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On July 2, 1881, the nation was plunged into gloom by the attempted assassination of James A. Garfield, President of the United States. The Saints who had experienced the result of this lawless spirit of violence and mobocracy could feel the situation as keenly as any, and they deeply deplored the dastardly act, and realized keenly the anxiety felt over the life of the chief executive.

The General Conference, held near Council Bluffs, Iowa, on September 3 adopted the following:

Resolved, That this conference, during its sessions, especially remember President James A. Garfield in this hour of his and the nation's severe trial; and that we unite our prayers continually for his recovery and restoration to health. That we tender to Mrs. Garfield and the President our heartfelt sympathy in this their great and terrible affliction.

Resolved, That the president of the conference be instructed to forward these resolutions by telegraph to the President and family.

After several weeks of intense and heroic suffering the end

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came, and President Garfield died on September 19, 1881. The editorial page of the Herald for October 1 was in mourning and contained the following editorial notice:

The readers of the Herald will read of the death of President James A. Garfield with pain and regret; with pain that one to whom the voice of the people had relegated the highest office known to our form of government, had been taken away before the expiration of his term of office, with all the brilliant promises of his inauguration, and the hopes of his admirers and friends unfulfilled; with regret that our civilization and political policy should have developed a mind so depraved as to compass by violence the end of so good a career. "The President is dead" are sad words on American lips; and American hearts are filled with grief. But Saints are not unused to contemplate such scenes of violence, and they remember that years ago, Government failed to rebuke lawlessness and violence; and hence they are not unprepared to see murder to take advantage of such mistaken policy to wreak spite, or insane desires for selfish ambition upon the highest in the land. Let us mourn, but be patient; sad, but loving; indignant and hurt, but law-abiding, and hopeful that out of a nation's sorrow a nation's sanctification may come.

Elder Peter N. Brix arrived at Aalborg, Denmark, July 7, having sailed from New York June 25. He states: "Found the little band of Saints all well. We were happy to meet again."

On July 16, 1881, Joseph Young, Sr., who was president of the seventies at the time of the death of Joseph Smith in 1844, died in Salt Lake City, Utah. (See Doctrine and Covenants 107: 44).

The following letter from E. D. Howe, author of "History of Mormonism," will be interesting reading to those who are investigating the claims made for "Manuscript Found," by Solomon Spalding. The letter was addressed to Elder T. W. Smith:

PAINESVILLE, Ohio, July 26, 1881.

Sir: Your note of 21st is before me,-and I will answer your queries seriatim.

lst. The manuscript you refer to was not marked on the outside or inside "Manuscript Found." It was a commonplace story of some Indian wars along the borders of our Great Lakes, between the Chicagoes and Eries, as I now recollect-not in Bible style, but purely modern.

2d. It was not the original "Manuscript Found," and I do not believe Hurlbut ever had it.

3d. I never saw or heard read the "Manuscript Found;" but have seen

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five or six persons who had, and from their testimony, concluded it was very much like the Mormon Bible.

4th. Never succeeded in finding out anything more than was detailed in my book of exposure published about fifty years ago.

5th. The manuscript that came into my possession I suspect was destroyed by fire forty years ago.

I think there has been much mist thrown around the whole subject of the origin of the Mormon Bible and "Manuscript Found," by the several statements that have been made by those who have been endeavoring to solve the problem after sleeping quietly for half a century. Every effort was made to unravel the mystery at the time, when nearly all the parties were on earth, and the result published at the time, and I think it all folly to try to dig out anything more. Yours, etc.,


-The Saints' Herald, vol. 28, p. 269.

Elder David Brown wrote from Tiona, Tahiti, Society Islands, August 12, 1881: "We are having good times and a good many are being added by baptism. There are also some deaths. We are making preparation now for some of the elders to go to some of the other islands, where there are not any of our people as yet; but we have had several invitations, and now are going to work to fill them."

On August 27, 1881, Elder George Hatt, of the Quorum of Seventy, and formerly a missionary to England, died at Omaha, Nebraska. (See Church History, volume 3, pages 303, 324, 332, 410, 430, 432, 463, 478, and 518.)

About this time a branch was organized in the Indian Territory, by Elder J. O. Stewart, called Delaware Branch, composed of whites, Indians, and those of mixed blood. The members of this branch resided near Grand River, some miles east of Vinita, in Cherokee Nation. When Elders Joseph Luff, George Montague, and Heman C. Smith visited this branch, a few months after its organization, some of the Indians were among the most faithful and exemplary of the members.

The semiannual conference for 1881 was held at Parks Mill, near Council Bluffs, Iowa, commencing September 1 and closing on the 11th. Joseph Smith presided, and R. M. Elvin acted as secretary.

The Board of Publication reported cash receipts, including

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last balance, $8,668.23; expended, $4,116.24; leaving a balance of $4,551.99.

The following missionaries present reported: James Caffall, J. R. Lambert, J. H. Lake, John Thomas, G. T. Griffiths, E. C. Brand, A. H. Smith, Z. H. Gurley. W. H. Kelley, T. W. Smith, R. C. Elvin, D. H. Bays, W. T. Bozarth, J. H. Hansen, Columbus Scott, H. H. Robinson, F. P. Scarcliff. Those not present and reporting were: W. W. Blair, Josiah Ells, J. S. Patterson, R. J. Anthony, B. V. Springer, Heman C. Smith, Glaud Rodger, P. N. Brix, I. N. Roberts, J. T. Phillips, A. J. Cato, Thomas Taylor, M. T. Short, J. C. Foss, and J. L. Bear. This being the first conference held under the delegate system, there was considerable friction and inharmony arising from conflicting opinions. Some were opposed to the delegate system as a whole and sought to have it abrogated, some were dissatisfied with its present form and sought to amend. The delegate system was maintained, but the following changes were made: High priests and elders were made ex officio members of General Conference, and entitled to voice and vote when present.

Several appeal cases were heard by committees appointed for the purpose.

Petitions were submitted from Rondeau and London, Ontario, asking for restoration of license to John Shippy. This was referred to a committee consisting of Joseph Luff, A. W. Moffet, and James Caffall. The committee reported adversely and the petitions were denied.

The following was adopted regarding the chapel building in Salt Lake City: "That the Bishop and his agents are hereby instructed to solicit aid for the erection of the Utah chapel."

The following was adopted regarding Sunday-schools:

Resolved, That a committee of three be appointed to take into consideration the feasibility of some general plan of conducting Sunday-schools, and if found feasible, report said general plan to the coming annual conference; and

Resolved, That they also take into consideration the feasibility and practicability of using one page of the Hope as a lesson sheet, or of using an extra sheet for such purpose.

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The chair appointed as this committee, E. Robinson, J. F. Mintun, and William Clow.

Preambles and resolution were presented by Doctor Reidel and T. Hinderks asking that provision be made for translating and publishing tracts and other publications in the German language. This was referred to the Bishopric and Twelve.

The following explanatory resolution was adopted:

Whereas, There exists a resolution which as interpreted by some prohibits the sending out of any of the ministry from General Conference but the Twelve and Seventy; and,

Whereas, This has had a tendency to keep out of active labor a number of our most efficient men; therefore,

Resolved, That said resolution be so interpreted to mean that at each session of conference, if it shall be found by a consultation by the Twelve and Bishopric that there are more means in the treasury, and likely to be, than which will be required to send the Twelve and Seventy known to be available, that others of the ministry available, may be sent as may be thought wise by the Twelve and Bishopric.

The Second Quorum of Elders received into the quorum W. Hart.

First Quorum of Priests reported that Eli Wilcox, Charles P. Faul, W. H. Bradford, and Ira Agan had been added to the quorum.

The following missions were appointed: W. W. Blair and R. J. Anthony, Rocky Mountain Mission. A. H. Smith, Missouri. T. W. Smith, Chicago. J. R. Lambert, the Southeastern Mission. W. H. Kelley, Michigan, Indiana, Ohio, . and Canada, and that at as early a day as practicable he make an opening in Upper and Eastern Ohio and Western New York, about Palmyra and Manchester. James Caffall, Nebraska, Kansas, and Colorado. J. H. Lake, Canada. Z. H. Gurley, Washington, District of Columbia, a portion of Virginia, with liberty for an associate laborer whom he may select from the elders or priests. He subsequently chose E. L. Kelley and the choice was approved. Josiah Ells, Ohio, Pennsylvania, Virginia, and West Virginia. E. C. Briggs, to preach as the way may open. Columbus Scott, present field. G. S. Hyde, F. P. Scarcliff, A. J. Cato, and W. L. Booker, Southeastern Mission. G. T. Griffiths,

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Canada. J. F. Mintun, Nebraska. E. C. Brand, Nebraska. J. F. McDowell, under W. H. Kelley. John Thomas and George Montague, Southeastern Mission. M. T. Short, Utah. J. W. Gillon, Australian Mission until spring, "at which time he is at liberty to return home, having filled his mission as he agreed." Heman C. Smith, Southwestern Mission. E. M. Wildermuth, Missouri. J. C. Foss, Eastern Mission., W. T. Bozarth and Joseph Luff, Missouri and Northeastern Kansas. G. W. Shute, Northern Kansas and Southern Nebraska. Charles Derry, Northwestern Iowa and Eastern Nebraska. R. M. Elvin, Southwestern Iowa and Southeastern Nebraska. J. S. Patterson, Northern Illinois and Eastern Iowa. B. V. Springer, Michigan, Indiana, Ohio, and Canada. Glaud Rodger, California. J. T. Davies, Southwestern Missouri and Southeastern Kansas. J. C. Clapp, Oregon Mission. Thomas Taylor, English Mission. Robert Evans, Welsh Mission. P. N. Brix, Scandinavian Mission. J. L. Bear, Switzerland and German Mission. J. H. Hansen, to labor as far as practicable until he reports himself for more active labor. Hiram Robinson, Pennsylvania.

The Quorum of Seventy reported that it had dropped the names of J. T. Phillips and J. W. Roberts, at their own request, on account of age and infirmity. It had also dropped from the quorum I. Newkirk, W. Newkirk, I. Guilford, E. Griffiths, W. Griffiths, W. Smith, B. R. Tatum, I. Harlow, W. Harlow, H. H. Ovitt, I. A. Butterfield, and S. M. Hough.

September 10, 1881, Honorable M. B. Castle, who had known President Joseph Smith for sixteen years, advocated his appointment as governor of Utah, as a solution of the Utah problem. In an article on the subject published in the Sandwich (Ill.) Argus, he gave his reasons. 1

1 The danger in Mormonism lies in the practice of polygamy. That makes them a distinct people, a nation within a nation, threatening a revolution and a religious war, however erroneous the claim. These converts are spreading over that rich central portion of our domain, believing in their right to practice this abomination, and strengthened in that belief by being allowed to do so. The "Argus" has frequently pointed out a remedy, which

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September 15, 1881, Elders W. H. Kelley and G. A. Blakeslee visited David Whitmer at his home, Richmond, Ray County, Missouri. The following is Elder Kelley's description of the man and the interview, as it appeared in the Saints' Herald, volume 29, pages 68, 69.

After breakfast we called on David Whitmer, Sr., meeting him just outside of his residence, and introducing ourselves. He invited us into the house and directed us into a small room, presumably, his own resting and sleeping apartment. John Whitmer, son of John Whitmer, deceased, and two or three more gentlemen, whose names are not remembered, were present. . . . Elder Whitmer remarked that he did not feel much like talking, as he had not been feeling well for sometime. He appeared feeble. He is now upwards of seventy-six years of age, having been born January 7, 1805. He is of medium height, and rather of a slender build; but this appearance may be on account of age and recent illness. He has darkish brown eyes, and his hair is white and thin. Has a good head and honest face. He talks with ease and seemed at home with every subject suggested; and without an effort, seemingly, went on to amplify upon it, so that we had nothing to do but question, suggest, and listen. His intellect is far more vigorous and retentive than we expected to find. He is careful in his speech, for he studies to express himself in such a way as not to be misunderstood; and it hurts him to be misrepresented. A reporter called to see him some time ago, asked a few questions and went off and published that he had denied his testimony concerning the truth of the Book of Mormon. This hurt him so, that he is very careful now, to have some known friends present when strangers call to see him. This accounts for the presence of others when we were there. Speaking of Joseph Smith the Seer, he said, and this is very nearly his wording. "It makes no difference what others say, I know Joseph Smith was a prophet of God, and he translated the Book of Mormon by the inspiration of God from the plates of the Nephites. Some people think if they can only make it appear that Joseph's life and character were not perfect, and that he had human weaknesses, that it would prove that he was not a prophet; yet the same persons will believe that Moses who killed the Egyptian, and David who had Uriah killed, and who took a multitude of wives,

is on the frontiersman's principle of a back-fire. opposed to these practices, while holding the general principles of the Mormon faith, is the "Reconstructed Church," with Elder Joseph Smith at its head; a body of earnest, able men, already making inroads on the Brighamites, and to aid them in promulgating the new faith in Utah, should be the aim of the general Government.
To this end it would be wise to appoint Elder Joseph Smith-who has character and ability for the position-as governor of that Territory: an appointment which would receive the approval of his own branch fully, and largely of the other, and would so divide the power of the Brighamites as to enable this branch successfully to combat the crime at its central point. Mr. Smith is a true, loyal citizen, a practical Christian, a strong temperance man, an able leader, and bitterly opposed to the "peculiar institution."

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and Solomon who was a polygamist and idolator [idolater], and Peter, who lied and cursed, etc., were all prophets, and should be honored and respected. What the individual life of Joseph Smith was after he translated the Book of Mormon, has nothing to do with the question as to whether he was, or was not inspired to bring that book forth."

"Do you know anything against his character?"

"I know nothing against him. I have heard some things; these I know nothing about. I have nothing to say about the character of any one, only as I know. It is not my mission to talk about the character of any. My mission is to testify concerning the truth of the coming forth of the work of God."

"What kind of a man was he when you knew him personally?"

"He was a religious and straightforward man. He had to be; for he was illiterate and he could do nothing of himself. He had to trust in God. He could not translate unless he was humble and possessed the right feelings towards every one. To illustrate, so you can see. One morning when he was getting ready to continue the translation, something went wrong about the house and he was put out about it. Something that Emma, his wife, had done. Oliver and I went up-stairs, and Joseph came up soon after to continue the translation, but he could not do anything. He could not translate a single syllable. He went down-stairs, out into the orchard and made supplication to the Lord; was gone about an hour-came back to the house, asked Emma's forgiveness, and then came up-stairs where we were and the translation went on all right. He could do nothing save he was humble and faithful."

His statement concerning the vision they had of the plates and the angel was as follows:

"I was plowing in the field one morning, and Joseph and Oliver came along with a revelation stating that I was to be one of the witnesses to the Book of Mormon. I got over the fence and we went out into the woods, near by, and sat down on a log and talked a while. We then kneeled down and prayed. Joseph prayed. We then got up and sat on the log and were talking, when all at once a light came down from above us and encircled us for quite a little distance around; and the angel stood before us. He was dressed in white, and spoke and called me by name and said, 'Blessed is he that keepeth His commandments.' This is all that I heard the angel say. A table was set before us and on it the records were placed. The records of the Nephites, from which the Book of Mormon was translated, the brass plates, the ball of directors, the sword of Laban and other plates. While we were viewing them the voice of God spoke out of heaven saying that the book was true and the translation correct."

We then asked him, "Do you remember the peculiar sensation experienced upon that occasion?" He answered very slowly and definitely:

"Yes; I remember it very distinctly; and I never think of it, from that day to this, but what that same Spirit is present with me."

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"How did you know it was the voice of God?"

"We knew it was the voice of God. I knew it was the voice of God just as well as I knew anything."

This narrative was delivered in a mild, but fervent voice; and as he spoke and bore witness, and we listened, the Spirit of God rested in great power upon us like a flame of glory, or burning coal from the altar of God. It enveloped our beings and glowed in our hearts while tears of gratitude and joy flowed down our cheeks. Bro. Blakeslee, who sat opposite, but near by and facing me, was so moved by this divine touch-silent and heavenly power-that he could not refrain from weeping. Despite our power of resistance, for a moment we sat speechless, uttered not a word, but with a look exchanged thoughts and read the moving of each other's heart. We were satisfied, established, confirmed. The Spirit of God that had been with me and inspired my soul while defending that record, and the divinely appointed mission of the Seer, for lo! these many years, while standing and testifying before multitudes, large and small, now appeared and lit up my being as with a flame, as I listened to the voice of a chief witness testify of what he had seen and heard, and felt, in relation to the coming forth of this latter-day work. The worthy sage testified truthfully, for God bore witness.

Whatever other men may think of David Whitmer, it is our belief that he is a man of God; and that he is performing his part in this great latter-day work, faithfully and acceptably to his heavenly Father. He is respected and honored of his neighbors, and loved and admired by his relatives, of which there is a large circle there, and all in the faith. Who shall say that this man of candor, now standing upon the verge of the grave, has borne a false witness?

Soon after this a discussion was held near Stewartsville, Missouri, between a Disciple preacher and Elder W. T. Bozarth.

September 19, Elder W. W. Blair wrote the following regarding the Utah chapel:

I am pleased to say to the Saints that we have put the mission chapel, in this city, under contract, and that its walls are being rapidly builded. We hope to have it inclosed [enclosed] by October 15, and to have it finished by November 25. We build of brick with fire-proof roof, and intend to finish in a plain, but neat and substantial style. It will be near sixty feet in length, including the vestibule, and storage and coal room in the rear, and nearly thirty feet wide. The walls will be sixteen feet from floor to ceiling. It has a first-class red sandstone foundation, and when finished it will be a very durable, convenient, and neat looking church for its size.

On December 4 the chapel was opened for use, and the first service was held therein, at which time the Salt Lake Daily Tribune

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gave a very favorable notice of the chapel and the Reorganization 2

About this time one W. K. Lay, who claimed to be the Elijah, published the Prophetic Warning at State Center, Iowa. He succeeded in making quite a stir and unsettled some for a time, but his influence was short lived, and passed quietly away. At last advises he was residing at Columbus, Nebraska, but making no especial effort to promulge his claims. Though never himself a member he succeeded in disturbing some of the members for the time.

2 To-day in their own church, in this city, the Josephites will, for the first time, hold a service. They believe in the Book of Mormon and the divinity of Joseph Smith, in everything which was claimed to be a part of the Church of Latter Day Saints at first. There is nothing in their faith which conflicts with the laws of the land or outrages the sense of decency in modern civilization. This Reorganized Church of Latter Day Saints has gathered one hundred and seventy members in this city, the most of them coming out from the church over which John Taylor and his apostles rule. It seems to us that this church presents a way in which young Utah can extricate itself from the toils surrounding it. It offers the same means of salvation that the Mormon church offers, except that it does not impose the abject slavery upon its followers that the other church does and does not permit polygamy. For these two features alone, every respectable young man and woman in the Mormon church intelligent Mormons here who do not know that some ten years ago Brigham Young was all ready to have another revelation, that in the opinion of the Almighty further polygamy was unnecessary. Brigham, at any time in his old age, would have had this revelation could he have secured statehood for Utah through having it. That fact shows exactly how sacred polygamy was in his eyes. Then again it is clear that this year or next or sometime in this generation there will be an open clash between the Government and this Mormon church, unless the church itself removes the barriers which it at present persists in keeping upreared between the Mormon people and the Government of the United States. Should such a conflict come, it would be a most sorrowful one for this people. . . . And if this were not to come, the inevitable could not be long postponed. If there were no Gentiles to talk, if the church was shielded from all criticism and all danger from without, there would come a power from within which would overthrow the brutal features which at present place it in antagonism with civilization. So surely as cause leads to effect, so surely this system called the Mormon church holds within itself the elements of its own destruction; for it rests on a foundation which makes the debasement of women, the slavery of men, and the annihilation of all that is sacred in home necessary.
In this new church, which opens its doors to-day, are many men who of old were polygamists and many women who were polygamous wives. They have given up their former relations; have made honest and reasonable divisions of property, there has been no trouble, and by the change all have been exalted. If the same thing were but to become general, all contention and strife would cease here; this city would take on a glory which now it can never know; this Territory would receive the crown of statehood within a year; the honors and the opportunities which are within the grasp and reasonable hope of other American boys would wait the same way upon Mormon boys, and the whole face of Utah would be transfigured.

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October 5, 1881, Orson Pratt, one of the original Twelve Apostles chosen in 1835, died at Salt Lake City, Utah, at the age of a little over seventy years. (See his biography, vol. 1, p. 652.)

October 6, 1881, the Hope Branch was organized near Derby, Indiana, by Elder B. V. Springer, with ten members; Priest Uriah Cummings presided, J. S. Harding teacher, William Cummings clerk.

The Herald for October 15, 1881, the last number issued from Plano, Illinois, contained the following editorial comment:

President Joseph Smith left Plano on October 7, with his family and household effects, for Lamoni. . . .

This issue closes the stay of the Herald in Plano, Kendall County, Illinois. It came here in 1863, and was kindly received by the leading citizens of the place. It began its career here with a list of three hundred subscribers, many of them free; and some of them taking several copies. It had a press and fixtures costing about $275; and occupied one room about eighteen by twenty feet square. It had Bro. Isaac Sheen for its editorial force, with Bro. Wm. D. Morton, Sr., as its foreman, compositor, and pressman; with a Washington Medallion No. 4, hand press, as its machinery. It will reach Lamoni, Decatur County, Iowa, and begin a new departure (on the old way) with an eight horse-power engine, two cylinder power-presses, and a jobber press, with type and other fixtures to match, and office two stories high, thirty by sixty-five feet in size (engine room attached), an editor, bookkeeper, superintendent, and five compositors.

The Kendall County Record, published at Yorkville, county-seat of Kendall County, noticed the departure of President Smith as follows:

Elder Joseph Smith, the president of the Reorganized Church of Latter Day Saints, took his final departure from Plano last Saturday night. The publishing house will follow inside of a week. The concern goes to Lamoni, Iowa, where the central organization will be stationed. Mr. Smith leaves Plano but carries the good will of Plano's citizens with him. He has lived here for the past fifteen years and has always borne the reputation of a good citizen. Always to be found on the side of right, he maintained his position to the end, and goes to his future home with sad farewells and good wishes of his many friends. The organization will be continued in Plano.

On November 1 the first number of the Herald issued from Lamoni, Iowa, contained the following in its editorial columns:

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We sit down amid the debris of building, and the unorganized chaos of an office removed, to greet our readers from our new home in Iowa. We bid our contributors and correspondents a hearty welcome to our new quarters.

We have not yet succeeded in getting things in order, but shall do the best we can to keep the Herald in motion. The weather at our arrival in Lamoni was horrible; the elements having organized for a ten days rain, which was fairly fulfilled. We succeeded, however, in transferring machinery and office furniture with but little delay and loss by breakage, and shall soon be turning the press wheels again, merrily as ever.

Thus was the removal made without loss to the patrons and with comparatively little friction.

In the contest case of Cannon vs. Campbell for seat in United States Congress, the Supreme Court of Utah, Chief Justice Hunter, decided October 31, 1881, that the naturalization of George Q. Cannon in 1854, was fraudulent and therefore a nullity.

November 9 and 10, 1881, there was a discussion held at Paige, Bastrop County, Texas, between Elder J. A. Lincoln, of the Christian Church, and Elder Heman C. Smith.

Elder J. L. Bear wrote from Hedingen, Zürich, Switzerland, November 12, giving a lengthy account of persecution met, especially from the Utah elders, and deplored that he was alone to combat so much opposition. Regarding the success of the missionaries from Utah he wrote:

The cause of their success is of a two-fold nature: First, there are a great many poor people in these countries who would like to better their situation; so a portion of them readily embrace Utah Mormonism, as their leaders inspire them with great hopes of emigrating to their land, which is flowing with milk and honey, and is a land that is blessed above all other lands in richness of soil, and bringing forth the produce of the earth in astonishing manner, and that they have an emigration fund through which all the poor who are faithful will be gathered to the glorious land. . . . If I could make such promises, that we as a church would help them to come to Missouri, and provide for their temporal wants, I would get hundreds and thousands to join the church, and Utah Mormonism would soon be played out here. But you know I can not do that and have no desire to inspire their minds with false hopes as the others always have done. . . . The other cause of their success is: There is always a certain class who like and take pleasure in the lust of the flesh, and to let those lusts loose to the fullest extent they embrace Utahism.

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And of the female class are such who do not find it easy to get husbands here, and therefore think they will have a show in Utah; and there are women here who join in the hope of separating from their unbelieving husbands, and getting others in Utah. It is a fact, there are a very few that join their church here with a pure heart, or pure motive. I have labored considerable of late in the canton of Berne. The city of Berne is their headquarters for the Continental Mission, there are ten Utah elders here in the field, sometimes are six only in Berne, and all are supported from the tithing of the members here; they still publish a semimonthly called the Star, besides other tracts. The Book of Covenants they have in German; but the translation of the revelation on the one-wife system is not correct, I suppose it was done on purpose; the marriage article is also left out; so you see how things are shaped here to deceive the people. It is very difficult to approach them, as their leaders warn them greatly not to converse with me under any circumstances whatever, as I was an apostate, given over to the buffetings of Satan.-The Saints' Herald, vol. 28, p. 383.

Commencing December 19, and lasting four days, there was a debate held in Richland County, Illinois, between Elder F. M. Shick of the Christian order, and Elder G. H. Hilliard.

December 29, a debate commenced in West Virginia, between an Elder Harvey, of the Disciple order, and Elder D. L. Shinn. The debate was still in progress at the close of the year.

A report of the First United Order of Enoch on December 31, showed total receipts, including amount on hand last report, $14,145.16; expenditures, $9,841.78. A dividend of twenty per cent was ordered paid to stockholders.

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