PREFACE.
To the honest in heart, in the
branch of the church of ÒLatter Day Saints,Ó over whom I have presided, and
from which I have been cut off; and especially to those who have sustained me
by their votes, I here give my reasons for making public the trials which have
resulted in my excommunication from that branch -legally or not - righteously
or not, judge ye, after perusing this work. I believe my trials were not conducted with equity, justice
or righteousness, because
1st. Unrighteous means were effectually used
by Adams and Smith, aided by their dupes and coadjutors, to prevent any
witnesses from testifying to the truth.
2nd. My female witnesses were threatened and
browbeat, and treated in a most shameful manner by Adams and Smith during the
trial; they not scrupling to say thing (sic) that might tend to blast their
characters.
3rd. Adams and Smith frequently called the
witnesses liars during their testimony; and Smith called me a liar to his plea,
and there was no one to call them to order, or say why do ye so; while on the
other hand, when the female witnesses were have the most degrading, and
perjured falsehoods heaped upon them, if they retorted by saying, Òthat is
false,Ó they were threatened by Adams, the president, with being ejected from
the house. And J.R. Teague, counsellor
for Smith was permitted to insult one of the female witnesses by a remark;
(characterized with as much vulgarity as ignorance,) to that degree that many
members manifested their indignation by hisses, when Adams and Smith, instead
of rebuking him for the insult, threatened those that manifested indignation
with ejectment from the house.
4th.
The church were instructed by Adams, the president, and also by Smith to vote as they understood the matter,
under the pain of excommunication, instead of voting as they, the church,
understood the evidence.
5th. Some of the prominent members of the
church have, since I was thrust out from among them, continued to heap abuse
and insult upon me, both in private and in meetings of the church, imputing
motives to my conduct in these trials the most base and dishonorable; the gross
epithets, liar and deceiver, and hypocrite, have been bandied in their church
meetings, by Elders of the church.
And as Elder J.C. Phelps has been the most active in bestowing these
epithets on me, I hereby defy him to prove that I stand guilty of falsehood
throughout the whole trials until now, and until he does so, the epithet liar
rests on him and he must wear it.
Taking these reasons into consideration, I think I am under obligations
to those who have sustained me, to publish the whole matter, not only to
satisfy them, but also to open the eyes of those that have been honestly
blinded; but those who have taken the stand that the Authorities of the church
must be sustained Òright or wrong,Ó Òguilty or not,Ó and as Elder Phelps said
in church meeting Òfollow them if they lad to hell!Ó Such I do not expect to examine, such I am not trying to
convince. That is the rock on
which many of the honest in this church have split, God save them from that
delusion, and forgive me inasmuch as I have honestly taught any doctrines of
the kind. The fact contained in
this Preface can be substantiated before any judicial court, by many witnesses.
JOHN HARDY
INTRODUCTION
On
the ______ day of February, 1843, I was chosen by a unanimous vote to succeed
Elder George B. Wallace, in the Presidency of the Church of ÒLatter Day
Saints,Ó in this city, having been a member of that church about two years at
that time. I continued in the
Presidency until the 7th of Oct. 1844, at which time I resigned my
office, as the following from the records of the church will show,
SUFFOLK HALL, OCTOBER 7th, 1844.
At
a meeting of the Church of the Latter Day Saints, held this evening, Elder John
Hardy in the Chair, A. Macalister, clerk the following business was transacted:
Elder John Hardy resigned his office of Presiding Elder of this branch. Resolved, that a vote of thanks be
given Elder Hardy. Carried
unanimously. Moved by Elder
Macalister and seconded by Elder Hicks, that a committee be appointed,
consisting of five, to draw a letter strongly recommendatory and warmly expressive of our feelings towards Brother Hardy, our late presiding
Elder, that he may carry with him a testimonial of our high esteem, love and respect. This committee consisted
of Eders (sic) G.J. Adams, Macalister, Gooch, Dam, and Phelps; this motion,
after being supported by Elders Macalister and Phelps, in a manner the most
flattering to elder Hardy, was carried unanimously.
So
much concerning my standing in the church, and their feelings towards me
unanimously on the 7th of Oct. 1844, and let elders Phelps and Brown
eat their own words and votes, when they say I have been endeavoring to destroy
and divide the church for six months or a year. I am pleased to say, however, that the more honest and
sensible portion of the church rebuke this serpent like spirit of Phelps and
Brown, and will eventually see things in their true light. About two months previous to my
resigning my office, I visited elder G.B. Wallace, president of the New Bedford
branch, then about moving to that place, and (as will be seen by my testimony,)
conversed with him freely concerning the iniquity in certain authorities of
this church, especially of Adams and Smith, and I then asked his advice
respecting resigning my office on account of this iniquity. He was the first man I spoke to of
these things, always making him a confidant. He was then of the same mind with me concerning their
existence, but told me to do whatever I thought best about resigning. Thus things passed on about a month,
when the facts and proofs of the iniquity of these men began to develope (sic)
themselves in such a degree, that I finally selected five of the brethren,
(with the advice and consent of the church) as my counsellors to advise and
consult with, on matters I did not with to lay before the body of the
church. I called a meeting of this
council for the express purpose of laying this matter before them. Indeed, had it not been for the existence
of this iniquity, I think that council would never have existed, but being
fully satisfied that these men were teaching and practising under the sanction
of religion, a system that is reprobated in the most decided and strongest
terms by the Old and New Testament, book of Mormon and ÒDoctrine and
Covenants,Ó I concluded this the wisest course, instead of blowing it to the
world, or even laying it before the church Ð both of which these same men have
wickedly accused me of since. When
this council convened, and I laid the matter before them in precisely the same
terms I used to Elder Wallace, I
found that the most of them addmitted (sic) they were already aware of it! I requested their council as touching
my duty in the matter, some of them advised me to lay the whole matter before
the church! among whom Elder
Bickford was the foremost, while Elder Phelps was strongly for having me write
to Nauvoo on the matter Ð I replied I did not wish to lay the matter before the
church, because it might injure the minds of some of the younger members, that
were strangers to the matter; and as to sending to Nauvoo, I said that the Authorities
at Nauvoo knew these men a great deal better than we did, - And I here appeal to this council, if these were
not the words I used to reply. The
council finally thought we could not control the matter, and adjourned sine
die; coming to the conclusion,
however, that the Boston Church did not wish the services of G. J. Adams,
Brannan or Smith, any more! Will that council deny this? thus
it will be seen that if I slandered these men at all, I did it before the
council; and they are equally guilty with me Ð if truth is slander; but now
Òhow changed the scentÓ with the members of that council, and although Elder
Phelps was aware of these things, and was warmly in favor of sending to Nauvoo,
yet there is no one in the church that I have received such abuse and
vituperation as from him, because he says he now has got his eyes open! If his eyes are now open the Lord pity
the blind man. I have been thus
particular in regard to my first breaching this subject, because my motives for
so doing have been most unrighteously misrepresented by Adams and Smith, and many of the members, and I
wished my friends would give particular attention to the foregoing and then
decide whether it was my wish to spread the matter to the four winds,
regardless of their consequences, or rather my course indicated a desire on my
part to keep the matter as close as possible, and yet do my duty as a presiding
Elder, as I stated to Wallace and my council, I could not in conscience
continue to fill my office as a watchman on the walls of Zion, and not blow the
trumpet when I saw danger and iniquity in the midst, and for that reason and
for no other, did I resign my office, God being my judge and what other motive
under heaven can any sane man impute to me for resigning the presidency of the
branch of about two hundred members, all supporting and upholding me to the
last. God help you to examine
these things. So much for my
standing in the church and my motive in making these things known.
Now
I will say something to show the inconsistency and duplicity of Elders Wallace,
Dam, Phelps, Brown, &c, in their course against me through these trials.
Elder
G. J. Adams was charged with teaching the polygamy system some time last
spring, and tried (although not present) before a conference held in Franklin
Hall in this city. P. P. Pratt,
one of the twelve presiding, and there was evidence brought to that amount that
Elder Adams was DISFELLOWSHIPED for teaching POLYGAMY! and who were the
witnesses against Adams on this occasion?
Myself, Wallace, Phelps, Macalister, elder Dam not being present,
Wallace and Phelps stated to the conference that he (Dam) could tell more
concerning Adams than all of them!
And now these same men can vote to excommunicate me for even mentioning
these things in confidence, and would fain make you believe that Adams and
Smith were innocent men. Ð Oh consistency! At another conference held in the same place, an Elder of
this branch confessed that he had
committed adultery with a sister,
and she was cut off on his testimony, and as an excuse, that
Elder testified that Elder G. J. ADAMS was present on
the occasion, and taught them to do it, and told him it was all right, and he obeyed, believing it (as he said) to be a righteous doctrine. And
who composed that council, pray, and voted to excommunicate that woman for
doing what Adams taught her? Why,
forsooth, these very men that now pretend to believe Adams to be an innocent and virtuous man, and voted me out
of the church for charging them with these things. Their names are Dam, Wallace, Phelps, Macalister,
&c, ÒOh, judgment, thou art
fled to brutish beast,Ó and men have lost their reason. Dare any of those men deny these
things?
I
will now devote a small space to Elder Wallace, and then to the trials.- It
will be seen by the above that Elder Wallace was witness against Adams for
teaching this doctrine, and VOTED to disfellowship him; at
another time we see Elder Wallace at a conference assisting by testimony and
vote to cut off a sister for committing adultery! When it was fully proved that it was done under the sanction
and authority of Elder Adams.
Again you find Wallace admitting in the course of my trials, that he
conversed with me freely on the iniquity of these men, previous to his going to
New Bedford, and again you have it proved on my trial by three witnesses, that Elder Wallace stated in their presence that he
confidently believed that Elder Adams had cohabited with three sisters in the church, calling their names, and then on his return from
New Bedford and resuming the same conversation with me, his conscientious soul
was so shocked that he hastened immediately to Adams and Smith and eases his tender
conscience by writing an affidavit
that Elder Hardy had said that Adams and Smith were guilty of whoremongery!
what news this must have been to the conscientious Wallace, how green he pretended to be about that time, in regard to the
innocent Adams and Smith. Elder
Wallace, the man to complain of me slandering Elder Adams! He, throw the first stone Ð the Lord
pity him and give him an honest heart Ð and let men beware hereafter how they
make a confident of George B. Wallace.
Trial
of Elder John Hardy charged with unrighteously slandering and traducing the
characters of Elder Saml. Brannan, G. J. Adams and Wm. Smith.
Elder
JOSEPH BALL in the Chair. Elder
BrannanÕs case first on the docket.
Elder G. J. ADAMS counsel for the accuser. Elder J. HARDY his own counsel.
The
charge was first read by Brannan at a meeting held in Suffolk Hall, Oct. 12th,
1844. Elder Hardy pleads not
guilty. He then proceeded to read
an affidavit made by Elder Wallace, when Elder Hardy objected to their
proceeding any further until Elder Wallace could be present Ð unless they had
other testimony Ð which not being the case the trial was postponed until
Tuesday evening, October 15 t h.
When the trial was again resumed, and the affidavit of Elder Wallace
read, the substance of which was that Elder Hardy said in a private
conversation that Brannan, Adams and
Smith were guilty of whoremongery.
Wallace being present certified that the affidavit was true, Elder Hardy
denies using BrannanÕs name in that manner. And Elder Wallace was the only witness of the fact Ð after
some remarks from the respective counsels, the decision of the matter was
deferred until the case was tried.
Elder
Adams charges Elder Hardy with slandering him, by saying he believed him to be
a whoremonger, as set forth in the affidavit of Wallace. Elder Hardy pleads not guilty of
slander, Òunless truth is slander,Ó but admitted the truth of the affidavit in
relation to Adams.
Elder
Adams counsel for himself. Elder
Hardy counsel for himself.
Elder
Adams calls Sophia Clark, she testifies that she heard Elder Hardy call Adams
the same as set forth in the affidavit.
Cross examined by Elder Hardy, could not remember the words, but it was
materially the same, and being pressed for the words, she says Elder Hardy
called them Òbad men.Ó Ð Mary
Brown called for Adams, testified that the was present with Miss Clark, but she
either could not or would not testify any thing material. Thus ended the testimony for Elder
Adams, which was all needless, as Elder Hardy admitted the truth of the
affidavit in regard to Adams.
Elder
Hardy then calls the testimony for the defence. Calls Elder G. B. Wallace. Q. Did you not tell me that you
confidently believed that Elder Adams had cohabited with sisters W*******,
W****** and B******? Ans. I did
not. Q. Did you not tell me just
previous to your going to New Bedford, that Smith and Adams taught and
practiced the plurality wife doctrine? A. I did not!
(At
this stage of the trial Elder Bickford and some others complained of the
unfairness of Elder Ball, the President Ð on this occasion, he leaning on the
side of Adams, but he was finally allowed to preside, Elder Hardy not
objecting.) Elder Hardy then
called upon Elders H. Trim, Chas. Cram, and W. Hobby, who severally testified
that they heard Wallace say in my presence, that he had no doubt but Adams had cohabited with the three females
spoken of above!
Here
Elder Wallace arose and proceeded as he said to explain, which so exasperated
the usually quiet and honest soul, (Elder B.) that he arose and exclaimed with
much feeling, ÔElder Wallace you have stood up there and lied tonight, you know
you have lied, and God know you have lied, and now set down!Õ Elder Hardy calls Elder Phelps. Q. Did you hear Adams admit to me that he had cohabited with Sister B******? A.
I did. Q. Did he say that she
almost hauled him on her? A. He
did! (Here something more was said
against the President, Elder Ball, he appearing to wish to cover up some
things. Adams stated that he was
the great Apostle in the nations, stood as high as Paul, and could preside if
he chose, but did not wish to usurp authority.) Adams cross questions Phelps. Q. Did you think I meant what I said? A. I did. Elder Hardy to Phelps.
Did Sister W****** tell you that Adams had cohabited with her? A. She did! Adams here stated that Sister W****** was a liar, and could
not be believed under any circumstances. Ð (This is the course Adams and Smith
took with all my female witnesses) Ð Whereupon Elder Hardy calls Mr. Hicks. Q. Did you hear Elder William Smith say
that sister W. knew too much to be out of the church? and he
would baptize her when she wished?
A. I did! (The reader will
here notice that according to Adams, this sister was one of the greatest liars
imaginable, while Smith was ready to receive her into the church at any time,
saying she knew too much to be out of the church. Query. What did she know to much of, their iniquity?
Elder
Dam called by Hardy. Q. Did Elder
Adams tell you at sister WÕs house that you might sleep with her? A. He did not! Here Elder Hardy called Elders Cram,
and Hobby, who severally testified that they heard Elder Dam testify that Adams
DID tell him that he might sleep with sister W! Elder Hutchins called by Elder Hardy testifies that Sister
I****** stated that Elder Adams, at her house in New Bedford, took her and Miss
Susan Clark into a room and swore them into the secrets of a lodge, which
secrets were not to be revealed under the penalty of their lives, and then told
them they knew more than the whole church in New Bedford! (Undoubtedly they DID of deviltry.) And in
connection with this I will extract a few lines from a letter sent from Boston
by Elder G. J. Adams, to an Elder in New York: ÒI have just returned from New
Bedford and sister Susan is with
me. I was S. U. (sealed up) to her
last night, go it! She has a thousand dollars left to her, expects 400 or 500
dollars next week, go it again. I
have no money, but expect some soon.Ó
To Elder Hutchins. Did
sister H**** tell you at her house that she believed the spiritual wife
doctrine? A. She did, and wished
me to see her husband, and blind his eyes on it, as he mistrusted all was not
right! (Elder Adams and Smith
visited this house often.) Elder
Wallace again called. Q. By Elder
Hardy. Did you not tell me at your
house just previous to going to New Bedford that Adams and Smith taught the
plurality wife doctrine? A. Elder
Hardy came to my house, said he thought there was Òiniquity in the church[Ò],
and said he could not, and would not hold the office of President of the
branch, and at the same time know of this iniquity in some of the heads of this
church, and asked my advice about resigning his office. Ð I told him I thought
there was iniquity in the church, and told him to do as he thought best about
resigning, and Elder H. replied that he knew of this iniquity and he would
expose it if he was damned for it!
Q. To Elder Wallace. Did
you write an article for the New York Prophet in reply to another wrote by ÒT.
A. L.Ó of Oct. the 5th?
A. I wrote an article about the progress of the church in New Bedford,
&c. Q. Did you think that
article signed T. A. L. had reference to Adams and Smith? A. I think it alluded to some
Elders. Elder Hardy here reads the
article of T. A. L. as follows: -
Mr.
Editor: - The advancement of Mormonism should be the first wish of our hearts,
because we believe it to be the gospel of our Lord Jesus Christ. *
Caution those who feel they
are called to preach the glad tidings, that they mix not the pure gospel with
unlawful things, such as Paul would not utter, much less practice; let those of
our Elders who hang their weakness on the liberal sayings of Paul, study well
the 9th chapter of Corinthians; as competent as he was to use all
things with discretion, he held a tight rein on all desires that would detract
from his ministry, lest after preaching to others he himself might become a
castaway. There can be no
contradictions in this assertion.
The holy hypocrite is the most destructive serpent that can assail the
happiness of the human family; under the mantle of church power he can work a
greater mischief than all the villany that parade society at large. Like the mole, he mines his way unseen,
even to virtueÕs citadel; and while you (having charity) think all secure, lays
your fair fabric in ruins; but you are nothing the wiser Ð the victim is held
under bonds; fear of the worldÕs exposure, and remorse of conscience is half
stifled in the promise of a greater reward, by the false promise of this
unsanctified cailiff [kalif?], in
the sight of God, than her true and faithful or betrothed husband could give
her. Women, as you value your
soulÕs salvation, your peace of mind, turn with honor and disgust from the
outline of a man that would insult your ears and understanding with such
indelicate teachings. Shun him as
you would a draught of poison
distilled from the deadly night
shade, or black hemlock! Aye;
more; for one would only kill you [sic] body, while the other would destroy
your soul. Those who have free
souls, this touches not, and far be it from me to shoot the arrow over the
house and Òhit my brother,Ó so let the Ògalled jade wince,Ó
our conscience is at peace. * * * *
Elder
Hardy then read an extract from a letter from Elder Adams in the next No. of
the Prophet, showing that the coat fitted and that the Ògalled jade did wince.Ó [In other words,
ÒMethinks the Elder protests too muchÓ.]
Here follows the extract: -
By
the tenor of one or two of your last weeks correspondents, I should think, they
thought your readers were very wicked, especially the Elders. Ð Now I have
never known any of the Authorities of this church to teach any thing but
virtue, truth and righteousness, and when I hear men making such an ado about virtue,
I always think Òthere is something rotten in Denmark.Ó [End of AdamsÕ quote.]
Now
the article of T. A. L. made no charges, it is wrote by way of general caution
as will be seen, yet Adams fathers it immediately. The arrow Òhit my brother.Ó
Sister
Macalister, called by Elder Adams.
Says that Elder Adams conversed on the spiritual wife doctrine, at my
house, he said he had license to preach it in public. The reason he did not preach it in public, the people would
take it in the wrong light. Elder
Macalister called, testifies that Adams told him that he knew of three or four
old maids he expected to be sealed up (married) to. Here ended the testimony. Then Elder Adams commenced the, anything but argument, for
the defenc3e. It was a tissue of
misrepresentation and inuendoes, and insinuations, accusing me [Hardy] of
having concocted a plan to divide the church, &c. I was an apostate, and would go to the devil, &c; He
made use of the old and oft repeated stories, such as he and Smith makes use of
when begging for money Ð viz. how much they had suffered, and the persecution
they had undergone, and how much head suffered by false brethren! This was the course made use of by
Adams in his plan, instead of confining himself to the testimony that had been
offered. He stated in regard to
his admitting that he had cohabited with sister B. and that she hauled him on
to her, that he was only joking!! He had said the same a hundred
times!!! A great Apostle to the
Gentiles in company with the elders Ð thus trifling with the character of
females!? Adams says he was only
joking! and the church that was trying me must believe it because he said
so. The authorities must be supported. God pity such ignorance! I will say in regard to Elder Adams and
Sister B. that he has boasted of the same thing that he admitted to me, in New
York and in Philadelphia many times!
And in regard to its being a joke, let Mrs. W. and Elder B. [Joseph T.
Ball?] and Elder L. [Darius Lougee? Or Walker Lewis?] speak on their oaths Ð
and it would be a joke indeed! In
regard to the testimony of Elder Phelps, that Mrs. W. had admitted to him that
Adams slept with her, how did Adams meet that? Why he, G. J. Adams, the Paul of this age, said she was a
notorious liar, and could not be believed on any account. G. J. Adams said this, and the church must believe it, because he said so. The authorities must be supported! Quere.[sic] Where did G. J. Adams make
it his home and head quarters when here on his Russia Mission Humbug (on which
occasion the churches in the state were humbugged of their thousands of
dollars, and, where is that money, wrung from the hand of poverty, and obtained
by false pretence, echo answers, where? Yet the authority must be supported! I say where did Adams make it his head
quarters on that occasion?
Answer. At the house of
this notorious liar!! Who was it
told Elder B. [Ball?] he might sleep with, and went into the room and saw them
in bed Ð and told them it was no harm, they could be sealed up when William Smith came from New York? Answer. This notorious liar!
And who did Adams sleep with the same night? But the authorities must be supported! In whose house did he sleep, at whose
table did he eat, and whose money did he receive, to aid in all his money
schemes? Why her who he now
denounces as a notorious and contemptible liar! Oh, base ingratitude!
Oh consistency!
Without
commenting further on this manner [sic], Adams attempted to do away with the
evidence against him; I will just say, to wind up, he told them (evidence or no
evidence) all that dared to vote to sustain Elder Hardy should have their names
sent to Nauvoo, to be cut off. The
idea was constantly kept before them, that the authorities must be supported and
sustained, right or wrong! Elder H. replied to the plea of Adams Ð
when, after another harangue from Adams to work up the feelings of the church Ð
and browbeat them sufficiently, the question was taken; 1st, Is
Elder Hardy guilty of slandering Elder Sm. Brannan? Yea 30, Nay 28. In regard to this decision, I will just
say, it was entirely contrary to all rules of the church, as there was but one
witness that testified of my using the language of the affidavit in reference
to Brannan Ð when, according to the rules of the church it requires two or more
witnesses to establish any fact, and more, that one witness was impeached! But never mind rules of the
church. The authorities must be
sustained at all hazards!
The
question was then put, is Elder Hardy guilty of slandering Elder G. J.
Adams? This was decided in the
affirmative, 33 to 24.
It
was then moved by Elder Samuel A. Dam that Elder Hardy be cut off from the
church, which was decided in the negative, yeas 19, nays 34. The great apostle to the Gentiles then
arose, and in all the dignity of his apostleship, very modestly told the church
if they kept Elder Hardy among them, he would send the whole church up to
Nauvoo and have it excommunicated!
Whereupon they voted to adjourn.
The
next Sabbath Elder Adams preached all day, and his subjects were slanders,
false brethren, persecution, apostates and insinuations Ð and a grand SundayÕs
campaign, with the feelings of the church in favor of himself, and against
Elder Hardy Ð after the afternoon service he requests the church to remain on
some business which would take only a few moments his plan was, after having preached twice, and got the
feelings of the church worked up to the sticking point, to strike at once, and
carry them by storm, reconsider the vote, whereby Elder Hardy was kept in the
church, then excommunicate him Ð and ___t prevent him from being tried on Elder
SmithÕs case. But Adams reckoned
this time without his host, the church would not stand his nonsense Ð and
refused to cut off Elder Hardy, but said he should have a hearing on William
SmithÕs case.
Adams
then altered his tone, and said Elder H. should be tried on the Smith case at
that meeting; it then being almost night, and a lecture appointed for the
evening. Elder H. replied that he
was not prepared for trial, having had no notice; Adams replied that he, and
his two councillors (one
hypocrite named Benjamin Brown, and Elder Ball) had decided that the trial
should go on any how; Elder H. told them he should make no defence; and they
might go a head if they were determined to. Adams felt the pulse of the church and saw it would not do,
and backed out, in quick time, notwithstanding the decision of his grand
council, and passed from the matter until the next Tuesday evening.
Oct. 22, 1844.
Trial of Elder Hardy for slandering William Smith,
one of the twelve apostles of the Mormon Church.
G.
J. Adams, chairman, witness, counsellor, judge and jury!
J.
R. Teague presented the following charge: I charge Brother John Hardy with
slandering Elder William Smith.
Elder H. pleads not guilty of slander, unless truth is slander, but
guilty of calling Smith a whoremonger, as per affidavit of Wallace. J. R. Teague appears as (dumb) counsel
for William Smith, and chooses William Smith as his assistant counsel.
Elder
Hardy calls upon Elder David Brown as his assistant counsel. At this stage of the proceedings Elder
Hardy prefers the question to the chairman, where in this case the truth may be
slander; if so, here is an end to the trial. Adams, the chairman, refused to answer. Before Elder H. called the witnesses
for the defence William Smith arose and said, ÒLet those females that are about
to testify BEWARE! or,
perhaps after they have got through I may tell something more!Ó O, guilt, guilt, guilt!
Elder
H. calls Mrs. A****, Question : Do you know any thing of an engagement of
marriage between your daughter and William Smith, to be consummated as soon as
his sick wife is dead? This
witness appeared much confused, exhibited much feeling, and refused to answer
at first Ð said she knew beans; after much pressing the question she answered
Òshe did not.Ó Calls Elder B.
Brown. Question: What do you know
of the matter? ANSWER: I had some conversation with Mrs. A.; and asked if her daughter was
engaged to William Smith; she replied she had engaged her to her God, or had
dedicated her to him; thereby evading the question. Elder B. replied, that as her daughter was of age, he
thought she might make her own engagements. Q. to Elder B.; Did Miss A. tell you that William Smith said
to her that a woman should have but four children, but that a man should have
fifty. A.: she did. Testimony was here introduced by Elder
H. showing that linen with William SmithÕs name marked on the same, had been
sent from Mrs. AÕs to be washed in a most unutterable situation, and that Mrs. A. visited the lady that
did the washing, and accused her of turning traitor! surmising she would
testify in the matter. (The particulars of this testimony cannot be here made
public.) It was proved, however,
that the witness was about to leave the church on the account of the
matter. Elder Smith, to explain
the matter, said he was troubled with blood biles; and two witnesses testified
that he had these biles some
years since. Elder [Freeman]
Nickerson called. Q. Do you know
any thing of the engagement between Smith and Miss. A. It was impossible to get this witness
to testify; he was very willing to talk and consume time, but not to answer any
questions. Elder H. pressed the
question: Did you not tell me
directly that both Mrs. and Miss A. told you that Smith was engaged to the
daughter, the marriage to take place as soon as his wife died? The witness said he did not; but said
he head conversation with them, and Miss A. told him she had her eye on a
certain individual whose wife was sick, and not expected to live, and she was
trying to get him : he thought it was Wm. Smith; he replied to her it was hard
to wait for dead menÕs shoes, &c.
This witness had been browbeat and frightened by Smith to the degree
that he dared not testify against him, and even went so far as to state that he
never knew any thing against Smith.
In consequence of this I shall give my affidavit, and the affidavit of
another, on this subject, to let the world see the means that are resorted to,
to intimidate my witness.
I
hereby certify in the name of the Lord Jesus Christ, and in view of the
judgment, that Elder F. Nickerson came to me and voluntarily offered himself as
witness against Smith, told me he had rather have his arm cut off that to
testify what he knew of Smith, but he must tell the truth, and he supposed they
would also cut him off. He told me
positively that Mrs. A. and daughter told him of the engagement between Smith
and daughter, to be consummated as soon as SmithÕs wife died ; said he doubted
not but they had already cohabited, and [in] confirmation told me of the
Òwashing business,Ó before referred to; and the old man cried while related the
matter to me, and said it nearly killed him, to think the first females to be
baptised in Boston should be thus duped and deceived. JOHN
HARDY.
Smith
here asked Elder N. if he had not heard it from a number that he was engaged to
Miss A. and if that did not cause him to inquire of them concerning it; he
answered, he did hear it.
For
farther proof of the hypocrisy and base duplicity of Elder F. Nickerson, the
reader is referred to the letter of Elder John A. Eaton, in the latter part of
this work.
Elder
[Jacob C.] Phelps called by Elder H.
Did you ever see Wm. Smith exhibit actions toward sister P_______ that,
to use your own words, ÒIt made your very blood boil!Ó A: I did. The witness here related the particulars, which it would not
be proper to publish. Q by
Smith: Did you think I was doing
it as a piece of pleasantry, in a joking manner, or otherwise? A. It seemed to be very pleasant to you
Ð you seemed to enjoy it, but as for me, I said it made my blood boil.
Question,
by Smith, Are you not apt to see motes in your brotherÕs eye when there is a
beam in your own? A. I do not know
but I am.
Mr.
Turner called by Elder H. Did you
not say that you had no doubt but Adams and Smith slept with a sister each at
the house of Mrs. A. where you board, one with Miss A-------, the other with
Susan Clark? A. I believe
not. Did you not make arrangements
with Mr. B. Brown, to have him come to the house on a certain night, and you
would let him in, and you had no doubt but he would find them in that
position? A. I told him if he
would come I would let him in, and if there was any thing of that kind he could
ascertain it.
Mr.
Brown called. Did Mr. T. tell you
that if you would come and watch he would let you in, and he had no doubt but
you would find Adams and Smith in the above position? Ans. he did.
Miss
P--------- called. Did you come
from Lowell in the cars in company with Elder Wm. Smith, on a certain
occasion? I did. Ques. What conversation took place
between you? Ans. It was anything but agreeable. Ques. Will you state what it was? Ans. he first asked me where I boarded; I told him at Elder
D-----Ôs [Eliakim Spooner Davis of Lowell?]; he says, his wife [Mrs. D ------]
is not in the church, I believe; I answered, she was; he then asked me if she
was strong in the faith; I said she appeared to be; he asked me if I thought it
would shake her faith any if he should sleep with me, and then continued to ask
me if I would not sleep with him if he would go to Elder D------s and stay all
night; as I refused, he said he would not go there then and consequently did
not go. Question: Was this
conversation ever renewed? Ans. It
was; the next Sunday forenoon he preached, and came home with Elder D. to
dinner; and stayed all the afternoon and took tea; he arose to go, when sister
D. invited him to stay all night; he replied he would if I would let him sleep
with me Ð although he had engaged to stay to Elder H------Ôs; on my refusing,
he went away. Ques. Was you much
acquainted with him when you came from Lowell? Ans. But very slightly.
Elder
Hicks called. Ques: Did you tell me that Elder Wm. Smith slept all night with
sister S. Clark in your house?
Ans. You tell the story just as I told it to you Ð and then I shall
answer. Elder Hardy then said that
he called upon Elder Hicks, and he told him that he set a trap for Smith and
caught him; he having had suspicion of Smith asked him one evening why he did
not take sister Clark and go to bed; sister Clark said she was ready; Smith
says, come along; and they then in his presence went into the bed room, and
they slept there all night, and the next morning, sister W------e [Wallace?]
made a fuss; and called Miss Clark a strumpet. A few days afterward Hicks told me it was of no use for him
to testify, for the rest of the family had conspired to swear against him, and
deny the whole matter. Elder Hicks
acknowledged this conversation with Elder Hardy to be correct, but says he, it
was all a F DREAM E and thus ended Elder HicksÕs testimony.
Sister
S-------- called by Elder Hardy.
Testifies that Elder Smith came home one Sunday night, and in the
presence of my husband, asked me for one of my rings; (this begging rings of
every girl is an old and common habit of SmithÕs) I having two on my finger,
gave one to him; he went to meeting in the evening and preached; came home
after meeting, and stayed all night; in the course of the evening, he said his
shirt was wet by perspiration from preaching, and he put my hand in his bosom
to feel how wet it was; when he retired I gave him one of my husbandÕs shirts,
and my husband showed him to bed; in the morning early, before my husband left
the house, I went up to the room where Smith slept and opened the door softly
to get his wet shirt, so that I might wash and dry it before he went from the
house; he awoke on my opening the door; he saw me and asked me to come to bed Ð
I refused; he said, Ògrant me this much.Ó
In a day or two he came again, asked me to go upstairs with him ; his actions were very obscene, I refused; he said when he did anything of that
kind, he rounded up his shoulders, and thought it right[;] told me to try and
think so too; he said there was nothing too good to give a friend; I asked what
adultery was; he said that was not it; he did not say what it was; I quoted
from Paul,s [sic] Epistles, on adulery [sic]; he said we had prophets and
apostles now, and we should go by them.
The first opportunity I sent him a note requesting him to return my
ring, stating that I did not believe in his polygamy doctrine; he came again,
and I asked him for my ring, telling him if all he wanted of my friendship was
to gratify his carnal desire, I wanted nothing to do with him; he said he cared
not, for any oneÕs friendship or love, unless he could gratify his desires; he
gave me the ring, and said, now you will tell your husband, and injure the
church and me; he still contended that these were righteous principles; Ques. Did Wm. Smith and Elder Adams
both come to you about a week since, and tell you not to remember anything! referring to these trials? Ans. They did both of them.
I
here state to the reader that neither of these individuals, Dam, Smith, and
Adams, denied this charge of sister S--------Ôs; comment is unnecessary; the
guilt of these men was confirmed by every step they took.
Here
closed the evidence. The senior COUNSEL for Smith, J. R. Teague, made no plea in behalf of
his client but kept up an awful thinking all the while. While the junior counsel, Wm. Smith,
had to do his own browbeating, and for bombast and obscene language Ð there are
but few who can excel Ð Smith is perfectly at home. In his defence, instead of obtaining the testimony others,
to disprove and rebut the testimony against him, or impeach their character, he
contented himself with merely his own assertion[s], which were, that the female
witnesses that came forward to expose his insults toward them, and his often
repeated attempts on their virtue, were endeavoring all the while to seduce
him! while he, virtuous soul, was repulsing
them, and endeavoring to shun their
company. After taking that course
with sister P--------, and in a most cowardly and hellish manner endeavored to
blast her character, in order to cover his own hellish deeds, he then Ð feeling
it would not do Ð said he had no doubt but the woman was insane! If SmithÕs story was true, that this
witness was after him, and
dogging his steps everywhere, I
would agree with him that she must be insane indeed.
He
took the same rascally course with sister S--------, and in fact, if I had
twenty females of the most exceptionable character, that dared testify of
SmithÕs hellish arts of seduction, he would have taken the same course to blast
their fair fame. And the church
having previously been browbeat into this nefarious doctrine, that the
authorities must be sustained, right or wrong Ð must, forsooth, believe Wm. Smith, at the expense
of any amount of matter, or testimony.
And be it known to all men that it was on that principle I was found
guilty of slandering those wicked men.
Smith, in making his defence, fairly exhausted the catalogue of
billingsgate, that has
become second nature to him, since his connection with the plurality wife
system ; he jumped, frothed, and roared, and fairly shook the house ; he whined
over his manifold persecutions, and told how females were laying their plans to
seduce him from the paths of virtue.
I will not attempt to recapitulate and examine the testimony against
him, but leave the part of the matter for honesty and common sense to dispose
of. I will merely say to the
readers that if they can so far stretch their credulity as to believe that the
story of Hicks was a dream! I am
perfectly willing they should believe so: to say the least of it. it was as
safe a way to get out of the fix as could have been used for the occasion. Smith had more trouble of disposing of
the remaining testimony, and so he made a bold push, and one witness was a
prostitute! the other was the same, and insane! in the bargain, and they all were liars; and they were among
those that were attempting to seduce the handsome, beautiful, genteel, lovely, and
virtuous William Smith! But the
reader will bear in mind that these witnesses are traduced [slandered] thus, on
the say so of Smith, and he is one of the authorities; he, o f course, must be sustained. This same innocent apostle said, in the
course of his remarks, Òif he had me in his own country he would rawhide me as
long as he could stand over me.Ó
This is only a specimen of the spirit manifested by both Smith and
Adams; no wonder the old man Nickerson said, Òif he should testify of what he
knew of Smith, that Smith would kill him when he got home, he had such horrible
temper.Ó Indeed, the spirit
manifested at my trial by Smith and Adams, would burn men at the stake Ð all
they want is power; but thank God, these men shall proceed no farther Ð their
folly is about manifest. After
Elder Hardy had replied very briefly to this abuse and billingsgate, (for
SmithÕs defence was nothing else,) and before putting the question, both Smith
and Adams arose and threatened all that dared vote against them with
excommunication.
The
question was then put: Is Elder
Hardy guilty of slandering Wm. Smith?
Yeas, 95; Nays, 25; whereupon Elder Samuel Dam moved that Elder Hardy be
cut off: Yeas, 75; Nay 25. Pope G.
J. Adams then arose, in all the dignity of a Romish Pontiff of the fifteenth
century, and held up his HOLY hands, in the name of God, Christ, angels, and the
prophet and patriarch, (meaning Wm. Smith) denounce all that dared vote against
them Ð and pronounced his malediction upon them Ð and then shook off the dust
from his feet, as a testimony against them! Query? how much of THAT DUST came from
the floor of the Park Hall bar-room?
That room Òcould a TALE UNFOLD,Ó if this trial does
not. But I suppose the AUTHORITIES must be supported, right or wrong.
The
secret course of these trials, which resulted in my extermination from the
church which now sustains these men in all their corruptions, was the Pluarlity
Wife doctrine, which is making sad havoc in nearly all the branches in the
Middle and Eastern States, and indeed it is getting so notorious, that those
who still support the ÒTwelveÓ now frankly admit, and are endeavoring to defend
the doctrine in a greater or less degree; although the world knows that till
very recently IT HAS
BEEN DENIED IN PUBLIC, IN TOTO, and no
one of the church, at all acquainted with its history, and especially those who
have lived in Nauvoo any length of time, will deny the doctrine, unless they
are consumate scoundrels, or most woefully ignorant. There are many, even in Boston, who are ready to testify
before any judicial tribunal, that Adams and Smith, and at least five others of
the Twelve, have taught the doctrine in its worst features, in this city; and
New York and Philadelphia could exhibit a picture still more sickening and
revolting. Truly it might be said
of this people, in the words of Jeremiah, 5: 7; ÒWhen I had fed them to the
full, they then committed adultery, and assembled themselves by troops in the
harlotsÕ houses; they are as fed horses in the morning, every one NEIGHED AFTER HIS NEIGHBORÕS WIFE; shall I not visit for these things, saith the Lord:
and shall not my soul be avenged on such a people as this?Ó In conclusion, I will say in the words
of the revelator, ÒCome out of her, MY PEOPLE, that ye be
not partaker of her sins, and that ye receive not of her plagues.Ó
I
will here introduce the letter of commendation, before referred to, passed by a
unanimous vote of the church, only TWO WEEKS previous to
my excommunication; it will serve to show the public my motives for taking the
course I have.
TO WHOM IT MAY CONCERN: - The bearer hereof, Elder JOHN HARDY, of the Church of Jesus Christ of Latter Day
Saints, having for some time past
been presiding Elder of the Boston Branch of the Church of Christ, and having
this day resigned the duties of that office; we do not feel to accept his
resignation without this small testimony of our regard, esteem and
respect. During the time he has
presided over us, unanimity and brotherly love have reigned in our midst, and
the church has prospered under his charge. And as a citizen and a neighbor, we esteem him as a friend,
we respect him as a brother in the New and Everlasting Covenant; and in taking
leave of his office he does it amid the fervent prayers of the saints of God,
that he may be preserved and protected, through life, and finally saved in the
celestial kingdom of God.
To
the Saints of God everywhere, we strongly recommend him as worthy and faithful
brother.
Given
by a vote of the Boston Branch of Latter Day Saints, Oct. 7th, 1844.
A.
McALLESTER,
JOHN
GOOCH, Jr. Committee
JACOB
C. PHELPS,
ELDER HARDY: Sir, - I respectfully submit the following to your
disposal, with the earnest wish to aid you in the equitable measure which you
have adopted in exposing to the just detestation of a high-minded public, the
promulgators of a system of extreme licentiousness, no less irrational in its
nature, than that of the most depraved of the human race; although its
preachers pretend hypocritically to have the sanction of heaven. All virtuous people will applaud the
spirited exertions which you have made to open the eyes of those who may yet be
ignorant of the contemptible measures adopted by certain individuals, not
merely to screen themselves from merited punishment, but to carry out their
daring projects, setting at defiance, the laws of God and man, and outraging
even common decency. About two or
three evenings prior to your trial, (so called) Elder Freeman Nickerson met me
in Suffolk Hall, and noticing my dejection of mind, said he should like to go
home with me, as he had a good deal to say to me; as we walked along he said,
among other things, ÒBrother Eaton, if I am called as a witness during Brother
HardyÕs trial I shall tell the truth; I suppose I shall be cut off for it, I
expect the whole branch will be cut off, but no matter if we are, we will all
be baptized and enter into a covenant.
Brother Smith no doubt will be dreadful mad with me for he has got an
awful temper when it is up, but I am
not afraid of him, or any other man; I never was; I am ready to lay down my
life for the truth. Well, Father
Nickerson what kind of character has Wm. Smith sustain[ed] heretofore? ÒDonÕt ask me,Ó said he; ÒI donÕt want to say anything about
it. I donÕt want to get into
trouble, but I mean to tell the
truth if I am called upon. DonÕt be worried, Brother Eaton, it will all come
out right.Ó After your trial, (so
called,) I reminded Elder Nickerson of the conversation which we had together,
and told him I did not know what to think of him; he said, ÒOh, how I wished
the other evening that I had been in Brother HardyÕs place. I would have acknowledged that I had
done wrong, and then all the trouble would be settled.Ó But, said I, Brother Hardy cannot make
such an acknowledgement as that, because he thinks that he has done right; and
Father Nickerson, you remember what you told me the other night, yourself about
Wm. Smith. ÒWell,Ó said he, ÒBrother Eaton, if we strike against our head we
strike against ourselves.Ó It is evident to my mind, that Elder
Nickerson has been overawed by William Smith, and made a convert to the
pernicious doctrine that we must uphold the authorities of the church right or
wrong, a doctrine which has paved the way to a most lamentable apostacy, with a
large portion of the society, and led them to turn the grace of God into
lasciviousness.
Respectfully,
JOHN
A. EATON.
(The
introduction and practice of the unnatural and unholy spiritual wife doctrine
in the church, is, beyond a doubt, the cause which has led to the untimely
death of Joseph and Hyrum Smith, and will prove the utter overthrow of that
church and people. This
abomination Elder Rigdon has ever contended against. For his opposition to this unheard of ÒSystem of Hell,Ó all
the malice and hatred of the Twelve have been heaped upon him, with the venom
of demons, but all to no purpose; for God has called upon him to organize his
kingdom for the last time, in righteousness, VIRTUE AND TRUTH,
and the Great Jehovah will bear it off triumphant, in spite of all the
opposition of men and devils.
Elder Rigdon has been blessed of the Lord beyond measure, and his
efforts crowned with abundant success, for the Lord has sanctioned his doings
by a might outpouring of the Holy Spirit.)
[Then
follows an advertisement regarding the Times and Seasons, published in Nauvoo, and
an invitation to learn more at church services in New York and Philadelphia.]
_______________
ON MARRIAGE
BOOK OF COVENANTS, SECTION CI.
ÒInasmuch as this church of Christ has been
reproached with the crime of fornication and polygamy : we declare that we
believe, that one man should have one wife ; and one woman, but one husband,
except in case of death, when either is at liberty to marry again.Ó
ÒMarriage
should be celebrated with prayer and thanksgiving ; and at the solemnization,
the persons to be married, standing together, the man on the right, and the
woman on the left, shall be addressed, by the person officiating, as he shall
be directed by the Holy Spirit; and if there be no legal objections, he shall
say, calling each other by their names : ÔYou both mutually agree to be each
otherÕs companion, husband and wife, observing the legal rights belonging to
this condition; that is, keeping yourselves wholly for each other, and from all
others, during your lives.Õ And when they have answered ÔYes,Õ he shall
pronounce them Ôhusband and wifeÕ in the name of the Lord Jesus Christ, and by
virtue of the laws of the country and authority vested in him : Ô may God add
his blessings and keep you to fulfill your covenants from henceforth and
forever. Amen.ÕÓ
[Transcribed by Connell
OÕDonovan, December 2006]
BIOGRAPHICAL SKETCHES OF KNOWN PARTIES
Eliza Annis and Sarah Annis (?) - (Mrs. A**** and Miss A****)
Eliza Fales Annis was the wife of Rollins B. Annis of Lowell, Mass. Their oldest daughter may have been Sarah Annis (b. about 1829 in Vermont). If Sarah is the Miss A**** of Hardy's trial, she was only 15 at the time - an age not uncommon in Mormon marital circles then.
George Washington Joshua Adams
B. 1810 or 1819, baptized
1840. Freemason, Nauvoo City
Council pro-tem; polygamist; member of the Council of Fifty; theocratic
ambassador to Russia; evangelical (not administrative) apostle (in Oct. 1844,
William Smith called Adams, the Òthirteenth apostleÓ); witnessed ordination of
Joseph Smith III as successor to Joseph Smith Jr. by Smith himself;
Joseph T. Ball or Bale
Born February 21, 1804 in
Boston or Cambridge to Joseph and Mary Ball.
Mentioned by Woodruff as
in the company of ÒBrother RobinsÓ [Lewis Robbins] and William Smith. Note that Ball and Smith removed the
(unnamed) presiding Elder of the Lowell Branch and put Robins in his place in October
1844. The Branch was imploding
because these men were
preaching Òthe Lowell girls that is [sic] not wrong to have intercourse with the men what they
please & Elder Ball tries to
sleep with them when he canÓ. Ball was in Nauvoo prior to 1848.
Not in 1845 or 1855 Boston City Directories. (Joseph G. Ball listed, grocer.)
A
Joseph Ball appears in the 1860 Census of Boston, about the right age, a cooper, living with the
Atkins family and a woman who appears to be his sister, 40 year old Hannah
Ball.
Ezra Bickford
Ezra Bickford (1806-) NH Ð
1840 Census of Porter, Oxford, Maine. LDS Ð married to Abigail Hartford. 1850
in Porter as well Ð married to Charlotte, with three daughters all born in
Maine.
About 1846 an ÒElder
BickfordÓ confirmed 10 year-old Walter Turner Barney a Mormon in Council
Bluffs.
Ezra Bickford was born May
19, 1806 in Rochester, Strafford, NH to John and Lovey Bickford. Married about 1829 to Abigail Hartford,
probably in Eaton, Strafford County, as that was their residence in 1830. (Abigail was born August 29, 1802 in
Barrington, Strafford, NH, parents unknown.) Ezra and Abigail were endowed in
the LDS Temple at Nauvoo on January 3, 1846, and also owned property in
Nauvoo. In 1850, Ezra Bickford (aged
45) and Emily Bickford (aged 40 Ð a plural wife?) left BullockÕs Grove, Iowa
and were in the William Snow/Joseph Young pioneer company, arriving in Salt
Lake October 1, 1850. Ezra died
two months into the journey, however, and was buried near the Platte
River. The August 21, 1850 issue
of the Frontier Guardian (Orson
HydeÕs newspaper out of Kanesville, Iowa) reported that ÒEzra Bickford, from BullockÕs Grove in this
country, died since the mail came through.Ó Asa Bartlett York later recalled,
I was
chosen to drive an ox team across the plains for an aged couple. Brother and
Sister Bigfor[d]. This was when I was 18 years old. Brother Bigford was seized
with cholera and died, and I helped to bury him near the Platte river. His
sorrowing widow was then placed in my care and I delivered her safe and sound
on the public square in Salt Lake City, Utah, free of charge. This I did
willingly and gladly.
Apparently two other people
were traveling with the Bickfords, but their names are not known. No further records appear for Emily
Bickford in Utah.
However another Ezra
Bickford, born the right year and state, is found in Maine census records! This one was married to Charlotte Fox
(daughter of John Fox and Deborah Gilman).
1850
Census of Porter, Maine
Ezra
Bickford, 45, Farmer, $500, NH
Charlotte
Bickford, 49, NH
Marion
Bickford, 19, NH
Louvira
Bickford, 12, Maine
Sarah
Bickford, 9, Maine
Albert
Lord, 26, Farmer, Maine
Lydia
(Bickford?) Lord, 21, NH
Emily
Lord, 6/12, Maine
(Next
door): William Perry, 29, Chairmaker, Mass.
1880
Census of Porter, Maine
David
A. Sargent, 46, Farmer, Maine, NH, Maine
Lozira
C. Sargent, 42, Wife, Maine, NH, NH
Ezera
Bickford, 75, Father, NH, NH, NH
Charlotte
E., 79, Mother, NH, NH, NH
In 1850, Joseph Bickford in
Lowell, with wife Abby and daughter Amelia, with several women, most with
Mormon names.
Samuel E. Brannan
Benjamin Brown
Autobiography Is at http://www.boap.org/LDS/Early-Saints/BBrown.html
Born September 30, 1794 in
Queensbury, Washington, New York to Asa Brown (a Quaker).
A visionary man. Baptized by William E. McLellin on May
15, 1835, and his second wife, Sarah Mumford Brown, was baptized in 1838. Brown was in Zion's Camp and ordained a Seventy. Lived in Nauvoo many
years. 18 year old daughter Cordelia died in Nauvoo in 1840; she'd been married to her first cousin, Robert Melvin Brown, since she was 15; they had had one child who died when he was two. Joseph Smith sometimes hid
in his home for a week at a time.
Called on a mission, with Jesse Wentworth Crosby, to Nova Scotia in 1843. After the Smith brothers were killed in June 1844,
he and Crosby returned to Nauvoo by way of Boston, so he just happened to be passing through Boston when this trial occured. Crosby stayed in the Boston and Lowell area, serving as Branch President in Lowell.
In 1844 in Nauvoo, their son Lorenzo married Frances Crosby, sister of Jesse W. Crosby. Benjamin and Sarah Mumford Brown were endowed in Nauvoo and Benjamin sealed polygamously to Mary Ann Barker on December 23, 1845. She was a British convert of 20 and he was 51. A month later he married a third plural wife, 24 year old Mary Ann Thompson. Lived at Winter Quarters sometime between 1846 and 1848; his membership record there simply states "Bishop". He, his second wife Sarah and their two sons, Lorenzo and Homer, were in the Brigham Young Company of 1848. (Not known when/if his plural wives migrated.) Died 23 May 1878 in Salt Lake City, Utah.
David Brown
No David Browns in 1845
Boston City Directory.
Mrs. Mary A. Brown
Miss Sophia Patterson
Clark
Born in Springfield, Mass.
on January 8, 1825 or 1827. Heard Mormonism preached when she was 11 and
converted, despite attempts by her Baptist congregation to prevent it. Her
relatives confined her in her home but she escaped and worked in a factory in
Lowell and then, under the leadership of Samuel Brannan, took the ship Brooklyn to California to join the
gathering Saints. There she met Capt. Edward Augustus King (born Sept. 2, 1817
in Salem, Mass.), whom she married in San Francisco. While in SF, they had a
daughter (name unknown) who died December 1849 at age of 10 months, and then
had a son named Edward Watts King who died at the age of three months in
September 1851. Capt. Edward A. King listed in the 1850 San Francisco
Directory, working as a "boarding officer", and living between
Montgomery and P(owell?) Street. In the 1852/3 Directory he's still in
"boarding" and living on Valencia between Stockton and Dupont. King
also apparently married Martha Osborn at some point.
http://people.ucsc.edu/~odonovan/images/sophia_clark.jpg
Miss Susan Clark (Adams)
The well-to-do "Miss Susan Clark" in the Hardy trial (who was "endowed" by and then "sealed up" to George J. Adams) was then either living in New Bedord or Boston, but by the 1850 Census, two single women named Susan Clark were living in Boston (one in Ward 7 and one in Ward 3), both born about 1825, neither having any money. The only Susan Clark listed in New Bedford in 1850 was married. And in Lowell there was a single woman named Susan Clark, 28, no occupation, born in Maine.
Charles Sanborn Cram
Charles Sanborn Cram was
born September 10, 1823 in Meredith, Belknap, NH to Amos Cram and Jane Sanborn Prescott. Charles made his living building
houses. Rejected by his fatherÕs
family after joining the LDS Church, he went to Boston to visit his motherÕs
relatives and there Òfound a sympathetic earÓ in his cousin Eliza Jane
Prescott, who also joined the church.
He then married her on April 10, 1846 (or 1849?) in New York City
Charles and ElizaÕs eldest
child, Angelo Prescott Cram, was born in Meredith, Belknap, NH in 1850. Their second child, Angeline Arnika
Cram, was born in Brooklyn in 1853.
Then Victor was born in Montgomery, Alabama in 1856. Here the Crams owned a plantation and
several slaves, but eventually he set his slaves free and sold his plantation,
in preparation to move west. Their
next child, Victoria was born in Moline, Illinois in 1858 and the family moved
to Salt Lake in 1862, where Georgetta was born in Salt Lake in 1864. The family lived in the 7th
Ward. Charles constructed the
prison buildings formerly in Sugarhouse, several stores in downtown Salt Lake,
and the Mental Hospital in Provo.
Charles then was married
polygamously to Margaret Smith on January 18, 1868 in Salt Lake City; she was a
17 year-old Scottish convert who had been living with the family as a cook, and
Charles was 45 by that time.
The family was called to
settle in Arizona but because of ÒIndian troubleÓ the family stayed in
Kanab. His son Victor joined the
John Wesley Powell expedition of the Grand Canyon, and later became a cowboy.
Charles had a stroke on his
way home from burying his daughter Clara (by his plural wife) and died in
Kanab, Utah on November 10, 1904.
Samuel A. Dam
Man named Samuel Dame is in
the 1855 Boston City Directory, a tailor living at 17 Gridley St. (But not in 1845 Directory.)
1845 Boston City Directory
lists: A.J. Dam (hairdresser), Joseph Dam (housewright), and Thomas J. Dam
(hairdresser). Abraham A. Dame
(counsellor)
An Erastus (or Erastas)
Martin Dam (Damm or Dame) was a Mormon in Nauvoo sometime before 1848; born 3
Nov 1807 in Newfield, Maine to Joseph Dame and Margaret Nelson; married Eunice
B. Smith in Parsonfield, Maine 27 Sep 1827. Several children, all born in Maine and New Hampshire. with wife Abigail, son James, and
daughter Polly E. Erastus Dam is
listed in the 1830 Census of Newfield, York, Maine, aged 20-30, with two boys
under the age of 5, and his wife, also aged 20-30. He is living near Joseph Dam Jr., Joseph Dam Sr., and Nathan
Dam.
Abigail Dame was born in NH
in 1797, listed in the 1850 Census of Lowell, Mass. with house of five male
laborers in their 20s (a boarding house?), a 23 year old Marcia A. Melvin from
NH, and a 32 year old Sarah Dame (her eldest daughter?) also born in NH. (55 year old Charlotte Dame and
daughter Merilla E. are also living in Lowell.)
John A. Eaton
1) John Avery Eaton, born about 1815 in Boston to Benjamin and Hannah Avery Eaton (who married in Boston in June 1798), or
2) John A. Eaton, born February 9, 1818 in Saugus, Essex, Mass. - in Sacramento CA in 1850 for the Gold Rush (see census info below)
John A. Eaton was ordained a Deacon of the LDS Church in Boston on the same day that John Hardy was ordained an Elder, and John R. Teague was ordained a Priest. John Eaton listed in 1845
Boston City Directory, working with clothing at 71 Ann, and living at 33
Thacher. Having read an article ridiculing Joseph Smith after his death in the July 16, 1844 issue of the New York Sun, Eaton wrote a lengthy rebuttal for The Prophet on August 10 called "MAGNA EST VERITAS ET PREVALEBIT" (or truth is great and will prevail), which was also reprinted in the Times and Seaons. This reveals that Eaton was erudite (if melodramatic) and well educated in literature, Greek architecture and mythology, scripture, politics, etc. See also his letter in praise
of George J. Adams written October 3, 1844, printed in The Prophet, October 12, 1844, p. 2.
1860 Census of Saugus,
Essex, Mass.
John A. Eaton, 42,
Upholsterer, Mass.
Elcy E. Eaton, 39, Mass.
S.E.B. Eaton, 4, female,
Mass.
Nancy E. Eaton, 1, Mass.
Hannah A. Wallis, 61, Mass.
Thomas H. Williams 35,
Upholsterer, Mass.
1880 Census of Saugus,
Essex, Mass.
John A. Eaton, 62,
Upholsterer, Mass.
Elsie E. Eaton, 59, Mass.
Frederick G. Eaton, 64,
Printer, Mass.
John Gooch Jr.
Born
August 6, 1824 in Cambridge, Middlesex, Mass. to John Gooch Sr. and Anna Maria
Mercer. Married Mary Ann Cleary
(born 1822 in Nova Scotia). Had
John Orson Gooch (b. Dec. 1848 in St. Louis, Missouri) and Charles Henry Gooch
(b. Nov. 1854 in Council Bluffs, Pottawattamie, Iowa).
Died in
July 1852, in Nebraska, while attempting to reach Utah.
John Hardy
Converted to Mormonism about February 1841. In 1842 Hardy published a rebuttal to an anti-Mormon tract; it was titled, "Hypocrisy exposed, or J.V. Himes weighed in the balances of truth, honesty and common sense and found wanting". Albert Morgon (sic) was the Boston publisher. Became President of the Boston Branch in February 1843 when Pres. George B. Wallace moved to New Bedford, serving until October 7, 1844, when Hardy resigned over the immoral behavior of Smith, Adams, Brannan, etc. Wilford Woodruff wrote a letter (per his journal) to John Hardy on November 12, 1843. In July 1844, after the murder of Joseph and Hyrum Smith, Hardy spoke to the Boston Times about succession, indicating his belief that the Twelve Apostles would take oveer as "president" while Samuel H. Smith would become the new Patriarch to the Church. In September, Hardy wrote a lengthy article ("Keep Him Before the People") regarding an impostor named Michael Hull Barton who was passing himself off as a Momon Elder and practicing polygamy. About October 1844, Benjamin Winchester, former Branch President of the Philadelphia Branch and fellow disaffected Mormon, wrote to John Hardy about Sidney Rigdon's excommunication trial in Nauvoo, as quoted in William A. Linn's Story of the Mormons, p. 281. On October 8, 1844, Wilford Woodruff personally met with "John Hardy and anumber of Saints" who were disturbed by "the improper conduct of several Elders". Woodruff felt he had done "much good", and despite the fact that he acknowledged the impending trial of Hardy, Woodruff left the area rather than staying to support the beleaguered Elder Hardy. A day later, Woodruff wrote a lengthy report to Brigham Young on the disturbances in Boston.
1845 Boston City Directory
lists: John (basketmaker Ð 79
Cambridge), John (chairgilder Ð h. 3 Grove), and John (slater Ð h. rear 17
Summer).
Elder Hicks
Sister I*****
W. Hobby
1850 Census of Melrose,
Middlesex, Mass. (six miles north of Boston) William Hobby (Chair Painter) b.
1818 in Mass., wife Agnes (from Maine), William Miller Hobby, born 1841 in
Mass., son J. D. born 1845, Mass. and daughter M. J. born 1848, Mass.
1840 Census of Boston (Ward
1), William Hobby (20-30), 1 fem. (0-5), 1 fem. (5-10), 2 fems. (20-30).
1845 Boston City Directory
lists William Hobby (h. 34 Charles Ð no occupation)
Thomas A. Lyne (T. A. L.)
Thomas A. Lyne was a Mormon
from Philadelphia baptized in April 1844 (born August 1, 1806 in Philadelphia,
Pennsylvania). Because he opposed
polygamy, he later was an early member of the Reorganized LDS Church, following
Joseph Smith III. Lyne was a
well-known actor and gave performances of Pizarro in Nauvoo at the Masonic Hall (with Brigham Young as
a Peruvian high priest) to help discharge Joseph SmithÕs rising debts.
He was also the brother-in-law of George J. Adams, and the two actors
performed Richard III (with Lyne
as Richard and Adams as Richmond) in Philadelphia to raise money to rent a hall
to preach in. Lyne also was an
early performer in the Salt Lake Theatre in the 1860s.
Lyne, T. A. A True and Descriptive Account of
the Assassination of Joseph and Hiram Smith, the Mormon Prophet and Patriarch.
At Carthage, Illinois. June 27th 1844, by an Eye Witness T. A. Lyne, Late of
the Stage to Which is Annexed the Speech of H. L. Reid. Also, Speech of James
W. Woods, to Which is Added a Brief Outline of the Faith and Doctrine of the
Latter Day Saints. New York: C. A.
Calhoun, 1844. [Note that George J. Adams helped him publish this
diatribe.] Lyne and Adams left
Nauvoo on July 6, 1844 to gather the Apostles and Council of the Seventy to return
to Nauvoo and reorganize the church after SmithÕs murder.
On September 15, 1844 Adams,
Smith, and Lyne were in New York, preaching Mormonism at the National Hall on
Canal Street (per the New York Herald). Lyne gave dramatic
readings from scripture in a Òsomewhat novel styleÓ. Undoubtedly this is when ÒT. A. L.Ó wrote his piece for The
Prophet.
In 1850 Census, living in
Boston 10th Ward:
Thomas A. Lyne Ð 43, Actor,
Penn.
Mary A. Lyne Ð 25, Penn.
Thomas Lyne Ð 3, Penn.
Wm Lyne Ð 1, Mass.
Living in Salt Lake in the
1870 Census (12th Ward), married to 40 year old Madeline from
France. Appears to have rejoined
the main LDS Church??
Living in Salt Lake in the
1880 Census (12th Ward), married to 51 year old Madeline from
France. Appears to have rejoined
the main LDS Church??
Died in Salt Lake March 31,
1890.
Annanias McAllester and wife Mary
An A. McAllister is listed
in 1840 Census of Boston, Ward 10:
1 male (10-15), 1 male
(30-40), 1 fem. (15-20), 1 fem. (20-30), 1 fem. (30-40)
Elder Annanias McAllester, a regular Boston correspondent for The Prophet in New York, was already quite ill when this trial began, and he died about November 16, 1844 as noted in that newspaper.
Freeman Nickerson
Born February 5, 1779 in
Dennis, Barnstable, Mass. to Eleazer Nickerson and Thankful Chase. Married Huldah Chapman or Howes in
January 1800 and had five children: Moses Chapman (1804 Ð Cavendish, VT),
Caroline Eliza (1808 Ð Cavendish), Urial (1810 Ð Cavendish), Levi Stillman
(1814 - Springville, Susquehanna, PA) and Huldah Abigail (1816 Ð
Springville). Baptized a Mormon in
April 1833 by Zerubbabel Snow.
Moved to Kirtland, Ohio in September 1833 and then called on a mission
to Upper Canada. Member of ZionÕs
Camp to Missouri in 1834, with his son Levi. Filled several other missions to Canada and New
England. Early settler of Nauvoo
about 1841.
Endowed December 15, 1845 in
Nauvoo. Sealed to his wife Huldah
on January 9, 1846 in Nauvoo. Died
crossing the Chariton River, Appanoose, Iowa on January 12, 1847.
Sister P.
Miss Perry
Jacob C. Phelps
1845 Boston City Directory lists Jacob C.
Phelps, hatter, h. 8 E. Orange.
(George Phelps, also a hatter, has same address. Alvah Phelps, collier, r. 617 Washington,
h. 64 Orange.)
Son of Jacob Phelps and
Rebecca Reed, born in 1815, Shirley, Middlesex, Mass. Brothers George (1813), and Charles (1817). Jacob was born April 8, 1788 in
Tewksbury, Middlesex, Mass. to Joseph Phelps and Ruth French. Died 10 April 1835, unknown location.
1840 Census of Boston, Ward
10
J. C. Phelps
2 males (under 5), 2 males
(20-30), 1 male (50-60)
1 fem (5-10), 1 fem (15-20),
2 fems (20-30), 1 fem (40-50)
Not in 1850 census
Chelsea, 1850
George Phelps, 34, Grocer,
Mass.
Susan Phelps, 35, Mass.
Martha A. R., 6, Mass.
Listed a second time in
Chelsea, this time living with William Covell and family, and William Hinds and
family, but George Is 30 and Susan is 29.
1860 Census of Chelsea,
Suffolk, Mass.
Jacob C. Phelps, 45, M,
Hatter, Mass.
Susan W., 43, Mass.
Rebecca, 20, Mass.
Edward W., 11, Mass.
Jacob C. Jr., 7, Mass
Next door
Frederick E. Phelps, 25,
Letter Cutter, OHIO
Rebecca M., 20, Mass.
Geo. F., 4, Mass.
Augustus E., 1, Mass
1870 Census of Bradford,
Essex, Mass.
Living with Edward Parker
family
Jacob C. Phelps, 55,
Watchman in RR Depot, Mass
Susan W. Phelps, 54, Keeps
House, Mass.
Edward W. Phelps, 21,
Teamster, Mass.
Jacob W. (sic), 17, Works in
shoe factory, Mass.
Ellen Williams, 18, Works in
shoe factory, Mass.
1880 Census of Haverhill,
Essex, Mass.
Jacob C. Phelps Ð 65 Mass.
Switchman Ð Mass. Mass.
Susan W. Phelps Ð 64 Mass.
Housekeeper Ð Mass. Mass.
Edward W. Phelps Ð 30 Mass.
Drives Job Wagon
Jacob C. Phelps Ð 25 Mass.
Shoe Cutter
Parley P. Pratt
William Smith
Mrs. Sperry [Harriet Braunard or Brainard?]
Charles SperryÕs wife???
Charles Sperry born February
27, 1789 in Alford, Berkshire,
Massachusetts, son of Moses Sperry and Sarah McLeod, baptized September
1842. Lived in Nauvoo. Seventy before
1850. Autobio in LDS
Archives.
Married Harriet Braunard or
Brainard about 1814.
Charles died July 20, 1877
in Clitterall, Otter Tail, Minnesota
John R. Teague
Teague was ordained a Priest the same day Hardy was made an Elder and John A. Eaton was ordained a Deacon in the Momron Church. In 1845, boarding at 83
Hanover.
1850 Census of Boston (Ward
1)
John R. Teague Ð 31, Male,
Painter, Mass.
Emeline Teague Ð 31, Female,
Mass.
Elizabeth T. Teague Ð 10,
Female, Mass.
Maria Teague Ð 9, Female,
Mass.
Emeline Teague Ð 4, Female,
Mass.
PLUS five young adults (male
and female) boarding with the family
1860 Census of Boston (Ward
3)
John R. Teague, 41, Painter,
Mass.
Emeline Teague, 39, Mass.
Evelina W. Teague, 14, Mass.
Abby Rose Teague, 4, Mass.
Sarah W. Teague, 2, Mass.
Lewis W. Belt, 20, Painter,
S.C.
Maria A. Belt, 19, Mass.
Lousa (sic) Belt, 4/12,
Mass.
1870 Census of Boston (Ward
4), June 28, 1870
John R. Teague, 41 (sic),
Furniture Packer, $8,000
Emeline W. Teague, 41,
Keeping House
Maria Belt, 26, At home
Evelina Stetson, 21, Actress
Abby R. Teague, 14, Attends
school
Sarah R. Teague, 12, Attends
school
Evelena Stetson, 5, At home
Elizabeth Stetson, 9/12, At
home (born Nov. 1869)
H. Trim
Mr. Turner
George Benjamin Wallace
Born February 16, 1817 in
Epsom, Merrimack, New Hampshire to John Wallace and Mary True. Married first Òa distant relativeÓ Mary
Critchett McMurphy in Boston on February 13, 1840. They are living in Boston Ward Three in the 1840 Census
(next door to an Elizabeth Perry).
Mary was born April 27,1818, probably also in Epsom, and may have been
the daughter of William McMurphy, living there in 1820. She bore three children in Boston (Emma
A.. in 1841, James B. in 1842, and Sarah Ellen in 1844). Wallace ran a large, successful lumber
company in Boston, employing hundreds of men. The family was affiliated with the First Baptist Church in
Boston. He was baptized December
1842 in Boston, by Elder Freeman Nickerson. Ordained an Elder shortly thereafter, and served as
President of the Boston Branch until February 1843, when Elder John Hardy took
over that position. Ordained a
High Priest by Brigham Young in Boston in July 1844. Was President of the New Bedford, Mass. Branch in August
1844. Moved to Nauvoo at the end
of 1844, where he was an undertaker.
His sister, Sarah E.
Wallace, was born July 12, 1825 in Epsom as well, the youngest of twelve
children. Her mother died when she
was but three. She also joined the
LDS Church. Sometime between this
trial in October 1844 and March 1845, she was seduced in New Bedford one Sunday
by Samuel Brannan and he then attempted to cover it up by having his crony
William Smith ÒsealÓ them together polygamously. She fell ill from the scandal, and soon died from
ÒconsumptionÓ, claiming to her brother that her own illness Òwas occasioned by
what had passedÓ with Brannan and Smith.
She was only 19 years of age.
WallaceÕs first wife Mary, opposed to polygamy (and perhaps not even
LDS), refused to join him in Nauvoo, and she took their children back to New
Hampshire. Emma and James died
before 1850. The 1850 Census of
Epping, Rockingham, NH lists Mary C. Wallace with her six year old daughter
Sarah E. living with her mother Sarah McMurphy, next door to her younger
brother, a lawyer named James McMurphy, and his young family. George B. Wallace
did not know the McMurphys had left Epsom for Epping, for after his mission to
England (where he was counselor to apostle Franklin D. Richards) he went to
Epsom, NH in December 1852 to see his first family one last time, but could not
find them, as they had moved.
Wallace married
polygamously, Melissa Melvina or Mandana King Crowell (widow of Howes Crowell)
on June 4, 1845. She was born in 1823 in Pomfret, Vermont. (1845 Boston City Directory lists a
George Wallace, ÒlaborerÓ, living in Òhouse LewisÓ?) The Crowells had known Wallace in Boston, when he was their
Branch President and he had signed their membership transfer to Nauvoo. Howes
Crowell and their two children had died, leaving Melissa alone. Wallace was ordained a High Priest in
Nauvoo on October 18, 1844. He
received his patriarchal blessing from John Smith (not William?) on April 10,
1845, and then was a member of the Winter Quarters, Nebraska 17th
LDS Ward during the winter of 1846-7.
He and second wife Melissa, and an infant daughter named Mary Melissa
left Winter Quarters on June 18, 1847 for Utah, in the Abraham O. Smoot/George
B. Wallace Company, in which he was the Captain of a Fifty. Arrived in Salt Lake September 25, 1847
and their daughter died two days later.
Was an undertaker in Salt Lake, digging the first Mormon graves
there. Their son, George Crowell
Wallace was born June 12, 1848 and died two months later. Another daughter, Louisa King Wallace,
was born September 20, 1849.
Wallace went to England on a mission in October 1849, arriving in
Liverpool in June 1850 and stayed almost two years. Wallace married the three
Davis sisters, from England, Hannah, Lydia, and Martha, in October 1852. Mary
Critchett McMurphy Wallace died September 14, 1853, location unknown (but
probably SLC). He helped lay the
cornerstones of the Salt Lake Temple.
Organized the Brighton Ward in 1867 and was stake president of the Zion
Stake from 1874 to 1876, and then was President of the Zion Stake High Priests
quorum until his death on January 3, 1900 in Granger, Utah.