Sixthly—As it respects the ridiculous report of our threatening that we would have their lands for a possession, it is too simple to require a notice, as the laws of the country guarantee to every man his rights, and abundantly protect him in their full enjoyment. And we hereby declare, that we settled no lands, only such as our money purchased, and that no such thing ever entered our hearts, as possessing any inheritance in any other way.
Seventhly—We ask what public morals were in danger of being corrupted where officers of the peace could openly violate their several oaths in the most awful manner, and join with hundreds of others in murder, treason, robbery, house burning, stealing, etc.
6. This article, "Free People of Color," referred to in the Prophet's History, but not quoted in extenso anywhere by him, is here given entire, and is followed with The Evening and Morning Star extra, published on the 16th of July, 1833. The importance of these documents justifies their introduction in this manner. It will be observed that the mob in their manifesto charge that the Saints in the first article in question, "Invite free negroes and mulattoes from other states to become 'Mormons,' and remove and settle among us." On this false accusation the mob pretended to found the following apprehensions: "This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely unsupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste among us would corrupt our blacks, and instigate them to bloodshed."
The publication of the article, "Free People of Color" completely refutes the false accusation of the mob against the Saints.
7. This "Extra," as soon as the brethren learned what construction was being put upon the article "Free People of Color," was printed in the form of a handbill and circulated as promptly as possible. In it, however, the editor of the Star goes too far when he says that no free people of color "will be admitted into the Church." Such was never the doctrine or policy of the Church. Indeed in the article "Free People of Color," the editor himself had said: "So long as we have no special rule in the Church as to free people of color, let prudence guide." And again, in the "Address of the Elders stationed in Zion to the Churches Abroad," published in the July number of the Star, and also found on page 379 of this volume, occurs the following: "Our brethren will find an extract of the law of this state relative to free people of color on another page of this paper. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves we have nothing to say. In connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks in Africa." This, with the passage from the article "Free People of Color," is quoted to show that the Church had formulated no doctrine or policy with reference to slaves or free people of color; and in forming his judgment of this matter the reader must remember that the statement about not admitting such people into the Church is merely the view at that time of the editor of the Star, and by no means represents the policy of the Church. As a matter of fact there were very few, if any, people of color in the Church at that time. The "fears" of the Missourians on that head were sheer fabrications of evil-disposed minds.
CHAPTER XXVIII.
Mob Violence in the Land of Zion.
Demands of the Mob.
On the 20th of July, the mob collected,1 and demanded the discontinuance of the Church printing establishment in Jackson county, the closing of the store, and the cessation of all mechanical labors. The brethren refused compliance, and the consequence was that the house of W. W. Phelps, which contained the printing establishment, was thrown down, the materials taken possession of by the mob, many papers destroyed, and the family and furniture thrown out of doors.2
The Mob's Treatment of Edward Partridge.
The mob then proceeded to violence towards Edward Partridge, the Bishop of the Church, as he relates in his autobiography:
I was taken from my house by the mob, George Simpson being their leader, who escorted me about half a mile, to the court house, on the public square in Independence; and then and there, a few rods from said court house, surrounded by hundreds of the mob, I was stripped of my hat, coat and vest and daubed with tar from head to foot, and then had a quantity of feathers put upon me; and all this because I would not agree to leave the county, and my home where I had lived two years.
Before tarring and feathering me I was permitted to speak. I told them that the Saints had suffered persecution in all ages of the world; that I had done nothing which ought to offend anyone; that if they abused me, they would abuse an innocent person; that I was willing to suffer for the sake of Christ; but, to leave the country, I was not then willing to consent to it. By this time the multitude made so much noise that I could not be heard: some were cursing and swearing, saying, "call upon your Jesus," etc.; others were equally noisy in trying to still the rest, that they might be enabled to hear what I was saying.
Until after I had spoken, I knew not what they intended to do with me, whether to kill me, to whip me, or what else I knew not. I bore my abuse with so much resignation and meekness, that it appeared to astound the multitude, who permitted me to retire in silence, many looking very solemn, their sympathies having been touched as I thought; and as to myself, I was so filled with the Spirit and love of God, that I had no hatred towards my persecutors or anyone else.
Charles Allen.
Charles Allen was next stripped and tarred and feathered, because he would not agree to leave the county, or deny the Book of Mormon. Others were brought up to be served likewise or whipped.3
But from some cause the mob ceased operations, and adjourned until Tuesday, the 23rd. Elder Sidney Gilbert, the keeper of the store, agreed to close it; and that may have been one reason why the work of destruction was suddenly stopped for two days.
Reflections of the Prophet.
In the course of this day's wicked, outrageous, and unlawful proceedings, many solemn realities of human degradation, as well as thrilling incidents were presented to the Saints. An armed and well organized mob, in a government professing to be governed by law with the Lieutenant Governor (Lilburn W. Boggs), the second officer in the state, calmly looking on, and secretly aiding every movement, saying to the Saints, "You now know what our Jackson boys can do, and you must leave the county;" and all the justices, judges, constables, sheriffs, and military officers, headed by such western missionaries and clergymen as the Reverends McCoy, Kavanaugh, Hunter, Fitzhugh, Pixley, Likens, and Lovelady, consisting of Methodists, Baptists, Presbyterians, and all the different sects of religionists that inhabited that country, with that great moral reformer, and register of the land office at Lexington, forty miles east, known as the head and father of the Cumberland Presbyterians, even the Reverend Finis Ewing, publicly publishing that "Mormons were the common enemies of mankind, and ought to be destroyed"�all these solemn realities were enough to melt the heart of a savage; while there was not a solitary offense on record, or proof, that a Saint had broken the law of the land.4
When Bishop Partridge, who was without guile, and Elder Charles Allen, walked off, coated like some unnamed, unknown bipeds, one of the sisters cried aloud: "While you, who have done this wicked deed, must suffer the vengeance of God, they, having endured persecution, can rejoice, for henceforth for them, is laid up a crown eternal in the heavens."
Surely this was a time for awful reflection; man, unrestrained, like the brute beast, may torment the body; but God will punish the soul!
Aftermath of