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 Another Random Document on
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believers." We shall meet some of the British converts hereafter, and read
the testimonies of the sisters concerning the great spiritual work of
Mormonism in their native land.

Heber, and Orson Hyde, returned to America, leaving the British mission in
charge of Joseph Fielding, with Willard Richards and William Clayton as
councilors. Here the apostolic thread connects with the wife and family of
Heber, who have been left to the care of Providence and the brotherly and
sisterly love of the saints during this immortal mission to Great Britain. His
daughter Helen, in her journal, says:

"In the absence of my father the Lord was true to his promise. My father's
prayer, that he had made upon the heads of his wife and little ones whom he
had left poor and destitute, was answered. Kind friends came forward to
cheer and comfort them, and administer to their wants.

"Soon after my father's return to Kirtland he commenced making

preparations to move his family to Missouri, where Brother Joseph Smith
and a majority of the church authorities and nearly all of the members had
gone. About the first of July he commenced the journey with his family,
accompanied by Brother Orson Hyde and others, and arrived in Far West on
the 25th of July, when he had a happy meeting with Joseph, Hyrum, Sidney,
and others of the twelve, and numbers of his friends and brethren, some of
whom were affected to tears when they took him by the hand. During our
journey from Kirtland, the weather being very warm, we suffered very
much, and were much reduced by sickness. Father continued quite feeble
for a considerable length of time. Joseph requested him to preach to the
saints, saying, 'It will revive their spirits and do them good if you will give
them a history of your mission;' which he did, although he was scarcely
able to stand. It cheered their hearts and many of the elders were stirred up
to diligence.

"Soon after our arrival Bishop Partridge gave father a lot, and also sufficient
timber to build a house. While it was being erected we lived in a place eight
by eleven feet and four feet high at the eaves, which had been built for a
cow. The brethren were remarkably kind, and contributed to our necessities.
Brother Charles Hubbard made my father a present of forty acres of land;
another brother gave him a cow. But about the last of August, after he had
labored hard and nearly finished his house, he was obliged to abandon it to
the mob, who again commenced to persecute the saints."

The history of those persecutions, and the exodus of the saints, is already
sufficiently told. Suffice it to say that Sister Vilate nobly bore her part in
those trying scenes, while Heber, with Brigham and the rest of the twelve,
kept their covenant—never to rest a moment until the last faithful saint was
delivered from that State, and the feet of the whole people planted firmly, in
peace and safety, in a new gathering place.
 CHAPTER XXV.
SKETCH OF THE SISTERS MARY AND
MERCY R. FIELDING—THE FIELDINGS
A SEMI-APOSTOLIC FAMILY—THEIR
IMPORTANT INSTRUMENTALITY IN
OPENING THE BRITISH MISSION—
MARY FIELDING MARRIES HYRUM
SMITH—HER TRIALS AND
SUFFERINGS WHILE HER HUSBAND IS
IN PRISON—TESTIMONY OF HER
SISTER MERCY—MARY'S LETTER TO
HER BROTHER IN ENGLAND.

Already has the name of Mary Fielding become quite historical to the
reader, but she is now to be introduced in her still more representative
character as wife of the patriarch and martyr Hyrum, and as mother of the
apostle Joseph F. Smith.

This much-respected lady was born July 21st, 1801, at Honidon,

Bedfordshire, England. She was the daughter of John and Rachel Fielding,
and was the eldest of the sisters whom the reader has met somewhat
prominently in an apostolic incident in Canada, out of which much of the
early history of the British mission very directly grew.

Mary was of good family, well educated, and piously raised, being
originally a Methodist, and a devoted admirer of the character of John
Wesley. Indeed the family of the Fieldings and their connections were semi-
apostolic even before their identification with the Church of Latter-day
Saints.

In 1834 Mary emigrated to Canada. Here she joined her youngest brother,
Joseph, and her sister, Mercy Rachel (born in England in 1807), who had
preceded her to America in 1832. As we have seen, this brother and his two
sisters were living near Toronto, Upper Canada, at the time when Parley P.
Pratt arrived there on his mission, and they immediately embraced the faith.
This was in May, 1836.

In the following spring the Fieldings gathered to Kirtland. Soon the

youngest of the sisters, Mercy Rachel, was married by the prophet to Elder
Robert B. Thompson, one of the literati of the Church, who was appointed
on a mission to Canada with his wife. At the same time Joseph Fielding was
appointed on mission to England, to assist the apostles in that land. But
Mary remained in Kirtland, and on the 24th of December, 1837, she was
married to Hyrum Smith.

Here something deserves to be told of the Fielding family in amplification

of the incidental mentionings already made.

The Rev. James Fielding (of Preston, England), Mary's brother, was quite a
religious reformer, and of sufficient ministerial reputation and force to
become the founder and head of a Congregational Methodist Church.
Originally he was a minister of the regular body of that powerful sect, but
becoming convinced that modern Methodists had departed from their
primitive faith, and that their church no longer enjoyed the Holy Ghost and
its gifts, which measurably attended their illustrious founder and his early
disciples, the Rev. Mr. Fielding inaugurated a religious reform in the
direction intimated. It was an attempt to revive in his ministerial sphere the
spiritual power of the Wesleyan movement; nor did he stop at this, but
sought to convince his disciples of the necessity of "contending earnestly
for the faith once delivered to the saints."

Other branches of the family also became prominent in the religious

reforms of England that arose about the time of the establishing of the
Church of Latter-day Saints in America. One of the Fielding sisters married
no less a personage than the Rev. Timothy R. Matthews, who figured nearly
as conspicuously as the Rev. James Fielding in the early history of the
British mission. This Rev. Timothy Matthews was at first minister of the
Church of England, and is said to have been a very able and learned man.
With the famous Robert Aitken, whom he called his "son," he attempted
reformation even in the established Church; or rather, these innovative
divines denounced the "apostasy" of that Church, and prosecuted a semi-
apostolic mission. It was eminently successful, Robert Aitken and himself
raising up large congregations of disciples in Preston, Liverpool, Bedford,
Northampton and London. These disciples were popularly called Aitkenites
and Matthewites. Quite relevant is all this to the history of the Latter-day
Saints in England, for the congregations of the Rev. James Fielding, Rev.
Timothy R. Matthews, and Rev. John Richards (father of Jennetta), gave to
the apostles their first disciples abroad, and these ministers themselves were
their instruments in establishing the British mission.

But the name of Fielding, after those of the apostles, was principal in
accomplishing these results. The sisters Mary and Mercy, with Joseph, half
converted by their letters, the congregation of their reverend brother in
Preston, before the advent there of the apostles. In their Brother James'
chapel the first apostolic sermon in foreign lands was preached by Heber C.
Kimball, and it was one of the Fielding sisters (Mrs. Watson), who gave to
the elders the first money for the "gospel's sake" donated to the church
abroad.

But to return to Kirtland. Hyrum Smith was a widower at the date of Mary
Fielding's arrival there from Canada. And this means that his only wife was
dead; for polygamy was unknown in the Church at that time. It will
therefore, be seen how pertinent is the often-repeated remark of the sisters
that the saints were not driven and persecuted because of polygamy, but
because of their belief in "new and continued revelation." In becoming
Hyrum's wife, Mary assumed the responsible situation of step-mother to his
five children, the task of which she performed with unwavering fidelity,
taking care of them for years after the martyrdom of her husband, and
taking the place of both father and mother to them in the exodus of the
Church to the Rocky Mountains. And Mary was well trained for this latter
task during her husband's lifetime, besides being matured in years and
character before her marriage.

From Kirtland, with her husband and family, she removed to Far West, Mo.,
where, on the first day of November, 1838, her husband and his brother, the
prophet, with others, were betrayed by the Mormon Colonel Hinkle into the
hands of the armed mob under General Clark, in the execution of Gov.
Boggs' exterminating order. On the following day Hyrum was marched, at
the point of the bayonet, to his house, by a strong guard, who with hideous
oaths and threats commanded Mary to take her last farewell of her husband,
for, "His die was cast, and his doom was sealed," and she need never think
she would see him again; allowing her only a moment, as it were, for that
terrible parting, and to provide a change of clothes for the final separation.
In the then critical condition of her health this heart-rending scene came
nigh ending her life; but the natural vigor of her mind sustained her in the
terrible trial. Twelve days afterwards she gave birth to her first born, a son;
but she remained prostrate on a bed of affliction and suffering for several
months. In January, 1839, she was taken in a wagon, with her infant, on her
sick bed, to Liberty, Clay county, Mo., where she was granted the privilege
of visiting her husband in jail, where he was confined by the mob, without
trial or conviction, because, forsooth, he was a "Mormon."

While in this condition of health, with her husband immured in a dungeon

and surrounded by fiends in human form, thirsting for his life, a company of
armed men, led by the notorious Methodist priest, Bogart, entered her poor
abode and searched it, breaking open a trunk and carrying away papers and
valuables belonging to her husband. In this helpless condition also she was
forced from what shelter she had, in the worst season of the year, to cross
the bleak prairies of Missouri, expelled from the State, to seek protection
among strangers in the more hospitable State of Illinois. Here is the story
that her sister Mercy tells of those days and scenes:

"In 1838 I traveled in company with Hyrum Smith and family to Far West.
To describe in a brief sketch the scenes I witnessed and the sufferings I
endured would be impossible. An incident or two, however, I will relate.

"My husband, with many of the brethren, being threatened and pursued by a
mob, fled into the wilderness in November, leaving me with an infant not
five months old. Three months of distressing suspense I endured before I
could get any intelligence from him, during which time I staid with my
sister, wife of Hyrum Smith, who, having given birth to a son while her
husband was in prison, on the 13th of November took a severe cold and was
unable to attend to her domestic duties for four months. This caused much
of the care of her family, which was very large, to fall on me. Mobs were
continually threatening to massacre the inhabitants of the city, and at times I
feared to lay my babe down lest they should slay me and leave it to suffer
worse than immediate death. About the 1st of February, 1839, by the
request of her husband, my sister was placed on a bed in a wagon and taken
a journey of forty miles, to visit him in the prison. Her infant son, Joseph F.,
being then but about eleven weeks old, I had to accompany her, taking my
own babe, then near eight months old. The weather was extremely cold, and
we suffered much on the journey. This circumstance I always reflect upon
with peculiar pleasure, notwithstanding the extreme anxiety I endured from
having the care of my sick sister and the two babes. The remembrance of
having had the honor of spending a night in prison, in company with the
prophet and patriarch, produces a feeling I cannot express.

"Shortly after our return to Far West we had to abandon our homes and
start, in lumber wagons, for Illinois; my sister being again placed on a bed,
in an afflicted state. This was about the middle of February, and the weather
was extremely cold. I still had the care of both babes. We arrived at Quincy
about the end of the month."

The following interesting letter, from Mary to her brother Joseph in

England, will fitly close for the present the sketch of these sisters:

"COMMERCE, Ill., North America,

"June, 1839.

"MY VERY DEAR BROTHER:

"As the elders are expecting shortly to take their leave of us again to
preach the gospel in my native land, I feel as though I would not let the
opportunity of writing you pass unimproved. I believe it will give you
pleasure to hear from us by our own hand; notwithstanding you will
see the brethren face to face, and have an opportunity of hearing all
particulars respecting us and our families.

"As it respects myself, it is now so long since I wrote to you, and so

many important things have transpired, and so great have been my
affliction, etc., that I know not where to begin; but I can say, hitherto
has the Lord preserved me, and I am still among the living to praise
him, as I do to-day. I have, to be sure, been called to drink deep of the
bitter cup; but you know, my beloved brother, this makes the sweet
sweeter.

"You have, I suppose, heard of the imprisonment of my dear husband,

with his brother Joseph, Elder Rigdon, and others, who were kept from
us nearly six months; and I suppose no one felt the painful effects of
their confinement more than myself. I was left in a way that called for
the exercise of all the courage and grace I possessed. My husband was
taken from me by an armed force, at a time when I needed, in a
particular manner, the kindest care and attention of such a friend,
instead of which, the care of a large family was suddenly and
unexpectedly left upon myself, and, in a few days after, my dear little
Joseph F. was added to the number. Shortly after his birth I took a
severe cold, which brought on chills and fever; this, together with the
anxiety of mind I had to endure, threatened to bring me to the gates of
death. I was at least four months entirely unable to take any care either
of myself or child; but the Lord was merciful in so ordering things that
my dear sister could be with me. Her child was five months old when
mine was born; so she had strength given her to nurse them both.

"You will also have heard of our being driven, as a people, from the
State, and from our homes; this happened during my sickness, and I
had to be removed more than two hundred miles, chiefly on my bed. I
suffered much on my journey; but in three or four weeks after we
arrived in Illinois, I began to amend, and my health is now as good as
ever. It is now little more than a month since the Lord, in his
marvelous power, returned my dear husband, with the rest of the
brethren, to their families, in tolerable health. We are now living in
Commerce, on the bank of the great Mississippi river. The situation is
very pleasant; you would be much pleased to see it. How long we may
be permitted to enjoy it I know not; but the Lord knows what is best
for us. I feel but little concerned about where I am, if I can keep my
mind scald upon God; for, you know in this there is perfect peace. I
believe the Lord is overruling all things for our good. I suppose our
enemies look upon us with astonishment and disappointment.
"I greatly desire to see you, and I think you would be pleased to see
our little ones; will you pray for us, that we may have grace to train
them up in the way they should go, so that they may be a blessing to us
and the world? I have a hope that our brothers and sisters will also
embrace the fullness of the gospel, and come into the new and
everlasting covenant; I trust their prejudices will give way to the power
of truth. I would gladly have them with us here, even though they
might have to endure all kind of tribulation and affliction with us and
the rest of the children of God, in these last days, so that they might
share in the glories of the celestial kingdom. As to myself, I can truly
say, that I would not give up the prospect of the latter-day glory for all
that glitters in this world. O, my dear brother, I must tell you, for your
comfort, that my hope is full, and it is a glorious hope; and though I
have been left for near six months in widowhood, in the time of great
affliction, and was called to take, joyfully or otherwise, the spoiling of
almost all our goods, in the absence of my husband, and all unlawfully,
just for the gospel's sake (for the judge himself declared that he was
kept in prison for no other reason than because he was a friend to his
brother), yet I do not feel in the least discouraged; no, though my sister
and I are here together in a strange land, we have been enabled to
rejoice, in the midst of our privations and persecutions, that we were
counted worthy to suffer these things, so that we may, with the ancient
saints who suffered in like manner, inherit the same glorious reward. If
it had not been for this hope, I should have sunk before this; but,
blessed be the God and rock of my salvation, here I am, and am
perfectly satisfied and happy, having not the smallest desire to go one
step backward.

"Your last letter to Elder Kimball gave us great pleasure; we thank you
for your expression of kindness, and pray God to bless you according
to your desires for us.

"The more I see of the dealings of our Heavenly Father with us as a

people, the more I am constrained to rejoice that I was ever made
acquainted with the everlasting covenant. O may the Lord keep me
faithful till my change comes! O, my dear brother, why is it that our
friends should stand out against the truth, and look on those that would
show it to them as enemies? The work here is prospering much;
several men of respectability and intelligence, who have been
acquainted with all our difficulties, are coming into the work.

"My husband joins me in love to you. I remain, my dear brother and

sister, your affectionate sister,

"MARY SMITH."
 CHAPTER XXVI.
THE QUORUM OF THE APOSTLES GO
ON MISSION TO ENGLAND—THEIR
LANDING IN GREAT BRITAIN—THEY
HOLD A CONFERENCE—A HOLIDAY
FESTIVAL—MOTHER MOON AND
FAMILY—SUMMARY OF A YEAR'S
LABORS—CROWNING PERIOD OF THE
BRITISH MISSION.

Scarcely had the saints made their exodus from Missouri—while many of
them were still domiciled in tents on the banks of the Mississippi, and
Nauvoo could only boast of a few rude houses to prophesy the glory of a
"second Zion"—ere nine of the quorum of the apostles were abroad,
working their missionary wonders in foreign lands. From that period to the
present (1877), the history of the Latter-day Church, with its emigrations,
has quite one-half belonged to the European mission, which has given to
America one hundred thousand emigrants.

Early in the year 1840 (January 11th), apostles Wilford Woodruff and John
Taylor, with Elder Theodore Turley, landed on the shores of England. They
chose their several fields of labor and soon were actively engaged in the
ministry.

On the 19th of March of the same year Brigham Young, Heber C. Kimball,
George A. Smith, Parley P. Pratt, Orson Pratt, and Reuben Hedlock sailed
from New York on board the Patrick Henry. A number of the saints came
down to the wharf to bid them farewell. When the elders got into the small-
boat to go out to the ship, the saints on shore sang "The Gallant Ship is
Under Way," etc., in which song the elders joined until their voices were
separated by the distance.
Liverpool was reached by these apostles on the 6th of April. It was the
anniversary of the organization of the Church, just ten years before. The
next day they found Elder Taylor and John Moon, with about thirty saints
who had just received the work in that place, and on the day following they
went to Preston by railroad.

In Preston, the cradle of the British mission, the apostles were met by a
multitude of saints, who rejoiced exceedingly at the event of the arrival of
the twelve in that land.

Willard Richards immediately hastened to Preston and gave an account of

the churches in the British isles, over which he had been presiding during
the interval from the return of Heber C. Kimball and Orson Hyde to
America. The president of the twelve at once commenced to grapple with
the work in foreign lands, convened a conference, and wrote to Wilford
Woodruff to attend.

It was on the 14th of April, 1840, that the first council of the twelve
apostles, in a foreign land, was held at Preston. There were present Brigham
Young, Heber C. Kimball, Parley P Pratt, Orson Pratt, John Taylor, Wilford
Woodruff, and George A. Smith. These proceeded to ordain Willard
Richards to their quorum, and then Brigham Young was chosen, by a
unanimous vote, the standing president of the twelve.

Then followed, during the next two days, "A General Conference of the
Church of Jesus Christ of Latter-day Saints," held in the Temperance Hall at
Preston, with Heber C. Kimball presiding, and William Clayton clerk. There
were represented at this time, one thousand six hundred and seventy-one
members, thirty-four elders, fifty-two priests, thirty-eight teachers, and
eight deacons.

The conference over, the apostles kept the old Christian holiday of Good
Friday, to regale their spirits after their long journey, which had so quickly
followed the many vicissitudes of persecution in their native land, and
before separating again on their arduous mission.

The place chosen to spend their holiday was the village of Penwortham, two
miles from Preston. That day Mother Moon made a feast for the apostles at
her house. From her treasury of "fat things" she brought forth a bottle of
wine which she had kept for forty years. This the elders blessed and then
partook of it. That bottle of wine is spoken of to this day. The family of
Mother Moon has also a history. Here is their page, from Heber's journal of
his first mission abroad:

"Having an appointment to preach in the village of Wrightington, while on

the way I stopped at the house of Brother Francis Moon, when I was
informed that the family of Matthias Moon had sent a request by him for
me to visit them, that they might have the privilege of conversing with me
on the subject of the gospel. Accordingly Brother Amos Fielding and I paid
them a visit that evening. We were very kindly received by the family, and
had considerable conversation on the subject of my mission to England, and
the great work of the Lord in the last days. They listened with attention to
my statements, but at the same time they appeared to be prejudiced against
them. We remained in conversation until a late hour, and then returned
home. On our way Brother Fielding observed that he thought our visit had
been in vain, as the family seemed to have considerable prejudice. I
answered, be not faithless but believing; we shall yet see great effects from
this visit, for I know that some of the family have received the testimony,
and will shortly manifest the same; at which remark he seemed surprised.

"The next morning I continued my journey to Wrightington and Hunter's

Hill. After spending two or three days in that vicinity, preaching, I baptized
seven of the family of Benson, and others, and organized a branch.

"I returned by the way of Brother Fielding's, with whom I again tarried for
the night. The next morning I started for Preston, but when I got opposite
the lane leading to Mr. Moon's, I was forcibly led by the spirit of the Lord
to call and see them again. I therefore directed my steps to the house. On
my arrival I knocked at the door. Mrs. Moon exclaimed: 'Come in! come in!
You are welcome here! I and the lasses (meaning her daughters) have just
been calling on the Lord, and praying that he would send you this way.' She
then informed me of her state of mind since I was there, and said she at first
rejected my testimony, and endeavored to think lightly on the things I had
advanced, but on trying to pray, the heavens seemed like brass over her
head, and it was like iron under her feet. She did not know what was the
matter, saying, 'Certainly the man has not bewitched me, has he?' And upon
inquiring she found it was the same with the lasses. They then began to
reflect on the things I told them, and thinking it possible that I had told
them the truth, they resolved to lay the case before the Lord, and beseech
him to give them a testimony concerning the things I had testified of. She
then observed that as soon as they did so light broke in upon their minds;
they were convinced that I was a messenger of salvation; that it was the
work of the Lord, and they had resolved to obey the gospel. That evening I
baptized Mr. Moon and his wife, and four of his daughters. * * * I visited
Mr. Moon again, and baptized the remainder of his family, consisting of
thirteen souls, the youngest of whom was over twenty years of age. They
received the gospel as little children, and rejoiced exceedingly in its
blessings. The sons were very good musicians and the daughters excellent
singers. When they united their instruments and voices in the songs of Zion
the effect was truly transporting. Before I left England there were about
thirty of that family and connections baptized, five of whom—Hugh, John,
Francis, William and Thomas Moon—were ordained to be fellow-laborers
with us in the vineyard, and I left them rejoicing in the truths they had
embraced."

After their short rest in Preston, refreshed and inspired by the communion
of so many of their quorum, these apostles rose like giants to their work.
Brigham Young and Willard Richards went with Wilford Woodruff into
Herefordshire, where Brigham obtained money to publish the Book of
Mormon; Heber C. Kimball visited the disciples whom he had brought into
the Church during his first mission; Orson Pratt went into Scotland, George
A. Smith went into Staffordshire, John Taylor continued his labors at
Liverpool, where he raised up a conference, and Parley P. Pratt repaired to
Manchester to publish the Millennial Star.

A year passed. Here is the summary of its history, from Brigham Young's
journal:

"It was with a heart full of thanksgiving and gratitude to God, my Heavenly
Father, that I reflected upon his dealings with me and my brethren of the
twelve during the past year of my life, which was spent in England. It truly
seems a miracle to look upon the contrast between our landing and
departing from Liverpool. We landed in the spring of 1840, as strangers in a
strange land, and penniless, but through the mercy of God we have gained
many friends, established churches in almost every noted town and city of
Great Britain, baptized between seven and eight thousand souls, printed five
thousand Books of Mormon, three thousand hymn-books, two thousand five
hundred volumes of the Millennial Star, and fifty thousand tracts; emigrated
to Zion one thousand souls, establishing a permanent shipping agency,
which will be a great blessing to the saints, and have left sown in the hearts
of many thousands the seed of eternal life, which shall bring forth fruit to
the honor and glory of God; and yet we have lacked nothing to eat, drink or
wear; in all these things I acknowledge the hand of God."

But even this was eclipsed by the results of the next ten years. Besides the
thousands who had emigrated, the British mission, at the culmination of this
third period, numbered nearly forty thousand souls. The Millennial Star
reached a weekly circulation of twenty-two thousand; and there were half a
million of Orson Pratt's tracts in circulation throughout the land. This
crowning period was during the presidencies of Orson Spencer, Orson Pratt,
and Franklin and Samuel Richards.

Too vast this missionary work abroad, and too crowded its events, for us to
follow the historic details; but we shall, however, frequently hereafter meet
representative women from Europe, and read in their sketches many
episodes of the saints in foreign lands.
 CHAPTER XXVII.
THE SISTERS AS MISSIONARIES—
EVANGELICAL DIPLOMACY—
WITHOUT PURSE OR SCRIP—PICTURE
OF THE NATIVE ELDERS—A SPECIMEN
MEETING—THE SECRET OF SUCCESS
—MORMONISM A SPIRITUAL GOSPEL
—THE SISTERS AS TRACT
DISTRIBUTERS—WOMAN A POTENT
EVANGELIST.

And what the part of the sisterhood in this great work outlined in foreign
lands?

The sisters were side by side with the most potent missionaries the Latter-
day Church found. They made nearly as many converts to Mormonism as
the elders. They were, often times, the direct instruments which brought
disciples into the Church. The elders riveted the anchor of faith by good
gospel logic, and their eloquent preachers enchanted the half-inspired mind
with well-described millennial views, but the sisters, as a rule, by the nicest
evangelical diplomacy brought the results about. They agitated the very
atmosphere with their magical faith in the new dispensation; they breathed
the spirit of their own beautiful enthusiasm into their neighborhoods; they
met the first brunt of persecution and conquered it by their zeal; they
transformed unbelief into belief by their personal testimonies, which
aroused curiosity, or made their relatives and neighbors sleepless with
active thoughts of the new, and inspired doubts of the old; they enticed the
people to hear their elders preach, and did more to disturb the peace of the
town than could have done the town-crier; they crowded their halls with an
audience when without their sisterly devising those halls had remained
often empty and cold.
In the British mission—in England, Scotland and Wales—the sisters had
much better missionary opportunities than in America. The vast extent of
country over which the American people were sparsely scattered, forty to
fifty years ago, and the almost immediate gatherings of the disciples to a
centre place, or a local Zion, necessarily confined the missionary movement
at home nearly exclusively to the apostles and their aids, the "Seventies;"
and thus as soon as the disciples "gathered out of Babylon," American
society lost even the little leaven which the elders had inspired in its midst.

But in England, Scotland and Wales, and at a later period in Scandinavia, it

was very different. Not merely one local Zion and a score of branches
scattered over a score of States, but in the British mission at its zenith of
progress there were over five hundred branches, fifty conferences, and
about a dozen pastorates—the latter very like Mormon provinces or
bishoprics. There the sisters had grand missionary opportunities. From
village to town, and from town to city, they helped the elders push their
work until this vast church superstructure was reared. With such a leaven as
the Mormon sisterhood in Great Britain, converts were made so fast that it
was nearly twenty years before even the immense yearly emigration of the
saints to America began visibly to tell in weakening missionary operations
in that prolific land.

It has often been a matter of wonder how it happened that Mormonism was
such a mighty proselyting power in England compared with what it had
been in America. The two views presented suggest the exact reason; and in
addition to the gathering genius of the Mormons, the very "tidal wave" of
the country has swept migrating peoples westward. Three hundred Mormon
cities have sprung up on the Pacific slope, just as five hundred branches did
in Great Britain, which has required all the gathering energies of the Church
for over a quarter of a century to deplete her of these proselyting saints. It
was Great Britain that gave to the sisters their grand missionary
opportunities.

Here another view of the sisters presents itself. Much of the success of
"Mormonism" in foreign lands is due to the fact that the elders, like Christ
and his apostles of old, went about preaching the gospel "without purse or
scrip."
This apostolic custom captivated woman at once. Her sympathies were
charmed. She admired the heroic devotion and self-abnegation of such
ministers of Christ. Their examples directly appealed to her, so like were
they to her own faith. The disinterested aims and efforts of these men for
human good so accorded with her own divine aspirations, that she leapt
with a glorious enthusiasm to their side. For once woman had found the
opportunity to exercise her own methods of apostleship.

She saw these elders upon the altar of sacrifice for a Christian cause. Out in
the wilderness of society were they, during the best years of youth,
preaching without purse or scrip, trusting in Providence for their daily bread
as truly as do the sparrows whom the Great Father feeds. Wandering
through the world were these devoted men, often with blood in their well-
worn shoes, preaching the glad tidings of a new dispensation which the
angels had opened to bring immortality to mortals, and establish the order
of heaven on earth. Such were the examples which the elders presented in
their ministry, and such examples woman loved.

Though they bore the title of elders, these missionaries, especially the
native ones, were generally young men from the age of twenty to thirty.
Scarcely were they converted ere they were sent out to mission the land.
The prophet Joseph had well cogitated on the saying of Christ, "The harvest
is great but the laborers are few;" and it was at once a bold and happy stroke
of genius on his part to leave the beaten track of choosing only matured and
experienced divines, calling instead a multitude of youths and striplings to
aid him in evangelizing the world. This was much like Mohammed's
choosing of the youthful enthusiast Ali to be his lieutenant in his religious
empire-founding mission. And so at one time might have been found in
Europe nearly a thousand of these young men, out in the ministry, bearing
the title of elders. Strange example! Elders at twenty; veterans at twenty-
five, who had built up their conferences! This pleased woman. It was
unique. The example touched her heart and stimulated her faith through her
very sympathy for and admiration of the heroic.

Into the villages of England, Scotland and Wales these youths made their
way, with hymn-book and Bible in hand, but with no ministerial
recommendation except a forceful, innovative intellectuality, and souls
inspired with the glories of a new and conquering faith.

Alone, at eventide, they would uncover their heads, on some green bit of
common, or, if on the Sabbath day, would daringly near the old village
church, which well might tremble at such sacrilege, as did they literally in
those bold missionary attempts, that never had been made but for youth's
rich unconsciousness of inability. Then would ring out the hymn of the
Latter-day Saints:

"Go, ye messengers of glory,

Run, ye legates of the skies,
Go and tell the pleasing story,
That a glorious angel flies;
Great and mighty,
With a message from on high!"

Or perchance it would be this instead:

"The morning breaks, the shadows flee;

Lo, Zion's standard is unfurled;
The dawning of a brighter day
Majestic rises on the world."

And many a village has been startled with this tremendous proclamation,
from the lips of young men:

"Jehovah speaks! Let Earth give ear!

And gentile nations turn and live!"

First the woman would come out to listen, on the threshold of her cottage,
after supper; then she would draw near, and wonder about this boy-preacher
—to her eyes so much like her own boy, who, perhaps, is playing at some
evening game with his companions, near by. Next comes her husband, and
after awhile the boys themselves leave their games, and with their sisters,
gather to listen. And so are also gathered other family groups of the village
to swell the impromptu congregation. This is a truthful picture, for the
author is describing a literal experience.
Now comes the supplemental story of this boy-elder, that he is out in the
world preaching the gospel without purse or scrip, that he has eaten nothing
that day since breakfast, that he has journeyed miles and is tired out, and
that he has no place in which to lay his head that night.

The mother and her daughters whisper. They have conceived an idea that
will exactly fit that poor boy's case. Father is approached. At first he will
not listen to the proposition; but at last he yields. What else could he do?
When did woman fail if her sympathies were enlisted? To their home the
boy-missionary is taken. A supper is gleaned from the humble peasant's
leavings. Water is furnished to bathe the sore and blood-stained feet. The
woman is half converted by the sight of so much youthful heroism. Mother
and daughters dream of the boy-missionary that night.

'Tis a simple story; but from that house Mormonism is destined to spread
through all the village, until the aged clergyman, educated at college, in his
pulpit which he has occupied for a quarter of a century, fears that boy as
much as a second Goliath might have feared the stripling David.

And thus Mormonism ran from village to town, and from town to city;
carried, of course, to the larger places by the "veterans;" but in all cases
very similar. How much the sisters—mothers and daughters—had to do in
this work may be seen at a glance.

But the most salient view to be taken of Mormonism abroad is, as the great
spiritual movement of the age. The reader may be assured that it was the
beautiful themes of a new dispensation—themes such as angels might have
accompanied with their hosannas—that charmed disciples into the Mormon
Church. Spiritual themes and the gifts of the Holy Ghost were what
converted the tens of thousands in Great Britain; not a cold materialism,
much less a sensual gospel. Even to the simplest, who scarcely knew the
meaning of idealities, the spiritual and the ideal of Mormonism were its
principal charms. Indeed, it is to the fact that Mormonism was, in its
missionary history, such a unique and extraordinary spiritual, and yet
matter-of-fact, movement, that it owes its principal and rare successes.

In America, the splendid ambitions of empire-founding, the worldly

opportunities presented by a migrating people and a growing
commonwealth, sometimes charmed the dominating mind; but in the
foreign missions, especially in Great Britain, where it received its highest
intellectual interpretation from elders who championed it on the public
platform against the best orthodox disputants in the land, it was
Mormonism as a great spiritual work that captivated most, and above all it
was this aspect of it that most captivated the sisterhood. In this view, and in
this view only, can the explanation be found of how it took such a deep and
lasting hold upon the female portion of society.

In the early rise of the Church abroad the disciples knew nothing of the
society-founding successes of Brigham Young, which to-day make
Mormonism quite potent in America and a periodical sensation to the
American Congress. Nothing of this; but much of the divine, much of the
spiritual, much of the angels' coming to reign with them in a millennium,
with Christ on earth.

Such was Mormonism abroad. Such has it ever been, with the sisters, at
home. Its success in making converts among women, both old and young,
has no parallel in the history of churches. Its all-potent influence on the
heart and brain of woman was miraculous. She received it in as great faith
as was that of the woman who laid hold of the skirt of Christ's garment and
was healed. She exulted in its unspeakably beautiful themes; she reveled in
its angelic experiences; she multiplied its disciples.

In some respects Mormonism, in its history and manifestations abroad,

compares strikingly with the more recent history of spiritualism in America.
Their geniuses are undoubtedly very different, but their potency over
society has been similar. The one was apostolic and Hebraic, with a God as
the source of its inspirations, a priesthood linking the heavens and the earth
as its controlling powers, and another Catholic or Universal Church as the
aim of its ministry. The other has pulled down what it has dared to call the
idols of Deity, makes war on priesthood, and on the Hebrew Jehovah,
whom the Mormons serve, and disintegrates all churches. Yet the themes of
both have been themes of the angels' coming to visit the earth again; "new
revelations to suit the age;" another great spiritual dispensation for the
world.
Mormonism abroad, then, was supremely an apostolic spiritual work. Paul's
famous epistle to the Corinthians, upon spiritual gifts, presents an exact
view of what Mormonism has been; and as it was a chapter often read to the
saints—the subject of a thousand sermons—it may here be fitly quoted to
illustrate the view. The apostle says:

"Now concerning spiritual gifts, brethren, I would not have you

ignorant. * * * *

"Now there are diversities of gifts, but the same spirit.

"And there are differences of administration, but the same Lord.

"And there are diversities of operations, but it is the same God which
worketh all in all.

"But the manifestation of the spirit is given to every man to profit

withal.

"For to one is given by the spirit the word of wisdom; to another the
word of knowledge by the same spirit;

"To another faith by the same spirit; to another the gifts of healing by
the same spirit;

"To another the working of miracles; to another prophesy; to another

discerning of spirits; to another divers kinds of tongues; to another the
interpretation of tongues;

"But all these worketh that one and the self-same spirit, dividing to
every man severally as he will.

"For as the body is one, and hath many members, and all the members
of that one body, being many, are one body: so also is Christ.

"For by one spirit are we all baptized into one body, whether we be
Jews or Gentiles, whether we be bond or free; and have been all made
to drink into one spirit. * * * *
 "And God hath set some in the church, first, apostles; secondarily,
prophets; thirdly, teachers; after that miracles; then gifts of healings,
helps, governments, diversities of tongues.

"Are all apostles? Are all prophets? Are all teachers? Are all workers
of miracles?

"Have all the gifts of healing? Do all speak with tongues? Do all
interpret?

"But covet earnestly the best gifts; and yet shew I unto you a more
excellent way."

In another chapter of Paul's epistle to the Corinthians, he presents another

famous spiritual view:

"How is it, then, brethren? When ye come together, every one of you
hath a psalm, hath a doctrine hath a tongue, hath a revelation, hath an
interpretation. Let all things be done unto edifying.

"If any man speak in an unknown tongue, let it be by two, or at the

most by three, and that by course; and let one interpret.

"But if there be no interpreter, let him keep silence in the church; and
let him speak to himself, and to God.

"Let the prophets speak two or three, and let the other judge.

"If anything be revealed to another that sitteth by, let the first hold his
peace.

"For ye may all prophesy one by one, that all may learn, and all may
be comforted.

"And the spirits of the prophets are subject to the prophets.

"For God is not the author of confusion, but of peace, as in all

churches of the saints."
This is a very exact picture of the Latter-day Saints' testimony meetings. It
is indeed a striking illustration of the gospel and its manifestations, as
familiar to them as their own faces.

It was this spiritual gospel that the sisters promulgated in Great Britain, and
it was this that made the tens of thousands of converts. Had not Mormonism
been of this kind, and had not such been its manifestations, woman never
would have received it and become its apostle; nor would it have made such
a stir in the world.

The sisters also missioned the land by the distribution of tracts. This made
them to be preachers, in a way; and they carried their sermons to the homes
of rich and poor, to be read at the fireside by those who, but for this, never
would have gone to hear an elder preach.

In all the towns and cities of her Majesty's kingdom the saints organized
tract societies. In London, where many branches flourished, these tract
organizations were numerous; the same was measurably the case with
Birmingham, Manchester, Liverpool, Sheffield, and the principal cities of
Scotland and Wales. These tract distributers were numbered by the
thousand. They held their monthly meetings, mapped out their districts and
brought in their regular reports. At one time, as before stated, they had in
circulation half a million of Orson Pratt's tracts. It is scarcely necessary to
say that the sisters principally did this work, to which should be added that
they were assisted by the young men of each branch. In short, the sisters, in
the work abroad, were a great missionary power.

And here it may be observed that all evangelical history proves that woman
is ever the most potent evangelist. She permeates society with the influence
of her church, makes converts in the homes of her neighbors, where her
pastor could never reach without her help, and inspires the very faith by
which miracles are wrought.

Woman has many striking examples of her influence and acts in the history
of religious empire-founding. Miriam charmed the congregation of Israel
with her songs, and strengthened her brother Moses' power by her
prophesies; Esther rendered the captivity of her people lighter by her
mediation; Judith delivered her nation from the Assyrian captain; the two
Marys and Martha seemed to have understood Jesus better than did his
apostles even, and they saw first their risen Lord; St. Helena did much to
make her son, Constantine, the imperial champion of Christianity;
perchance had there been no Cadijah the world would never have known a
Mohammed; the Catholic Church has been more potent through the sisters
of its various orders; and the examples which the Mormon sisterhood have
given are almost as striking as those of the sisters of that church.

These are some of the views which may be presented of the sisters in their
great missionary work abroad, and they are also fit illustrations of the
spiritual movement, which they represent, in the age.
 CHAPTER XXVIII.
MORMONISM AND THE QUEEN OF
ENGLAND—PRESENTATION OF THE
BOOK OF MORMON TO THE QUEEN
AND PRINCE ALBERT—ELIZA R.
SNOW'S POEM ON THAT EVENT
—"ZION'S NURSING MOTHER"—
HEBER C. KIMBALL BLESSES
VICTORIA.

Here an interesting story is to be told of Mormonism and the Queen of

England.

It will be remembered that Victoria ascended the throne of Great Britain just
three days before Heber C. Kimball, Orson Hyde and Willard Richards
arrived in her realm to preach the gospel of Messiah's coming.

There was something poetic in this. Victoria became connected in some

way with the new dispensation. She alone of all the monarchs of the earth
was prophetically cast in its dramatis personae. Poetry and prophesy both
were pregnant with much of subject and promise that concerned Victoria of
England. She may not be aware of it, but there is quite a romance of the
British Queen in Mormon history, to which the presentation of the Book of
Mormon to herself and the late Prince consort gives pictorial display.

Before leaving England, President Brigham Young, who had succeeded in

raising means to publish the Book of Mormon, gave directions for copies to
be specially prepared and richly bound for presentation to her Majesty and
the Prince consort. The honor of this devolved on Lorenzo Snow, who was
at that period President of the London Conference. The presentation was
made in 1842, through the politeness of Sir Henry Wheatley; and it is said
her Majesty condescended to be pleased, with the gift. Whether she ever
read the Book of Mormon is not known, although, if the presentation has
not altogether faded from her memory, Mormonism has been since that date
sensational enough to provoke even a monarch to read the book, if for
nothing better than curiosity; so, not unlikely Queen Victoria has read some
portions at least of the Book of Mormon. The unique circumstance called
forth from the pen of Eliza R. Snow the following poem, entitled "Queen
Victoria:"

"Of all the monarchs of the earth

That wear the robes of royalty,
She has inherited by birth
The broadest wreath of majesty.

From her wide territorial wing

The sun does not withdraw its light,
While earth's diurnal motions bring
To other nations day and night.

All earthly thrones are tott'ring things,

Where lights and shadows intervene;
And regal honor often brings
The scaffold or the guillotine.

But still her sceptre is approved—

All nations deck the wreath she wears;
Yet, like the youth whom Jesus loved,
One thing is lacking even there.

But lo! a prize possessing more

Of worth than gems with honor rife—
A herald of salvation bore
To her the words of endless life.

That gift, however fools deride,

Is worthy of her royal care;
She'd better lay her crown aside
Than spurn the light reflected there,
 O would she now her influence lend—
The influence of royalty,
Messiah's kingdom to extend,
And Zion's 'nursing Mother' be;

She, with the glory of her name

Inscribed on Zion's lofty spire,
Would win a wreath of endless fame,
To last when other wreaths expire.

Though over millions called to reign—

Herself a powerful nation's boast,
'Twould be her everlasting gain
To serve the King, the Lord of Hosts.

For there are crowns and thrones on high,

And kingdoms there to be conferred;
There honors wait that never die,
There fame's immortal trump is heard.

Truth speaks—it is Jehovah's word;

Let kings and queens and princes hear:
In distant isles the sound is heard—
Ye heavens, rejoice; O earth, give ear.

The time, the time is now at hand

To give a glorious period birth—
The Son of God will take command,
And rule the nations of the earth."

It will be seen that our Hebraic poetess has suggested for Victoria of
England the title of "Zion's Nursing Mother." The reference is to Isaiah's
glorious song of Zion. He, according to the universally accepted
interpretation, foresaw the rise of Messiah's kingdom on the earth in the last
days.

"And they shall call thee the City of the Lord, the Zion of the Holy
One of Israel.
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