gallatin was platted during
the same period and eventually overshadowed Millport in growth, it is questionable which parts of Old Millport and New Millport existed when the town was burned
down in October 1838. No remains of any buildings in Millport date to the 1830s, and contemporary written records about New Millport and Old Millport are not
available.

Millport was the headquarters of the mobs that persecuted the Mormons by burning homes, whipping men, raping women, and stealing animals, wagons, food, and
other possessions. The mobs also sponsored vexatious lawsuits and committed Church leaders to prison (HC 3:405-9). Mobbers even burned some of their own
cabins and then blamed the Mormons, hoping to win the sympathies of state leaders and fellow Missourians in their quest to oust the Saints (HC 3:444, 462-63;
ADDM 15; DWN Sept. 28, 1895, 461; SFH 56-58; AWF Oct. 21, 1838).

When Gen. Hiram G. Parks of the Missouri State Militia suggested to Mormon militia leader Lyman Wight that the Mormons take measures against the mob to defend
themselves, Mormon militiamen went to Millport on Oct. 18, 1838. The Mormons burned down cabins that had not already been burned by the Missourian mobbers
themselves.56 The mobbers had loaded their wagons with their personal property before setting the torch to their own cabins. A total of 12-15 buildings were burned
during those chaotic October days, and the whole town of Millport was utterly wasted.

Gallatin succeeded Millport as the commercial center of the county, and the area that was once Millport became a quiet farming district with typical homes of modern
rural Missouri.

Gallatin

Gallatin, the county seat of Daviess County, was named in honor of Albert Gallatin, who was secretary of the U.S. Treasury under Presidents Thomas Jefferson and
James Madison, 1801-13. The town is located near the center of the county, 12.5 miles east of I-35 via U.S. 69 and State 6. Gallatin was settled in 1837, a year
before the Mormons settled in Adam-ondi-Ahman, 4.5 direct miles to the northwest (see Northwestern Missouri map).

In 1831 Elisha B. Creekmore and Philip Covington settled on farms about 1.5 miles southwest of the current Gallatin County Courthouse. On Jan. 1, 1838, lots in the
Gallatin town center came up for sale. Even before then merchants were operating in Gallatin. In 1837 they began purchasing licenses for operating businesses. George
W. Worthington opened the first store, a liquor shop, that year in Gallatin. John A. Williams received the first grocer's license on Apr. 2, 1837, and Jacob Stollings also
opened a store that year. Later Joseph H. McGee opened a tailor shop on the southwest corner of the town square in a 12-by-14-foot cabin owned by George W.
Worthington (SGR; HDC 165, 240, 441; HiDC 169, 171).

Dr. John Cravens came to the county in 1837 and lived about a mile northwest of the village. In 1839 he founded Cravensville, a thriving town built where Adam-ondi-
Ahman had been. Later he moved to the center of Gallatin, where he died in 1882 at age 84. His body is buried beneath a 12-foot-tall tombstone in the Old Brown
Cemetery, next to the Hillcrest Cemetery, which is reached by going west from Gallatin about a mile on County MM, which starts one block north of the public square
(see the Public Square, Site No. 10 in the Adam-ondi-Ahman narrative, for a description of Cravensville).

The election battle at Gallatin has been called the spark that ignited the so-called Mormon War. This event initiated the severe persecution against the Mormons in
upper Missouri that led to their expulsion. The burning of cabins in Gallatin by the Mormons is the second historical event of note. These two events happened in
August and October 1838, respectively, near the public square.
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From what little information is available, it appears that soon after the town was platted in 1837, at least four business cabins were established. Joseph H. McGee, who
ran a tailor shop, wrote that "Gallatin had but four houses" (SGR 4). The Mormons have been blamed for burning at least two of the four cabins, located by the public
square. Because the voting place, the election battle, and the burnings happened in the area of the public square, the buildings involved will be identified before the
The election battle at Gallatin has been called the spark that ignited the so-called Mormon War. This event initiated the severe persecution against the Mormons in
upper Missouri that led to their expulsion. The burning of cabins in Gallatin by the Mormons is the second historical event of note. These two events happened in
August and October 1838, respectively, near the public square.

From what little information is available, it appears that soon after the town was platted in 1837, at least four business cabins were established. Joseph H. McGee, who
ran a tailor shop, wrote that "Gallatin had but four houses" (SGR 4). The Mormons have been blamed for burning at least two of the four cabins, located by the public
square. Because the voting place, the election battle, and the burnings happened in the area of the public square, the buildings involved will be identified before the
details of the historical events are noted.

1. The Jacob S. Stollings store, Gallatin post office, and treasurer's office were all located in the same log cabin directly south of the Daviess County Courthouse, 116
W. Grand St., on the south side of Grand Street, midway in the block between Main and Market Streets. In 1996 Barton's Coast to Coast store occupied the site of
the Stollings store. Mormons burned down the store on Oct. 18, 1838 (KHDC 15; HDC 204-5, 481-82; HiDC 82; HC 3:316-17, 378-79; see the Burning of Log
Cabins in Gallatin, page 483).

2. The Joseph H. McGee tailor shop was located on the southwest corner of the public square and on the southwest corner of Grand and Market Streets, which is 201
W. Grand St. This was the location of Stan's Tire Service business in 1996. McGee's tailor shop opened for business a few days after the election battle, or about Aug.
14, 1838. The tailor shop was located in a small 12-by-14-foot log cabin owned by George W. Worthington, who some believe had the second business in town.
Worthington ran a liquor shop there, perhaps before or while McGee ran his tailor shop. Worthington was the postmaster, and his home was burned down in October.
He lived about .25 mile out of town. McGee wrote that his tailor shop was burned down by the Mormons (HDC 457; SGR 5).

The Worthington log cabin on the southwest corner of the public square may have been the voting place where the election battle took place, but conclusive evidence is
unavailable. The voting place could also have been a small grocery store.

3. A small grocery store was located on the northwest corner of the public square at 201 W. Jackson St., where the T&D Auto Supply business was located in 1996.
It was the third log cabin built in Gallatin, and, according to tradition, was one of the buildings burned down by the Mormons on Oct. 18, 1838. The Ballinger Hotel
occupied this site in later years (KHDC 15; HDC 481-82).

The fact that the voting place was a small cabin and a small grocery store leads to the possible conclusion that this was the site of the election battle of Aug. 6, 1838
(SGR 4; JH Aug. 6, 1838, 3).

4. The Benjamin Rowell (or Borwell) shoe shop and country store was the fourth business located in Gallatin in 1838. It was located in a log cabin north of Market
Street on Brown's Addition. A Daviess County history indicates that this cabin was not burned by the Mormons in 1838 (KHDC 15; HDC 481-82).

Mormon militiamen are also blamed for burning down a log cabin "hotel" and log cabins belonging to Marshall K. Howell and George W. Worthington, who lived near
but out of town. It is unclear how many cabins the militiamen burned and how many cabins non-Mormons burned in order to inflame the populace against the Mormons
(KHDC 15; HDC 481-82; HoS 339).

The Election Battle

As early as July 1838, Missourians were knocking on the cabin doors of Mormons, telling them that they would have to leave Daviess County. Weeks later, during
election day on Aug. 6, the threats turned into action. The Mormons had been tipped off by Judge Josiah Morin that the Missourians were going to try to stop them
from voting.

The election was a merrymaking holiday to Missourians. Well-filled jugs of whiskey helped excite their emotions, raise their enthusiasm, and decrease their power of
reasoning (HDC 167). Their candidate for the state legislature, Col. William P. Peniston, was running on the Whig ticket. Peniston had been a mob leader working
against the Saints in Clay County, and it was unlikely he would get many votes from the Mormons, who were considered supporters of the Democrat Party. Old
settlers in Daviess County did not want the Mormon newcomers controlling their lives politically.

During the voting, Peniston mounted a barrel and harangued the voters, exciting them against the Mormons. "The Mormon leaders are a set of horse thieves, liars,
counterfeiters, and you know they profess to heal the sick, and cast out devils, and you all know that is a lie," he declared. Peniston said he opposed Mormon
settlements in Daviess County and then admitted, "I headed a mob to drive you out of Clay County, and would not prevent your being mobbed now" (HC 3:57).

Richard Welding, a drunken mob bully, told Church member Samuel W. Brown that Mormons were not allowed to vote in Clay County. He attempted to strike
Samuel, who retreated, parrying the blow with his umbrella. Perry Durfey grabbed Welding's arm to stop him from hitting any Mormons, but five or six mobbers seized
Perry and began beating him with clubs and boards while crying, "Kill him, kill him."

In the general scuffle that ensued, Riley Stewart struck Welding on the head, knocking him to the ground. Thinking Welding was dead, the mob fell upon Riley and
would have killed him had John L. Butler not sprung in among them and knocked them down. A succession of knockdowns followed for about two minutes until the
mob dispersed to retrieve firearms (JH Aug. 6, 1838, 6).

Riley Stewart, who had a knife embedded in his shoulder blade during the fight, escaped across the Grand River, had his wounds dressed, and returned home. Several
Missourians, who outnumbered the Mormons 10 to one, suffered cracked skulls.57 The Mormons felt that they had won the battle (HC 3:57-59).

John L. Butler called the brethren together and made a speech, saying, "We are American citizens; our fathers fought for their liberty, and we will maintain the same
principles" (JH Aug. 6, 1838, 6). When county authorities arrived, they requested that the Mormons withdraw, stating that the election battle was a premeditated event
to prevent them from voting.

Joseph H. McGee, a Missourian who later ran a tailor shop in a log cabin on the southwest corner of the Gallatin public square, witnessed the fight. He wrote:

There was a big pile of house logs piled up in front of the little cabin where they were voting. My father and I climbed to the very top of that pile of logs and witnessed
the whole battle. I had witnessed many knockdowns in my time, but none on so grand a scale. Pistols were not used. Rocks and clubs were in demand and an
occasional butcher knife slipped in. Men dropped on all sides.

I saw one poor Mormon trying to make his escape from two Missourians who were pursuing him. He had a butcher knife sticking between his shoulders. They would
no doubt have succeeded in capturing him had not another Mormon by the name of John L. Butler seized a big club and rushing in between them and their victim dealt
them such blows that he felled them both to the earth and allowed the Mormon, whose name was [Riley Stewart], to escape. . . . All the Mormons who took part in
this fight left(c)
 Copyright      the2005-2009,
                    county that Infobase
                                night and moved their families to Far West. (SGR 4; spelling standardized)
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John L. Butler wrote, "I rescued some of the Saints from a furious mob, and the Lord did strengthen my body far beyond the strength of man. . . . I felt like as if I could
handle any two men on the earth." An officer approached him after the battle and invited the Mormons to vote. Butler wrote, "I told him that I did not care whether I
I saw one poor Mormon trying to make his escape from two Missourians who were pursuing him. He had a butcher knife sticking between his shoulders. They would
no doubt have succeeded in capturing him had not another Mormon by the name of John L. Butler seized a big club and rushing in between them and their victim dealt
them such blows that he felled them both to the earth and allowed the Mormon, whose name was [Riley Stewart], to escape. . . . All the Mormons who took part in
this fight left the county that night and moved their families to Far West. (SGR 4; spelling standardized)

John L. Butler wrote, "I rescued some of the Saints from a furious mob, and the Lord did strengthen my body far beyond the strength of man. . . . I felt like as if I could
handle any two men on the earth." An officer approached him after the battle and invited the Mormons to vote. Butler wrote, "I told him that I did not care whether I
voted or not, but he said that I'd better come and put in my vote." Butler declined, adding, "It was only a bite to draw me in and then they would have taken me or used
me up, and then Brother Samuel H. Smith [from Honey Creek] came up to me and said let us go home" (AJLB 11-12; JH Aug. 6, 1839; BYUS Autumn 1972, 36-
61; MBK 51-61).

Mormon John P. Greene wrote that "a compromise was effected, and their rights of voting being granted, the election proceeded, was concluded in peace, and all
returned in quiet to their homes" (FREM 18-19). Few Mormons voted, and many said they were still not allowed to vote. The Mormons who participated in the fight
had to hide from the mobbers, who sought revenge. Others, including John L. Butler, moved out of Daviess County to escape reprisal (AJLB 13).

No one died in the skirmish, but after rumors reached Far West that two or three brethren had been killed by Missourians, a Mormon militia was recruited in and
marched to Adam-ondi-Ahman to assess the situation and protect the Saints (HC 3:57-58).

Burning of Log Cabins in Gallatin

The burning of log cabins in Gallatin on Oct. 18, 1838, 2.5 months after the election battle, was an important defensive-offensive strike by the Mormons against
particular Missourians who were enemies of the Saints. The Mormons made this strike because they had their backs against the wall. Federal, state, and county officials
would not protect the Saints against Missouri mobbers. With no protection, the Saints saw no other choice but to defend and protect themselves. But, as Morris
Phelps, observed, "It is very true that many [Missourians and Mormons] had become enraged and perhaps carried some things beyond the bounds of wisdom, as other
men frequently do when driven to desperation" (RMP 6).

On the same day that Lyman Wight and Mormon militiamen burned cabins in Millport, David W. Patten led a group of 80-100 Mormon militiamen to Gallatin to do the
same (CHC 1:464-65). Joseph H. McGee, who was taken prisoner by Mormon militiamen and whose tailor building was burned in Gallatin, recalled:

On the morning of October 18, 1838, 150 of them [Mormon militiamen] came to Gallatin and finding but 17 men in the place they run them out and took possession of
the town. They removed the goods out of Stolling's store house and burned the house. They then took the goods to Diahman. They burned my [tailor] shop after taking
all there was in it, leaving me only the suit of clothes I had on my back. They took me prisoner and after keeping me about two hours they turned me loose and told me
to "get." My father was living about three miles south of where Winston now is [among the Mormons in Marrowbone] and the road we traveled then made it about 15
miles from Gallatin. The snow on the ground was about six inches deep. When they turned me loose and told me to go I made tracks for home, reaching there late in
the evening. (SGR 5; spelling standardized)

The Stollings store was probably the most important business in Gallatin at the time because it contained not only store goods but also the post office and the treasurer's
office (HoS 340). The Mormon militia took property from the store back to Adam-ondi-Ahman, where it was stored and used for the needs of the Saints (HoS 340;
HDC 204-5). Later some Missourians went to Diahman to retrieve their property (SGR 6). In April 1839 Stollings wrote a letter to Joseph Smith in an effort to
retrieve three business books that were either taken from his store or burned (HC 3:316-17). It is not known to what extent Missourians burned their own property in
Gallatin, but according to James B. Turner, some did so to generate sympathy from state officials and fellow Missourians (JH Nov. 13, 1838).58

The Trial of Joseph Smith and Fellow Prisoners at Creekmore's

Elisha B. Creekmore's log house was the scene of the last trial of the Prophet Joseph Smith in Missouri. The house was located 1.35 direct miles southeast (150
degrees from magnetic north) of the Daviess County Courthouse (see the Millport and Gallatin map). The house was located in the southeast quarter of the northeast
quarter of Section 29, T 59N and R 27W, and 660 feet north of the east-west line through the center of Section 29. Peter H. Burnett, a lawyer representing Joseph
Smith at the trial, said Creekmore's "house was situated on the side of a lane about a quarter of a mile long" and knee deep in mud (ROP 65).

Creekmore had about 60 acres under cultivation. His house was on the west edge of his farm and near spring water. It was 450 feet northeast of an existing pond of
water. Apparently the pond is supplied by spring water, which no doubt was a major factor in the location of the cabin.

Creekmore settled in Honey Creek, or Marrowbone Creek, in 1831, and by 1833-35, lived there with his wife, five daughters, and one son. The First Circuit Court in
Daviess County was held in July 1837 under the arbor in front of Creekmore's log house. Court was held at Creekmore's until August 1839 because there was no
other place to hold it.

In 1876 parts of Creekmore's house chimney remained on the cabin site, and an old graveyard could be located nearby (KHDC 10). In 1991 dewberries were still
growing in what may have been Creekmore's garden. Good spring water could still be found in the area, and an old trail going north and south passed near the cabin
site (see the Millport and Gallatin map).

While Joseph Smith was in Liberty Jail, lawyers Amos Reese, Alexander W. Doniphan, and Peter H. Burnett were hired to defend the Prophet and the other prisoners:
Hyrum Smith, Lyman Wight, Alexander McRae, and Caleb Baldwin. The lawyers tried in vain to get the prisoners released from jail, fearing for their safety from the
Missourians. Burnett shared the lawyers' fears with the Saints:

We apprehended that we should be mobbed, the prisoners forcibly seized, and most probably hung. . . . We rose above all the fear, and felt impressed with the idea
that we had a sublime and perilous but sacred duty to perform. (ROP 54-55)59

After four months of fruitless legal attempts to achieve their freedom, the prisoners' final trial in Missouri was held in Gallatin, where the alleged crimes occurred. Joseph
and the other prisoners arrived at Creekmore's house on Apr. 8, 1839, after spending more than five months in prison, four of which were in Liberty Jail. The prisoners
were turned over to Sheriff William Morgan, and guards William Bowman (a former sheriff), John Pogue, and William Brassfield.

Lyman Wight recalled, "We were kept under the most loathsome and despotic guard they could produce in that country of lawless mobs" (HC 3:448-49). Morgan,
Bowman, and Brassfield were known Mormon haters. During the trial the guard was changed, with Deputy Sheriff William P. Peniston serving as captain of the guard.

The Creekmore log house was the jail, courtroom, and lodging place for the judge, the prisoners and their lawyers, and the guards during the six-day trial (Apr. 8-14).
Jacob Stollings boarded the grand jury (HDC 153). The Prophet wrote of the trial:
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Tuesday, April 9.-Our trial commenced before a drunken grand jury, Austin A. King presiding judge, as drunk as the jury; for they were all drunk together. (HC
3:309)
Bowman, and Brassfield were known Mormon haters. During the trial the guard was changed, with Deputy Sheriff William P. Peniston serving as captain of the guard.

The Creekmore log house was the jail, courtroom, and lodging place for the judge, the prisoners and their lawyers, and the guards during the six-day trial (Apr. 8-14).
Jacob Stollings boarded the grand jury (HDC 153). The Prophet wrote of the trial:

Tuesday, April 9.-Our trial commenced before a drunken grand jury, Austin A. King presiding judge, as drunk as the jury; for they were all drunk together. (HC
3:309)

Hyrum Smith wrote:

When we arrived at that place, instead of finding a court or a jury, we found another inquisition, and [Thomas C.] Birch, who was the district attorney, the same man
who was one of the court martial when we were sentenced to death, was now the circuit judge of that pretended court. . . . The same jury sat as a jury in the day time,
and were placed over us as a guard in the night time; they taunted and boasted over us, of their great achievements at Haun's Mills, and other places, telling us how
many houses they had burned, and how many sheep, cattle and hogs they had driven off, belonging to the Mormons. . . . We were indicted for treason, murder, arson,
larceny, theft and stealing. . . . they gave us a change of venue from Daviess to Boone County; and a mittimus was made out by the pretended Judge Birch, without
date, name or place. They fitted us out with a two-horse wagon, and horses, and four men, besides the sheriff, to be our guard; there were five of us. (T&S 4:255; HC
3:403-24; MRP 412-13)

On Apr. 9 Stephen Markham brought to the court a written copy of a statute that had passed the legislature, giving the prisoners the privilege of a change of venue.
Erastus Snow had ridden on horseback to Jefferson City, 165 miles in 7.5 days, to retrieve a copy of the statute from the secretary of state (ES
48-49).

On the evening of their first day at Creekmore's, the Prophet wrote that Judge Josiah Morin visited the prisoners. The visit was a sacred, memorable experience. The
Prophet Joseph Smith said:

[Morin was] favorable to our escape from the persecution we were enduring, and spent the evening with us in prison, and we had as pleasant a time as such
circumstances would permit, for we were as happy as the happiest; the Spirit buoyed us above our trials, and we rejoiced in each other's society. (HC 3:310)

Crowds of people came to see the Mormon prisoners during their trial. Peter Burnett wrote, "By consent of the prisoners, many of the citizens of Daviess came into the
room, and conversed with them hour after hour during most of the night." Burnett concluded that the Prophet "was much more than an ordinary man. . . . He had great
influence over others" (ROP 66-67; spelling standardized).

During the trial Stephen Markham was accosted near Creekmore's house by a mob of 10 men. When the mob leader struck at Stephen with his fist and a club,
Stephen took away the club and threw it over a fence. When the mob, including William P. Peniston, rushed on Stephen to kill him, "Markham told them he could kill
the whole of them at one blow apiece, and drove them off" (HC 3:314-15).

The grand jury finally consented to allow the prisoners a change of venue to Columbia, Boone County, for their trial.

The Escape of Joseph Smith and Fellow Prisoners

The trial ended in the afternoon of Apr. 14, and two hours before sundown the prisoners were given horses and a two-horse wagon and turned over to Daviess County
sheriff William Morgan and four guards: William McKinney, John Pogue, John Brassfield, and William Bowman, Daviess County's first sheriff. From Creekmore's log
house they traveled north 6.5 miles to the outskirts of Adam-ondi-Ahman, where they slept at either Morgan's home or Bowman's home. The two lawmen were close
neighbors who lived two miles directly east of the center of Diahman (see Adam-ondi-Ahman Area, page 454).

On the morning of Apr. 15 the prisoners purchased two horses from William Bowman, paying for them with clothing and a note (HC 3:423).60 From Bowman's home
the five prisoners and five guards traveled southwest five miles to Millport, where they stayed the night of Apr. 15, their last night in Daviess County, with Josiah Morin,
the Prophet's friend. It is possible that during that evening Morin persuaded the guards to allow Joseph and his fellow prisoners to escape.

On the morning of Apr. 16 the guards and prisoners started on their 115-mile, three-day journey to Columbia, where their trial was to be held. Their escape from the
guards occurred that night on Yellow Creek in Chariton County. The Prophet Joseph Smith wrote:

This evening our guard got intoxicated. We thought it a favorable opportunity to make our escape; knowing that the only object of our enemies was our destruction. . . .
We thought that it was necessary for us, inasmuch as we loved our lives, and did not wish to die by the hand of murderers and assassins. . . . Accordingly we took
advantage of the situation of our guard and departed, and that night we traveled a considerable distance. (HC 3:320-21)

Sheriff Morgan told the prisoners that Judge Birch had told him not to take them to Boone County. Morgan then said he was going to take a good drink of whiskey
and go to bed, and that they could do as they pleased. Hyrum Smith's account of the escape, which was written in an affidavit, is the most complete.

[We] traveled on the road about twenty miles distance. There we bought a jug of whiskey, with which we treated the company, and while there the sheriff showed us
the mittimus . . . and, said he, I shall take a good drink of grog, and go to bed, and you may do as you have a mind to. Three others of the guards drank pretty freely of
the whiskey, sweetened with honey. They also went to bed, and were soon asleep and the other guard went along with us, and helped to saddle the horses. 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; and in the course of nine or ten days arrived safely at
Quincy, Adams County, where we found our families in a state of poverty, although in good health. (HC 3:321, 423)

The established road from Millport to Columbia went southwest 20 miles to Chillicothe in Livingston County, where the prisoners apparently purchased whiskey for the
guards. The Kirtland Camp had stopped overnight there Sept. 29, 1838. From Chillicothe the prisoners and guards probably went directly east, following the road
traveled by the Kirtland Camp in 1838. They passed over Parsons Creek in Linn County, probably near the Kirtland Camp campground of Sept. 28, 1838. They
crossed Locust Creek and then passed into Chariton County, where they crossed Turkey Creek before stopping to camp and make their escape near Yellow Creek.
They had traveled an estimated 48-50 miles, which was a long day on horses. Perhaps the trek left the guards fatigued, which, when added to their drunkenness,
facilitated an easy escape for the prisoners. Abundant references show the escape happened Apr. 16 (HC 3:321, 423, 449; SBJS in PoJS 2:318).

The escape probably occurred near Rothville, in Chariton County. This was likely the site of the Kirtland Camp's campground on Sept. 27, 1838 (HC 3:321, 449; see
Kirtland Camp, Mo., map, page 582).

The road to Columbia went south from the Rothville area to Keytesville (previously spelled Keatsville); it then went southeast to Columbia via Old Chariton (Glasgow)
and Fayette. At Keytesville the brethren would have come to the main road running east and west, which is now U.S. 24 and which goes east to Huntsville, Paris, and
Mark  Twain(c)
 Copyright   State Park. TheInfobase
                2005-2009,    road thenMedia
                                        goes northeast
                                              Corp. to Quincy, Ill. By going east from Rothville instead of Keytesville, the brethren could take back
                                                                                                                                                  Pageroads
                                                                                                                                                          133and/ trails
                                                                                                                                                                  187
to avoid detection and arrest. Their back-road route from Yellow Creek to Quincy is not known. The Prophet and his companions had to travel about 120 miles to
Quincy, where they arrived Apr. 23, 1839, after traveling 9-10 days.
Kirtland Camp, Mo., map, page 582).

The road to Columbia went south from the Rothville area to Keytesville (previously spelled Keatsville); it then went southeast to Columbia via Old Chariton (Glasgow)
and Fayette. At Keytesville the brethren would have come to the main road running east and west, which is now U.S. 24 and which goes east to Huntsville, Paris, and
Mark Twain State Park. The road then goes northeast to Quincy, Ill. By going east from Rothville instead of Keytesville, the brethren could take back roads and trails
to avoid detection and arrest. Their back-road route from Yellow Creek to Quincy is not known. The Prophet and his companions had to travel about 120 miles to
Quincy, where they arrived Apr. 23, 1839, after traveling 9-10 days.

Missourians were so incensed when they heard about the escape that many took the law into their own hands and disgraced themselves through shameful conduct
(HDC 335). The citizens felt that the sheriffs and guards had been bribed to allow the prisoners to escape. Sheriff William Morgan was "rode on a rail" and left the area
shortly after the escape (SGR 6), and William Bowman was dragged over the square in Gallatin by the hair of his head (SGR 6; HDC 205-6, 335; MIS, G 589).
Accounts of what happened to Morgan are questionable (DWN Oct. 6, 1904), but Bowman's fate is known. Joseph H. McGee wrote that "Wm. Bowman . . . was
treated to a ride through the streets of Gallatin by the infuriated citizens of the county on a bar of steel, which probably caused his death. He never recovered from the
shock and died shortly after" (SGR 6).

McGee's account was verified by Bowman's father, who traveled west with a group of Missourian pioneers in 1847. He was at the Mormon crossing at Casper, Wyo.,
at the same time as Brigham Young's vanguard pioneer company. While the Mormons were ferrying the Missourian travelers over the North Platte River, they met
Bowman's father, who told them that "[William] Obadiah Jennings was the principal [who led the mob] in killing Bowman in Missouri. . .

. The mob suspected him [of allowing the Prophet and his fellow prisoners to escape] and rode him on a bar of iron till they killed him," wrote William Clayton in his
journal (JWC June 12, 1847; DTZ 159).

William Obadiah Jennings was one of three mob leaders who perpetrated the Haun's Mill Massacre on Oct. 30, 1838.

Other Historic Sites in Gallatin

1. The Daviess County Courthouse in the center of Gallatin has an original hand-wound antique Seth Thomas clock, one of the oldest working clocks of its kind in the
United States. To view the clock, climb the clock tower, walking past a 1,200-pound, 38-inch brass bell on the way. The weights that drive the clock mechanism
weigh 2,250 pounds.

Elisha B. Creekmore's home served in 1837 as the first courthouse in the county. The first courthouse on the Gallatin square was finished in 1843. The 40-foot square
building had two floors and was torn down in 1886. The current courthouse was finished in 1908.

2. The Daviess County's 1889 squirrel cage octagonal jail is located two blocks west of the northwest corner of the public square. This penal relic is one of only six
ever constructed. The round squirrel cage was divided into eight pie-shaped cells, spun on a single axis like a merry-go-round. The cells had iron-plate walls, and each
had a doorway at the outer end, but none had a door. A hand crank turned the cells to line up with a single door for entrance into each cell. The jail operated until the
early 1970s. The attached sheriff's residence was built at the same time as the jail. The jail has been restored in part, and until it and the sheriff's residence are open on a
full-time basis, they can be visited by appointment.

Daviess County had no jail when the Mormons lived there. The first jail was built north of the public square in 1841. A new jail was built in 1858. The squirrel cage jail
was completed in 1889.

3. An authentic pioneer log cabin of the early 19th century is located in the Lions Club Roadside Park on State 13, .75 mile south of the county courthouse. This 1.5-
story log cabin was moved to this site in 1991 and was reassembled log by log, using tools and techniques from the 1800s, including augers, pins, square nails, and
broad axes. Its furnishings are also typical of the pioneer era. The cabin displays the lifestyle of early Missouri settlers, including the Mormons who lived in Daviess
County in 1837-38. The bottom story room was used for living, and the top half-story consisted of a loft for sleeping and storage.

4. The A. Taylor Ray Home, built in 1897 with Queen Anne style splendor, is a beautiful large 2.5-story Victorian residence located one block south and one block
west of the Gallatin public square at 212 W. Van Buren St.

The Queen Anne style was an architectural smorgasbord of that era, and the Ray home had an octagonal tower with an ornate porch decorated with Greek dentils and
spindles and Doric columns. Wood-carved gargoyles, stained-glass windows, fireplaces in each of the 18 rooms, and colorful ceramic tiles are among the features that
make this a charming Victorian jewel. In 1996 it was operated as a bed and breakfast. Reservations are required for tours.

Honey Creek Settlement

Honey Creek Settlement was named after Honey Creek, which flowed toward the east and emptied into the Grand River. Bee hunters of 1829 gave it its name
because of the great number of "bee trees" found in the woods along its banks (HDC 170). Marrowbone and Honey Creek were also called Ambrosia. Honey Creek
was centered nine miles directly south of the center of Adam-ondi-Ahman and was five miles south of Gallatin. Within this settlement Dog Creek joined Marrowbone
Creek, which in turn joined Honey Creek, which joined the Grand River. Honey Creek Settlement was mostly in Monroe Township but was also in Sheridan and
Liberty Townships. State 13 runs through the east side of the settlement, County CC runs through its west side, and County HH runs east and west through it near its
center (see Daviess County Mormon Lands and Settlements, page 358).61

The following events happened in the area of Honey Creek Settlement:

1. When Oliver Cowdery and his committee were investigating the possibility of the Saints settling in Daviess County, they stayed with Church member John Lemon on
the night of Nov. 13, 1837.

2. When Joseph Smith, Sidney Rigdon, Thomas B. Marsh, Edward Partridge, and others traveled to the Adam-ondi-Ahman area to survey for the first time, they
traveled from Far West to the mouth of Honey Creek, where they camped for the night of May 18, 1838 (HC 3:34). This route to Diahman was the old trail used
before the Mormons made their own shorter trail from Far West via Marrowbone, Seth, and the Littlefield Halfway House.

George W. Robinson, the Prophet's clerk, wrote on May 19, "We struck our tents and marched. Crossed Grand River at the mouth of Honey Creek at a place called
Nelson's Ferry. Grand River is a large, beautiful, deep and rapid stream, and will undoubtedly admit of steamboat and other water craft navigation, and at the mouth of
Honey Creek is a splendid harbour for the safety of such crafts, and also for landing freight" (SBJS; HC 3:34).

Jacob S. Rogers established a ferry on the Grand River at the mouth of Honey Creek in 1831, and James Hunter, who later ran the ferry, obtained the first ferry license
inCopyright
   Daviess County  in about Infobase
            (c) 2005-2009,  1836 (HDC    240;Corp.
                                      Media   KHDC 10). Mormon Calvin Beebe ran a store near the ferry.                                        Page 134 / 187
3. When John Smith and his group of Saints were traveling to Adam-ondi-Ahman, they ate breakfast at the home of John Lemon, just below the mouth of Honey
Creek, on June 26, 1838. After breakfast John's group crossed the Grand River at the mouth of Honey Creek and traveled about 10 miles to Diahman, where they
Honey Creek is a splendid harbour for the safety of such crafts, and also for landing freight" (SBJS; HC 3:34).

Jacob S. Rogers established a ferry on the Grand River at the mouth of Honey Creek in 1831, and James Hunter, who later ran the ferry, obtained the first ferry license
in Daviess County in about 1836 (HDC 240; KHDC 10). Mormon Calvin Beebe ran a store near the ferry.

3. When John Smith and his group of Saints were traveling to Adam-ondi-Ahman, they ate breakfast at the home of John Lemon, just below the mouth of Honey
Creek, on June 26, 1838. After breakfast John's group crossed the Grand River at the mouth of Honey Creek and traveled about 10 miles to Diahman, where they
arrived later that day. Of the breakfast, John said it was the "first time we had been fed by the brethren who were not our kinfolks, since we left Kirtland" (JJoS).

4. Moses Daley lived in Honey Creek, and when Joseph Smith, Hyrum Smith, and the survey team were traveling to Diahman to survey, they stayed overnight in
Moses' home on June 4, 1838 (HC 3:38).

5. John D. Lee, a neighbor of the Stewart family that lived near Marrowbone on the west side of Honey Creek Settlement, wrote that "meetings were held three times a
week, also prayer and testimony meetings; at the latter, sacrament was administered." Lee said he heard Samuel H. Smith and Daniel Cathcart preach on Sunday, June
17, 1838. "After the meeting, I and my wife [Aggatha] were baptized by Elder Cathcart, in Ambrosia, on Shady Grove Creek, in Daviess County, Missouri. I was now
a member of the Church, and expected to live in strict obedience to the requirements of the holy priesthood that ruled, governed and controlled it" (MU, L 55; JDL 31;
punctuation standardized).

6. After the Saints were driven from Daviess County in November 1838, Sashel Woods, an enemy of the Saints, purchased hundreds of acres of Mormon-improved
land in Honey Creek Settlement area at government prices of $1.25 per acre.

Lick Fork

Many Southerners, including a number from Kentucky, settled on a stream they called Lick Fork, perhaps named after the Licking River in Campbell County, Ky.
(HiDC 188-89). Lick Fork Settlement along Lick Fork Creek in Harrison Township was located in the southeast corner of Daviess County, 13 miles southeast of the
center of Adam-ondi-Ahman (HDC 188-89; see the Daviess County map).

About 40 non-Mormon Southern families settled on Lick Fork in the early 1830s, including the Weldon family. Eli Wilson and 50-year-old Benedict Weldon and his
wife, Charity, were the first residents of Lick Fork (HiDC 67). They were from Tennessee. Benedict's property was in the northwest quarter of Section 28, T 58N and
R 26W, the center of Weldon Settlement.62

Mormon settlers of Lick Fork included Edmund Bosley, William Bosley, Widow Ives, Isaac Decker, and Lorenzo Dow Young (Brigham Young's brother). Isaac and
Lorenzo came to Missouri together, arriving in March 1837 and settling by each other.63 Lorenzo and his wife, Persis Goodall, purchased a farm on a preemption-
right basis from Richard Weldon, who was involved in the Gallatin election fight. In 1834 Weldon lived near Mormon Thomas B. Marsh, two miles north of William's
Landing in Clay County (SH 26:166). The Saints in Lick Fork labored diligently on their farms in the summer and usually held meetings on the Sabbath.

In October 1838 Richard Weldon came with three or four other Missourians to Lorenzo's cabin and warned him to leave the country at once. When Lorenzo asked
why, Richard answered:

Mr. Young, we do not want you to leave. You are a good citizen, and if you will only be man enough to renounce Joe Smith and your religion, we want you to remain
with us; and I will protect you in your rights. The Mormons must all leave the country, and if you do not renounce them, you must go too. (BLDY 50)

Five days later a man who had ridden on horseback from Gallatin at full speed warned the Youngs that in two or three hours a company of 20 men would be there to
"fasten you and your family in your house and burn it down. For God's sake, if you value your wife and children, do not be here an hour from now" (BLDY 50).

Lorenzo thanked him for his kindness and the man rapidly rode off toward Gallatin. Lorenzo then attached a team to a wagon, and put a bed, a few cooking utensils, a
trunk of clothing, and some food in the wagon. He then gathered his wife and children and started for Far West. He lost everything else he left behind (ibid).

The Home of John Raglin

The Adam Black incident of Aug. 8, 1838, and the complaints of Black and William P. Peniston (who did not want the Saints to vote against him at the Aug. 6 election
at Gallatin), led to a trial for Joseph Smith and Lyman Wight near the log cabin of John Raglin on Sept. 7, 1838 (see Adam Black Cabin Site, Site No. 27 in the Adam-
ondi-Ahman narrative). The trial was scheduled for Sept. 6 at Littlefield's Halfway House in Marrowbone. Joseph appeared there before Judge Austin A. King, but
"the trial could not proceed, on account of the absence of the plaintiff, and lack of testimony" (HC 3:72).

The trial was postponed until the next day, Sept. 7, at John Raglin's home, which was 6.75 miles southeast of Littlefield's (see the Daviess County map). Raglin's cabin
was 8.5 miles south of the Gallatin public square along State 13 near its junction with County FF. From this junction Raglin's cabin was about 200 yards west of State
13 and just north of a fence line that marks the east-west center line of Section 31. A flattop pine tree marked the site in 1990, and the remains of an old house still
identify the location of the Raglin cabin. The county line for Caldwell and Daviess Counties was .5 mile south of the Raglin cabin. A company of Mormon militiamen
was stationed just south of the county line so the men could be ready at a minute's notice in case of trouble at the trial.

The trial, which was a preliminary hearing, commenced in a grove of trees with Judge King on the bench and William P. Peniston as the prosecutor. His only witness
was Mormon foe Adam Black, who swore to many things that never happened. The witnesses for the defense were Dimick B. Huntington, Gideon Carter, Adam
Lightner, and George W. Robinson.

The judge bound over Joseph Smith and Lyman Wight for trial with a $500 bond as bail, assuring that they would appear at the next hearing of the grand jury in
Daviess County. "There was no proof against us to criminate us," said the Prophet, "but it is supposed he did it to pacify, as much as possible, the feelings of the
mobbers." The Prophet added, "There was nothing proven against us worthy of bonds, but we submitted without murmuring a word, gave the bonds, with sufficient
securities, and all returned home the same evening." The Prophet called John Raglin "a regular mob character" (HC 3:73).

Daviess County 1. The city center of Adam-ondi-Ahman was two miles square and covered Sections 25, 30, 36, and 31 of R28W and T60N.

Daviess County 2. Those families, listed in order according to purchase date, were Francis C. Case (80 acres), David Osborne Sr. (120 acres), Philo Dibble (200
acres), James Bingham (80 acres), Farnam Kinion (40 acres), Levi Taylor (120 acres), Elisha H. Groves (80 acres), George W. Swarthout (40 acres), John Freeman
(40 acres), Gardner Sherman (40 acres), John L. Butler (160 acres), and James Emmett (160 acres). Original non-Mormon landowners in this same six square miles
were Aaron Hart (80 acres), Owen H. McGee (80 acres), and Vincent S. Tylor (80 acres) (OLEC; MoC).

Copyright
Daviess     (c) 2005-2009,
        County   Bridge overInfobase  Media
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                                                  in the Mormon settlement of Marrowbone, Colfax Township, Daviess County. Philo Dibble's property 135on/ the
                                                                                                                                                          187
west side of the bridge, both north and south of the creek. (1986)
acres), James Bingham (80 acres), Farnam Kinion (40 acres), Levi Taylor (120 acres), Elisha H. Groves (80 acres), George W. Swarthout (40 acres), John Freeman
(40 acres), Gardner Sherman (40 acres), John L. Butler (160 acres), and James Emmett (160 acres). Original non-Mormon landowners in this same six square miles
were Aaron Hart (80 acres), Owen H. McGee (80 acres), and Vincent S. Tylor (80 acres) (OLEC; MoC).

Daviess County Bridge over Marrowbone Creek in the Mormon settlement of Marrowbone, Colfax Township, Daviess County. Philo Dibble's property was on the
west side of the bridge, both north and south of the creek. (1986)

John L. Butler property in Colfax Township, with a crop of milo, looking southwest. (1986)

Daviess County Seth, in Colfax Township, looking east. (1977)

3. The name "city of Zion" appears in the History of the Church (HC 3:67). The name Seth appears in a letter from Albert Rockwood to a Sister Vose in Boston,
dated Oct. 15, 1838: "Adam-ondi-Ahman & Seth are 1 stake of Zion and will not be so easily surrendered. Seth is 12 miles from this place [Far West]" (BYUS
Winter 1988, 22). Two early maps mention Seth. Robert L. Campbell's map of Adam-ondi-Ahman, made in the 1840s at Nauvoo, places Diahman "13 Miles north of
Seth" (MAOA), and Thomas Bullock's map of 1862 labels a general location for Seth (MAOA).

4. While convert John Woodland lived in Illinois he had a dream in which he was shown his "future home" by an angel. The angel told John to go "search it out." A few
days later he left for Missouri. Traveling north, he found the tree and spring he had seen in his dream. There he built his home. In May 1838, when Joseph Smith visited
John, he said, "'Oh, Brother John, what a pretty place you have, what would you take for it for a Stake of Zion?' Brother Woodland said, 'If it is the will of the Lord,
take it and give me another place as good.' Brother Joseph stood a minute, dropped his chin to his bosom, turned pale, and a light shone around him. After standing in
this attitude for about fifteen minutes, he raised his head and said: 'Brother John, I won't have your place for the Lord showed it to you and you had faith enough to
seek it out.' He then placed his hands on Brother Woodland's head and sealed the place unto him and his posterity for life and all eternity. He told him to never sell the
place"(BJW 2). A 1922 history of Daviess County indicates, "The old man Woodland settled the lands on which Madison J. Benson now lives" (HiDC 189). It is
probable that John's property was near the center of Seth, in or near section 18 of Sheridan Township.

Daviess County Dog Creek, about a mile south of Waldo Littlefield's Halfway House. This photo was taken from the Highway J bridge over Dog Creek, looking
northwest in Colfax Township. (1986)

Daviess County Aerial Photo

Aerial photo of Adam-ondi-Ahman, looking north. (Courtesy of the U.S. Department of Agriculture)

5. Information concerning Adam-ondi-Ahman in this narrative came from many years of research by many scholars. Recent historical research was done under the
auspices of Brigham Young University's Religious Studies Center, a research arm of the College of Religious Instruction, directed by Dr. LaMar C. Berrett. This 25-
year research project has culminated in the publication of this book. The project started in 1970 when BYU's Church History Department, then chaired by Dr. Berrett,
sent faculty members to the East, where they conducted intensive research on Church history sites. The project was called "The Cradle of Mormonism."

For the Adam-ondi-Ahman portion of the larger research project, the following researchers and writers made important contributions: historians Dr. Leland Gentry, Dr.
Max Parkin, Dr. Berrett, Lyndon Cook, Charles Allen, and Stephen LeSueur. These scholars searched the archives of Missouri and other locations during three
summers and then spent much time interpreting their findings.

An aerial photography research project in May and June 1978 involved the flying of a single-engine plane from Provo, Utah, and photographing the major Church
history sites between New Hampshire and Utah using infrared photography and producing color and black and white transparencies. This project developed a visual
historical depository of Church History sites before the bulldozer and blacktop obliterated them. Project participants were Dr. Berrett, navigator; Dr. Ray T. Matheny,
pilot; and Don James, electronic engineer in charge of cameras.

The third phase of the project involved archaeological digs, which took place during the summers of 1979, 1980, 1982, and 1984. Dr. Matheny directed the
archaeological digs with teams of workers. Dr. Berrett, Dr. Larry C. Porter, and Charles Allen also assisted with the digs.

Dr. Berrett received permission to conduct the digs during a 45-minute interview in the home of President Spencer W. Kimball on Sept. 16, 1978, in the presence of
President Kimball's wife and Dr. Berrett's three sons: Nathan, Evan, and Jared. President Kimball not only gave permission but also his blessing. After sharing legends
surrounding the Joseph Smith Sr. home at Palmyra, N. Y., that turned out to be false, he said, "We need to know the truth about our Church history sites, and the Lord
bless you in your work." Letters of approval were subsequently received on Dec. 27, 1978, and Jan. 4, 1979. Church real estate director S. Clair Bankhead made
arrangements for the archaeological team to be housed the first year in the Dustman home at Adam-ondi-Ahman. He advised Dr. Berrett of the arrangements by letter
dated April 24, 1979.

Daviess CountyCounty Archaeologists and historians (left to right): Ray T. Matheny, archaeology team director; Glenna Nielson, Clayton Cook, Danny Matheny,
Robert Carter, archeologists; Leland H. Gentry, Stephen C. LeSueur, and LaMar C. Berrett, historians. (1979, 1980)

Missouri research team (left to right): Lyndon W. Cook, Charles W. Allen, Leland H. Gentry, Max H Parkin, Stephen C. LeSueur, and LaMar C. Berrett. (August
1977)

Aerial photography researchers (left to right): Don James, Ray T. Matheny, and LaMar C. Berrett at the airport in Provo, Utah. (1978)

Tower Hill, Adam-ondi-Ahman, and Daviess County in the 1940s, looking east after the drought of the 1930s killed most of the trees. John D. Hill and Aerial Williams
are standing in the field. (Courtesy of the Wilford C. Wood Foundation)

6. William W. Phelps wrote the text of the hymn "Adam-ondi-Ahman" as early as 1832-33. It was sung on many occasions, including the dedication of the Kirtland
Temple on Mar. 27, 1836. The composer of the music is unknown. The song was published in Emma Smith's hymnbook in 1835 at Kirtland (HC 2:417; M&A No. 9,
June 1835, 144) and is hymn number 49 in the Church's 1985 hymnbook. LDS scholar Hugh Nibley indicated to LaMar C. Berrett on Mar. 31, 2004, that the word
ondi means "in the presence of."

Daviess CountyCounty Tower Hill at Adam-ondi-Ahman in 1983, looking east from near Lyman Wight Cabin No. 1 site. Note the pyramid shape of Tower Hill.

7. Although the History of the Church used the word Nephite to describe the altar, the original handwritten source, the "Scriptory Book of Joseph Smith," written by
George W. Robinson, clerk to the First Presidency, used the word "Nephitish," which turns out to be more appropriate. The "Scriptory Book" also uses the phrase "an
tower," but the History of the Church uses the phrase "or tower" (HC 3:35; SBJS May 19, 1838).
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Altar Site on Tower Hill, Adam-ondi-Ahman. RLDS women (left to right): Mrs. Charles Brackenbury, Mrs. James W. Davis (daughter of Heman Smith, RLDS
historian), and Mrs. Heman C. Smith. (Courtesy of RLDSLA, 1915)
7. Although the History of the Church used the word Nephite to describe the altar, the original handwritten source, the "Scriptory Book of Joseph Smith," written by
George W. Robinson, clerk to the First Presidency, used the word "Nephitish," which turns out to be more appropriate. The "Scriptory Book" also uses the phrase "an
tower," but the History of the Church uses the phrase "or tower" (HC 3:35; SBJS May 19, 1838).

Altar Site on Tower Hill, Adam-ondi-Ahman. RLDS women (left to right): Mrs. Charles Brackenbury, Mrs. James W. Davis (daughter of Heman Smith, RLDS
historian), and Mrs. Heman C. Smith. (Courtesy of RLDSLA, 1915)

Fern and Enid Woodbury and Lillian and Wilford Wood at the Altar Site, circa 1950. Wilford Wood purchased 38 acres of Adam-ondi-Ahman for the LDS Church,
which included Tower Hill and the Altar Site, on June 27, 1944, the 100th anniversary of the martyrdom of the Prophet Joseph Smith. Eugene Johnson sold the
property to the Church for $100 per acre. (Courtesy of Wilford C. Wood, 1944)

Altar Site looking southwest and showing the mound. (1990)

Entry of May 19, 1838, from the "Scriptory Book of Joseph Smith," with handwriting by George W. Robinson. (Courtesy of LDSCA)

8. George W. Robinson, married to Athalia Rigdon, daughter of Sidney Rigdon, accompanied Joseph Smith on the Prophet's first surveying trip to Adam-ondi-Ahman
on May 19, 1838, and was there when Joseph told the brethren the name of Tower Hill and Adam-ondi-Ahman. Robinson's record used the word "Nephitish" to
describe the altar or tower in his handwritten history, which would seem to indicate that Joseph Smith knew that the altar had been built by Native Americans but that
he was not sure of its purpose. Archaeologists have since concluded that it was an undisturbed Native American burial mound with remains of human bones estimated
by carbon dating to be from the late Woodland Period, 400-560 a.d. The mound contained individual bodies as well as unrelated bones piled together. Some of the
bones appear to have been burned. The bodies of at least six adults and probably two children were located in the small sample area that was excavated. Perhaps as
many as 30 bodies may have been

buried in the oval-shaped burial mound, which measures about 36-by-36 feet in diameter and about 36 inches high. Reddish (burned) limestone slabs were placed
under and over the top of the graves by Native Americans apparently to prevent animals from disturbing the deceased. In 1980 Dr. Ray T. Matheny of Brigham Young
University directed the dig at this site, Archaeology Site No. 25. A detailed report of the dig is located in the Department of Archaeology at Brigham Young University.
The southeast corner of the dig is identified with a pole set in concrete.

Daviess CountyCounty Sacred Places

9. Heber C. Kimball gave a similar description of "three altars like the Kirtland Temple" when he described an altar found by members of Zion's Camp at Zelph's
Mound near the Illinois River in 1834 (HC 2:79; see the Zelph's Mound entry in Sacred Places: Ohio and Illinois).

10. The men who accompanied the Prophet to Adam's altar included Hyrum Smith (ACD 8), Brigham Young (LHCK 209-10; WW 491), Heber C. Kimball (LHCK
209-10;JHCK 85), John Taylor (MAA 69-70), Vinson Knight (ACD 8), Benjamin F. Johnson (MLR 33-36), Edward Stevenson (JEDS 112-13; RJTP 40; AES
83), Henry Herriman (BiE 1:193-94), Chapman Duncan (ACD 8), Henry W. Bigler (JHWB 8 or 22), William Moore Allred (JWMA 4), and possibly Lorin Farr
(WLF n. p.).

The following saw Adam's altar independently of Joseph Smith and wrote about it: Abraham O. Smoot (JWW May 13, 1883; BYUS Summer, 1973, 566-67), Zera
Pulsipher (AZP 10-14), John D. Lee (MU, L 91-92), Mariah Pulsipher Burgess (AMPB 43), and John Lyman Smith (AJLS 1-2). Two other men gave good accounts
of the site: Luman A. Shurtliff (JLAS 34) and Oliver B. Huntington (JOBH 1:31).

11. The four men were Heber C. Kimball (JD 10:235; LHCK 209-10; JHCK-Record Book 94C), Edward Stevenson (JEDS 112-13; AES 83; RJTP 40), Lorin
Farr (WLF n. p.), and Brigham Young (JD 8:195; JH Mar. 15, 1857). Other men who wrote that the Garden of Eden was in Jackson County included Wilford
Woodruff (JWW 7:129; 8:172; WW 481, 545-46), George Q. Cannon (JD 11:336-37), Abraham O. Smoot (JWW 8:172; JTAS), John D. Lee (MU, L 91),
Samuel Miles (JSMI n. p.), and Reed Peck (RPM 5).

Daviess CountyCounty Benjamin Franklin Johnson, first owner of the lot on which the altar of Adam was located. (Courtesy of LDSCA)

Daviess CountyCounty T. Clayton Barlow with artifacts found at Adam-ondi-Ahman, including the legendary cast iron cooking pots, one of which is supposed to have
had $64,000 in gold coins hidden by the Mormons and found by John F. Brown. (Courtesy of T. Clayton Barlow and Gallatin Publishing Company)

Daviess CountyCounty Sacred Places

Aerial view of the Grand River and its floodplain, which is the fertile valley of Adam-ondi-Ahman. From the large bend of the Grand River in this photo, the Valley of
Adam-ondi-Ahman extends about two miles east to west and north to south. The loop at the end of the old road in the foreground is on Tower Hill. Centered between
Tower Hill and the Grand River is Spring Hill. (1978)

Daviess CountyCounty The approximate site where Adam pronounced blessings on his posterity and John D. Lee built his cabin. This site is located at the base of
Tower Hill, directly south of the altar site, about where LaMar C. Berrett is standing. (1990)

Daviess County

12. Chapman Duncan, 26, married Rebecca Rose on May 21, 1838, and moved to Adam-ondi-Ahman after a mob burned down his house in Gallatin following the
election battle of Aug. 6, 1838. Rebecca's father, Andrew Rose, lived with them. When they were forced to leave Diahman in November 1838, they moved to Log
Creek in Caldwell County, where their first four children were born 1840-43. The Duncans immigrated to Utah from Nauvoo in 1848. Chapman died in Loa, Utah, in
1900.

Daviess County

13. Lyman Wight had been on the Far West High Council before he moved to Adam-ondi-Ahman (FWR 136). He was commissioned a colonel in the militia of
Caldwell County and served in the same position in Daviess County. He was imprisoned with the Prophet in Liberty Jail for 4.5 months while his son Orange L. took
care of his mother and five younger siblings. While Lyman was in Nauvoo, the Lord mentioned him in a revelation (D&C 124:18). When the Church moved west,
Lyman rebelled against Brigham Young and led a group to Texas, just south of Austin. He refused to join the Saints in Salt Lake City and was excommunicated in
1848. He died in Texas in 1858.

Lyman Wight
Copyright (c) Cabin No. 2 atInfobase
              2005-2009,      Adam-ondi-Ahman,
                                     Media Corp.looking west from the top of Tower Hill, near the Altar Site. (George E. Anderson, 1907; courtesy
                                                                                                                                             Page of LDSCA)
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Lyman Wight Cabin No. 2 looking west, circa 1880. (Courtesy of RLDSLA)Wight Cabin No. 2, June 22, 1908, with LDS missionaries from the Independence
Conference of the Central States Mission. (Courtesy of LDSCA)
care of his mother and five younger siblings. While Lyman was in Nauvoo, the Lord mentioned him in a revelation (D&C 124:18). When the Church moved west,
Lyman rebelled against Brigham Young and led a group to Texas, just south of Austin. He refused to join the Saints in Salt Lake City and was excommunicated in
1848. He died in Texas in 1858.

Lyman Wight Cabin No. 2 at Adam-ondi-Ahman, looking west from the top of Tower Hill, near the Altar Site. (George E. Anderson, 1907; courtesy of LDSCA)

Lyman Wight Cabin No. 2 looking west, circa 1880. (Courtesy of RLDSLA)Wight Cabin No. 2, June 22, 1908, with LDS missionaries from the Independence
Conference of the Central States Mission. (Courtesy of LDSCA)

of Lyman Wight Cabin No. 2, circa 1930. RLDS members pictured are (left to right) F. A. Smith, Inez Davis, and Israel A. Smith, president of the RLDS Church
1946-58. (Courtesy of RLDSLA)from Lyman Wight Cabin No. 2 being used in a barn in the southwest part of Jameson, Mo. Note the dovetail cut on the logs to
keep the cabin stable. (1979)

Archaeologists dug to the bedrock at the Lyman Wight Cabin No. 2 Site. (1979)Wight Cabin No. 2 Site, 1983, looking west. The metal pole and concrete square
mark the southeast corner of the cabin site. Poles mark the most important archaeological dig sites at Adam-ondi-Ahman. (1983)

14. In the summers of 1979, 1980, 1982, and 1984 archaeological digs were done at Adam-ondi-Ahman under the direction of Dr. Ray T. Matheny. The digs yielded
ceramics from the early 1800s. A steel pole was placed in concrete at the southeast corner of the foundation stones.

Daviess CountyCounty Sacred Places

15. In 1888 Andrew Jenson interviewed Joseph H. McGee of Gallatin, who said, "I will tell you what I did see: I saw Joseph Smith throw John Brassfield the
champion wrestler of the county, the first two falls out of a match of three. He was a powerful man. Brassfield was one of the guards under Sheriff William Morgan at
the time the Prophet and others escaped from Missouri" (DN Oct. 6, 1904).

16. When Joseph Smith first came to Adam-ondi-Ahman in May 1838, he stayed in Lyman Wight Cabin No. 1. In August he stayed in Lyman Wight Cabin No. 2. In
October he stayed in James Sloan's boardinghouse.

Daviess CountyCountyCountyCounty Sacred Places

17. Vinson Knight owned 200 acres north of and contiguous to Adam Black's farm, house, and spring. The Everly Cemetery is located on Bishop Knight's 40-acre
piece of land, being the southwest quarter of the southwest quarter of Section 20, R 28W and T 60N. His other 160 acres are described as the southeast quarter of
Section 19, R 28W and T 60N.

Daviess CountyCountyCountyCountyCountyCounty Sacred Places

Lyman Wight well at Adam-ondi-Ahman, which the Prophet Joseph Smith helped dig.

Lyman Wight well at Adam-ondi-Ahman, showing that it is "curbed up."

18. The Martin Harris mentioned here was probably George Washington Harris, a member of the survey team. Martin Harris, the Book of Mormon
witness, stayed in Kirtland, where he lived for 30 years after the Saints went to Missouri. A different Martin

Harris must have lived in Diahman, or else William erroneously wrote "Martin" instead of "George Washington." The well had water in the 1930s and most of the time
from 1986 to 1998.

Daviess CountyCountyCountyCountyCountyCountyCounty The T. Clayton Barlow home at Adam-ondi-Ahman, built in 1895 by J. C. McDonald for his tenant.
"Clate" Barlow lived in this house from 1909 to 1914. Note the rocks around the Lyman Wight well in the foreground and the large container that was probably used
to wash clothes. (Courtesy of LDSCA)

T. Clayton Barlow, unofficial guide at Adam-ondi-Ahman for 45 years, 1907-52. (Courtesy of Gallatin Publishing Company)

Walls of a log cabin built at Adam-ondi-Ahman during the late 1830s. Note the squared logs and the careful workmanship of the dovetailed corner joints. Logs from
this log cabin were used to build the front of a log cabin at the LDS Church's Museum of Church History and Art in Salt Lake City. (1979)

Old cabin site at Adam-ondi-Ahman, with foundation stones extending immediately east of the Barlow Home Site. The cabin was possibly part of the housing complex.
(1979)

19. Others who lived in the Barlow home at this site included John Cravens (in 1907), son of Dr. John Cravens; Claude Hobbs (in 1919); Robert Elvin Miller (circa
1931); Bertram and Fern Michaels (in 1934), who rented it from Gene Johnson, the owner; and Earl Sabens, Tolbert Miller, M. E. Bridwell, and Grover O'Hare. The
Barlow home was still in fairly good condition when Wilford Woods purchased it along with 38 acres in 1944 (CHBW 93; HE).

Daviess CountyCountyCountyCountyCountyCountyCounty

20. Samuel W. Brown, a high priest, was appointed to oversee the showing of city lots to strangers who were prospective buyers (MoEx 14). Besides Harrison
Burgess, other known lot owners in the two-mile-square center of Adam-ondi-Ahman were Benjamin F. Johnson, John D. Lee, Chapman Duncan, William
Huntington, Frederick W. Penick, Moses Morse, Benjamin Crandall, Levi Stewart, Samuel Wilson, Zera Pulsipher, John Smith, Samuel Williams, James Moses, Julian
Moses, Mayhew Hillman, James Sloan, Reynolds Cahoon, James Corbet, Vinson Knight, Joseph Holbrook, James H. Rollins, and Almera Oaks. It should be
remembered that the Saints probably did not do much more than make a token effort at laying out the streets according to the plat they filed.

21. The location of Harrison Burgess's lot is based on the size of streets and blocks of Far West and Millport, which are known. It is also known where the public
square of Adam-ondi-Ahman was, and that it contained four acres (417.4 feet on each side). It is believed that each four-acre block of the city contained four one-
acre blocks about 200 x 200 feet square. It is also possible that each or some of the blocks contained eight .5-acre blocks about 100 feet wide and 200 feet deep
running east and west. It is also believed that Main and Center Streets were 66 feet wide and other streets were 33 feet wide. By careful observation of cabin sites on
Spring Hill, it was discovered that cabin sites were 100 feet apart along both sides of Main Street, which could mean there were eight lots in the block.

Daviess CountyCountyCountyCountyCountyCountyCounty Spring Hill aerial view looking southwest. The public square is in the center, above the square made of
plastic, which
 Copyright  (c)marks the brick
               2005-2009,      kiln site.Media
                            Infobase      Note the Grand River in the upper right corner. (1990)
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22. The author is indebted to Randy Olsen, his research assistant, who helped him locate these six cabin sites and many other cabin sites at Adam-ondi-Ahman in
1990.
Spring Hill, it was discovered that cabin sites were 100 feet apart along both sides of Main Street, which could mean there were eight lots in the block.

Daviess CountyCountyCountyCountyCountyCountyCounty Spring Hill aerial view looking southwest. The public square is in the center, above the square made of
plastic, which marks the brick kiln site. Note the Grand River in the upper right corner. (1990)

22. The author is indebted to Randy Olsen, his research assistant, who helped him locate these six cabin sites and many other cabin sites at Adam-ondi-Ahman in
1990.

Daviess County Sacred Places

The top of Spring Hill, looking northeast across the public square. (1979)

President John Smith, who became president of three stakes: Adam-ondi-Ahman, Zarahemla, and Salt Lake. (Courtesy of LDSCA)

Daviess CountyCountyCountyCountyCountyCountyCounty

23. Early Church leaders in Salt Lake City built their homes around Temple Square, just as they did in Adam-ondi-Ahman. John Smith's lot was on the southwest
corner of West Temple Street and North Temple Street, where the Museum of Church History and Art is located today.

24. Harrison Sagers was high council member No. 6 in the first high council of the Adam-ondi-Ahman Stake. After the election fight at Gallatin on Aug. 6, 1838,
Harrison was one of three missionaries who left Diahman with George A. Smith to raise money to buy out the old settlers of Daviess County and thus avoid more
conflict (HC 3:84-85). Samuel Webster Brown, a member of Zion's Camp, was the first Mormon to be attacked by Missourians in the election skirmish (HC 3:57).

Daviess CountyCountyCountyCountyCountyCountyCounty

25. The names of known family heads, single men or women, within the two-mile-square zone of Adam-ondi-Ahman were: Lorenzo D. Barnes, Alanson Brown,
Harrison Burgess, Abel Butterfield, Josiah Butterfield, Thomas Butterfield, Reynolds Cahoon, William Cahoon, Daniel Carter, Aaron Cheney, Amasa Cheney, Elijah
Cheney, Nathan Cheney, Orin Cheney, William Cherry, John M. Chidister, James Corbet, Benjamin Crandall, Daniel Crandall, Patrick Crandall, Simeon Crandall,
Chapman Duncan, John Duncan, Jonathan Dunham, William Earl Sr., Oliver Forester, Elijah B. Gaylord, Thomas Gordon, Jonathon Hale, Henry Herriman, George
W. Harris, John S. Higbee, Mayhew Hillman, Henry Humphrey, William F. Huntington Sr., Ives (widow), Benjamin F. Johnson, Vinson Knight, John D. Lee, James
Leithead, Maginn (family), Daniel Duncan McArthur Sr., Moses Morse, James Moses, Julian Moses, Abraham Nelson, Hyrum Nelson, Almera Oaks, Harvey
Olmstead, John Pack, Samuel Parker, William S. Patten, Frederick W. Penick, Adelia F. Pine, Joseph Pine, Zera Pulsipher, John Reed, Alanson Ripley, James
Rollins, Andrew Rose, Harrison Sagers, James Sherry, James Sloan, Asael Smith Jr., Don Carlos Smith, Elias Smith, John Smith, Gardner Snow, Leonora A. Snow,
Oliver Snow, Daniel Stanton, William Swartzell, Alva Thayer, Andrew Thayer, Ezra Thayer, Harvey Thayer, Samuel D. Tyler, Chauncy G. Webb, Lyman Wight,
Samuel Williams, Zachariah Wilson (research materials belonging to LaMar C. Berrett).

26. Names and other information concerning the known residents of Daviess County and Adam-ondi-Ahman and other statistical data and research materials are on
file in the author's research materials and will be donated to Brigham Young University.

Daviess County Sacred Places

27. William Swartzell was a member of the Church who left his home in Pekin, Ohio, in April 1838 as a young unmarried man and came to Missouri, where he worked
at Diahman as an assistant surveyor and kitchen supervisor. After Sidney Rigdon's July 4 oration, William began to lose faith in the Church and its leaders, apostatizing
in August 1838. He kept a journal from May 28 to Aug. 20, 1838, which he published in 1840 under the title Mormonism Exposed and in which he expressed his
bitter, apostate, anti-Mormon feelings. The early date of his expos, along with its dates and historical narration-generally verified by other journals-is important in
learning the history of Adam-ondi-Ahman (MoEx).

Aerial view of the public square at Adam-ondi-Ahman, looking west. On the left a large plastic cross shows the points of the compass. The cross is on the south
border of the four-acre public square, and the north border of the square was just to the right of the two pink plastic squares marking the Public Building No. 1 Site
(see Site No. 11 on the aerial photo) and the Feurt Brickyard and Clamp Site (see Site No. 12 on the aerial photo). (1990)

The public square at Adam-ondi-Ahman, looking east. (1990)

Daviess County Sacred Places

28. The future temple block in Adam-ondi-Ahman was located in the southwest four acres of the southwest quarter of Section 30, T 60N and R 27W.

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29. During the late 1850s Heber C. Kimball hired men to recopy his journals, under his dictation, into large journals under the title "History of Heber Chase Kimball."
Thomas Bullock was the writer of the 1838-39 period. The entries are a mixture of Heber C. Kimball dictation and other diaries and sources. Whatever Elder Kimball
dictated in the late 1850s was written nearly 20 years after the event. The entry about the Diahman temple block was written soon after the cornerstones of the temple
block of the Salt Lake Temple were laid. Heber C. Kimball probably equated a public square to a temple block (LHCK 209). William Swartzell called the public
square a "Temple Lot" in his journal (MoEx 24), and Orange L. Wight called it a "Temple Lot" on his freehand-drawn map of Diahman (MOW).

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30. Dr. John Cravens (1797-1882) married Ruhama Chaplin, and they had 10 children.

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31. This public building site was excavated by archaeologists in 1979-80 as Site No. 22. Besides finding glass, archaeologists found iron from a stove. The building's
foundation stones were set on magnetic bearing. Archaeologists believe that the building was probably a Cravensville store.

Daviess County Sacred Places

Feurt Brickyard and Clamp Site on the north end of the public square (staked out for an archeological dig in 1979), looking southwest across the public square of
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Adam-ondi-Ahman             Infobase
                    (see Site        Media
                              No. 12 on pageCorp.
                                             376).                                                                                               Page 139 / 187

Archaeologists (left to right) Robert Carter, Danny Matheny, and Chris Carter at work on the Feurt Brickyard and Clamp Site.
Daviess County Sacred Places

Feurt Brickyard and Clamp Site on the north end of the public square (staked out for an archeological dig in 1979), looking southwest across the public square of
Adam-ondi-Ahman (see Site No. 12 on page 376).

Archaeologists (left to right) Robert Carter, Danny Matheny, and Chris Carter at work on the Feurt Brickyard and Clamp Site.

Feurt Brickyard and Clamp Site with trenches of an archaeological dig in 1979.

Rows of bricks that made up the bottom part of a brick kiln at the Feurt Brickyard and Clamp Site. (1979)

A seventeenth century multi-channeled brick kiln at Jamestown, Va.

Daviess County Sacred Places

32. The Feurt brick clamp (Archaeology Site No. 13) was excavated in 1980 by Dr. Ray T. Matheny of Brigham Young University and his crew of archaeologists. A
full report of this particular dig and other archaeological sites at Adam-ondi-Ahman is in the library of the BYU Archaeology Department.

33. The North Ridge Cabin Site was Archaeology Site No. 17 of Dr. Ray T. Matheny's archaeology team during the summer of 1980. The team found pre-1850
handwrought nails, 220 square nails, window glass (pre-1900), five small flask fragments, 11 peasantware fragments, and seven spongeware fragments. A steel post
was placed at the southeast corner of the cabin site.

34. This building was Site No. 11 of the archaeological digs at Diahman in 1979-80, under the direction of Dr. Ray T. Matheny of Brigham Young University. Here the
archaeology team discovered 881 square nails, a turban-head dime coin dating to 1809-37, 12 peasantware fragments, two spongeware fragments, an 1854-1902
military button, pre-1900 glass, a steel spoon handle of the late 1800s, pressed glass dating 1827-30, and a scroll flask from the 1830-50s. The archaeology team
dated the site to the 1830s-1840s and later.

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Daviess County

35. Archaeologists under the direction of Dr. Ray T. Matheny excavated the blacksmith shop in 1980 (Archaeological Site No. 12). They found slag, wrought iron,
coal, limestone, charcoal, horseshoe nails, an unfinished horseshoe, chiseled pieces of iron, a military button dated between 1854 and 1902, 226 square nails,
spongeware, peasantware, mochaware, flint from a gun, scroll flask fragments, and hand-wrought iron. The archaeologists noted that both Public Building No. 2 Site
and the blacksmith shop are lined up on what appears to have been a street.

Daviess CountyCounty Sacred Places

Millstone found near Wight's Ferry at Adam-ondi-Ahman (1979). One legend has it that a pot of gold was found under a millstone at Adam-ondi-Ahman.

36. This river bottom cabin was Archaeology Site No. 15 in 1980. It produced other artifacts besides those belonging to a blacksmith's forge: square nails, 38-caliber
ball shot, gun flint, peasantware dated between 1810 and 1830, and spongeware.

37. This site, excavated under the direction of Dr. Ray T. Matheny, is known as Site No. 16. Artifacts found at this site include peasantware, spongeware, square nails,
a fork handle, a spoon handle, scroll flask fragments, eagle flask fragments, flasks, and buttons dating to the 1800s.

Daviess County Old rock-lined well near Lyman Wight's ferry at Adam-ondi-Ahman in 1979 (see Site No. 17 on aerial photo, page 376).

Aerial view of Lyman Wight Ferry Site on the Grand River at Adam-ondi-Ahman, looking south. The outcropping of rock extending into the river from the left bank in
the center of the photo is the ferry location. (1990)

Lyman Wight Ferry Site, with alluvial fan from Grove Creek extending into the Grand River. (1983)

McGee Tailor Shop Site at Adam-ondi-Ahman (see Site No. 19 on page 376). (1982)

Daviess County The survey marker from which Adam-ondi-Ahman was surveyed (see Site No. 20 on page 376).

Daviess CountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

38. Although the allocated land was never owned by any of the Saints, at least four lived on their allocations: John S. Higbee, Don Carlos Smith, William Swartzell, and
Alanson Ripley (HSBR).

Daviess County

39. Robert L. Campbell, a clerk for the historical department in Nauvoo and Salt Lake City, drew a plat map of the city (MAOA). He had never been there, and it is
not known what kind of information he received from Alanson Ripley, the surveyor. Campbell put Ripley's name on the map as a surveyor. The Campbell map has
several problems. For instance, the size of the blocks and lots do not agree with William Swartzell's careful description. Campbell drew the rectangular blocks longer
east and west than north and south, yet in the caption at the top of the map he indicates that the blocks are 36 rods north and south and 32 rods east and west. If the
map is turned so the elongated blocks are going in the right direction as noted in the caption, the Grand River is in the wrong place. No accurate map or plat exists of
Adam-ondi-Ahman that shows it as it was in 1838. Even if the Campbell map were accurate, it would be a projection of how the city would have looked had the
Mormons not been expelled from Missouri.

40. Food stored in the bishops' storehouse would have included corn, oats, wheat, salt, sugar, bacon, meat, honey, and flour.

Daviess County View-Lot Cabin Site at the south end of Spring Hill at Adam-ondi-Ahman, looking north. (1990)

41. View-Lot
 Copyright (c)Cabin Site was
              2005-2009,     excavated
                           Infobase    as Archaeological
                                      Media Corp.        Site No. 23 in 1980 by a Brigham Young University archaeological team under the direction of Dr. Ray T.
                                                                                                                                            Page 140 / 187
Matheny. Among other artifacts, the team found 17 square nails, one hand-folded finish glass, and one peasantware fragment.

Daviess CountyCountyCountyCountyCountyCountyCountyCounty Sacred Places
40. Food stored in the bishops' storehouse would have included corn, oats, wheat, salt, sugar, bacon, meat, honey, and flour.

Daviess County View-Lot Cabin Site at the south end of Spring Hill at Adam-ondi-Ahman, looking north. (1990)

41. View-Lot Cabin Site was excavated as Archaeological Site No. 23 in 1980 by a Brigham Young University archaeological team under the direction of Dr. Ray T.
Matheny. Among other artifacts, the team found 17 square nails, one hand-folded finish glass, and one peasantware fragment.

Daviess CountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

The original 1837 survey map, based on the 1833 survey. The north-south line on the right was the line between Sections 36 on the left and 31 on the right. The section
line goes through Adam Black's farm, shown in the lower right corner. Joseph C. Brown was surveying on this section line running through a cornfield on the farm when
he described Black's (later, Lyman Wight's) "dwelling" house, shown on the map at the northwest corner of the farm. (Courtesy of the National Archives, Washington,
D.C.)

Daviess County Aerial photo of Adam-ondi-Ahman looking northeast, showing Tower Hill just above the center on the right, Spring Hill running northeast to southwest
on the left, and Lyman Wight Cabin No. 1 Site near the southwest end of Spring Hill. The cabin No. 1 site is marked with a pink plastic square between the road and
plowed field. (1990)

Lyman Wight Cabin No. 1 Site cornerstones, looking east toward Tower Hill. This photo was taken during a July 1982 archaeological dig that discovered the site (see
Site No. 24 on page 376).

42. Lyman Wight Cabin No. 1 was unknown to scholars before 1977, the year serious research began on Adam-ondi-Ahman. After locating the original surveyor's
field survey notes of 1833, researchers found this site and excavated it July 1-7, 1982. Dr. LaMar C. Berrett, Dr. Ray T. Matheny, Dr. Larry C. Porter, Charles Allen,
Joe Evans, Jerry Stevens, Lloyd Emmett, Tim Patch, and missionary Nello Smith, of Chandler, Ariz., participated in the dig. After four days of digging without success,
the crew uncovered the cabin's four cornerstones and several artifacts. The cornerstones remain where they were found. Burned glass, ashes, melted metal, and other
artifacts on the northeast end of the cabin revealed the location of the fireplace. Surveyor Joseph C. Brown's notes of the area were the key that unlocked the exact
location of Black's cabin. Brown's estimation was within 20 feet north-south and 12 feet east-west of the exact location. Without Brown's 1833 survey notes, this site
would have been lost forever.

Daviess CountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

Lyman Wight Cabin No. 1 Site, looking east down the valley of Adam-ondi-Ahman on the right and to Tower Hill on the left. Participants of the archaeological dig at
this site included (left to right) LaMar C. Berrett, Ray Matheny, and Larry Porter. Others who helped were Joe Evans, Jerry Stevens, Tim Patch, Lloyd Emmett,
Charles Allen, and Nello Smith. (1982)

A view of the pyramid-shaped Tower Hill at Adam-ondi-Ahman from Lyman Wight Cabin No. 1 Site, looking northeast. When the Prophet Joseph Smith came to
Adam-ondi-Ahman for the first time, this is the view he had of Tower Hill as he stayed in Wight's cabin. (1982)

Daviess County This three-story home, the largest ever built in the Adam-ondi-Ahman area, was located 150 feet northwest of the Lyman Wight Cabin No. 1 Site. It
was built about 1900 and torn down about 1975. (1958)

Lyman Wight, the "wild ram of the mountains." In 1838 Lyman became the first known Mormon resident of Adam-ondi-Ahman. Joseph Smith lodged with Lyman in
his first cabin for at least 25 nights.

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

The Lyman Wight Barn Site at Adam-ondi-Ahman is identified by the pink plastic rectangle in the upper right-hand corner of this aerial photo, which is looking
northwest. Lyman Wight Cabin No. 2 Site is identified by the plastic rectangle in the lower left quarter of this photo. (1990)

43. William F. Huntington (1784-1846), married Zina Baker in 1806. They had nine children. He was a member of a committee that helped the Saints move from
Adam-ondi-Ahman to Far West in the winter of 1838-39, and from Missouri to Illinois in 1839. William was appointed presiding elder at Mt. Pisgah, Iowa, as the
Mormon pioneers made their way to Winter Quarters. He died and was buried at the Mt. Pisgah cemetery in 1846.

The Lyman Wight Barn Site, looking northwest, with Spring Creek in the foreground. (1986)

The Lyman Wight Barn Site being excavated at the curve of the road at Adam-ondi-Ahman.

Lyman Wight Barn. (Edward Stevenson, 1888; courtesy of J. Grant Stevenson)

The tree in Edward Stevenson's 1888 photo that helped researchers locate the Lyman Wight Barn. The tree was still there 98 years later, as shown in this photo.
(1986)

The excavation of the Lyman Wight Barn Site was done by LaMar C. Berrett, Charles Allen, and Mark Brinkerhoff on Aug. 30, 1986.

Daviess CountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

44. The Lyman Wight Barn Site was found with the help of a photo taken by Edward Stevenson when he visited Adam-ondi-Ahman in 1888. He had slept in the barn
in October 1838 when he was a 17-year-old soldier with the Caldwell County Mormon militia, which camped around the barn. Militia members were to be ready to
defend the Saints against Missouri vigilantes. Edward remembered sleeping on corn cobs in the barn, and in 1888 he took a photo to remind him of his "memorable
stable as a memorable bed" (SFH 56-61).

With the photo in hand in August 1986, Dr. LaMar C. Berrett and Charles Allen began surveying land owned by the Church to find the Lyman Wight Barn. It was
logical to assume that the barn would be near one of Lyman Wight's cabin sites. A tree that appeared in the photo immediately in front of the location where the photo
was taken was still there and easily identified. With a metal detector and help from Caterpillar operator Mark Brinkerhoff, of Glendale, Utah, researchers excavated the
site. They found square nails and several barn-type artifacts, indicating that a barn had been there. Journal accounts, a photo, and an archaeological dig provide
evidence of the location of the Lyman Wight Barn Site (SFH 35-61; MLR 35-37).

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45. The Prophet Joseph Smith soon asked Benjamin to stay at Sloan's boardinghouse (see page 426).
was taken was still there and easily identified. With a metal detector and help from Caterpillar operator Mark Brinkerhoff, of Glendale, Utah, researchers excavated the
site. They found square nails and several barn-type artifacts, indicating that a barn had been there. Journal accounts, a photo, and an archaeological dig provide
evidence of the location of the Lyman Wight Barn Site (SFH 35-61; MLR 35-37).

Daviess County

45. The Prophet Joseph Smith soon asked Benjamin to stay at Sloan's boardinghouse (see page 426).

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Daviess County Original cornerstone of Adam Black's north property at Adam-ondi-Ahman. (1991)

Spring-fed pond on Adam Black's north property. The coldest and best springs at Adam-ondi-Ahman are at the pond and in a ravine near Black's cabin site.

Daviess County 4

Daviess CountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

Daviess County A sample of allocated land entries from Record Book A, located in the LDS Church Archives. It was from these land entries that the map titled
"Property Allocated in Daviess Co., Mo." was made. (Courtesy of LDSCA, 1979)

property allocated in daviess county

Daviess County

46. John Corrill was born in 1794. He and his wife, Margaret, had five children. He was an assistant to Bishop Edward Partridge in 1831 at Kirtland. He presided
over Branch No. 4 in Independence and assisted in settling Far West. In August 1838 he voiced opposition to Joseph Smith, testifying against the Prophet at trials in
Richmond. He was excommunicated Mar. 17, 1839, in Quincy, Ill., where he was still living in 1840. He published an anti-Mormon pamphlet titled A Brief History of
the Church of Christ of Latter-Day Saints, which deals mainly with his reasons for leaving the Church (RPJS 68-69).

Daviess County

47. Don Carlos filled several missions for the Church, and in Kirtland he worked on the The Evening and the Morning Star with Oliver Cowdery and published the
Elders' Journal. Later he edited 32 issues of the Times and Seasons in Nauvoo. While doing so he died at age 25 of tuberculosis in 1841, leaving a wife and three
children.

48. Don Carlos was one of four brethren appointed to serve a mission to the South and East in late September to raise money to purchase land belonging to Daviess
County's "old settlers" so that conflict could be avoided between the Saints and the Missourians. The missionaries returned in December, but by then the opportunity
for a peaceful settlement had disappeared and the Saints had been expelled from the county (HC 3:84-85).

49. Historical accounts say Agnes waded across the waist-deep Grand River. However, it was a tributary of the Grand River named Big Muddy Creek that went
through the southwest corner of their property. She would have had to cross the creek in order to travel to Lyman Wight's cabin, which was exactly three miles from
her home. She would not have had to cross the Grand River unless she and Don Carlos did not live on their allocated property (see Daviess County map, page 358).

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

50. Solomon Chamberlain purchased preemption rights to 660 acres. Other Mormons purchased as much land as they could afford. The 1840 and 1850 census
records of

Gentry County, the 1860 tax records, and an 1877 atlas and history of Gentry County show that after the Mormons left Gentry County in 1838, John Culp owned 301
acres, and the Culp family owned 1,996 acres for a total of at least 2,297 acres. The Culp property was scattered nine miles north of Albany along County C and
seven miles south of Albany along State 85. George Washington O'Neal's property was on the west side of Gentry County, within a mile of the county line. O'Neal
owned 160 acres in Wilson Township, along County Roads AF and UU. His family owned an additional 480 acres. The Culp and O'Neal families together owned at
least 2,937 acres after the Mormons left Gentry County. The Mormons lived in Gentry County for only three months: August-October 1838. After they left, the Culps
and O'Neals moved back onto the lands they had sold to the Mormons, benefiting from the improvements the Mormons had made.

51. Almon W. Babbitt (1813-56) was president of the Kirtland Stake 1841-43. He was a member of Zion's Camp, a seventy, and a missionary to Canada. He was
chastised in a revelation to the Prophet (D&C 124:84). He visited Joseph Smith in Carthage Jail the day of the Martyrdom. In 1846 he remained in Nauvoo to settle
the affairs of the Church. In 1848 he came to Salt Lake City, and in 1849 he presented the first memorial in Washington, D.C., for admission of the state of Deseret
into the Union (BiE 1:284-86). He died on the plains a few years later during a skirmish with Indians.

52. Canadians who came to Far West in 1838 traveled in small unorganized or partly organized companies.

53. Anson Call (1810-94) was 28 years old when he arrived in Missouri. He had married Mary Flint in 1833 and had three children when he lived in Three Forks. He
was baptized in Ohio by William Smith. Joseph Smith predicted that Anson would go to the Rocky Mountains and help establish many settlements there. He came to
Utah in 1848, settled in Bountiful, where he served as a bishop twice (1849 and 1874). He was in the company that settled Parowan and was in charge of the
company that settled Fillmore, where he also served as bishop (BiE 4:621; DHS 1:311).

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54. The known heads of 22 Mormon families or singles who settled in Three Forks (a total of 145 people) were Anson Call, Cyril Call, Harvey Call, Lorenzo
Chamberlain, Solomon Chamberlain, a Mr. Chandling, Samuel Day, Hannah Flint, George Washington Gee, Clarissa Hamilton, Joseph Holbrook, Amos W. Jackson,
Daniel S. Jackson, Asahel Lathrop, Sally Owen, John Snider Sr., Joel J. Terrell, Parshall Terry III, Terry Tarbon, Theodore Turley, John Young Sr., and Phineas
Young, Brigham Young's brother.

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Daviess County
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The site of the Robert P. Peniston mill at Millport, Daviess County, Mo., is near the center of this photo, beyond the little white building. (1986)
Young, Brigham Young's brother.

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Daviess County Sacred Places

The site of the Robert P. Peniston mill at Millport, Daviess County, Mo., is near the center of this photo, beyond the little white building. (1986)

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCounty Site of the Josiah Morin cabin, where the Prophet Joseph Smith spent
the night of April 15, 1839. The cabin was centered in the photo looking east and about 25 feet west of the fence line at the edge of the trees in the center. (1991)

The Josiah Morin cabin site, looking northwest toward County O Road, the Jesse Morin property, and the old Splawn Ridge schoolhouse, which is now a residence.
This site appears to have cabin cornerstones, as pointed out by LaMar C. Berrett. (1991)

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Old Splawn Ridge School, at Millport, and the cabin site of Jesse Morin, behind the school. The Old School was a residence in 1986.

55. To Missouri historians in general and to Mormon historians in particular, the original survey map of Millport and Gallatin is extremely important and interesting. The
surveyors of this 1833-35 map showed farmland under cultivation and gave the names of the owners of the farms, showing where their log cabins were located. While
many original survey maps do show farms and occasionally a cabin, not many include the number of names this one does. This map identifies cabins and farms of many
people important to Missouri history and especially to the Mormon-Missourian conflict in Daviess County in 1838. The map shows such significant sites as the first log
cabin in Daviess County, the first general store, the Peniston gristmill, the location of the first religious services, the cabin of Josiah Morin, and the Elisha Creekmore
cabin. Another early survey map shows the cabin sites of Adam Black, William Bowman, and William Morgan.

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCounty Original Millport town plat. (Courtesy of Daviess County Courthouse,
Gallatin, Mo.)

Daviess County Sacred Places

56. Mormons who joined Lyman Wight in Millport included James Bingham, Dimick Huntington, James H. Rollins, and Edward Stevenson.

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCounty Traditional site of the log cabin that housed the Jacob Stollings store,
where the election battle took place between Mormons and Missourians. Mormons burned down the log cabin, which was located south of the Daviess County
Courthouse. (1989)

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCounty An old engraving of the election battle at Gallatin.

Daviess County Sacred Places

57. The Mormons who participated in the election battle at Gallatin were mostly from Honey Creek and Marrowbone, the first Mormons to settle in Daviess County.
They included Samuel W. Brown, John L. Butler, Moses Daley, Perry Durfey, George Washington Gee, Warner Hoopes, John D. Lee, Eliphaz Marsh, John L.
Murphy, Abraham Nelson, Hyrum Nelson, Harvey Olmstead, Ephraim Owen, James H. Rollins, Samuel H. Smith (the Prophet's brother), Jackson Stewart, Levi
Stewart, Riley Stewart, Urban Stewart, and George Washington Vorhees. They squared off against 100-150 Missourians.

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58. Missourians who witnessed the Gallatin burnings and testified of the event in the Richmond trials of November 1838 were James B. Turner, Joseph H. McGee,
Porter Yale, and Patrick Lynch. Mormons who witnessed the burnings and testified were Sampson Avard, William W. Phelps, Ezra Williams, and Jeremiah Myers (JH
Nov. 15, 1838). Other Mormons who participated in the burnings included Daniel Allen, Dimick Huntington, Joel Simonds Miles, Morris Phelps, and Parley P. Pratt.
On Sept. 10, 1888, assistant Church historian Andrew Jenson interviewed Joseph H. McGee in Gallatin. McGee told him that "he knew of no horse stealing or any
kind of lawlessness being perpetrated by the 'Mormons' prior to the time of the trouble of 1838. During the fracas, however, he said they burned nearly all the houses in
the country belonging to the Missourians" (AAJ 161). McGee's exaggeration typifies the Missourian viewpoint.

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCountyCounty Pond of water near Elisha Creekmore's log cabin site, in Gallatin.
Joseph Smith's last trial in the state of Missouri was held here in April 1839. The farm at this location was owned by Charles Brandon in 1986.

Original circuit court records of an indictment for larceny "The State of Missouri vs. Joseph Smith Jr., Lyman Wight, and others," Apr. 11, 1839. Circuit court was held
at Elisha Creekmore's log cabin. (Courtesy of the Daviess County Courthouse, Gallatin, Mo., 1977)

59. On the second floor of the courthouse in Liberty, Alexander Doniphan and Peter Burnett appeared before Judge Turnham, a just judge, to get the prisoners
released. Burnett gave the opening speech, and Doniphan gave the closing arguments. Burnett wrote, "Before he [Doniphan] rose to speak, or just as he rose, I
whispered to him: 'Doniphan! let yourself out, my good fellow; and I will kill the first man that attacks you.' And he did let himself out, in one of the most eloquent and
withering speeches I ever heard. The maddened crowed foamed and gnashed their teeth, but only to make him more and more intrepid. He faced the terrible storm
with the most noble courage. All the time I sat within six feet of him, with my hand upon my pistol, calmly determined to do as I had promised him." The judge released
only Sidney Rigdon, against whom there was insufficient evidence (ROP 55).

Daviess CountyCountyCountyCountyCountyCountyCountyCountyCountyCounty Sacred Places

Original circuit court records declaring a change of venue for the Prophet Joseph Smith and others to Columbia, Boone County, Mo. The records are dated Apr. 11,
1839. (Courtesy of the Daviess County Courthouse, Gallatin, Mo., 1977)

Daviess CountyCountyCountyCountyCountyCountyCounty

60. Joseph H. McGee wrote that John Brassfield owned the horses on which the prisoners escaped and that "it was always thought he got pay for his horses as well as
allowing them
 Copyright (c) to escape" (SGR
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                                               likely that William Bowman owned the horses the prisoners purchased (HDC 335).                Page 143 / 187
Daviess CountyCountyCountyCountyCountyCountyCounty Sacred Places
Daviess CountyCountyCountyCountyCountyCountyCounty

60. Joseph H. McGee wrote that John Brassfield owned the horses on which the prisoners escaped and that "it was always thought he got pay for his horses as well as
allowing them to escape" (SGR 6). It is more likely that William Bowman owned the horses the prisoners purchased (HDC 335).

Daviess CountyCountyCountyCountyCountyCountyCounty Sacred Places

Pioneer log cabin, typical to Mormons and non-Mormons living in Daviess County in the 1830s, located at a park in the south part of Gallatin. (1995)

Daviess CountyCountyCountyCountyCountyCounty

61. The Mormons settled close to prominent Missourian Hardin Stone, who ran a mill and who was in Honey Creek when it was surveyed in 1833-35 (HDC 189).
The known Mormon settlers in Honey Creek's widely scattered settlement included William Aldrich, Henry Belt, Daniel Cathcart, Moses Daley, Jabez Durfee (who
ran a mill and had a preemption right on the northwest quarter of Section 18, T 58N and R 27W), Perry Durfey Sr. (who had a preemption right on 160 acres, the
southwest quarter of Section 5, T 58N and R 27W, and who fought in the Gallatin election battle), Riley Helm, John D. Lee, John Lemon, Roswell Stephens Jr.,
Roswell Stephens Sr., Edward Stevenson, Lorenzo Dow Young (Brigham Young's brother), Levi and Riley Stewart (who fought in the Gallatin election battle; HC
3:57), William Jackson Stewart, Urban V. Stewart, and William Stewart (father of the four Stewarts previously mentioned). Calvin Beebe, Ransom A. Beecher,
Jonathan Hoopes, Warner Hoopes, and John Pack may have lived in Honey Creek Settlement (HC 3:57; MU, L 55; AES 28; JDL 31; HDC 189; HiR 727; PPJD).

Daviess County Sacred Places

Mouth of Honey Creek, Daviess County, where it empties into the Grand River. Here Joseph Smith camped and then crossed the river on his way to Adam-ondi-
Ahman for the first time, May 18-19, 1838. This site is near the Mormon Honey Creek Settlement. (1986)

Daviess CountyCountyCountyCountyCountyCounty

62. Other Weldons were James, Martin, and Richard, the drunk mob bully of the Gallatin election battle (HC 3:57). One of the Weldons ran a store in Lick Fork
(HDC 441). Humphrey Best was an early settler, along with the Trosper family: Nicholas, Kelly, Robert, Leonard, and Elisha. Other early non-Mormon settlers were
H. W. Enyart (the first school teacher), Elijah Foley, John W. Freeman (in the northwest quarter of Section 30, T 58N and R 26W), William Osborne (in the southeast
quarter of Section 18, T 58N and R 26W), and William Cox.

63. After Isaac Decker and Lorenzo Dow Young left Missouri in 1839 and settled in Nauvoo, Harriet Page Wheeler Decker separated from Isaac Decker and
married Lorenzo Dow Young on March 9, 1843. Harriet was one of three women in the vanguard pioneer company of 1847. The only children in the company were
two six-year-old boys: Lorenzo Sobieski Young, the 10th and last son of Lorenzo's first wife, Persis Goodall; and Isaac Perry Decker, the last son of Isaac and Harriet
Decker (BLDY 72, 171).

Daviess CountyCountyCountyCountyCountyCounty John Raglin log cabin site, near the Daviess-Caldwell county line. One of the Prophet Joseph Smith's trials was
held here in Raglin's cabin, Sept. 7, 1838. The cabin was immediately behind the flattop pine tree, 200 yards west of State 13. (1986)

Daviess CountyCounty Sacred Places

Central and Eastern Missouri

Livingston and Linn Counties

Livingston County, home to several Mormon families in 1837 and 1838, is immediately east of both Daviess and Caldwell Counties, and Linn County is immediately
east of Livingston County. Land records indicate that 20 LDS families owned 3,372 acres there. The Saints who lived in Livingston County included the families of
John Solomon Fullmer, David Fullmer, James W. Huntsman, and Levi Benjamin (WJL).1

It was in eastern Livingston County that mobbers gathered and planned the Haun's Mill Massacre of Oct. 30, 1838. Seventeen Saints died in the massacre (HC 3:183-
86; see the Haun's Mill Settlement entry in Caldwell County).

A cannon used by Missouri mobs in their attack on DeWitt in Carroll County was transported to Livingston County and buried in the road near a Methodist
campground, 15 miles southeast of Adam-ondi-Ahman, perhaps at Sampsell or Mooresville, three miles east of the Daviess and Livingston county line (EJB 129).
Members of the Mormon militia found the cannon and took it to Adam-ondi-Ahman, where they fired it on Tower Hill. The cannon ended up in Utah (see Firing of a
Cannon on Tower Hill in Adam-ondi-Ahman entry in Daviess County).

Chillicothe

Chillicothe, the county seat of Livingston County, is located in the center of the county on U.S. 65, 1.5 miles north of U.S. 36. The Sept. 29, 1838, Chillicothe camp of
the Kirtland Camp was located a mile west of Chillicothe and 2.5 miles northeast of the point where U.S. 36 crosses over the Grand River. When the Kirtland Camp
traveled 15 miles from its Parsons Creek camp, wagons belonging to Thomas Carico and J. H. Holmes turned over. No one was injured (HC 3:146).

On Apr. 16, 1839, prisoners Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae left Josiah Morin's home in Millport. They had
received a change of venue at their Gallatin trial, and five guards were transporting them to Columbia, Boone County. After the group of 10 had traveled 20 miles they
arrived at what appears to be Chillicothe, where the prisoners purchased a jug of whiskey for the guards. That night, not far from Yellow Creek near Rothville, in
Chariton County, the guards allowed the five prisoners to escape. The prisoners changed their venue from Columbia to Quincy, Ill., where they joined their families,
who had also recently fled from Missouri (HC 3:321; see the Escape of Joseph Smith and Fellow Prisoners in the Gallatin entry of Daviess County and the Yellow
Creek Camp entry in Chariton County).

Col. William O. Jennings, one of the commanders of the mob that massacred 17 Mormons at Haun's Mill in Caldwell County, was shot "on Calhoun Street, a little
northwest of the present [September 1888] county jail" in Chillicothe. He died the next day, Jan. 31, 1839. (JH Oct. 30, 1839, 25).

Utica

Utica is five miles southwest of Chillicothe and .5 mile north of the point where U.S. 36 and County Road C intersect. Some Mormon families purchased lots in Utica,
which apparently included a Brother Sliter from Kirtland (HC 3:146). The Kirtland Camp traveled through Utica on Sept. 30, 1838, where camp members found
Copyright
Brother      (c)and
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                    other brethren (HC Media
                                        3:146; Corp.
                                               WLC).                                                                                           Page 144 / 187

Whitney Mill
Utica

Utica is five miles southwest of Chillicothe and .5 mile north of the point where U.S. 36 and County Road C intersect. Some Mormon families purchased lots in Utica,
which apparently included a Brother Sliter from Kirtland (HC 3:146). The Kirtland Camp traveled through Utica on Sept. 30, 1838, where camp members found
Brother Sliter and other brethren (HC 3:146; WLC).

Whitney Mill

Five miles directly south of Utica was the Joshua Whitney mill on Shoal Creek at the small present-day town of Dawn. Mormons crossed Shoal Creek at this mill site if
they were traveling on this southerly east-west route, which was about where County H, C, and DD are currently located.

Joseph Young, brother of Brigham Young and one of the original seven presidents of the first Quorum of Seventy, led a group of Kirtland Camp Saints loaded in 11
wagons. They were taking this southerly route when they came to Whitney Mill, where they ended up staying unexpectedly for three days.

Joseph Young and his group of Saints crossed Shoal Creek at the Whitney Mill on Oct. 23, 1838. Then, after traveling three miles past the mill, which put them one
mile north of Ludlow, they met 40 armed mobbers mounted on horses. The mobbers informed Joseph that his group of Mormons could go no farther. Joseph said:

I asked them the reason of this prohibition; to which they replied, that we were "Mormons"; that everyone who adhered to our religious faith, would have to leave the
state in ten days, or renounce their religion. Accordingly, they drove us back to the mills. . . .

Here we tarried three days; and, on Friday, the twenty-sixth [of October] we . . . succeeded in eluding the mob for the time being, and gained the residence of a friend
in Myer's settlement [near Haun's Mill]. On Sunday, twenty-eighth October, we arrived about twelve o'clock, at Haun's Mills. (HC 3:183-86; punctuation
standardized)

The Haun's Mill Massacre occurred two days after their arrival there.

Centered about five miles west of Whitney Mill and straddling County DD and D were at least eight properties purchased originally by Mormons (WJL). These
properties were located one to two miles north and northwest from the present-day town of Ludlow, which is at the intersection of County D and DD.

Bedford

The small town of Bedford is located 11.5 miles southeast of Chillicothe on the south bank of the Grand River on County J. It is seven miles northwest of the State 139
bridge over Grand River.

At least five Mormon families were original landowners at Bedford. Most of their farms were within a mile west of the center of town. One 40-acre Mormon farm was
located in the southwest quarter of the southwest quarter of Section 4, T 56N and R 22W of the Grand River Township, which borders the west side of the city
cemetery (WJL). County J in the center of the town is on property originally owned by Mormons.

Parsons Creek Camp

On Sept. 28, 1838, Kirtland Camp left the Yellow Creek Camp at present-day Rothville, Chariton County, and traveled northwest seven miles, where it crossed
Turkey Creek near the Linn-Chariton county border. After traveling another four miles, the camp crossed Locust Creek on the east side of Pershing State Park about
three miles south of U.S. 36. Then, continuing northwest six miles, the camp pitched tents on the east side of Parsons Creek about where U.S. 36 crosses the creek.
The campsite was about one mile southwest of the town of Meadville or about .75 mile west of the point where State 139 and County W meet at U.S. 36. When camp
members crossed Parsons Creek on Sept. 29, it appears they went northwest a mile or so and then directly west, parallel to U.S. 36 but about 1.5 miles north of it.

Another special site in the southeast corner of Linn County is Marceline, where Walt Disney spent his youth. He was born in Chicago in 1901, moved with his family to
Marceline, and then returned to Chicago at age 16 to study art. He made his first Mickey Mouse film in 1928 and built Disneyland in 1955. Eleven years later he died
at age 65.

Carroll County

Prairie Camp

The approximate location of this Zion's Camp bivouac is on State 10, about two miles east of Norborne and eight miles west of Carrollton in Carroll County. Here
Zion's Camp spent the night of June 17, 1834, after traveling eight miles without access to good water.

Because it was difficult to travel through boggy valleys, roads in Missouri generally followed the tops of the flat prairie-land hills. Zion's Camp generally followed the
road that is now U.S. 24 from Paris to Carrollton; the camp then followed State 10 to Liberty. Kirtland Camp of 1838 followed the same route until it had passed
through Keytesville. The camp then turned north toward its destination of Far West and Daviess County (HC 2:100-101; see Zion's Camp, Mo., map, page 582).

Carrollton

Carrollton, the seat of Carroll County, is located on U.S. 24 in the southern portion of the county. Mormons did not reside in Carrollton in the 1830s, but about 420
Mormons resided in DeWitt and a few scattered areas in the county. Phineas H. Young, Brigham Young's older brother, owned property in northern Carroll County
three miles northeast of Tina (northeast quarter of Section 29, T 55N and R 22W). Joshua Whitney, son of Newel K. Whitney, owned 80 acres 4.5 miles west of the
Carrollton city center-the eastern half of the northwest quarter of Section 34, T 53N and R 24W (WLC).

Zion's Camp passed through Carrollton on its way to Clay County on June 17, 1834. Here camp members were ferried across Wakenda River at noon. The prairie
ahead was 23 miles long and without timber and good drinking water, so they questioned whether they should go on. Hyrum Smith said he knew "in the name of the
Lord, that it was best to go on to the prairie" (HC 2:100). Lyman Wight and 20 others decided to stay in Carrollton against the counsel of Joseph Smith. The main
group went eight miles and camped two miles east of Norborne (HC 2:100-101).

Sashel Woods, who preached for the Cumberland Presbyterian Church in Carrollton, was a prominent leader of anti-Mormon mobs that forced the Mormons from
their homes in DeWitt and various settlements in Ray, Daviess, and Caldwell Counties, and finally, from the state of Missouri. In Daviess County the Mormons lived
mostly on land claimed by preemption rights, and they had few deeds of ownership. After mobs expelled the Mormons from Daviess County, Sashel Woods was quick
to purchase many Mormon-developed farms from the government at $1.25 per acre. Developed land was worth 10 times that much.
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At meetings held in 1838 in Carrollton, the Mormons were denounced and plans were made for their expulsion from Carroll County. Many prominent men attended
Sashel Woods, who preached for the Cumberland Presbyterian Church in Carrollton, was a prominent leader of anti-Mormon mobs that forced the Mormons from
their homes in DeWitt and various settlements in Ray, Daviess, and Caldwell Counties, and finally, from the state of Missouri. In Daviess County the Mormons lived
mostly on land claimed by preemption rights, and they had few deeds of ownership. After mobs expelled the Mormons from Daviess County, Sashel Woods was quick
to purchase many Mormon-developed farms from the government at $1.25 per acre. Developed land was worth 10 times that much.



At meetings held in 1838 in Carrollton, the Mormons were denounced and plans were made for their expulsion from Carroll County. Many prominent men attended
the meetings, held July 7, 14, and 30. Dr. W. W. Austin, who served as meeting chairman, later commanded the mob forces that drove the Mormons from the county.
Rev. Sashel Woods aided and encouraged Austin, as did Judge John Standly, Hiram Wilcoxen, and Rev. Abbot Hancock.

At the July 14 meeting Woods and Hancock were directed to tell the Saints that they must vacate the county no later than Aug. 7. They subsequently delivered their
ultimatum at DeWitt. After the July 30 meeting Woods warned the Saints that they had 24 hours to leave. Later the departure date was changed to Oct. 1, 1838. A
week after a skirmish on Oct. 4 the Saints were forced at gunpoint from DeWitt (MIS, G 241-46, 288-316). On Oct. 31 near Far West the infamous Hinkle betrayed
Joseph Smith and other Mormon leaders into the hands of Gen. Samuel D. Lucas, leader of the Missouri mob-militia.

McIlwaine's Bend and D&C 61

McIlwaine's Bend of the Missouri River is located four miles south of DeWitt and near the town of Miami, which is located in Saline County at the extreme southern
part of the bend. From Miami the east side of the bend flowed northwest and then north to DeWitt in 1831. Today it flows northeast and misses DeWitt by more than
a mile. State 41 and the Miami Bridge at the bottom of the bend are about 100 miles east of Independence Landing. It is 40 "nineteenth century" river miles west of Old
Chariton, which has disappeared because of the changes in the flow of the Missouri River. Old Chariton was once located about 1.75 miles north of today's town of
Glasgow (see Old Chariton on page 515).2

After Joseph Smith and other missionaries located Zion in Jackson County, they dedicated the area and the temple site on Aug. 2-3, 1831. On Aug. 9, 11 of the
missionaries left Independence Landing and proceeded via canoes down the Missouri River, intending to travel by water to St. Louis and from there by foot to their
homes in Kirtland, preaching along the way (D&C 60:14-16). The group consisted of Joseph Smith, Oliver Cowdery, Sidney Rigdon, Samuel H. Smith, Reynolds
Cahoon, A. Sidney Gilbert, William W. Phelps, Ezra Booth, Frederick G. Williams, Peter Whitmer Jr., and Joseph Coe (HC 1:202-3; CHC 1:262-63).

While Joseph and Sidney were riding together in a canoe on Aug. 11, they ran into a submerged tree and nearly tipped over. After the near tragedy they landed before
sunset and camped on the south bank of the river at McIlwaine's Bend. That evening William W. Phelps, in broad daylight, saw the destroyer riding in power upon the
face of the waters. Others heard a noise but did not see the vision (HC 1:203). As the elders prepared for sleep that night, contending parties, who had ill feelings
toward one another, reconciled their differences.

The next morning after prayer, Joseph received a revelation that would become D&C 61. The Lord indicated in the revelation that the sins of the elders were forgiven,
that it was not needful for all of them to move swiftly on the waters "whilst the inhabitants on either side are perishing in unbelief," and that the waters posed many
dangers, especially the waters of the Missouri. Jesus said, "I, the Lord, in the beginning blessed the waters; but in the last days, by the mouth of my servant John, I
cursed the waters" (T&S 5:464; D&C 61; HC 1:202-5; CHC 1:262, 275-78; Era, September 1903, 801-9).

After Joseph received the revelation, the 11 elders separated. Ezra Booth, Frederick G. Williams, Peter Whitmer Jr., and Joseph Coe went by canoe "down the river."
The other seven walked eastward on the south side of the Missouri River about 24 miles and then crossed the river to the town of Old Chariton, near the mouth of the
Chariton River. From Old Chariton, Joseph, Oliver, and Sidney walked southeast 12 miles to Fayette, Howard County, where they boarded a stage going east.
Samuel Smith and Reynolds Cahoon walked to Columbia, and A. Sidney Gilbert and William W. Phelps went "in haste" on their
mission (JRCa).


DeWitt

DeWitt, in the southeast corner of Carroll County, is situated on the bluffs on the northwest side of the Missouri River, 5.6 miles (1838) above the mouth of the Grand
River on U.S. 24. The Missouri River bordered the east side of the town in the 1830s, but by 1996 the river's channel had moved about 1.5 miles to the east (see
DeWitt map).

In 1835-36 Eli Gutherie platted the town of DeWitt, which was first called Elderport. Gutherie sold the town to Henry Root in 1837, and Root named the town after
resident Joel DeWitt. The town was designed to have a steamboat landing at the east end of Jefferson Street.

As the Mormon population of Caldwell County increased rapidly in 1836-37, the Saints began to settle in Carroll County. They had used the DeWitt landing in their
travels to Far West, and they felt that a friendly "Mormon port of landing" so close to the mouth of the Grand River would be ideal (JAPR in BYUS Winter 1988, 21).
The Grand River and its tributaries spread throughout Mormon-populated Caldwell and Daviess Counties, and commerce on the rivers would enhance their economy.

Early in the spring of 1838, town owner Henry Root and associate David Thomas enticed the Saints to settle in their platted city of DeWitt. The First Presidency
agreed to the plan, and Far West High Council members George M. Hinkle and John Murdock were assigned to purchase half of the town's 268 platted lots, plus 640
acres of nearby farmland. The indenture of sale was dated June 23, 1838, and the amount to be paid was $500. Bishop Edward Partridge endorsed the note signed by
Brothers Hinkle and Murdock, and payment was made before the Saints left DeWitt.

In July 1838 the first Mormon families, including George M. Hinkle, who would serve as DeWitt's branch president, and John Murdock, moved to the town. By the
middle of September about 250 Saints lived there, including John Taylor, who was traveling from Canada to Far West in order to accept his new assignment as an
apostle (HC 3:155). He stayed in DeWitt for about a month in the home of Smith Humphries (LJT 56-57).



John E. Page, ordained an apostle Dec. 19, 1838, led a group of about 150 Saints from Canada (in 30 wagons) to settle in DeWitt. They arrived on Sept. 27, 1838
(AJEP 9). Christopher Merkley led a group of about 30 people, who arrived at DeWitt sometime between Oct. 1 and Oct. 10, swelling the Mormon population of
DeWitt to about 70 families and 420 people (JJM; HC 3:450). DeWitt grew rapidly and was on its way to becoming the fourth stake of Zion (RPM 5 in printed copy).

DeWitt faced a housing shortage, its few log houses being "mere shanties" (JAPR 21). Soon the grove of trees below the town near the landing and Mormon Hill
became the headquarters of those gathering to the town. The grove was filled with wagons and tents and was referred to as a "village of canvas" (MIS, G 244). The
steamboat landing was at the east end of Jefferson Street or at times a little south of that point, and cables used to tie up the landing could still be seen on cottonwood
trees in 1991.
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Conflict seemed inevitable as the rapidly growing Mormon population caused resentment in the minds of the "old settlers." The Jackson County experience was about
to be repeated. As early as July 4, 1838, mobbers made a minor attack on the Mormons. Guns were fired, but no one was hurt. When Sashel Woods and Abbot
DeWitt faced a housing shortage, its few log houses being "mere shanties" (JAPR 21). Soon the grove of trees below the town near the landing and Mormon Hill
became the headquarters of those gathering to the town. The grove was filled with wagons and tents and was referred to as a "village of canvas" (MIS, G 244). The
steamboat landing was at the east end of Jefferson Street or at times a little south of that point, and cables used to tie up the landing could still be seen on cottonwood
trees in 1991.

Conflict seemed inevitable as the rapidly growing Mormon population caused resentment in the minds of the "old settlers." The Jackson County experience was about
to be repeated. As early as July 4, 1838, mobbers made a minor attack on the Mormons. Guns were fired, but no one was hurt. When Sashel Woods and Abbot
Hancock arrived to order the Saints to vacate DeWitt by Aug. 7, George M. Hinkle drew his sword and replied that he would exterminate all who attempted to disturb
him or his brethren. His sword later came into the hands of Sashel Woods and is now displayed on the wall of the foyer of the Masonic Hall in Carrollton at 14 N.
Main Street.

On Sept. 21, 150 mobbers bivouacked near DeWitt while waiting for recruits from other counties. Hiram Wilcoxen had secured a six-pound cannon in Jackson
County and brought it to DeWitt, where it was mounted for use against the Mormons. The mob forces organized into a military body with Congreave Jackson of
Howard County as brigadier general. They held formal drills, and about 250 men were combat ready by Oct. 3, 1838, when a few shots were exchanged. The first
real battle came the next day.

In the meantime George A. Smith, Don Carlos Smith, Lorenzo D. Barnes, and Harrison Sagers were on board the steamboat Kansas when it stopped at the DeWitt
landing for wood on Oct. 1. They were on their way from Daviess County to the mission field to preach and collect money to purchase property from the old settlers of
Daviess County. On board the steamboat were Gens. Samuel D. Lucas, Robert Wilson, and David R. Atchison. Colonel Hinkle was alarmed at the boat's arrival,
thinking those aboard were mob forces. "But he bristled up courage to make a speech to the military officers, in which he declared his intention in a trembling tone to
defend DeWitt to the last"(AGAS 51).

When the Kansas left DeWitt, General Wilson stood on the deck and told of the cruelties he had inflicted upon the Mormons in Jackson County. Don Carlos voiced
his resentment, telling Wilson that no gentleman would talk that way. When Wilson put his hand on his pistol, George A. made up his mind to knock him into the river
under the wheel of the boat if he attempted to draw. A fight was avoided when General Atchison indicated that Don Carlos Smith was correct (AGAS 51; HC 4:394-
95; BoK 29-30).

In preparation for an anticipated battle on Oct. 4, the Mormons put their wagons in a line for defense. Colonel Hinkle led the Mormons, with John Murdock, H. S.
Sherwood, and Theodore Turley as assistants. When the gun battle began, the Saints were outnumbered at least four to one and had to retreat to their few cabins for
protection. Mob forces killed cattle, destroyed property, and burned homes. Smith Humphries's cabin, where John Taylor had stayed, was one of the several cabins
burned (ReSM 271-72; HiR 607). Only one man was wounded in the battle, a non-Mormon from Saline County.

Gen. H. G . Parks, under orders from General Atchison, arrived with state militia on Oct. 4 to defend the Saints, but his forces were mutinous and refused to act
against the mob. When Joseph Smith received news of the battle, he hurried to DeWitt, arriving on Oct. 6 with Hyrum Smith, Sidney Rigdon, and two small companies
of Mormon militia composed of about 100 men under the command of Seymour Brunson and Lyman Wight.

As early as Sept. 22 the Saints had sent a petition to Gov. Lilburn W. Boggs asking for help, but they received none. Now under a state of siege, the hungry, sick, and
fearful Saints turned again in desperation to civil authorities. On Oct. 6 non-Mormon Grand River ferry operator Alfred Caldwell left
DeWitt with affidavits and letters concerning the Mormon plight, which he delivered to Governor Boggs. The governor answered that "the quarrel was between the
Mormons and the mob," and that "we [the Mormons] might fight it out" (HC 3:157).

When it became apparent that the Saints would receive no help from General Parks or the governor, they agreed to have Henry Root and David Thomas mediate their
forced departure from DeWitt (HC 3:159). The Saints, most of whom had lived there for only a few weeks and none longer than three months, loaded their belongings
into 70 wagons and left their small log and canvas homes on a cold, stormy day, Oct. 11, 1838. During their 70-mile journey to Far West, several brethren and two
sisters, Sister Jensen and Sister Downey, died from fatigue and privation and were buried by the wayside without coffins (HC 3:159-60).

After driving the Saints from DeWitt, the mob headed northwest with its cannon, planning on driving the Saints from Daviess County. Amasa Lyman and James Dunn,
assigned by the brethren in Far West to learn the state of affairs in DeWitt, dressed in strange garb and carried a pint of whiskey in their pockets to fool the mobbers.
They went their way by canoe down the Missouri River, and when they arrived at the DeWitt landing, the Saints were gone. They visited with local residents and then
left for Far West. On their way they were taken prisoner by the mobbers who were transporting the cannon to Daviess County.

"On this cannon, in the wagon, they allowed us to ride," Amasa recalled. "At night we helped take the cannon from the wagon and secrete it in the hazel brush to
prevent a surprise from the Mormons. . . . They placed a guard of four men with us, and in this way, they kept us four days" (AAL 2 in MS 27, 1865, 1-5).

In February 1839 George M. Hinkle and John Murdock sold the Church's property in DeWitt to Henry Root and Alfred Caldwell for $500, which is what the Church
had paid for it. Before this transaction, however, the Church sold three lots for $440.

The little town of DeWitt was lively during the steamboat era and reached its peak population of 800 between 1890 and 1900. In 1990 its population was 150, and the
main street, named Jefferson, had a block of vacant business houses. A hill immediately southeast of the town where many Mormons lived for a short time is still known
as Mormon Hill (see DeWitt map). In the center of town, at the base of the flagpole in front of the Community Building on Jefferson Street (between 6th and 7th
streets), a plaque recalls the Mormons who lived in DeWitt. The Church contributed the plaque when local citizens invited Latter-day Saints to participate in a special
bicentennial service July 4, 1976 (CN, July 17, 1976, 11). (Other sources for DeWitt include JJM; CHC 1:459-61; ReSM 261-80; JGAS; T&S 1:3-4; MIS, G 241-
45, 288-316).

Grand River Camp

The Grand River Camp of Zion's Camp was located on the west bank of the Grand River about where U.S. 24 crosses the river. The campsite was 4.5 miles northeast
of DeWitt and about 1.5 miles west of the Brunswick city limits (see DeWitt and McIlwaine's Bend map).

On June 16, 1834, Zion's Camp left the Chariton River and traveled 17 miles to the Grand River. The day had been excessively hot, and when a thunder shower came,
the brethren caught all the water they could on the brims of their hats. Because they did not catch "enough to satisfy their thirst, they drank out of the horse tracks."
Martin Harris, who had boasted of being able to handle snakes with perfect safety, was bitten on one of his bare feet while playing with a black snake. Joseph Smith
reproved Martin and told the brethren that they have no claim on God's promise to be healed if they are bitten while provoking "a poisonous serpent" (HC 2:95).

Chariton County

Chariton County
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six Mormon families were original landowners in Chariton County during the Mormon period of 1836-39 (WJL).

Yellow Creek Camp
reproved Martin and told the brethren that they have no claim on God's promise to be healed if they are bitten while provoking "a poisonous serpent" (HC 2:95).

Chariton County

Chariton County is located in the center of the state with U.S. 24 crossing the county's bottom half and the Missouri River marking its southern boundary. Only about
six Mormon families were original landowners in Chariton County during the Mormon period of 1836-39 (WJL).

Yellow Creek Camp

Yellow Creek Camp of the Kirtland Camp was at the southeast corner of present-day Rothville along County Road E and at the confluence of the forks of Yellow
Creek. The Kirtland Camp spent the night here on Sept. 27, 1838. The camp had traveled 22 miles from its Chariton River campground. "In the evening the Council
met to settle some difficulties" (HC 3:145-46).

At a point about .5 mile past Keytesville, the Kirtland Camp left the old State Road (now U.S. 24) and traveled northwest on the north side of the Grand River toward
Rothville, Chillicothe, and Caldwell County. In 1834 Zion's Camp had also traveled along the old State Road, but after passing through Keytesville, the camp went
west toward Liberty in Clay County.

It was apparently in the area of Rothville and the Yellow Creek Camp that the Prophet Joseph Smith and fellow prisoners made their escape. After spending 4.5
months as prisoners, four months and one week of which they spent in Liberty Jail, Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae
went on trial in Gallatin for six days. During that time they received a change of venue to Boone County to stand trial in the city of Columbia.

On the morning of Apr. 16 the five prisoners and five guards left the home of Josiah Morin in Millport and started on their 115-mile, three-day journey to Columbia.
Twenty miles from Millport, most probably at Chillicothe, the prisoners purchased a jug of whiskey. When they arrived at Yellow Creek, probably at the Yellow Creek
Camp of the Kirtland Camp, the prisoners gave the whiskey to their guards. Afterward the brethren made their escape. The Prophet described their escape:

This evening our guard got intoxicated. We thought it a favorable opportunity to make our escape; knowing that the only object of our enemies was our destruction. . . .
We thought that it was necessary for us, inasmuch as we loved our lives, and did not wish to die by the hand of murderers and assassins. . . . Accordingly we took
advantage of the situation of our guard and departed, and that night we traveled a considerable distance. (HC 3:320-21)

One of the guards helped the prisoners saddle their horses. Two prisoners mounted, and the other three started on foot toward the state of Illinois. In the course of
about 10 days they arrived safely at Quincy, where they joined their families (see The Escape of Joseph Smith and Fellow Prisoners, page 488).

Keytesville

Keytesville, the county seat of Chariton County, is centered east and west in Missouri along U.S. 24. About .5 mile west of Keytesville the Kirtland Camp left the old
State Road and went northwest toward Rothville, Chillicothe, and Daviess County on Sept. 27, 1838. Camp members spent the night at Yellow Creek Camp near
Rothville. In 1834 Zion's Camp continued west on the old State Road from Keytesville on its way to Clay County (HC 3:145-46; see the Zion's Camp and Kirtland
Camp map, page 582).

Before the Kirtland Camp left its camp on Dark Creek on the morning of Sept. 26, members discussed whether they should continue their trek to Far West as a group
or break up the camp in response to rumors about the situation there. Samuel Bend of Pike County explained the state of affairs in Far West and Adam-ondi-Ahman
and advised the camp to continue. Of particular interest to the Kirtland Camp was Bend's report that volunteers called for by the governor, who appeared to be
enemies of the Saints, had rendezvoused at Keytesville and would be discharged that day at noon. A motion to continue on as a camp was carried unanimously. The
camp then traveled 16 miles before stopping on the west side of the Chariton River near Keytesville (HC 3:144-45).

Chariton River Camp

Zion's Camp of 1834 and Kirtland Camp of 1838 spent one night on their way to Clay County and Daviess County, respectively, at a camp two miles southeast of
Keytesville on the west bank of the Chariton River of 1834-38. The campground was about .75 mile northwest of the point where U.S. 24 crosses the new, modern
channel of the Chariton River.

Zion's Camp camped at the Chariton River Camp on June 15, 1834, after traveling the back trail 16 miles from Dark Creek Camp. This was only the second time
Zion's Camp had traveled on the Sabbath day. Camp members traveled the back trail because of a report that mobbers were gathering at Old Chariton to give them
trouble (see Dark Creek Camp entry in Randolph County; see Old Chariton entry below).

Early in the day Parley P. Pratt and Orson Hyde joined the camp and reported their meeting with Missouri governor Daniel Dunklin. Afterward the Prophet told the
camp that the governor had broken his promise by refusing to help the Saints get their lands back in Jackson County (HC 2:94-95). Bishop Edward Partridge arrived
in camp from Clay County and told of the hostile feelings that existed toward the Saints by the Missourians.

Kirtland Camp stopped at Ezekiel Kellogg's farm near present-day Salisbury and then passed through Keytesville without any trouble from mobbers (HC 3:144-45;
see Kellogg Farm entry below).

Old Chariton

Old Chariton, the early seat of Chariton County, was located near the confluence of the Chariton and Missouri Rivers but has since been washed away by floods. It
was located in the southwest corner of Chariton County, in the northwest quarter of the northwest quarter of Section 5, T 52N and R 17W. This location is on County
Road KK near Glasgow, a city in both Howard and Chariton Counties. At a point 1.75 miles north of the city limits of Glasgow on State 5, go west on KK .25 mile.
Old Chariton was centered immediately to the south and partly on the north of County KK at this location (see Old Chariton map). The Chariton River and Old
Chariton were located at mile marker 239.

By 1810 Old Chariton had a brick courthouse, and the first circuit court of the county was held there in 1821. After the city began to decline in about 1825 because of
flood damage, the county seat was moved to Keytesville in about 1832. Old Chariton was an important city for travelers going overland or by water.

As Joseph Smith and 10 other missionaries were going from Independence, Mo., to Kirtland, Ohio, they traveled by canoes down the Missouri River to McIlwaine's
Bend. While camped there on the south side of the Missouri River, the Prophet received a revelation (D&C 61) on the morning of Aug. 12, 1831. During that same
day four elders separated from the group and continued by canoe down the river: Ezra Booth, Frederick G. Williams, Peter Whitmer Jr., and Joseph Coe. The other
seven, Joseph Smith, Sidney Rigdon, Oliver Cowdery, Samuel H. Smith, Reynolds Cahoon, A. Sidney Gilbert, and William W. Phelps walked eastward on the south
side of the Missouri
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                                               then crossed the river to Old Chariton (JRCa).
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As Joseph Smith and 10 other missionaries were going from Independence, Mo., to Kirtland, Ohio, they traveled by canoes down the Missouri River to McIlwaine's
Bend. While camped there on the south side of the Missouri River, the Prophet received a revelation (D&C 61) on the morning of Aug. 12, 1831. During that same
day four elders separated from the group and continued by canoe down the river: Ezra Booth, Frederick G. Williams, Peter Whitmer Jr., and Joseph Coe. The other
seven, Joseph Smith, Sidney Rigdon, Oliver Cowdery, Samuel H. Smith, Reynolds Cahoon, A. Sidney Gilbert, and William W. Phelps walked eastward on the south
side of the Missouri River about 24 miles and then crossed the river to Old Chariton (JRCa).



Joseph Smith and his six companions had an unexpected and joyous reunion with four other elders in Old Chariton on Aug. 13, 1831. Hyrum Smith and John Murdock
had traveled 70 miles from the Salt Creek Settlement on their way to Independence and were staying in Old Chariton for a couple of nights, and Elders David Whitmer
and Harvey Whitlock were also at Old Chariton (JJM Aug. 13, 1831). After the brethren saluted each other, Joseph Smith received a revelation (D&C 62) in which
the Lord instructed the elders gathering to Zion:

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 62:3-4; HC 1:206)

The unexpected reunion of these 11 elders was not a chance event. The Lord said concerning the two groups traveling in opposite directions, "Behold, I, the Lord,
have brought you together that the promise might be fulfilled, that the faithful among you should be preserved and rejoice together in the land of Missouri. I, the Lord,
promise the faithful and cannot lie" (D&C 62:6).

After the reunion Joseph Smith, Sidney Rigdon, and Oliver Cowdery walked about 12 miles to Fayette in Howard County, took a stage to St. Louis, "and then went
by water to Kirtland," where they arrived Aug. 27, 1831 (HC 1:205-6). Samuel H. Smith and Reynolds Cahoon walked to Columbia. A. Sidney Gilbert and William
W. Phelps went in haste to prepare to move to Missouri. The four brethren going west pooled their money and bought a horse, which they rode 60 miles to Lexington
(JJM).

Kellogg Farm

The 80-acre Kellogg Farm and barn are located in the southeast part of Chariton County, three miles northeast of the center of Salisbury on County Road HH at a
point 1.5 miles north of U.S. 24 and two miles west of the Chariton River middle fork. From U.S. 24 in Salisbury, go 1.5 miles north on State 129 and then turn east
on County HH and travel 1.5 miles. The farm, farm house, and barn are on the north side of HH.

Ezekiel Kellogg was born Jan. 29, 1801, in Palmyra, N.Y., and died about 1866 in Utah. He married Harriet Fox in 1818, and she died in 1825. On Oct. 12, 1828,
Ezekiel married Naomi Harris, sister of Martin Harris. Ezekiel and Naomi eventually had two children, Rhoda and Rebecca. Ezekiel was baptized a member of the
Church in 1834, after which he and Naomi moved to Missouri, where they purchased their farm on Dec. 5, 1835, from William and Ann Smith of St. Louis for $125.
The farm was in the western half of the northeast quarter of Section 25, T 54N and R 17W (CCDB 464).

Many Mormons on their way to and from western Missouri stayed on or near the Kellogg Farm, including Warren Foote, who wrote on Aug. 23, 1838, "We traveled
18 miles and camped on a 7-mile prairie, near one Kellogg a 'Mormon'" (AWF).

The Kirtland Camp stopped on the seven-mile prairie near Brother Kellogg's on Sept. 26, 1838, while traveling to its Chariton River Camp two miles southeast of
Keytesville (HC 3:145). One of the old roads on which the Mormons traveled passed right by Kellogg's farm. A large flowing well, still in existence, supplied water to
the thirsty travelers. A good water source and a friendly Church member halfway across Missouri made the Kellogg Farm a welcome haven for an overnight stay along
the trail.

The large Kellogg barn was built behind (north of) the farmhouse on the north side of County Road HH. The Kellogg barn may be the only structure still standing in
Missouri that was built by early Missouri Mormons. It appears that all other Mormon structures were either burned or torn down. The Kellogg barn was built with
hand-hewn beams and hand-carved 10- or 12-inch wooden dowels. In the 1980s the barn was estimated to be 150 years old.

In 1977 a Mr. R. E. Schachtele, who was living in the house in front of the barn, showed Wayne J. Lewis where the existing house had been remodeled over the log
foundation of the old Kellogg homestead.3

Along with most Mormons living in Missouri in the 1830s, Ezekiel and Noami Kellogg and their neighbors, David Pettigrew, Peter Lassen, and John H. Plumb sold
their property in Missouri in the spring of 1839. These Saints then moved to Adams County, Ill. Ezekiel received $360 for the Apr. 1, 1839, sale of his 80 acres
(CCDB E, 457-64). He eventually traveled with his family to Utah, where he died about 1866.


Randolph County

Randolph County was created in 1829, and at least 40 LDS families lived there during the 1830s.

Dark Creek Camp

Dark Creek Camp was located five direct miles west of the center of Huntsville in Randolph County, on the east side of Dark Creek near the center of Section 30, T
54N and R 15W. From the center of Huntsville, it is 5.75 miles on County Road C and then County Road O. It is 1.2 miles north of U.S. 24 (see Huntsville Area map,
page 523).

This was the campsite of Zion's Camp on June 14, 1834, after it traveled 17 miles from Elk Fork Camp. When members of Zion's Camp received word that a mob
was gathering at Old Chariton and could possibly pose a threat to their progress along the State Road, they apparently decided to take a 20-mile detour along a less-
used parallel course that ran about two miles north of the State Road (U.S. 24). They left the State Road immediately west of present-day Moberly and followed what
is now County Roads JJ and C to Huntsville. Then they followed County Roads C and O northwest and west out of Huntsville.
After passing near Kellogg's Farm they joined the State Road at present day Salisbury before crossing Chariton River and camping on the west bank two miles from
Keytesville.

The U.S. government also used this back-road section of the trail when it marched 900 Potawatomi Indians at gunpoint from northern Indiana to Kansas in the fall of
1838. Because so many Indians died during the 61-day trek and were buried by the roadside, the trail became known as the Trail of Death (DJCD).

Before   camping
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site of the future city of Manti (see entry on Manti below) which is about three miles from the center of Huntsville and 1.3 miles west of the Chariton River. That same
day four armed men on horseback chased Joseph Hancock and another brother, who eluded the would-be assailants by traveling in the brush and thickets where the
horsemen could not ride.
The U.S. government also used this back-road section of the trail when it marched 900 Potawatomi Indians at gunpoint from northern Indiana to Kansas in the fall of
1838. Because so many Indians died during the 61-day trek and were buried by the roadside, the trail became known as the Trail of Death (DJCD).

Before camping on June 14, Zion's Camp passed through Huntsville, crossed the east fork of the Chariton River 1.6 miles from the center of Huntsville, and passed the
site of the future city of Manti (see entry on Manti below) which is about three miles from the center of Huntsville and 1.3 miles west of the Chariton River. That same
day four armed men on horseback chased Joseph Hancock and another brother, who eluded the would-be assailants by traveling in the brush and thickets where the
horsemen could not ride.



The brethren felt that Dark Creek Camp was situated in an unpleasant location because it was in a ravine that limited their view of approaching enemies. But it was the
only place they could get water for some miles, so they stayed there for the night (HC 2:91).

Kirtland Camp also used this same campground on Sept. 25, 1838, after traveling 17 miles from Elk Fork Camp. Camp members had been told that mobbers in
Huntsville would stop them, but they went through the small town without any trouble. They followed the same route that Zion's Camp took to its camp on Dark Creek
(HC 3:143-44).

Manti



The future city Manti will be located three miles northwest of the center of Huntsville and about halfway between Huntsville and Dark Creek Camp. The site may be
located by starting at the county courthouse in Huntsville and going 1.6 miles northwest on County Road C to the east fork of the Chariton River.
After crossing the river, go .3 of a mile and turn left (west) on County Road O. Then go 1.1 miles to the top of a hill. This point is the approximate center of the future
city. Near this location County A-90 goes north from County O (see Huntsville Area map, page 523).

As members of Kirtland Camp traveled from Elk Fork Camp to Dark Creek Camp in Randolph County on Sept. 25, 1838, they passed through Huntsville and then
traveled about 1.5 miles northwest, where they crossed the east fork of the Chariton River. They then went west another 1.5 miles, where they "found Ira Ames and
some of the brethren near the place where the city of Manti is to be built, and encamped for the night on Dark Creek, six miles from Huntsville" (HC 3:143-44; JESm).

Kirtland Camp member Samuel D. Tyler, who kept a journal during the trek from Kirtland to Adam-ondi-Ahman, wrote on Sept. 25, 1838:

Huntsville City is [the] seat of Randolph County. Three miles further [than Huntsville] there are several of the brethren round about here and this is the ancient site of the
city of Manti, which is spoken of in the Book of Mormon, and this is appointed one of the stakes of Zion and it is in Randolph County, Mo., three miles west of the
County Seat. (Spelling and punctuation standardized; JSDT 49)

Authors Andrew Jenson, George Reynolds, and Janne M. Sjodahl cited Samuel D. Tyler's account regarding this site being the location of the ancient city of Manti
(HiR July 1888, 601; CBOM 2:324). According to the Book of Mormon, Manti was the chief city in the land of Manti, situated near the headwaters of the Sidon
River (Alma 16, 17, 22, 43, 56, 58, 59). Manti was also the name of a hill near the city of Zarahemla where Nehor, who killed Gideon, was executed in 91 b.c. (Alma
1:15).

Contemporaries of Joseph Smith who knew the history of the Church were appointed to select the written accounts that most accurately portrayed the Church's
history. These selected accounts were published in the History of the Church. The appointed contemporaries must have felt that Elias Smith's journal was more
accurate than Samuel D. Tyler's as related to Manti. The phrase "the place where the city of Manti is to be" became the accepted description rather than "the ancient
site of the city of Manti."

Huntsville

Huntsville, the Randolph County seat, was described in Warren Foote's autobiography as "a small village" (AWF Aug. 23, 1838). It is located on County Road C,
1.25 miles north of U.S. 24 and 6.5 miles west of Moberly (see Huntsville Area map).

At least eight Mormon families lived in the area of Huntsville. Huntsville residents were friendly and peaceful toward the Mormons and helped rescue several of them,
especially during their exodus from Missouri in 1839. Many Mormons stayed in Huntsville for a few days, weeks, or months. Some stayed the entire winter of 1838-
39. On June 14, 1834, Zion's Camp passed through Huntsville on its way to Dark Creek Camp.

From the midst of dissension in Kirtland, Ohio, Joseph Smith and others fled toward Far West in January 1838. It was a miserable and cold journey of 900 miles, but
in Huntsville, 120 miles from Far West, the Prophet, Brigham Young, and others met a group of brethren from Far West in early March "with teams and money" and
"open arms" (HC 3:8).

Brother John P. Barnard, a blacksmith, brought his comfortable carriage from Caldwell County to take the Prophet and his family to Far West (MHBY 1801-44, 27).
On the way a carriage axletree sprang when the carriage hit a frozen stream bank. John lamented that the party could not travel farther in the carriage. The Prophet
examined the axletree and confidently said, "I can spring that iron axle back so we can go on our journey." John was skeptical, but with help from Brigham Young,
Joseph sprang the axle back in place. John concluded that he would never again say something could not be done when the Prophet said it could (JH Mar. 14, 1838;
MHBY 27; FWR 144).

On Mar. 14, when the Prophet's party was eight miles from Far West, a group of Saints gave him a joyous welcome. The two-month journey had brought the Prophet
to a friendly community with hopes for peace. Joseph said, "Heaven smiles upon the Saints in Caldwell" (HC 3:11).

In about July 1838 Joseph Smith Sr. and Lucy Mack Smith, along with other members of their family, stopped in Huntsville on the way to Far West. Their daughter
Catharine had given birth to a son, Alvin, in a hut near the Mississippi River, and their daughter Sophronia and her husband had stayed behind to take care of
Catharine. The rest of the family continued on to Huntsville, where they stayed a week.

Lucy went into a dense thicket at Huntsville and prayed for three hours that her health and Catharine's health would be restored. After she finished praying, her pain
was gone. When Catherine arrived in Huntsville with her husband, Wilkins Salisbury, the elders laid hands on her, after which she improved (HJS 252-53).

Mary I. Horne traveled to Far West with a small company of Canadian Saints that stopped in Huntsville about July 1838. There they found several LDS families, and
Mary received
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                 patriarchal Infobase
                             blessing from Joseph
                                       Media      Smith Sr. (WoM 203-36).
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As the Kirtland Camp approached Huntsville on Sept. 24, 1838, the brethren received a report that 110 men had left Huntsville that morning to fight the Mormons in
Far West. The brethren were warned that if it they went any farther they would meet with difficulty. The camp was determined to continue its journey, however, and
was gone. When Catherine arrived in Huntsville with her husband, Wilkins Salisbury, the elders laid hands on her, after which she improved (HJS 252-53).

Mary I. Horne traveled to Far West with a small company of Canadian Saints that stopped in Huntsville about July 1838. There they found several LDS families, and
Mary received a patriarchal blessing from Joseph Smith Sr. (WoM 203-36).

As the Kirtland Camp approached Huntsville on Sept. 24, 1838, the brethren received a report that 110 men had left Huntsville that morning to fight the Mormons in
Far West. The brethren were warned that if it they went any farther they would meet with difficulty. The camp was determined to continue its journey, however, and
passed through friendly Huntsville without any trouble (HC 3:143-44).

Silas Smith, brother of Joseph Smith Sr., started out for Missouri with the Kirtland Camp but stopped on the way for a time. He later went as far as Huntsville, but
when he learned of the Extermination Order, he turned around at Huntsville and traveled east to Pittsfield, Ill., where he became a leader in the Church and died in
1839.

In the spring of 1839 many Mormon exiles from Missouri made their way through Huntsville on their exodus from Missouri. The Mormons appreciated the kind people
of Huntsville for helping them in a time of great need. One of the needy families that passed through Huntsville was the Newel Knight family. The Knights left Far West
on Feb. 18, 1839, with a man hired to take them to the Mississippi River in his wagon.

At Huntsville the driver said his horses could not go on, so the Knights camped on the ground. Newel prayed for help. For a week they were stranded, but they finally
found someone to take them on their journey. Brigham Young's family was also stranded at Huntsville, with too many belongings for their wagon. Brigham was able to
go on his way after Newel transferred some of Brigham's goods to his own wagon.

A few days later Newel's horses ran away. Newel's oxen could not haul his entire load, so he unloaded part of his and Brigham Young's belongings and left them in the
care of a friendly resident. When they reached the Mississippi River in early May, Newel borrowed Brigham Young's wagon, headed west, and retrieved the goods
they had left behind (TAMF 132).

Moberly

Moberly, the largest city in Randolph County, is at the crossroads of U.S. 24 and 63, centered between the east border of Randolph County and Huntsville.

Hartman Rector Jr., a convert to the Church, was born on a farm near Moberly on Aug. 20, 1924. In April 1968 he was sustained as a member of the First Council of
Seventy. He served as a general authority for 27 years before receiving emeritus status in 1995. An LDS chapel in Moberly is located on U.S. 24, two miles east of
U.S. 63.

William A. Hickman Farm

The center of William A. Hickman's first 80-acre farm in Missouri is located on U.S. 24 at a point 4.25 miles east of where U.S. 63 crosses U.S. 24 in the northeast
part of the city of Moberly. It is .75 mile southwest of the U.S. 24 bridge over Elk Fork River and 2.25 miles west of Randolph County's east border.

At age three "Bill" moved with his family from Kentucky to Old Franklin in Howard County. In about 1820, when Bill was about five, he moved with his family to Mt.
Airy, 6.5 miles southwest of Huntsville. His father built the first gristmill in that part of the country, which ran day and night for four or five years. There was no other mill
within 40 miles. As Bill was growing up he tangled with a wild boar and a panther but lived to tell the story. In 1832, at age 17, he married Bernetta Burckhardt from
Huntsville. She was the daughter of George Burckhardt, who was the elected representative of Randolph County in the Missouri legislature.

In 1833 Bill and Bernetta purchased 80 acres. Their 80-acre farm was in the north half of the northwest quarter of Section 22, T 54N and R 13W. The State Road
(now U.S. 24) ran diagonally through their farm for half a mile-from the southwest corner to the northeast corner, splitting their farm exactly in half. Bill wrote:

I lived on the road which the Mormons traveled from Kirtland, Ohio, to western Missouri, and had almost daily opportunities to talk to them. Being thoroughly
convinced they were right, I joined them in the spring before they left Missouri [spring of 1839]. This was a great task for me. I had a good standing in society; the
Mormons were very much disliked by the Missourians, and there was much sorrow expressed by friends and relatives for my joining them. But I told them I was
honest in my convictions, which was true. Nothing but salvation could have induced me to do so. (BDA 35-36)

Bill Hickman was one of the few Missourians to join the Church, and both before and after his conversion he helped many Mormons as they came along the road that
split his farm. He recalled:

I sold my farm [398 acres by 1838] for a low figure, and left for Illinois. I saw much suffering and distress amongst those who were leaving Missouri: women and
children barefooted and hungry; but these things were soon remedied. Our people were helped in Illinois, got work to do, and could get anything they needed for it. I
gave away as long as I had a dollar, to those sufferers. In April following I saw Joseph Smith for the first time, and had a long talk with him, and liked him well. (BDA
37)

Bill Hickman served as a bodyguard to both Joseph Smith and Brigham Young. He negotiated the purchase of Ft. Bridger for the Church and helped rescue some of
the members of the ill-fated Martin Handcart Company in 1856. He also served in the 1857 Utah War. Bill was a rough-and-ready Porter Rockwell type, and in the
1860s he had a falling-out with Brigham Young that resulted in his excommunication. He was posthumously reinstated into the Church in 1934, and all of his former
blessings were restored (BDA; LHH, c; WBH).4

Elk Fork Camp

The Elk Fork Camp of both Zion's Camp and Kirtland Camp was located where U.S. 24 crosses the Elk Fork of the Salt River, 1.75 miles southwest of the east
border of Randolph County and .7 mile east of the center of William A. Hickman's farm. Undoubtedly, the Hickmans and members of both camps exchanged
communication and goodwill.

Zion's Camp spent the night of June 13, 1834, at the Elk Fork Camp. Before leaving their Paris Camp, the men discovered that several horses were missing, which
delayed their departure (HC 2:90-91; ZC, B 158). Kirtland Camp used the Elk Fork Camp site on Sept. 24, 1838, after traveling 18 miles from Paris. During the
morning, before they left Paris, the camp reorganized (HC 3:143).

Howard, Saline, Boone, and Cole Counties

Boone's Lick State Historic Site and Boonslick Trail
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Boone's Lick State Historic Site is located on State 187 in the southwest corner of Howard County. It is nine miles northwest of New Franklin and two direct miles
west of Boonsboro.
Howard, Saline, Boone, and Cole Counties

Boone's Lick State Historic Site and Boonslick Trail

Boone's Lick State Historic Site is located on State 187 in the southwest corner of Howard County. It is nine miles northwest of New Franklin and two direct miles
west of Boonsboro.

Daniel Boone discovered this site with its salt springs in about 1800. Deer and other animals came to the springs to lick the salt that formed on the rocks. Boone's two
sons began producing the salt commercially in 1806. So many peopled traveled from St. Louis and St. Charles Counties to distill or purchase the salt that the first bona
fide road west of St. Charles developed into what became the 150-mile long Boonslick Trail, the granddad of all trans-Mississippi trails to the Far West. Daniel Boone
and his son extended the trail past Old Franklin to the salt springs. The trail started in 1764 in St. Louis and went to St. Charles, Warrenton, Jonesburg, New Florence,
Danville, Mineola, Williamsburg, Calwood, Fulton, Millersburg, Columbia, Midway, Rocheport, and Old Franklin (HSM 250).

At Boone's Lick State Historic Site, salt water still flows in the remains of salt works. Information boards, a shelter house, picnic tables, and chemical toilets are
available at the site.

Although the salt springs were the western terminus of the Boonslick Trail, Old Franklin on the Missouri River became the functional terminus of the Boonslick Trail by
1817. Old Franklin, which was washed away by floods and no longer exists, was located on the western edge of present-day New Franklin.



Old Franklin was also the starting point of the Santa Fe Trail, which was blazed by William Becknell, who became known as the father of the Santa Fe Trail. Becknell
lived near the salt springs at the Boone's Lick State Historic Site, and in 1821 he advertised for men to accompany him on a western expedition designed as a trading
venture involving horses and mules. The five-month, trail-blazing adventure started on Sept. 1, 1821, with about 30 men. From the starting point at Old Franklin, the
Santa Fe Trail crossed the Missouri River at Arrow Rock. From there it went to Marshall, Grand Pass, Lexington, Napoleon, Buckner, Ft. Osage, and Independence,
Mo. Then it went to Council Grove and Ft. Larned in Kansas, Bents Old and New Forts in Colorado, and Ft. Union and Santa Fe in New Mexico (MSF; HSM).

The first Mormons to use the Boonslick Trail were the missionaries to the Lamanites, who were called by revelation at the time of the second conference of the Church
in September 1830, in Fayette, N.Y. Oliver Cowdery was the first one called to teach the gospel to the Lamanites who lived in Indian Territory just west of
Independence (D&C 28:8; HC 1:110-11). Oliver was accompanied by Peter Whitmer Jr., Parley P. Pratt, and Ziba Peterson. The four missionaries left in October
and went from Fayette to Independence via Buffalo, N.Y., and then to Kirtland, Ohio, where Sidney Rigdon and about 130 of his flock were converted, including
Frederick G. Williams, who joined the missionaries on their journey. From Kirtland they passed through Sandusky, and at Cincinnati they took passage on a steamer
down the Ohio River. At the mouth of the Ohio they found the Mississippi River frozen over, so they walked 200 miles through Illinois and stopped 20 miles from St.
Louis. In the first part of 1831 they passed through St. Louis and St. Charles and walked the entire 150 miles of the Boonslick Trail and 100 miles of the Santa Fe Trail
to Independence (HC 1:118-25; APPP: 47-62). On their return home in 1831 they took the same route. These first missionaries to the Lamanites traveled about 1,500
miles in four months, and they considered their mission a success (APPP 47-58).



At a June 1831 conference in Kirtland, Joseph Smith and 29 missionaries were called to serve missions and to travel to Missouri for a conference and other special
events (D&C 52). The Prophet and probably most of the other missionaries traveled from St. Louis over the 250 miles of the Boonslick and Santa Fe Trails to
Independence. At Kaw Township (Kansas City) the missionaries attended the dedication of the land by Sidney Rigdon for the gathering of the Saints. Before the
missionaries returned to Kirtland, the Prophet Joseph dedicated a temple site in Independence. On their return the missionaries traveled down the Missouri River by
canoe to Chariton, and from there the Prophet traveled by foot to Fayette, and then by coach to Columbia and St. Louis via the Boonslick Trail (HC 1:188-206).

From April to June 1832 Joseph Smith returned to Independence, using the Boonslick and Santa Fe Trails. But this time he took a stagecoach over the 250-mile
stretch from St. Louis to Independence and returned the same way. During this return trip, Bishop Newel K. Whitney broke a leg and a foot during a runaway
stagecoach accident. The Prophet stayed with him for a month in Greenville, Ind., while his broken bones mended (HC 1:265-72).

Mormons continually used the Boonslick Trail until 1839, especially those traveling to St. Louis by boat. But by 1834 those traveling overland were following the State
Road (now State 24), just as Zion's Camp did in 1834 and Kirtland Camp did in 1838.

Between St. Louis and New Franklin, 33 large red granite markers, placed in 1913 by the Daughters of the American Revolution, appear about every five miles along
the Boonslick Trail (HSM 252).

Arrow Rock

Arrow Rock, named after a place where Indians found hard rocks to make arrowheads, is located about four miles southwest of Boone's Lick State Historic Site on
State 41, which is on the west side of the Missouri River in Saline County. This site is mentioned in the journals of Lewis and Clark in 1804, and today it is a state
historic site. It is near the end of the Boonslick Trail and near the beginning of the Santa Fe Trail.



Arrow Rock is a small, quaint tourist village of 80 residents. Walking tours are available of the 1832 Arrow Rock tavern, courthouse, jail, and other sights. The
Lyceum Theatre presents plays during the summers.

William W. Phelps, A. Sidney Gilbert, and Emily Partridge, daughter of Bishop Edward Partridge, traveled with a group of 15 Saints that came up the Missouri River
by boat from St. Louis. When ice jams made it impossible to continue up the river, they were forced to land at Arrow Rock.

A family welcomed them into their cabin on the banks of the Missouri River. The 15 Saints lived with the family in their tiny cabin for a week or two before they could
procure a wagon large enough to meet their needs on the rest of their journey to Independence (JEY 9).

After being incarcerated in a prison at Richmond, Ray County, from November 1838 to May 1839, Parley P. Pratt, Morris Phelps, Luman Gibbs, and King Follett
were transported by coach to the Columbia Jail in Boone County. Five guards accompanied them, and all four prisoners were chained together. They rode in a
carriage, but on May 23, 1839, they had to swim a stream that was too deep to drive across. When they arrived at Arrow Rock, they crossed the Missouri River by
ferry (HC 3:360-63).
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Columbia, the seat of Boone County, is centrally located in Missouri at the crossroads of I-70 and State 63. It is 126 miles from Kansas City and 125 miles from St.
were transported by coach to the Columbia Jail in Boone County. Five guards accompanied them, and all four prisoners were chained together. They rode in a
carriage, but on May 23, 1839, they had to swim a stream that was too deep to drive across. When they arrived at Arrow Rock, they crossed the Missouri River by
ferry (HC 3:360-63).

Columbia

Columbia, the seat of Boone County, is centrally located in Missouri at the crossroads of I-70 and State 63. It is 126 miles from Kansas City and 125 miles from St.
Louis. Columbia is the home of the University of Missouri.

The old 1822 Columbia Jail was the first jail built in Columbia and was apparently located near the northwest corner of the public square facing Ash Street and
centered about 65 feet east of 7th Street. According to Parley P. Pratt, the jail was in the "same square with the courthouse, being on the north edge of the
town" (APPP 247; see Columbia map).



The courthouse has been in at least three locations on the public square: the southwest corner (1824), the southeast corner (1847), and the center of the square (1909).
The jail, however, has always been shown in the same place on maps dated 1875, 1898, and 1917. The latter two maps show an enlarged county jail in exactly the
same location. It can be assumed that the first jail of 1822 is the one shown on the 1875 map. At any rate, the jail was on the public square, which was about 200-by-
200-feet, according to the dimensions of the second courthouse.

The 1822 Columbia Jail was a blockhouse about 25-30 foot square, two stories high, with two rooms below and two above. The keeper, Mr. John Scott, and his
family occupied one end; the other end was used as the prison (APPP 241, 247).

Parley P. Pratt, King Follett, and Morris Phelps (apostate Luman Gibbs was kept there as a spy) faced a 40-day jail term in the Columbia Jail in July 1839.
Gov. Lilburn W. Boggs's Extermination Order, which he signed on Oct. 27, 1838, resulted in the imprisonment of the Prophet Joseph Smith and 52 other Church
leaders on Oct. 31. Joseph and other prisoners were taken first to Independence and then to Richmond, where they arrived Nov. 9. In Richmond the prisoners were
placed in three prisons. Forty-six were placed in an unfinished, open courthouse. Seven men, including the Prophet, were jailed in a temporary prison or "old vacant
house" nearby. The third jail was the Richmond Jail, which was used after the court of inquiry had ended.

After a 13-day mock trial at Richmond with Judge Austin A. King presiding, all but 11 of the prisoners were released on Nov. 28: Joseph Smith, Hyrum Smith, Lyman
Wight, Sidney Rigdon, Alexander McRae, and Caleb Baldwin, who were sent to the Liberty Jail (HC 3:205, 209, 212); and Parley P. Pratt, Morris Phelps, Luman
Gibbs, Darwin Chase, and Norman Shearer, who were placed in a gloomy, cold, filthy dungeon in Richmond. The Richmond Jail had no window light or furniture and
was filled with smoke from a stove without a pipe.

King Follett was imprisoned with Parley and his fellow prisoners in the middle of April, and Darwin Chase and Norman Shearer were released on Apr. 24. 1839, after
six months imprisonment (HC 3:334-35). In the meantime the Prophet Joseph Smith and his fellow prisoners had escaped from their guards on Apr. 16 as they were
being transferred to the Boone County Jail in Columbia.

In the Richmond Jail, as Parley P. Pratt prayed and fasted to know whether he would ever be free again, his deceased wife, Thankful, appeared to him and told him,
"Yes" (APPP 238-39).

By May 22, 1839, Parley P. Pratt, Morris Phelps, King Follett, and Luman Gibbs had received a change of venue to Columbia and were on their way to a new prison
(HC 3:360; APPP 237). Luman had turned traitor and was excommunicated Apr. 26, 1839, when the apostles met at the Far West Temple site in preparation for their
mission to England. Concerning the move to Columbia, Parley P. Pratt wrote:

The morning of the departure at length arrived. Mr. Brown the Sheriff, entered our prison with a fierce and savage look, and, bidding us hold out our hands, coupled us
together in pairs, with irons locked on our wrists, and marched us out; and, amid a throng of people, placed us in a carriage. Accompanied with four other guards on
horseback, with loaded pistols, we bid farewell to Richmond. (APPP 240)

After traveling 40 miles the first day, the prisoners lay on the floor of a house, fastened together with wrist and ankle irons in such a manner that they could not turn or
change position. After five days of travel they arrived at Columbia on May 26, 1839, and were "thrust into a gloomy dungeon filled with darkness, filth and cobwebs."
The naked floor was their lodging. After one night in the dungeon, the sheriff invited them to a more comfortable apartment, and they were treated with some degree of
humanity (APPP 241; HC 3:364-66).

On July 1, Morris Phelps's wife, Laura, and her brother visited the prisoners after riding horseback 160 miles. At the same time Parley's brother Orson also arrived on
horseback. He brought a letter from Parley's second wife, Mary Ann, assuring him that she had made her escape from Far West to Quincy, Ill., with her children and
some of her goods, thanks to David Rogers, Parley's friend from New York City. During their exodus from Far West, David saved the life of Parley's step-daughter
when she fell from the wagon into a swollen stream (APPP 342-43).

Previous to Orson's arrival, the Lord showed Parley twice in a vision the manner and means of his escape from prison. The vision was also shown to Sister Phelps, and
Orson Pratt also felt that his brother would soon escape. Orson opened the Book of Mormon and read the first verse he saw, Alma 20:3, which told of Ammon
delivering his brother from prison. The prisoners decided to gain their independence on July 4. They hired a lawyer and made arrangements for a trial, which covered
their real intentions. Parley P. Pratt left a vivid account of the escape:

While the town and nation were alive with the bustle of preparation for the celebration of the American Jubilee, and while guns were firing and music sounding without,
our prison presented a scene of scarcely less life and cheerfulness; for we were also preparing to do proper honors to the day. We had prevailed on the keeper to
furnish us with a long pole, on which to suspend a flag, and also some red stripes of cloth. We then tore a shirt in pieces, and took the body of it for the ground work of
a flag, forming with the red stripes of cloth an eagle and the word "Liberty," in large letters. This rude flag of red and white was suspended on the pole from the prison
window, directly in front of the public square and court house, and composed one of the greatest attractions of the day. Hundreds of the people from the country, as
well as villagers who were there at the celebration, would come up and stare at the flag, and reading the motto, would go swearing or laughing away exclaiming,
"Liberty! Liberty! What have the Mormons to do with celebrating liberty in a damned old prison?" (APPP 245-46)

In answer, Parley said the men felt that:

Now's the day, and now's the hour,

To trample on a tyrant's power;
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To burst at once the prison's gloom,

Or find a martyr'd hero's tomb.
Now's the day, and now's the hour,

To trample on a tyrant's power;

To burst at once the prison's gloom,

Or find a martyr'd hero's tomb.

(APPP 246)

The prisoners had a fine 4th of July dinner, after which the keeper's family heard them utter good-byes and farewells. Orson Pratt and Clark rode the horses into a
thicket half a mile away. With horses saddled and bridle reins in hand, they waited anxiously for the prisoners to show. Parley wrote:

The only entrance [to the prison] being through the lower room of the dwelling part, which was occupied by the family, and then up a steep flight of stairs, at the head of
which was a heavy oaken door, ironed, locked and bolted as if to secure a Bonaparte or a Sampson. On the inside of this was still another door, which was but
slender, with a square hole near the top, of sufficient size to hand in the food and dishes of the prisoners.

The large, heavy door had always to be opened when food, drink, or other articles were handed in; and while open, the inner door served as a temporary guard to
prevent prisoners from escaping, and was not always opened on such occasions, the food being handed through the hole in the top of the door, while the door itself
remained locked.

However, as a fortunate circumstance for us, the coffee pot when filled would not easily slip through the hole in the door, and, rather than spill the coffee and burn his
fingers, the keeper would sometimes unlock and open the inner door, in order to set in this huge and obstinate pot; and once in, the door would immediately close, and
the key be turned, while the outer door would perhaps stand open till the supper was finished, and the dishes handed out.

Now, our whole chance of escape depended on the question, whether the inner door would be opened that evening, or the coffee pot squeezed in at the hole in the
top. (APPP 247-48)

As the sun was sinking in the western horizon, the prisoners called upon the Lord to prosper them and open the way for their escape. They then sang a hymn they had
composed (APPP 248-49). Soon the keeper turned the key in the outer door. The prisoners sprang to their feet and took dish after dish that was handed in through
the small aperture in the door, watching with anxiety the movements of the coffee pot. Parley wrote:

At length the other dishes all being handed in, the huge pot made its appearance in the hole in the top of the door, but one of us cried out to the keeper-"Colonel, you
will only spill the coffee by attempting to put it through, besides, it burns our fingers; it will be more convenient to unlock and hand it in at the door." With this it was
lowered down again, and the key turned on the inner door.

In this, as in most other fields of battle, where liberty and life depend on the issue, every one understood the part assigned to him and exactly filled it. Mr. Follett was to
give the door a sudden pull, and fling it wide open the moment the key was turned. Mr. Phelps being well skilled in wrestling was to press out foremost, and come in
contact with the jailer; I was to follow in the centre, and Mr. Follett, who held the door, was to bring up the rear, while sister Phelps was to pray. . . . [After they
played their parts] one or two leaps brought us to the bottom of the stairs, carrying the old gentleman with us headlong, helter skelter, while old Luman sat and laughed
in his corner of the prison, and Mrs. Phelps exclaimed, "O Lord God of Israel, thou canst help." . . . In another instant . . . we were all three scampering off through the
fields towards the thicket. . . . We seemed to leap with the fleetness of a deer. (APPP 249-51; HC 3:399-402; HLP 75-79)

Both Parley and Morris headed toward Illinois, but King was captured and thrown back into the Columbia prison, where he languished for another four months before
he was dismissed at the end of October and allowed to join his family in Illinois. Luman was acquitted and released.

Parley traveled northeast toward Quincy, traveling mostly at night so he would not be seen. He came to the State Road (U.S. 24) and traveled east along it to the
Allred Settlement at Salt Creek, and from there to Quincy. It was a long 100-mile journey for a weakened, tired, hungry but faithful apostle of the Lord Jesus Christ
(APPP 250-80). Parley and his fellow prisoners in Columbia Jail had been incarcerated in Missouri for more than eight months-40 days of which were in the Columbia
Jail.

The History of the Church notes, "The escape of these prisoners from Missouri completed the expulsion of the Latter-day Saints from that state, and closed a great
epoch in the history of the Church" (HC 3:402).

Jefferson City

Jefferson City became the capital of Missouri in 1821, but the capital was not moved to this site from St. Charles until 1826. Jefferson City is also the seat of Cole
County. The city is located on the south bank of the Missouri River at the crossroads of U.S. 63, 54, and 50. It is 122 miles from St. Louis and 148 miles from Kansas
City.

Jefferson City was named after Thomas Jefferson, third president of the United States. Jefferson, who lived from 1743 to 1826, was president from 1801 to 1809. He
is best known as the author of the Declaration of Independence.

Because of the persecution they suffered in Missouri from 1833 to 1839, the Mormons had much contact with various governors and legislative bodies who were
seated in Jefferson City. Mormon leaders or their representatives frequently visited the capitol buildings in Jefferson City. The building they visited in their earlier years
there burned down in 1837, and a later capitol building burned down in 1911. The current capitol building was built in 1917. A brief summary of Mormon dealings with
government officials at Jefferson City follows.

Trouble with the old settlers began early in July 1833, two years after the Saints began arriving in Jackson County. The old settlers circulated a document in Jackson
County called the Secret Constitution, setting forth the alleged grievances of a growing mob and binding all who signed it to assist in "removing the Mormons" from
Jackson County (CHC 1:324-26). Mob meetings followed, the printing office of William W. Phelps was destroyed, and Bishop Edward Partridge and Charles Allen
were tarred and feathered on the Independence public square. On Oct. 8, 1833, Orson Hyde and William W. Phelps presented a petition to Gov. Daniel Dunklin in
Jefferson City, seeking protection from state troops (HC 1:410-15). The governor, believing that the courts would grant the Saints relief, advised them to seek redress
by civil process (CHC 1:340-41; HC 1:423-25).



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The        (c) 2005-2009,
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                                                                                                                                                              Atchison
(HC 1:424-25; CHC 1:342). Their legal efforts, however, brought little relief. Because the governor sent no troops to help the Saints, the old settlers forced the
Mormons from their farms and homes in Jackson County during the snowy month of November 1833. The Mormons then crossed the Missouri River and settled
The Saints hired four lawyers from Clay County to try their case before the courts: William T. Wood, Amos Reese, Alexander W. Doniphan, and David R. Atchison
(HC 1:424-25; CHC 1:342). Their legal efforts, however, brought little relief. Because the governor sent no troops to help the Saints, the old settlers forced the
Mormons from their farms and homes in Jackson County during the snowy month of November 1833. The Mormons then crossed the Missouri River and settled
temporarily in Clay County (HC 1:426-38).

While the Mormons were in Clay County 1834-35, they wrote many petitions, letters, affidavits, and pleadings to judges, state officials in Jefferson City, and President
Andrew Jackson. The Saints wanted their lands back or at least redress for their losses.

As members of Zion's Camp moved across Missouri in 1834 on their way to Clay County to help their brethren regain their Jackson County land, they stopped at the
Allred Branch of the Church at Salt River. On June 12 they sent Orson Hyde and Parley P. Pratt southwest 70 miles to Jefferson City to contact Governor Dunklin,
who had promised military help to restore the Mormons to their property in Jackson County. On June 15, as Zion's Camp was traveling to its Chariton River Camp,
Orson and Parley returned from Jefferson City with news that Dunklin had refused to help Zion's Camp on grounds that it was impracticable to fulfill his promise. The
brethren felt that the governor's refusal was a "manifestation of weakness truly lamentable" (HC 2:94).



As pressure mounted for the Saints to move out of Clay County, Alexander W. Doniphan, representative from Clay County to the Missouri legislature in Jefferson City,
prepared a bill that created two new counties out of the northern part of Ray County. The bill created Caldwell and Daviess Counties and was signed into law in
Jefferson City on Dec. 29, 1836, by the new governor, Lilburn W. Boggs. The Mormons were happy to have two new counties where they felt they could settle in
peace (CHC 1:418-19; HCL 105).

In late September 1838, when mobs started to trouble the Saints of DeWitt in Carroll County, 50 Mormons signed a petition seeking aid from the governor. A Mr.
Caldwell delivered the petition to Governor Boggs in Jefferson City. Boggs told Caldwell that "the quarrel was between the Mormons and the mob," and they "might
fight it out" (HC 3:157).

Perhaps the hardest blow against the Mormons in Missouri came after trouble started between the old settlers and the Mormons in August 1838 in Daviess County.
For three months, mobbings, house burnings, military skirmishes, killings, and plundering plagued Caldwell, Daviess, and Carroll Counties. Boggs finally issued his
infamous Extermination Order from his executive office in Jefferson City on Oct. 27, 1838. The order, addressed to Gen. John B. Clark, said:

The Mormons must be treated as enemies and must be exterminated or driven from the state, if necessary for the public good. Their outrages are beyond description.
(HC 3:175; T&S 1:129; CHC 1:479)5

Saints in DeWitt had already been driven from their city into Caldwell County, and now the Saints of Daviess County were given 10 days to leave their county and
gather to Caldwell County. From 1839 to 1845 the Saints sent more than 800 petitions from Nauvoo to the U.S. Congress in Washington, D.C., seeking redress for
losses sustained in Missouri. The petitions brought no relief (MRP), and when the Prophet Joseph Smith visited President Martin Van Buren, he was told, "Your cause
is just, but I can do nothing for you" (HC 4:40, 80; CHC 2:30).

In December 1838 the Missouri state legislature in Jefferson City appropriated $2,000 for the relief of the suffering families in Caldwell and Daviess Counties. The only
ones to benefit from the paltry appropriation were the Missourians who had participated in the so-called Mormon War (CHC 1:514-20).

After the Mormons settled in Illinois, they hoped the Missourians would leave them alone. But shortly after the Saints arrived in Nauvoo, Missourians made several
attempts to bring the Prophet Joseph Smith to trial in Missouri. Officers from both Illinois and Missouri arrested the Prophet in the summer of 1841, but Judge Stephen
A. Douglas set Joseph at liberty (HC 4:364-71).

After the attempted assassination of Boggs on May 6, 1842, the former governor petitioned Gov. Thomas Reynolds at Jefferson City, who petitioned Gov. Thomas
Carlin of Illinois to surrender Joseph Smith to Missouri officers as a fugitive from justice. The Prophet went into seclusion, and the officers could not find him (HC 5:89-
90). In early 1843 the Prophet faced another trial, this time at the request of newly elected Gov. Thomas Ford of Illinois. The trial was held before Judge Nathaniel D.
Pope in Springfield in early January 1843, and the Prophet was pronounced not guilty (HC 5:209-45).

With the Missouri experience behind them, the Saints turned their attention to building the kingdom of God on earth with their headquarters in Nauvoo. The result of the
persecution of the Saints in Missouri could be summed up in the words of Governor Boggs. On Nov. 17, 1840, in a message to the Missouri legislature, he said
concerning Mormonism, "If true, the creed of that sect will ultimately triumph; if false, it will 'die amidst its worshippers'" (T&S 2:265).

When Orrin Porter Rockwell was accused of participating in the May 1842 attempted assassination of Governor Boggs, he fled to the eastern part of the United States
and hid. A year later, as he walked down a gangplank in St. Louis on his way to Nauvoo, he was arrested and thrown in the St. Louis Jail. A few days later he was
taken toward Independence for trial. On the way he was lodged securely for two days and two nights in the Jefferson City Jail until a new stagecoach driver could be
found (OPR 92; PR, D 61-62).

Monroe County

Paris Camp
Paris Camp where both Zion's Camp and Kirtland Camp stayed for one night was located in eastern Missouri in the center of Monroe County and
one mile southwest of the center of the town of Paris the seat of Monroe County which began selling city lots in 1831. The camp was one mile west
of State 15 near a prairie and 14 miles from the Salt River Branch (Allred Settlement).

Zion's Camp spent the night of June 12, 1834, at the Paris Camp after traveling 14 miles. Eleven men had been recruited at Allred Settlement to Zion's Camp, and
during the morning of June 13 many of the Saints from the settlement showed great respect for the camp by accompanying the brethren for some distance (HC 2:90).



On Sept. 23, 1838, the Kirtland Camp used the same Paris campground for its night's rest after traveling 21 miles from the Lick Creek Camp (HC 3:142-43). Kirtland
Camp members did not mention the Allred Settlement they had passed during the day near Salt Creek, probably because the Saints who were there in 1831-35 had
moved to Clay County in western Missouri in 1835. The road was rough, the camp forded several streams, including the south fork of Salt River, and Elijah Gaylord
was badly injured after his wagon broke (HC 3:142).
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On the morning of Sept. 24, while at Paris Camp, the Kirtland Camp reorganized before starting on its day's journey. Many of the original Kirtland Camp members
had dropped off along the way, which necessitated the reorganization (HC 3:143).
On Sept. 23, 1838, the Kirtland Camp used the same Paris campground for its night's rest after traveling 21 miles from the Lick Creek Camp (HC 3:142-43). Kirtland
Camp members did not mention the Allred Settlement they had passed during the day near Salt Creek, probably because the Saints who were there in 1831-35 had
moved to Clay County in western Missouri in 1835. The road was rough, the camp forded several streams, including the south fork of Salt River, and Elijah Gaylord
was badly injured after his wagon broke (HC 3:142).

On the morning of Sept. 24, while at Paris Camp, the Kirtland Camp reorganized before starting on its day's journey. Many of the original Kirtland Camp members
had dropped off along the way, which necessitated the reorganization (HC 3:143).

Salt River Branch ( Allred Settlement )

The Salt River Branch, the first of three Allred Settlements in Missouri, was located in eastern Monroe County and centered at the crossroads of State 154 and State
107 or County Road E. It was centered about 2.5 miles directly south of Florida and the Mark Twain State Park (see Salt River Branch map). A large 320-acre tract
of land belonging to James and William H. Allred was centered on the east side of State 107, one mile north of the crossroads of State 154 and State 107 (see Salt
River Branch map). Because this particular tract was where the two divisions of Zion's Camp met and organized to continue traveling five days later, it became an
important historic site (HC 2:87-90).

Allred Settlement had some of the earliest Missouri converts to the Church, including Isaac Allred and his wife, Mary Calvert, who moved from Bedford, Tenn., to
Monroe County (Tols County at the time) in 1829. "Father purchased a home on the great highway east to west," said his son, Reddick. State 154 passes through the
center of the settlement (TPH 5:298). William Taylor, from Kentucky, moved with his wife, Elizabeth, to Monroe County in 1830. He was one of the first converts to
the Church in Missouri. Eighty of his 240 acres were located on the south side of State 154, .25 mile east of the intersection of State 154 and State 107.

The settlement's namesake, James Allred (Father Allred) and his wife, Elizabeth Warren, moved to their property in 1830. They were the parents of 12 children, all of
whom probably converted to the Church.6 James's son William H. and his wife, Elizabeth, owned 80 acres along the west side of his father's farm. Father Allred
provided housing and meals for early missionaries, and when Zion's Camp arrived, he provided an area near a spring as a campground (TPH 5:299; JWEMc 124).
James, baptized in 1832, apparently had at least two brothers who joined the Church along with their wives: William and Sarah
Warren and Isaac and Mary Calvert (TPH 297; JWEMc 96, 274). Early missionaries Parley P. Pratt and William E. McLellin held meetings in Isaac's home in 1833.
Isaac was baptized by George M. Hinkle in 1832.

In 1831 Anderson Ivie and his wife, Sarah, recorded the first indenture or deed of sale in Monroe County. John T. Grigsby bought 80 acres of farmland for $500.7

Members of the Allred, Taylor, and Ivie families joined the Church and formed what was known as the Salt Creek Branch at the Allred Settlement in 1832.8 It was
probably the largest branch of Missourian converts in Missouri during the Mormon period of 1831-39. Parley P. Pratt called the branch a "large branch" (APPP 115).
He had been a missionary there in 1833 and returned with Zion's Camp in 1834.

Hyrum Smith and John Murdock were called by revelation along with 26 other missionaries to leave Kirtland in June 1831 and preach the gospel. They were to go to
different parts of the land but end up in Missouri, where the Church's next conference would be held (D&C 52:8; HSP 87-91). Hyrum and John traveled west by way
of Detroit, and when they reached eastern Missouri and the Salt River on Aug. 4, 1831, they stayed with William Ivie. John became ill on Aug. 5, so he and Hyrum
stayed at William's for about a week. John did not feel well when they had to leave, so he gave William a watch to carry him and Hyrum 70 miles by wagon to Old
Chariton (JJM Aug. 5 1831).

On Aug. 13, while Hyrum and John were in Old Chariton, the Prophet Joseph Smith and other elders, on their way east after dedicating Zion and the temple site,
arrived. The meeting between the two groups was a joyful one. While there the Prophet received a revelation (D&C 62; see Old Chariton entry in Chariton County).

The missionary work Hyrum and John accomplished at Salt Creek was apparently the first proselytizing performed by Mormon missionaries in the area. In 1832
George M. Hinkle labored in the Salt River Branch area, and in 1833 Parley P. Pratt and William E. McLellin labored in the same area.

In 1832 the Salt River Branch was organized with John A. Ivie as branch president. Other members of the Ivie family who joined the Church included Anderson Ivie
and his wife, Sarah; William Ivie; James R. Ivie and his wife, Elizabeth; and Thomas C. Ivie.

Zion's Camp's five-day camp on James Allred's farm was an important stop for the 205 participants of the Mormon military unit. Joseph Smith's division of about 150
men had walked approximately 800 miles from Kirtland and arrived at the Salt River Branch, the prearranged meeting point, on June 7, 1834. Hyrum Smith's division
of about 20 men arrived on June 8, 1834, after having walked about 600 miles from the Pontiac, Mich., area.

The divisions of Zion's Camp stayed at the Salt River Branch in two separate nearby camps. Joseph's division stayed "in a piece of woods by a spring of water" on
James Allred's farm (ZCJR June 7-12, 1834). Some of Hyrum's division stayed at James R. Ivie's place, 1.5 miles southwest of James Allred's farm (ZC, B, 132; see
Salt River Branch map).

Zion's Camp was organized to recover Mormon land in Jackson County. Legal efforts had been in vain, and Gov. Daniel Dunklin had broken his promise to send the
state militia to help. Because the Mormons were outnumbered, they gave up efforts to regain their lands by force, and members of Zion's Camp soon returned to their
homes (D&C 103; 105; HC 2:61-134).

While at Salt River Branch, Zion's Camp members attended Sabbath day meetings, washed their clothes, baked bread, wrote letters to their families, repaired their
wagons and weapons, and went to the nearby village of Florida to relax, shop, and rest. In addition, two groups of men were recruited to become a part of the camp.
One small company was recruited from the branch at Bowling Green in Pike County, and a group of 11 men from the Salt River Branch were recruited by Father
Allred. James was one of the 11, as was Elisha Groves, whose wife divorced him after he joined the Church in 1832 and after she sold all of his land. While serving a
mission in 1834, Bishop Edward Partridge suggested that 37-year-old Elisha meet Zion's Camp at the Salt River Branch and join up, which he did (ZC, B, 133). Later,
Elisha served as a leader in the Marrowbone Settlement in southern Daviess County (see Marrowbone Settlement in the Daviess County narrative).

Also while Zion's Camp was at the Salt River Branch, Elders Orson Hyde and Parley P. Pratt were sent 70 miles to Jefferson City to determine whether Governor
Dunklin was ready to reinstate the Saints to their lands in Jackson County, as he had promised. On June 15 Orson and Parley returned from Jefferson City and caught
up with Zion's Camp, reporting to the Prophet that the governor had reneged on his promise (HC 2:88-94). Parley said Dunklin readily acknowledged the justice of the
Saints' demands, but he feared to execute the law out of fear of deluging the state into civil war and bloodshed. He advised the Saints to relinquish their rights for the
sake of peace and to sell the lands from which they had been driven. Parley thought the governor was a coward who should resign from office (APPP 115).

On June 10, while Zion's Camp was still at the Salt River Branch, the Prophet reorganized the expedition into companies of 10 men each. Joseph was elected, once
more, as commander-in-chief, while Lyman Wight was elected as camp general (HC 2:88). Camp members conducted military exercises and a sham battle to help
them become better soldiers. Levi Hancock designed a flag topped with red and featuring the emblem of an eagle sewn on one side. The other side bore the word
peace.
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After five days of rest, preparation, and recruiting, Zion's Camp's 223 members left the Salt River Branch on June 12, led by a flag bearer and marching in orderly
fashion to the sound of Levi's fife. They traveled mainly along what is now U.S. 24 and then State 10 into Clay County, where they were discharged July 3, 1834 (HC
On June 10, while Zion's Camp was still at the Salt River Branch, the Prophet reorganized the expedition into companies of 10 men each. Joseph was elected, once
more, as commander-in-chief, while Lyman Wight was elected as camp general (HC 2:88). Camp members conducted military exercises and a sham battle to help
them become better soldiers. Levi Hancock designed a flag topped with red and featuring the emblem of an eagle sewn on one side. The other side bore the word
peace.

After five days of rest, preparation, and recruiting, Zion's Camp's 223 members left the Salt River Branch on June 12, led by a flag bearer and marching in orderly
fashion to the sound of Levi's fife. They traveled mainly along what is now U.S. 24 and then State 10 into Clay County, where they were discharged July 3, 1834 (HC
2:112-24).

In the summer and fall of 1835 most Saints in the Salt River Branch moved to the eastern edge of Clay County, where they established another Allred Settlement three
miles north of Excelsior Springs (TPH 299; LJGc 3; see Allred Settlement in Clay County narrative). From there the Allreds moved to a settlement in Caldwell County,
which was also known as Allred Settlement (see Allred Settlement in Caldwell County). Because of the Extermination Order, the Allreds moved from Caldwell County
to Hancock County, Ill., in the spring of 1839. They eventually settled in Utah, where many of them created yet another Allred Settlement, which became known as
Spring City, Sanpete County (TPH 297-99).9

Florida

The small town of Florida is 2.5 direct miles north of the intersection of State 154 and State 107 in eastern Monroe County. It is also 1.5 miles directly north of the Salt
River Branch of the Church and the Allred Settlement (see Salt River Branch map).

Florida is surrounded on three sides by Mark Twain Lake, a man-made lake that was formed by the Clarence Cannon Dam, which stores water from various streams
that come together to produce the waters of Salt River.

Florida is the birthplace of Samuel Langhorne Clemens, an American author who wrote under the pen name Mark Twain. Twain was born Nov. 30, 1835, about a
year and a half after the Prophet Joseph Smith and Zion's Camp spent five days at the Allred Settlement to the south. Some members of Zion's Camp spent time in
Florida as part of their rest and relaxation. In an 1835 letter to a friend, John T. Grigsby wrote that "Florida is improving very fast indeed. You would be surprised to
see the flourishing condition of this place at this time. They have turnpikes" (LJG c Aug. 28, 1835).

The home where Twain was born is preserved as a part of the Mark Twain State Park, which is open to visitors. When Twain was four years old, his family moved to
Hannibal, where Twain's boyhood formed a basis for his most famous novels, The Adventures of Tom Sawyer and The Adventures of Huckleberry Finn. He spent four
years as a Mississippi River pilot, 1857-61, and then headed west by stagecoach. When Twain's coach arrived at the top of Big Mountain near Salt Lake City, he
wrote:



All the world was glorified with the setting sun, and the most stupendous panorama of mountain peaks yet encountered burst on our sight. We looked out upon this
sublime spectacle from under the arch of a brilliant rainbow! Even the Overland stage-driver stopped his horses and gazed! (RI 91)

Half an hour after leaving Big Mountain, Twain enjoyed supper with Ephraim Hanks at the Mountain Dell Pony Express and Stage Station, which was at the eastern
foot of Little Mountain. When Twain arrived in Salt Lake City, he described it as the "stronghold of the prophets, the capital of the only absolute monarchy in America."
Twain was sincerely impressed with the industry of the Latter-day Saints and the neat appearance of their city. He had classified Brigham Young as an "ignorant
savage," but after he met President Young he admitted his classification was unfounded. Though Twain made fun of the Saints, President Young was courteous to him.
Twain ultimately described Brigham Young as being calm, quiet, kindly, easy-mannered, and dignified (RI 92, 79).

After he reached Nevada, Twain spent time writing for The Enterprise in Virginia City, where, in 1869, he began using the pen name Mark Twain-a river term meaning
"safe water." He spent his last years in Connecticut, where he died in 1910 (see Hannibal, page 574).

North Fork Salt River Camp

Hyrum's division of Zion's Camp spent the night of June 7, 1834, about .5 mile north of the north fork of the Salt River. The brethren had traveled about 24 miles that
day. Their campsite was located on what is now State 107, about three miles northeast of the Allred Settlement and 1.5 miles northeast of Florida (see Salt River
Branch map, page 541).

It was a surprise to both Joseph's and Hyrum's divisions of Zion's Camp to find out the next day that they had camped only three miles apart on the night of June 7 after
traveling so far and facing different hindrances during five weeks of travel.

Ralls and Pike Counties

Lick Creek Camp

Lick Creek Camp was located on the western edge of Ralls County in the town of Perry. It was .5 mile east of Lick Creek on the old State Road, which is now State
154.

Parley P. Pratt and William E. McLellin, missionary companions in eastern Missouri in February 1833, preached together at the Allred Settlement but then separated
on Feb. 27 to preach in separate places. William headed east and left Parley to take care of an appointment at Lick Creek. When Parley caught up to William the next
day, he reported that "he had great liberty [in Lick Creek] and the people gave good attention and desired him to stay longer" (JWEMc 97-98).

The Kirtland Camp stopped for the night of Sept. 22, 1838, at the Lick Creek Camp. The camp had traveled 18 miles that day, including eight miles on the "worst
road" of the entire journey (HC 3:142).

Spencerburg Camp

Spencerburg Camp was located in the northwest part of Pike County, two miles east of the village of Spencerburg. This camp was on the old State Road, which is
County Road MM at this point today. The campsite was in the woods near a prairie, about 17 miles west of Louisiana, a town on the west bank of the Mississippi
River.

ItCopyright
   is estimated
             (c)that Joseph Smith's
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                                                Zion's Camp traveled about 17 miles on June 6, 1834-from Louisiana Camp to Spencerburg Camp. If this is correct, the
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brethren stayed in the same campsite as that used later by the Kirtland Camp (ZC, L 99; HC 2:87; 3:142).

The Kirtland Camp camped at the Spencerburg Camp on the night of Sept. 21, 1838, after traveling 17 miles west from Louisiana. They traveled three miles southwest
Spencerburg Camp was located in the northwest part of Pike County, two miles east of the village of Spencerburg. This camp was on the old State Road, which is
County Road MM at this point today. The campsite was in the woods near a prairie, about 17 miles west of Louisiana, a town on the west bank of the Mississippi
River.

It is estimated that Joseph Smith's division of Zion's Camp traveled about 17 miles on June 6, 1834-from Louisiana Camp to Spencerburg Camp. If this is correct, the
brethren stayed in the same campsite as that used later by the Kirtland Camp (ZC, L 99; HC 2:87; 3:142).

The Kirtland Camp camped at the Spencerburg Camp on the night of Sept. 21, 1838, after traveling 17 miles west from Louisiana. They traveled three miles southwest
via what is now U.S. 54, then went west on County UU and U to the Spencerburg Camp. It rained so much during the day that the brethren could find no dry wood
for fires and so went to bed without supper (HC 3:142).

Pike County had at least 500 Mormon residents during the Mormon period of 1831-39 (WJL).

Bowling Green

Bowling Green is near the center of Pike County on State 161 and at the intersection of State 54 and State 61. By road, it is 12 miles southwest of Louisiana and 12
miles southeast of Spencerburg.

By 1834 a branch of the Church had been established in Bowling Green, and while Zion's Camp stayed at the Allred Settlement in Monroe County for five days,
Elders Seth Johnson and Almon W. Babbitt went to the Bowling Green Branch and successfully recruited a small company of brethren to join Zion's Camp. The
Bowling Green recruits brought two wagons and several horses with them (HC 2:87).


Louisiana Camp

Louisiana Camp was located .75 mile southwest of the town of Louisiana or one mile southwest of the Mississippi River crossing, on the old State Road or U.S. 54.

Joseph Smith's division of Zion's Camp spent June 4-5 ferrying wagons across the Mississippi River. The camp spent the night of June 4 on both sides of the river. The
river was 1.5 miles wide, and there was only one small ferry (a flat boat) to transport 150 men, 20 baggage wagons, and animals. The fee for the crossing was $16 per
company of 12. As the wagons arrived on the west side of the river, they camped about a mile from Louisiana-.25 mile west of the river-in a grove of trees
"immediately" on the bank of the river (T&S 6:788). Zion's Camp members had been told they would not be allowed to pass over the Mississippi, so they were happy
to have crossed without any trouble (ZC, B 119).

Milo Andrus recorded "that his company had crossed the Mississippi River, we went into a dense forest as a company, and there offered up to the Lord our fervent
prayers, that He would spare our lives and permit us to return to our families" (ZC, B 127).

Some Zion's Camp members were so hungry that they ate snake eggs, even after the Prophet warned them not to do so. Those who disregarded his warning were sick
the next day (ZC, B 119).

While camped at the Louisiana Camp, Sylvester Smith rebelled against the order of the company, venting his feelings against Joseph Smith in particular. This was the
first outbreak of importance that marred the peace of Zion's Camp since it had commenced its journey (HC 2:83; ZC, B 127-29). Before Zion's Camp left its campsite
on June 6, Joseph Smith sent Seth Johnson and Almon W. Babbitt seven miles to the Bowling Green Branch to seek more recruits for Zion's Camp (ZC, B 129).



Kirtland Camp spent the night of Sept. 20, 1838, in the Louisiana Camp, .75 mile southwest of the town of Louisiana. The camp had traveled 20 miles that day (HC
3:141-42). Early the next day Henry Herriman, one of the first seven presidents of the Seventy, baptized Benjamin F. Johnson to renew his baptismal covenants and
Daniel Duncan McArthur as a member of the Church. Daniel's parents were baptized in 1833.10 They were probably baptized in the Mississippi River, though Daniel's
autobiography simply says the baptisms occurred at Louisiana (ADDM; AJMB; MLR 35; BiE 1:336-37).

Clarksville

Clarksville is on the west bank of the Mississippi River, nine miles southeast of Louisiana on State 79 where County Road N joins State 79 from the west.

On Mar. 8, 1833, while Parley P. Pratt and William E. McLellin were doing missionary work in the area of Clarksville and meditating upon God's works and the
holiness required of those who proclaim the fulness of the gospel, they sought spiritual strength. William recorded in his journal that "while thus meditating, we looked to
the right and Lo! a tall peak of a Mount stood above us some hundreds of feet. 'There,' said Br. Parley, 'is the place for contemplation.' We immediately ascended its
tall summit and seated ourselves on its peak. And of all places for scenery that I have ever seen, this seemed to be most complete" (JWEMc 101). William recorded in
his journal:

In the surrounding Landscape (which we could view for miles) . . . we could turn our eye a little to the left and look down upon the little village of Clarksville situated
immediately on the bank of the Long famed Mississippi whose winding course we could behold for many miles up and down. . . . Here in this delightful place for
meditation we recollected that it was recorded of Holy men of old that they sought Mountains and solitary places and there in exceeding high places they purified
themselves and fasted and prayed and communed with their God. Consequently we having been struggling for several weeks to keep ourselves in perfect obedience to
the will and commandments of our Lord and also in mighty prayer that we might commune with the guardian Angel who protected us, and Here we united to make
another struggle before the Lord. And the day being clear and pleasant and the air calm and the rays of the sun warm we united in prayer, meditation and reading the
prophecies and promises of the Lord to the faithful, in which we continued about five hours. And we wrestled with our might but yet the veil was not rent. We returned
from the mountain and entered into Clarkesville (we only traveled 5 miles today) and called on Mr. Runkle, a tavern keeper in the place [and] a very wicked man, yet
curiosity he said induced him to keep us. He gave out an appointment for candle light, at which time the villagers gathered into a schoolhouse and Br. Parley spoke
some over two hours and I about 20 minutes-But the people seemed to be given to infidelity, Dancing, card playing, etc. The truth seemed to take no effect. Curiosity
led some to inquire a little about it, but alas! this was all. (JWEMc 101-2; see also APPP 82-83; punctuation and spelling standardized)

Ashburn

Ashburn is about nine miles northwest of Louisiana, a mile west of the Mississippi River, and a mile east of State 79. It was in the area of Ashburn that Isaac Russell set
himself up as a spiritual leader of about 30 Mormon families who were on their way west in late 1838. Russell claimed Joseph Smith had fallen and that he, Russell, was
"the chosen of the Lord."11 The 30 families built huts or lived in tents through the winter of 1838-39 in great suffering.
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Chandler Rogers, who was moving west, was met by a mob at Huntsville and was compelled to turn back, after which he fell in with Russell's camp. Russell told the
families that when they left the area, they would have to go on foot, sell their teams, and take nothing with them. Some would not sell, and he cursed them. Russell had
difficulties proving adequate title to the land where his group settled, so the Mormons abandoned the area (HC 3:226).
Ashburn is about nine miles northwest of Louisiana, a mile west of the Mississippi River, and a mile east of State 79. It was in the area of Ashburn that Isaac Russell set
himself up as a spiritual leader of about 30 Mormon families who were on their way west in late 1838. Russell claimed Joseph Smith had fallen and that he, Russell, was
"the chosen of the Lord."11 The 30 families built huts or lived in tents through the winter of 1838-39 in great suffering.

Chandler Rogers, who was moving west, was met by a mob at Huntsville and was compelled to turn back, after which he fell in with Russell's camp. Russell told the
families that when they left the area, they would have to go on foot, sell their teams, and take nothing with them. Some would not sell, and he cursed them. Russell had
difficulties proving adequate title to the land where his group settled, so the Mormons abandoned the area (HC 3:226).

St. Louis

St. Louis, in St. Louis County, is located on the east side of Missouri where I-70, I-61, I-44, I-55, and I-64 converge on the west bank of the Mississippi River, 15
miles south of the mouth of the Missouri River. St. Louis is 25 miles southeast of the mouth of the Illinois River, 140 miles northwest of the mouth of the Ohio River,
and surrounded on three sides by the Missouri and Mississippi Rivers.

The site for St. Louis was selected in 1764 by the Frenchman Pierre LaClede Liguest, who hoped to get rich by trading with the Indians for furs. LaClede laid out a
public square on the river front, bounded by streets known today as Walnut, First, and Market. Next to the square he built his house, and the square just west of his
house was designated as a Church site and burial ground. The old cathedral (site No. 2 below) is located on that site today.

LaClede named his city St. Louis after his king, Louis XV of France, and after his king's patron saint, Louis IX. Although the Spanish laid claim to the area of St. Louis
when it was founded, President Thomas Jefferson's Louisiana Purchase in 1803 brought the area into the United States. The Louisiana Purchase, which cost $11
million, doubled the area of the United States by adding 828,000 square miles between the Mississippi and the Rocky Mountains.

The city's trading area extended more than a thousand miles up the Missouri River, and with its location near the confluences of so many large river systems, the city
grew rapidly. Trappers, businessmen, river men, and adventurers thronged the riverfront streets. The Lewis and Clark Expedition from 1804 to 1806 proved the
feasibility of an overland route to the far West and ultimately stimulated Western settlement and commerce. Adventurous fur trappers and pioneers soon headed west
from St. Louis, which became the "Crossroads of the Nation," the "Hub of Trade and Culture for a Great Waterway System," and the "Gateway to the West."

To thousands of Mormons of the nineteenth century, especially to European converts, St. Louis was an extremely important city. Thousands of Mormon convert
immigrants sailed from Europe to New Orleans and then traveled by steamboat up the Mississippi River to St. Louis, where they changed steamboats and continued
their journey toward cities of Zion. For Mormon immigrants, St. Louis was truly the "Gateway to the West" and the "most important non-Mormon city in Church
history."12

The Mormons, especially Mormon emigrants, appreciated the people of St. Louis because they were friendly despite the Mormons' religious beliefs. St. Louis
newspapers defended the Saints and their right to freedom of worship. This was important to the Mormons who took refuge in St. Louis after fleeing from mobs in
western Missouri in the late 1830s and from mobs in Nauvoo that attacked them in the 1840s.

The Mormons also appreciated St. Louis because immigrating Saints from European countries needed finances to continue their travels beyond St. Louis. Many
immigrants were forced to stay in St. Louis because, depending on the time of year, the water in the Mississippi and Missouri Rivers was either too low for steamships
or was frozen over. Employment was available, however, which gave immigrants an opportunity to purchase resources necessary to continue their trek. Some
immigrants stayed in St. Louis for years in order to earn enough money to purchase travel supplies or means of transportation.



Saints who stopped in St. Louis on their way to cities of Zion may be divided into three main categories: (1) early converts from the eastern states who were gathering
to western Missouri in the 1830s; (2) European converts whose ships docked in New Orleans and who traveled up the Mississippi River to Nauvoo in the 1840s; and
(3) European converts who docked in New Orleans, traveled up the Mississippi to St. Louis and then continued their river travel to various "jumping-off points" along
the Missouri River, especially Kanesville, Iowa, and Winter Quarters, Nebr. From those points, Mormons gathered, organized, and departed as pioneers on their long
trek across the plains to Utah. Most pioneers traveled across the plains in covered wagons, some pulled handcarts, and others traveled part way by railroad. This
phase of gathering to Utah lasted from 1847 to 1869.13



St. Louis played a role in the lives of thousands of European Mormon immigrants from 1840 to 1855. But when cholera caused the deaths of many Mormon
immigrants as they traveled up the Mississippi and Missouri Rivers, especially in 1855, the routing changed. After 1856, ships carrying Mormon immigrants docked at
the eastern ports of New York, Philadelphia, and Boston instead of at New Orleans, thereby closing the chapter of Mormon immigration through St. Louis.

Mormons expressed their appreciation to the citizens of St. Louis in a resolution at their conference held in St. Louis, Feb. 10, 1845:

Although surrounded by apostates . . . we feel perfectly safe in the midst of an enlightened people, who alike know how to appreciate political liberty and religious
freedom. (BYUS Summer 1973, 489)

In their own newspaper, the St. Louis Luminary, Mormons wrote:

This city has been an asylum for our people from fifteen to twenty years . . . there is probably no city in the world where the Latter-day Saints are more respected, and
where they may sooner obtain an outfit for Utah . . . the hand of the Lord is in these things. (SLL Feb. 3, 1855; BYUS Summer 1973, 489)

Sites of Interest in St. Louis

1. Jefferson National Expansion Memorial. A memorial to the vision of President Thomas Jefferson and the men and women, including thousands of Mormons, who
fulfilled that vision has been established on the banks of the Mississippi River. This national park is dedicated to those who settled west of the Mississippi River. The
memorial is 1.5 miles long, running north and south between Washington Boulevard and Poplar Street, and .5 mile wide, running east and west between Lenore K.
Sullivan Boulevard, which borders the Mississippi River, and I-70 and Memorial Drive (Third Street) on the west side of I-70. Parking facilities are located on the
north end of the memorial by the Eads Bridge.

Gateway Arch

The Gateway
 Copyright (c)Arch, built in the
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                             Infobase   of the Jefferson
                                                Corp. National Expansion Memorial, was designed by architect Eero Saarinen and is a modern engineeringPage 159 marvel.  It
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memorializes the spirit of the pioneers who settled the West after the Louisiana Purchase. It soars 630 feet above the earth and is the nation's tallest and most graceful
monument. It has an observation deck with views up to 30 miles on a clear day. Gondola trains carry 40 passengers at a time on a four-minute ride up the triangle-
shaped legs of the arch to the observation deck.
north end of the memorial by the Eads Bridge.

Gateway Arch

The Gateway Arch, built in the center of the Jefferson National Expansion Memorial, was designed by architect Eero Saarinen and is a modern engineering marvel. It
memorializes the spirit of the pioneers who settled the West after the Louisiana Purchase. It soars 630 feet above the earth and is the nation's tallest and most graceful
monument. It has an observation deck with views up to 30 miles on a clear day. Gondola trains carry 40 passengers at a time on a four-minute ride up the triangle-
shaped legs of the arch to the observation deck.

George B. Hartzog Visitors' Center and the Museum of Westward Expansion

The visitors' center and museum are located directly beneath the Gateway Arch and between its legs. Tickets for the ride to the top of Gateway Arch are available in
the visitors' center, which also houses the Tucker Theatre. The theater features a film on the Gateway Arch titled Monument to the Dream. The visitors' center has rest
rooms, a museum shop, and an information desk. The museum also has excellent displays containing information about the various groups that headed west from St.
Louis.

Boat landing at the foot of Market Street

Within the grounds of the Jefferson National Expansion Memorial, directly east of the south leg of the Gateway Arch, on the west bank of the Mississippi River, is the
foot of Market Street, where steamboats docked during the nineteenth century. A ferry boat docked here between crossings of the Mississippi River between St. Louis
and east St. Louis. At this landing, passengers and freight were loaded on riverboats for transport up and down the Mississippi and Missouri Rivers.

Five missionaries going to proselyte Indians west of Independence were the first Mormons of record to pass through St. Louis. Called by revelation in connection with
the second conference of the Church held in September 1830, these missionaries were Oliver Cowdery, Peter Whitmer Jr., Parley P. Pratt, and Ziba Peterson.
Frederick G. Williams, who was converted in Kirtland, became the fifth member of the group (HC 1:110-25; D&C 28:8-9; 30:5; 32:2-3).

The missionaries made their way overland from Fayette, N.Y., to Cincinnati, Ohio, where they took passage on a steamer going down the Ohio River via Louisville,
Ky., toward St. Louis. When they reached the Mississippi River at the mouth of the Ohio, they found it blocked with ice. They traveled on foot for 200 miles through
Illinois, and in January 1831 they crossed the Mississippi on a ferry to the foot of Market Street (BYUS Summer 1994, 492). The missionaries then walked from St.
Louis on the Boonslick Trail through St. Charles and Arrow Rock and followed the Santa Fe Trail to Independence. Of their approximately 300-mile walk through
Missouri, Parley P. Pratt wrote:

We travelled for whole days, from morning till night, without a house or fire, wading in the snow to the knees at every step, and the cold so intense that the snow did
not melt on the south side of the houses, even in the mid-day sun, for nearly six weeks. We carried on our backs our changes of clothing, several books, and corn
bread and raw pork. We often ate our frozen bread and pork by the way, when the bread would be so frozen that we could not bite or penetrate any part of it but the
outside crust. (APPP 52)

After spending the winter preaching the gospel in the Independence area to Indians and whites, Parley returned to Kirtland in February to report the group's missionary
labors to the Prophet Joseph Smith.

In December 1830 the Prophet received a revelation concerning the first "gathering of the Saints" in this dispensation (D&C 37:1-4). This gathering was to the Kirtland,
Ohio, area, which was to be a temporary stopping place (D&C 51:16-17).

Immediately after the fourth general conference of the Church, which was the first one held in Kirtland, the Lord revealed on June 7, 1831, that the next conference
would be in Missouri and that the Prophet Joseph, Sidney Rigdon, and 28 other elders were to go on missions. They were to go two-by-two and work toward
Missouri, where they were to participate in a conference and in the dedication of the land and a temple site (D&C 52:2; 57:3).

The Prophet Joseph Smith and a small company left Kirtland June 19, 1831, and went by wagon, canal boats, and stages to Cincinnati. From there they traveled down
the Ohio River by steamer to Louisville, Ky., and then took a steamer up the Mississippi River to St. Louis, where they landed at the foot of Market Street. From St.
Louis they walked west 150 miles on the Boonslick Trail to St. Charles and Arrow Rock, and then they walked 100 miles to Independence via the Santa Fe Trail.
Sidney Rigdon and A. Sidney Gilbert, however, waited for a boat to take them up the Missouri River.

After the dedication of the land of Zion in Kaw Township and the temple site in Independence, Joseph Smith and 10 other elders took canoes down the Missouri River
to McIlwaine's Bend. From there they walked to Old Chariton and then went their various ways to Kirtland, where Joseph Smith and others arrived Aug. 27, 1831.
The trip had taken two months and eight days.

One of the groups that followed the call to leave New York and gather to Kirtland was the Colesville Branch of Saints, under the leadership of Newel Knight. They
settled in Thompson, Ohio, which was in the Kirtland area, but were soon called by revelation to be the first organized group to leave Kirtland and settle in Jackson
County, Mo.-the area that was to be the land of promise and the place for the city of Zion, with Independence as the center place (D&C 54:7-8; 57:2-3).

The Colesville Saints commenced their journey from Thompson on June 28, 1831, and arrived at Wellsville, Ohio, on July 2. The next day they took passage on the
steamer Conveyance down the Ohio River past Louisville, Ky. When they reached the Mississippi River, they traveled up the river to St. Louis, where they landed at
the foot of Market Street. Here they boarded the steamboat Chieftain and traveled up the Missouri River to their destination, which was Kaw Township, 12 miles west
of Independence (see Kaw Township, page 81).

On Apr. 1, 1832, right after the mobbing of Joseph Smith at Hiram, Ohio, the Prophet left on his second visit to Missouri. The Prophet started for Missouri in company
with Newel K. Whitney, Peter Whitmer Jr., and Jesse Gause. They went by wagon to Stubenville, Ohio, and then took a steamer on the Ohio River via Wheeling,
W.Va., Cincinnati, and Louisville. From Louisville they took passage on the steamer Charleston to St. Louis. From St. Louis they went by stage over the Boonslick
and Santa Fe Trails to Jackson County (HC 1:265-66).

After holding several meetings with the Saints in Independence and Kaw Township, the Prophet Joseph Smith bade farewell to the Saints of Missouri on May 6, 1832.
He traveled by stage most of the way to Kirtland via St. Louis, Vincennes, Ind., and New Albany, Ohio.14 The Prophet and Newel K. Whitney arrived in Kirtland
some time in June (HC 1:271-72).

By 1833 a small group of Mormons lived in St. Louis, and during the rest of the decade, St. Louis received informal visits from missionaries who arrived by steamboat.
In 1837 LDS missionaries were sent to England under the direction of Heber C. Kimball, and in 1839 members of the Quorum of the Twelve performed missionary
labors there. Their missionary efforts proved successful, yielding many converts, who were encouraged to emigrate to the Church in Nauvoo. When the Church helped
the British Saints
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             (c) 2005-2009,      emigration
                              Infobase      companies
                                        Media Corp. beginning in 1840, the great Mormon emigration of the nineteenth century had begun.          Page 160 / 187
The first two ships with Mormon immigrants arrived at New York Harbor in 1840, and a third ship, the Isaac Newton, under the direction of Samuel Mulliner, with the
first company of Scottish Saints, arrived in New Orleans after 49 days at sea. At New Orleans the Scottish immigrants transferred to a steam riverboat for a seven-day
By 1833 a small group of Mormons lived in St. Louis, and during the rest of the decade, St. Louis received informal visits from missionaries who arrived by steamboat.
In 1837 LDS missionaries were sent to England under the direction of Heber C. Kimball, and in 1839 members of the Quorum of the Twelve performed missionary
labors there. Their missionary efforts proved successful, yielding many converts, who were encouraged to emigrate to the Church in Nauvoo. When the Church helped
the British Saints organize into emigration companies beginning in 1840, the great Mormon emigration of the nineteenth century had begun.

The first two ships with Mormon immigrants arrived at New York Harbor in 1840, and a third ship, the Isaac Newton, under the direction of Samuel Mulliner, with the
first company of Scottish Saints, arrived in New Orleans after 49 days at sea. At New Orleans the Scottish immigrants transferred to a steam riverboat for a seven-day
trip up the Mississippi River to St. Louis, which was about 800 direct miles and longer than that in river miles. In St. Louis immigrating Saints either transferred onto
other steam riverboats that took them about 200 more miles up the Mississippi River to Nauvoo, or they stayed in St. Louis, where they worked to earn money for
their passage to Nauvoo.

From 1840-55 thousands of Mormon immigrants, guided by the spirit of gathering, stopped in St. Louis on their way to Mormon centers of population. Between 1840
and 1846, Mormon immigrants gathered at Nauvoo, and 35 of the 42 ships that carried Mormon immigrants from Europe during those years docked at New Orleans.
After mobs killed the Prophet Joseph Smith and Hyrum Smith at Carthage in 1844 and forced the Saints to leave Nauvoo in 1846, river transportation changed its
routing.

From 1847 until the end of 1855, 54 of the 64 ships that brought Mormon immigrants to America docked at New Orleans, and the route of travel was up the
Mississippi to St. Louis. But from St. Louis the route was up the Missouri River instead of the Mississippi River. Destinations for travel up the Missouri changed
according to the locations of jumping-off places, which were outfitting posts where Mormon agents or leaders helped immigrants organize and prepare to travel across
the plains to Utah. During the last eight years of pioneer travel across the plains by wagons, Church wagon trains traveled from Utah to the jumping-off places to
transport immigrants to Utah.



The jumping-off places along the Mississippi and Missouri Rivers by years were:

1846: Nauvoo, Ill.

1847-48+: Winter Quarters, Nebr.

1849-52: Kanesville, Iowa; St. Louis and Kansas City, Mo.

1853: Keokuk, Iowa, and Texas

1854: Westport, Mo.

1855-56: Mormon Grove, Kans.

1856-57: Iowa City, Iowa (railroad terminus)

1858: Formal immigration stopped during the Utah War

1859-63: Genoa, Nebr.; Iowa City, Iowa; Florence, Nebr.; and

Mormon Grove, Kans.

1864-1866: Wyoming, Nebr.

After 1866 the jumping-off places moved to the western termini of the new transcontinental railroad: North Platte, Nebr., in 1867 and Laramie and Benton, Wyo., in
1868.

In summary, more Mormon immigrants from Europe docked at New Orleans than at any other dock from 1840 to 1868. As a result more than 90 steam-powered
riverboats carried 22,000 Mormon immigrants from New Orleans to the foot of Market Street during the 15-year period 1840-55. Likewise, 22,000 Mormon
immigrants loaded onto riverboats and left St. Louis from the foot of Market Street during the same period. If cholera had not come to travelers on the Mississippi and
Missouri Rivers in 1849 and 1854-55, the number of Mormon immigrants coming to the foot of Market Street may have doubled. After 1855 Mormon European
immigrants docked mainly at New York City, Boston, Philadelphia, and Quebec, Canada.

It was at the foot of Market Street that Porter Rockwell was placed under arrest immediately after he walked down the gangplank of a paddle wheeler on March 4,
1843. After he was accused of attempting to kill Gov. Lilburn W. Boggs in his Independence home on May 6, 1842, Porter fled to the East to hide from the law.
Whether he was guilty is unknown. After hiding out in the East for 10 months, Porter felt he could safely return to Nauvoo, but he was captured on the St. Louis docks
by a Mr. Fox, aided by Elias Parker. Porter was brought before a St. Louis magistrate and tossed into the county jail (OPR 88-91; St. Louis County Jail Site, page
566).

Paddle wheelers still dock at the foot of Market Street, ready to take passengers on pleasure cruises. They may even cruise under the Eads Bridge, the first steel truss
bridge in the world, which was an engineering marvel when it opened in 1874. It is double-decked for railroad and highway use and is a National Historic Landmark.
Its opening marked the beginning of the end of the steamboat era.

2. Old Cathedral. The Old Cathedral, located at 209 Walnut St., southwest of the visitors' center at the Gateway Arch and within the Jefferson National Expansion
Memorial, was built in 1834 and is the first cathedral built west of the Mississippi. It stands on the spot where the first mass was celebrated in 1764. The exterior and
interior have undergone only minor changes over the years. Its official name is the Basilica of St. Louis, King of France, and it was granted 92 holy relics and more
indulgences than any other church in the United States because its bishop was a classmate of Pope Gregory XVI (see site No. 2 on the St. Louis Center map).

3. Concert Hall Site. The Concert Hall Site is located on the south side of Market Street at a point that was once between Second and Third Streets, which were
swallowed by the Jefferson National Expansion Memorial (see No. 3 on the St. Louis Center map).

Mormon Sabbath day meetings were held twice each Sunday in the Concert Hall between 1848 and 1854. Before Church members rented the hall in 1848, the Saints
met  in private
 Copyright   (c)homes and occasionally
                 2005-2009,            in a schoolhouse
                            Infobase Media    Corp.     on Morgan Street (now Delmar Street) in 1844. Brigham Young, Heber C. Kimball, and Page   about 100
                                                                                                                                                          161elders met
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in the schoolhouse in May 1844 while preaching and campaigning for Joseph Smith's presidential candidacy. Franklin Hall was used for a conference in 1845, and an
1847 conference there attracted 1,478 Latter-day Saints. At this conference Nathaniel H. Felt became the first branch president in St. Louis; he was later named the
district president.
swallowed by the Jefferson National Expansion Memorial (see No. 3 on the St. Louis Center map).

Mormon Sabbath day meetings were held twice each Sunday in the Concert Hall between 1848 and 1854. Before Church members rented the hall in 1848, the Saints
met in private homes and occasionally in a schoolhouse on Morgan Street (now Delmar Street) in 1844. Brigham Young, Heber C. Kimball, and about 100 elders met
in the schoolhouse in May 1844 while preaching and campaigning for Joseph Smith's presidential candidacy. Franklin Hall was used for a conference in 1845, and an
1847 conference there attracted 1,478 Latter-day Saints. At this conference Nathaniel H. Felt became the first branch president in St. Louis; he was later named the
district president.

The Church rented the Concert Hall from 1848 to 1854 for the 3,000-4,000 Saints who lived in the area. In 1854 the Fourth Street chapel was leased on a full-time
basis.

In February 1850 Elder John Taylor, future president of the Church, conducted a conference in the Concert Hall while he was en route to a mission in France. Elder
Taylor urged the more than 1,800 Saints in attendance to go west as soon as possible. In a letter to his family, he mentioned the Concert Hall.

Here the Saints have a magnificent hall and a splendid band and do things up in good style. . . . On my arrival . . . here . . . the Saints flocked around me like bees; and
the greatest trouble I have is that of not being able to fulfill the many engagements that have pressed themselves upon me. (LJT 207; OPH 5:437)

Besides holding religious services in the Concert Hall, the Mormons held balls, parties, and plays. On May 8, 1851, the Missouri Republican reported:

Although we have no Mormon Church [building] in St. Louis, and though these people have no other class or permanent possession or permanent interest in our city,
yet their numerical strength here is greater than may be imagined. Our city is the greatest recruiting point for Mormon emigrants from England and the Eastern States,
and the former especially, whose funds generally become exhausted by the time they reach it, generally stop here for several months, and not infrequently remain among
us for a year or two pending the resumption of their journey to Salt Lake. . . .

There are at this time in St. Louis about three thousand English Mormons, nearly all of whom are masters of some trade, or have acquired experience in some
profession, which they follow now. As we said, they have no church, but they attend divine services twice each Sunday at Concert Hall, and they perform their
devotional duties with the same regularity, if not in the same style as their brethren in the valley. . . .

We hear frequently of Mormon balls and parties, and Concert Hall was on several occasions filled with persons gathered to witness Mormon theatrical performances.
We have witnessed the congregation as it issued from the hall and at religious meetings on Sunday, and certainly we think it does not compare unfavorably with other
congregations. (BYUS Summer 1973, 509-10)

Orson Hyde, president of the Quorum of the Twelve, conducted a conference in the Concert Hall on Jan. 1, 1854. Those attending sustained the general authorities,
including Orson Pratt, who was sustained to preside over the Saints in the United States and the British provinces of America. Elder Horace S. Eldredge was sustained
as president of the St. Louis conference. Presidents of the 13 branches of the St. Louis conference were also sustained (ThS February 1854, 230-31).

In January 1843, five years before the Mormons rented the Concert Hall, John C. Bennett gave three lectures in the Concert Hall and the Lyceum Hall. The title of his
lectures were "Holy Joeism, Alias Mormonism." Bennett was the former mayor of Nauvoo but was excommunicated in May 1842 for infidelity. He went to St. Louis to
publish an anti-Mormon History of the Saints, but after two St. Louis newspapers expressed opposition to the book, he decided to publish it elsewhere. Later he
published it in Boston (see the Boston Freedom Trail Site No. 14).

4. Old Courthouse. The Old Courthouse at 11 N. Fourth St., is located between Fourth and Fifth Streets and between Market and Chestnut Streets, a short three
blocks west of the Gateway Arch. The front of the building faces east toward Fourth Street. The Old Courthouse, part of the Jefferson National Expansion Memorial
area, is an outstanding example of nineteenth century public architecture. For more than 150 years it provided St. Louis with a place for public meetings and judicial
and government services (see site No. 4 on the St. Louis Center map).

The original 1836-39 portion of the building was small. It was expanded for the 1839-51 period, and in 1862 it was enlarged to its current size.

Henry Clay argued cases in the courtroom of the Old Courthouse. The fateful Dred Scott slavery case came to trial on the first floor of the courtroom during the bitter
days leading up to the Civil War. Dred Scott was an illiterate slave who petitioned for his freedom. His case went to the Supreme Court, which denied his petition. This
decision helped convince the abolitionists that the Civil War was inevitable.

Slaves were sold at annual auctions on the steps of the Old Courthouse, but by 1861 the auctions were unpopular. That year a crowd of 2,000 city residents catcalled
and hollered so loudly that buyers and sellers could not hear each other. The auction, the last one ever attempted in St. Louis, was called off.

The Old Courthouse features exhibits in four galleries, guided tours, restored courtrooms, an 1860 trail wagon, and films. A winding staircase between the inner and
outer domes leads to the top for a panoramic view of St. Louis.

5. St. Louis Museum-Wyman's Hall Site. The site of the St. Louis Museum, which was located in Wyman's Concert Hall and Museum, was located on the south side
of Market Street between Fourth and Fifth Streets, south of the back portion of the Old Courthouse (see site No. 5 on the St. Louis Center map).

It was in the St. Louis Museum, the "third story of Wyman's Hall (opposite the courthouse)" that two Egyptian mummies, advertised as "The Mormon Prophet's
Mummies," were displayed for seven years, 1856-63. The proprietor of the museum had purchased the mummies from Abel Coombs, who had purchased them from
Emma Smith Bidamon, Lewis C. Bidamon (Emma's husband of 1847), and Joseph Smith III on May 26, 1856, 12 days after Lucy Mack Smith's death. Lucy
assumed custody of the mummies after Joseph Smith's death in 1844 (TSBA 203-4).



On July 3, 1835, Michael H. Chandler arrived in Kirtland, Ohio, to exhibit some Egyptian mummies. Chandler had with him four human figures, together with two or
more rolls of papyrus covered with hieroglyphic figures. Chandler had been told while in the customs house in New York, and apparently again in Philadelphia, that
Joseph Smith could translate the hieroglyphics. He arranged for his relative, Benjamin Bullock, to take him 250 miles from New York to Kirtland to meet the Prophet.
Bullock was so impressed with Joseph's work that he returned to New York, gathered his family, and joined the Church (BJW 147-48).



The Saints purchased the mummies and papyrus, and the Prophet translated some of the characters. "Much to our joy [we] found that one of the rolls contained the
writings of Abraham, another the writings of Joseph of Egypt," Joseph said (HC 2:235-36). Joseph translated a small part of Abraham's writings, which was published
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as the Book(c)  2005-2009, Infobase Media Corp.
             of Abraham.                                                                                                                        Page 162 / 187

Italian traveler Antonio Lebolo had found 11 mummies in one of the tombs in the Valley of the Nobles at Abd el-Gournah on the west bank of Luxor, Egypt, sometime
The Saints purchased the mummies and papyrus, and the Prophet translated some of the characters. "Much to our joy [we] found that one of the rolls contained the
writings of Abraham, another the writings of Joseph of Egypt," Joseph said (HC 2:235-36). Joseph translated a small part of Abraham's writings, which was published
as the Book of Abraham.

Italian traveler Antonio Lebolo had found 11 mummies in one of the tombs in the Valley of the Nobles at Abd el-Gournah on the west bank of Luxor, Egypt, sometime
between 1817 and 1822. Four of the 11 came into the hands of the Prophet (M&A December 1835, 233-37; TSBA 43-62).

In 1863 the St. Louis Museum, including the two Egyptian mummies, was moved to Chicago and became the Chicago Museum. In 1864 the museum was sold to
Joseph H. Wood and its name was changed to Wood's Museum. The 1871 Chicago fire burned the Wood's Museum along with two-thirds of the city's structures.
The fire killed 300 people, left 9,000 homeless, and destroyed the two mummies.

In November 1967 a collection of 11 Egyptian papyri, now known as the Joseph Smith Papyri, were given by the Metropolitan Museum of Art in New York City to
the Church through N. Eldon Tanner of the First Presidency. They had been found by Dr. Aziz S. Atiya, former director of the University of Utah's Middle East
Center. These 11 papyri, parts of the papyri purchased by the Church in 1835, contain fragments of the Egyptian Book of Breathings, a greatly reduced version of the
Book of the Dead. One of the pieces of papyri corresponds to Facsimile No. 1 in the Pearl of Great Price. The Book of Abraham, however, is not a direct translation
of any of the Joseph Smith Papyri currently available.

6. Boonslick Trail Marker. On the west side of Fifth Street, centered opposite the back of the Old Courthouse and in the west end of a park area named the Kiener
Plaza, is a Boonslick Trail marker. The marker reads, "First trail west started near this corner 1764." It was "marked by the Daughters of the American Revolution and
the State of Missouri 1913." The marker was erected by the Mormon Pioneer Trail Foundation in 1975 in appreciation for the continuing kindness St. Louis has
extended to the LDS Church.

This marker commemorates the 150-mile-long 1764 Boonslick Trail between St. Louis and the present-day Boone's Lick State Historic Site 10 miles northwest of
New Franklin. It was named after frontiersman Daniel Boone, who, with his son, extended the trail to some salt springs (frequented by animals who came to lick salt) in
Howard County, Mo. At the west end of the Boonslick Trail is the beginning of the Santa Fe Trail, whose east end fills in the 100-mile gap on the west end of the 250-
mile-long trail between St. Louis and Independence.

The first Mormons to use the Boonslick Trail were five missionaries who walked from New York to Jackson County, Mo., to teach the gospel to the Lamanites in
1831. Other Mormon missionaries, including the Prophet Joseph Smith, traveled the Boonslick Trail in 1831 and 1832, and Mormons traveling via St. Louis to
Jackson County and other western Missouri counties used this trail in the 1830s. By 1834 the trail most Mormons used going to and from western Missouri was
located along U.S. 24, which crosses the state east to west (see Site No. 6 on the St. Louis Center map, page 544; the Boat Landing at the Foot of Market Street,
page 555; and the Boone's Lick State Historic Site and Boonslick Trail, page 526).



7. St. Louis County Jail Site. The St. Louis County Jail was on the southeast corner of Chestnut and Sixth Streets before Sixth Street at this point was eliminated by the
Kiener Plaza. The jail site could now be described as being near the northwest corner of the Kiener Plaza or one block east of the May Amphitheater.

Orrin Porter Rockwell spent two nights in the St. Louis County Jail after being captured Mar. 4, 1843, as he walked down the gangplank of a paddle wheeler at the
foot of Market Street. A would-be assassin attempted to kill Gov. Lilburn W. Boggs in his home in Independence on May 6, 1842, and Porter was suspected by many
to be the one who fired the shots, under orders from Joseph Smith.

Governor Boggs lived, and Porter fled to the East. Ten months later Porter felt it was safe to return to his home in Nauvoo but was arrested in St. Louis by a Mr. Fox.
Fox, assisted by Elias Parker, took Porter before a St. Louis magistrate, who ordered him jailed (HC 5:298; OPR 88-109).

Hoping to collect a reward, Fox chained a pair of iron shackles to Porter's ankles so he could not escape. A lawyer named Joseph Wood secured possession of
Porter's two pistols, a bowie knife, and a watch, promising to return them. Porter never saw them again (OPR 93).

Two days later a stagecoach transferred Porter to the Independence Jail. On the way he spent one night in the Jefferson City Jail. In Independence, Porter spent nearly
nine months in the Jackson County Jail before his release Dec. 13, 1843 (HC 6:135-42; see site No. 29, the 1827 and 1841 Jackson County Jail Site, in the
Independence narrative).

8. Busch Memorial Stadium. The Busch Memorial Stadium is located .75 mile west of the Gateway Arch, centered where Sixth and Seventh Streets crossed Clark
Street before they were removed to make way for the stadium. This magnificent circular stadium, home of the St. Louis Cardinals baseball team, seats 57,000. Its
functional design provides unobstructed viewing from any part of the stadium. The Sports Hall of Fame museum is housed here (see site No. 8 in the St. Louis Center
map).

9. Fourth Street Chapel Site. The Fourth Street Chapel Site is located on the northwest corner of the intersection of Fourth Street and Washington Boulevard (see site
No. 9 on the St. Louis Center map). The site is identified by a metal plaque on the south side of the Missouri Athletic Club building, not far from the street corner. The
plaque calls the Fourth Street Chapel Site the "Site of the First Mormon Meeting Place in St. Louis." Perhaps "Site of the First Mormon Full-Time Leased Meeting
Place in St. Louis" would be more accurate. The Church had many meeting places before the Fourth Street Chapel was leased on a full-time basis.

After using private homes in the early 1840s, a schoolhouse for the 700 members in St. Louis in 1844 (HC 7:136), and the Franklin Hall for a conference in 1845,
Church leaders rented the Concert Hall for meetings from 1848 to 1854. In February 1848 William Clayton came to St. Louis to oversee the printing of 5,000 copies
of the Latter Day Saints Emigrant's Guide, written expressly to aid Mormons in their long trek from Winter Quarters to Salt Lake City.

From 1852 to 1854 Horace S. Eldredge, one of the first seven presidents of the Seventy (1854-88), was appointed to preside over the St. Louis conference and act
as a general Church and immigration agent in October 1852. He served for two years until the first St. Louis stake was organized in 1854.

By 1854 the number of LDS members in St. Louis had grown so large that they needed a full-time leased meetinghouse. Elder Erastus Snow, president of the mission
in the central part of the United States, arrived in St. Louis on Aug. 28, 1854, and on Sept. 12 wrote in a letter to Franklin D. Richards in England, reporting:

After this month we shall leave Concert Hall and occupy [lease] the Old Methodist Church on Fourth Street, a spacious building with a gallery [balcony], which will be
under our entire control, including a basement in three rooms, suitable for councils, storage, or rendezvous for our emigration. . . . I propose calling a special General
Conference in this place on the first Saturday and Sunday in November. (MS Oct. 28, 1854; BYUS Summer 1973, 512)
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 163 / 187
The Fourth Street Chapel, a brick church built in 1830, had been the first Methodist Church and was considered the "Mother of Methodism" in St. Louis. The
Methodists had built a new chapel, so the old one was available to the Mormons.
After this month we shall leave Concert Hall and occupy [lease] the Old Methodist Church on Fourth Street, a spacious building with a gallery [balcony], which will be
under our entire control, including a basement in three rooms, suitable for councils, storage, or rendezvous for our emigration. . . . I propose calling a special General
Conference in this place on the first Saturday and Sunday in November. (MS Oct. 28, 1854; BYUS Summer 1973, 512)

The Fourth Street Chapel, a brick church built in 1830, had been the first Methodist Church and was considered the "Mother of Methodism" in St. Louis. The
Methodists had built a new chapel, so the old one was available to the Mormons.

The Fourth Street Chapel was leased as planned, and on Nov. 4, 1854, the most important single event in the history of the Church in St. Louis took place-the
organization of the first St. Louis stake by Elder Erastus Snow. The St. Louis Stake was the sixteenth stake to be organized in the Church. Milo Andrus was called as
the first stake president, with Charles Edwards and George Gardner as counselors. The stake consisted of 15 branches in Missouri, Illinois, and Iowa (JH Nov. 5,
1884). At the conference, attended by 1,312 members, officers were sustained and the law of tithing was adopted by unanimous vote (BYUS Summer 1971, 513).

The St. Louis Luminary, a weekly Church-sponsored newspaper, was published in a basement room of the Fourth Street Chapel from Nov. 22, 1854, to Dec. 15,
1855 (52 issues). Elder Erastus Snow was the first publisher and editor until July 1855, when Orson Spencer took his place. Orson was the chancellor of the
University of Deseret at the time. He did little editorial work because he was called on a mission to the Cherokee nation two weeks after he arrived in St. Louis. In
September he returned to St. Louis a sick man and died Oct. 15, 1855 (BiE 1:337-39).

The St. Louis Luminary was published for the same purpose as the The Seer in Washington, D.C., and The Mormon in New York City. It advocated and defended
the faith and maintained the rights of the Latter-day Saints both in Utah and throughout the country. It also promoted science, religion, general intelligence, and news of
the day (CHC 4:66).

In 1856, the year of the Mormon Reformation, a special baptismal font was installed in the Fourth Street Chapel to facilitate the rebaptisms. Erastus Snow set the
example by being rebaptized in the font to rededicate his life to keeping the commandments of God. Elder Snow also visited all of the branches in the area, teaching,
excommunicating, and rebaptizing. In February 1856, Elders Parley P. Pratt and George A. Smith were sent to St. Louis to help with the Reformation. This was Parley
P. Pratt's last assignment before he was killed and buried in Arkansas on May 13, 1857.

In 1855, while President Milo Andrus presided in St. Louis, he rebaptized and confirmed about 800 Saints. That August he was assigned to lead the last pioneer
company west. His company, financed by the Perpetual Emigration Fund, consisted of 63 wagons and 461 Saints. Their jumping-off place was Mormon Grove, Kans.
Elder Snow also returned to Utah in the fall of 1855. The second stake president of the first St. Louis stake was James Henry Hart, who took office Oct. 6, 1855, and
served until 1857.

The Fourth Street Chapel, which served as a stake center, was leased for three years until the Utah War of 1857-58 threatened the Saints in Utah. The Saints and
leaders worldwide were encouraged to gather to Utah to support their brothers and sisters, and with so many Saints moving west, the St. Louis Stake was allowed to
wither away. Some Mormons still lived in St. Louis after 1857 but not enough to have a functioning stake. The Fourth Street Chapel was razed in 1857, and a five-
story building was later built on the site. It was 104 years before another stake was organized in St. Louis.

Less than a year after the tragic trek of the Willie and Martin Handcart Companies, a group of missionaries came through St. Louis on their way to their fields of labor.
This group was known as the "missionary handcart division" and was composed of 74 men and 25 handcarts. Under the direction of Henry Herriman, president of the
missionary handcart division, the missionaries pulled their handcarts from Salt Lake City to Florence, Nebr., from Apr. 23, 1857, to June 10, 1857. They averaged 22
miles per day and had little trouble, as Brigham Young had hoped. At Florence they left their handcarts and took passage on a riverboat to St. Louis, where they
arrived June 18, 1857. From St. Louis they went their separate ways according to their mission assignments. Eight went to missions in the United States, 23 went to
Canada, 37 went to Europe, and two went to South America (JH June 10, 1857; JMGA Apr. 23-June 10, 1857).

In June 1877, 42 Saints in St. Louis attended a conference in the Broadway Hall at 1310 Broadway. In 1881 Matthias Cowley, John W. Taylor, and George C.
Parkinson labored in St. Louis. They hired a hall and held regular meetings (BiE 1:171). From 1907 to 1916, a store was rented for meetings, and from 1916 to 1947,
the Maple Avenue Chapel at 5195 Maple Ave. became a meetinghouse. It was the first Church-owned chapel in St. Louis and had been purchased by the branch from
the Dutch Reformed Church of America for $6,500. A young missionary and future president of the Church, Spencer W. Kimball, arranged for the purchase. It was
dedicated Nov. 26, 1916, by Elder James E. Talmage.

On Sept. 4, 1949, a new LDS chapel, the first the Church ever built in the area, was dedicated by President George Albert Smith. It was located at 4720 Jamieson
Ave. in St. Louis Hills. Roy W. Oscarson was named as branch president.

In 1958, 104 years after the first St. Louis stake was organized, the second St. Louis stake was organized, with Roy W. Oscarson as the stake president. In 1969
Boyd F. Schenk became the stake's second president (BYUS Summer 1971, 518-19).

Saints in the St. Louis area were thrilled in 1997 when the St. Louis Missouri Temple was built in the western part of Greater St. Louis, near the intersection of State 40
with I-279 (see site No. 14 on the Greater St. Louis, Mo., map and the St. Louis Temple entry).

10. Campbell House Museum. The Campbell House Museum is the surviving mansion of Lucas Place. Home to the elite in the 1850s, it is located at 1508 Locust St.
The mansion belonged to adventurous Irish fur trader Robert Campbell and is preserved with its original fine furnishings intact.

11. Cahokia Mounds. The Cahokia Mounds are .5 mile south of I-70 and U.S. 55 at a point eight miles east of Gateway Arch, just south of the Collinsville Illinois
Road, and near the east St. Louis downtown airport (see Greater St. Louis, Mo., map).

The Cahokia Mounds are the remains of an ancient Native American city in the most sophisticated prehistoric Indian civilization north of Mexico. It dates to the
Woodland culture about 700 a.d. The 2,200-acre tract is a state historic site.

12. Bellefontaine Cemetery and Grave of Emily Hart. The Bellefontaine Cemetery is located five miles northwest of the Gateway Arch on I-70. Exit on Florissant
Avenue and continue northwest to the Willow Entrance on the southwest side of the cemetery (see Greater St. Louis, Mo., map).

In 1854 James H. Hart, senior member of the St. Louis Stake High Council and later president of that stake, lost his day-old daughter Emily. She was buried in the
Rural Cemetery, now known as the Bellefontaine Cemetery, one of the most beautiful and famous cemeteries in the United States. It was created in 1850 because the
great cholera epidemic of 1849 filled up most of the area's older cemeteries.

Emily Hart's grave is located in lot 69 at the intersection of Lawn and Vale Avenues, near the main gate at Willow Entrance. From the entrance, travel north on Willow
Avenue and then on Lawn Avenue about .25 mile to the grave, identified by a marker erected in 1976 by the Mormon Pioneer Trail Foundation and members of the
Hart Family(c)
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               2005-2009, (CN   Jan. 8, 1977,
                             Infobase   Media12).15
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William Clark of Lewis and Clark fame, Sen. Thomas H. Benton, and Gens. Sterling Price and Stephen W. Kearney are also buried in this cemetery.
great cholera epidemic of 1849 filled up most of the area's older cemeteries.

Emily Hart's grave is located in lot 69 at the intersection of Lawn and Vale Avenues, near the main gate at Willow Entrance. From the entrance, travel north on Willow
Avenue and then on Lawn Avenue about .25 mile to the grave, identified by a marker erected in 1976 by the Mormon Pioneer Trail Foundation and members of the
Hart Family Association (CN Jan. 8, 1977, 12).15

William Clark of Lewis and Clark fame, Sen. Thomas H. Benton, and Gens. Sterling Price and Stephen W. Kearney are also buried in this cemetery.

13. Jefferson Memorial and Forest Park. The Jefferson Memorial is centrally located on the north edge of Forest Park, which is five miles west of the Gateway Arch
on U.S. 40 and 66. It is on DeBaliviere Street, which runs through the center of Forest Park and is just south of Lindell Boulevard, which becomes Olive Street in
central St. Louis (see Greater St. Louis, Mo., map).

The Jefferson Memorial houses the Missouri Historical Society, whose museum exhibits show the history of St. Louis and of America's westward expansion. Trophies
of Charles Lindberg, Daniel Boone's flintlock, and Lewis and Clark memorabilia are on display along with other interesting items. Forest Park has the usual park
facilities, including a municipal golf course, zoo, planetarium, and skating rink.

14. St. Louis Missouri Temple. The St. Louis temple, completed in 1997, is 15 miles west of Gateway Arch on the north side of U.S. 40 and 61, about .5 mile west of
the intersection of U.S. 40 and 61 with I-270. Approach the temple from the frontage road on the north side of U.S. 40 and 61 (see Greater St. Louis, Mo., map).

15. St. Charles. St. Charles, the first state capital of Missouri, is located 22 miles northwest of the Gateway Arch on the north side of I-70 and on the northwest bank
of the Missouri River (see Greater St. Louis, Mo., map).

The old state capitol buildings are located at 200-216 S. Main St. The second floor of a federal-style brick building was divided and used as senate and house
chambers, an office for the governor, and a small committee room. When Missouri became a state in 1821, these rooms served as the capitol building on a temporary
basis from 1821 to 1826. The new capitol building in Jefferson City was first used in 1826.

Eleven rooms in the capitol complex have been restored to their original state, and nine rooms are complete with furnishings from the 1821-26 period.

The Peck brothers' residence and general store on the first floor have also been restored, as has the Shepard residence located below the governor's office.

The South Main Street National Historic District is a nine-block-long area reminiscent of the 1800s. Brick streets, gas lights, period store fronts, and 80 restored
buildings dating from 1790-1900 help visitors feel as if they are walking into a nineteenth century city. Craft, antique, and specialty shops make this and other streets in
St. Charles attractive to tourists.

The Boonslick Trail, the main highway out of which grew the Santa Fe, Salt Lake, Oregon, and California Trails, crossed the Missouri River at Adams Street as it
came northwest from St. Louis. After crossing the Missouri, the trail turned south down Main Street and then went west on Boonslick Road to Highway 94, where it
turned south again.

Trail markers have been placed on the northwest corner of the intersection of Jefferson and Third Street and also on the southeast corner of the county courthouse at
Second Street and Jefferson. The missionaries to the Lamanites walked down Main Street in 1831 as they were led by Oliver Cowdery on the Boonslick Trail toward
Independence in western Missouri. The Prophet Joseph Smith and the 28 missionaries going to Independence in 1831 to dedicate the land and the temple site probably
walked down Main Street as well. The Prophet probably walked down Main Street during his second visit to western Missouri in 1832, as did all Mormon travelers
who followed the Boonslick Trail to Independence or other Mormon settlements in western Missouri.



16. Boonslick Trail Leaving St. Charles. The Boonslick Trail starts in St. Louis at the Old Courthouse or in St. Charles where it goes south on Main Street. From the
end of Main Street in St. Charles it turned west two miles on the Boonslick Road to State 94 (Capital Drive). To follow the trail beyond the St. Charles markers, go
west on Boonslick Road at the south end of Main Street; then turn left and cross over I-70. Just beyond I-70, notice Old Highway 94 on the right paralleling new
Highway 94. Go 1.5 miles south and exit on Pralle Lane to Old 94. This is the Boonslick Trail route. Continue south about .5 mile to the LDS Church's St. Charles
chapel on the right. You will see a Boonslick Trail marker on the front lawn by the entrance to the chapel parking lot. It was erected in 1980 by the Mormon Pioneer
Trail Foundation.

If you are continuing on the Boonslick Trail, go south past the chapel .8 mile and turn back onto new 94 at an intersection. Stay on new 94 for four miles to County
Road N and then turn right (west). If you follow this road for about 20 miles, you will see six additional markers (HSM 253-54).

Marion County

Hannibal

Hannibal is located in the southeast corner of Marion County on the west bank of the Mississippi River. State 79 enters the city from the southeast, and U.S. 36 enters
from the west. State 61 passes .9 mile west of Hannibal.

Samuel Langhorne Clemens, better known as Mark Twain, was born in 1835 in Florida, 28 direct miles southwest of Hannibal. His parents moved to Hannibal when
he was four years old. He moved away when he was 18. Hannibal is where Clemens led the adventurous boyhood that formed the basis for his novels The Adventures
of Tom Sawyer and The Adventures of Huckleberry Finn, which are regarded as two of the greatest American novels. For four years, 1857-61, Samuel was a
Mississippi River pilot, and when he went to work writing for The Enterprise in Virginia City, Nev., he started using the pen name Mark Twain, a river term meaning
"safe water." In his later years, Twain lived in New York and then in Connecticut, where he died in 1910.

The Mark Twain Home and Museum is the top tourist attraction in Hannibal. It is located at 208 Hill St., two blocks south of U.S. 36, two blocks west of the
Mississippi River and the State 36 bridge over the river. Twain's father, John, built the home in 1844. It is a National Historic Landmark. Most of the buildings in the
Historic District and area surrounding Mark Twain's home date to the 1830s and 1840s.

An information center located a block east of the Twain home has brochures and maps (see Florida entry, page 545).

Nine Mile Prairie Camp

The Nine Mile
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Hyrum's group forded the north and south Fabius River in Marion County and passed through the village of Palmyra, "a thriving place of one hundred houses, a goodly
number of stores; many of the houses were of brick. Passing on we went to the nine mile prairie on the road to the Salt River," wrote Elijah Fordham, camp historian
(JEF). They had traveled about 20 miles during the day from their Mississippi River camp.16
An information center located a block east of the Twain home has brochures and maps (see Florida entry, page 545).

Nine Mile Prairie Camp

The Nine Mile Prairie Camp of Hyrum's division of Zion's Camp was about .75 mile in a direct line southwest of Woodland on County Road E. On June 6, 1834,
Hyrum's group forded the north and south Fabius River in Marion County and passed through the village of Palmyra, "a thriving place of one hundred houses, a goodly
number of stores; many of the houses were of brick. Passing on we went to the nine mile prairie on the road to the Salt River," wrote Elijah Fordham, camp historian
(JEF). They had traveled about 20 miles during the day from their Mississippi River camp.16

Palmyra

The town of Palmyra, county seat of Marion County, is eight miles west of the Mississippi River, on U.S. 24 and 61 running north and south, and on State 168 running
east and west. It is 70 road miles south of Nauvoo, 11 direct miles southwest of Quincy, Ill., and 12 miles northwest of Hannibal.

In 1832-33 George M. Hinkle and Elisha H. Groves labored as missionaries in Marion County. While in Palmyra they wrote a letter to the editor of The Evening and
Morning Star on May 16, 1833, in which they said, "The Lord is opening the eyes of the blind, and blessing our labors. We have baptized eighteen members in this
settlement" (HC 1:387). On June 3, 1833, while doing missionary work "six miles from Quincy, Missouri" (possibly the Taylor area), Elder Hinkle wrote to the paper
again:

Every few days there are some honest souls born into the kingdom of God. Persecution rages to a considerable extent. It seems as if every denomination, sect, party,
and club were prepared to fight against the work of the Lord. A man has just told me that in Palmyra, in forty-eight hours, the cholera had taken forty-seven to their
graves. The disease is in the country as well as the town, and carries off all ages, colors and conditions, sparing none. (HC 1:387-88)

Hyrum Smith's division of Zion's Camp passed through Palmyra on June 6 as it was traveling south toward the Salt Creek Branch at the Allred Settlement. The camp
went past Palmyra about seven miles and camped .75 mile southwest of Woodland on County Road E (see Nine Mile Prairie Camp entry).

As the Saints fled from Far West, Mo., to Quincy, Ill., in the spring of 1839, they often stayed overnight at Palmyra, about 14 road miles from Quincy. Joseph Smith
Sr., his wife, Lucy Mack; their son Don Carlos and his wife, Agnes; their daughter Catherine and her husband, Wilkins Salisbury; their daughter Sophronia and her
husband, William McCleary; and the children of these families were crowded into one wagon and one carriage. Rain, snow, and cold hampered their journey of six
days from Far West to Quincy.

On the fifth night after leaving Far West, just before arriving at Palmyra, Don Carlos said to his father, "Father, this exposure is too bad, and I will not bear it any
longer; the first place that I come to that looks comfortable, I shall drive up and go into the house, and . . . you follow me" (HJS 294-95). They soon came to a
farmhouse and tried their luck. Lucy Mack Smith wrote:

At this house we had everything which could conduce to comfort. The gentleman, who was Esquire Mann, brought us milk for our children, hauled us water to wash
with, and furnished us good beds to sleep in. In the evening he remarked that he was sent by his county, the year before [1838], to the House of Representatives,
where he met one Mr. Carroll [Corrill], who was sent from the county in which the "Mormons" resided; "and if ever," said Esquire Mann, "I felt like fighting any man, it
was him. He never once raised his voice, nor even his hand, in behalf of that abused people, once while the House was in session." (HJS 296)17

Anson Call also stopped in Palmyra on his way to Quincy. He wrote:

We arrived in Palmyra the third day of March. Here I found my father and his family and cousin, vis Orvis Call, and family. Here I stopped with my family, and my
father and I went into Illinois to hunt a place for our families. (AAC 20)

In the fall of 1843, after the Saints had settled in Nauvoo, acts of violence began to be perpetrated upon the Saints who lived outside the city. On Dec. 3, 1843, Daniel
Avery and his son Philander were kidnapped at Doty's Mill in Bear Creek precinct, Hancock County, Illinois, and taken across the Mississippi to Clark County,
Missouri, and then to Lewis County, where they suffered great cruelty at the hands of their captors.

Philander was jailed in Monticello, the county seat of Lewis County, where he eventually made his escape. His father was also taken to the Monticello Jail but was later
transferred to the county jail in the courthouse square in Palmyra. He was "ironed" and chained to the floor of the jail in "horrid gloom" for two weeks.18 He was then
returned to the Monticello Jail, where, on Dec. 25, 1843, he was discharged (HC 6:99, 145-48; CHC 2:198; see the Monticello entry below).

William H. Russell of Russell, Majors, and Waddell fame, the great American freighters and sponsors of the Pony Express, is buried in Palmyra on the north side of
town.

Mississippi River Camp

On June 5, 1834, the Mississippi River Camp of Hyrum Smith's division of Zion's Camp was located in the northeast corner of Marion County, on the west shore of
the Mississippi. The 21 members of the camp had crossed the Mississippi River on Logsden's Ferry and camped on the shore of the river, probably south of the west
end of the U.S. 24 bridge. The camp probably traveled west or southwest for about five miles before it went directly south toward Palmyra on what is now U.S. 24
and 61.

Elijah Fordham wrote, "We camped on the shore [west shore of the Mississippi River] . . . glad that we have reached Missouri" (JEF June 5, 1834).

Lewis County

La Grange

Lewis County, named after Meriwether Lewis of Lewis and Clark fame, is located in northeast Missouri. The tiny county seat, Monticello, is centered in the county.

Elisha H. Groves and George M. Hinkle were early missionaries in Lewis County in 1833, baptizing several people in the town of La Grange, located near the
Mississippi River on U.S. 61. As few as 28 and as many as 55 Mormons lived in Lewis County between 1831 and 1841 (WJL).

John Bozarth Sr. moved into Lewis County in 1819, and he, his wife, and sons, John Jr., Abner, and Squire, with their wives, Amelia, Millicent, and Molly, were
baptized by Groves and Hinkle. The Bozarths owned 280 acres about three miles south of La Grange, which is in and near the Wakonda State Park along U.S. 61 in
the southeast corner of Lewis County.19
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The Bozarths moved to Caldwell County in 1837 and purchased more than 3,300 acres in Caldwell, Clay, and Clinton Counties, which made them the largest
landowners among the Mormons of Caldwell County. Squire owned 2,360 acres, which was more than Oliver Cowdery's 1,712 acres, Joseph Smith's 1,520 acres,
and Hyrum Smith's 1,440 acres.
John Bozarth Sr. moved into Lewis County in 1819, and he, his wife, and sons, John Jr., Abner, and Squire, with their wives, Amelia, Millicent, and Molly, were
baptized by Groves and Hinkle. The Bozarths owned 280 acres about three miles south of La Grange, which is in and near the Wakonda State Park along U.S. 61 in
the southeast corner of Lewis County.19

The Bozarths moved to Caldwell County in 1837 and purchased more than 3,300 acres in Caldwell, Clay, and Clinton Counties, which made them the largest
landowners among the Mormons of Caldwell County. Squire owned 2,360 acres, which was more than Oliver Cowdery's 1,712 acres, Joseph Smith's 1,520 acres,
and Hyrum Smith's 1,440 acres.

William Bates and a black woman slave, Lite Hampton, were baptized in the Fabius River near Judge John G. Nunn's mill. Judge Nunn had allowed the Mormons to
preach in his home (WJL).

Tully

Tully no longer exists, but in the 1840s it was a small community near the Mississippi River. It was on the east side of Lewis County, one mile north of the center of
Canton at or near Lock and Dam No. 20. Tully was located between County B and the west bank of the Mississippi River, a few miles above Quincy. It was about
one mile east of U.S. 61.

Though they had rid themselves of the Mormons, Missourians would not let them alone as they built a new home in Illinois. Many Missourians employed all their
cunning to enrage the citizens of Illinois against the Saints.

On July 7, 1840, Missourians kidnapped four innocent Mormons-Alanson Brown, James Allred, Benjamin Boyce, and Noah Rogers-and took them from Hancock
County, Illinois, across the Mississippi River to Tully. Alanson Brown was nearly strangled by a rope. Benjamin Boyce testified that he was stripped naked, tied to a
tree, whipped with "large gads" (sharp pointed sticks), and literally mangled from his shoulders to his knees. Noah Rogers was also stripped and whipped (HC 4:181).
Alanson and James were liberated within a few days, but Benjamin and Noah were put in irons and thrown in prison until Aug. 21, when they escaped to Nauvoo.

The citizens of Nauvoo drew up a preamble and resolutions concerning the kidnapping, and James Allred and Daniel H. Wells, a non-Mormon, delivered the
resolutions to Illinois governor Thomas Carlin at Quincy. At the recital of the cruelties imposed upon the Mormon farmers, the governor's wife wept, and he appeared
much agitated. Nevertheless, the perpetrators were never brought to justice (HC 4:154-60; 180-81; JSR 492-93).

Monticello

Monticello, the county seat of Lewis County, is centered in the county on State 16 and County Roads A and BB. It is 35 direct miles southwest of Nauvoo.

In December 1843 Mormons Daniel Avery and his son Philander were imprisoned in the Lewis County Jail at Monticello on trumped-up charges of having stolen a
horse. They had been kidnapped from Hancock County. Philander escaped, but Daniel was taken from the Lewis County Jail to the Marion County Jail, where he
spent two weeks before being brought back to Monticello, where he was released (HC 6:99, 145-48; see the Palmyra entry in Marion County).

Zion's Camp in Missouri-1834

Zion's Camp was a Latter-day Saint expedition that traveled from Kirtland, Ohio, to Clay County, Missouri, during May and June of 1834. Mormon settlers had been
forced from their homes in Jackson County, Missouri, and Zion's Camp was formed to help the uprooted settlers regain their property and to establish peace in
Jackson County.

After Joseph Smith learned of the plight of the Saints in Jackson County, he received a revelation on Feb. 24, 1834, commanding the Saints to send to Missouri a relief
force consisting of at least 100 and as many as 300 volunteers (D&C 103). As a result of this revelation, Zion's Camp was formed under the command of the Prophet.
At Kirtland, Joseph recruited a contingent of about 150 people, while Hyrum Smith, with Lyman Wight's help, organized a smaller group of about 21 volunteers from
the Pontiac, Mich., area.

Joseph's division left on its 800-mile march from Kirtland on May 6, 1834, and traveled through Ohio, Indiana, Illinois, and Missouri. By June 8 both divisions had
arrived at the Salt River Branch of the Allred Settlement, their arranged meeting point. From this settlement both groups traveled together to their final destination.

A summary of dates, campsites, events, and miles traveled each day in Missouri follows.

Joseph Smith's Division in Missouri

Camp Date Miles

(1834) (Approximate)

Louisiana June 4-5 1

Joseph's division spent June 4-5 ferrying the Mississippi River between Atlas, Ill., and Louisiana, Mo. The brethren camped on both banks of the river, where present-
day U.S. 54 crosses the Mississippi.

On June 5 an argument occurred between Joseph and Sylvester Smith when the Prophet's watchdog went after Sylvester Smith's company as they entered the camp in
marching formation. Joseph recorded this incident as "the first outbreak of any importance since the beginning of the journey" (HC 2:83; ZC, B 127-28; see Missouri
State map).

Kirtland Camp camped .75 mile west of the town of Louisiana on Sept. 20, 1838 (HC 3:141-42).

Spencerburg June 6 18

Joseph Smith's division of Zion's Camp left its campground near Louisiana early on June 6. The camp started out for the Salt River but made slow progress and had to
camp a few miles short of the rendezvous point that evening. This campsite could have been located two miles east of present-day Spencerburg in Pike County, where
Kirtland Camp camped Sept. 21, 1838 (ZC, L 99; HC 2:87; 3:142).

Salt River Branch
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(Allred Settlement)
Joseph Smith's division of Zion's Camp left its campground near Louisiana early on June 6. The camp started out for the Salt River but made slow progress and had to
camp a few miles short of the rendezvous point that evening. This campsite could have been located two miles east of present-day Spencerburg in Pike County, where
Kirtland Camp camped Sept. 21, 1838 (ZC, L 99; HC 2:87; 3:142).

Salt River Branch June 7-11 24

(Allred Settlement)

The Salt River Branch was located in Monroe County and was centered where County Road E and U.S. 24 intersect. The settlement stretched to a point about 1.5
miles north and 2 miles west of the intersection. Joseph's division arrived in the mid-afternoon and "encamped in a piece of woods, near a spring of water" (HC 2:87).

The Salt River Branch was one of the larger Mormon congregations between Kirtland and Independence (ZC, B 130). The larger division waited here one day for
Hyrum's division to arrive from Michigan. On Sunday, June 8, Joseph held Church services, and later that afternoon Hyrum's expedition arrived at the rendezvous point
(HC 2:87-88).

Hyrum Smith's Division in Missouri

Camp Date Miles

(1834) (Approximate)

Mississippi River June 5 20

Hyrum's division of Zion's Camp arrived in Quincy, Ill., on June 5, 1834. Quincy was a city of about 70 houses, two inns, nine stores, a steam saw and a gristmill.
Camp members crossed the Mississippi on Logsden's Ferry and camped on the banks of the river in Marion County. Camp historian Elijah Fordham wrote that the
men were "glad that we have reached Missouri" (JEF).

Nine Mile Prairie June 6 20

On June 6 Hyrum's division forded the north and south Fabius River in Marion County and passed through the village of Palmyra, "a thriving place of one hundred
houses, a goodly number of stores; many of the houses were of brick," wrote Elijah Fordham (JEF). The camp was located one mile southwest of Woodland on
County E, about where County Roads E and F meet (see Missouri State map).

North Fork, Salt River June 7 21

It appears that Hyrum's division camped in Monroe County near the north (west) fork of the Salt River, just three miles north of the meeting place, the Salt River
Branch (Allred Settlement). This campsite was about 1.5 miles northwest of present-day Florida, a town on the shores of Mark Twain Lake (JEF).

Salt River Branch June 8 3

(Allred Settlement)

Hyrum's division of Zion's Camp forded the north (west) fork of the Salt River and the main Salt River (south) during a tremendous thunderstorm. The camp arrived at
the home of Brother James R. Ivie at the Salt River Branch, where they found that Josephdivision had arrived the night before and that the divisions had camped only
about three miles apart after traveling so far and having different hindrances during their five weeks of travel. They had not set a date to meet, but whichever division
arrived at the Salt River Branch first was to wait for the other division to arrive. When the two groups met later that day following Sabbath meetings, all rejoiced to be
one unit and to be able to travel together from then on.

Both divisions stayed at the Salt River Branch in two separate close-by camps from June 8-11 while they made preparations to continue their journey. They left the
Allred Settlement together as one group on June 12 (JEF; ZC, L).

Combined Divisions of Zion's Camp in Missouri

Camp Date Miles
(1834) (Approximate)
Salt River Branch June 8-11 0

(Allred Settlement)

On June 8, 1834, Joseph's and Hyrum's divisions of Zion's Camp met together and rejoiced that they were now one as they traveled across the state of Missouri. June
8-11 were days filled with meaningful activities as the members of the expedition relaxed and prepared themselves for the last leg of their march. They washed their
clothes, baked bread, wrote letters to their families, and repaired their weapons and wagons in a shop at the Allred Settlement.

On June 10 Joseph reorganized the expedition into companies of 10 men each. Joseph was elected, once more, as commander-in-chief, while Lyman Wight was
elected general of the camp on the basis of his experience in the War of 1812. As part of the reorganization process, Joseph "chose twenty men for his life guards" and
designated Hyrum as captain of the first group and Roger Orton as captain of the second (HC 2:87-88; ZC, B 139-40).

While at Salt River the leaders ordered the expedition's first real military exercises. General Wight formed the men into ranks, marched them onto a nearby prairie,
inspected their firearms, and drilled them in a sham battle. William Cherry was assigned to drill the men in sword battles (ZC, B 139-41; ZC, L 102-4).

Levi Hancock designed a flag topped with red. One side of the flag bore an emblem of an eagle; the other side bore the word peace. Exaggerated reports about the
flag preceded the camp as the Mormons moved west. It was rumored that the Mormon soldiers had raised a standard that featured the word death on one side and the
word blood on the other (ZC, B 140-41; ZC, L 103).

Paris June 12 14

The camp left Salt River and traveled along a route that is now known as U.S. 24. The men traveled about 14 miles and spent the night of June 12 approximately one
mile west of(c)
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                                       This was also the campground of Kirtland Camp on Sept. 23, 1838 (HC 3:142-43).
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During the morning Joseph Smith dispatched two sets of messengers. The first pair, Luke Johnson and Almon W. Babbitt, were to travel due west and contact leaders
of the Missouri Mormons residing in Clay County (ZC, B 155). The second set of messengers, Orson Hyde and Parley P. Pratt, rode southwest to speak with
Paris June 12 14

The camp left Salt River and traveled along a route that is now known as U.S. 24. The men traveled about 14 miles and spent the night of June 12 approximately one
mile west of Paris in Monroe County. This was also the campground of Kirtland Camp on Sept. 23, 1838 (HC 3:142-43).

During the morning Joseph Smith dispatched two sets of messengers. The first pair, Luke Johnson and Almon W. Babbitt, were to travel due west and contact leaders
of the Missouri Mormons residing in Clay County (ZC, B 155). The second set of messengers, Orson Hyde and Parley P. Pratt, rode southwest to speak with
Missouri governor Daniel Dunklin at the statehouse in Jefferson City. They were to inform him of the location and strength of Zion's Camp and ask him to fulfill his
promise to help restore the Mormons to their homes in Jackson County. Dunklin refused to honor his pledge and advised the Mormons to sell their land (HC 2:88-89;
ZC, L 112-15).

Elk Fork June 13 18

Zion's Camp continued west along present-day U.S. 24 into Randolph County and camped near the Elk Fork River where U.S. 24 crosses the river. This was also
where Kirtland Camp stayed Sept. 24, 1838 (HC 3:143).

On the morning of June 13 the camp discovered that several horses were missing because of guard negligence. Roger Orton and Frederick G. Williams, captains of the
guards, received a severe rebuke from Joseph Smith. Roger lost his commission as captain of the second 10 of the Prophet's lifeguard (HC 2:90-91; ZC, B 156).

Dark Creek June 14 17

(near Huntsville)

Zion's Camp's June 14 camp was on Dark Creek, 5.75 miles west of the center of Huntsville via the crooked road that starts out as County Road C, becomes County
O, and then turns into another dirt road going southwest toward Clifton Hill. The camp was located where the dirt road crossed Dark Creek and was 1.2 miles north of
U.S. 24. The camp was in an "unsafe and unpleasant situation in a ravine," the only place with water for some miles. It was unsafe because the brethren could not see
an approaching enemy from the ravine (HC 2:91). This same campground was also used by Kirtland Camp on Sept. 25, 1838 (HC 3:143-44; see entry on Manti in
the Randolph County narrative).

Joseph Hancock and another member of the camp became separated from the group and came upon four armed men mounted on horses, who pursued them. The two
Mormons fled and eluded their pursuers by hiding in underbrush. They finally returned to the safety of the camp at night (HC 2:91).

Luke Johnson and Almon W. Babbitt, who had left the Salt River Settlement on June 12, returned without reaching Clay County. The two men reported that the
Jackson County mob was to gather at Old Chariton on the Missouri River (1.75 miles northwest of the center of present-day Glasgow; see Old Chariton, page 515).
As a result, Joseph took a less-used course in hopes of avoiding conflict with the Missourians. This course took them off U.S. 24 to Huntsville via County JJ, then C,
then O, then a dirt road that led to Brother Ezekiel Kellogg's farm before they rejoined U.S. 24 after a 20-mile detour (ZC, B 158-59).

In September and October 1838, 900 Potawatomi Indians used this course as they were forced to move to Kansas. Thirty-nine Indians died during the two-month,
618-mile Trail of Death.

Chariton River June 15 16

The campground in Chariton County was on the west bank of the Chariton River, about .75 mile northwest of the point where U.S. 24 crosses over the modern
channel of the Chariton River, two miles southeast of the center of Keytesville. Kirtland Camp camped at this same site on Sept. 26, 1838 (HC 3:144-45).

The Chariton River Camp was the last campground used by both Zion's Camp and Kirtland Camp as they made their way west. After leaving the Chariton River
Camp, Zion's Camp went west to its Grand River Camp, and Kirtland Camp soon turned north on its way to Adam-ondi-Ahman (see Zion's Camp and Kirtland
Camp map).

Early in the day Parley P. Pratt and Orson Hyde met up with the camp to report their meeting with Governor Dunklin. The two made a full report to Joseph, Hyrum,
and a few other men. After receiving their report Joseph told the entire group of the governor's refusal to help (HC 2:94). This was only the second time during the
entire journey that Zion's Camp traveled on the Sabbath.

Grand River June 16 18

On June 16 Zion's Camp camped in Carroll County on the west bank of the Grand River where U.S. 24 crosses the river, four miles northeast of DeWitt (HC 2:95-
100).

On this day the ferryman at the Grand River wanted to charge Zion's Camp members $17 to ferry the river, which the Mormons felt was an exorbitant price. The
Mormons told the ferryman that they would build their own raft and ferry themselves across the river. Not wanting to lose their business, the ferryman lowered his price
to $12 and ferried the camp across the river (ZC, B 162-63).

Prairie June 17 26

The camp crossed the Wakenda River at Carrollton in Carroll County and traveled about eight miles before camping in the middle of a prairie for protection. The camp
was 2.5 miles northeast of Norborne on what is now State 10. Some Carrollton residents, including Rev. Sashel Woods, proved to be enemies of the Church in 1838.

Lyman Wight voiced his disapproval of Joseph's decision to camp in the prairie instead of near the river. The camp split, and about 20 men stayed behind near the river
with Lyman and Sylvester Smith. Lyman's men began to have misgivings about their decision and decided to join the main group after dinner. They arrived about 11
p.m., at which time the Prophet reproved them for tarrying behind (HC 2:100-101).

Richmond June 18 20

Zion's Camp spent the night of June 18 about one mile east of the center of Richmond, at the intersection of State 10 and 13. Richmond was the county seat of Ray
County and later became the home of some of the leaders of the Church who apostatized. On this day Joseph became ill and appointed Lyman Wight to be in charge
while he lay in the bottom of Heber C. Kimball's wagon (ZC, B 165-67).
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                                   the brethren decided to travel during the cooler hours of the morning. By mid-afternoon the entire camp, lackingPage   169 / 187
                                                                                                                                                    good drinking water,
was intensely thirsty. During a break the group found water in an unusual way. Levi Hancock wrote:
Zion's Camp spent the night of June 18 about one mile east of the center of Richmond, at the intersection of State 10 and 13. Richmond was the county seat of Ray
County and later became the home of some of the leaders of the Church who apostatized. On this day Joseph became ill and appointed Lyman Wight to be in charge
while he lay in the bottom of Heber C. Kimball's wagon (ZC, B 165-67).

Because of the heat and humidity, the brethren decided to travel during the cooler hours of the morning. By mid-afternoon the entire camp, lacking good drinking water,
was intensely thirsty. During a break the group found water in an unusual way. Levi Hancock wrote:

When we had camped without water in the middle of the prairie, Joseph Smith, still very ill, took a spade and said, "Who knows, but that I can find water." He put the
spade in the ground and dug a small hole and it filled with water. When this was done some one said it was as much a miracle as when Moses smote the rock and
water came out. (ALH; ZC, B 167)

Fishing River June 19 20

The June 19 campground of Zion's Camp was located 10 miles east of Liberty on the south side of Highway H, 2.8 miles southwest of Excelsior Springs and 1.7 miles
northeast of Prathersville. The camp was on an elevated piece of land between Little Fishing and Big Fishing Rivers.

The men of Zion's Camp arose at daybreak, and the camp moved forward without delay. As they passed through Richmond, they received news of an imminent attack
upon the camp. Throughout the day a Jackson County citizen army of about 200 men followed the Mormons without attacking (ZC, B 173-85).

When Zion's Camp stopped and began to make preparations for the night, five men armed with guns rode into the camp. They told of mobs of Missourians gathering
and swearing that they would return that night "to kill Joe Smith and his army" (HC 2:102-5).

As soon as the five men left, a huge storm moved in. Wind, rain, and hail pelted and frustrated the mob throughout the night. One man declared, "If that was the way
God fought for the Mormons, they might as well go about their business" (HC 2:105; see Fishing River Campground, page 205).

Cooper Farm June 20-23 5

On June 20 Zion's Camp traveled northeast four miles and set up camp at John Cooper's farm (see Clay County map). The open prairie provided a place of defense
against a possible attack. The Mormons, destitute of food, acquired food at the farm (ZC, B 185). On this day cholera struck Ezra Thayer and Joseph Hancock (HC
2:106).

The same day a Colonel John Sconce and two other men from Ray County, desiring to know the intentions of the Mormons, visited the camp. Joseph related to them
the suffering of the Saints in Jackson County and the persecution of the Saints in general. The visitors wept when they heard of the Mormons' afflictions and then went
throughout the county attempting to pacify the Missourians (HC 2:106).

Additional consultations took place on June 21 between the leaders of Zion's Camp and Cornelius Gilliam, the sheriff of Clay County. Camp leaders issued a written
statement to the visitors denouncing false rumors circulating at the time and declaring the peaceable intentions of the camp to regain the Saints' lost land in Jackson
County (HC 2:106; ZC, B 189-90).

On June 22 Joseph Smith received what is known as the "Fishing River revelation." This revelation, D&C 105, encouraged the Saints to repent, "sue for peace," accept
their experience with Zion's Camp as a "trial of their faith," and "wait for a little season for the redemption of Zion" (D&C 105:38, 19, 9; see Cooper Farm Campsite in
the Clay County narrative).

Rush Creek June 24-26 13

On June 24 Zion's Camp resumed its march toward Liberty. When the group was within five or six miles of reaching its destination, the men were met by Gen. David
R. Atchison, who thought it best that the camp not continue to Liberty because of the bitter feelings local people had for the Mormons. The group changed its course
and camped on the bank of Rush Creek in a field belonging to George Burkett, a Latter-day Saint. This was the third campsite in Clay County and the last campground
for Zion's Camp.

On June 24 the camp was struck with cholera. The disease struck quickly and with ferocity. John Carter was the first of 13 to die from the outbreak (ZC, B 204-15;
HC 2:106-20). The few who were not afflicted with the disease spent their time caring for the sick and burying the dead. Most camp members believed that they were
afflicted with the disease because Zion's Camp failed to heed the counsel of the Prophet, who had warned throughout the journey that a severe scourge would come
upon the camp if they forgot God and did not remain united (ZC, B 210-15; HC 2:114-20).

On June 26 Joseph disbanded the camp and sent members to separate areas surrounding Clay County. As news of the cholera outbreak spread through the
surrounding area, the threat of mob attack subsided out of fear for the disease. On July 3 Joseph called Zion's Camp together one last time at the home of Lyman
Wight and authorized General Wight to give an honorable discharge to every man who had proven faithful (ZC, B 222, 225; see Rush Creek Campground of Zion's
Camp, page 196).

Zion's Camp journalists included Elijah Fordham, Levi W. Hancock, Joseph Holbrook, John Murdock, Charles C. Rich, Wilford Woodruff, Heber C. Kimball, and
George A. Smith.

Camp in Missouri-1838

Kirtland Camp was the last organized group of Saints to leave Kirtland, Ohio, to join the body of Saints that had already settled in western Missouri. After much
preparation 529 people, organized under the direction of the presidents of Seventy, left for Far West on July 6, 1838. During their nearly 900-mile trek, the size of the
group varied between 500 and 780. Along the way many stopped to secure employment so they could pay for provisions.

From Kirtland the camp traveled southwest through Ohio and stopped in Springville, where camp members worked on the Springville-Dayton Turnpike for a month.
From Ohio they traveled through Indiana and Illinois and then into Missouri. From Paris to Keytesville, Kirtland Camp camped in the same locations that Zion's Camp
had camped in most nights-along present-day U.S. 24. Kirtland Camp arrived at its final destination, Adam-ondi-Ahman, on Oct. 4, 1838 (see Missouri State map).
Less than half of Kirtland Camp's members settled in Adam-ondi-Ahman. The rest established homes elsewhere in Daviess County or in other counties (HC 3:87-
148).

A summary of dates, campsites, events, and miles traveled each day in Missouri follows.

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Louisiana Sept. 20 20
148).

A summary of dates, campsites, events, and miles traveled each day in Missouri follows.

Camp Date Mileage

Louisiana Sept. 20 20

The Sept. 20 Louisiana campground of Kirtland Camp was located .75 mile southwest of the town of Louisiana on present-day U.S. 54.

Joseph's division of Zion's Camp had camped on both sides of the Mississippi River near Louisiana June 4-5, 1834 (HC 2:82-83). Kirtland Camp started the day's
journey at Pittsfield, Ill., then passed through Atlas, crossed the Mississippi River, and camped just southwest of Louisiana in Pike County (HC 3:141-42; see Missouri
State map).

Spencerburg Sept. 21 17

The Sept. 21 Spencerburg campground of Kirtland Camp was 17 miles west of Louisiana and two miles east of the center of present-day Spencerburg. Camp
members traveled southwest via modern-day U.S. 54 for three miles and then west on County Roads UU and U. This may have been about where Joseph's division of
Zion's Camp had camped on June 6, 1834 (HC 2:87).

Before camping in the woods by a prairie in Pike County, Kirtland Camp traveled through a heavy rain that fell all afternoon. Powerful rain and thunder continued in the
evening, and most went to bed without supper (HC 3:142).

Lick Creek Sept. 22 18

On Sept. 22 Kirtland Camp camped at Lick Creek, located in Perry on State 154, Monroe County (Ralls County today). The camp was about .5 mile east of Lick
Creek. This day camp members traveled for eight of their 18 miles on the "worst road" of the entire journey, today's County Roads C, P, K, and State 154 (HC 3:142;
see Missouri State map).

Paris Sept. 23 21

The Paris campground in Monroe County was one mile west of the town of Paris on U.S. 24. This is where Zion's Camp had also camped June 12, 1834 (HC 2:90).
Kirtland Camp traveled 21 miles over bad roads and crossed several streams, including the south fork of Salt River. Elijah Gaylord's wagon broke, and he was badly
injured (HC 3:142-43).

Elk Fork Sept. 24 18

The Sept. 24 Elk Fork campground in Randolph County was about 18 miles west of Paris along U.S. 24, near the point where U.S. 24 crosses the Elk Fork branch of
the Salt River. This was also the Zion's Camp campground of June 13, 1834 (HC 2:90-91).

William Hickman was a friend to the 1834 Zion's Camp members and to Mormons in general. His farm and home were centered .75 mile west of the Elk Fork River.
William joined the Church in 1838. The trail of Zion's Camp and Kirtland Camp followed U.S. 24 and went right through the middle of William's 80-acre farm for .5
mile (LHH, c).

Before starting the day's journey, Kirtland Camp was reorganized because of disorganization caused by so many people leaving the camp. Camp members found the
Missourians in commotion and volunteering, under orders from Gov. Lilburn W. Boggs, to go north to Far West to fight the Mormons (HC 3:143).

Dark Creek Sept. 25 17

The Sept. 25 Dark Creek campground in Randolph County was on Dark Creek, 5.75 miles west of Huntsville via crooked County Road C, County O, and another
dirt road going southwest toward Clifton Hill. Dark Creek was also where Zion's Camp camped June 14, 1834 (HC 2:91-93). After passing through Huntsville, the
group crossed the east branch of the Chariton River. About 1.5 miles west of the river they "found Ira Ames and some other brethren near the place where the city of
Manti is to be built" (HC 3:143-44; see narrative on Huntsville and Manti in the Randolph County entry; see Missouri State map).

Chariton River Sept. 26 16

The Chariton River campground in Chariton County was on the west side of the Chariton River, .75 mile northwest of the point where U.S. 24 crosses the modern
channel of the Chariton River. Zion's Camp may have camped here or one-two miles northeast of this site on June 15, 1834 (HC 2:94-95). Before starting the day's
journey, Elder James Foster "proposed to disband and break up the camp in consequence of rumors" of mobs gathering in Keytesville. After deliberating the matter, "a
motion was made to go on which was carried unanimously." About 4 p.m. Kirtland Camp camped on Brother Ezekiel Kellogg's farm, about eight miles northeast of its
Chariton River Camp (see the Kellogg Farm entry in the Chariton County narrative; HC 3:144-45; see Missouri State map).

The Chariton River campground was the last campground used by both Zion's Camp and Kirtland Camp as they made their way west. After leaving the Chariton River
campground, Zion's Camp went west to its Grand River Camp, and Kirtland Camp soon turned north on its way to Adam-ondi-Ahman (see Zion's Camp and Kirtland
Camp map).

Yellow Creek Sept. 27 22

Soon after passing through Keytesville, Kirtland Camp left the old State Road (now U.S. 24) and traveled north toward Rothville, in Chariton County. Camp members
camped on the forks of the Yellow Creek near the east side of present-day Rothville on County E. That evening "the Council met to settle some difficulties" (HC
3:145-46).

Parsons Creek Sept. 28 17

The Sept. 28 Parsons Creek campground was probably near present-day U.S. 36 in Linn County at a point about 12.5 miles east of Chillicothe. The group had
crossed Turkey and Locust Creeks before pitching tents on the east side of Parsons Creek, 2.5 miles east of the border of Livingston County (HC 3:146).

Chillicothe
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On this day the Kirtland Camp stopped for the night about one mile west of Chillicothe and 2.5 miles northeast of the Grand River. Wagons belonging to Thomas
Carico and J. H. Holmes turned over, but no one was injured. The Chillicothe campground was in Livingston County (HC 3:146).
The Sept. 28 Parsons Creek campground was probably near present-day U.S. 36 in Linn County at a point about 12.5 miles east of Chillicothe. The group had
crossed Turkey and Locust Creeks before pitching tents on the east side of Parsons Creek, 2.5 miles east of the border of Livingston County (HC 3:146).

Chillicothe Sept. 29 15

On this day the Kirtland Camp stopped for the night about one mile west of Chillicothe and 2.5 miles northeast of the Grand River. Wagons belonging to Thomas
Carico and J. H. Holmes turned over, but no one was injured. The Chillicothe campground was in Livingston County (HC 3:146).

Shoal Creek Sept. 30 15

On Sept. 30 Kirtland Camp crossed over the Grand River, passed through Utica, and traveled southwest into Caldwell County, where the group camped .25 mile east
of the center of Proctorville. The Shoal Creek campground was about two miles east of the Myers Settlement on the west side of Shoal Creek (see Caldwell County
map). Kirtland Camp camped near a Brother Walker's home (HC 3:146).

Brush Creek Oct. 1 12

The Brush Creek campground of Kirtland Camp on this day was about 1.5 miles southeast of the center of Lyon Settlement, close to where County F crosses Brush
Creek (HC 3:146-47; see Caldwell County map).

Far West Oct. 2 10

On Oct. 2 the Kirtland Camp crossed Long, Log, and Goose Creeks before arriving at Far West and camping in the public square around the foundation of the temple
(see Caldwell County map). Five miles from the city the Kirtland Camp was met by the First Presidency-Joseph Smith, Sidney Rigdon, and Hyrum Smith. Residents of
Far West received the camp with "joyful salutations" (HC 3:147).

Marrowbone Oct. 3 12

Kirtland Camp spent the night of Oct. 3 in the Marrowbone (Ambrosia Creek) Settlement (see Daviess County map). When the camp arrived in Far West on Oct. 2,
the Prophet requested that the group continue to Adam-ondi-Ahman, 25 miles northeast of Far West (AZP 12). Joseph Smith, Sidney Rigdon, Hyrum Smith, and
Brigham Young accompanied the group for part of the day before returning to Far West (HC 3:147).

Adam-ondi-Ahman Oct. 4 13

On Oct. 4 Kirtland Camp reached its destination of Adam-ondi-Ahman around sunset and began to pitch tents when one of the brethren living there exclaimed with a
loud voice:

Brethren, your long and tedious journey is now ended; you are now on the public square of Adam-ondi-Ahman. This is the place where Adam blessed his posterity,
when they rose up and called him Michael, the Prince, the Archangel, and he being full of the Holy Ghost predicted what should befall his posterity to the latest
generation. (HC 3:148; JSDT)

On its journey about 784 people were part of Kirtland Camp at one time or another. Of this number, 14 are known to have died. Eleven of them had been members of
Zion's Camp. The destination of 308 persons is unknown, but approximately 88 families totaling 405 people arrived in Missouri. Of the 405, 265 known persons
settled in Daviess County, 260 of whom settled in Adam-ondi-Ahman. There are 115 known persons who settled in Caldwell County.

Elias Smith, clerk of Kirtland Camp, wrote the camp's official journal (JESm). Samuel D. Tyler wrote an excellent journal of the camp's experiences. Other writers of
the Kirtland Camp experience were Joel Hills Johnson, John Pulsipher, Zera Pulsipher, Daniel Duncan McArthur, Benjamin F. Johnson, Jonathan Hale, and John
Smith.

1. The author is indebted to Wayne J. Lewis for his willingness to share the results of his research of the land records of Missouri. Results of his many years of research
are woven into many Missouri locations discussed herein.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri 2.
Thanks to Max H Parkin, the coauthor of this volume, for his tedious and careful research, which helped the author and others understand that ample evidence exists to
show that McIlwaine's Bend is in the area of present-day Miami in Saline County, which is on the south bank of the Missouri River (see page 138).

Reynolds Cahoon, who was traveling with Joseph Smith and the others, stated in his diary that the company left the water "about" 100 miles down the river from
Independence (109 miles if Independence Landing is the same as Wayne's Landing) and then crossed the river to the north bank and Chariton, where they met Hyrum
Smith and John Murdock (JRCa). A. Sidney Gilbert, who was also traveling with Joseph Smith and others, noted in his introduction to a revelation that later became
D&C 61 that Joseph received the revelation "about 40 miles above Chariton on the return from Zion." The distance between the Miami Bridge and Old Chariton is 40
miles, according to the mileage of the river when DeWitt was a regular stop for steamers (SGAC). John Murdock, traveling from the east with Hyrum Smith, wrote that
he met Joseph Smith, Sidney Rigdon, and others coming from the west, in Chariton, where Joseph received D&C 62 on Aug. 13, 1831 (JJM; see the entry on Old
Chariton in Chariton County).

Central and Eastern Missouri Foot of Mormon Hill at DeWitt, Carroll Co., Mo. Note the nearby Missouri River. In 1996 the river was one to two miles away from the
town. (Courtesy of Susan and Pat Jenkins, DeWitt)

DeWitt, taken from Mormon Hill looking north. (Courtesy of Susan and Pat Jenkins, DeWitt, 1900)

Site of the Mormon grove of trees below DeWitt, on the flats, with Mormon Hill in the distance, looking south. The steamship landing on the Missouri River was to the
left of this photo. The grove of trees was a Mormon tent city-"a village of canvas."

DeWitt community building and Mormon plaque. (1990)

The top of Mormon Hill at DeWitt, where many Mormon families lived. (1990)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred
Places
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The Kellogg barn, near Salisbury, Chariton County, Mo., looking north. (1991)
The top of Mormon Hill at DeWitt, where many Mormon families lived. (1990)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred
Places

The Kellogg barn, near Salisbury, Chariton County, Mo., looking north. (1991)

3. The research of Wayne J. Lewis led to the discovery of the farm and barn.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Dark Creek Camp, Randolph
County, Mo., looking west. Dark Creek is in the trees, and the campsite was just this side (east) of the trees. Zion's Camp camped here June 14, 1834; Kirtland Camp
camped here Sept. 25, 1838. (1991)

Site of the future city of Manti, near Huntsville, Randolph County, Mo., looking east from the approximate center of the city. (1991)

Site of Manti, looking southeast from the approximate center of the city. (1991)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Site of Manti, looking east from
a point a little east of the approximate center of the city. (1991)

Randolph County Courthouse, Huntsville, Mo. (1991)

The main street through Huntsville, looking west. (1991)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred
Places

4. The author thanks Hope Hilton, great-granddaughter of William Hickman, and Hope's husband, Lynn, of Salt Lake City, for making their research on William
Hickman available. Hope is the author of Wild Bill Hickman and The Mormon Frontier.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred Places

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Columbia Jail, located where
the old 1822 jail, which held Parley P. Pratt, Morris Phelps, King Follett, and Luman Gibbs, was located. Note the dome of the Boone County Courthouse in the same
block as the jail. (1975)

The Liberty Flag at the Columbia Jail, July 4, 1839. (Courtesy of Vernon Murdock, artist, 1973)

The Escape of Parley P. Pratt and Morris Phelps from the Columbia Jail, July 4, 1839. (Courtesy of Vernon Murdock, artist, 1973)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred Places

5. On June 25, 1976, Missouri governor Christopher S. Bond rescinded Executive Order No. 44, dated Oct. 27, 1838, and expressed deep regret in behalf of all
Missourians for the injustice and undue suffering that the Extermination Order caused. Governor Bond's order was signed in Jefferson City, where the original
Extermination Order was signed by Boggs.

6. William Hackley (1804), Martin Carrol (1806), Hannah Caroline (1808), Sally (1811), Isaac (1813; not to be confused with Isaac Allred, brother of James),
Reuben Warren (1815; bishop of the Ephraim Ward in 1854), Wiley Payne (1818), Nancy Chummy (1820), Eliza Marie (1822), James Tillman (1825; second
counselor to his brother Reuben Warren in the Ephraim Ward), John Franklin L. (1827), and Andrew Jackson (1831).

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

7. A copy of this old bill of sale is in possession of the author. The author thanks Kathleen K. Wilham, genealogist of Shelbyville, Mo., for sharing information about the
Allred Settlement area.

8. Mormons who were original landowners in the Salt Creek Branch area included James Allred (240 acres), William H. Allred (80 acres), Anderson Ivie (360 acres),
John A. Ivie (320 acres), William Ivie (80 acres), James R. Ivie (80 acres), and William Taylor (240 acres).

Central and Eastern Missouri Sacred Places

The Salt River Branch and the Allred Settlement were centered on this crossroads of State 154 and State 107 in eastern Monroe County, looking southwest toward
the property of Mormon owner James R. Ivie. (1991)

The William H. Allred and James Allred properties in Monroe County are on the right side of State 107, across from the Mark Twain State Park. They are about .25
mile to the east of State 107, as shown in this photo. The two divisions of Zion's Camp were camped on James Allred's Farm for five days. (1991)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred Places

9. In 1851 James Allred and his family came to the Salt Lake Valley in a covered wagon with a company led by James's brother Isaac. In 1852-53 James became the
supervising elder of the Allred Settlement in Utah (BiE 3:583).

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Mark Twain Memorial Building, at the Mark Twain State Park in Florida,
near the Salt River Branch and the Allred Settlement. (1991)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

10. Daniel and his family were members of Kirtland Camp in 1838. Later Daniel lived in Nauvoo and Winter Quarters before immigrating to Utah, where he served as
 Copyright
president of(c)
             the2005-2009,  Infobase
                 St. George Stake. He Media
                                      was theCorp.
                                              leader of the second handcart company of Saints, called the McArthur Company, in 1856. His companyPageof173221 / 187
immigrants left Iowa City, Iowa, and walked 1,300 miles to Utah. They arrived in Salt Lake City on Sept. 26, 1856, after burying seven people along the way (HCZ
193, 214-17).
Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

10. Daniel and his family were members of Kirtland Camp in 1838. Later Daniel lived in Nauvoo and Winter Quarters before immigrating to Utah, where he served as
president of the St. George Stake. He was the leader of the second handcart company of Saints, called the McArthur Company, in 1856. His company of 221
immigrants left Iowa City, Iowa, and walked 1,300 miles to Utah. They arrived in Salt Lake City on Sept. 26, 1856, after burying seven people along the way (HCZ
193, 214-17).

11. Isaac Russell was born in 1807 in England, immigrated to America, and then moved to Toronto, where he was converted to the gospel through the missionary
efforts of Parley P. Pratt. He was one of the Canadian missionaries who went with Heber C. Kimball to open missionary work in England in 1837. While on his mission
in England, Russell apostatized and returned to the Far West area. When the Twelve laid the cornerstone of the Far West Temple on Apr. 26, 1839, they
excommunicated him (HC 3:336). When some of the brethren called on Russell at that time, he was surprised to learn that the Twelve had returned to Missouri (HC
3:339-40; D&C 118:5-6).

12. This statement was made by Stanley B. Kimball, a scholar of LDS Church history who lived for years in the St. Louis area and did extensive research on Church
history there. Fruits of his excellent and meticulous research on St. Louis may be found in his article "The Saints and St. Louis, 1831-1857: An Oasis of Tolerance and
Security" (BYUS Summer 1973, 489-519). The author thanks Kimball for permission to use the results of his lifelong research.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

13. Mormon Walter H. Huish came to St. Louis as an immigrant in 1849, the same year a fire destroyed 17 entire blocks and 30 steamships. In 1850 he started a
small shop where he made and repaired machinery. It was a profitable business and gave employment to many Latter-day Saints. After 10 years he gathered with the
Saints in the Salt Lake Valley (OPH 5:463).

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Gateway Arch at the Jefferson National Expansion Memorial in St. Louis,
looking north. (1975)

Boat landing at the foot of Market Street, St. Louis. (Steel engraving from a sketch by Frederick Piercy, 1853)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred Places

14. As Joseph, Bishop Newel K. Whitney, and Sidney Rigdon were traveling by stagecoach near Greenville, Ind., the coach's horses became frightened and sped
away at full speed. Newel attempted to jump out of the coach but caught his foot in the wheel and broke his leg and foot in several places. Joseph and Sidney were
unharmed. Sidney went on to Kirtland, but Joseph spent 30 days with Bishop Whitney while he recovered from his accident. While Joseph and Newel were staying at
Porter's Public House, the Prophet was poisoned but was healed after Bishop Whitney gave him a blessing (HC 1:271-72). While in Greenville, the Prophet wrote a
letter to his wife, Emma, that gave a beautiful explanation of how he had repented of his sins (BYUS Spring 1971, 517-23; PWJS 237-42).

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred Places

Orrin Porter Rockwell.

Modern paddle wheeler at the foot of Market Street and the Eads Bridge in the background, the first steel truss bridge in the world, built in 1874. (1975)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred Places

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Old dome-roofed courthouse in St. Louis, center foreground, looking
west from the top of the Gateway Arch. (1975)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Busch Memorial Stadium in St. Louis. The stadium is built in a circle, as
can be seen at the top of this photo, looking southwest. (1975)

Fourth Street Chapel Site, St. Louis. (1991)

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

15. Stanley B. Kimball and others participated in the arrangements to erect Emily Hart's grave marker and the marker at the Fourth Street Chapel Site.

Central and Eastern Missouri Sacred Places

St. Louis Missouri Temple. (Courtesy of LDSCA)

Old state capitol buildings on south Main Street in St. Charles.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Boonslick Trail marker in St. Charles. (1991)

Boonslick Trail marker by the St. Charles chapel of The Church of Jesus Christ of Latter-day Saints.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

16. It appears that when Elijah Fordham's journal was transcribed, the June 6 mileage entry of "within 4 miles of the Church [at the Allred Settlement]" should have
read "within 24 miles of the Church." Using 24 instead of four makes the mileage work out correctly. On June 7 they camped at North Fork, Salt River Camp, and on
June 8 they arrived at the Allred Settlement on the Salt River.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

17. John Corrill had been a leader in the Church in Missouri, but at the time he presented the memorial to the Missouri legislature in December 1838, he was in a state
of apostasy. At the November 1838 trials of Joseph Smith in Richmond, John spoke against the Prophet (HC 3:217-24, 238; BiE 241-42).
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18. The jail was built of a double log wall with a 12-inch space between the walls, which was filled with stones. It had a dungeon like Liberty Jail, where the Prophet
Joseph Smith was incarcerated for four months and a week during the winter of 1838-39.
Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri

17. John Corrill had been a leader in the Church in Missouri, but at the time he presented the memorial to the Missouri legislature in December 1838, he was in a state
of apostasy. At the November 1838 trials of Joseph Smith in Richmond, John spoke against the Prophet (HC 3:217-24, 238; BiE 241-42).

18. The jail was built of a double log wall with a 12-inch space between the walls, which was filled with stones. It had a dungeon like Liberty Jail, where the Prophet
Joseph Smith was incarcerated for four months and a week during the winter of 1838-39.

The new Marion County Jail, finished in the fall of 1837, was six years old when Daniel Avery was chained in it as a prisoner. The 1837 jail no longer exists, but the
current brick jail on the courthouse square was built in 1858 and is noted for its use in the Civil War.

Central and Eastern Missouri Sacred Places

19. The Bozarths owned three pieces of property. The top border of their largest piece of property, a 160-acre quarter section, was at the intersection of County Road
B and U.S. 61 in the northwest corner of Wakonda State Park and is described as the southeast quarter of Section 11, T 60N and R 6W. U.S. 61 goes through the
center of the 160 acres. Another 80-acre piece was along the east side of U.S. 61, bordering the southwest corner of Wakonda State Park and described as the east
half of the southeast quarter of Section 14, T 60N and R 6W. The third piece is 40 acres. Located .5 mile southwest of the 80-acre piece, it is described as the
northwest quarter of the northwest quarter of Section 23, T 60N and R 6W.

Central and Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouriand Eastern Missouri Sacred Places

Zion's Camp in Missouri-1834's Camp in Missouri-1834's Camp in Missouri-1834's Camp in Missouri-1834Camp in Missouri-1838 Sacred Places

Kirtland Camp in Missouri-1838Camp in Missouri-1838Camp in Missouri-1838 Sacred Places

Kirtland Camp in Missouri-1838Camp in Missouri-1838Camp in Missouri-1838 Sacred Places

Kirtland Camp in Missouri-1838Camp in Missouri-1838 Sacred Places

Kirtland Camp in Missouri-1838Camp in Missouri-1838 Sacred Places

About the Authors
Dr. LaMar C. Berrett, the general editor of the six-volume work Sacred Places and an author of volume four, is a professor emeritus of Church history and doctrine at
Brigham Young University. He was born and reared in Riverton, Utah, and served as a rifleman and platoon runner in the Second Infantry Division of the United States
Army during World War II. While serving, Dr. Berrett spent 110 "combat days" in Belgium, Germany, and Czechoslovakia during the Battle of the Bulge. He later
served a mission in the Southern states, where he served as a counselor to the mission president. He has since served in many positions in the Church, including stake
clerk, high councilor, bishop's counselor, and bishop. He was a member of the Church Historical Arts and Sites subcommittee for three years, and was the president of
his family genealogical organization for 25 years.

Dr. Berrett received a bachelor's degree in business from the University of Utah. He went on to earn a master's degree in Church history and philosophy and a
doctorate in educational administration from BYU. Following nine years as a seminary teacher, Dr. Berrett joined the BYU faculty, teaching at the university for 29
years and serving as the chair of the Church History Department for nine years before retiring in 1991.

He has researched, written, and directed many TV and video productions for use in the classroom. He is the author of several books, including the much acclaimed
Discovering the World of the Bible. He conducted a comprehensive aerial photography project in 1978, which involved infrared photography of significant Church
history sites from New Hampshire to Salt Lake City. He has also conducted numerous Church history travel tours and has hosted more than 150 tours worldwide.

Dr. Berrett has written more than 50 percent of the text of the Sacred Places series, and with the help of other contributing authors, he created all of the exact-scale,
never-before-published maps appearing in the series. In addition, he took all photographs unless otherwise noted. A lifetime of researching the history of The Church of
Jesus Christ of Latter-day Saints has been to Dr. Berrett a "soul-satisfying labor of love."

Dr. Berrett and his wife, the former Darlene Hamilton, reside in Orem, Utah. They are the parents of nine children.

Dr. Max H Parkin has done extensive research on LDS history in Ohio and Missouri, living in Missouri while researching his doctor's dissertation on Jackson and Clay
Counties. He graduated with a bachelor's degree in marketing from the University of Utah and later received his master's degree in the history and philosophy of religion
and his doctorate degree in Church history and doctrine from BYU.

Dr. Parkin, who was born in Sandy, Utah, and grew up in Bountiful, Utah, taught in the Church Educational System in Utah and Idaho for forty years, including thirty
years at the institute of religion at the University of Utah. CES published his master's thesis as Conflict at Kirtland in 1967, and he has published articles in Church
periodicals and professional journals and has written articles for the Encyclopedia of Mormonism, Encyclopedia of Latter-day Saint History, Historical Atlas of
Mormonism, and other works. In addition, he has served as an editor of the Journal of Mormon History.

Dr. Parkin has directed tours for BYU Travel Study to Church and American history sites and to the Middle East. He served a mission to Hawaii and has since held
many positions in the Church, including bishop and high councilor. He is married to the former Yvonne Hobberstad. They live in Salt Lake City and are the parents of
five children.

Abbrevations Used in Photo Captions
CC The Community of Christ.

COCTL Church of Christ (Temple Lot).

LDSCA Archives Division, Church Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City.

MMFF Missouri Mormon Frontier Foundation Newsletter, Independence, Mo.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                         Page 175 / 187
RLDSLA Library Archives and Museum, Reorganized Church of Jesus Christ of Latter Day Saints (The Community of Christ), Independence, Mo.

USHS Utah State Historical Society, Salt Lake City.
LDSCA Archives Division, Church Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City.

MMFF Missouri Mormon Frontier Foundation Newsletter, Independence, Mo.

RLDSLA Library Archives and Museum, Reorganized Church of Jesus Christ of Latter Day Saints (The Community of Christ), Independence, Mo.

USHS Utah State Historical Society, Salt Lake City.

U of U University of Utah, Salt Lake City.

Bibliography
In the bibliography entries that follow, LDS Church Archives stands for the Archives Division of the Family and Church History Department of The Church of Jesus
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BWP Battle of Westport. Edited by Fred L. Lee. Kansas City, Mo.: Westport Historical Society, 1976.

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CCDB Chariton County Deed Book E. County courthouse, Keytesville, Mo.

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CCR Arrington, Leonard. Charles C. Rich, Mormon General and Western Frontiersman. Provo, Utah: Brigham Young University Press, 1974.

CDB Clay County Deed Record Book. County courthouse, Liberty, Mo.

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CMI Columbia Missouri Intelligencer.
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COE Clay County Deed Record of Original Entry. County courthouse, Liberty, Mo.
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CMI Columbia Missouri Intelligencer.

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DCPB Daviess County Plat Book, 1914. Daviess County Courthouse, Gallatin, Mo.

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DN Deseret News, 1850-.

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DWN Salt Lake City Deseret Weekly News, 1888-98.

EDW Thorp, Joseph. Early Days in the West: Along the Missouri One Hundred Years Ago-Letters. Liberty, Mo.: Irving Gilmer, 1924. (Letters originally published in
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EJ Elders' Journal of the Church of Latter Day Saints. Published in Kirtland, Ohio, October-December 1837 and in Far West, Mo., July-August 1838.

EJB "Elder John Brush-by Two Friends." Published in Autumn Leaves 4 (March 1891): 129-30.

EJSS The Elders' Journal. Edited and published by Ben E. Rich for the Southern States Mission, Chattanooga, Tenn.

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ENS Ensign. Salt Lake City, 1971-.

EPMJ Partridge, Edward. Missionary Journal (1835-36). LDS Church Archives.

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ERB Budge, Ernest Alfred Wallis. Egyptian Religions. New York: Bell Publishing, 1959.

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FFI Smith, Frank (builder and resident of Avondale, Mo.). Interview by Max H Parkin, Avondale, Mo., 12 Apr. 1999.

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FSF Simmons, Marc. Following the Santa Fe Trail. Santa Fe, N.M.: Ancient City Press, 1986.

FWR 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
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GEOS U.S. Geological Survey Map. Fremont Quad, Iowa, 1977.

GR Officers of Rust Coin Company. Interview by Max H Parkin, Salt Lake City, December 2003.

HARC Historical Atlas of Ray County, Missouri. Philadelphia: Edward Brothers, 1877.

HB Barchers, Harold D. Interview by Max H Parkin, Richmond, Mo., 26 Aug. 1996.

HBM McCoy, Isaac. History of Baptist Indian Missions. New York: William M. Morrison, 1840.

HBO Kleinman, Horesa Lillywhite. "The Story of Horace Burr Owens." Typescript. LDS Church Archives.

HBY "History of Brigham Young." Manuscript. LDS Church Archives.

HC Smith, Joseph. History of The Church of Jesus Christ of Latter-day Saints. Edited by B. H. Roberts. 7 vols., 4th ed. Salt Lake City: Deseret Book, 1965.

HCC Flint, B. C. An Outline History of the Church of Christ (Temple Lot). Independence, Mo.: Church of Christ (Temple Lot), 1953.

HCL History of Caldwell and Livingston Counties, Missouri. St. Louis: National Historical Co., 1886.

HCZ Hafen, Le Roy Reuben and Ann W Hafen. Handcarts to Zion. Vol. 14 of the Far West and Rockies Series. Glendale, Calif.: The Arthur H. Clark Co., 1960.

HDB, c Barchers, Harold D. Letter to Max H Parkin (including deeds and land-ownership records). Richmond, Mo., 21 Apr. 1996.

HDC History of Daviess County, Missouri. Kansas City, Mo.: Birdsell and Dean, 1882.

HDC-W Woodford, Robert J. "The Historical Development of the Doctrine and Covenants." Ph.D. dissertation, 2 vols., Brigham Young University, 1974.

HDWP Patten, David W. "History of David W. Patten." Millennial Star 26 (1864): 406-9, 422-24, 439-41.

HE Elmore, Herald. Interview by LaMar C. Berrett and Stephen LeSueur, Jameson, Mo., 14 Aug. 1979.

HiDC Leopard, John C., and Buel Leopard. History of Daviess County. Topeka-Indianapolis: Historical Publishing, 1922.

HIM Webb, W. L. The Centennial History of Independence, Missouri. Independence, Mo.: W. L. Webb, 1927.

HiR The Historical Record. Published monthly in Salt Lake City by Andrew Jenson, assistant Church historian, 1882-90. Vols. 5-8 published in Church Encyclopedia,
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HJCM History of Jackson County, Missouri. Kansas City, Mo.: Union Historical Co. and Birdsall, Williams and Co., 1881.

HJDH Hendricks, Drusilla Dorris. "Historical Sketch of James and Drusilla Dorris Hendricks, ca. 1877." LDS Church Archives.

HJS Smith, Lucy Mack. History of Joseph Smith by His Mother, Lucy Mack Smith. Salt Lake City: Bookcraft, 1958.

HLP Pratt, Parley P. History of the Late Persecutions Inflicted by the State of Missouri Upon the Mormons. Detroit: Dawson and Bates, 1839.

HLW Wight, Lyman. History (autobiography). LDS Church Archives.

HNLC Palmer, Lyman L. History of Napa and Lake Counties, California. San Francisco: Slocum, Bowen, 1881.

HNM A History of Northwest Missouri. Edited by Walter Williams. 3 vols. Chicago: Lewis Company, 1915.

HOM Meyer, Duane. The Heritage of Missouri-A History. St. Louis, Mo.: State Publishing, 1973.

HoRi "History of Richmond." Typescript issued by Richmond, Mo., Chamber of Commerce, 1973.

HoS Bennett, John C. History of the Saints; or, An Expose of Joe Smith and Mormonism. Boston: Leland and Whiting, 1842. Photo reprint. BYU Special Collections.

HRC History of Ray County, Missouri. St. Louis, Mo.: Missouri Historical Co., 1881.

HSBR Sherwood, Henry. "Book of Records" or "Record Book A" (allocations of land for surveyors of Daviess County). LDS Church Archives.

HSM Kimball, Stanley B. Historic Sites and Markers along the Mormon and Other Great Western Trails. Urbana: University of Illinois Press, 1988.
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HSP Corbett, Pearson H. Hyrum Smith, Patriarch. Salt Lake City: Deseret Book, 1963.

HSS, B Berrett, LaMar C. "The History of the Southern States Mission, 1831-1861." Master's thesis, Brigham Young University, 1960.
HSBR Sherwood, Henry. "Book of Records" or "Record Book A" (allocations of land for surveyors of Daviess County). LDS Church Archives.

HSM Kimball, Stanley B. Historic Sites and Markers along the Mormon and Other Great Western Trails. Urbana: University of Illinois Press, 1988.

HSP Corbett, Pearson H. Hyrum Smith, Patriarch. Salt Lake City: Deseret Book, 1963.

HSS, B Berrett, LaMar C. "The History of the Southern States Mission, 1831-1861." Master's thesis, Brigham Young University, 1960.

HST "Harry S. Truman Historical District Walking Tour" (pamphlet). Independence, Mo.: Harry S. Truman Visitors' Center.

HTW Heart Throbs of the West. Compiled by Kate B. Carter. 12 vols. Salt Lake City: Daughters of the Utah Pioneers, 1940-49.

HWA Hafen, LeRoy R., and Carl C. Rister. Western America. 3d ed. Englewood Cliffs, N.J.: Prentice-Hall, 1970.

IBMW Anderson, Richard Lloyd. Investigating the Book of Mormon Witnesses. Salt Lake City: Deseret Book, 1981.

IC Schultz, George A. An Indian Canaan. Norman, Okla.: University of Oklahoma Press, 1972.

ICA Allen, Charles. Interview by LaMar C. Berrett, 7 Mar. 1996.

ICC Index of the First Plat Book of Clay County, 1819-1875. Compiled by Katherine Gentry Bushman. Liberty, Mo., 1966.

IEM Independence Examiner. Published daily in Independence, Mo.

IHACC An Illustrated Historical Atlas of Clay County, Missouri. Edwards Brothers, 1877.

IHS Illinois State Historical Society, Publication No. 14 (1909). Illinois State Historical Library, 1910.

IIF Frost, Ivan. Interview by Stephen C. LeSueur and Ray T. Matheny, Jameson, Mo., 9 Aug. 1979.

IJ Johnson, Irene. "The Other Missionary-Ziba Peterson." Unpublished paper presented at Religious Educators Symposium, Brigham Young University, Provo, Utah,
August 1991. Copy in possession of Max H Parkin.

ILW Wright, Lee (curator of Shawnee Mission State Historical Site). Interview by Max H Parkin, Fairfield, Kans., 27 Oct. 1988.

IMJ McCoy, Isaac. Journal. Typescript. Kansas State Historical Society, Topeka, Kans.

IMM McCoy, Isaac (governor surveyor). "U.S. Survey Maps of the Kansas Indian Lands, Missouri." Kansas State Historical Society, Topeka, Kans.

IoC Jenson, Andrew, and Edward Stevenson. Infancy of the Church. Salt Lake City, 1889. Reprint, North English, Iowa: David C. Martin, 1976. BYU Special
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JAPR Rockwood, Albert. "The Last Months of Mormonism in Missouri: The Albert Perry Rockwood Journal." BYU Studies 28, no. 1 (Winter 1988): 5-41.

JCCM Jackson County Missouri Court Minutes, Book 1, 1827-1833. Independence, Mo.

JCCR Rich, Charles C. Journal. LDS Church Archives.

JCMB Jackson County Marriage Book, Book A. Jackson County Courthouse, Independence, Mo.

JCO Lillywhite, Horesa. "The Life Story of James Clark Owens Jr." Typescript. LDS Church Archives.

JCP Wilcox, Pearl. Jackson County Pioneers. Independence, Mo.: Pearl Wilcox, 1975. Reprint, Independence, Mo.: Jackson County Historical Society, 1990.

JCRB Jackson County Land Deed Record Book. Jackson County Courthouse, Independence, Mo.

JD Journal of Discourses. 26 vols. London: Latter-day Saints' Book Depot, 1854-86.

JDL Brooks, Juanita. John Doyle Lee: Zealot, Pioneer-Builder, Scapegoat. Glendale, Calif.: Arthur H. Clark Co., 1961.

JEDS Stevenson, Edward. Journal. Manuscript. LDS Church Archives.

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JES Snow, Erastus. Journal. LDS Church Archives.

JESm Smith, Elias. Journal. LDS Church Archives.

JEY Young, Emily Dow Partridge Smith. "Incidents of the Life of a Mormon Girl." Typescript. LDS Church Archives.

JGAS Smith, George A. Journal. Vol. 1. LDS Church Archives.

JH Journal History of The Church of Jesus Christ of Latter-day Saints. Manuscript. LDS Church Archives.

JHB Ballard, Henry. Journal. LDS Church Archives.
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JHCK Kimball, Heber C. Journal. LDS Church Archives.

JHWB Bigler, Henry William. "Journal of Henry William Bigler." Holograph. LDS Church Archives.
JH Journal History of The Church of Jesus Christ of Latter-day Saints. Manuscript. LDS Church Archives.

JHB Ballard, Henry. Journal. LDS Church Archives.

JHCK Kimball, Heber C. Journal. LDS Church Archives.

JHWB Bigler, Henry William. "Journal of Henry William Bigler." Holograph. LDS Church Archives.

JI Juvenile Instructor. See ThI.

JJG Gates, Jacob. Journal. Manuscript. LDS Church Archives.

JJM Murdock, John. "Journal of John Murdock." Typescript. LDS Church Archives.

JJN Settle, William A., Jr. Jesse James Was His Name, or Fact and Fiction Concerning the Careers of the Notorious James Brothers of Missouri. Lincoln, Nebr.:
University of Nebraska Press, 1977.

JJoS Smith, John. Journal. Holograph and typescript. LDS Church Archives.

JJSB Black, Joseph Smith. Journal. In Our Pioneer Heritage. Compiled by Kate B. Carter. 20 vols. Salt Lake City: Daughters of the Utah Pioneers, 1958-77, 10:261-
97.

JJSC "The Journal of James Sherlock Cantwell." Typescript. Edited by Blair R. Holmes. 1973.

JJSH Higbee, John S. Journal. LDS Church Archives.

JLAS "Biographical Sketch of the Life of Luman Andros Shurtliff." Typescript. BYU Special Collections.

JLDB Barnes, Lorenzo D. Reminiscences and diaries. Vol. 2. Microfilm. LDS Church Archives.

JLJ Jackman, Levi. "A Short Sketch of the Life of Levi Jackman." Autobiography and journal. Typescript. LDS Church Archives.

JMGA Atwood, Minor G. "Journal of Minor G. Atwood." Typescript. In Journal History (see JH), 10 June 1857. LDS Church Archives.

JMM Martin, Moses. Journal. LDS Church Archives.

JNK Knight, Newell. Journal. LDS Church Archives.

JOBH Huntington, Oliver B. Journal. Salt Lake City: Utah State Historical Society.

JoHi Journal of History. 18 vols. Lamoni, Iowa, and Independence, Mo.: Board of Publication, Reorganized Church of Jesus Christ of Latter Day Saints, 1908-25.

JRCa Cahoon, Reynolds. Journal. Manuscript. LDS Church Archives.

JRM McBride, Reuben, Sr. Diary. LDS Church Archives.

JSA Sloan, James. Affidavit. Quincy, Ill., 17 Mar. 1840. In Mormon Redress Petitions: Documents of the 1833-1838 Missouri Conflict. Religious Studies Monograph
Series, vol. 16. Edited by Clark V. Johnson. Provo, Utah: Religious Studies Center, Brigham Young University, 1992, 340-41.

JSDT Tyler, Samuel D. "A Daily Journal of the Camp of Latter-day Saints which Went Out from Kirtland for Zion, July 6th, 1838." LDS Church Archives.

JSMI Miles, Samuel. Journal. Manuscript in possession of Mrs. Wallace Mathis, St. George, Utah.

JSPR Rich, Sarah D. Pea. Journal. Typescript. BYU Special Collections.

JSR Barrett, Ivan J. Joseph Smith and the Restoration. 2d ed. Provo, Utah: Brigham Young University Press, 1973.

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LLWI Irving, Washington, and Pierre M. Irving. Life & Letters: The Works of Washington Irving. 28 vols. Philadelphia: University Library Association, n.d.

LMF Wilcox, Pearl. The Latter-day Saints on the Missouri Frontier. Independence, Mo.: Pearl Wilcox, 1972.

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MAA Taylor, John. An examination into and an elucidation of the great principle of the mediation and atonement of our Lord and Savior Jesus Christ (commonly
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