Wilford Woodruff Mission – Church License, 2 January 1834

The following document is a license written and signed by Zerah Pulsipher for Wilford Woodruff

A Power and authority given to Wilford Woodruff Proving that he is a Teacher in the Church of Christ by the will of god the father acording to his holy Caling and the gift and Power of the Holy ghost agreable to the Revelations of Jesus Christ signifying that he has been Baptized and Re^vd into the Church acording to the articles and Covenants of the same and Ordain^d under the hand of Zerah Pulsipher

Given at Richland Jan^ry. 3^nd AD 1834 Zerah Pulsipher

“Mission – Church License, 2 January 1834,” p. 1, The Wilford Woodruff Papers, accessed February 24, 2023, https://wilfordwoodruffpapers.org/p/qMwr

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Zerah Pulsipher Autobiographical Sketch #3

This autobiographical sketch is the latest of the three extant versions written by Zerah. It seems to have been written sometime after 1862, since it concludes with Zerah’s time in Hebron.

Typescript prepared by Chad L. Nielsen, October 2019. Spelling, punctuation and paragraphs retained as presented in the original. See Church History Library in Salt Lake City, MS_753_f0001_item_1-Record_book_circa_1858-1878.

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I was Born June 24^th aD 1789 the names of my Parents were John & Elizabeth Pulsipher my Grand Father whose Name was David Pulsiph<er> was suppos^d to be a Decendant from Ireland Broug<ht> up a family in Conneticut New England in year 1769 went up Conneticut River to Bellows Falls went five miles Back to a place afterwards Call^d Rocking<ham> an entire wilderness country where seldom a blow had been struck By a white man there he selected a place and obtain^d five hundred acres o Land and Profecid [prophesied] things that would take place in years to come which was a site for a Meting house and Burying ground Back of it and a Town site near it where water ♢o♢er was Erected he there cleared Land Built a publick house and converted the wilderness in to a fruitful field I Left that Country Forty six years after that and when I Left there was a large Meting House Burying ground and a rich Popular Town Exact where Predictd. My father Lived in that Vicinity till he died[.] But to return after a Long Series of Trouble which this Country had with England the revolution war commenc^d and the <1776> Britsh army went to destroying Publick Property my Father Being about 19 years old was gone from home one day heard the News found a recruiting officer and inlisted he Come home inform^d his father of what he had done the man Thought on it a few moments and s^d [said] John you are too young I will go with you and accordingly Enlisted and went [He] was in the Memmo[r]able Battle of Bunkers hill there the enemy Numbered three thousand and Americans Thirteen hundred they Stood and faught Side and Side till the enemy fired Charleston and went round under the Smoak [smoke] toward the americans [p.2] My father Look^d around and <saw> them nearly Surrounded by a small gap to get out and that plowing up with cannon balls from the British shiping altho a retreat had Ben ordered but they dy [did] not hear it his father Lok^d [looked] round and s^d it was time to run my father ran ove[r] the hill and Look^d round and did not see the old gentleman and concluded he was killed the next morning found him well he s^d as he was coming out at the gap he saw an American Soldier wounded and crawling away on his hands and feet and a british soldier ran him through with the Bayonet he then stopt in the midts <where> cannon balls and grape shot were <being> Loaded his gun and shot the the pirot [pirate] down and then obtained a safe retreat I name this that my posterity may know what kind of self controll their Ancestors were governed by in the midst of the most eminent <danger> his father was taken with Cramp Rheumatism and died my father serv^d his time out out and Came home Married and Lived near by during his Life rais^d a family of seven sons & Three Daughters I was the fourth I recollect when quite young I had some reflections upon a future state when I was Eight or Nine years of age my father was sick for some time one day I hard [heard] some of the Neighbors say that Mr Pulsipher would die this had never entered my mind that he would <die> then I reflected up it a few minits and Thought it would be very hard [to] Loose my father while a Large family of children were depending upon his support it came into my my mind to go immediately to the barn and pray for his recovery I ran to the barn as fast as my Legs Could Carry me and when I got there was about to kneel down [p.3] and somthing Told me that if I should pray I should die in a moment I Turned and ran Back as fast as I Came but the Lord took the will for the deed and my father soon recovered I do not recollect anything of importance for some years But attended school ocasionally with success as I s^d I <had> occasionally thoughts of a future state when about fourteen years old in the winter while the school master was Boarding at our house I was sitting by the fire in the Kitchen somthing came upon me with such power that for a time my sensis were gone how Long I was in <that> condition I do not know But when I came to myself I was walking the room ringing my hands & crying for god to have mercy on my soul I remain^d for some days in a very sorrowful state of mind it would ocationaly [occasionally] abate and then come on again it depriv^d me of my studies but I would look on my Book to prevent suspicion <1800> but in a few weeks I tried to were it of[f] by going into young company Nothing of importance that I can recollect with the exception of thoughts upon sectarian Preaching who taught hell fire & Eternal Damnation in the Light they ♢♢rried <it> it I could not believe one word of it When I was about Nineteen I was the oldest boy at home I had much hard work as we did not have much but by the day we had a Large farme and I had the heaviest part to bear & in the fall we had near a thousand Bushels of apples to mak[e] into Cider and put it in the cellar I was very ambicious and by over acting I hurt myself so that I fail^d in the fall in the winter I went to school and got a goo Knowledge of the English grammer which with my other attainments I was considered by my Teacher Competent to enter upon the Study of Phitisick [physick][1] accordingly a surgeon [p.4] Came fifty miles after me to be his student I Took notice of the cours that he took he was a skilful Doctor and almost always gone from hom and would frequently come home the Latter part of the night and Just get warm in bed when he would be cal^d up to go again I reflected upon it and concluded that it would not do for me to be Bound to that kind of Life so I return^d home but my health being poor I was not able to Labor much for about two years I was Just able to walk about and ride on hors back but Could not Labor I often begrutcht [begrudged] people their happiness that they could be sick and then get well again I concluded I would go to work if it kil^d me an old Irish man who Lived near my father that was a good shoemaker offered me his farm <to me> on shares had got it planted and prepar<ed> for crops I being about of age I excepted [accepted] his offer and he Left home for the season. I began Labor Very moderately and when I became near fainting and my eyesight fail^d I wou<ld> sit down and when Come to I would get up go to work and found by that operation in a few weeks I began to gain strength and in fall folloing I could do a reasonable days work in a day that winter I married to a very agreable person whoom I lived one year <1812> she Left a daughter and died she died sudden & I had some anxiety Relative to her future state after a few weeks she came to me in Vision and set by my side and sung a hymn all Through with me the was Cal^d the Millenium hymn[2] after that I had no more anxiety about her I remain^d single Hired a farm at Bellows falls for one year then went [to] P.A. and found a New Country with the Best Timber that ever that I ever saw There I Built a [p.5] Saw mill staid there about Eight years Rafting on the Susquhannah River I then Moved to the State of New york to Ononada [Onondaga] County and stai<d> there till the gospel Came to me by the hand of Jerad Carter Dec^br =31 I went to see him and hea[r]d him Preach When he got Through sat down and gave Liberty I arose s^d and to the congregatio<n> we had been hearing strange things and if true they immediately concern^d us and if [not] true it was a great imposition Br Carter says that he has got this Knowledge from heaven by revelation if he has got it from Heaven I think I have the same rite to have it the same way Therefore I intend to Petition a[t the] throne of grace till I know it for myself I Therefore Continued in Prayer by Night and day soon after I was Thrashing in my Barn with the doors all shut in Cold wether there appead [appeared] a Light from above that gave me some excitement I went to work again and in a few minits another Light Came from above greatly Exceeding the first I Look^d up to see what it was it seem^d that I saw angels one above another with the Book of Mormon in their hands saying this is a Revelation from god[3] I was then so fil^d with Joy that I walk^d the Barn flore criing hallaluah to god and the Lamb for ever & ever I then knew the work was of god for mys[elf.] I inform^d Br Carter that I knew the work was of god (Although I had read the Book of Mormon the Sept^br before an[d] Thoroughly examin^d it and believed it true) the folloing Evening a Deacon of the Baptist Cal^d at my home to stay over night I inform^d that I would be glad to see the Church together accordingly he cal^d a Church meting [p.6] I attended and inform^d them that I <had> found gospel that I had Been Looking for a number of years & I wanted them to dismis me that I might go free They wish^d that I would still preach with them I inform^d them that I would But I had many places and Calls But suffise it to say that the most of that Church Came into <the> faith of the gospel I preach^d in all the regions round there were soon a body of <saints> Baptized in that of near one hundred members I preach^d in Various parts of the country with considable success at length there came two Profesing Mormon Preachers along with enthusiastick spirits they came near to dividing the Church which cost <me> Three hundred & twenty five mile travel to get a council it had the desired affect the Church continued to together[4] About these days there was a man with family came into the gospel Church who liv^d about fifteen miles from me who had a Brother in law that was posses^d with a Devil and was kept Chain^d in a Tight room which cost much to take care of him Numbers had been there to administer to <him> but to no effect I went there to Preach on the [l]ater part of the day the he got Lose and was breaking down the ceiling and plastering[.] they had been in a habit of geting a Very Strong man to help on such occasions and were about to send for him in a hurry[.] I desir^d them to let me see him before they should send they s^d they were afraid he would come out <and> kill some of them with much persuasion I got to unlock the door that entered his room but of all the rough Languag and profane swearing and Treatening anyone that should come in sight I had never heard before I entreated them to let <me> open the dore [p.7] they s^d he was dangerous to encounter with with but one man I had full Confidenc[e] that I could handle him by the help that god would give me I was satisfied that they did not understand my intentions but I Look thoug the Crak of the door when he caught my Eye he Bawld out and s^d old Pulsipher I know you of old at that instant I burst the door open he stood with a sharp stick in his hand drawn back ready to stab me altho he was a stout man and full of Violent pashion I Cloes^d [closed] in with him so quick that he did not know which side was up till he Lay on his back and I holding him while they Bound him again the family seem^d a little suppris^d however, before I Left the next morning the man whose name Samuel Newcomb wish^d me to come and stay with him one year and he would give me Large wagers for he said that I could handle him with eas and when he was gone from home he would leave his family with more safety as he was a man of considerable Business and property to manage I asked him if he wis^d [wished] to gather up to Kirtland with the Church as that was the gathering <plase> then he s^d he would if he could sell his farm I asked him how much he wanted for his farm he s^d he would sell it for sixteen hundred Dollars I s^d will you go Next spring if you can get that sum for your farm he s^d I will then s^d I you shall have it and I engaged with <him> on them condition and Took the whole Care of the wild man I recollect at one time when the Mother of the wild was feeding him he flew into a rage all at once and broke Loose and endanger^d her Life I was at work at the Barn a few rods from the house a mesenger came running [p.8] to me and s^d the man was killing his Mother I immediately went to the house and found him in a dreadful rage I rush^d into the room took him by the shoulder gave him a shake and s^d [“]You what are you about[?”] he in a moment Left his raging dropt his head and became docile till he was bound again This shows that evil spirits are resintutig [resisting or resenting] Previous to going to Br. Newcombs I Took a mission south to Suquehennah and Dolaware Rivers[.] Preach^d Considerable establish^d a branch with some Persuation one Little Circumstance <I will mention> I drove my Carriage to a post on the outside of the Before a Large house when I saw a number of of women Looking out at the window they were entire strangers to as I had neve[r] been there before but the women met me in door and Call^d me Brother this Caus^d me to ask some questions the s^d she had a vision and saw a mormon Elder drive up to the yard observ^d the hors Carriage and person and as soon as she saw me She knew me and therefore met met me and Cal^d me Brother I immediately <I> gave an appointment and Preach^d evening it was a man s^d to to w♢♢♢<h> [worth?] one hundred thousand Dollars <I had> many small missions in that region of Country with success I do not remember as I ever Preach^d more then one week in a place without establishing a Branch I did not as much persecution as some did but as afore s^d I made it my home at Br. Newcombs till the Next spring but before the season was past there <Came> two men that bid on Br Newcombs farm till they rais^d to Nineteen hundred and fifty dollar acordingly he prepared to move the folloing <1835> I went on with him as did a number of the [p.9] when we Came <to> Kirtland Br Newcomb council^d with old Father Smith relative to the crazy man he advis^d to get seven elders of good report and fast & pray till he was delivered acordingly I was one of them we consulted the family who had not kept the word of Wisdom but they agree^d to do it we there fore took the man Layed our hands administered to <him> in a room by our selves and I do not Remembe[r] that he had raging spell after that time we therefore took him to the family and advis^d them to keep thier Covenant and he would be well acordingly he was for six months and then the Dead intered [entered] him again we ware Call^d for the second time we Cal^d the Family together and found they <had> return^d to the old practice of braking the word of wisdom we therefore sent a mesage to Father Smith who s^d if they wold not kep their covenant we might go abot our business and let them all go to hell together and we were clear[.][5] I staid there <that> year sustaining my family and working on the Temple the next winter I Took a Mission to Canada there I found the Roman Catholicks and Methodist I Commenc^d <Preaching> among them I soon found that I was folloed by the Circuit Preacher that was on that Circuit[.] He folloed me up till we came in contact one Evening as I had met a Congrega<tion>[.] I arose to speak But haring foot steps at the door I paus^d when the Methodist Preacher Came in with about twenty five of his society[.] we got them seated altho the house was crowed before I Cal^d him to me gave him a good seat and Commenc^d my subject I <left> many gaps during that he might have a fair Chance[.] after I had sit down he jumpt up semingly well pleased I had observed that he had made use of his pencil freely [p.10] After he sat down I arose and s^d to him as he had made Nine Propositions to prove my discourse wrong I should tak them all up and if I f should forget any of them I wish^d him to remind me of the same but I took up every one of them and Opened them till I knew that the Congregation were satisfied that I was right as soon as I sat down he arose and began to spak against Joseph Smith and the Book of Mormon I immediately Cal^d him to order I s^d I had not spoke upon Joseph nor the the Book of Mormon and at that at that Late Period he had no right <to> bring up subjec<ts> that not been on to the Carpet that night but s^d I you will Prreach Tomorrow evening if you pleas I will meet with you and we will discuss these subjects but he s^d there would not be time I then s^d you Preach at the meting house of Sunday and we can have time and room to investigate acording good order but he declin^d I Told him I did not wish to hold any man by the button and if he could not be with me I should be under the Necessity of Spaking on them in his absence[.] He finally s^d said more but retired and afterwards said to his Metodist breathren to let me alone as <he> did not know what it might amount too I immediately Took up the c<h>aracter of Joseph Smith and the book of Mormon and Laid <them> open to <the> people and soon began to Baptise till I formd a branch of Twen[ty] nine Members many of them were Methodist I set them in order[,] ordained elders[,] returned to <Kirtland> around the head of the head of Lake Erie about Three hundred miles with Bllood in my shoes through a mob country [p.11] I will here relate a Circum[stan]ce which Transpired on the way there <was> Reform^d Methodist Preacher who had frequently Cal^d at my house and I had supplied <him> with food I Cal^d on him Near night But <he> appear^d Very Cold I exhorted him to receive the gospel but he rejected it and did not invite me to stay the nite I went to a Tavern and pursud my Journey the next morning. this day I went to a Clean Creek of Water and there I washed my hands and feet as a testimony against him and went on my Journey to Kirtland <in one year from that he died> in that place I rec^d [received] my first endowment with about 300 Elders under the hands of Old Father [Alvah] Beman President of the Elders[6] These 300 were <1837> Nearly all the elders that were then in the Church. There Came a great Persecution against the Church The first Presidency escap^d the best way they could Joseph was Carried away in box with an ox team suppos^d to be grain <or> furniture[7] Old Father Smith went on hors back <in the night> others that had Prop[erty] enough to rais a Team went off that winter Leaving about 600 persons of the poorest kind that could not go. I was among the Latter[.] we tried to keep order with the remainder of the Church we kept up our mettings in the Temple one day while we were at the Meting in <the> Temple a number of us were of the first Presidents of Seventy and which I was one agreed to put our property in fund and go together when we did this <we> had a great flow of the spirit of god which Caus^d us to rejoice exceedingly[.] others came and wanted to Join with us and go together we could not refuse them for they were good saints and nothing against them but Poverty and Persecution therefore we kept on accepting them till we got Near 600 persons who wished to go on to Missouri as that was the gathering place [p.12] We advised the Brethren to work and get everything that was Nescessary for our removal I will here relate a circumstance that in March =38 as I was making staves in the woods about one mille from The Temple I heard the sound of wagons running among peble stones som miles off that drew nearer till I discovered that it was in the air[,] also the sound of steem boat with it[.] it continued to draw near and went directly over my head[. It] did not seem to be higher than the tops of the Trees but I could see nothing it directly towards the Temple when I understood that it was seen to be a steem boat and Old father [Alvah] Beamon in the Bow of it swinging his hat and when it came into the Temple yard it divided in two parts one went to the west the other to the North that to the North Turned Black the other to the west turned white exactly there was the Church was divided[.] Som of the first presidency Divided and all the saints went to the west[.] this Circumstance of the Boat took about 9 o’clock in the morning But to return Saints Labor for anything that help them to move but we who were the presidents, 7 in number Labored all we Could and attended Prayer in the Atick stores of the Temple one or twice every week that Lord would open the way to remove from that place at one time while we were together on our knees I saw a personage stood between me and window he was drest in a long wite robe that Came down near his ancles he appeard to be near 7 feet high with grey hair that came down nearly on his shoulders I saw his hands and feet that were naked his face of a pleasing countenance [p.13] I saw him turn his eyes from me to the others and then to me but did not turn his head he then spoke and s^d be one and you shall have enough said no more and pas^d away[.] When prayer was finish^d I informed them what I had seen and heard. they <were> Pleas^d with the Revelation. not Long after this there was a m<an> came from Coanada stopt in Town a while and before he went on his way towards Missouri sent word to us that he had fifty dollars to give and fiftey to send for the benefit of that company we Cal^d on him and got the money[.] by other ways that opened before us we obtain^d four or five hundred dollars we then sent a mesenger to Buffalow and baught goods such as we wanted to Cloth the poor we after wards obtain^d money and goods to bear our expenses on the way but the Mob were swearing Vengence on us all the time there was a Methodist Meting <house> that stood near the Temple which was Burnt in the night and and <the> Mob Laid it to us the Leader of that was an old imposter and becaus he was rich and had a Large store of goods could swear and get drunk they would believe him[.] while they were about to make an asault upon us for burning the Meeting house he had a vision and saw who it was that burned the house he met with them inform^d them we did not burn that house for he knew who it was but dare not tell becaus he could not prove it we had made our Calculation to move in order together. the Mob swore that we should never go out two waggons together[r] but we paid no attention to them but attend to our own business [p. 14] But the Leader of the Mob was Jacob Bump[8] swore that if the they molested or hurt a hair of our heads he would have Vengence on them if he folloed them to hell do it Therefore as god would have it went on Very well Cloth^d our selves and prepared to move on the 5^th of July the day previous Mr Bump came to <me> wish^d us to gather our company and Teams together and put them in his field for the night where clover was 1 foot high this we excepted [accepted] with Thankfulness the next morning we all went out together as we had Told the mob we would do we had about 65 Teams with 70 Cows and went on our way the next day at night a number of the Mob Came on but we were prepared for them Every man had a gun and hung them on the out side of the Waggon and some had pistols we always hired a field incloes^d to go on[.] the Mob came and beheld our Position and dare not molest us for if we had have Kiled them no Law Could hunt us and they k[n]ew it therefore they gave it up for a bad Job and Left us to go our way we alway kept gards by night we went very well till our money was gone then got together and prayed to god for help immediately a Turnp[i]ke agent who wes [was or wished to] build a ro<a>d in that country came to us and wish^d us to build half ♢n for him for which he would give us Twelve hundred dollars we engaged and soon made the road but at that time it was remarkable Dry so that it would be difficult to get water for so Large a Company the man wanted us to do an other Job but we Cal^d on the Lord to know <what> to do and the day Before we started there Came such a rain that we had aplenty to pursue our Journey [p.15] We were apres^d [appraised] that if we went in to Missou<ri> we should be Mob^d as Missouri was Popular in Mobing when we got in to Ilinois apart of our Company stopt and after a Little they went on and stopt at a place Call^d Hauns mill was there Mob^d and part Killed but we Pursued our Journey with <out> any molestation when. When we arrived within five miles of far west we were Met by Joseph and Hiru<m> and escorted to the City of far west with Joy Joseph Came to me wish^d us to camp around the Tem<ple> suller [cellar] that they <had> dug Next morning he came again and wish^d us all to go to davies County and unite with that branch but s^d we would <get> but half way that and that we had better have <a> gard that <night> around our waggons that night I inform^d him that we had not Be<e>n without one since we Left Kirtland he Laught and s^d he thought we go safe acordingly we did when we arrived in Davies County the place was Called ondi amon a found a small body there surrounded by Mobs they were greatly rejoic^d to see us It was there that Adam built an alter <and>ofer^d sacrifices there was then standing at 8 feet high and direct<ly> of there Most Likly where had Been been a City the stone of it were then Laying on the ground a forest of timber the plas Cal^d Adam on diamond was the handsomes place that I ever saw and the most Convenient for are exalted purposes and the that it was <where> Adam stood Bowed down with aag [age] Leaning over his staff and Prophised the principle things that transpire down to the Latest Generation But <we> were well pleas^d with our new Location and began trading our Loose property for farms with commerce we baught a number of them [p. 16]

I imediately with a number <of> hands went to Building Log houses till we built 16 the Last one I Moved int[o] and Liv^d inside it only five days one day while we were over the river after a few Loads of corn. But Previous to there were two mesengers come from far west with a word from Joseph saying that far west was taken by the Mob and he was a prisoner of war and he advis^d us to Lay by our arms and go about our wo[r]k and submit to any thing the Mob said when they come this News was not pleasing to us a[s] we had expected to Locate our families <and> Preach the gospel we <h>ad got into the most Beautiful Country that ever my Eyes b<e>held but I soon Lern^d <found> that we were not worthy to stay there but it must be over run by Mobs a few years Longer and when we were prepared we would inherit it. as I heard the Mesengers Brought the unwelcome New[s] that we must submit to these unrighteous desires a short time I stood and heard the news from Joseph we knew that his Council would stand being a prophet of god a Large number of Breathren and sisters were there gathered there to hear I stood a few moments and turn^d around and went towards a thicket of trees to give vent to my feelings when I s^d within myself Lord what does all these things mean when to my astonish<ment> a word and an answer was give saying Be still and know that I am god. I had no thought that he was so nigh me and would speak so plain I immediately turnd and went back to <the> Company that was gathered and found them complaining that they had ever come to Misouri to see so good country and then be robbed and Mob^d away. I s^d to them all god had designd all thise for our good and it would prove so in the [p.[17]][9] end after talking a few minutes they we[page torn] quiet and Comenc^d weeping I heard no m[page torn] complaining for they were a good people a few days after that I went acrost the river with a number of teams to gather corn when Eight hundred of the Mob were seen coming we Continued our Labor when they Came up to the gate and halfted sent a mesenger to me and s^d you are all our prisoners and we want you to go with us I s^d to them we had come after corn and it was necessary that we had some home he s^d Load your wagons and send them home with Boys but we want the men to go with us we did so they Led us about a mile and then halted and put a strong gard around us and we sat down on the ground then they questioned us Very Closly for some time when they retired and gave us orders to go home and get our arms and appear on the parade and deliver them up according<ly> we did so then gave us ten days to Leave or the Mob would dstroy us we sat [set] about to move there were many who had no team But we went to Moving with all the teams that we could raise there were many pe♢ ♢♢id ou♢ that had no means of helping themselves but we affected most of it in time and Trying it was I Loaded my team with my family one widow and another small family to one Load went to far west deposited them and went back after another they had nearly <all> gone and the Mobs were stud[y]ing all that property they Could lay their hands upon I took my horses in to the hous that I had Left gard^d them through the night the next day took [p.[18]] another family and return^d far west then took my team and return^d to Davis County to our fields after Corn to Sustain our selves and Team as soon as I got thing set in order I took my team and went about thirty or forty miles to flat Country to work on a Mill to get Money to help me out of the state as the Mob and Missouri Legislation agreed we should never raise another Crop in the state I work^d on the Mill about two weeks They sent me away about 30 miles after a Load of honey I got the honey and returning acrost the prarie it was Very Cold I stopt at a Mob Tavern to stay for the Night I did not Like the apearance of the people Much went into an upper Loft to sleep in the Latter part of the Night I heard quite a Commotion in the Lower part of the [unclear] and heard som say they had never seen the Like Before I rais^d up and Look^d out of the window and <saw a> Very bright Circle around the Moon and a half Circle at the Back of it and then very Bright Lig spots in different parts of the heaven this gave the people a sort of a shock so that they said but Little more about Mormons therefore I went on un my way unmolested after abot two wek I thought it was about time for me <to> Leave I s^d nothing Caled for a settlement got What was do [due] to me the next morning Harnesed my team and said my business required my presence at home they urged me hard to stay and bring my family there any part of the Land I might have But all to no purpose I returned home with money Enough to bear my expenses out of the state [p.19]

About the first of March I started with my family and one more in my waggon for Illinois and crost the Missisippi at Quincy went Back a fe[w] miles and camp but found no ho<uses> without  very high rent I Took my hors and rode up to bear Creek Near Lyme there I found a forest of timber about 12 miles squire [square] in which was much game and Very fine timb[er] I went in there and found Brother burgess who s^d if I would stop there he would do so too we stopt in the forest and built us houses and Both Being accustom<ed> to hunting we soon got Venison to eat but not being hea[l]thy on account of exposure did not know what coars to tak to sustain my family till harvest therefore I Dream^d that I was making Boxes and measures and my women were making Baskets for sale I Dreamd how to mak them as I had never seen one made but I got up in the morning and found good timber for the purpose and soon made a load and of[f] to sell them which I did and found market for them and got every kind of provisions that I wanted we Cleared about 12 acres of land and rais^d provision enough for the next year

I staid there near 2 years and Joseph called the seven first presidents of the seventies to Come to Nauvoo I being one I removed there and made a settlement on the prarie 2 miles from Nauvoo But while we were living in Bear creek timber there came a man from Nauvoo after help to nurse the sick as there were not enough well ones to take care the sick I therefore sent my sister & daughter [p.20] and promis^d them that I would be there at Conference to see them acordingly I went to <this> house where my daughter was nursing, I went to the dore and heard no noise in the house I knok^d at the Dore and heard a faint voice answer I went in and found the whole family Prostrate on different parts of the house I spoke and my daughter heard my voice and sprang from the bed and said father have you Come I want to go home I then went in search of my sister and found her in the same Position They had gone into families and Nurs^d alone till worn down with fatigue and diseas fell upon them I took them both in my waggon with a bed and Carried them home about 30 miles and nurs^d them There <three> Months before I could rais them[.] at one time I was Call^d to see my Daughter die I went in she apperd Nearly breathing her <last> the spirit of god [c]ame upon me I said Mariah do you want to Live she partly opened her eyes and said yes I said do you want to live to rais a family and keep the commands of god she answered in the affirmative I said then you m[a]y Live[.] She soon began to recover and got well and has rased a large family all in the Church[.] my sister soon recovered and got well[.] as observed I was Cal^d to Nauvoo and settled on the Praire 2 miles from the Temple Made a farm and Liv^d comfortable I obtain^d other Land and made farms but there were a continual persecution against us and Especially against Joseph from Missouri I think there were raising of 1,0 suits Brought against him and to no effect and findlly<ing> that the Law Could not touch him But <they supposed> Powder and <ball> should [p.21]

The Continual Persecutions from Missouri opperated upon Ilinois which had been ♢ercy for a while and had given a very Liberal Charter for the Citty of nauvoo and also a Charter for a Legion we then Proceeded to Build a Temple and got it Nearly finis^d when an arm^d Mob of about 250 men Painted came upon Joseph [Smith] J[ohn] Taylor W[illard] Richards <and Hirum Smith> while in Carthage Jail Killed Joseph & Hirum and shot four Balls into J. Taylor the fourth Saved his Life by striking his watch which was in <his> Vest pocket after Joseph had fell dead one of the rufions made a move to take of his head But a singular Light shone around him that struck him with fear they there fore fled in every direction and disapers^d[.] our Breathren went and Brought them home and Buried the dead re[s]tored the wounded at this time the Mob expected we shou<ld> rise and and give them battle but we thought Best <not to do it> and kept still and Continued work on the Temple and finish^d it and got our endowments. But at the time the Most of the Twelve were absent on missions Sidney Rigdon who aspired for the Presidency Came and Cal^d the Cal^d the Church Together and present his Claim <as> for the Presidency but the Twelve soon Came home and appeared on the stand[.] at the day appointed for Chusing Sidney made his plea[.] Brigham young began to speak and answer to him[.] at that time I sat with my Back towards the <stand> as did many others I heard his voice and supposed it was Joseph was some supprised and Turned round to to see him and Behold it was Brigham speaking in Josephs voice for Behold Joseph Mantle had fallen on him the people understood it in the same way [p.22] but the Church Considered Brigham to be the man his Caracter had always been and he stood at the head of the twelve therefore they held to him as I observed we finis^d the [temple] and rec^d [received] our endowments in the winter 1846 we Learned that another general Persecution was about Coming I had 3 days notice to Leave nauvoo I with Br. Burges rais^d a four horse Team Loaded it with food and Crost the river the 2^nd day of Feb^ry and went on with the authorities of the Church as far as sugar Creek in Ioway we staid there till the winter Broke and then pursued our Journey west But such a flood storm and rain folloed us as I never saw in any Country I was advis^d to take ten waggons and go a head and asist in making roads the highest and driest Land that was in the Country <was> soak^d with water so that it was difficult to get a long with a waggon[.] one Morning got on my horse and rode back a few miles to se how <the> Company were geting along It rain^d Like shot I saw a man a head walking with a box Coat on o[f] indorubbber[10] when I Came up with him I found it was Br. Brigham I askd him how they got along he s^d first rate he s^d he put his hand in his pocket for his handkerchief and his pocket was full of water after conversing a Little I went back and pursued my Journey[.] P[arley] P Prat and Orson and myself went forward to look for Locations for the poor and such as Could go no further we found a grove of timber and Cal^d it garden grove in which we mad[e] a Location and was a Convenient place for a settlement I then unloaded my wagon and delivered my Load of Flowers and Bacon to parley P Prat and orson & return^d [p.23] back to Look after my family I met them not far from the Misisippi River they had got there teams a few Cows and sheep but had not got a suitable fitout for the winter folloing we then went into Van buren Co. and went to work for provision acordingly we work^d about 2 months and got prepared to go on and Crost the Missourri River to a place we Cal^d winter quarters there we staid through winter I went down into to sell such things that we could not Carry through the mountains I Purchas^d Considerable Provisions that I Could not fetch home but being gone some time and Much expos^d when I got home I Could not walk without two Crutches I then <sent> the Boys with two teams they went till they were exhausted so far beyond ther stren<gth> they both Come home sick and went to bed John was sick for some time I [illegible] all the Medical aid I <could> but to no purpose but he Continued to grow worse till one day I was Cal^d in to see him die I went in saw the family with the Doctor standing by the bed to se him Die I saad John you are not agoing to die now at the he had gone so far that he had got what they <Cal^d> the death Hicups which terminated in death in a few hour<s> I turn^d to doctor to go and get something Tart and sour Enough to Break that string of Phlegm in his throat he went immediately and got somthing which had the desir^d affect I s^d to him that he would not die now for I Could not spare him now so he immediately revived we took him to the water and Baptised him and he soon recovered and Drove a team through the mountains.[11] But when we fast arrived at winter quarters we found the people Much in a sickly state by Exposure in consequence of 500 of the Most able Bodied men being taken from their Midsts for the Mexican war we found the sick and <dying> Living in Tents half Naked went to work and Built 5 houses Before we got one for ourselves [p.24] We lived through the winter on short rations for our Cattle I lost all My sheep and 7 head of Cattl the Next spring we fenc^d Land and rais^d Considerable Provision But in =47 the spring Br. Brigham with about 140 persons went on to the Valey to find a Location for the saints[.] found a satisfacting Place Left some to put in crops the Latter part of July and return^d to to winter quarters the same season suppos^d to ove[r] 2000 miles with ox teams the next spring we prepared for a general removal we started about the Last of May with about 60 waggons as did many others with more then that number we prospered in our move Without much Acident one Boy got his Leg Broak and one man broke his arm in my Company but I sat [set] it and it soon got well as did the Leg also we got throug the Latter part of Sept^br I Built a house I enquired of General Rich[12] who had staid to raise grain if there was grain enough in the Valey to sustain the People he said he thought there would if prudently used I had but Littl as I had supplied two families through the Besides my own who still depended on me for their support I immediately so[ld] Three Cows to men that work^d on the only grist Mill that Building in the Valey w[h]o were to have grain as soon as the Mill should run I went to him with a 20 dollar order to get some Bread stuff but he afirm^d to me that he Could Let no man have half that amount I was much Disappointed and went away Much Dishartened the next day I Took a Mill right [millwright] found a good place for a mill 2 miles from the former one ownd by J Kneff we immediately went to building Mills[13] it was a very hard snowey winter but we got timber from the Kenion [canyon] Beginning about the first of Dec^br among the snow and frost[.] built a dam race and grist Mill by the first of March and got the Timber and foundation of a saw Mill at the same time I then went to Br. Kimbal and asked him if it would be right to grind for one 16^th when Br. Kneff [p.25] ground for a Tenth he s^d by all means if you can afford it I and you shall have all my Custom. I soon got bread Enough for my family and some to sell I never sold meal for more than 1.50 cents per bushel a man Cald on me for one bushel of meal to go to Calafornea with the gold to pay for it I inform^d that there were many Poor that had no gold <to> pay and I must Let them have it rather [scribbles filling two lines’ of space] than you There are many poor that have no Bread nor Money[.] Money is very scarce and it will not do to Let the[m] starve becaus they can’t get it About this Brigham and Kimbal Put out some Hundre[d]s of dollars in paper Notes for a Circulating Medium to be redeem^d after a time I receiv^d it when I Could get for any Kind of bread stuf some would not take it and others Could not get it and when they had nothing to pay I do not Know as ever turne^d any away hungr<y> but from that time we had Bread to eat we Continued our Labor and finish^d the saw mill and soon Built a good hous and Barn in Town 16^th Ward on the Jordan street and got Land and made a good farm over Jordan and we rais^d abundance of grain

About year =54 or =55 an Army Came from the united states to the Valey commited some Little depredations but were held at Bay[14] & about =57 an other Army under Col. Jonson Came on and had some appearance of Hostility we found that it was not wisdom to Let them Come in that way. We had a few boys here that were quite used to mountaines we sent them out too Meet them and they Succeeded in stoping them Took about 1400 head of Cattle and Teams and Brought in to the Valey also took away some of their Comissary stores they were thus rather displeas^d and had thrown such Threats that we were not willing to trust them to Come in to our midst with those felings[.] we held them in the Mountains till we were ready to Receive them Our women and Children were mov^d to the south the men were Con♢♢d and watching them while <they> past Through [p.26] Through the Town I was in the City Council at this time and saw them all pas Through they went but they went Through Very civil without any interruption and Past over Jordan and Campt there I had a farm over Jordan and was occasionally on it being there at one time the Cattle that Belong^d to the army had Broke into my field and were doing damage I went to the heards man and requested him to keep them away but answered me Very indiferently I had a fleet horse < I> Jumpt on him rode to the Camp in short order Enquir^d for general Jonson but he was gone I enquired for the next in Command they informed me I went to him I asked him if <they> had Come there to Trespass on private Property he s^d no I asked him why he were doing so he s^d he did not know as he was I informed him that heardsmen had Let their into my field and answered me roughly when requested him to Leave he made a cross expression and sharp orders to remove them Immediately I saw the <were> dispos^d to be friendly & I staid around the Camp a while I got into Conversation with another <officer> of Note who Treated me very Kindly he asked me many questions which I a[n]swered I supposed to his satisfaction Among the rest he wish^d to know of me why we stopt them in the Mountains I informed them him that they wer then Hostile to us in their feelings and if they have Come in then there would have been Blood shed this was the purpose we stopt them for But s^d he what did your people think they could do with 3000 men arm^d as they were I informed him he had got a very wrong oppinion of us and our Position and that our Peoples patience had been so perfectly worn Threadbare in Consequence of the Various depredations that had been Committed by the other soldiers and strangers upon Both male and female that they were hard to hold I suppose you think we are a feble few and Lacking for Courage but Let me tell you that it is my opinion that if the men of salt <lake> Citty were to fall upon you that they would dstroy you [p.27] at a Breakfast spell and salt Lake is but one City to a great many both north and south and west I recollect at one time while in our Sunday meting while you were in the Mountains in the winter that <some> of the authorities wanted to let our men fall upon you but Brigham held them Back and Took that influence away saying that there were many in that army that were honest men and if we should destroy <them> we should do wrong therefore they were held Back for further Consideration and if they pleas they may thank Brigham Young for that But the Army soon retired some forty <or> fifty miles of[f] and did us no great harm with the exception that a few would Come into town some times and Commit depredations for which <we> would Chasten them[.] after a short time they began to dwindle away Till they all Left and Left many thousand dollars worth of Property which they <sold> for <a> Trifling sums.[15] But to return the united states government had heard that we were about to Leave these Valies and dstroy everything behind us they therefore sent two Embasadors to forgive what they s^d was an offence and invite us to go back in possession of our lands and be good Citizens

I think in about =56 that the Lord imprest upon the mind of Br Brigham the Necessty of a refformation among the People we immediately saw the necessity of it[.] it was thorough through the Valey among the people and had a good effect in our prosperity

The great divide in America relative to the slave question Continued rise <and> higher till s[o]uth Carolina rvolted others folloed thire example till they went into a dreadful internal war This ex[c]ited us some but we Continued to prosper and increase in all our pursuits Altho we were Located in an Indian Country we had not many wars but when we had any we had our own expences to for we had no h[e]lp the general government but our wars were few and Long between in Consequence of our being driven out from the united states similar as they were I think all the wars we had with the Indians have not as yet made us so much trouble as the armies sent from the [p.28] united states who had Come here pretending to defend us from the Indians I still Continued my Labors in town and on my farm what time I Could get I had much Labor to attend to attend among the seventies remaining a Pres^d [presiding] counsellor among them and had been from the time we left Kirtland which was twenty five or six years I was frequently out from four to five evening in a week besides day metings I discovered that with age that I had approacht to that it began to wair upon my Constitution I was advis^d by some to give up my presidency and let a younger man tak it that would be better qualified to attend to the Labours that involved upon it I therefore gave it with the Privilege of remaining in the body of the seventies or Join the high priest Chorum I therefore have yet remaind in the boddy of the Seventis Considering they were ambrac^d in the Mekesideck Priesthood It was a mater of indifference with me Howeve[r] the southern <mission> that had been in actation for some time had some influence with me partly on account of its necessity and partly on account of some of my boys that were Cal^d there I therefore <I> said I did not <know> but I would g[o] there if the Presidency thought best but no sooner than they heard of it they sent me an order to go with all my family I therefore put myself in the way of selling my property my boys heard of it and Came to help me move accordingly in the fall of =62 I remo^d [removed] to Shoal Creek where my boys were keeping a heard for the southern <People> that had no heard ground I found it to be a very heathy Location and have enjoyed my self very well Considering the Obsurety [obscurity] of the place and the great distance we are from the abodes of of the White man in the very midst of the roving savage that Constantly are Travling those deserts but we have had but Little Trouble with them only the Tax of diving our bread with and never Let them go from our doores starving and frequently Large numbers Came hungry we gave them [p.29] sheep or a beef and then advised them to <go> and hunt which they would do in good feelings we thought it better to give a Little occasionally and have peace [peace] than turn the with them then to turn them away and have war

[1] Pre-modern medicine.

[2] According to the Zerah Pulsipher Autobiographical Sketch #2, this hymn was “That Glorious Day is Drawing Nigh When Zion’s Light Shall Shine,” which was published in a few Baptists hymnals at that time.

[3] Side bar notes that this happened in 1831.

[4] In a different version of his autobiography, Zerah related that: “In the fall =32 there was some division in the Church in Consequence of teaching from an Elder that went through there which Teaching I rejected. (the Teaching was that women should have the gift of seeing that they Might be able to discover the Mistakes that the Elders might make from time to time and furthermore that they might actually see what was in <their> hearts and if <they> had <any> hypocrisy to declare it before the Church to <this> Calling I understood he ordain^d a number of the sisters who made use of this power to the condemning of some a Justifying others without any other testimony) This caus^d me a Journey to Kirtland Ohio 325 miles in <the> month Dec^br to get a council of high Priests that would be able to try the spirits to the satisfaction of all the honest in heart I went to Kirtland as quick as I could traveled in the mud by day and rode in the stage at night arrived at that place the Last of Dec^br. they immediately Calld a Conference and sent R[eynolds] Cahoon and D[avid] Patten who came with Leonard Rich and set things in order.” (Pulsipher, Zerah. “Zerah Pulsipher autobiographical sketch,” undated. MS 753.3. Church History Library of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.)

[5] There are a few other accounts of this story published in the late nineteenth century. See LaFayette Granger, “An Incident Related by LaFayette Granger,” Juvenile Instructor, 29(18), 577; Daniel Tyler “Covenant Breaking”, Juvenile Instructor, 19(7), 102-3; Ruth W. Tyler, “A Manifestation of God’s Power through Fasting and Prayer,” Juvenile Instructor, 19(6), 91.

[6] According to the Elder’s quorum record, Zerah was anointed on 28 January 1836, before his missionary journey to Canada. See Lyndon W. Cook and Milton V. Backman, Jr. (ed.) Kirtland Elders’ Quorum Record 1836-1841 (Provo, UT: Grandin Book Co., 1985), http://www.boap.org/LDS/Early-Saints/Kirt-Elders.html.

[7] Zerah Pulsipher is most likely incorrect here. Joseph Smith’s history states that: “We left Kirtland, on horseback, to escape Mob violence which was about to burst upon us.” (“History, 1838–1856, volume B-1 [1 September 1834–2 November 1838],” p. 780, The Joseph Smith Papers, accessed September 8, 2019, https://www.josephsmithpapers.org/paper-summary/history-1838-1856-volume-b-1-1-september-1834-2-november-1838/234).

[8] Jacob Bump (1791-1865) was a member of the Church of Christ who joined dissenters to depose Joseph Smith and associated with various break-off groups from the Church of Jesus Christ of Latter Day Saints for many years.

[9] What are placed and labeled as pages 17 and 18 in the manuscript are switched in this typescript because the flow of story and sentences seems to be more correct and in line with the Zerah Pulsipher Autobiographical Sketch #2 in the format presented here.

[10] Likely a Mackintosh coat, which was waterproofed by sandwiching rubber between two layers of fabric. They were a popular clothing item in the British Isles during the time that Brigham Young served his mission there. A box coat is a heavy overcoat worn for driving.

[11] Re-baptisms for health were not uncommon in the Church prior to the early 20^th century.

[12] Charles Coulson Rich was major general of the Nauvoo Legion.

[13] According to Andrew Jensen: “In the spring of 1848 John Neff located a mill site on Mill Creek, near a little grove, about two miles below the mouth of Mill Creek Canyon…. About harvest time the mill commenced operation, even before the building was roofed in. With the exception of a small chopping mill put up by Charles Crisman, at the mouth of City Creek Canyon, this was the first mill in Salt Lake Valley, and it made the first flour produced in Utah. This mill occupies one of the finest mill sites in Utah Territory.

“Mr. Neff moved his family out on the mill site early in the fall of 1848 and thus became the first settler on Mill Creek….

“In 1848 and 1849, the Gardner family… and others settled at various places on Mill Creek and Big Cottonwood Creek. The Gardeners built a saw mill and subsequently a grist mill about two miles below John Neff’s mill site.” (Andrew Jensen, The Historical Record, Vol. 6, Nos. 9-12 [Salt Lake City: Andrew Jensen, 1889], 296-297.)

[14] This was the Edward J. Steptoe expedition of 1854-1855. The depredations Zerah spoke of included incidents of public drunkenness and riot as well as fraternization with Latter-day Saint women. Many Latter-day Saints were also angered by the fact that upon departure the army was accompanied by as many as one hundred married and single Latter-day Saint women seeking an exit from the Church.

[15] With the outbreak of the U.S. Civil War in 1861, the army pulled out of Utah. There followed what Leonard J. Arrington characterized as “probably the largest government surplus property sale yet held in the history of the nation.” Millions of dollars of property were sold for a fraction of their value to local settlers in Utah. (Leonard J. Arrington, Great Basin Kingdom: An Economic History of the Latter-day Saints 1830-1900 [Lincoln, NE: University of Nebraska Press, 1966], 197-199.)

Zerah Pulsipher Autobiographical Sketch #2

This autobiographical sketch forms the basis of the typescript that has most commonly been distributed as Zerah Pulsipher’s History, with additions taken from the Zerah Pulsipher Autobiographical Sketch #3 (a later draft of Zerah’s autobiographical sketch). It seems to have been written somewhere between 1857 and 1860, as it concludes with the army being stationed at Camp Floyd in present tense.

Typescript prepared by Chad L. Nielsen, September 2019. Spelling, punctuation and paragraphs retained as presented in the original. See Church History Library in Salt Lake City, MS_753_f0001_item_1-Record_book_circa_1858-1878.

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Zerah Pulsipher History

I was born June 24^th AD 1789 The names of my Parents were John & Elisabeth Pulsipher My Grand father David Pulsipher I suppose to be a decendant from Ireland I have not much Knowledge of his ancestors But he remov^d from Connecticut About the 1769 But Previous to that he Cam[e] to a new state Cal^d Vermont to the Town Cal^d Rockingham on Connecticut River near Bellows falls an entire new Country then saught a location about five miles west of Bellows falls there he purchas^d five hundred acres of Land and predicted a site for a town and Town business a Large Meting house and Burying ground and many other things from fifty to one Hundred years before they Transpired which have all taken place to the Letter I suppose My great Grand father to be a decendant from Ireland and as above observ^d he Establish^d a settlement and Converted the Wilderness into a fruitful <field> Built apublic House which remaind for many years But when the Revolution war Commenc^d my Father was young & being away from home one day he Heard that the British Army had destroy^d some Miitary stores at Concord N Hampshire and being fird with Indignation he saught for a recruiting officer and enlisted for one Campaign and when he return^d home inform^d his father of the Circumstances. The old gentleman Tol^d him that he was too young and that he would Enlist and go with him acordingly he did and they both went to Boston MS and was in the Memorable Battle of Bunkers hill the 17^th of June AD 1775 there they stood and faught side & side with about Thirteen Americans against Three Thousand of the British for about two hours when the Enemy after firing Charleston and wending round under the smoak had Nearly surrounded that wing of the our army when they saw but a small gap to retreat through which was then continualy Plowing the ground with Balls from the shiping – but while they were going out my grand father saw one of our men wounded and crawling away on his hands & knees in the mean time a British <soldier> ran him through with a Bayonet being fil^d with indignation at such u<n>hal♢ed [unhallowed] breach of the laws of all civilized nations he immediately stop^d amid the scenes of Death and Carnage loaded his gun and shot that man down before he left the ground and then obtained a safe retreat I speak this to let my Posterity know that <our> ancestors were Cloth^d with that steady unshaken Deliberation in times of the most [p.2] of the most iminent dangers that are incident to human life in a few weeks after this my grand Father Died with Cramp R[h]eumatism in [his] Breast My Father serv^d his Time out and return^d home and attended to the Cares of a Family Married Elisabeth Dutton, and rais^d a family of seven sons and three Daughters. My oldest Brothers Name was Oliver who rais^d a large <family> in the State of New York on Lake Ontario the second was David who rais^d a family Living with my father in VT when he Died John also Married but had no children Salmon [Solomon] Married and Died in the war o 1812 <with> England without children I am the Next have Raisd a large family Elijah has Rais^d a family Araunah the sevnth has a family My oldest sister Elisabeth Married and rais^d a family by a man by the name of Lord E[llison] Archer[.] Polly my 2^nd sister Married a man by the name of Dexter Newton rais^d family in the state of New hampshire My sister sibbel Married a man by the name of Abram Newbury and lives in the state Ioway [Iowa] My Father was Absolute in his Family Government Kind and affectionate to all his friends His Common Practice was to Make a feast once in a year and invite some of the poorest People that were in the Town and seem^d to take Pleasure in their Company I lived with [him] Twenty five years and never knew him to turn a Beggar away emty He lived to the age of seventy Eight & My mother to 86 But to return to my own history when I was a but a Child I frequently had seriou<s> reflections but never prayed[.] when I was a small Boy my father was taken sick for some time I was <not> much Concern^d till I heard some of the Neighbors say that Mr Pulsipher must die this Put me to thinking that if my father should die that a large family of small children would be left without a head to the open world subject to many disasters that were incident to human Life I Could not bear the Thought an impresion Immediately Came to me that I must go to the Barn and there pray for his recovery I turn^d and ran as fast as my Legs Could Carry me and when I got there was about to Bow down when somthing inform^d <me> that if I did I should dye there and never return which scared me so that I turned and ran Back as fast as I came But my Father <got well> in Heaven <the Lord> took will for the deed and restored my father to health I recolect of an <[n]othing of an> important Nature for a number of years till I think about forteen or fifteen years old when one Evening as I was sitting by the fire sied in my fathers Kitchen alone a sudden influence overpowered my mind [p.3] to such an extent that I Lost Sight of Everything on Earth for some time I never knew how long But suffise it to say<♢> I saw that it was Necessary that more preperation should be made before I should be willing to pass the Vale of Death Though I Could not be reconcel^d to souls Left in Hellfire to all Eternity as I had been Taught by the sectarians. Still there were some things among the sects that appeared reasonab<le> I have often heard my father Say that the sighns of Christ’s second Coming was near often seen and that he would Come before many years should pass away and if he did not live to see it Likely his Children would However when I was about Twenty one I married avery agreable Companion Lived with her but about one year when she died Leaving one Child which <we> named Harriet[1] After the death of my wife I had some anxiety about her state and Condition Consequently in answer to my desires in afew weeks she came to me in Vision and appear^d very natural Look^d pleasent as she ever did and sat by my side and assisted me in singing a hymn beginning thus That glorious day is drawing nigh when Zions light shal shine.[2] This she did with a seeming composure this Vision took away all the anxiety of my mind Concerning her in as much as she seem^d to Enjoy herself well This hymn which she Introduc^d and sang with me apply^d to the great work of the Last days in the Last dispensation of the fulness of times This transpired about Ten years <before> Joseph Smith had discover^d the first Revelation of the work of of Last days My mind became Calm a respected her Condition in the spirit world In the year 1814 I hired a farm at Bellows falls on Connetticut River and being alone I agave my Brother John the privelig [privilege] to work it with <me>. In the fall of that season there were the most Extraordinary Northern Lights that I had Ever seen it was the Caus of many speculative notions among the people but my father said it was the signs of the Last days and of Christs second Coming of Christ I regarded my fathers remark as specimens of good sense I soon wound up my business in that country and went to PA in Susquehannah County a new <Country> where there were much good timber I Built a mill clear^d a farm and Married a Wife by the name of Mary Brown a very agreable companion by whoom I have a Large family of kind Children I staid in that Country about Eight years and Labored very hard and Many times my Life was Much Expos^d but I staid in that country as bove above about 8 years and then remov^d to Onondaga County in State of Newyork I there lost [p.4] my only son by the fall of a tree which caus^d much greef to me in that plac[e] I had many agreeable friends and good society I Baght a farm and built a mill I also built a meting hous for the Baptist Church which I then associated with[.] in the summer of 1831[3] I heard a Minister say that an Ancient Record or golden Bible <was found> in Manchester near Palmyra which remark struck me Like a shock of electricty at the same time that it might be somthing that would give light to my mind upon principles that I had been thinking of for years and many times I had remark^d that If the pure Church with its gifts and graces was not on the Earth, if so I had not found it, But I<f I> should be happy enough to find <it> in my day they would not <think> hard of me if I embrac^d it accordingly in the fall of 1831 there was a Book of Mormon brought into Town I succeeded in getting it I directly read it through twice, gave it a Thorough investigation and Believed it was true and the winter following Jerod Carter <came> that way from a mission to VT or Lake George as soon as he came into town I with two Methodist Preachers went to see him after a reasonable introduction I questioned him upon the Principles of the Ancient gospel with all its gifts Belonging to it if he believed it he answer^d in the affirmative I asked him if he obeyed those Principles he said he did I asked him if he had ever Laid hands on the sick and they had recovered yes s^d [said] he in many i[n]stances he Preach^d the folloing evening to a crouded Congregation hel^d up the Book of [Mormon] and Declared it to be a Revelation from god I Could not gainsay any thing he had said he sat down and gave Liberty for remarks the Congregation seem^d to be in a maze not knowing what to to think of what they had heard I arose and s^d to the Congregation that we have been hearing strang things and if true they were of the utmost importan[ce] to us if not true it was one of the greatest Impositions and as the Preacher had s^d that he had got his Knowledge from heaven and was Nothing but a man and I the same that I had Just as good a right to obtain that Blesing as he therefore I was determined to have that knowledge for my self which I Considered it My Privilege from that time I made it a matter of fervent Prayer I think about the sevent[h] day as I was thrashing in my barn with doors shut all at once there seem^d to be a ray of Light from heaven which caus^d me to stop work for a short time [p.5] but soon began it again but in a few minints another Light Came above my head which Caus^d me to Look up I thought I saw the angels with <the> book of Mormon in their hands in the attitude of shoing it to me and saying this is the great Revelation of the Last days in which all thing spoken of by the Prophets must be fulfil^d The Vision was so open and plain that I began to rejoice Exceedingly so that I walk^d the the length of my barn Crying glory hallalujah to god and the Lamb forever for some time and it seem^d a little difficult to keep my mind in a proper state <of> reasonable order I was so fill^d With the joys of heaven But when my mind became calm I cal^d the Church Together and inform^d them of what I had seen my Determination to join the Church of latter day Saints which I did and a Large Body of that Church went with me I was ordain^d to the office of an elder and went to Preaching with considerable success at home and abroad at length there came one or two Elders there with Enthusiastic spirits which led the Church into division which caus^d me a Journey of 325 miles to get a council to settle the dificulty.[4] I remain^d in that [place] Preaching in the regions around with Privilege of Baptizing <many> into [the] Kingdom till the spring=1835 in which I gathered up the Remnants of that Church and went to Kirtland there assisted Building the Temple in <the> winter of 1836 I receiv^d my first endowment in that house with about 300 Elders I labored to support my family In the fall =37 <1837> I went to Canada on a mission rais^d a Branch of 29 Members returned Jan^ry =38 to Kirtland was ordaind to the Council of the first Presidency of the Seventies in the season following there arose a great Persecution the saints that were able escaped in the best manner they could Joseph was Carried away in a box nail^d <up> on an ox sled to save his life[5] Old Father Joseph Smith was taken out of a window in the night and sent away [on] Horseback after the most of the saints were gone to Missouri I remain^d in Kirtland with about four of the first President of seventies we Continued to hold our metings in the Temple Accordingly while we were at meting one Sunday we took a notion to put our Property to gether and remove in that way and when we had made that calculation we felt a great flow of the spirit of of god not withstanding the great inconvenience we Labored under for want for means to move ourselves and many poor that were yet Remaining that had neither Clothing nor teams to go with But when they heard that we were going together and would help one another they wanted [p.6] to Join us and get out of that Hell of Persecution Therefore we could not Reject them for all there was against them [was] that they were poor and could not help them selves we Continued to receive them Till we got Between five and six hundred on our hand and acording to our covenant we had got them to move on stay there with them so we found we had got a Job on hand we council^d together from time to time on the subject <and> come to conclusion that we could not effect the Purpose short of the Marvalous power of god by the power of the Priesthood Therefore we Concluded it best to go into the Temple in the atick story and pray that our father would open the way and give us means to gather with the saints in Missoury which was near one thousand miles acordingly one day while we were on our Knees in prayer I saw a Mesenger apearently like an old man with grey hair down to his shoulders he was a very Large man near seven feet high Drest in a while <robe> down to his ancles he Look^d on me then turn^d his eyes on the others and other to me and spoke and said be one and you shall have enough this gave us great Joy we immediately advis^d the Breathren to scatter and work for anything that they Could get that would be usefil in moving to a new Country some went to making staves to sell on the Lake shore among which I was one. I think it was in the month of March that I was at work in the woods about Nine O clock in the morning There appeared to be a mighty rattling of waggons at the south I suppos^d it must be as much as a Dozen wagons rattling on Pebblestones it Continued to draw nearer till I discovered it to be in the air and as it drew I heard the sound of a steam boat Puff till past immediately over our heads <X> and went on about 1 mile to Kirtland Temple there it appeard in the form of a steam boat Loaded with Pasengers with Old elder Beamen[6] who was the President of the Elders had annointed them a few months before but had been dead a short time he was in the Bow of the boat singing and swinging his hat till it Came in front of the temple it then Divided in two parts the one was Black the other white the white went west and the Black went North The explanation of Phenomenon we saw with much Clearness when within a few months from that time there was a division of the authorities of the Church Viz. a number of the Twelve and first presidents of seventies Decented [dissented] and Led many after them but the pure in heart went west But as observ^d above while were attending to our prayers in the Temple from time to time there was a Curious Circumstance transpired [p.7] there stood a methodist meting house stood a few rods from <the> Temple which took fire one night and Burnt to ashes the same night there was a Brand of fire thrown into the Temple at a window that went out the most of the People being very hostile the Mob Laid the Charge of burning the house to the council of seventies there was no Doubt but they fir^d [fired] it them<selves> hoping by that means to get a pretext for our for our destruction but we knew we were inocent and trusted in god for salvation[7] we Continued our Cours stedily along and paid no attention to them there was a univers<al> determination that we should never Leave that place a company and they <knew> as well as we <knew> that <the> poor could not go out alone therefore they had a deep plot Laid for our Destruction But we knew where our hope was grounded and kept our steady coarse a<nd> s^d we would go out in a company well organized this they were strenuously oppos^d to But as I Related to the burning of that house they raged to a great exten becaus most of them supos^d that we had actually done it But as the Lord Dictated the great Leader of that Mob who had once been a mormon[8] and well calculated to carry out his helish designs was held by the Power of god so that he had a vision and saw those that fired the house and seem^d to be greatly astonish^d for a while and then met with the Mob and informed them that it was not that Council that burnt the house and he knew who it was but dare not tell on acount of the Law becaus he could prove only be Vision which they would not believe and still swore vengance on us but he swore by all the gods that Lived that he would have revenge on them if they hurt a hair of our heads And as he had a Large store of goods and could swear and get Drunk he <had> some influence with them So that we were preserv^d by the hand of god obtain^d Money cloth^d the company and the 4^th day of July this man that had Led the Mob invited me to tak[e] all our teams and company and camp in <a> Clover field which was about 1 <foot> high I thankd him and embrac^d the offer the next day we all went out all in order as we s^d we would in the Beginning with about 65 Teams and seventy Cows. Nothing of any extraordinary nature transpired for some weeks till we got to daton [Ohio] and got out of Money the <people> would Take nothing of us but money for our expenses and at a high price too we went into Council and prayed to god for money and Provision Acordingly the Lord sent a Turnpike Jober after us to get us to do a Job for him we therefore agre^d with for a Job of Twelve hundred Dollars which we [p.8] Did in good order with his acceptance he then wanted us to do another job it was then very dry and the wells so low that it was difficult to get water for our animels in the Dry part of the Country if we should gon on But we enquired of Lord for what was best and we were imprest to go on not Knowing that what we should do for drink but the day following there fell such a flood of water that the Low places in the country were full and we got along very well when we got into Illinois a few of our company stopt and in the further of Illinois Joseph Young with a few others <stopt> the Remainder of us went on Continually hearing reports that there was war in Missouri and if we went on we should be kill^d by the Mob but we went in good order keeping good gards all the time when we arrived we arrived within five miles of far west which was the Metropolis of the Church in Missouri there Joseph & Hirum Met us greatly Pleas^d that we had arrived with so Large a Company they Conducted us on to far west a wish^d to camp around the Temple suller [celler] as they had it dug. in the Morning the first of Oct^br 1838 Joseph came to me a<nd> s^d he wes^d [wished] me to take that Company and go to davies County about 25 miles North which would take us two days and advis^d us to gard our <wagons in>the night I inform^d [him] that his advis was good but we had not been without a gard since we left Kirtland However we went on to [the] place appointed and found a few breathren there surrounded by Numerous Mobs Being greatly rejoic^d to see us come and <we> were as glad to get through for we had been on the road with a large poor Company from the 5^th of July to the 3^rd of Oct^br suffering the perrils of a hard Journey for near one thousand miles among a hostile people But <the> Lord had braught [thought] to try us to see what our faith was made of we expected we had got home where we could Locate our families and prepare to Build up Zion therefore we sold our Loose property for improvements subject to preemtion [preemption] rights[9] the People round being much oppos^d to our faith desired to drive us out of the Country and obtain their farms again that we had paid them for and to carry out this they began to Burn their houses and then go to governor and swear that we had drove them out of their settlements and burnt their Buildings Davies Co was a beautiful place situated on grand river the first rate Land and plenty of good timber where we suppos^d there had been an ancient citty of the Nephites as the hewn stone were already there in piles also the Mount or ater [alter] built by father <Adam> where to offer sacrifices when he was old Leaning upon [p.9] his staff Prophesying the Most Noted thing that should take place down to the Latest generation therefore it was Call^d Adam on diamon there we staid about a month Being Continualy annoyed by Mobs and thieves stealing everything that they Could lay ther upon that belong^d to people of our Church in the time I was there I assisted to build sixteen houses and the Longest that I lived in one was four day I had a Large family with an aged Mother I think I never slept many Nights while I was there without having my sword and pistols by my bed and frequently Cal^d by the Sound of the Beagle to rise and defend the people from mobs yet all the while are expected to stay there and by faith and worke retain our place till one day there came two mesengers from far west and inform^d us that Joseph with others of the authorities of the Church at far west were delivered into the hands of the Mob and that they the Mob had three Thousand men and the word from Joseph to us was that they would be Likely to come here soon and advis^d us to Lay away our arms go to ur work and submit to any thing that they should say this shook us with a great depression of spirit not knowing how to comprehend the ways of god we had expected to stay there Locate our families and Preach the gospel but we were disapointed and might afect us we knew not and were Left in a perfect state of suspen<se> But we knew nothing than to abide by the word of the Prophet but in this Conflict of feeling I walk^d away from the Company w[h]ere I had received the above information  I walk^d towards a grave and sead [said] in the a[n]guish of my soul Lord what does all these things mean the answer to me was instantaneous though unexpected be still and know that I am god in a moment I was at rest and happy in my Condition I retuned imediately back to the Company that had Left and said to them have no fear for god would provid a way for our Escape also that we trusted in him But if we had not rec^d [received] word from Joseph we should have been very Likely to have sent hundreds of them to hell acrost Lots for there were about 130 of of us well arm^d there was but one place where they would be likely to Cross the river in a Line exactly in front of our Cannon well Loaded with small slugs of iron we had not only our houses Lands wives and Children but the Cause of god to fight for. But the Lord s^d be still and know that I am god Therefore we were quiet bear the afflictions that were Laid upon us we went to our Labors soon after this I with about thirty persons went acrost the river <about> three miles to gather corn when 800 of the Mob was seen Coming upon us as they came up to the gate where we were at work they halted and sent a messenger to inform us that we their Prisoners [p.10] I happened to be on a load the nearest to <them> to the they directed their attention to me and s^d we must go with them I observ^d to them that we were there gathering for our famelies and catle which they were then in nead of they then s^d we might fill our waggons give them some boys to drive home and we go with them Accordingly we did they went about a mile and halted we were surrounded by a strong gard for some time and then Discharged and sent home to await their <trip> into town we <had> not gone more than fifty or one hundred rods before we heard a Voley of guns fired I would <think> from fifty to one hundred the Balls came their among us we Look^d around and saw a Company suppos^d to be one hundred men paraded a little to <the south> of the main Camp they also gave a second shot we kept a stedy walk as though nothing had hapened for they hurt none of us we went home the same day into diammon [they] took all arms from the people and then put a strong gard around us that time we were often insulted by scoundrels in the shape of men which Brought us near a fight But the commander stopt it. However <they> Prowl^d around there for a number of days and then gave us ten days to get out of that place for the Mob would be Let Loose upon us this had been the case all the time but Now we had nothing to defend ourselves with Besides that there were many poor people that [had] no teams and many widows that had nothing but small children I immediately got my horses shod and took my family a widow and family another family all to one Load and Move^d to far west then Return^d back after anoth[er] family this was among the Last that went of out while the Mob were Prowling about stealing all horses they Could find but altho I was alone the Last night that I staid in the I Lay down by the side of my horses and save^d them and went the next day and got the other family and Carried them to far west this was the Last of November we were all Destitute of grain or feed for our teams our fields of corn were 20 miles of[f] among the Mobs as was allso what few cattle we had but the Most of our corn was destroy^d before we could get it we therefore had hard living through winter after I had obtain^d a little meal for my family I went away up to the Platt Country with my team to get work for money to Move out of the state in the spring as the Edict of the governor was that we should never raise any more crops in that state I obtaine^d some money I obtain^d some money and return^d to my family but while I was gone I was obledg [obliged] to stay at at a Mob Tavern one night alone where they were very hostile I did not like there appearance but I was obliged to stay there or run the risk of freezing on the great cold Prarie [p.11] Therefore I had to watch as well as pray But in the Later part of the <knight> I heard people in the Lower part of the house in much commotion I heard them <say> they never saw such things before they seem^d to be much astonish^d at what they saw in the heavens I rais^d myself up in bed and lok^d out out and saw a very bright Circle around the Moon with a very bright half circle at the outside of that with a very bright spot at the side of that Nearly as big big as the sun then another appearent Sun in the North west with another in the south west which gave a very extraordinary appearance this gave them such a fright that they could pay no more attention to me so I went on in peace But I prepared to move to Illinois I took My horse and rode to Richmond to get my gun that they took from me at diamon in the war I obtain^d it and prepar^d to Move in March I Buried My mothe[r] there on adived near Plum Creek we succeeded in moving to Illinois the Last March =39 Crost the Missisippi River at Quncy I found rents of houses so high that it would be hard for a poor man with a Large family as I had to obtain a Living and get anything ahead therefore I took my horse up the River to Lyma and found a forist of about 12 miles square and considerable game in it I went into the Timber with Br Burges I Lost one horse Moving from Missouri my son in Law lost one too and had to stop among strangers with my Daughter who had given birth to a Child on the Prare but I Borrowed another hors went to Ilinois with my family and then returnd for the Remainder But as I observ^d we went into Bear Creek timbe[r] and with one hors and our hands built thee houses Clear^d 13 acres of Land and put it into crops but we had nothing to Live on till the cropt were ripe Br Burges and boys were strong to <work> out but I was not able to do so on account of the exposures that I had past Therefore I could not do a days work in a day Knew not how to obtain food for my family while hesitating upon these things I dream^d that I was going to making boxes and measures and also dream^d how to make a fraim to turn them in and Dream^d that my women and Children were making Baskets and that I went to sell them in the Morning I went found som Excellent timber for that purp<ose> and made the fraim acording to the pattern that I had seen and also found some timber sutable for Baskets the women went to work acording their strength with me we soon obtain^d a small Load and I went out into the old settlement and sold them directly and [for] every kind of Provision that we wanted to Live upon and some Money. in this way we got along till harvest this season one of our Neighbors from Nauvoo came for help in in sickness and inform^d us that there was not well ones enough to take care of the sick I sent my Daughter & sister there to help [p.12] <=39> take care of the sick I promis^d them that I would Come to Conference and See them Acordingly when the time came I took my carreage and went up went first to the place where my Daughter was found the <house> shut up windows Curtain Drawn I knock^t at the door a faint voice answer^d I went in and found a large family and every person Laying Prostrate my daughter was the Last one that Came down and she had been down about one week having the whole family to Nurs Night and <day> she could not endure it but when I inter^d the house she heard my Voice and sprang from the bed in a moment and s^d father have y[ou] come I want to go home I tol^d her get Ready and I would go and Look for my sister I went where she was and found her and the family in the same situation I put a bed into the Carreag [carriage] and went home the same day and Nurs^d them three month Before I Could <heal> them It was thought that my daughter would die but I did not give her up but I was Cal^d to the bed one <day to> see her close her eyes in death I went to her bed side and saw her apearantly breathing her Last at that instant the spirit of god came upon me I s^d Mariah do you want to live to rais a family keep the Commandments of god and do all you can to build up Zion she instantly opened her eyes and s^d she did I s^d to her then you shal Live the hour she sat up in in bed and immediately got well as did also my sister[.] after we had Lived <in> this place near two years Joseph requested the first presidents of the <Seventies> to come to Nauvoo I being of that number immediately repair^d to Nauvoo and Located in its Vicinity Made a farm liv^d Comfortably and assisted in Building a temple But the Missouri Mobs were continually seeking the Life of Br Joseph I think there had been resing of forty <suits> rais^d against him without success but finally came to the conclusion <=44> that the Law Could not reach him but powder and <ball> should therefore they organized a Mob of about two hundred men got a fictitious writ put him in Carthage Jail <with> Dokt Richards Hirum Smith and John Taylor the Mob came broke the Jail shot Joseph & hirum and wounded John Taylor This being done it gave us a hard shock and Caus^d much mourning however we finish^d the temple and received our endowments Persecution Continually ra<g>ed against the Church they thought best to and go to a more secluded Land acordingly in Jan^ry =46 I had Notic[e] to be ready at three days notice to Leave on account of Many fictitious writs that were coming out to destroy the Church at length I had the notice and started with [a] good team the second day of Feb Crost the Misisippi River and went as far as sugar Creek till the Cold [p.13] weather Brok with about 500 of the heads of the heads of the Church I went Back once gave my son orders to sell what Property he could and take the family and follow as soon as the spring opened we went on from Shugar Creek in the spring but <storms> and tempests oppos^d our march till Late in the Season I went on with them and frequently went forward to Pineer [pioneer] the way and organize places for the poor to stop that was not able to go any farther and in May I took my team and went back to meet my family and found them in Lee County with two <team> a few Cows and a few sheep my sacrifice there was about Two thousand dollars but we went on and crost the Misouri River that season and Establish^d a place Cal^d winter quarters that fall & winter which was =46 and =47 the Church suffered Excedingly when we got there we found so many sick and dying by exposure that I took my team and what help that I could rais and drew timber four miles and built six houses before I Left off then was Obliged to go down to Missouri for Provision was gone about 6 week in winter camping out expos^d to all the storms that is common in that season of year I Brought home what I Could when I got home I was so far exhausted by exposure that I Could not walk one step without two Crutches I then sent My boys again while I took Care of the Cattle which amounted to eighteen head many times while I went on two Cruches to get on my horse then rode all day to save my Cattle from the indians who were Continually kiling them That winter was a sorroful time for the Church 500 of our young men were demanded by the general government through the influence of Old Tom Benton who was a noted Mober in the first Missouri persecution and was then in the senate[10] this Left the Church with old men Children and many poor women while there husbans were fighting the Battles of the united states There were not well people enough to take Care of the sick and dying my Boys Continued to team through the winter till they both Came home sick John was Laid on the bed and was near the gate of death for a long time when I was Cald in to see [him] breath his Last he was taken with Hicups what many people think to be certain signs of death he Look^d very much Like it to be sure when I came in the Doctor and my family stood around the bed I Cal^d to him and he open^d his eyes I said John you are not a going to Die now I cannot spare you now you must get well to help us move through the mountains he immdiatley began to Vomit a large quantity of the most filthy matter I ever saw come from any persons stomach a black allmost as ink from that hour he began to recover and soon got able to drive a team[.] in the spring of =48 Br Brigham organized a company for of about fifty wagons and we started for Salt Lake with Common [p.14] we arrived in the Valey about the twenty third of Sept^br with all our Stock except the sheep them we Lost at winter quarters we immediately prepared to build I found grain scarce and hard to get John Kneff was building a mill the only one in the Valey I sold three <cows> to pay his workmen that I might get grain after he got his mill <to running> to I went to him for $20 in grain but he s^d he could not Let anyone have more that half that sum and that was not half what I had paid for this made me feel very disagreable because I had a Large family and three other families of my friends that had no way of helping them selves and money would not buy it I thought on it one Night and then Come to the Conclusion that I would build another and take a part of the toll of the grain that was in the Valey acordingly I ralied my help went onto the mill site dug a hole in the bank to live in through the <inter> about <the> first of Dec^br and <we> commenc^d getting timber without feed for our Cattle and but Little for ourselves and when we got a stich of we had men to fraiming it we Continued our Labor with about half rations upon all the different Branches of the <work> till the first of march when we got the grist mill started and timber out for a saw mill when done. I ground for one sixteenth while the <other> ground for one twe[l]th from that time we had Bread to eat with all our families. I have <seen> of the hand of <god> in preserving ourselves and Cattle while the snow was three feet deep in the Caneon where we got the timber and some of the time more than one <foot> in the valey and we had not as much fodder as could be carried to one Load and when I Look^d upon the circumstances I could not Comprehend it in any other principle but to the maraclus [miraculous] Power of god in sustaining them

1850 This was a hard season for many as observ^d above after we got our Mill running we had enough but Live^d Prudent on account of so many that had none. indian meal would Command $5.00 per bushel but so many poor had none that I sold all I had to spare at $1.50 ^cts per bushel though I was offered five dollars by those that were going to California but their <gold> would not buy it of me when so many poor were starving there were some inform^d <me> that they had not any Bread in their <houses> for six weeks and came to me to buy Bran but I sol^d none but gave them that. This scarce time Caus^d people to scratch for Life to raise grain but the Crickets were very troublesome and destroy^d many crops in =51 But in =52 the guls came and destroy^d <them> acording to the word of the Profit. But to return to my history we finish^d the grist Mill and the following season finish^d the saw mill this gave us a chance [p.15] To Build Acordingly we Built a house 34 by 40 on the Corner of Block 82 on Jordan street the Next season we built a Large Barn and made a farm over Jorden two miles off which gave us a good Chance to keep Cattle there was nothing <then> of a very extraordinary nature with exception of Br Brigham Preach^d continualy to bring the Church to obedience but they were groing rich and careless Till about the time of the Oct^br Conference in =56 when I understood Br Brigham to say that the Lord would wait no Longer I think he did not define what Chastisment god would inflict but sufice it to say I had a Clear testimony that some uncommon event was near at hand but I was not aware that I had become so dull and careless relative to my duty Till Br Kimbal Cal^d on me in public to awake to awake to my duty I began to Call more fervently on the Lord I soon saw that Br Kimbal was right and that I was holding a high and responsible station in the Church and asleep with many others Br grant who was one of Brighams council was authorized to Preach repentance to the people and to a good effect I with the associates of my Council went Before Br Brigham and inform^d him that if he knew of any others that would take our presidency better Magnify it for the intrest of the Kingdom than we Could he was perfectly at Liberty to Do so but he tol^d us to go and magnify our caling ourselves there was much Confesing among the People of their faults Br Brigham gave some strong prophetic Language Relative to <the> united states of america I think not far from this the President and Congres<s> became very hostile to us and <seam^d> to have Design <to> form us like themselves or destroy us Therefore they sent an army to bring us too or destroy us but we thought it not best to bring them in among us becaus we did not Like their hostile spirit nor their habits therefor we sent a few of our young men to meet them which Brought them to a stand for further consideration in the spring folloing all of the North part of the Territory remov^d south till the arm past through to their quarter at Camp floid But Previous to this The President and Congress saw their Mistak in sending the Army here Notwithstanding they had Charg^d us with Treason and Many other offenses They sent Commissioners here forgave all our sins against them and wish^d peace and Tranquility accordingly we all mov^d back to our possessions Peacefully in the mean time we were rather Destitute of Clothing but speculators folloed the army and brought More goods to the Valey than was ever brought Before so that this people were decently Clothed all this we considered direct from the hand of god to supply our wants But evils have followed the army such a herd of abominable <caracters> have Come [p.16] in the wake that Lying Horeing [whoring] gambling robing stealing murdering till it seem^d as thoug they were determined to break up all Law and order in the Territory They Brought with them much Spurious Liquor which still further^d them in their abominations and <many> of our people who were weak Join^d with them in their wickedness especially the rising generation who imbibe^d their habits this gave us some trouble to Labour and keep the Church in order

[1] Harriet Pulsipher Picket, 1811-1878.

[2] This was a hymn published in a few Baptist hymnals around that time.

[3] Other records indicate that this may have occurred in 1830. See Pulsipher, Zerah. “Zerah Pulsipher autobiographical sketch,” undated. MS 753.3. Church History Library of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah (Autobiographical Sketch #1). Silas Hillman (another Spafford resident who converted to the Church) recalled that, “a man by the name of [Solomon] Chamberlain came there [Spafford] bringing the Book of Mormon. He gave a history of its origin, how it was obtained, and its translation.” (Journal of Silas Hillman, cited in Rhean Lenore M. Beck, Life Story of Sarah (King) Hillman and Her Husband, Mayhew Hillman [unpublished manuscript, 1968], 8.). Events in Solomon Chanberlain’s life indicate that it was most likely in the summer or fall of 1830 that he visited Spafford.

[4] In a different version of his autobiography, Zerah related that: “In the fall =32 there was some division in the Church in Consequence of teaching from an Elder that went through there which Teaching I rejected. (the Teaching was that women should have the gift of seeing that they Might be able to discover the Mistakes that the Elders might make from time to time and furthermore that they might actually see what was in <their> hearts and if <they> had <any> hypocrisy to declare it before the Church to <this> Calling I understood he ordain^d a number of the sisters who made use of this power to the condemning of some a Justifying others without any other testimony) This caus^d me a Journey to Kirtland Ohio 325 miles in <the> month Dec^br to get a council of high Priests that would be able to try the spirits to the satisfaction of all the honest in heart I went to Kirtland as quick as I could traveled in the mud by day and rode in the stage at night arrived at that place the Last of Dec^br. they immediately Calld a Conference and sent R[eynolds] Cahoon and D[avid] Patten who came with Leonard Rich and set things in order.” (Pulsipher, Zerah. “Zerah Pulsipher autobiographical sketch,” undated. MS 753.3. Church History Library of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.)

[5] Zerah Pulsipher is most likely incorrect here. Joseph Smith’s history states that: “We left Kirtland, on horseback, to escape Mob violence which was about to burst upon us.” (“History, 1838–1856, volume B-1 [1 September 1834–2 November 1838],” p. 780, The Joseph Smith Papers, accessed September 8, 2019, https://www.josephsmithpapers.org/paper-summary/history-1838-1856-volume-b-1-1-september-1834-2-november-1838/234)

[6] Alvah Beman (Beaman), 22 May 1775 – 15 November 1837.

[7] See Warren Cowdery, “Fire!”, Painsville Republican, 31 May 1838, Vol. II No. 29 for another account of this event.

[8] Jacob Bump, 1791 – by 10 October 1865.

[9] Preemption rights were a part of land-buying processes based on laws established in 1830. They allowed impoverished settlers to acquire unsettled land at no cost until a survey was completed and the land went on sale. If they had improved and inhabited the land they settled on, they were given the first chance to purchase it. In 1838, the land in Daviess County had not been surveyed, but was due to be completed and put on sale on November 12. What Zerah suggests here (as is suggested in other accounts of the Missouri War) is that with the sale of the land coming soon, the non-Mormons in the area were incentivized to force the Latter Day Saints off the land so they could claim the land and the valuable improvements the Latter Day Saint settlers had made there before the Latter Day Saints could establish their rights of preemption.

[10] While many Latter-day Saints, like Zerah, regarded the enlistment of the Mormon Battalion with suspicion, Latter-day Saint Jesse Little and philanthropist Thomas Kane had negotiated with President James Polk to provide assistance in the exodus, and this was considered a way to provide hard cash to the Saints. The conspiracy theory of Senator Thomas Hart Benton instigating the enlistment to bring harm to the Saints was popularized when Church leaders like Daniel H. Wells, Jedediah Grant, and Brigham Young publicly advocated it during the mid-1850s in Utah.

Zerah Pulsipher Autobiographical Sketch #1

This draft of an autobiographical sketch, undated, recounts stories of Zerah’s ancestors as well as his conversion to and early experiences with the Latter Day Saint movement in New York and Kirtland. It covers similar events to the ones in his more famous autobiography but in different ways, sometimes going into greater depth. His statement that twenty years had passed since his conversion dates this autobiographical sketch to the early 1850s. Unfortunately, only about eight pages, plus two inserts on smaller paper are housed in the Church History Library in Salt Lake City, though it appears that the original document would have been longer, as it stops in the middle of a narrative.

Typescript prepared by Chad L. Nielsen, July 2014. Spelling, punctuation and paragraphs retained as presented in the original. See “Zerah Pulsipher autobiographical sketch,” undated. MS 753.3. Church History Library of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

Zerah Pulsipher

*******

Page 1

I was <born> June 24^th AD 1789 the names of my Parents were John and Elizabeth Pulsipher My Grandfather Pulsipher removed from C.t. in New england in the year 1769 but the season Previous to that he came to Vt. To a Town afterwards <Cal^d> Rockingham near Bellows falls on Conneticut River an entire new country five miles west of the falls before a blow was struck by a white inhabitant he saught a Location and Predicted where the site for Town business would be done and where the Meting house and bureing [burying] ground would be he there selected five hundred Acres of Land which to this day remains to be the inheritance of many of his posterity the Meting house Bureing [burying] ground and site of Town business has taken place to the Letter According to his prediction Eighty four year before[.] My Great Grandfather is suppos^d to be a decendant from Ireland and as observe^d above my he Grandsire establis^d a settlement and Converted the Wildern[ess] into a fruitful field Establish^d a Large Publick hous wich remain^d for many years[.] when <the> revelution commen^d [commenced] in the spring of =75 my father being [page torn] years of of age one day being absent from <home> heard [torn] Distruction of the Military stores at Concord N H and Battle of Lexington saught for a recruting officer and enlisted for before he returnd home and inform^d his father what he had done the old man being about fifty years old  after deliberating upon it and being aquainted with the usages of war on account of his experience in the french war s^d [said] to him John you ar[torn] [aren’t old] Enough to go alone I will go with you accordingly he [torn] [did, and they both] went together[.] in June following the Battle of Bun[torn] [Bunker Hill was] faught they stood and faught side and side [torn] time after the orders were given for retr[torn] [retreat, and] hearing it my father Looking round an[torn] [and seeing them] selves nearly surrounded s^d father Look [torn] Gentleman turning round and s^d tis to [torn] [p.[2]] there was but a small gap then Left that was not surrounded by the Enemy and the ground in <that> was continualy with the plowing with Balls from the Britis shiping but as they were going out my grand father saw an american soldier wounded Crawling away upon his hands & knees and a brittish soldier coming up pierc^d his Body with a bayonet my grandsire being fir^d with indignation at such ingratitude so contrary to the usuages of war s<t>op^d amid all the dangers and Perrils which he was there surrounded and deliberately Sounded his gun and shot him down before he left the ground and then obtain^d a safe retreat I merely mention these things that my posterity may under stand that their ancesters had the Blood of Liberty and Judgement deliberately exercis^d in times of the most Emenent danger for the avenging of the Blood of the Inocent and putting <down> [torn] oppression but as I observ^d my grandsire procur^d a [torn] [sa]fe retreat and remain^d for some months till taken with [torn] cramp Rheumatism in the Breast and died but my [torn] [fat]her serv^d the campaign out and then return^d home to his friends[. He] soon married and rais^d seven sons and three daughters was always a firm promoter of the rights of the Constitution of the united states with an energetick for Liberty and Equal rights of man he was remarkably persevering in the things he engaged in but all with the most candid deliberation[.] his government was absolute in his family[,] kind and friendly to his Neighbors and especially to <the> p[torn] [poor at lea]st once a year he would go to some expense to make a f[torn] [feast and in]vite the poorest People there was in the Town and [torn] [received] them with the greatest pleasure I always had great [torn] my father altho he was remarkably persevering [torn]ily authority I was allways taught to read the Bible [torn] [and to observe] the sabbath I recollect one circumstance when I w[torn] Probably not more than nine or ten years old [torn] [my father] was taken sick and remained dangerous [p.3] & for some months altho I was not apprais^d of it one <one> day there  were a number of the neighbors in I heard them saying among them selves that Mr. Pulsipher must die It struck me with astonishment I wondered if my father must die then and leave a large family of <children> to the open world without a guide I <thought> upon the dangerous circumstances we should be in and I was very unwilling to have it so affter a little reflection a thought come into my mind that I must go immediately to the barn and pray for him to get well altho I had never prayed in my life except being taught to say the Lords praye<r> but I did not hesitate one moment but ran as fast as me Legs Could carry me and when I got to the place was about to kneel down somthing whispered in my ear that if I did I should die in that place and should never rise again I was so supprised that I ran back as fast as I came

from that I had many reflections relative to thing seen and unseen I became Considerably acquainted <with the Bible> and generally knew when [torn] it repeated correct[.] as for the Doctrene of Eternal punishm[torn] [punishment] I did not comprehend as the sects taught it to me at [torn]♢pe♢  Consistent to me with the attributes of god as it seem[torn] many thing that were taught by the <sects> after careful investigation I laid them aside for further consideration and desir^d more Light I often thought upon the Blesed privilege the saints had in [torn] [p.5] and the glory of the Millenium  when Light and truth would fill the Earth. At length the time came when god should bring to pass the things spoken by the Prophets Acordingly in the summer of 1830 I heard a Minister say in Public that a golden Bible or some ancient Records were found in Manches<ter> N.Y.[1] the sentence thril^d through my sistem Like a shock of Electricity I therefore watch^d the movement of things and in sept^br 1831 the Book of Mormon was brought into the Town I suceeded in Borrowing it I read it through three times and thought Posible it might be true in Jan^ry following Jared Carter came to town my<self in company> with two other Preachers went to hear him preach. I watch^d him remarkable Close and found he s^d nothing that would conflict with scripture he would frequently take up the book of Mormon and declare it a Revelation from heaven it had a very strong impression on my mind But I did not know it to be so myself I therefore arose before the Congregation and said we had been <hearing> strange things and if true was to us of the utmost importance and if not so it must be a great delusion And in as much as it purports to be a revelation from heaven I believed that I Could learn from the same source whether it was or not [water damage] I gave them my determination that I would engage with all the energy [torn] <my> Soul till I <knew> whether it was from god or not I therefore cont[torn] [continued] praying mightily to god for a number of days. At length one [torn] [day] as I was threshing in my barn with the doors all Closd a ray of Light fil^d my mind remarkably upon the Principles of the Gospel I nearly believ^d that what I had heard was true but it soon left me to ponder upon it I assum^d my labor again but of short duration. Another bright<er> light presented from above with such masterly rays of Glory fill^d me to the running over it came with such magestty and power from above that I look^d up to see from whence it came and beheld as I thought the Angels of god with the Book of Mormon in their hands informing me that was the great work of god that was to Commence in the Last days to fulfil all the all the Prophecies that had been spoken on on that subject. I At length felt such inexpresible Joy and gratitude to my heavenly <father> that he had Brought forth the preparation for that great glory in the day in which I Live^d that I walk<^d> through my barn <crying> glory Hallalujah to god and the lamb forever and ever And I will observed <here> that about twenty years have pas^d away since that time [p.[6]] and I <had> been through nearly all the wars and Persecution that the People call^d Latter day saints have past through and have not yet found any thing to shake my faith. But to return to <my> Record in the winter of =32, after receiving such a display of the mercy of of god [I] Inform^d Br Carter that I believed in the Gospel that he Preached he answered if I believed I should be baptised[.] I inform^d him that I was not ready that I was connected with a Large Church of very kind and friendly Breathren and that I wish^d to see them together and inform them of my calculation

Accordingly I cal^d a meting and when they came together they wish^d to know the business of the same I inform^d <them> that I wish^d to withdraw form [from] the Churc<h> they wanted to know my reasons I inform^d them that I had <found that> gospel that I had been wanting for many years and was now prepared to engage in it with many other remarks which I made to them they wished to know if I would still Preach with <them> after I should with draw I inform^d <them> I would as much as I Could but wishd <that I could> spread it all over the Earth and I thought that many would believe it they finally gave me a very handsome Letter of Commendation and I withdrew I then went home inform^d my family and neighbors of my resolution and my [torn] and only Child that was old enough to be Baptis^d with three of my Neighbors [torn] the Ordinance as a Church of Latter day saints Br Carter wish^d to ordain [torn] Elder but I at first refus^d but after he had Baptize^d 19 there Came up a [torn]tion [situation] and he s^d he must Leave and if I would not be ordained he must Leave [torn] were but there being no church that I knew of nearer <then> two hundred miles I Consented and Continued in that place to Preach also in the regions around from thirty to one hundred miles with some success Baptizen [baptizing] in many in that place annd some in allmost every place wher I preach^d with signs folloing them that believ^d in the spring O Heid [Orson Hyde] and S[amuel] Smith came throu<gh> that Country to my great Joy and satisfaction as I was much in need of instruction they preach^d a number of times Baptized some <gave me Presidency of the Branch> and went on to the East[2] But as I had for some years Previous to this been acquainted with <many> of People in various parts of the Country there Preachers of Baptist Methodist Reformers Presbyterian <and> Quakers came to try to get me out of the delusion[.] some of them would go away <in a rage> others gave <me> up for Lost while some believed Me and were baptized Among the rest was a Methodist Preacher thought by many to be of considerable importance Came to me saying he was sick and wish^d to be heal^d I saw the Spirit he was of and aske^d him if he believed that the Methodist were [p.7] of the body or Church of Christ he answer^d in the affirmative I then asked him why he had Left <the body & Church of Christ> them and come to an imposter to be heal^d [illegible] was not troubled with his Company any Longer than while he Could make reasons and return but I understood the poor man could not Preach at his Next appointment. In the fall =32 there was some division in the Church in Consequence of teaching from an Elder that went through there which Teaching I rejected. (the Teaching was that women should have the gift of seeing that they Might be able to discover the Mistakes that the Elders might make from time to time and furthermore that they might actually see what was in <their> hearts and if <they> had <any> hypocrisy to declare it before the Church to <this> Calling I understood he ordain^d a number of the sisters who made use of this power to the condemning of some a Justifying others without any other testimony) This caus^d me a Journey to Kirtland Ohio 325 miles in <the> month Dec^br to get a council of high Priests that would be able to try the spirits to the satisfaction of all the honest in heart I went to Kirtland as quick as I could traveled in the mud by day and rode in the stage at night arrived at that place the Last of Dec^br. they immediately Calld a Conference and sent R[eynolds] Cahoon and D[avid] Patten who came with Leonard Rich and set things in order. in March following I removed to Courtland Co [Cortland County, New York] preach^d some and Lab[torn] [labored] to support my family in March =35 removed to shenang Co. [Chenango County, New York] Preach^d s[torn] numerous parts of the Country in May =3♢ Took a company and remov^d [torn] Ohio there Labored to support my family and build the Temple which was fin[torn] the next winter Dedicated and I received my first Endowment in the Temple with about 300 others we also attended many feasts that winter of Bread and wine In the fall of =37 I went on a mission to Canada Broke new ground Baptized 29 Members return^d home in the winter <and was ordain^d a president of the seventy> of =38 that winter a heavey steam of persecution arose the first Presidency fled for their lives and went to Missouri with Many to Missouri (The winter Previous to I was ordain^d to the first Council of the Seventies) Most of the Church that <could> to get away went of that winter which a large number of the Poor Class <were left> behind there were a number of the seventy that Continued to Meet together and at one time when twenty or thirty of us were together we agreed to Put our Property togethe[r] and all fare alik[e] and move to Missouri helping each other with all we had till we got through and on this agreement felt a great degree of the <Spirit> of god other heard of it and flock^d to our Meting desiring to be received into the Company they Continualy kept [p.8] coming and among them the poost [poorest] of the poor that had not even Clothing to their Backs suficient to leave home. But we soon found that we had got a Job on hand that was not so easily got along with becaus those poor were in as good felloship with the Church as those that had gone <and> probably got through. There were seven of us who were engage^d as council of that Camp Viz. Joseph Young, Henry Heriman [Harriman], Z[erah] Pulsipher, Josiah Butterfield, James Foster, Elias Smith, & Benjamin Wilber.[3] This seven set themselves at work to remove the Poor from Kirtland to Missouri in time of the Kirtland persecution in =37 and =38 without means ourselves or knowing Where it should come from there were at this time about six hundred that were of this <sort> to remove near one thousa<nd> <miles> and feeling ourselves in inadequate with<out> the assistance of some higher power that should interfere we therefore saught the Lord in Prayer in the Atick story of the Lords house from two to three times per week that the way might open for means to affect the purpose. At length at one time when we assembled in prayer a Bright Looking Mesenger stood before me drest in a white robe stood Before me while we were engaged in Prayer he was an old man but very tall and strait with long grey hair that hung over his shoulders [torn]th curld at the end with a grave penetrating countanance with grey eyes [torn]^d his eyes from me to the other breathren and then to me again [torn]t leaning his head and then spoke and said be one and you shall [torn] [have] Enough this gave us great satisfaction to find that the Heavenly mesengers were interested on our behalf a short time from this a man sent word to us that he would Lend us $300 Dollars and donate fifty more on our mission we therefore obtain^d all we could in addition to this and sent to Buffaloe and Bought Cloths at wholesale and Cloth^d the Peopple alittle better A little circumstance which took place about that <time> I will now relate the Mob <were> very hostile all the time while we were preparing for three months our constant practice was to meet in the Temple for prayer one evening after we had retired home Late some persons set fire to a Methodist Meeting house which stood near our temple and burnt it down allso  threw a brand of fire attacht to straw in to the temple window but this went out[.] the next day the cry was made that the Council had burn^d the Meeting house this was done for a pretext to destroy us but we paid no attention to it but steadily pursued our way at length one of the ring leaders of the Mob had a Vision and saw [document ends here, but two small additions on smaller paper were attached]

1^st Addition

1•Page

Here, I had many Controversies with sectarian Priests in as much as I did believe in there manner of Preaching and Punishme<nt> Pronounc^d on the People that did receive their faith and they accordingly Pronounc^d on me Tracts of Infidelity which were some of the Principles of the Fulness of the Gospel which we now Practice and Believe

2^nd Addition

As soon as I saw the Preacher[4] again I inform^d him that I knew the work to be of god and that the Book of Mormon was True he then [said] if you believe then be Baptized I s^d I was not quite Reaedy as I Belong^d to a Large Church and wish^d to see them together & withdraw in a proper manner I Cal^d a Church Meting they wish^d to know the Cause of their coming together I arose and inform^d them that It was on my account that they were Cal^d Together I s^d that I had many times inform^d that the True gospel was not on the Earth if so I had not heard it and if it should come in my day that I should [leave] the Baptist and go to them and that I had now found it I also in form^d them of the Open Vision that I had and its effects on me and wish^d they would releas me that I might go free [2^nd page] The Deacon then ordered the Clark to write me a good Recommend which he did them Brother Older then myself arose and withdrew Accordingly six of us went forward and was Baptised I think in January 1832

[1] Silas Hillman recalled that, “a man by the name of [Solomon] Chamberlain came there [Spafford] bringing the Book of Mormon. He gave a history of its origin, how it was obtained, and its translation.” (Journal of Silas Hillman, cited in Rhean Lenore M. Beck, Life Story of Sarah (King) Hillman and Her Husband, Mayhew Hillman [unpublished manuscript, 1968], 8.)

[2] The journal history of the Church records that: “Saturday, December 22, Elders Orson Hyde and Samuel H. Smith returned to Kirtland, Ohio, from their mission to the Eastern States: Elder Orson Hyde, in summing up his missionary labor in 1832 writes: ‘I was sent on another mission in company with Brother Samuel H. Smith, a younger brother of the Prophet…. We journeyed early in the spring of 1832, eastward together, without “purse or script,” going from house to house, teaching and preaching in families, and also in the public congregations of the people….

“‘We hastened on to Spafford, NY where there was a small branch of the Church; and by our ministry added 14 members. We then hastened on to Boston, Mass.’” (Journal History, 22 December 1832.)

[3] Elias Smith and Benjamin Wilber were only temporarily functioning as part of the council.

[4] Jared Carter

Zerah Pulsipher and the Utah War

One of the most pivotal events in the history of Mormon Pioneer Utah was the Utah War of 1857-1858. For the Mormons, the Utah Expedition brought an end to their semi-theocratic kingdom in the Great Basin. For the United States, this “war” drained the treasury and shaped the president’s reaction to impending southern succession on the eve of the Civil War. Zerah Pulsipher was a witness of many of the events of the Utah War as they unfolded and left a few recollections of what occurred. Like many accounts of the Utah War written by nineteenth-century Mormons, we see reverence for Brigham Young combined with the common experience of persecution and mob violence against Mormons shaping Zerah’s portrayal of the war. Historian Will Bagley has noted that the tradition that formed in Mormon portrayals of the war was that it was “part of an epic conflict between good religion and bad government, a story of persecution and vindication, and the triumphant tale of righteous warriors who marched with orders to ‘shed no blood.’”[1] This seems to apply to Zerah as well as any other Mormon.

Zerah was convinced that Mormonism was the true religion, and stated later in life that since his conversion in 1832: “I <had> been through nearly all the wars and Persecution that the People called Latter day saints have past through and have not yet found any thing to shake my faith.”[2] Included in this faith was the belief that Joseph Smith, Jr. was a prophet of God and the leader of the Church and Kingdom of God on earth. After the Prophet’s death in 1844, however, the matter of who was his legitimate successor was brought into question. The strongest option that presented itself was the Quorum of the Twelve, with Brigham Young at its head. Zerah, along with his family, chose to follow Young’s leadership, leaving Illinois with him in February 1846 and remained faithful disciples until their deaths several decades later.

Joseph Smith and Brigham Young statue in Nauvoo, IL.

Zerah yielded obedience to Brigham Young as the prophet-president of the Church of Jesus Christ of Latter-day for most of his later life. One early example of Zerah’s loyalty to Young came in a sermon preached shortly before they left Nauvoo, in which Zerah spoke of the Lord preserving the Quorum of the Twelve, and affirmed his support for following them, stating that: “Certain principles are enjoined on us at this time—to uphold the heads [the Quorum of the Twelve]—let there be a universal awareness that there is perfect safety and that they will live to a good old age and go down to their graves like shocks of corn fully ripe.”[3] Later—after Brigham Young had officially become President of the Church of Jesus Christ of Latter-day Saints—Zerah recorded his conviction that Brigham Young “stood at the head on all power on Earth for the Church of Latter day saints,”[4] and consistently portrayed him as such.

As an early American convert to Mormonism, Zerah also shared many of the experiences that shaped the views the Latter-day Saints held about non-Mormons in the United States. The memories of persecution in Illinois and Missouri were burned deep into Zerah’s mentality, scarring him, causing a continuing fear of further mob violence, and leaving a distrust of non-Mormon intentions. As American historian Richard Lyman Bushman has noted: “For half a century, the war [in Missouri] poisoned Mormon memory.”[5] Over a decade after the events of the 1839 Mormon War, “Z. Pulsipher spoke on the pers[ecution] of L.D.S. in MO & exhorted there who [had] not passed thru the pers[ecution] to rejoice.”[6] In a sermon given January of 1851 in Salt Lake City, Zerah went as far as to state that Joseph Smith’s “blood was spilt & now those very men who shot him want to shoot us.”[7]

Hauns’ Mill by C. C. A. Christensen.
Image courtesy Wikipedia

One sees a further hardening of feelings towards the United States as a whole due to the lack of support the Mormons received in their troubles due to continuing mob violence in Illinois. After the violent death of Joseph and Hyrum Smith in 1844 Zerah’s son John recorded that, “The Whole nation is accessory to their death, because the murderers have boasted thro’ the States of their heroic deeds, and the first one of them has never been punished for committing that murder! And what is still more strange, is no man has ever been punished in the United States for killing a Mormon.”[8] Within two years, the remainder of the Saints fled Illinois. Seen through John Pulsipher’s eyes, the Saints were blameless while the United States as a whole was responsible for this injustice: “Just because we were Saints—our enemies were allowed to rob mob plunder and drive us from the pleasant homes that we have worked so hard to make, not satisfied with that, they would kill without cause and without fear, all seemed combined from the head of Government down.”[9]

These feelings were such that, when the United States came to recruit what has since been known as the Mormon Battalion—a move meant by the President Polk of the United States to “conciliate them [the Mormons], attach them to our country, & prevent them from taking part against us” by providing a means of dispensing hard cash to the Mormons—that the Pulsipher, like many other Mormon families, regarded the move as a plot against the Mormons.[10] Zerah commented that he thought the recruitment came “through the influence of Old Tom Benton who was a noted mobber in the first Missouri persecution and was then in the senate” and noted that it was a hardship for the Saints because “this left the church with old men children and many poor women while there husbans were fighting the battles of the united states.”[11]

Winter Quarters by C. C. A. Christensen

The first prolonged contact with the U.S. Army in Utah—the Edward J. Steptoe expedition of 1854-1855—did not improve Zerah’s perception of the United States government and army. In a later autobiography, Zerah wrote: “About year =54 or =55 an Army came from the united states to the Valey commited some little depredations but were held at bay.” The depredations Zerah spoke of included incidents of public drunkenness and riot as well as fraternization with Mormon women. Most vexatious to the Mormons was the fact that upon departure the army was accompanied by as many as one hundred married and single Mormon women seeking an exit from the Church. This has been considered by historian William P. MacKinnon to be a “watershed in what by the end of 1855 had become an accelerating, potentially violent deterioration in Mormon-federal relations.” By the time Colonel Steptoe’s detachment left the Salt Lake Valley for California in May 1855, Brigham Young had vowed to never again allow federal troops into Utah and in proximity to its women.[12] Pulsipher recalled this feeling in his own way by recollecting a friendly conversation with an officer at Camp Floyd after the arrival of the Utah Expedition in 1858. In this conversation, the officer asked: “What did your people think they could do with 3000 men armed as they were[?]” Zerah’s response was that: “Our people patience had been so perfectly worn threadbare in consequence of the various depridations that had been committed by the other soldiers and strangers upon both male and female that they were hard to hold.”[13]

On the Utah War

Zerah’s recollections of the Utah War are better understood when the foregoing discussion of his belief in the divinity of the Church of Jesus Christ of Latter-day Saints and obedience to its leader, Brigham Young, combined with the experiences that created something of a persecution complex in Zerah are kept in mind. Throughout his autobiographies, Zerah portrays the events of the Utah War as a vindication of his religion and people against a corrupt, Gentile nation. Pulsipher’s coreligionists are generally portrayed as doing no wrong while the actions of the United States are portrayed as a series of blunders that worked to ultimately help the Mormons. In Zerah’s eyes, the initial cause of the conflict was that: “Br[other] Brigham gave some strong prophetic language relative to <the> united states of America,” following which “the President and Congress became very hostile to us and <seemed> to have a design <to> form us like themselves or destroy us[.] Therefore they sent an army to bring us too or destroy us.” To make his feelings clear that the expedition turned out to be a blunder, he noted that in time: “The President and Congress saw their mistak in sending the army here notwithstanding they had charged us with treason and many other offenses. They sent commissioners here forgave all our sins against them and wished peace and tranquility.”[14]

Zerah viewed the Utah Expedition as a blunder on the part of the United States

It must be noted that in reality, while accounts of atrocities and horrors in Utah that inspired the Utah Expedition were greatly exaggerated in the States at the time, the Mormons were not completely guiltless. Poor interactions with Federal officials; mob action in Salt Lake City that resulted in the destruction of property belonging to Federal Judge George P. Stiles; the bombastic and sometimes violent rhetoric of the Mormon Reformation of 1856-1857; and the murders of William, Beeson, and Orrin Parrish along with George Potter in 1857 were causes of considerable concern to the U.S. government.[15] Still, in retrospect, those events were probably not sufficient cause to pit nearly one-third of the U.S. Army against the country’s largest, most experienced militia on the eve of the Civil War, resulting in the near-depletion of the U.S. Treasury; the forced resignation of a secretary of war; the bankruptcy of the nation’s largest freighting company; and severe damage to the reputation of the president of the United States and his nerve for confronting southern secession.[16] Yet, the blameless appearance of the Mormons in Zerah’s writings says much about his about his feelings towards his own people and religion.

When it comes to relating what Bagley referred to as a “triumphant tale of righteous warriors who marched with orders to ‘shed no blood,’” Zerah portrayed the Mormons as having the upper-hand throughout the conflict with the U.S. Army at their mercy. In relating the experience of the Mormon militia raiding the army companies and ensuring that they stayed the winter in Wyoming, he merely said that: “We found that it was not wisdom to let them [the Utah Expedition] come in that way” because they “had some appearance of hostility” and “we did not like their hostile spirit nor their habits.” So, he continued, “we were not willing to trust them to come in to our midst with those felings [and] we held them in the Mountains till we were ready to receive them.”[17] During the conversation with the army officer in Camp Floyd, he told the officer that:

It is my opinion that if the men of salt <lake> city were to fall upon you that they would dstroy you at a Breakfast spell and salt lake is but one city to a great many both north and south and west[.] I recollect at one time while in our Sunday meting while you were in the Mountains in the winter that <some> of the authorities wanted to let our men fall upon you but Brigham held them back and took that influence away saying that there were many in that army that were honest men and if we should destroy <them> we should do wrong therefore they were held back for further consideration and if they pleas they may thank Brigham Young for that.[18]

Snow march during the Utah War

It is interesting to compare this confident assertion—written down after the War had concluded—with the journal entries of his eldest son, John Pulsipher, during the course of the war. At first, fear mixed with defiance shines through:

The news from this day [July 26, 1857] is that Hell is boiling over and the devil is mad. The US mail is stopped and an army is coming to kill us. Parley Pratt is murdered. . . .

August 16 . . . This looks like former times when we have had to leave our homes and hard earned possessions—but we are very willing to prepare for safety, for we have no confidence in the government officials.[19]

As events proceeded that fall, the Pulsiphers became a bit more confident: in late October, 1857, John “received a letter from brother Charles of the 17th. Says the U. S. Army, as they call themselves, are determined to come in—and say they are fully able to do so—yet he says we are whipping them without killing a man having taken their stock, burned their freight trains and now have burned Fort Supply and Bridger to save them from falling into their hands.”[20] When the army began to advance again the next March, however, John was not as confident about the situation: “The U.S. Army east of us have wintered very well and are threatening to come upon us and make a final end of all that will not join them. Truly this is a trying time, Destruction stares us in the face which ever way we turn.”[21] After an April 6 meeting with Brigham Young, though, John recorded that he “felt firstrate and perfectly satisfied as to the triumph of Israel.”[22] On his journal entries go, cycling through being fearful, defiant, and triumphant as events unfold. It seems that with the problem settled, Zerah was able to remember the triumphs more than the fear.

As the army arrived, Zerah—as a ranking official in the Church and as a city council member—remained in Salt Lake City to watch the army’s entrance into the city while the “women and children were moved to the south.” He owned property not far from the location of Camp Floyd, where the army settled after their arrival in the Territory. This was both a blessing and a curse for the Pulsiphers. It was a blessing because Zerah was able to meet a few officers in the army and found that “the[y] <were> disposed to be friendly” and that they “treated me very kindly.”[23] What is more, the Army provided economic opportunities and the chance to obtain badly-needed supplies. As Zerah recalled, after the army settled down and the Mormons were offered amnesty by the Federal government: “We all moved back to our possessions peacefully[.] In the mean time we were rather destitute of clothing but speculators followed the army and brought more goods to the Valey than was ever brought before so that this people were decently clothed[.] All this we considered direct from the hand of god to supply our wants.”[24] The capstone of this beneficial trading came when the camp was evacuated at the start of the U.S. Civil War in 1861. There followed what historian Leonard J. Arrington characterized as “probably the largest government surplus property sale yet held in the history of the nation.” Millions of dollars of property were sold for a fraction of their value.[25] Zerah recollections of this event were that: “After a short time they began to dwindle away Till they all left and left many thousand dollars worth of property which they <sold> for <a> trifling sums.”[26]

The Army Enters Salt Lake City

The army’s presence was also a curse in Zerah’s eyes because of poor behavior on the part of some of the soldiers and the moral influence they had on the people of Utah. He recalled problems with a Camp Floyd herdsman driving cattle onto the Pulsipher farm, causing some damage to his property, and noted “that a few [residents from Camp Floyd] would come into town some times and commit depredations for which <we> would chasten them.”[27] Historians James B. Allen Glen M. Leonard also observed that “the blessing was mixed  . . .  for all the vices of civilization also were introduced and nurtured by the army and its satellite community.”[28] On a similar note, Zerah commented—quite pointedly—that:

Evils have followed the army[—]such a herd of abominable <characters> have come in the wake that lying, horeing [whoring,] gambling, robing, stealing, murdering till it seemed as thoug they were determined to break up all law and order in the territory[.] They brought with them much spurious liquor which still furthered them in their abominations and <many> of our people who were weak joined with them in their wickedness especially the rising generation who imbibed their habits this gave us some trouble to labour and keep the church in order.[29]

Conclusion

This last statement seems to capture the motivations and drives that shaped Zerah’s portrayal of the Utah War quite well. Concern for preservation of private property, morality, and order in the Church of Jesus Christ of Latter-day Saints with Brigham Young at its head caused Zerah to portray the Utah War as a tale of conflict between righteous faith and corrupt government. His belief in the leadership of his prophet-president Brigham Young and repeated experiences of mob violence colored his perceptions of the war as the persecution and vindication of a Godly but hated people. In this regard, Zerah Pulsipher’s recollections of the conflict match many other Mormon reminiscences of their glorious defeat of “Johnston’s Army.” Whether right or wrong, these portrayals reflect on both shared experiences of the Utah Mormons and their obedience to President Brigham Young.

President Brigham Young

For a slightly different version of this essay, which took first place in the 20th annual Arrington Writing Award competition held at Utah State University click here.

Sources

[1] Will Bagley, introduction to At Sword’s Point, Part 1: A Documentary History of the Utah War to 1858 by William P. MacKinnon (Norman, OK: The Arthur Clark Company, 2008), 13.

[2] Zerah Pulsipher, “Autobiographical Sketch,” undated, MS 753.3, Church History Library (Church Archives), Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah, 4.

[3] Minutes of 11 January 1846, Meeting of Seventies, notes by Thomas Bullock, in Historian’s Office general church minutes 1839-1877, CR 100 318_1_48_5, Church History Library (Church Archives), Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

[4] Zera Pulsipher record book, circa 1858-1878 MS 753 1, Church History Library (Church Archives), Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah, 2.

[5] Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, with the assistance of Jed Woodworth (New York: Vintage Books, 2005), 372.

[6] Minutes of 1 September 1850, Meeting in Bowery, Salt Lake City, in Historian’s Office general church minutes 1839-1877, CR 100 318_2_36_8, Church History Library (Church Archives), Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

[7] Thomas Bullock, booklet (#10), 12 January 1851, in Historian’s Office general church minutes;1846-1850, CR 100 318, Church History Library (Church Archives), Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

[8] John Pulsipher, Journal, 28.

[9] John Pulsipher, Journal, 29-30, emphasis added.

[10] John G. Turner, Brigham Young: Pioneer Prophet (Cambridge, MA: Belknap Press of Harvard University Press, 2012), 150.

[11] Zera Pulsipher record book, 24.

[12] William P. MacKinnon, At Sword’s Point, Part 1: A Documentary History of the Utah War to 1858 (Norman, OK: The Arthur Clark Company, 2008), 48-50.

[13] Zera Pulsipher Record book, 57.

[14] Zerah Pulsipher Record Book, 26-27.

[15] See Thomas G. Alexander Utah: the Right Place, revised edition (Salt Lake City: Gibbs-Smith Publisher, 1996) , 125.

[16] MacKinnon, At Sword’s Point, 17.

[17] Zera Pulsipher Record Book, 27, 56.

[18] Zera Pulsipher Record Book, 57-58.

[19] John Pulsipher, A Mormon Diary as told by John Pulsipher, ed. Donald Neil Burgess (Idyllwild, CA: M3RDPOWER Press, 2006), 100-101.

[20] John Pulsipher, A Mormon Diary, 105.

[21] John Pulsipher, A Mormon Diary, 109.

[22] John Pulsipher, A Mormon Diary, 110.

[23] Zera Pulsipher Record Book, 56-57.

[24] Zerah Pulsipher, Record book, 26

[25] Leonard J. Arrington, Great Basin Kingdom: An Economic History of the Latter-day Saints 1830-1900 (Lincoln, NE: University of Nebraska Press, 1966), 197-199.

[26] Zera Pulsipher Record Book, 56-57.

[27] Zera Pulsipher Record Book, 58.

[28] James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints, 2^nd ed. (Salt Lake City: Deseret Book, 1992), 318.

[29] Zera Pulsipher Record book, 26-27.

The Zerah Pulsipher Trial

One aspect of Zerah Pulsipher’s life that has caused concern for his descendants over the years is his 1862 Church trial. The most famous account comes from his quorum president Joseph Young’s records on the Seventy:

Zera Pulsipher transcended the bounds of his priesthood in the ordinance of sealing, for which he was cited to appear before the First Presidency of the Church, and was dropped, by the instruction of President Brigham Young. He was subsequently ordained a Patriarch.”[1]

Assistant Church historian Andrew Jensen builds upon Young’s account and adds a few details:

He [Zerah Pulsipher] transcended the bounds of the Priesthood in the ordinance of sealing, for which he was cited to appear before the First Presidency of the Church, April 12, 1862. It was there voted, that he be rebaptized, reconfirmed and ordained to the office of a High Priest, or go into the ranks of the Seventies. Subsequently he was ordained a Patriarch. Elder John Van Cott was chosen as his successor in the First Council of Seventies…. He died as a member in full fellowship in the Church.[2]

Zerah Pulsipher
Image courtesy LDS Church History Library

Some confusion has existed in the past on the subject, since neither of the accounts above explicitly state that Zerah was disfellowshipped or excommunicated—just that he was tried before the First Presidency, rebaptized, and given the opportunity to become a high priest. When one individual expressed his or her confusion about the subject and asked for information on Zerah being excommunicated on a family history site, one response was that:

Zera Pulsipher was not ex-communucated [sic]. He was released from the Qurom [sic] because it was found out that he was a Seventy. He later on was set apart as a Pariarch [sic] in St George area. There were also a few others in those early days that were made Seventies and had to be released but not excummicated [sic].[3]

On the other hand, however, Lyndon W. Cook—an expert in early Mormon history—concluded that Zerah had been “either disfellowshipped or excommunicated.”[4] So, was Zerah excommunicated, disfellowshipped, or simply released from office?

We learn a few things about the details of the trial from letters and journal entries made around the time of the event. Sometime around February of 1862, it seems that Brigham Young had been alerted to a few unauthorized polygamous marriages performed by Zerah Pulsipher and had requested more information on the matter from Zerah’s Bishop, Frederick Kesler. The bishop gathered details of the incidents and reported his findings in a letter to President Young. The letter states, in essence, that Zerah performed two polygamous marriages for a Wm Bailey. The first took place in the summer of 1856, when Zerah married a widow by the name of Hannah Hughes to Bailey, though that marriage later ended in a divorce. The second took place in November of 1861 with a girl named Harriet Pareter (possibly Porter). In both of these cases, Kesler noted that “all this marrying has been done over Jordan under the jurisdiction of the 16^th ward with out my approbation or concent in the least.”[5]

The second of the two marriages seems to have been more problematic in the eyes of Church officials. Kelser stated that, “Wm Bailey asked me for a recommend to you [Brigham Young] fer to get another wife. I told him to call again, which he did accompanied with the girl which he intended to marry (a Harriet Pareter) they were on their way to your office. I did not feel justified in giving him a recommend & referred him to you in person. He accordingly saw you & returned home took the girl called on Zera Pulsipher & he married them on the 28^th day of Nov. 1861.”[6] According to Zerah’s son-in-law, John Alger, what happened between Bailey’s visit to President Young’s office and the wedding was that, “Old man baly came to father [Zerah] Puslipher some time a go and told him that President Young told him to go to him father Pulsipher and that the he should marry a cirtain girl to him Baly which father Pulsipher done,” which Alger called an “over sight” on Zerah’s part.[7]

With the information in hand, the First Presidency called together a hearing for Zerah Pulsipher to determine his standing in the Church. Wilford Woodruff noted in his journal on 12 April 1862 that: “I went to the Seventies Hall and attended the trial of Zera Pulsipher, who had been sealing women to men without authority. He was required to be rebaptized and had the privilege of being ordained into the High Priests Quorum.”[8] The next day, John Alger wrote a letter to some of his family in which he noted that “I was at the Council & so was Thomas we were well satisfiede with the council on that ocasion as they shoed [showed] every respect towards him possible under the cercumstances”, though the Bailey sealings “caused him to loos his standing in the Presidency.” Alger went on to state that, “We are all very sorry that he commited such an over sight But it is as it is and cant be helped it is a very hard loss in his old age.”[9]

Interestingly enough, Zerah’s autobiographies barely mentions the trial at all, covering up what it was when it is mentioned. In his last known autobiographical sketch, Zerah merely states that: “I had much labor to attend to attend among the seventies . . . I discovered that with age that I had approacht to that it began to wair upon my constitution I was advised by some to give up my presidency and let a younger man tak it that would be better qualified to attend to the labours that involved upon it I therefore gave it with the prilege of remaining in the body of the seventies or join the high priest chorum.”[10] Here we have a different view of the trial and the results—that Zerah was released, at least in part, due to his age and health. We know from the other, more contemporary records that that wasn’t the only reason he was released from his presidency, but it does seem to play into it, something we’ll consider later in greater detail.

In approaching the question of excommunication or disfellowshipment, there are a few different points to examine, including the nature of Zerah’s transgression and the nature of the ruling of the trial—specifically his ordination as a high priest and his rebaptism. The first of these to look at, perhaps, would be the nature of his transgression and how it was viewed at the time. Polygamy and the sealing ordinance have a long and complex history in the Mormon movement. It seems that Joseph Smith, Jr. had some idea of plural marriage in the early 1830s and developed the idea during the Nauvoo era, when he began to introduce the principle to other men. Apostle Amasa Lyman once said about the early attempts to practice plural marriage, “We obeyed the best we knew how, and, no doubt, made many crooked paths in our ignorance.”[11] Indeed, during Joseph Smith’s lifetime, the practice of plural marriage was performed in secret and sometimes even involved sealings to women who had previously been wed to other men. These conditions bred a situation of confusion and discord that, in large part, led to Joseph Smith’s death. Some men, such as John C. Bennett, took advantage of this confusion to seduce some Mormon women in Nauvoo, claiming that they were following Joseph Smith’s lead. Even after Joseph’s death and the subsequent migrations to Winter Quarters and Utah, a few instances of this sort continued to happen.

John C. Bennett

Perhaps in an attempt to prevent the confusion that occurred in Nauvoo, Joseph Smith outlined that, “there is never but one on the earth at a time on whom this power [the sealing power] and the keys of this priesthood are conferred” and that Joseph Smith was the one to hold the power in his time.[12] Even Hyrum Smith—Joseph’s brother, associate president, patriarch, and right-hand man did not have the right to use this power without permission, even though he had been given the authority “that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.”[13] According to Brigham Young, when Hyrum officiated in some plural marriages without the Prophet’s approval, he was chastised by Joseph, who said that if Hyrum did it again without authorization, “he would go to hell and all those he sealed with him.”[14]

After the Quorum of the Twelve assumed leadership of the Church, they again asserted that “no man has the right to Attend to the ordinance of sealing except the President of the Church or those who are directed by him so to do.”[15] This belief would continue in the Mormon movement during the Utah period. For example, Albert P. Rockwood of the First Seven Presidents of the Seventy instructed a group of men in Provo, Utah, that, “[I]f you whant a wife, you first ask Brigham, then the Perants & next the female.”[16] During the Mormon stay in Winter Quarters, Brigham Young taught that this line of authority was used, in part, to reduce occurrences of Mormon men going

to some woman that does not understand which is right or wrong and tell her that she cannot be saved without a man and he has almighty power and can exalt and save her and likely tell her that there is no harm for them to sleep together before they are sealed, then go to some clod head of an elder and get him to say their ceremony, all done without the knowledge or counsel of the authority of this church.

“This,” Brigham stated, “is not right and will not be suffered.”[17]

Brigham Young

With this in mind, it is not surprising to find that, as Young’s biographer John Turner wrote, “In numerous instances, Young disciplined followers for performing sealings without his blessing.”[18] For example, in 1847, Brigham Young complained that apostles Parley P. Pratt and John Taylor had committed adultery by marrying plural wives without his permission. He declared that they had “committed an insult on the Holy Priesthood.”[19] This so incensed Young that after Pratt had been murdered while serving a mission in Arkansas ten years later, he stated that when “Bro. Parley’s blood was spilt, I was glad for it for he paid the debt he owed, for he whored.”[20] Pratt and Taylor seem to have believed that since they held the sealing keys and acted as members of the Quorum of the Twelve (the Quorum, at the time, governed the Church without a First Presidency), they were allowed to perform sealings as they deemed necessary and right, even without express permission of President Young. Their view, however, had lost out to Brigham Young’s view of only the President being able to authorize plural marriages long before Zerah was tried for performing unauthorized sealings.

As for how such incidents were managed, there seems to have been inconsistencies in procedure. Both Parley P. Pratt and John Taylor were held as guilty of adultery because of unauthorized marriages on November 16, 1847, however, they got off with a sever chastisement while William W. Phelps was excommunicated on December 5, 1847 for the exact same offence.[21] The present author has had difficulty in discovering other sources that indicate how similar infractions of plural marriages performed without receiving President Young’s permission were handled, particularly during the era Zerah was put on trial.

It is significant that in the Kesler letter, Zerah’s bishop noted quite pointedly that, “all this marrying has been done over Jordan under the jurisdiction of the 16^th ward with out my approbation or concent in the least,”[22] indicating that a break in procedure over lines of authority was a part of the problem. Interestingly, the Alger letter indicates that Bailey told Zerah that Brigham Young had authorized the marriages (even though Young apparently had not done so). This complicates the situation, since it indicates that Zerah was somewhat unwittingly conned into performing the sealings, but was still dropped from the presidency and rebaptized. It is also worth asking, if Zerah’s infractions were serious, why would he have been ordained a high priest right away? Unfortunately, the solution to understanding the incident in light of these considerations isn’t entirely clear. It seems that Zerah’s two main oversights were not approving the sealings with the bishop and not checking in with President Young to make sure that he had authorized the marriages. Perhaps in releasing Zerah, Church leaders were following standard procedure or felt they and to release him to avoid a scandal. It is also possible, given those oversights and Zerah’s age, the First Presidency simply felt that Zerah could no longer handle his duties in the presidency and released him, as Zerah indicated in his own records. Again, the reasons are not clear—we just know the reason the trial was convened and that as a result, Zerah was rebaptized, ordained a high priest, and dropped from the presidency of the seventy.

Looking closer at the Zerah’s suggestion that he was released because of his age, it is worthwhile to examine the nature of his calling and release. The family forum commenter referenced at the start of this essay stated that Zerah was released from the quorum because it was found that he was a seventy. In and of itself, the statement doesn’t quite made sense—it was probably understood that one of the First Seven Presidents of the Seventy would be a seventy—however; there is some validity to the idea behind the statement. During the 1830s, Joseph Smith, Jr. directed that Seventies “may preside over a church or churches, until a High Priest can be had. The Seventies are to be taken from the quorum of Elders, and are not to be High Priests.”[23] Some bickering had occurred before Joseph made the above statement as to whether high priests or seventies were greater in authority, and a council was held on 6 April 1837. Rather than determining which was the greatest, President Smith seems to have decided to just separate the high priests and seventies, inviting all seventies who had previously been ordained high priests to return to the high priests quorum and fill their place in the seventies with other men.[24] The records state that on this occasion:

It was ascertained that all but one or two of the presidents of the Seventies were High Priests, and when they had ordained and set apart any from the quorums of the Elders into the quorum of Seventies, they had conferred  upon them the High Priesthood also. This was declared to be wrong, and not according to the order of heaven… and such of the Seventies as had been legally ordained High Priests were directed to unite with the High Priest’s quorum.[25]

Joseph Smith, Jr.

Brigham Young indicated that this decision was meant “to satisfy the continual teasing of ignorant men who did not know what to do with authority when they got it,”[26] but it became solid policy until the 1960s—if a man was ordained a high priest, he could no longer be a seventy.

Several times throughout his ministry as a seventy, Zerah was pushed towards being released either so he could be made a high priest or so that a younger, more serviceable man could be called to his place. On 28 November 1845, the Quorum of the Twelve decided to release him and have him enter the high priest’s quorum, but for some reason, the action was not carried out.[27] During the infamous Mormon Reformation of 1856, both Jedediah M. Grant and Heber C. Kimball of the First Presidency threatened to drop Zerah Pulsipher along with several others of the First Seven Presidents of the Seventies for perceived underperformance in their duties.[28] The day after President Kimball’s remarks, Wilford Woodruff, along with “Brother Snow and Brother Richards… all advised the First Presidents of the Seventies to go forward and present a resignation of the Presidency to President Young and let some man take that place who could magnify it. Hancock and Z. Pulsipher said they would.”[29] This sort of thing wasn’t uncommon during the Reformation (several members of the Quorum of the Twelve did the same),[30] and Zerah later recorded that:

I with the associates of my Council went before Brother Brigham and informed him that if he knew of any others that would take our places better, magnify it for the interest of the Kingdom than we could, he was perfectly at liberty to do so, but he told us to go and magnify our calling ourselves.[31]

As referenced above, for the time being, Zerah “had much labor… among the Seventies remaining councilor,” but noted that,

I discovered that with age that I had approached that it began to wear upon my constitution, I was advised by some to give up my presiding and let a younger man take it that envoked upon it. I therefore gave it with the privilege of remaining in the body of the Seventies of join the High Priests Quorum.[32]

While the infraction of rules and subsequent trial were probably embarrassing to Zerah, and it would be understandable that he would leave those details out, his statement may be accurate in that it indicates the trial’s outcome had as much to do with being an opportunity to release Elder Pulsipher from his duties in the seventies quorum as any transgressions he had committed.

In connection with the issue of Zerah’s priesthood, we must also consider Andrew Jensen’s statement that Zerah was reconfirmed. In considering the question of Church discipline, the present author is not aware of reconfirmation being associated with anything other than excommunication, even in the early days of the Church. It is very possible, however, that the Jensen account may be inaccurate—it is the only account that mentions reconfirmation, and it is the last of the main sources available to have been written—being written 30 or 40 years after the event. While Jensen was meticulous in his work in the Church history department, he was not perfect and may have misunderstood Pulsipher’s ordination to the high priesthood as a reconfirmation of priesthood and membership. If it is true that Zerah was reconfirmed, however, it would be a strong indication of a temporary excommunication. Even if such a thing did take place, it did not seem to have been a major deal, asides from being released from the presidency of the seventy. After the trial, Zerah was still honored and given the chance to serve in a variety of priesthood offices and callings over the remaining ten years of his life, including that of a high priest, a presiding elder in the town of Hebron (roughly equivalent to a branch president today), and as a patriarch, dying as a member in full fellowship and honor in the Church.

The Seventies Hall in Nauvoo

A final point that must be discussed when it comes to understanding the results of the trial is why Zerah was required to be rebaptized. Today in Mormonism, rebaptism is an ordinance associated with excommunication—a member is entirely cut off from the Church and must go through the entrance ordinance again to be restored to membership. This was not always the case, however—during the 19^th century, Mormons often viewed rebaptism as an ordinance for repentance, recommitment, and health. For example, the members of the 1847 pioneer brigade that began settling the Great Salt Lake City were all rebaptized in City Creek, with the explanation that, “[W]e had as it were entered a new world and wished to renew our covenants & commence in newness of life.”[33] During the Mormon Reformation, repentant Saints were encouraged to renew their covenants by rebaptism. In fact, when President Jedediah M. Grant died during the middle of the Reformation (probably from pneumonia), it was suggested that his death was at least partly due to his willingness to baptize so many penitent sinners in winter waters.[34] Again, when President Young began to institute the United Order of Enoch in Utah, he and hundreds of his followers were rebaptized to show their commitment to this order, with the words, “I baptize you for the remission of sins [and the] renewal of your covenants with a promise on your part to observe the rules of the United Order.”[35] So, while Zerah was rebaptized after the trial, it was not necessarily a sign that he had lost his membership. It could have simply been a sign of repentance for his transgression and recommitment for the future.

In summary, in 1862, Zerah Pulsipher was put on trial for performing unauthorized polygamous marriages for a man by the name of William Bailey. As a result of the trial, Zerah was dropped from his position as a general authority, required to be rebaptized, and given the privilege of being ordained a high priest. The nature of his offense seems to have been based on an oversight in the proper procedure for approving polygamous marriages. His release from the presidency, however, may have been more due to his age and ability to perform his calling than his to transgression, though whether Zerah was actually excommunicated or disfellowshipped remains unclear. In light of the forgoing evidence, though, I suggest that he was not stripped of his membership, even temporarily.

Post updated 16 December 2014

[1] Joseph Young Sr., Pamphlets, History of the Organization of the Seventies, [Salt Lake City: Deseret News Steam Printing Establishment, 1878], 6.

[2] Jensen, Andrew. L.D.S. Biographical Encyclopedia. Vol. 1. [Salt Lake City: Deseret News Press, 1901], 194. [Online] http://contentdm.lib.byu.edu/cdm/compoundobject/collection/BYUIBooks/id/3527, accessed 13 Nov 2012

[3] https://familysearch.org/learn/forums/en/showthread.php?t=5952, accessed 13 Nov 2012.

[4] Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants (Provo, Utah: Seventy’s Mission Bookstore, 1981).

[5] Frederick Kesler letter to Brigham Young, February 7, 1862, Brigham Young office files, LDS Church History Library, Salt Lake City, Utah.

[6] Frederick Kesler letter to Brigham Young, February 7, 1862, Brigham Young office files, LDS Church History Library, Salt Lake City, Utah.

[7] John Alger letter, 13 April 1862, in Zerah Pulsipher Papers, circa 1848-1874, MS 753 fd 2, Church History Library, Salt Lake City, Utah.

[8] Wilford Woodruff, Wilford Woodruff Journal, 12 April 1862.

[9] Alger, Letter, 13 April 1862.

[10] Zerah Pulsipher, Autobiographical sketch #3, p. 29, in Zera Pulsipher record book, circa 1858-1878 MS 753 1, Church History Library (Church Archives), Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah

[11] Amasa Lyman, discourse of 5 April 1866, JD 11:207.

[12] D&C 132:7

[13] D&C 124:93-94

[14] Brigham Young to William Smith, August 10, 1845, Brigham Young Collection, LDS Church Archives. Cited in Irene M. Bates & E. Gary Smith, Lost Legacy: The Mormon Office of Presiding Patriarch [Urbana and Chicago: University of Illinois Press: 1996], 67.

[15] Wilford Woodruff Journal, 24 July 1846. Cited in Waiting for the World’s End, ed. Susan Staker [Salt Lake City: Signature Books, 1993], 93.

[16] Cited in Turner, Brigham Young, 240.

[17] John D. Lee Journal, 16 February 1847 in Journals of John D. Lee, ed. Charles Kelley (Salt Lake City: University of Utah Press, 1984), 80

[18] Turner, Brigham Young, 159.

[19] Cited in Gary James Bergera, Conflict in the Quorum: Orson Pratt, Brigham Young, Joseph Smith (Salt Lake City: Signature Books, 2002), 58.

[20] Cited in Turner, Brigham Young, 271.

[21] D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Salt Lake City: Signature Books, 1994), 660.

[22] Frederick Kesler letter to Brigham Young, February 7, 1862, Brigham Young office files, LDS Church History Library, Salt Lake City, Utah.

[23] D.H.C. 2:477.

[24] James N. Baumgarten, “The Role and Function of the Seventies in L.D.S. Church History,” Master’s Thesis (Provo, Utah: Brigham Young University, 1960), 21-22.

[25] D.H.C., 2:476.

[26] Brigham Young in Deseret News, 26 (June 6, 1877): 274.

[27] D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Salt Lake City: Signature Books, 1994), 574.

[28] President Grant stated that, “they are asleep and ought to be dropped. I think that Brother Joseph [Young] ought to Cut them off & prune the trees around him…. When I vote for Rockwood, Pulsipher, Harriman & Levi Hancock I do it very reluctantly, & I have done so for years.” (Wilford Woodruff Journal, 7 October 1856.) President Kimball stated that, “here are brother Pulsipher, Herriman and Clapp, members of the first Presidency of the Seventies, sitting here as dead as door nails, and suffering these poor curses to live in our midst as Seventies. As the Lord God Almighty lives, if you do not rise up and trim your quorums, we will trim you off, and not one year shall pass away before you are trimmed off.” (JD 4:139-140.)

[29] Wilford Woodruff Journal, December 22, 1856.

[30] See, for example, Teachings of the Presidents of the Church: Lorenzo Snow (Salt Lake City: Church of Jesus Christ of Latter-day Saints, 2012), chapter 8.

[31] Zerah Pulsipher, “History of Zerah Pulsipher,” in Thomas S. Terry Lund, et al, Pulsipher Family History Book (Privately Published, 1953), 22-23.

[32] Pulsipher, History, 23.

[33] Erastus Snow, cited in in John G. Turner, Brigham Young: Pioneer Prophet (Cambridge, MA and London, England: The Belknap Press of Harvard University Press, 2012), 169-170.

[34] Turner, Brigham Young, 255-256.

[35] Turner, Brigham Young, 397.

Zerah Pulsipher’s Conversion

In early January of 1832, Zerah Pulsipher stood in the barn-like Baptist building in Spafford, addressing the members who had gathered at his request to hear about his recent experiences. He told them of angels appearing to him to tell him that Mormonism’s Gold Bible was “the great revelation of the last days” and that he intended to join the newly-organized Church of Christ. Not long afterwards, he stood in the frigid waters of a New England river with Jared Carter—a Mormon missionary—who stated, “Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen”,[i] following which Zerah was immersed in the icy stream and came up baptized as a Mormon. Many others from his family and congregation had or soon would join him in doing so. What led this devote Christian to be rebaptized? How did this affect his life immediately afterwards? What changes came to the community because of Jared Carter’s visit?

A Baptist Church similar to the one in Spafford stood in Rockingham, Vermont—Zerah’s birthplace. That community building was constructed on lands at least partly donated by Zerah’s grandfather David Pulsipher.[ii] David was one of the original nineteen members of that church and was a large man of great energy, deeply interested in public affairs, in the education of his children, and in the church. These interests were passed on to David’s son, John, who was another founding member of the Baptist church in Rockingham and was also a leading man in public affairs. [iii]

The Rockingham Chapel.
Image courtesy of familysearch.org.

Born into a religious family, Zerah was—at times—contemplative and given to serious reflection. When he was fourteen or fifteen years old, he had an experience that seems to have played an important part of his spiritual journey. According to his account: “One evening as I was sitting by the fire-side in my father’s kitchen alone, a sudden influence over-powered my mind to such an extent that I lost sight of everything on earth for some time, I never knew how long.” He seems to have considered this some sort of near-death experience, since his next comment in his autobiography was that, “it was necessary that more preparation should be made before I should be willing to pass the Vale of Death.” This event seems to have been that it caused him to think about religion and life after death more than before, because his next statements dwell on his religious thoughts.[iv]

It was an actual death in the family that caused more serious reflections on his faith. His first marriage ended not long after it began, as his wife died in December of 1812, just two years after he married her. Although he wasn’t able to reconcile himself to the idea that souls would be left in Hellfire to all Eternity, he still “had some anxiety about her state and condition” in the afterlife. A few weeks after her death he had a special manifestation to comfort him in his grief:

 She came to me in vision and appearing natural looked pleasant as she ever did and sat by my side and assisted me in singing a hymn—beginning thus: “That glorious day is drawing nigh when Zions Light Shall Shine.” This she did with seeming composure. This vision took away all the anxiety of my mind concerning her in as much as she seemed to enjoy herself well…. My mind became calm as respecting her condition in the spirit world.[v]

Not only did this vision calm his concerns about his wife, but he also noted that, “this hymn which she introduced and sang with me applied to the great work of the Last Dispensation of the Fullness of Times”—a reference to the future Mormon movement.

Cultural Preparation

In addition to his religious upbringing, Zerah was well-prepared by the culture he lived in to join the Mormon movement when missionaries did come to his community. Like many of the early Mormon converts, Zerah grew up during the time of the Second Great Awakening—a fervent effort to restore righteousness and religious zeal in America, characterized by circuit-riding preachers, fiery-tongued evangelists, new grass-roots religious movements, and fervent emotionalism. As this movement worked its course in the six decades leading up to the Civil War, sporadic spiritual revivals erupted throughout the United States, causing an increase in active Christian church membership. The “ecclesiastical storm center” of this movement was western New York—an area that was in an almost constant state of revivalism. Revivals were so habitual in this region that historians have labeled it the “Burned-over District.” The grand climax of this religious zeal occurred between 1825 and 1837—the time period that the Pulsiphers lived in the area.[vi]

Painting of the Second Great Awakening.

The Pulsiphers were a product of this time in several of their beliefs. Among those was the conviction that the time was that Christ’s Second Coming was coming soon. For example, Zerah’s father said that the signs of Christ’s second coming were often seen and that He would come before many years should pass away. “And if he did not live to see it, likely his children would.”[vii] The American and French revolutions had spurred speculation about the forthcoming coming of Christ and Millenarians saw the two revolutions as signs of the coming Millennium. Others, such as William Miller, created chronologies of millennial events by matching historic occurrences with scriptural predictions.[viii] Strange signs in the sky were also taken as indicators that the Millennium was close.  When Zerah saw “the most extraordinary Northern Lights that I had ever saw” in the fall of 1814, he noted that “it was the cause of many speculative notions among the people” and that his father said that it was the signs of the last days and Christ’s coming. Zerah regarded his father’s remarks as “specimens of good sense.”[ix]

Aurora Borealis in Finland.

Another impulse that was common among the religious movements of the time was a desire for the restoration of the practices and teachings of the New Testament church. For example, Roger Williams—the founder of Providence, Rhode Island—stated that there was “no regularly-constituted Church on earth, nor any person authorized to administer any Church ordinance; nor could there be, until new apostles were sent by the great Head of the Church, for whose coming he was seeking.”[x] Solomon Chamberlain—a Methodist who became an early convert to the Church of Christ—reported that an angel told him in vision that there were “no people on the earth that were right; but that the Lord would in his own due time raise up a church, different from all others, and he would give power and authority as in the days of Christ.”[xi] Those who looked forward to a restoration of that church were known as “seekers,” “restorationists,” or “primitivists.”[xii]

Although Zerah was involved in the local Baptist church and felt that “there were some things among the Sects that appeared reasonable,” he was indeed a seeker. For years, he had contemplated the principles of religion and commented many times that “if the pure church with its gifts and graces was…on the earth… I had not found it. But I should be happy enough to find it in my day.” He felt that existing churches lacked “the principles of the ancient gospel with all its gifts belonging to it” and—as mentioned above—doubted that God would condemn souls to Hell for all eternity. Further, the vision of his first wife fueled his belief that a glorious day was drawing nigh when a new religious movement that had those gifts and principles would soon be founded.

Zerah’s wife Mary also had her doubts about the religion she had embraced. When she joined the Methodist church she was initially not baptized—the preacher just never suggested it. After being a member for a year, she approached the preacher and asked if believed baptism was a duty to obey. When he responded it was not a saving ordinance, she countered that, “I see by reading the New Testament, I consider it a duty—a command” and that it must be done by immersion. The preacher did not agree that it was to be done by immersion, but agreed to baptize her to settle her conscious, and had her baptized by kneeling in water and then pouring a little water on her head from the bank. Mary was unsatisfied and felt it was mockery, but pushed her minister no further at that time.[xiii]

For the time being, however, the Pulsiphers remained actively involved in the local Protestant churches, much like Zerah’s father and grandfather before him. While living in Spafford, Zerah was one of four members of the board of trustees at the Free Will Baptist church at the time a new church building was constructed in 1828. This sturdy building—the only church building in town—was jokingly called “God’s Barn” when it was first constructed, and with its large and respectable membership it gave promise of a long and useful career. After a Mormon proselyting wave struck the region, however, the church’s nickname proved painfully prophetic.[xiv]

The Gold Bible

The answer to Mary and Zerah’s religious concerns (and the death knell to the Free Will Baptist church in Spafford) came in the form of a very strange book: “in the summer of 1830 I heard a Minister say in Public that a golden Bible on some ancient Peoples were found in Manches<ter> N.Y. the sentence thriled through my sistem like a shock of Electricity.” Zerah later recalled that: “At the same time [I] thought it might be something that would give light to my mind upon principles that I had been thinking of for years.” [xv] One of the Pulsipher’s neighbors—a man by the name of Silas Hillman—also recalled that:

In the year 1831, a man by the name of Chamberlain came there bringing the Book of Mormon. He gave history of its origin, how it was obtained, and its translation. A young man by the name of Joseph Smith was visited by an Angel of the Lord, who informed him that a record of an ancient people that once inherited this land was hid up unto the Lord in a certain hill in Palmyra, New York. He was informed that if he would obey the instructions of the Angel, that in the due time of the Lord, he should have power to obtain record and have power given him to translate them which was fulfilled. And the men spoken of had the said translation printed and bound and it was called the Book of Mormon.[xvi]

Dan Jones preaching with the Book of Mormon in Wales.
Image from Preach My Gospel.

The timing of the minister’s arrival is somewhat uncertain (hence the discrepancy of dates in the quotes above), though late 1830 seems most likely from the various accounts, but this book—which would have an immense impact on Zerah’s conversion to Mormonism—was a central part of the message of early Mormon missionaries. The Book of Mormon functioned most importantly as a sign that God had restoring the gifts and powers that the New Testament spoke of early Christian believers having—most notably through the seership of the young man mentioned by Chamberlain—Joseph Smith, Jr.

According to Joseph Smith’s own account, as a young boy he had “become seriously imprest with regard to the all importent concerns for the welfare of [his] immortal Soul” and through searching the scriptures and becoming acquainted with the “diferant denominations” in the town he lived in, came to the conclusion that “mankind did not come unto the lord but that they had apostatised from the true and liveing faith and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the new testament.” He was also “convicted of [his] sins.” Smith reported that during his distress over his religious questions that, “I cried unto the Lord for mercy for there was none else to whom I could go and obtain mercy and the Lord heard my cry in the wilderness.” He spoke of a vision where the Lord appeared to him, forgave his sins, and confirmed that, “none doeth good no not one they have turned asside from the gospel and keep not commandments.”[xvii]

Following this formative experience, Joseph reported several years of silence from God. Then, he recalled, “When I was seventeen years of age I called again upon the Lord and he shewed unto me a heavenly vision for behold an angel of the Lord came and stood before me and it was night.” In this vision, the angel reveled that, “In the Town of Manchester Ontario County N.Y. there was plates of gold upon which there was engravings which was engraven by Maroni [Moroni—the name of the angel] & his fathers the servants of the living God in ancient days and deposited by th[e] commandments of God… and that I should go and get them.”[xviii]

The Hill Cumorah by C.C.A. Christensen.

After four years of preparation, Joseph Smith was able to take the plates and with material support from friends and the help of a few scribes dictated a manuscript that would be published as The Book of Mormon in 1830. The book was written in biblical style as a record of a family of Israelites that the Lord led away from Jerusalem to the Americas about 600 years before Christ. The primary history spanned 1000 years, covering the ministries of many prophets who believed in and taught their people about Christ, Bible-like narratives of both righteous and wicked individuals, a personal visit from the resurrected Jesus Christ, and the wars and difficulties that the colony faced as it grew and split into two opposing factions. Ultimately, in the record, the righteous believers were exterminated by war and apostasy, but not before a prophet-historian named Mormon and his son Moroni abridged the history of his people and recorded it on golden plates that were preserved for the future. The book dwelt much on theological themes such as redemption through Christ, the scattering and gathering of Israel, and that the power and gifts of God are always available.

In addition to translating the Book of Mormon, Smith reported that he and his primary scribe—Oliver Cowdery—had received special authority to baptize, to confer the Holy Ghost, and to ordain priests and teachers from a series of angelic visitors. Further, they recorded a revelation in March 1829 wherein the Lord promised His people to “work a reformation among them, and… establish my church, like unto the church which was taught by my disciples in the days of old.”[xix] Shortly afterwards, Smith recorded another revelation wherein the Lord reiterated this promise, stating, “If this this generation harden not their hearts, I will establish my church among them” (D&C 10:53). Thus, Joseph Smith and the Book of Mormon became wedded to the formation of a new religion.

During the process of dictating the Book of Mormon, Smith began to gather a following, particularly among the families of those who were assisting in the translation process and a few other individuals believed that he was a prophet doing the work of God. These converts began to spread the news of Joseph Smith’s work, not even waiting for the Book of Mormon to be fully printed and published. Christian Whitmer, “Copied from the manuscripts the teachings and the doctrines of Christ, being the things which we were commanded to preach.” Thomas Marsh journeyed from Lyons, New York, to inquire about the “Golden Book” and left with the first sixteen pages of the Book of Mormon, fresh off the press.[xx]

E. B. Grandin Shop where the Book of Mormon was published.

One of the more enthusiastic and eccentric investigators at this time was a man by the name of Solomon Chamberlin—presumably the same Chamberlain who first taught the people of Spafford about the Book of Mormon. Chamberlin was a visionary man who had joined the Methodists when he was 19 years old after having a “vision of the night” in which he saw the damned in hell “blowing up the flames and preparing red hot iron to lay their faces on to all eternity”, but later decided that “they (the Methodists) were wrong in many things.” After an 1816 vision of a meeting house, he attended a Reformed Methodist quarterly meeting and “saw the same house of worship.” Here, he experienced further visions of both Satan and Jesus, achieved sanctification and “went home rejoicing.” After living with these Reformed Methodists for a short while in a common stock system, he states that, “We found we were mistaken in many things” and he, “Felt very anxious to know whether there were any people on the earth whose principles were right in all things; for I was tired of all orders unless they had the true principles of God.”[xxi] He experienced a visitation from a deceased member of the Methodist society and was shown a vision wherein, he records,

The state of the society was now opened to my view, and I had a spirit of discernment, and could discern the sandy foundation that many of them were building on. I now fell on my knees and gave thanks to God for his condescention to unworthy me, and while lifting up my soul to God it appeared to me that I saw my Saviour stand before me with the bible in his hand, and said to me this is the book–live in the spirit that this was wrote and you shall shine in the enternal world on high.[xxi]

For the time being, Chamberlain wandered through various religions and regions, ending up in Wayne County in the fall of 1829, where he described himself as “living about 20 miles east of where the gold record was found, on the Erie Canal.” He heard about the Smiths and the “gold bible” while on a journey through Palmyra and visited Joseph Smith, Sr.’s household to learn more. After visiting for two days with Hyrum Smith—Joseph Smith, Jr.’s older brother—he learned about the “gold record” and obtained sixty four pages of the Book of Mormon at the printing office. Excited, Chamberlain rushed off to Canada to preach about this book. After travelling six or seven hundred miles and telling people about the “gold bible so called” and telling them to “prepare for the great work of God” he returned home.[xxi]

Around the time that Solomon Chamberlain returned home, the publication of the Book of Mormon was complete and on 6 April 1830, Joseph Smith, Jr. gathered 40 or 50 of his followers, six of whom acted as the charter members of a new church they formally incorporated and called the Church of Christ (the name was later changed to the Church of Jesus Christ of Latter-day Saints in 1838). Sometime afterwards, Chamberlain “took eight or ten” copies of the Book of Mormon, and “started off to sell and to preach; for you could not sell one without a great deal of preaching.” It was towards the end of this journey that Chamberlain’s path crossed with the Pulsiphers: “I returned home and on the way preached it to the Free Will Baptist Church, and they received it.”[xxii]

An artist’s interpretation of the gold plates Joseph Smith, Jr. had.

Since Zerah “thought it might be something that would give light to [his] mind upon principles that [he] had been thinking of for years” he had a deep interest in getting his hands on the Book of Mormon to find out more. As he would later recall: “In the fall of 1831 there was a Book of Mormon brought into town[.] I succeeded in getting it[.] I directly read it through twice[,] gave it a thorough investigation and believed it was true.”[xxiii] His son, John, would later recall that Zerah would get together “with the neighbors Elijah Cheney, [Shadrach] Roundy and others would sit and read and talk day and night ’till they read it through and through. They believed it was brought forth by the power of God, to prepare the way for the second coming of the Son of Man—it was just what they were looking for.”[xxiv] Zerah’s wife added that they, “Believed it, but did not know anything more about it. We were very anxious to know more about it.”[xxv] They were able to find out more from a missionary by the name of Jared Carter.

The Proselyting Wave Strikes

About the time that Zerah first had the chance to read the Book of Mormon, Jared Carter was preparing to leave form Kirtland, Ohio—the headquarters of the Church of Christ at the time. In Jared Carter’s journal, we read that: “After I had been to Kirkland[,] when I received the authority of an apostle [elder] commenced a mission to the east on 22^nd day of Sept 1831 with Brother Eben Page.”[xxvi] Prior to this time, Jared had come in contact with the Book of Mormon, and “became immediately convi[n]ced that it was a revelation of God.” He,

concluded that I should go to See them [the Mormons] as soon as expedient…. Accordingly I went from Shenango a town in Broom County state of N.Y., where we lived to the town of Coalsville… & having an interview with them I felt it my duty to separate from Babylon and baptized[.] accordingly I was baptized by hyrum Smith about the 20^th of February [1831].”[xxvii]

Jared was ordained a priest in June of that year and elder (as mentioned above) in September, prior to leaving on his mission. During this mission, he traveled with his companion through Ohio and New York, and then separated to take care of requests for missionaries to visit a few areas. He ended up working in Benson, Vermont, where he had previously lived. Then, Carter writes, “After it appeared that my work was done in this plase [Benson, Vermont] for the preasant I went on to the west to Spafford[,] a town in york state[,] onondaga County[,] where I commenced laboring in the ministry & the Lord began immediately to bless my labors.”[xxviii]

Jared and Simeon Carter in Treasure in Heaven: The John Tanner Story.

When Carter arrived in Spafford, New York in January 1832, there were several individuals in the community who were eager to hear what he had to say. They had “a great many questions to ask” about the Book of Mormon and his beliefs. As soon as Carter arrived, Zerah and two Methodist ministers came to him and, after proper introductions were given, began to question Jared about his beliefs. Zerah watched to see if he could find fault with the young missionary and asked about “the principles of the ancient gospel with all its gifts belonging to it.” When Jared answered that he believed in them, Zerah pressed further and asked whether he had ever laid hands on the sick and they had recovered. To this, the missionary responded that he had done so in many instances.[xxix]

Impressed, the Pulsiphers attended a service the following evening where Jared Carter preached to a crowded congregation. Mary recalled that Jared told them that baptism by immersion was the only right way and that it was for the remission of sins, which sounded right to her. He also told them how the Book of Mormon was found and translated by Joseph Smith. The missionary held up a copy of the Book of Mormon and declared it to be a revelation from God. Even though Zerah had been watching to find fault with this Mormon elder, he stated that “I could not gain-say anything he had said.”

When Carter sat down and gave liberty for remarks, Zerah perceived that those present seemed to be in a daze. He arose and stated that:

We had been hearing strange things and if true[,] they were of the utmost importance to us. If not true[,] it was one of the greatest impositions and as the preacher had said that he had got his knowledge from heaven and was nothing but a man and I the same, that I had just as good a right to obtain that blessing as he, therefore I was determined to have that knowledge for myself.

Zerah considered it his privilege from that time to make it a matter of fervent prayer. He did so for about a week and received a witness that the Book of Mormon and “Mormonism” were of God. According to his account:

As I was thrashing in my barn with the doors shut, all at once there seemed to be a ray of light from heaven which caused me to stop work for a short time, but soon began it again. Then in a few minutes another light came over my head which caused me to look up. I thought I saw the Angels with the Book of Mormon in their hands in the attitude of showing it to me and saying “this is the great revelation of the last days in which all things spoken of by the prophets must be fulfilled.” The vision was so open and plain that I began to rejoice exceedingly so that I walked the length of my barn crying “Glory Hal-la-lu-ya to the God and the Lamb forever.”

Artist’s depiction of Zerah’s vision.
Image from The Pulsipher Family Book.

This vision had a powerful impact on Zerah’s life, as well as other members of the Free Will Baptist Church he attended. He recalled:

For some time it seemed a little difficult to keep my mind in a proper state of reasonable order, I was so filled with the joys of heaven. But when my mind became calm I called the church together, and informed them of what I had seen. I told them of my determination to join the Church of Latter Day Saints, which I did and a large body of my church went with me.[xxx]

On 11 January of 1832, Zerah and his wife, Mary, were baptized along with all their children who were old enough to do so (Almira, Sarah, and Mariah). Jared Carter recorded that “there was some displays of the healing power of god in this plase while I was here,”[xxxi] one of which occurred during the Pulsiphers’ baptisms. Mary recalled that:

I wanted to be [baptized] at the first opportunity, but Satan thought he would hinder it. The night before baptism, I was taken very lame with rheumatism or something. I was so sick I could not get around much. As they were fixing to go, Brother Carter said to me, “Sister Pulsipher, if you will do your duty, you shall be healed.” I took a cane and hobbled to the water and went in. It was a very cold day, but I came out well, left my cane, and went away rejoicing.

There were other meetings with the missionary and other requirements for full admission to the Pulsiphers’ new faith. The gift of the Holy Ghost is described in both the New Testament and in the Book of Mormon, and in many instances is depicted as having been given by the laying on of hands. In the early Church, priesthood holders laid their hands on the heads of new converts and generally made a brief statement along the lines of “in the name of Jesus Christ, receive ye the Holy Ghost.” This ordinance was also considered a confirmation of Church membership and, as such became known as confirmation.[xxxii] Mary later wrote that at the time of her baptism:

I was very ignorant. I had not heard anything about being confirmed, or receiving the Holy Ghost. The next evening [we] went to [a] meeting and the six that were baptized were there. When he [Jared Carter] put his hands upon my head, he said, “Sister Pulsipher, by the authority of the Holy Priesthood and in the name of Jesus, I lay my hands on your head to bless you and to confirm you a member of the Church of Jesus Christ. I say unto you—receive the Holy Ghost.” He promised great blessings if I would be faithful. The spirit of the Lord was there. We sang, prayed, and praised God together.[xxxiii]

Soon, other members of the community were baptized. Shadrach Roundy traveled to Kirtland, Ohio and was baptized by William McLellin on 30 January.[xxxiv] Reverend John Gould—who served as a minister at the Free Will Baptist Church in Spafford—was baptized in December of that year by Reynolds Cahoon.[xxxv] Uriah Roundy, Daniel Pulsipher (Zerah’s nephew), Elias Humphrey, Mayhew Hillman, James Oliver, Elijah Cheeney, the Ensigns, and their respective families in addition to a Mrs. Maxson, Mariah Ripley, and Mariah Brown would also join the new faith.[xxxvi] In total, a number of around 20 neighbors were baptized before Jared Carter left, and Zerah was ordained to be the presiding elder of this new branch of the Church of Christ.[xxxvii]

Over the next two years, the local branch continued to grow, and, in order to follow what they felt was the will of God, migrated to the headquarters of the Church of Christ in the Ohio. The results for the Free Will Baptist Church in Spafford were catastrophic. As one historian observed:

It was not possible for this church to recover from this exodus of membership into a movement like this, so the church went quickly into decline. After the church building had stood open for a long time to the weather and been a place where cattle in the fields had found shelter, it was finally sold in the early forties to Captain Asahel Roundy, who moved it near the Homer road, south of the ” Corners,” and converted it into… [a] dwelling house.[xxxviii]

While causing “God’s Barn” to fall into disuse (at least by humans), and while largely destroying the Free Will Baptist Church, these conversions marked a new phase of life and new opportunities for the newly-Baptized Mormon. Some would leave their new faith within the next few years while others would stay with the movement until the ends of their lives, but life would never be the same for these residents of Spafford.

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[i] See Gregory A. Prince. Power from on High (Salt Lake City: Signature Books, 1995), 84.

[ii] Zerah Pulsipher, “History of Zerah Pulsipher,” in Pulsipher Family Book, ed. Thomas S. Terry, Terry Lund, N. H. Lund, and I. L. Holt (1953), 10-24.

[iii] Juanita Brooks. “Juanita Brooks Record Book.” MS 9291. Church History Library of the Church of Jesus Christ of Latter-day Saints, Salt Lake City, UT.

[iv] Zerah Pulsipher, “History,” 11.

[v] Zerah Pulsipher, “History,” 11.

[vi] Milton V. Backman, Jr. “Awakenings in the Burned-over District: New Light on the Historical Setting of the First Vision.” BYU Studies 9, no. 3 (1969), 1.

[vii] “Zerah Pulsipher, “History,” 11..

[viii] See Rough Stone Rolling, 165-166.

[ix] Zerah Pulsipher, “History,” 12.

[x] See William Cullen Bryant, ed., Picturesque America; or, the Land We Live In, 2 vols. (1872–74), 1:502.

[xi] Dean C. Jesse, ed., “The John Taylor Nauvoo Journal, January 1845-September 1845,” BYU Studies 23 (summer 1983): 45.

[xii] For more information on the Great Awakening and restoration movements, see James B. Allen and Leonard, Glen M. The Story of the Latter-day Saints (Salt Lake City, UT: Deseret Book Company, 1992), 13-19.

[xiii] Mary Brown Pulsipher, “Autobiography of Mary Brown Pulsipher,” in Pulsipher Family Book, ed. Thomas S. Terry, Terry Lund, N. H. Lund, and I. L. Holt (1953), 26-32, p.28.

[xiv] Collins, George Knapp, Spafford Onondaga County, New York (Onondaga, NY: Dehler Press, 1917), 47-49.

[xv] Autobiography of Zerah Pulsipher, 12; Autobiographical Sketch of Zera Pulsipher, 4.

[xvi] Cited in Rhean Lenora M. Beck, Life story of Sarah (King) Hillman and Her Husband, Mayhew Hillman, and Their Children. (independently published, 1968).

[xvii] Joseph Smith, Jr., “History, circa Summer 1832,” (Joseph Smith Papers).

[xviii] Ibid.

[xix] Book of Commandments (Independence, Mo.: 1833), 4:5.

[xx] Terryl L. Givens, By the Hand of Mormon: The American Scripture that Launched a New World Religion (New York: Oxford University Press, 2002), 56.

[xxi] Larry C. Porter, “Solomon Chamberlin’s Missiong Pamphlet: Dreams, Visions, and Angelic Ministrants,” BYU Studies 37, no. 2 (1997-98): 113-140; Brent Ashworth, “The John Taylor Nauvoo Journal, January 1845-September 1845,” BYU Studies 23, no. 3 (1983).

[xxii] Brent Ashworth, “The John Taylor Nauvoo Journal, January 1845-September 1845,” BYU Studies 23, no. 3 (1983), 40-41.

[xxiii] Zerah Pulsipher, “History,” 12.

[xxiv] John Pulsipher,“John Pulsipher’s History”, in Pulsipher Family Book, ed. Thomas S. Terry, Terry Lund, N. H. Lund, and I. L. Holt (1953), 47-63, p. 47

[xxv] Mary Brown Pulispher, “Autobiography,” 29.

[xxvi] Carter, Jared. “Jared Carter Journal, 1831 January-1833 January 20.” MS1441, Church History Library of the Church of Jesus Christ of Latter-day Saints, p. 35.

[xxvii] Carter, “Jared Carter Journal,” 2-3.

[xxviii] Carter, “Jared Carter Journal,” 45-46.

[xxix] The bulk of the account is found in the “History of Zerah Pulsipher,” 12. Also, “Autobiography of Mary Brown Pulsipher”. Another bit of information is found in a sermon by Brigham Young on 6 April 1860, recorded in JD 8:38. He stated: “Brother Pulsipher said that he watched to see if he could find fault with the Elder who preached the Gospel to him. I did not take that course, but I watched to see whether good common sense was manifest; and if they had that, I wanted them to present it in accordance with the Scriptures.”

[xxx] Zerah Pulsipher, “History,” 13.

[xxxi] Carter, “Jared Carter Journal,” 45.

[xxxii] Prince, Power, 94.

[xxxiii] Mary Brown Pulispher, “Autobiography,” 29.

[xxxiv] Jan Shipps, and John W. Welch, eds. The Journals of William E. McLellin, 1831–1836. (Provo, UT: BYU Studies; Urbana: University of Illinois Press, 1994), p. 70. Another version of Shadrach’s conversion story says that he sought out Joseph Smith while he was at Fayette, New York and baptized by him following their first interview in January 1831. See History of the Church / Smith, Joseph, et al. History of the Church of Jesus Christ of Latter-day Saints. Edited by B. H. Roberts. (Salt Lake City: Deseret News, 1902–1912 [vols. 1–]), 1932 [vol. 7]), 2:298.

[xxxv] http://josephsmithpapers.org/person/john-gould; see also LeRoy W. Kingman (ed.), History of Candor, NY, From Our County and Its People, A Memorial History of Tioga County, New York, (W. A. Fergusson & Co., N. Y., 1897), 444.

[xxxvi] Collins, George Knapp, Spafford Onondaga County, New York (Onondaga, NY: Dehler Press, 1917), 48.

[xxxvii] John Pulsipher, “John Pulsipher’s History,” 47.

[xxxviii] Collins, Spafford, 48.

Wilford Woodruff Conversion

During December of 1833, Zerah Pulsipher was at work, threshing grain in his barn when he felt a strong prompting that he needed to travel north because the Lord had something for him to do there.[1] One account from Zerah’s son Charles Pulsipher outlines the events that occurred in his home in relation to this prompting:

Father was ordained an Elder & set apart to… travel & preach as the spirit might direct & while working in the field the spirit moved upon him to start out & go North & preach the gospel, he stoped & thought on it & finely conclouded to work on untill night & then he would more think more about it but the spirit soon told him to go north on a mission so he quit work & went home & told Mother to get his clothes ready for he was going on a mission in the morning. where are you going. I don’t know, only I am to go north. How long will you be gone? I don’t know that.

He got Bro. Cheney who had been ordained a decon to go with him. They travled two days, about 80 miles from home & just before sundown father looks ahead of them & said, do you see that little house in the clearing? Yes, well, that is where we are to stop.[2]

Zerah and Mary Brown Pulsipher.
Image courtesy of the Daughters of the Utah Pioneers museum, Salt Lake City, Utah.

Two brothers lived at this house in Richland, but they weren’t home at the time. The wife of one of the brother was, however, and she let the elders in. They informed her that they were Mormon elders who felt they had been called of God to go north and preach about the restored gospel of Christ and that they had “traveled sixty miles on foot… in deep snow, and the first place they felt impressed to call upon was the house.”[3] They then asked “can you keep t[w]o travleing preachers of the great Later Day Gospel? Well yes she said, I guess so. We never turn away preachers. So they went in & she prepared supper for them.”[4] When they explained what they were preaching, she told them that her husband and brother-in-law would be interested in hearing what they had to say. When her husband came home, Zerah asked him, “Do you think we cant get a meeting tonight?” The husband’s response was, “I guess so. I will go out & see about it.” Accordingly, “He gave out the word & lit up the school house.”[5] The elders set up a meeting in the schoolhouse on the farm, and circulated notices throughout the village that they were to preach that evening.[6]

Little did the missionaries know then that one of those brothers would become, in the words of historian Thomas G. Alexander, “arguably the third most important figure in all of LDS church history after Joseph Smith, who began Mormonism, and Brigham Young, who led the Saints to Utah and supervised the early colonization of the intermountain west.”[7] For the time being, however, the two brothers—Wilford and Azmon Woodruff—were young seekers living in rural New York State.

The reason Azmon’s wife knew that the two men would be interested in what Zerah and Elijah had to say was that it was a lifelong quest of theirs to find the restored primitive church with apostles and prophets and had often discussed it at their home.

Young Wilford Woodruff.

Wilford had grown up in Connecticut under a strict Presbyterian upbringing. Through studying the New Testament and the tutelage of a visionary man named Robert Mason, Wilford came to believe that “it was necessary to have prophets, apostles, dreams, visions and revelations in the church of Christ, the same as they had who lived in ancient days” and that “the Lord would raise up a people and a church, in the last days, with prophets, apostles and all the gifts, powers and blessings, which it ever contained in any age of the world.”[8]

Wilford thought much upon this subject, especially while he was a teenager and in his early twenties. When he was 23, he resolved to seek out the truth. He “attended the meetings of almost every demonization there was,” but had no desire to join any existing church, feeling that they were incomplete and that the Lord would one day bring His church back upon the earth. Yet, he wasn’t afraid to express his views to other religious people when given the opportunity. On one occasion he attended great meeting with ministers from all sorts of denominations present. He arose and stepped into the aisle and asked, “My friends, will you tell me why you don’t contend for the faith once delivered to the Saints? Will you tell me why you don’t contend for that Gospel that Jesus Christ taught, and that His Apostles taught?” Then he proceeded to name off the gifts he felt were necessary to the Church of Christ.

In response, the leader of the convention responded that,

My dear young man, you would be a very smart man, and a very useful man in the earth, if you did not believe all those foolish things. These things were given to the children of men in the dark ages of the world, and they were given for the very purpose of enlightening the children of men in that age, that they might believe in Jesus Christ. Today we live in the blaze of the glorious gospel light, and we do not need those things.

To this, the young Wilford simply stated, “Then give me the dark ages of the world; give me those ages when men received these principles.”[9]

Wilford still felt this way when he came home from drawing logs from the shores of Lake Ontario on the 29^th of December 1833. He recorded that,

Upon my arrival home my sister-in-law informed me of the meeting. I immediately turned out my horses and started for the schoolhouse without waiting for supper. On my way I prayed most sincerely that the Lord would give me His spirit, and that if these men were the servants of God I might know it, and that my heart might be prepared to receive the divine message they had to deliver.

When I reached the place of meeting, I found the house already packed. My brother Azmon was there before I arrived. He was equally eager to hear what these men had to say. I crowded my way through the assembly and seated myself upon one of the writing desks where I could see and hear everything that took place.

Elder Pulsipher opened with prayer. He knelt down and asked the Lord in the name of Jesus Christ for what he wanted. His manner of prayer and the influence which went with it impressed me greatly. The spirit of the Lord rested upon me and bore witness that he was a servant of God. After singing, he preached to the people for an hour and a half. The spirit of God rested mightily upon him and he bore a strong testimony of the divine authenticity of the Book of Mormon and of the mission of the Prophet Joseph Smith. I believed all that he said. The spirit bore witness of its truth. Elder Cheney then arose and added his testimony to the truth of the words of Elder Pulsipher.[10]

A depiction of the meeting where Zerah Pulsipher and Elijah Cheney preached.

Wilford later stated that he “truly felt that it was the first gospel sermon that I had ever herd . I thought it was what I had long been looking for. I could not feel it my duty to leeve the house without bearing witness to the truth before the people.”[11] He got his chance to do so very quickly:

Liberty was then given by the elders to any one in the congregation to arise and speak for or against what they had heard as they might choose. Almost instantly I found myself upon my feet. The spirit of the Lord urged me to bear testimony to the truth of the message delivered by these elders. I exhorted my neighbors and friends not to oppose these men; for they were the true servants of God. They had preached to us that night the pure gospel of Jesus Christ. When I sat down, my brother Azmon arose and bore a similar testimony. He was followed by several others.[12]

The Woodruff brothers invited Zerah and Elijah to come to their home that evening and visited with them. Wilford borrowed the Book of Mormon and read it all that night. While reading, the Spirit bore witness to him that this volume was a true record.[13] Wilford later wrote, “Brother Pulsipher Continued labouring with us for several days and on the 31th of Dec I with my Brother Azmon Woodruff with two young females… went forward in baptism.”[14] Zerah performed the ordinance, even though conditions were not ideal for a baptism at the time—there was about three feet of snow on the ground, the day was very cold, and the water was mixed with ice and snow. Despite all this, Wilford later recalled that he did not feel the cold.[15]

A depiction of Wilford Woodruff’s baptism in the video “The Great Apostasy.”

The Mormon missionaries continued to labor in the area and baptized several other people in the following days and weeks. On January 2, Zerah established a branch of the Church of Christ in Richland that contained twelve members. Wilford was ordained a teacher while Azmon and Noah Hatton were ordained elders in this branch.[16] After this, Charles recalled, that, “Then they felt their mission was filled & they returned home.”[17]

Wilford Woodruff would later serve as a member of the second quorum of the seventies and as an apostle, serve several successful missions bringing hundreds of people into the Church of Jesus Christ of Latter-day Saints, and later served as president of the Church. While serving in this last position, Wilford Woodruff issued the Manifesto (published in the Doctrine and Covenants as Official Declaration 1), which declared that the Church was “not teaching polygamy or plural marriage, nor permitting any person to enter into its practice.” While this statement would not be completely true until a few years later, this statement marked the beginnings of an era of transition that would reshape Mormonism. As Thomas G. Alexander stated while arguing that Woodruff was, perhaps, the third most important figure in Mormon history,

A man for his season, Woodruff shepherded Mormonism out of a morass of persecution and isolation. He marked the path which led the Latter-day Saints to come to terms with the separation of the temporal and spiritual and to acceptance and respectability; and he reclaimed and deepend the reservoir of spiritual water that nourished the Saints through trying times.[18]

Wilford Woodruff

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[1] Wilford Woodruff, “The Birthday Reception,” Deseret Evening News, 1897, March 1, p. 1.

[2] Charles Pulsipher Autobiography and Journal. Copy in possession of author.

[3] Woodruff. “Birthday Reception,” 1.

[4] Charles Pulsipher, Autobiography and Journal.

[5] Charles Pulsipher, Autobiography and Journal.

[6] Woodruff. “Birthday Reception,” 1.

[7] Thomas G. Alexander, Things in Heaven and Earth, the Life and Times of Wilford Woodruff, a Mormon Prophet, [Salt Lake City: Signature Books, 1991], 331.

[8] Wilford Woodruff, Leaves From My Journal, 2^nd ed. (Salt Lake City, UT: Juvenile Instructor Office, 1882), 1-2.

[9] Wilford Woodruff, and A. Winter (ed.), “Discourse,” Deseret Weekly, 1889, April 6, pp. 449-450.

[10] In Matthias F. Cowley, Wilford Woodruff, Fourth President of the Church of Jesus Christ of Latter-day Saints: History of His Life and Labors as Recorded in His Daily Journal (Salt Lake City, UT: Deseret News, 1909), 33

[11] Wilford Woodruff Journal introduction. Quoted in Wilford Woodruff, Waiting for the World’s End, ed. by Susan Staker. (Salt Lake City, UT: Signature Books, 1993), 2

[12] Cowley, p. 33.

[13] Cowley, p. 34.

[14] Woodruff, Journal Intro in 1993, 1-2.

[15] Cowley, p. 35.

[16] Wilford Woodruff journal intro. For other accounts of Wilford’s conversion, see Woodruff, W. (1897, March 1). The Birthday Reception. Deseret Evening News, p. 1; Jensen, A. (1886). Wilford Woodruff. The Historic Record vol. 5. Salt Lake City: Andrew Jensen, p. 93

[17] Charles Pulsipher.

[18] Alexander, Things, 331.