Edward Hunter
Born: 22 June 1793
Called as Presiding Bishop: 7 April 1851
Died: 16 October 1883
Called as Presiding Bishop: 7 April 1851
Died: 16 October 1883
Conference TalksApr 1852
Oct 1852 Apr 1853 Oct 1854 Oct 1861 Oct 1862 Apr 1863 Oct 1864 Apr 1865 Apr 1866 Oct 1866 Oct 1868 Oct 1870 Oct 1871 Apr 1877 Image source: Improvement Era, June 1902
Image source: Young Women's Journal, February 1917
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Image source: The Contributor, April 1885
Image source: Juvenile Instructor, January 1916
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Talks About Edward Hunter
Biographical Articles
Biographical Encyclopedia, Volume 1
Biographical Encyclopedia, Volume 4
Contributor, November 1883, Edward Hunter
Juvenile Instructor, 1 April 1888, Bishop Hunter Kept His Word
Improvement Era, June 1902, Bishop Edward Hunter, a Biography, Ancestry, Parentage and Birth
Improvement Era, July 1902, Bishop Edward Hunter, II His Early Career
Improvement Era, August 1902, Bishop Edward Hunter, III Conversion and Baptism
Improvement Era, September 1902, Bishop Edward Hunter, IV Early Life in the Church
Improvement Era, October 1902, Bishop Edward Hunter, V On the Plains and in Utah
Improvement Era, November 1902, A Sketch and Sayings of Bishop Edward Hunter
Improvement Era, November 1902, Sayings of Bishop Edward Hunter
Young Woman's Journal, February 1917, Old Folks' Day
Instructor, October 1946, Edward Hunter, The Third Presiding Bishop of the Church
Ensign, July 2004, Edward Hunter: Generous Pioneer, Presiding Bishop
Biographical Encyclopedia, Volume 4
Contributor, November 1883, Edward Hunter
Juvenile Instructor, 1 April 1888, Bishop Hunter Kept His Word
Improvement Era, June 1902, Bishop Edward Hunter, a Biography, Ancestry, Parentage and Birth
Improvement Era, July 1902, Bishop Edward Hunter, II His Early Career
Improvement Era, August 1902, Bishop Edward Hunter, III Conversion and Baptism
Improvement Era, September 1902, Bishop Edward Hunter, IV Early Life in the Church
Improvement Era, October 1902, Bishop Edward Hunter, V On the Plains and in Utah
Improvement Era, November 1902, A Sketch and Sayings of Bishop Edward Hunter
Improvement Era, November 1902, Sayings of Bishop Edward Hunter
Young Woman's Journal, February 1917, Old Folks' Day
Instructor, October 1946, Edward Hunter, The Third Presiding Bishop of the Church
Ensign, July 2004, Edward Hunter: Generous Pioneer, Presiding Bishop
Jenson, Andrew. "Hunter, Edward" Biographical Encyclopedia. Volume 1. pg. 227-232.
HUNTER, Edward, the third presiding Bishop of the Church, was the second son and' seventh child of Edward and Hannah Hunter, and was born June 22, 1793, in Newtown township, Delaware county, Penn. His paternal ancestors were from the north of England, and on his mother's side he was of Welsh extraction. The original of the Hunter family is supposed to have been "William the hunter," from whom came the Hunters of Medomsley Hall, near Newcastle-on-Tyne, the village of Medomsley existing as early as A. D. 1183. John Hunter, the great-grandfather of the Bishop, passed over to Ireland some time in the seventeenth century, and served as a lieutenant of cavalry under William of Orange, at the battle of the Boyne, where he was wounded. He afterwards came to America, and settled in Delaware county, Penn., about twelve miles from Philadelphia. Edward Hunter, Esquire, the Bishop's father, was justice of the peace of Delaware county for forty years. On his mother's side, three generations back, was Robert Owen, of North Wales, a man of wealth and character, and a firm sympathizer with Cromwell and the Protectorate. On the restoration of Charles II he refused to take the oath of allegiance and was Imprisoned for five years. The Bishop was fond of referring to this incident in the life of his ancestor. He would relate the circumstance in his quaint, desultory way, and coming to the close, repeat the words: "Oath of allegiance yes, yes—refused to take it—imprisoned for five years"—and then, lifting up his hands, throwing back his head, and half shutting his eyes in a sort of dreamy ecstasy would exclaim : "Beautiful! beautiful!" Robert Owen, after his release from prison, emigrated to America and purchased property in the neighborhood of the "City of Brotherly Love." Like its founder, William Penn, he was himself a Quaker. His son George sat in the State legislature. -4, and held various offices of public trust. Such in brief is the lineage of the third presiding Bishop. It was the intention of his father to give him a thorough scholastic training. He, however, expressed a preference for agricultural pursuits. His choice was humored, but he was prevailed upon to acquire a trade, and became proficient as a tanner and currier. He subsequently attended school and mastered the art of surveying, and finally went into business in Philadelphia with a merchant named Bomount. He had previously made a trip to the west as far as Louisville, Kentucky, intending to go on to St. Louis, but was diverted from his purpose and returned home via the Southern and Atlantic States. When Edward was twenty-two years of age his father died. He was offered his position as justice of the peace, but declined it on account of his youth. He was also tendered the Federal candidacy and certain election to the Pennsylvania legislature, but would not accept it as he was a Democrat and chose to remain one. He served seven years as a cavalry volunteer, and three years as county commissioner of Delaware county, receiving at the election a higher vote than any other officer on the ticket. After farming in Delaware county for four or five years, he removed to Chester county, where he purchased a fine farm of five hundred acres, well stocked and cultivated. He there married Ann Standly, youngest daughter of Jacob and Martha Standly. an honest, capable family of that vicinity. He was then about forty years of age. Let the Bishop's own record now speak for him: "I always had an inquiry of the Lord as to how I could worship Him acceptably. My father told me to belong to no religious sect, but to keep sacred that all men have the right to worship God according to the dictates of their consciences. He said our form of government was too good for a wicked world, and that its blessings of liberty would not be appreciated and respected. I succeeded in business beyond my expectation. I attended different places of worship and sustained all sects in the right to worship God in their own way, but could not connect myself with any. I was called on to give the privilege to have erected on my land, on the site of an old school house which had burned down, a house for educational purposes and also for holding meetings. I agreed to give the land for ninety-nine years and help build the house, if they would allow all persons and persuasions to meet in it to worship God. This was particularly stated in the articles of agreement, and a good house was built called the West Nantmeal Seminary. My sister, living in my family, was a great reader of the Scriptures and would often say, 'how is it we cannot join any of the professions of the day.' I would tell her they were hewing out cisterns that would not hold water: that the history of sectarianism was one scene of bloodshed and strife, but we would look on and see if they could make anything else out of it." Such was the state of his mind on the subject of religion, when, in the spring of 1839, he heard of a strange sect called "Mormons," some of whose preachers, traveling through that region, had learned of the West Nantmeal Seminary and taken steps to procure the hall for the purpose of holding meetings. Immediately a tumult was raised, and it was declared by some of the leading residents that it would not do to have the "Mormons" there. "Why?" inquired Mr. Hunter. "Oh, they are such a terrible people," was the reply. "Why are they terrible?" he asked. "Why—why"—stammered the accusers —"Dr. Davis says they are a very dangerous people, and it will not do to let them preach here." "Oh, that's it?" said the honest, independent farmer, his democratic blood beginning to boil. "When I grave the lease for that land and helped to build that house, it was particularly agreed and stated in the lease that people of every religion should have the privilege of meeting there to worship God. Now, those Mormons are going to have their rights, or else the lease is out and I'll take the Seminary." This determined speech brought the bigots to their senses, and no further objection was raised. Soon after that Mr. Hunter, hearing that a "Mormon" Elder was going to preach at a place called Locust Grove, a few^ miles away, and that he was liable to be badly treated, mounted his horse and rode over to the meeting for the express purpose of seeing that the stranger was not imposed upon. The Elder's name was Elijah H. Davis. "He was a humble young man," says the Bishop, "the first one that I was impressed was sent of God. I was sitting by Dr. Griffith, our representative. Robert Johnson, one of the trustees, addressing the Elder, said: 'I wish you would say something about the Atonement.' He spoke well on the subject, but before he was through Johnson interrupted him and ordered him to quit preaching. I sprang up and said: 'He is a stranger and shall have justice shown him and be respected; we will hear him and then hear you speak.' I was informed that there were many present opposed to the 'Mormons,' but I resolved as I lived that Mr. Davis should be protected, if I had to meet the rabble on their own ground. I kept my eye on them and determined to stand by him at the risk of person and property. I had friends, though Mr. Davis had none. Mr. J. Johnson, brother to Robert Johnson, came to me as I was going out and apologized for his brother's conduct. I walked out of the crowd, got on my horse and rode home alone. " On reaching home and retiring for the night, he lay awake for some time meditating on what had taken place. "My reflections were," says he, "why have I taken such a decided stand for those strangers, and I asked the Lord: 'Are those Mormons thy servants?' Instantly, a light came in the room at the top of the door, so great that I could not endure it. I covered my head with the bed-clothes and turned over to the wall. I had exerted mv mind and body much that day and soon fell asleep " Mr. Hunter's house, from that time forth, was a home for all "Mormon" Elders traveling in that vicinity. During the winter of 1839-40, he was honored by a personal visit from the Prophet Joseph Smith, who was on his way back from Washington, after presenting to Pres. Van Buren the memorial of his people's grievances, and invoking, in vain, governmental protection for the Latter-day Saints, recently driven out of Missouri. Joseph preached at the Seminary and spent several days with Mr. Hunter before proceeding westward. Oct. 8, 1840, Edward Hunter was baptized by Elder Orson Hyde, then on his way to Palestine, and soon after received a visit from Elder Hyrum Smith, the Prophet's brother. He attended conference at Philadelphia, and subscribed liberally to the building of the Nauvoo House and the Temple. At a subsequent visit of Brother Hyrum Smith, as they were walking along the banks of the Brandywine, the conversation turned upon the subject of the departed: and Brother Hunter was constrained to inquire about his children whom he had lost, particularly a little boy, George Washington by name, an excellent child to whom he was devotedly attached. "It is pretty strong doctrine," said Elder Smith, "but I believe I will tell it. Your son will act as an angel to you; not your guardian angel, but an auxiliary angel, to assist you in extreme trials." The truth of this was manifested to him about a year and a half later, when, in an hour of deep depression, the little boy appeared to him in vision. Brother Hunter says: "In appearance he was more perfect than In natural life—the same blue eyes, curly hair, fair complexion, and a most beautiful appearance. 1 felt disposed to keep him, and offered Inducements for him to remain. He then said, in his own familiar voice: George has many friends in heaven.' " In September, 1841, he visited Nauvoo, the headquarters of the Saints, and purchased a farm and several town lots, deciding to make it his permanent place of abode. Returning to Pennsylvania, he disposed of two of his farms, and invested considerable means in merchandise, and in June, 1842, moved with his family to the bosom of the Church. He took with him seven thousand dollars in money and four or five thousand dollars in goods of different kinds, all of which he placed in the hands of the Prophet, to be used for the general advancement of the work of God. He paid out thousands of dollars in improving his property in and about Nauvoo, and furnishing many hands with employment. According to Joseph's own words, Brother Hunter assisted him, in one year, to the extent of fifteen thousand dollars. It was given cheerfully, for his soul naturally liberal, was wrapped up in his religion, for which he felt willing to make any sacrifice. Indeed, he had given so much to the Church, that Joseph finally told him he had done enough, and to reserve the rest of his property for his own use. He was a patient sharer in the persecutions to which the Church and its principal men were continually subjected. About twelve months after taking up his residence in Nauvoo, he was arrested with several others on a charge of treason and taken to Carthage for trial. How this must have incensed his patriotic soul, which had tenaciously observed the laws of his country from childhood, and regarded his native land with 'all the love and reverence which high and noble natures alone can feel, is left to the imagination of those who knew him. Suffice it, that no one appeared against them at the trial; and the trumped-up charge being dismissed, they were set at liberty. He was at the trial of the Prophet, in Springfield, the capital of Illinois, when Judge Pope, after the verdict of acquittal had been rendered, ordered the clerk of the court to put it on record that the “Mormon” leader should not be tormented any longer by such vexatious prosecutions. During those troubled times the Prophet, whose life was constantly being sought, was hid up for long periods in the house of Brother Hunter, who enjoyed his confidence and had been chosen one of his life guards. Under his roof, during one of these seasons of retirement, was revealed the latter part of the revelation concerning baptism for the dead. He received from the Prophet during this period many precious blessings and promises, in recognition of his friendship and fidelity. Edward Hunter was one of the City Council of Nauvoo which authorized the abatement of the "Expositor," a libelous sheet established by apostates, bitter enemies of the Saints, for the purpose of stirring up mob violence against them. The act of abatement, which was peaceably but thoroughly executed, was magnified by the anti-"Mormons" and invested with all the sensation of which it was capable, and the brunt of censure, as usual, fell upon the leaders of the Church. Brother Hunter, at Joseph's request, visited Springfield to interview Governor Ford and represent matters in their proper light, and ask him to use his influence to allay the excitement and hostility' which had now set in like a flood in the direction of Nauvoo and the "Mormons." Joseph's parting words to him were: "You have known me for several years; say to the* governor, under oath, everything good and bad you know of me." Brother Hunter was accompanied on his errand by J. Bills and P. Lewis. They were followed for miles by officers whose intention was to arrest them, but having the promise of God's Prophet that they should accomplish their journey and return in safety, they were not overtaken, and in due time arrived at their destination. Governor Ford had gone to Carthage, but his wife assured the messengers that His Excellency would not take any action, pro or con, until he had seen "Mr. Smith." On their return, the whole country was in an uproar and they learned that Joseph and Hyrum had given themselves up and gone to Carthage. Threats were made on all sides that the "Mormon" leaders would never get away alive, and the bloody sequel showed that such was indeed the purpose of those who had induced them to surrender their per sons, though they had done so on the pledged word of the governor of the State that they should be protected. Brother Hunter and his companions reached Nauvoo June 27, 1844, the very day and about the same hour that Joseph and Hyrum Smith were murdered in Carthage jail. "Next day," says his narrative, "their bodies were brought from Carthage to Nauvoo. We formed two lines to receive them; I was placed at the extreme right, to wheel in after the bodies, and march to the Mansion. As we passed the Temple, there were crowds of mourners there, lamenting the great loss of our Prophet and Patriarch. The scene was enough to almost melt the soul of man. Mr. Brewer, myself and others took Brother Joseph's body into the Mansion House. When we went to the wagon to get the corpse, Colonel Brewer, a U. S. officer, taking up the Prophet's coat and hat. which were covered with blood and dirt, said, 'Mr. Hunter, look here; vengeance and death await the perpetrators of this deed.' At midnight Brothers Dimick B. Huntington, G. Goldsmith, William Huntington and myself carried the body of Joseph from the Mansion House to the Nauvoo House, and put him and Hyrum in one grave. Their death was hard to bear. Our hope was almost gone, not knowing then that Joseph had prepared for the Kingdom to go on, by delivering the keys to the Twelve and rolling off the burden from his shoulders on to theirs. Great sorrow prevailed in the hearts of the people. Pres. Brigham Young and most of the Twelve were away." Nov. 23, 1844, Elder Hunter was ordained a High Priest and Bishop and set apart to preside over the Fifth Ward of Nauvoo. He was ordained by Pres. Brigham Young, Apostle Heber C. Kimball and Presiding Bishop Newel K. Whitney, the first named being mouth. Among the promises made to him, and one that was impressed deeply upon his mind, was that he should "have power to raise up the drooping spirit," and simultaneously with its utterance a remarkable sensation thrilled through his being, confirming the truth of the speaker's words. He was Bishop of the Fifth Ward for about two years, until he left Nauvoo in the spring or summer of 1846, and joined the main body of the exiled Saints at Winter Quarters. He had been delayed by sickness for several weeks in Iowa. Bishop Hunter sustained a loss in property, by the exodus, of about fifty thousand dollars. He spent the winter of 1846-7 at Winter Quarters, where he acted as Bishop of the Seventh Ward. While there, preparing and fitting out for the West, he suffered much from sickness in his family. He was appointed captain of one hundred wagons, and followed in the wake of the Pioneers six or eight week's after their departure. Pursuing a trackless course, but meeting with something new and interesting every day to relieve the otherwise toilsome and dreary journey, he and his company arrived in Great Salt Lake valley Sept. 29, 1847. Says the Bishop: "We were all well, but our teams were worn down. We had an open winter and our stock recruited. Our breadstuffs were very limited and we used to get roots from the Indians and dig them ourselves. The Mormon Battalion came, bringing gold, but no flour. Flour sold at fifty cents per pound." Elder Hunter was appointed Bishop of the South Fort, and in February, 1849, he was chosen Bishop of the 13th Ward, Salt Lake City. In the fall of 1849, he was sent back by the First Presidency to the Missouri river, to superintend the emigration of the poor Saints to the Valley. He took with him funds for this purpose amounting to five thousand dollars, and thus set in motion the vast emigrating enterprise which has peopled with souls from two hemispheres the mountain vales of Utah. He returned to the Valley Oct. 10,' 1850. During his absence the death of one of his dearest friends took place—Presiding Bishop Newel K. Whitney, who expired Sept. 23, 1850. Bishop Hunter was chosen to succeed Bishop Whitney in the presidency of the Aaronic Priesthood, April 7, 1851. His counselors, for a year or more, were Presidents Brigham Young and Heber C. Kimball; afterwards Bishops Leonard W. Hardy and Jesse C. Little were appointed to fill those positions, and later on Bishop Robert T. Burton took the place vacated by Bishop Little. April 6, 1853, during the general conference of the Church, Bishop Hunter and others laid the southwest cornerstone of the Salt Lake Temple, and he delivered the oration. In closing his record the Bishop says: "I have acted in the Priesthood and the part allotted me. with the love and fear of God before my eyes, by the aid of His Spirit to the best of my ability, and I hope acceptably in the sight of God and those who preside over me in this Latter-day work." It would require a volume to tell all that could be told, even briefly, of the life and character of this good and noble man. Honest, straightforward in his dealings, and candid even to bluntness in his speech, his heart overflowed with kindness and he enjoyed the love and confidence of all. Childlike and humble, he was nevertheless shrewd and discerning. He was charitable and open-handed to all, even to tramps and vagrants. He would sometimes quote thein in his humorous way: "Hunting work, hunting work, yes. yes. but they don't want to find it very bad. Feed them, brethren, feed them—mustn't let them starve." He was not only quick to perceive, but ready and witty at retort, and had an eccentric way of turning a conversation suddenly .sprung upon him. into a channel utterly foreign to the purpose of the other party, and then, as the visitor aro.se to leave thinking he had come on a fruitless errand, would suddenly revert to the original theme and give the answer which he had all along been cogitating while his speech was pursuing a different course. He was a great exhorter to faithfulness, particularly in the payment of tithes and offerings. His familiar speech at the Bishop's meetings: "Pay your tithing and be blessed, " has passed into a proverb. The death of Bishop Hunter occurred on Tuesday Oct. 16. 1883. The immediate cause was internal inflammation, an ailment from which he had suffered for years, and which he anticipated would finally prove fatal. His health had been feeble for a long time, though his mind was unimpaired, and for the last month he had frequently been absent from his office. Among those who visited his bedside during his illness were President John Taylor and Apostle Erastus Snow. So passed from this stage of action, where for over ninety years he had acted well and faithfully every part assigned him, a man of God as noted for his uprightness and integrity, as for his genial nature and overflowing kindness of heart. His memory will live as long as the great work with which he was identified, and which he labored so long and faithfully to establish. — Orson F. Whitney.
HUNTER, Edward, the third presiding Bishop of the Church, was the second son and' seventh child of Edward and Hannah Hunter, and was born June 22, 1793, in Newtown township, Delaware county, Penn. His paternal ancestors were from the north of England, and on his mother's side he was of Welsh extraction. The original of the Hunter family is supposed to have been "William the hunter," from whom came the Hunters of Medomsley Hall, near Newcastle-on-Tyne, the village of Medomsley existing as early as A. D. 1183. John Hunter, the great-grandfather of the Bishop, passed over to Ireland some time in the seventeenth century, and served as a lieutenant of cavalry under William of Orange, at the battle of the Boyne, where he was wounded. He afterwards came to America, and settled in Delaware county, Penn., about twelve miles from Philadelphia. Edward Hunter, Esquire, the Bishop's father, was justice of the peace of Delaware county for forty years. On his mother's side, three generations back, was Robert Owen, of North Wales, a man of wealth and character, and a firm sympathizer with Cromwell and the Protectorate. On the restoration of Charles II he refused to take the oath of allegiance and was Imprisoned for five years. The Bishop was fond of referring to this incident in the life of his ancestor. He would relate the circumstance in his quaint, desultory way, and coming to the close, repeat the words: "Oath of allegiance yes, yes—refused to take it—imprisoned for five years"—and then, lifting up his hands, throwing back his head, and half shutting his eyes in a sort of dreamy ecstasy would exclaim : "Beautiful! beautiful!" Robert Owen, after his release from prison, emigrated to America and purchased property in the neighborhood of the "City of Brotherly Love." Like its founder, William Penn, he was himself a Quaker. His son George sat in the State legislature. -4, and held various offices of public trust. Such in brief is the lineage of the third presiding Bishop. It was the intention of his father to give him a thorough scholastic training. He, however, expressed a preference for agricultural pursuits. His choice was humored, but he was prevailed upon to acquire a trade, and became proficient as a tanner and currier. He subsequently attended school and mastered the art of surveying, and finally went into business in Philadelphia with a merchant named Bomount. He had previously made a trip to the west as far as Louisville, Kentucky, intending to go on to St. Louis, but was diverted from his purpose and returned home via the Southern and Atlantic States. When Edward was twenty-two years of age his father died. He was offered his position as justice of the peace, but declined it on account of his youth. He was also tendered the Federal candidacy and certain election to the Pennsylvania legislature, but would not accept it as he was a Democrat and chose to remain one. He served seven years as a cavalry volunteer, and three years as county commissioner of Delaware county, receiving at the election a higher vote than any other officer on the ticket. After farming in Delaware county for four or five years, he removed to Chester county, where he purchased a fine farm of five hundred acres, well stocked and cultivated. He there married Ann Standly, youngest daughter of Jacob and Martha Standly. an honest, capable family of that vicinity. He was then about forty years of age. Let the Bishop's own record now speak for him: "I always had an inquiry of the Lord as to how I could worship Him acceptably. My father told me to belong to no religious sect, but to keep sacred that all men have the right to worship God according to the dictates of their consciences. He said our form of government was too good for a wicked world, and that its blessings of liberty would not be appreciated and respected. I succeeded in business beyond my expectation. I attended different places of worship and sustained all sects in the right to worship God in their own way, but could not connect myself with any. I was called on to give the privilege to have erected on my land, on the site of an old school house which had burned down, a house for educational purposes and also for holding meetings. I agreed to give the land for ninety-nine years and help build the house, if they would allow all persons and persuasions to meet in it to worship God. This was particularly stated in the articles of agreement, and a good house was built called the West Nantmeal Seminary. My sister, living in my family, was a great reader of the Scriptures and would often say, 'how is it we cannot join any of the professions of the day.' I would tell her they were hewing out cisterns that would not hold water: that the history of sectarianism was one scene of bloodshed and strife, but we would look on and see if they could make anything else out of it." Such was the state of his mind on the subject of religion, when, in the spring of 1839, he heard of a strange sect called "Mormons," some of whose preachers, traveling through that region, had learned of the West Nantmeal Seminary and taken steps to procure the hall for the purpose of holding meetings. Immediately a tumult was raised, and it was declared by some of the leading residents that it would not do to have the "Mormons" there. "Why?" inquired Mr. Hunter. "Oh, they are such a terrible people," was the reply. "Why are they terrible?" he asked. "Why—why"—stammered the accusers —"Dr. Davis says they are a very dangerous people, and it will not do to let them preach here." "Oh, that's it?" said the honest, independent farmer, his democratic blood beginning to boil. "When I grave the lease for that land and helped to build that house, it was particularly agreed and stated in the lease that people of every religion should have the privilege of meeting there to worship God. Now, those Mormons are going to have their rights, or else the lease is out and I'll take the Seminary." This determined speech brought the bigots to their senses, and no further objection was raised. Soon after that Mr. Hunter, hearing that a "Mormon" Elder was going to preach at a place called Locust Grove, a few^ miles away, and that he was liable to be badly treated, mounted his horse and rode over to the meeting for the express purpose of seeing that the stranger was not imposed upon. The Elder's name was Elijah H. Davis. "He was a humble young man," says the Bishop, "the first one that I was impressed was sent of God. I was sitting by Dr. Griffith, our representative. Robert Johnson, one of the trustees, addressing the Elder, said: 'I wish you would say something about the Atonement.' He spoke well on the subject, but before he was through Johnson interrupted him and ordered him to quit preaching. I sprang up and said: 'He is a stranger and shall have justice shown him and be respected; we will hear him and then hear you speak.' I was informed that there were many present opposed to the 'Mormons,' but I resolved as I lived that Mr. Davis should be protected, if I had to meet the rabble on their own ground. I kept my eye on them and determined to stand by him at the risk of person and property. I had friends, though Mr. Davis had none. Mr. J. Johnson, brother to Robert Johnson, came to me as I was going out and apologized for his brother's conduct. I walked out of the crowd, got on my horse and rode home alone. " On reaching home and retiring for the night, he lay awake for some time meditating on what had taken place. "My reflections were," says he, "why have I taken such a decided stand for those strangers, and I asked the Lord: 'Are those Mormons thy servants?' Instantly, a light came in the room at the top of the door, so great that I could not endure it. I covered my head with the bed-clothes and turned over to the wall. I had exerted mv mind and body much that day and soon fell asleep " Mr. Hunter's house, from that time forth, was a home for all "Mormon" Elders traveling in that vicinity. During the winter of 1839-40, he was honored by a personal visit from the Prophet Joseph Smith, who was on his way back from Washington, after presenting to Pres. Van Buren the memorial of his people's grievances, and invoking, in vain, governmental protection for the Latter-day Saints, recently driven out of Missouri. Joseph preached at the Seminary and spent several days with Mr. Hunter before proceeding westward. Oct. 8, 1840, Edward Hunter was baptized by Elder Orson Hyde, then on his way to Palestine, and soon after received a visit from Elder Hyrum Smith, the Prophet's brother. He attended conference at Philadelphia, and subscribed liberally to the building of the Nauvoo House and the Temple. At a subsequent visit of Brother Hyrum Smith, as they were walking along the banks of the Brandywine, the conversation turned upon the subject of the departed: and Brother Hunter was constrained to inquire about his children whom he had lost, particularly a little boy, George Washington by name, an excellent child to whom he was devotedly attached. "It is pretty strong doctrine," said Elder Smith, "but I believe I will tell it. Your son will act as an angel to you; not your guardian angel, but an auxiliary angel, to assist you in extreme trials." The truth of this was manifested to him about a year and a half later, when, in an hour of deep depression, the little boy appeared to him in vision. Brother Hunter says: "In appearance he was more perfect than In natural life—the same blue eyes, curly hair, fair complexion, and a most beautiful appearance. 1 felt disposed to keep him, and offered Inducements for him to remain. He then said, in his own familiar voice: George has many friends in heaven.' " In September, 1841, he visited Nauvoo, the headquarters of the Saints, and purchased a farm and several town lots, deciding to make it his permanent place of abode. Returning to Pennsylvania, he disposed of two of his farms, and invested considerable means in merchandise, and in June, 1842, moved with his family to the bosom of the Church. He took with him seven thousand dollars in money and four or five thousand dollars in goods of different kinds, all of which he placed in the hands of the Prophet, to be used for the general advancement of the work of God. He paid out thousands of dollars in improving his property in and about Nauvoo, and furnishing many hands with employment. According to Joseph's own words, Brother Hunter assisted him, in one year, to the extent of fifteen thousand dollars. It was given cheerfully, for his soul naturally liberal, was wrapped up in his religion, for which he felt willing to make any sacrifice. Indeed, he had given so much to the Church, that Joseph finally told him he had done enough, and to reserve the rest of his property for his own use. He was a patient sharer in the persecutions to which the Church and its principal men were continually subjected. About twelve months after taking up his residence in Nauvoo, he was arrested with several others on a charge of treason and taken to Carthage for trial. How this must have incensed his patriotic soul, which had tenaciously observed the laws of his country from childhood, and regarded his native land with 'all the love and reverence which high and noble natures alone can feel, is left to the imagination of those who knew him. Suffice it, that no one appeared against them at the trial; and the trumped-up charge being dismissed, they were set at liberty. He was at the trial of the Prophet, in Springfield, the capital of Illinois, when Judge Pope, after the verdict of acquittal had been rendered, ordered the clerk of the court to put it on record that the “Mormon” leader should not be tormented any longer by such vexatious prosecutions. During those troubled times the Prophet, whose life was constantly being sought, was hid up for long periods in the house of Brother Hunter, who enjoyed his confidence and had been chosen one of his life guards. Under his roof, during one of these seasons of retirement, was revealed the latter part of the revelation concerning baptism for the dead. He received from the Prophet during this period many precious blessings and promises, in recognition of his friendship and fidelity. Edward Hunter was one of the City Council of Nauvoo which authorized the abatement of the "Expositor," a libelous sheet established by apostates, bitter enemies of the Saints, for the purpose of stirring up mob violence against them. The act of abatement, which was peaceably but thoroughly executed, was magnified by the anti-"Mormons" and invested with all the sensation of which it was capable, and the brunt of censure, as usual, fell upon the leaders of the Church. Brother Hunter, at Joseph's request, visited Springfield to interview Governor Ford and represent matters in their proper light, and ask him to use his influence to allay the excitement and hostility' which had now set in like a flood in the direction of Nauvoo and the "Mormons." Joseph's parting words to him were: "You have known me for several years; say to the* governor, under oath, everything good and bad you know of me." Brother Hunter was accompanied on his errand by J. Bills and P. Lewis. They were followed for miles by officers whose intention was to arrest them, but having the promise of God's Prophet that they should accomplish their journey and return in safety, they were not overtaken, and in due time arrived at their destination. Governor Ford had gone to Carthage, but his wife assured the messengers that His Excellency would not take any action, pro or con, until he had seen "Mr. Smith." On their return, the whole country was in an uproar and they learned that Joseph and Hyrum had given themselves up and gone to Carthage. Threats were made on all sides that the "Mormon" leaders would never get away alive, and the bloody sequel showed that such was indeed the purpose of those who had induced them to surrender their per sons, though they had done so on the pledged word of the governor of the State that they should be protected. Brother Hunter and his companions reached Nauvoo June 27, 1844, the very day and about the same hour that Joseph and Hyrum Smith were murdered in Carthage jail. "Next day," says his narrative, "their bodies were brought from Carthage to Nauvoo. We formed two lines to receive them; I was placed at the extreme right, to wheel in after the bodies, and march to the Mansion. As we passed the Temple, there were crowds of mourners there, lamenting the great loss of our Prophet and Patriarch. The scene was enough to almost melt the soul of man. Mr. Brewer, myself and others took Brother Joseph's body into the Mansion House. When we went to the wagon to get the corpse, Colonel Brewer, a U. S. officer, taking up the Prophet's coat and hat. which were covered with blood and dirt, said, 'Mr. Hunter, look here; vengeance and death await the perpetrators of this deed.' At midnight Brothers Dimick B. Huntington, G. Goldsmith, William Huntington and myself carried the body of Joseph from the Mansion House to the Nauvoo House, and put him and Hyrum in one grave. Their death was hard to bear. Our hope was almost gone, not knowing then that Joseph had prepared for the Kingdom to go on, by delivering the keys to the Twelve and rolling off the burden from his shoulders on to theirs. Great sorrow prevailed in the hearts of the people. Pres. Brigham Young and most of the Twelve were away." Nov. 23, 1844, Elder Hunter was ordained a High Priest and Bishop and set apart to preside over the Fifth Ward of Nauvoo. He was ordained by Pres. Brigham Young, Apostle Heber C. Kimball and Presiding Bishop Newel K. Whitney, the first named being mouth. Among the promises made to him, and one that was impressed deeply upon his mind, was that he should "have power to raise up the drooping spirit," and simultaneously with its utterance a remarkable sensation thrilled through his being, confirming the truth of the speaker's words. He was Bishop of the Fifth Ward for about two years, until he left Nauvoo in the spring or summer of 1846, and joined the main body of the exiled Saints at Winter Quarters. He had been delayed by sickness for several weeks in Iowa. Bishop Hunter sustained a loss in property, by the exodus, of about fifty thousand dollars. He spent the winter of 1846-7 at Winter Quarters, where he acted as Bishop of the Seventh Ward. While there, preparing and fitting out for the West, he suffered much from sickness in his family. He was appointed captain of one hundred wagons, and followed in the wake of the Pioneers six or eight week's after their departure. Pursuing a trackless course, but meeting with something new and interesting every day to relieve the otherwise toilsome and dreary journey, he and his company arrived in Great Salt Lake valley Sept. 29, 1847. Says the Bishop: "We were all well, but our teams were worn down. We had an open winter and our stock recruited. Our breadstuffs were very limited and we used to get roots from the Indians and dig them ourselves. The Mormon Battalion came, bringing gold, but no flour. Flour sold at fifty cents per pound." Elder Hunter was appointed Bishop of the South Fort, and in February, 1849, he was chosen Bishop of the 13th Ward, Salt Lake City. In the fall of 1849, he was sent back by the First Presidency to the Missouri river, to superintend the emigration of the poor Saints to the Valley. He took with him funds for this purpose amounting to five thousand dollars, and thus set in motion the vast emigrating enterprise which has peopled with souls from two hemispheres the mountain vales of Utah. He returned to the Valley Oct. 10,' 1850. During his absence the death of one of his dearest friends took place—Presiding Bishop Newel K. Whitney, who expired Sept. 23, 1850. Bishop Hunter was chosen to succeed Bishop Whitney in the presidency of the Aaronic Priesthood, April 7, 1851. His counselors, for a year or more, were Presidents Brigham Young and Heber C. Kimball; afterwards Bishops Leonard W. Hardy and Jesse C. Little were appointed to fill those positions, and later on Bishop Robert T. Burton took the place vacated by Bishop Little. April 6, 1853, during the general conference of the Church, Bishop Hunter and others laid the southwest cornerstone of the Salt Lake Temple, and he delivered the oration. In closing his record the Bishop says: "I have acted in the Priesthood and the part allotted me. with the love and fear of God before my eyes, by the aid of His Spirit to the best of my ability, and I hope acceptably in the sight of God and those who preside over me in this Latter-day work." It would require a volume to tell all that could be told, even briefly, of the life and character of this good and noble man. Honest, straightforward in his dealings, and candid even to bluntness in his speech, his heart overflowed with kindness and he enjoyed the love and confidence of all. Childlike and humble, he was nevertheless shrewd and discerning. He was charitable and open-handed to all, even to tramps and vagrants. He would sometimes quote thein in his humorous way: "Hunting work, hunting work, yes. yes. but they don't want to find it very bad. Feed them, brethren, feed them—mustn't let them starve." He was not only quick to perceive, but ready and witty at retort, and had an eccentric way of turning a conversation suddenly .sprung upon him. into a channel utterly foreign to the purpose of the other party, and then, as the visitor aro.se to leave thinking he had come on a fruitless errand, would suddenly revert to the original theme and give the answer which he had all along been cogitating while his speech was pursuing a different course. He was a great exhorter to faithfulness, particularly in the payment of tithes and offerings. His familiar speech at the Bishop's meetings: "Pay your tithing and be blessed, " has passed into a proverb. The death of Bishop Hunter occurred on Tuesday Oct. 16. 1883. The immediate cause was internal inflammation, an ailment from which he had suffered for years, and which he anticipated would finally prove fatal. His health had been feeble for a long time, though his mind was unimpaired, and for the last month he had frequently been absent from his office. Among those who visited his bedside during his illness were President John Taylor and Apostle Erastus Snow. So passed from this stage of action, where for over ninety years he had acted well and faithfully every part assigned him, a man of God as noted for his uprightness and integrity, as for his genial nature and overflowing kindness of heart. His memory will live as long as the great work with which he was identified, and which he labored so long and faithfully to establish. — Orson F. Whitney.
Jenson, Andrew. "Hunter, Edward" Biographical Encyclopedia. Volume 4. pg. 726.
HUNTER, Edward, one of the original members and chairman of the Old Folks Central Committee from 1875 to 1883, was born June 22, 1793, in Newton township, Delaware Co., Pennsylvania, a son of Edward and Sarah Hunter. He died Oct. 16, 1883, in Salt Lake City, Utah. (See Bio. Ency., Vol. 1, p. 227.)
HUNTER, Edward, one of the original members and chairman of the Old Folks Central Committee from 1875 to 1883, was born June 22, 1793, in Newton township, Delaware Co., Pennsylvania, a son of Edward and Sarah Hunter. He died Oct. 16, 1883, in Salt Lake City, Utah. (See Bio. Ency., Vol. 1, p. 227.)
Whitney, Orson F. "Edward Hunter." Contributor. November 1883. pg. 73.
EDWARD HUNTER.
A MAN OF God. Behold him where he lies,
Stilled by the opiate men have misnamed death!
Deep sleep has settled on those aged eyes,
And quelled the pulsings of that bosom's breath.
No more that hand, uplifted but in prayer--
Save to defend or succor the distressed;
No more that step, which climbed life's tottering stair
To where the worn and weary are at rest;
That eye whose gaze the guilty soul would shun,
That heart whose genial current ne'er grew cold,
That noble life whose day on earth is done;
Shall we of Time's frail tenement behold.
His life ran peaceful as the rural stream,
O'er goodly deeds like glistening sands of gold,
Reflecting virtue from that heavenly beam
Which shines o'er such with radiance manifold.
Mayhap some deemed him rude of speech and mien--
'Twas but the ripple of the waves, which broke
In candor o'er what else had rightly been
The theme and burden of suspicion. Look!
Look well to him whose smooth and velvet phrase--
Calm and unruffled as the placid pool
Within whose slimy deep lurks death—betrays
The hypocrite, the hollow heart—hell's tool!
Not such the soul of him who slumbers there.
He was a man. Belov'd of men on earth,
Approved of God in heav'n. Beloved where
The morning stars, his brethren, wept his birth--
His birth terrestrial, which to them was death;
For what is death but absence? Now returned,
Life's warfare o'er, flag furled and sword in sheath;
Could eye but see, ear hear, what he hath earned
By valor here below—how we, this bright
Example emulating, would resolve
Anew to scale afar th' empyrean height,
Where glory reigns and endless worlds revolve!
Resound his fame, ye oracles of grace!
Thou choral band, loud peal the solemn lay!
Ye lingering multitudes, behold the face
Of one who upright walked the narrow way!
"God's nobleman" indeed, here lived and died--
If death it be, to lay the burden down
Of mortal cares, in mother earth to hide,
Till resurrection dons redemption's crown.
When good men die, 'tis passing to a sphere
Where all is life, light, liberty and love.
Who seeks for Edward Hunter, finds him there;
He mingles with the blest in realms above.
O. F. Whitney.
EDWARD HUNTER.
A MAN OF God. Behold him where he lies,
Stilled by the opiate men have misnamed death!
Deep sleep has settled on those aged eyes,
And quelled the pulsings of that bosom's breath.
No more that hand, uplifted but in prayer--
Save to defend or succor the distressed;
No more that step, which climbed life's tottering stair
To where the worn and weary are at rest;
That eye whose gaze the guilty soul would shun,
That heart whose genial current ne'er grew cold,
That noble life whose day on earth is done;
Shall we of Time's frail tenement behold.
His life ran peaceful as the rural stream,
O'er goodly deeds like glistening sands of gold,
Reflecting virtue from that heavenly beam
Which shines o'er such with radiance manifold.
Mayhap some deemed him rude of speech and mien--
'Twas but the ripple of the waves, which broke
In candor o'er what else had rightly been
The theme and burden of suspicion. Look!
Look well to him whose smooth and velvet phrase--
Calm and unruffled as the placid pool
Within whose slimy deep lurks death—betrays
The hypocrite, the hollow heart—hell's tool!
Not such the soul of him who slumbers there.
He was a man. Belov'd of men on earth,
Approved of God in heav'n. Beloved where
The morning stars, his brethren, wept his birth--
His birth terrestrial, which to them was death;
For what is death but absence? Now returned,
Life's warfare o'er, flag furled and sword in sheath;
Could eye but see, ear hear, what he hath earned
By valor here below—how we, this bright
Example emulating, would resolve
Anew to scale afar th' empyrean height,
Where glory reigns and endless worlds revolve!
Resound his fame, ye oracles of grace!
Thou choral band, loud peal the solemn lay!
Ye lingering multitudes, behold the face
Of one who upright walked the narrow way!
"God's nobleman" indeed, here lived and died--
If death it be, to lay the burden down
Of mortal cares, in mother earth to hide,
Till resurrection dons redemption's crown.
When good men die, 'tis passing to a sphere
Where all is life, light, liberty and love.
Who seeks for Edward Hunter, finds him there;
He mingles with the blest in realms above.
O. F. Whitney.
Ivan. "Bishop Hunter Kept His Word." Juvenile Instructor. 1 April 1888. pg. 108-109.
BISHOP HUNTER KEPT HIS WORD.
By Ivan.
A FRIEND of mine, who lives in Salt Lake City, told me an incident the other day which seemed to me so worthy of repetition at this particular season of buying and selling, of real estate "booms," and of speculation, that I decided to present it at the first opportunity to the readers of the Juvenile Instructor. It conveys an example which is not unworthy the attention of older people than my readers usually are. But if it shall be appreciated by the young, I am quite sure that, even if the parents do not read it, it will come to their knowledge almost as soon as if they did.
I happened to be driving by my friend's house not many days ago when he accosted me with the inquiry, uppermost in the minds of all the folks in our neighborhood, "How's real estate? Have you sold out yet?"
I had already been asked these same questions perhaps a dozen times that day, so I was ready with my answers — "Booming. No! "
We soon drifted into a general conversation, standing there in the street, in the course of which allusion was made to one of our neighbors, who having agreed with one purchaser to sell for a certain price had afterwards accepted a higher figure from some one else. My friend, whom I will call W , remarked: "I suppose he thinks that a shrewd business transaction, and considers himself lucky in not having actually made the transfer to the first buyer! But I don't!" he added with emphasis. "There was one man that money could not hire to break his word, and that was old Bishop Hunter. Did you know him ?"
Know Bishop Hunter? Not even a child, old enough to know anything, but knew, by reputation if not from personal contact with him, that rare old gentleman. Jolly, benevolent, fatherly, above all, honest as the day, he was indeed "a man of a thousand," known by almost every one and beloved wherever known. So I replied:
"Know him? I should think I did '—my mind going back to my boyhood's days when I first became acquainted with him—he exploring around the yards and sheds while I made war with that diabolical weapon, the "flipper," upon the Tithing Office pigeons. Indeed I had cause to know him,—but of the details I said nothing to W , who, turning round and pointing to a little house and lot near by, said:
"That place is mine now. It used to belong to Bishop Hunter. At first, and for quite a long time, I rented from the old Bishop. Once in a while," (I am giving W— 's own words as near as I can) "when times were hard, I would get behind with my rent. When this got too far along, I would receive, either through the post office or from some neighbor, an intimation that the Bishop would like to see me,—most likely had a job for me. I knew what the job was, for he was business on business matters, though always to my mind the biggest hearted man in this world. Well, I would go to see him. would pay what I could, and sometimes worked out some—at any rate I always got my rent paid. One day I said to him, 'Bishop, when you want to sell that little place where I live, you ought to give me a chance at it.' 'I'll do it,' he replied, and nothing more was said about my buying for a long time. After a while we commenced to hear that a new railroad was coming in, the Denver and Rio Grande, that times were going to brighten up, that this railroad must have lota of land for depot buildings, and so on, and right in my neighborhood real estate commenced to go up. In fact it was just such a time for selling out as it is now, though perhaps not so much of it."
"Of course," I interrupted, "you did not appreciate that. It made it still harder for you to buy, and no doubt as the property became more valuable your rent was increased."
W--- went on just as though I hadn't spoken : "I happened to be quite fortunate in getting some work which brought me in some money, and of course I went up to see the Bishop and pay my rent. I hadn't anything like enough to think of buying the place, so I resolved to say nothing about it. I thought I would just pay the rent and get away as soon as I could, because I felt that I could depend on the Bishop's promise about giving me a chance whenever he did choose to sell, and perhaps prices would come down, or something very fortunate for me turn up. But just as I was leaving, he called me back and said :
" 'Say, property down your way is getting to be worth more than it used to be, isn't it?'
" 'Well, yes,' I answered ; 'there was a time when it wasn't worth anything. And now some of the folks seem to think it's worth a great deal.'
" 'Yes, yes,' the old Bishop said, 'that's what they tell me. But what do you think my little place would be worth to you?'
"I thought a minute or two and told him about what I thought I could pay.
" 'Do you want it at that price?' he asked.
"I said I didn't have that much money, in fact only a very little of it; but that if he would give me time to pay it in, may be I would buy it ; I would like very much to have it.
" 'Well,' he replied, 'you go home and think about it, and so will I. I don't encourage folks to go into debt, and perhaps when you think it over you won't want to.'
"So I went home, and a few days afterward a woman who had considerable money and was picking up a good deal of property here and there, came and looked at the place, found out who the owner was, and went away. In about a month I called on the Bishop again.
'"What about the place?' he began. 'Since I talked with you before, a woman has been here and offered me considerable more than you did, and she was prepared to pay the cash down.'
"'Well, Bishop,' I returned, 'I couldn't give any more than I offered. Of course, it's quite right for you to sell to the highest bidder. '
''Not always,' he said; 'besides, that isn't the question. Do you want the place?'
" 'Yes, I do—that is if you will accept one hundred dollars down and give me time on the balance.'
" 'Then you get the place,' he said with decision. 'Make your own terms as to time, and be careful not to make any promise you can't fulfill.'
"So I got my little home there," said my friend W , "and shortly before the old Bishop died I made my final payment on it. I tell you, there ain't men enough of his kind in the world. Bishop Hunter was an honest man—lots of men are considered honest who don't do as much as he did by me, though of course I don't consider them as honest as he was—money couldn't make him break his word, even when not more than half given. I love him and I have taught my children to love him, and you may be sure that while any of us live his memory will not die."
Little readers and larger readers, do you wonder that men with such traits are esteemed and beloved ? The incident I have narrated is known to but very few, and was probably never thought of afterward by the Bishop in his many cares and great amount of business. But in one home, humble as it is, the act and the spirit which prompted it is and ever will be remembered and appreciated. After all, the best men, it will generally be found, are those who have made warm friends among the humble, and this is equally within the reach of the high and the lowly, the rich and the poor. Bishop Hunter did this, as may every one of us, by scattering kindness and charity ; by cheering the depressed and assisting the needy ; by dealing in candor and honor with all ; and, as in the present instance, himself considering, and thus causing another to testify, that his word was just as good as his bond.
BISHOP HUNTER KEPT HIS WORD.
By Ivan.
A FRIEND of mine, who lives in Salt Lake City, told me an incident the other day which seemed to me so worthy of repetition at this particular season of buying and selling, of real estate "booms," and of speculation, that I decided to present it at the first opportunity to the readers of the Juvenile Instructor. It conveys an example which is not unworthy the attention of older people than my readers usually are. But if it shall be appreciated by the young, I am quite sure that, even if the parents do not read it, it will come to their knowledge almost as soon as if they did.
I happened to be driving by my friend's house not many days ago when he accosted me with the inquiry, uppermost in the minds of all the folks in our neighborhood, "How's real estate? Have you sold out yet?"
I had already been asked these same questions perhaps a dozen times that day, so I was ready with my answers — "Booming. No! "
We soon drifted into a general conversation, standing there in the street, in the course of which allusion was made to one of our neighbors, who having agreed with one purchaser to sell for a certain price had afterwards accepted a higher figure from some one else. My friend, whom I will call W , remarked: "I suppose he thinks that a shrewd business transaction, and considers himself lucky in not having actually made the transfer to the first buyer! But I don't!" he added with emphasis. "There was one man that money could not hire to break his word, and that was old Bishop Hunter. Did you know him ?"
Know Bishop Hunter? Not even a child, old enough to know anything, but knew, by reputation if not from personal contact with him, that rare old gentleman. Jolly, benevolent, fatherly, above all, honest as the day, he was indeed "a man of a thousand," known by almost every one and beloved wherever known. So I replied:
"Know him? I should think I did '—my mind going back to my boyhood's days when I first became acquainted with him—he exploring around the yards and sheds while I made war with that diabolical weapon, the "flipper," upon the Tithing Office pigeons. Indeed I had cause to know him,—but of the details I said nothing to W , who, turning round and pointing to a little house and lot near by, said:
"That place is mine now. It used to belong to Bishop Hunter. At first, and for quite a long time, I rented from the old Bishop. Once in a while," (I am giving W— 's own words as near as I can) "when times were hard, I would get behind with my rent. When this got too far along, I would receive, either through the post office or from some neighbor, an intimation that the Bishop would like to see me,—most likely had a job for me. I knew what the job was, for he was business on business matters, though always to my mind the biggest hearted man in this world. Well, I would go to see him. would pay what I could, and sometimes worked out some—at any rate I always got my rent paid. One day I said to him, 'Bishop, when you want to sell that little place where I live, you ought to give me a chance at it.' 'I'll do it,' he replied, and nothing more was said about my buying for a long time. After a while we commenced to hear that a new railroad was coming in, the Denver and Rio Grande, that times were going to brighten up, that this railroad must have lota of land for depot buildings, and so on, and right in my neighborhood real estate commenced to go up. In fact it was just such a time for selling out as it is now, though perhaps not so much of it."
"Of course," I interrupted, "you did not appreciate that. It made it still harder for you to buy, and no doubt as the property became more valuable your rent was increased."
W--- went on just as though I hadn't spoken : "I happened to be quite fortunate in getting some work which brought me in some money, and of course I went up to see the Bishop and pay my rent. I hadn't anything like enough to think of buying the place, so I resolved to say nothing about it. I thought I would just pay the rent and get away as soon as I could, because I felt that I could depend on the Bishop's promise about giving me a chance whenever he did choose to sell, and perhaps prices would come down, or something very fortunate for me turn up. But just as I was leaving, he called me back and said :
" 'Say, property down your way is getting to be worth more than it used to be, isn't it?'
" 'Well, yes,' I answered ; 'there was a time when it wasn't worth anything. And now some of the folks seem to think it's worth a great deal.'
" 'Yes, yes,' the old Bishop said, 'that's what they tell me. But what do you think my little place would be worth to you?'
"I thought a minute or two and told him about what I thought I could pay.
" 'Do you want it at that price?' he asked.
"I said I didn't have that much money, in fact only a very little of it; but that if he would give me time to pay it in, may be I would buy it ; I would like very much to have it.
" 'Well,' he replied, 'you go home and think about it, and so will I. I don't encourage folks to go into debt, and perhaps when you think it over you won't want to.'
"So I went home, and a few days afterward a woman who had considerable money and was picking up a good deal of property here and there, came and looked at the place, found out who the owner was, and went away. In about a month I called on the Bishop again.
'"What about the place?' he began. 'Since I talked with you before, a woman has been here and offered me considerable more than you did, and she was prepared to pay the cash down.'
"'Well, Bishop,' I returned, 'I couldn't give any more than I offered. Of course, it's quite right for you to sell to the highest bidder. '
''Not always,' he said; 'besides, that isn't the question. Do you want the place?'
" 'Yes, I do—that is if you will accept one hundred dollars down and give me time on the balance.'
" 'Then you get the place,' he said with decision. 'Make your own terms as to time, and be careful not to make any promise you can't fulfill.'
"So I got my little home there," said my friend W , "and shortly before the old Bishop died I made my final payment on it. I tell you, there ain't men enough of his kind in the world. Bishop Hunter was an honest man—lots of men are considered honest who don't do as much as he did by me, though of course I don't consider them as honest as he was—money couldn't make him break his word, even when not more than half given. I love him and I have taught my children to love him, and you may be sure that while any of us live his memory will not die."
Little readers and larger readers, do you wonder that men with such traits are esteemed and beloved ? The incident I have narrated is known to but very few, and was probably never thought of afterward by the Bishop in his many cares and great amount of business. But in one home, humble as it is, the act and the spirit which prompted it is and ever will be remembered and appreciated. After all, the best men, it will generally be found, are those who have made warm friends among the humble, and this is equally within the reach of the high and the lowly, the rich and the poor. Bishop Hunter did this, as may every one of us, by scattering kindness and charity ; by cheering the depressed and assisting the needy ; by dealing in candor and honor with all ; and, as in the present instance, himself considering, and thus causing another to testify, that his word was just as good as his bond.
Hunter, Oscar F. "Bishop Edward Hunter, a Biography." Improvement Era. June 1902. pg. 609-611.
BISHOP EDWARD HUNTER. BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH. ANCESTRY, PARENTAGE AND BIRTH. Edward Hunter, who was the third Presiding Bishop of the Church, was born in Newton Township, Delaware County, Pennsylvania, June 22, 1793. He was the youngest son, and seventh child of the family of Edward Hunter and Hannah Merris, both of whom were born in the same county and state of Pennsylvania. His father, who was better known by the name of Esquire Hunter, held the office of Justice for forty years, and was a man well-known and respected in the community in which he lived. The names of his seven children were: William, Rebecca, Alice, Hannah, Margaret, Elizabeth, and Edward. William Hunter, the grandfather of Bishop Hunter, lived at Easttown, Chester County, Pa. His wife's name was Hannah, a daughter of Edward Woodward. They had two sons, William and Edward, and were considered a family of excellent character and standing, being also well-to-do, and living on a large property bought of the Daniel Williamson estate. Captain John Hunter, the Bishop's great-grandfather, passed over to Ireland in the seventeenth century, serving as lieutenant of cavalry under William of Orange at the battle of The Boyne, where he was wounded. His ancestors were from the North of England, while his mother was of Welsh extraction. The originator of the Hunter family name is supposed to have been "William the Hunter," from whom doubtless came the Hunter families of Medomsley, England, whose ancestors appear in the earliest court-rolls of the Manor House, called Medomsley Hall, near Newcastle-on-Tyne. The Manor comprised two thousand acres of ground, kept as a country seat, and is still remaining in good condition. The Hunters were prominent in early days of Quaker persecution. Many prominent names of the family are recorded in the Medomsley Church: Sir Thomas, Sir John, Sir William, and General Martin Hunter, and a long li3t of others. Captain John Hunter and his wife Margaret Albin emigrated to America, purchasing a large tract of land about thirty miles west, of Philadelphia. He afterwards bought land in Newton, Delaware County, Pa., about twelve miles west of Philadelphia, where he spent the remainder of his days. He died in 1734, at the age of 70 years, being buried at St. Davis Episcopal Church, of which he was a member. He and General Wayne's father were the principal builders of said church, and were great friends, having come to America together from Ireland. The descendants of Captain John Hunter still possess a wedding-ring, and a holster and pistol used at the battle of The Boyne. Upon the wedding-ring is the following inscription: "Keep this in remembrance of me, 1693." When Captain Hunter came to America from Londonderry, Ireland, he brought with him several families of redemptionists who were bound to him until they should earn their freedom by certain years of personal labor in his employ. Going back over his career in Ireland, it may be mentioned that he was an extensive grazier. His reason for leaving England, his native country, and passing over to Ireland was that he was a strong churchman and had made himself offensive to the opposition, which finally caused him to seek a new home. When William and Mary were called to the throne of England, and with their armies followed the fugitive forces of James II to Ireland, Captain John Hunter entered the Protestant army, in which he fought side by side with Anthony Wayne at the battle of The Boyne. He was wounded in the hip with a musket-ball which caused a slight lameness during the remainder of his life. William Hill, who had married the oldest child, Mary, of Captain John Hunter, emigrated to America and settled in Pennsylvania; and, as stated, Captain Hunter followed his son-in-law to America, and settled in Chester County, Pa., where he purchased a large tract of land, some twenty-five miles west of Philadelphia, but it being so far in the backwoods, his wife refused to live there, and he therefore purchased a thousand acres of land of the Daniel Williamson estate, of which he took title March 17, 1723. Bishop Edward Hunter's mother's maiden name was Hannah Merris, a daughter of Jesse and Rebecca Merris. The original George Merris emigrated from Inksborough, in the county of Worchester, England, and located on a tract of land in Springfield, Chester County, Pa., now Delaware County, Pa., which he named the Home House. He was among the most eminent of the first settlers, and was likewise so esteemed in his native country. His certificate recorded at Derby, states, "He hath adorned the gospel of Christ." He held many public trusts, being Justice of the Peace, one of the Judges of the Court, and also a member of the Provincial Assembly. He died on the 15th of November, 1705, at the age of about seventy-three years. On Bishop Hunter's mother's side, three generations back, was Robert Owen of North Wales, a man of great means and excellent character, and a firm sympathizer with Cromwell and the Protectorate. On the restoration of Charles II, he refused to take the oath of allegiance and was therefore imprisoned for a period of five years. After his release from prison, he emigrated to America and purchased land near Philadelphia, the City of brotherly love, whose founder, William Penn, like himself, was a Quaker. His son George, early in life, was called to the public service, being elected to the Provincial Assembly of his native state, and held many offices of public trust. (To be continued.) |
EDW. HUNTER
Born June 22, 1793; died Oct. 16, 1883. |
Hunter, Oscar F. "Bishop Edward Hunter, II His Early Career." Improvement Era. July 1902. pg. 700-704.
BISHOP EDWARD HUNTER.
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
II. HIS EARLY CAREER.
It was the intention of the father of Bishop Edward Hunter to give his son a thorough scholastic training. The father was much opposed to idleness, and the son was therefore early taught industry and economy, and was always given work to perform when not attending school. His father's desire to make a scholar of Edward failed because of the young man's preference for agricultural pursuits; and besides, he was somewhat opposed to attending school, and expressed a preference for work on the farm. It was then that his father insisted upon the young man learning a trade, which was agreed to, and the future Bishop was sent to Peter Pachan, his brother-in-law, who carried on the business of tanning leather. The young man worked just as other apprentices did, and made great progress in currying, and at length became proficient, both as tanner and currier, being made manager of the business at the age of twenty.
He continued in this work for some time, but the liquor of the bark seemed to close the pores of his hands, which disabled him from working. He quit the trade, and concluded to attend school again; this time he mastered the art of engineering, including the use of instruments. Having completed his study in this direction, he went into the field, but owing to the fact that there were so many surveyors in the country, he quit the practice and visited the western part of the country, going to Pittsburg, Pennsylvania, with a Mr. Davis, his intention being to engage in the mercantile or drug business. In those days there were no railroads, and overland travel, in many instances, was considered dangerous, especially where the travelers had means. He purchased a boat, in conjunction with two other persons, intending to go to St. Louis. Reaching Louisville, Kentucky, he was advised to go no further, on account of the danger encountered in traveling by land; diverted from his purpose, he continued his return journey through Kentucky and Tennessee, thence to Huntsville in the Mississippi territory, returning to Philadelphia by way of North and South Carolina and Maryland. He then purchased a half interest in the mercantile business of a Mr. D. Bomount, though this venture was rather against his father's will. However, his consent was obtained, and the good counsel which he gave to his son was carried out by the latter. Among the good advice was this: "Edward, my son, if you lose money, say nothing about it; if you make money keep it to yourself, but do not fail; that is, do not become insolvent." This wise counsel was sacredly kept by that son throughout his whole life, and he truly remarks in his journal: "I have done business from my early manhood, and can truthfully say that I have paid every dollar of indebtedness that I ever contracted." The effects of the war of 1812-14 demoralized trade, and business was very undesirable; values shrunk, and depression continued to increase from year to year, until things looked very discouraging—so that the whole investment was threatened with being entirely wasted away.
When Edward was twenty-two years of age his father died, whereupon the son was offered his position as Justice of the Peace, which he declined on account of his youth. He was also tendered the federal candidacy, and certain election, to the Pennsylvania Legislature, but would not accept on account of being a Democrat, of which party he continued to remain a consistent adherent. He served three years as county commissioner of Delaware county, receiving at the election a higher vote than any other officer on the ticket.
In 1822, he enlisted in the Delaware county troop as cavalry volunteer, serving his company for seven years. Following is a certificate of his discharge:
Philadelphia, May 14, 1829.
I certify that Edward Hunter, late of Newton, Delaware county, has served as volunteer in the Delaware county troop since May, A. D. 1822, and is, therefore, exempt from military duty, except in an invasion, insurrection, or actual war, according to the 47th section Military Law.
(Signed) John F. Vanleir,
Captain of Delaware Co. Troop.
He was one of two selected from his company to meet and escort General Marquis de Lafayette, in the year 1824, on his last visit to the country, when the French patriot remained for a year a guest of the American people, whom he had so effectively helped to make independent. The horse which Edward Hunter used at the time is described as a beautiful gray, and the occasion as one of the greatest interest, honor, and affection.
He was very tenacious in sustaining the laws of his country, and did not feel satisfied until he had enlisted his services for his country's aid during the war of 1812, between Great Britain and America. While engaged thus, he worked at the breastworks near Philadelphia, under Captain Sudwick. At the age of twenty-one he made application to Colonel Conrad Creekbaum of the Montgomery troops at Marquis Hook, but the company being full he could not join.
In the year 1830. he married Ann Standly, the youngest daughter of Jacob and Martha Standly, an honest family of excellent repute in that vicinity. Among the instructions which his father had given him were these: "We do not belong to any religious sect, but, my son, keep this thought sacred, that all men have the right to worship God according to the dictates of their own consciences; that men shall rise by their own merit; that private property shall not be taken for public use, unless satisfaction is fully made." He remarks in his journal: "These things have been sacred to me. One thing that I could not understand and could not agree with my father on, was in respect to our constitution. According to his opinion it was too good for a wicked world, the liberty and freedom would not be appreciated and respected as it should be."
As to his religious ideas, it may be said that he always desired of the Lord to know how he could worship him most acceptably. He attended different places of worship and sustained all sects in their right to worship God in their own way, but could not connect himself with any. His sister, who lived in his family, was a great reader of the scriptures, and would often remark to him: "Why can we not belong to some religion?" To which Edward would reply that the sects were hewn out cisterns that would not hold water; that the history of sectarianism was one scene of misery, bloodshed and strife, but that they would let them go on, not interfering with the rights of others, but respecting them in their worship of God, and see if anything else could be made out of it.
At the age of thirty after farming in Delaware county for four or five years, Edward Hunter moved to Chester county, where he purchased about five hundred acres of farming land—thirty miles from Philadelphia. This he brought under the highest cultivation, and became noted as one of the best graziers in that section of country.
During this time, he prospered wonderfully, and succeeded in his business to a great degree, and beyond his expectation. He was called upon to grant certain privileges for the erection, on his land, of a house for educational purposes, and for holding meetings. He agreed to give the land for ninety-nine years, and help build the house, if the parties interested would allow all persons and persuasions to meet in it to worship God, which was a special stipulation in the articles of agreement. The result was a good house, built upon the site of an old schoolhouse, which had been burned down. The new house was called the West Nantmeal Seminary. The old schoolhouse was called the Wallace schoolhouse, and had been built long before he went to Chester county. The West Nantmeal Seminary was situated in a beautiful, quiet, shady place on one corner of his farm, well adapted for religious and school purposes. It was here that many traveling preachers called, of different denominations. They were all made welcome to hold meetings, and he entertained them at his home, since he felt to respect every man according to his belief. He says: "My desire was to do justice, walk humbly, and love mercy." His family at this time was small he having lost two children, Amanda and George.
He had good men in his employ, whom he respected very much, some of them having worked for him ten and twelve years, and it was a matter of principle with him never to exact anything unjust or oppressive from his workmen, but rather to respect them in their positions. The result was that they felt they could not do too much for him in return. As to his own religious feelings, he declares that he was fully convinced that there was a Supreme Being, but how to approach him he did not know. On one occasion when he had a severe attack of typhoid fever, he was left very weak and declares that had it not been for the implicit faith which he had in the Creator, he could not have lived — a circumstance that he always remembered.
It was in the year 1839, under these surroundings, and while still residing upon his farm in Chester county, that "Mormon" elders, traveling through that region, and learning of the West Nantmeal Seminary, visited him for the first time.
(To be continued.)
BISHOP EDWARD HUNTER.
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
II. HIS EARLY CAREER.
It was the intention of the father of Bishop Edward Hunter to give his son a thorough scholastic training. The father was much opposed to idleness, and the son was therefore early taught industry and economy, and was always given work to perform when not attending school. His father's desire to make a scholar of Edward failed because of the young man's preference for agricultural pursuits; and besides, he was somewhat opposed to attending school, and expressed a preference for work on the farm. It was then that his father insisted upon the young man learning a trade, which was agreed to, and the future Bishop was sent to Peter Pachan, his brother-in-law, who carried on the business of tanning leather. The young man worked just as other apprentices did, and made great progress in currying, and at length became proficient, both as tanner and currier, being made manager of the business at the age of twenty.
He continued in this work for some time, but the liquor of the bark seemed to close the pores of his hands, which disabled him from working. He quit the trade, and concluded to attend school again; this time he mastered the art of engineering, including the use of instruments. Having completed his study in this direction, he went into the field, but owing to the fact that there were so many surveyors in the country, he quit the practice and visited the western part of the country, going to Pittsburg, Pennsylvania, with a Mr. Davis, his intention being to engage in the mercantile or drug business. In those days there were no railroads, and overland travel, in many instances, was considered dangerous, especially where the travelers had means. He purchased a boat, in conjunction with two other persons, intending to go to St. Louis. Reaching Louisville, Kentucky, he was advised to go no further, on account of the danger encountered in traveling by land; diverted from his purpose, he continued his return journey through Kentucky and Tennessee, thence to Huntsville in the Mississippi territory, returning to Philadelphia by way of North and South Carolina and Maryland. He then purchased a half interest in the mercantile business of a Mr. D. Bomount, though this venture was rather against his father's will. However, his consent was obtained, and the good counsel which he gave to his son was carried out by the latter. Among the good advice was this: "Edward, my son, if you lose money, say nothing about it; if you make money keep it to yourself, but do not fail; that is, do not become insolvent." This wise counsel was sacredly kept by that son throughout his whole life, and he truly remarks in his journal: "I have done business from my early manhood, and can truthfully say that I have paid every dollar of indebtedness that I ever contracted." The effects of the war of 1812-14 demoralized trade, and business was very undesirable; values shrunk, and depression continued to increase from year to year, until things looked very discouraging—so that the whole investment was threatened with being entirely wasted away.
When Edward was twenty-two years of age his father died, whereupon the son was offered his position as Justice of the Peace, which he declined on account of his youth. He was also tendered the federal candidacy, and certain election, to the Pennsylvania Legislature, but would not accept on account of being a Democrat, of which party he continued to remain a consistent adherent. He served three years as county commissioner of Delaware county, receiving at the election a higher vote than any other officer on the ticket.
In 1822, he enlisted in the Delaware county troop as cavalry volunteer, serving his company for seven years. Following is a certificate of his discharge:
Philadelphia, May 14, 1829.
I certify that Edward Hunter, late of Newton, Delaware county, has served as volunteer in the Delaware county troop since May, A. D. 1822, and is, therefore, exempt from military duty, except in an invasion, insurrection, or actual war, according to the 47th section Military Law.
(Signed) John F. Vanleir,
Captain of Delaware Co. Troop.
He was one of two selected from his company to meet and escort General Marquis de Lafayette, in the year 1824, on his last visit to the country, when the French patriot remained for a year a guest of the American people, whom he had so effectively helped to make independent. The horse which Edward Hunter used at the time is described as a beautiful gray, and the occasion as one of the greatest interest, honor, and affection.
He was very tenacious in sustaining the laws of his country, and did not feel satisfied until he had enlisted his services for his country's aid during the war of 1812, between Great Britain and America. While engaged thus, he worked at the breastworks near Philadelphia, under Captain Sudwick. At the age of twenty-one he made application to Colonel Conrad Creekbaum of the Montgomery troops at Marquis Hook, but the company being full he could not join.
In the year 1830. he married Ann Standly, the youngest daughter of Jacob and Martha Standly, an honest family of excellent repute in that vicinity. Among the instructions which his father had given him were these: "We do not belong to any religious sect, but, my son, keep this thought sacred, that all men have the right to worship God according to the dictates of their own consciences; that men shall rise by their own merit; that private property shall not be taken for public use, unless satisfaction is fully made." He remarks in his journal: "These things have been sacred to me. One thing that I could not understand and could not agree with my father on, was in respect to our constitution. According to his opinion it was too good for a wicked world, the liberty and freedom would not be appreciated and respected as it should be."
As to his religious ideas, it may be said that he always desired of the Lord to know how he could worship him most acceptably. He attended different places of worship and sustained all sects in their right to worship God in their own way, but could not connect himself with any. His sister, who lived in his family, was a great reader of the scriptures, and would often remark to him: "Why can we not belong to some religion?" To which Edward would reply that the sects were hewn out cisterns that would not hold water; that the history of sectarianism was one scene of misery, bloodshed and strife, but that they would let them go on, not interfering with the rights of others, but respecting them in their worship of God, and see if anything else could be made out of it.
At the age of thirty after farming in Delaware county for four or five years, Edward Hunter moved to Chester county, where he purchased about five hundred acres of farming land—thirty miles from Philadelphia. This he brought under the highest cultivation, and became noted as one of the best graziers in that section of country.
During this time, he prospered wonderfully, and succeeded in his business to a great degree, and beyond his expectation. He was called upon to grant certain privileges for the erection, on his land, of a house for educational purposes, and for holding meetings. He agreed to give the land for ninety-nine years, and help build the house, if the parties interested would allow all persons and persuasions to meet in it to worship God, which was a special stipulation in the articles of agreement. The result was a good house, built upon the site of an old schoolhouse, which had been burned down. The new house was called the West Nantmeal Seminary. The old schoolhouse was called the Wallace schoolhouse, and had been built long before he went to Chester county. The West Nantmeal Seminary was situated in a beautiful, quiet, shady place on one corner of his farm, well adapted for religious and school purposes. It was here that many traveling preachers called, of different denominations. They were all made welcome to hold meetings, and he entertained them at his home, since he felt to respect every man according to his belief. He says: "My desire was to do justice, walk humbly, and love mercy." His family at this time was small he having lost two children, Amanda and George.
He had good men in his employ, whom he respected very much, some of them having worked for him ten and twelve years, and it was a matter of principle with him never to exact anything unjust or oppressive from his workmen, but rather to respect them in their positions. The result was that they felt they could not do too much for him in return. As to his own religious feelings, he declares that he was fully convinced that there was a Supreme Being, but how to approach him he did not know. On one occasion when he had a severe attack of typhoid fever, he was left very weak and declares that had it not been for the implicit faith which he had in the Creator, he could not have lived — a circumstance that he always remembered.
It was in the year 1839, under these surroundings, and while still residing upon his farm in Chester county, that "Mormon" elders, traveling through that region, and learning of the West Nantmeal Seminary, visited him for the first time.
(To be continued.)
Hunter, Oscar F. "Bishop Edward Hunter, III Conversion and Baptism." Improvement Era. August 1902. pg. 784-786.
BISHOP EDWARD HUNTER
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
III. CONVERSION AND BAPTISM.
Application was made by the missionaries to the trustees for the use of the house, but their petition was not granted. The news of the denial came to Edward Hunter, and he immediately made inquiry into the reasons why the "Mormons" were not allowed to preach 'in the school house. The reply came, that Dr. Davis says that "it will not do to let them preach in the school house, as they believe in the visitation of angels and revelations from heaven; that they are a dangerous people and should therefore have the doors closed against them." The honest, independent farmer, his democratic blood beginning to boil, then informed the trustees that in the lease it was distinctly understood that people of every religion should have the liberty of meeting there to worship God, and if the contemplated action were taken, he would consider the lease broken, and would claim the house. He insisted strongly that the "Mormons" be allowed to preach there, asserting, besides, that he would go to the meeting to see that they were respectfully treated. These remarks, made by a determined man, had the desired effect, and it was finally agreed that the elders could have the use of the meeting house.
Elisha H. Davis was the name of the humble elder who was traveling through the neighborhood, preaching wherever houses were open to him, and who first preached to Edward Hunter the restored gospel.
"Brother Davis was the first man," says he, "that I was impressed was sent of God."
Edward Hunter sat by Dr. Griffith during the meeting, when Robert Johnson, one of the trustees, addressing the elder, said, "I wish you would say something about the atonement of Christ." The elder spoke well on the subject, but before he was through, Johnson interrupted him and ordered him to quit preaching, exclaiming, "Quit, we will hear no more."
"I rose to my feet," remarks Mr. Hunter, "and said, 'The young man is a stranger and shall have justice shown him, and be respected. When he has finished, we will then hear Mr. Johnson.' The latter being one of the school trustees, the incident created quite a disturbance.
When the elder had finished speaking, and the meeting was adjourned, Mr. Hunter followed behind him, resolving, at the risk of person and property, to stand by him. "I had friends," said he, "though Mr. Davis had none." Before he was out of the school house, Mr. J. Johnson, brother of Robert Johnson, came to him and apologized for his brother's conduct, saying, "I beg your pardon, Mr. Hunter. Excuse my brother; he spoke without thought or consideration."
After he had seen Brother Davis safe and out of danger of the rabble, which he was aware was present, he walked to where his horse was tied and drove home himself. It was quite late, and his family had retired to rest. Before he went to sleep, he reflected and meditated upon what had taken place, in this wise:
"Why have I taken such a decided stand for these strangers that have come into our neighborhood? I asked the Lord, 'Are those 'Mormons' thy servants?' Instantly a light came into the room at the top of the door, so great that I could not endure it; I covered my head with the bed clothes and turned my face to the wall. I had exercised my body and mind very much during the day, and soon fell asleep."
On all occasions thereafter, his home was open for the "Mormon" elders who traveled in that vicinity. During the winter of 1839-40, the Prophet Joseph honored him by a personal visit, on his way from Washington, where he had presented the memorial of his people's grievances in Missouri to President Van Buren.
Mr. Hunter was greatly pleased to receive him, and relates how he said to the Prophet, in the first conversation that he ever had with him:
"I know there is a God, but how to approach him I do not know." The Prophet looked at him very earnestly for a moment without saying anything, doubtless questioning or doubting his sincerity; but afterwards the Prophet talked freely with him, and even held a conference at his house. He also took Joseph to Dowington, and while riding in a one-seated cutter with the Prophet and Lorenzo D. Barnes, carried on an interesting chat with the former, which he pronounces the most friendly talk that he ever had with man.
On October 8, 1840, Edward Hunter was baptized by Elder Orson Hyde, who was on his way to Palestine, and thus became a member of the Church of Jesus Christ of Latter-day Saints.
(To be continued.)
BISHOP EDWARD HUNTER
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
III. CONVERSION AND BAPTISM.
Application was made by the missionaries to the trustees for the use of the house, but their petition was not granted. The news of the denial came to Edward Hunter, and he immediately made inquiry into the reasons why the "Mormons" were not allowed to preach 'in the school house. The reply came, that Dr. Davis says that "it will not do to let them preach in the school house, as they believe in the visitation of angels and revelations from heaven; that they are a dangerous people and should therefore have the doors closed against them." The honest, independent farmer, his democratic blood beginning to boil, then informed the trustees that in the lease it was distinctly understood that people of every religion should have the liberty of meeting there to worship God, and if the contemplated action were taken, he would consider the lease broken, and would claim the house. He insisted strongly that the "Mormons" be allowed to preach there, asserting, besides, that he would go to the meeting to see that they were respectfully treated. These remarks, made by a determined man, had the desired effect, and it was finally agreed that the elders could have the use of the meeting house.
Elisha H. Davis was the name of the humble elder who was traveling through the neighborhood, preaching wherever houses were open to him, and who first preached to Edward Hunter the restored gospel.
"Brother Davis was the first man," says he, "that I was impressed was sent of God."
Edward Hunter sat by Dr. Griffith during the meeting, when Robert Johnson, one of the trustees, addressing the elder, said, "I wish you would say something about the atonement of Christ." The elder spoke well on the subject, but before he was through, Johnson interrupted him and ordered him to quit preaching, exclaiming, "Quit, we will hear no more."
"I rose to my feet," remarks Mr. Hunter, "and said, 'The young man is a stranger and shall have justice shown him, and be respected. When he has finished, we will then hear Mr. Johnson.' The latter being one of the school trustees, the incident created quite a disturbance.
When the elder had finished speaking, and the meeting was adjourned, Mr. Hunter followed behind him, resolving, at the risk of person and property, to stand by him. "I had friends," said he, "though Mr. Davis had none." Before he was out of the school house, Mr. J. Johnson, brother of Robert Johnson, came to him and apologized for his brother's conduct, saying, "I beg your pardon, Mr. Hunter. Excuse my brother; he spoke without thought or consideration."
After he had seen Brother Davis safe and out of danger of the rabble, which he was aware was present, he walked to where his horse was tied and drove home himself. It was quite late, and his family had retired to rest. Before he went to sleep, he reflected and meditated upon what had taken place, in this wise:
"Why have I taken such a decided stand for these strangers that have come into our neighborhood? I asked the Lord, 'Are those 'Mormons' thy servants?' Instantly a light came into the room at the top of the door, so great that I could not endure it; I covered my head with the bed clothes and turned my face to the wall. I had exercised my body and mind very much during the day, and soon fell asleep."
On all occasions thereafter, his home was open for the "Mormon" elders who traveled in that vicinity. During the winter of 1839-40, the Prophet Joseph honored him by a personal visit, on his way from Washington, where he had presented the memorial of his people's grievances in Missouri to President Van Buren.
Mr. Hunter was greatly pleased to receive him, and relates how he said to the Prophet, in the first conversation that he ever had with him:
"I know there is a God, but how to approach him I do not know." The Prophet looked at him very earnestly for a moment without saying anything, doubtless questioning or doubting his sincerity; but afterwards the Prophet talked freely with him, and even held a conference at his house. He also took Joseph to Dowington, and while riding in a one-seated cutter with the Prophet and Lorenzo D. Barnes, carried on an interesting chat with the former, which he pronounces the most friendly talk that he ever had with man.
On October 8, 1840, Edward Hunter was baptized by Elder Orson Hyde, who was on his way to Palestine, and thus became a member of the Church of Jesus Christ of Latter-day Saints.
(To be continued.)
Hunter, Oscar F. "Bishop Edward Hunter, IV Early Life in the Church." Improvement Era. September 1902. pg. 868-872.
BISHOP EDWARD HUNTER
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
IV. EARLY LIFE IN THE CHURCH.
Soon after his baptism, Edward Hunter was visited by Elder Hyrum Smith, the Prophet's brother. He attended conference at Philadelphia, and subscribed liberally to the building of the Nauvoo House and the Temple. He says that he felt thankful and satisfied and rejoiced very much in hearing the glad tidings of great joy; and felt also that he could not do too much to assist in building up the kingdom of God, for it was so different from anything that he had ever heard, and, at the same time, something so precious that he felt it an answer to his earnest watching and praying.
While he and Hyrum Smith were walking along the banks of the Brandywine, their conversation turned upon the subject of the dead. Brother Hunter inquired about his children whom he had lost, particularly a little boy, George Washington by name, to whom he was devotedly attached. "It is a pretty strong doctrine," said Elder Smith, "but I believe that I will tell it. Your son will act as an angel to you, not your guardian angel, but an auxiliary angel to assist you in extreme trial." The truth of this was manifested to him about a year and one-half later when his little boy appeared to him. He says in his record:
I was very much depressed in spirit, the way before me being hedged. When I retired to rest, I prayed to the Lord for assistance that I might carry out the labor devolving upon me. As I was about going to sleep, my son, George W., appeared to me. His death, at the age of three, he being my only son, was a great blow to me. In appearance, he was the same as in actual life, but more perfect, with the same blue eyes and light, curly hair, and fair complexion. While in vision, I was very anxious to have him come to us, and said to him, "If you will stay, I will direct you right, and carefully watch over you, and see that you do not depart from the path of truth; and chastise you if it is necessary." George smiled, and, with the same familiar voice, said to me, "George has many friends in heaven." He then departed from me.
In September, 1841, Brother Hunter visited Nauvoo, and remained with Joseph and Hyrum much of the time, listening with great joy to the wise counsel, inspired by the Spirit of God, that fell from the lips of the Prophet and Patriarch. While there he purchased a farm and six town lots, and decided thereafter to make Nauvoo his permanent home. He then returned to Pennsylvania and disposed of two of his farms, investing much of the means in merchandise, and in June, 1842, removed to Nauvoo with his family. He brought along about seven thousand dollars in goods of different kinds which he placed in the hands of the Prophet to be used for the general advancement of the work of God. He immediately set about improving his property, in and about Nauvoo, furnishing many hands with employment.
About this time the Prophet Joseph was pestered very much with law suits, and he also invested heavily in the purchase of land. Brother Hunter assisted the Prophet, according to the Prophet's own words, in one year, to the extent of fifteen thousand dollars, which amount was given cheerfully, for he was naturally liberal, and wrapped up in his religion for which he felt willing to make any sacrifice. He prospered upon his farm, making great improvements thereon, building hedges, and beautifying his city lots, fifteen in number. One year he raised over seven thousand bushels of grain on his farm, which was situated east of Nauvoo. He was so liberal in his donations to the Church that Joseph finally told him that he had done enough, and to reserve the rest of his property for his own use.
Like all the other Saints, he was a sharer in the persecutions that were directed against the people at that time, and it was only about a year after taking up his residence in Nauvoo, that he, with several of the brethren, was taken to Carthage accused of treason against his country. It must have been a great trial to this patriot who had so tenaciously observed the laws of his country from boyhood, and who regarded his native land with the greatest love and reverence, to be thus accused of the highest crime against his country. That it was a trumped-up charge, was evident not only from the patriotic feelings of this noble man, but also from the fact that no one appeared against them. The charge was therefore dismissed, and they were set at liberty and returned home.
Brother Hunter was at the trial of the Prophet at Springfield when Judge Pope, after a verdict of acquittal had been rendered, ordered the clerk of the court to place it upon record that the "Mormon" leader should not be tormented any longer by such vexatious and false persecutions. During these troublesome times, the Prophet was hid up for long periods in the house of Brother Hunter, who, being chosen as one of his life-guards, enjoyed his utmost confidence. The Prophet was hunted and persecuted by his enemies continually. It was while he was under Bishop Hunter's roof, during one of these seasons of retirement, that the latter part of the revelation on baptism for the dead was received by the Prophet; and it was from the Prophet, during this period, that many blessings and promises, in recognition of his friendship and fidelity, were given to Edward Hunter. On one occasion, the Prophet said to him: "It does me pleasure to say to you, Brother Hunter, that I have inquired of the Lord concerning you, and I find that you and yours are favorable in the sight of God." "I remarked," says Brother Hunter, "that I hoped that it was so. He said, 'it is so,' and we rejoiced together." Brother Hunter's record says, speaking of the Prophet: "He said to me that I could have of him what no other man could have," and further: "I prophesy that you shall bring all your father's house into the kingdom of God; this is according to the Spirit of the Lord;" and further: "I know your genealogy, you are akin to me, and I know what brought you into the Church; it was to do good to your fellow men, and you can do much good." It was also while under Brother Hunter's roof that the latter often heard the Prophet say: "I will rest, and put the burden of duty on the shoulders of the Twelve."
Brother Hunter was one of the city council of Nauvoo when the resolution was passed authorizing the abatement of the Nauvoo Expositor, a sheet established by apostates and bitter enemies of the Church, for the purpose of stirring up violence against the Latter-day Saints. The act of abatement was magnified by the enemies of the Saints, and invested with all the sensation of which it was capable, the brunt of the censure being laid upon the heads of the leaders of the Church. Mass meetings were held with the purpose of placing the responsibility upon the Prophet, that his enemies might do him the more harm, and better oppose the Church in general. At the Prophet's request, Brother Hunter visited Springfield to interview Governor Ford, and to present matters in Nauvoo in their proper light; and also to ask him to use his influence to allay the excitement which had now set in against the Saints. Brother Hunter continues: "He sent Porter Rockwell to tell me to call and see him. When I called upon Joseph, he said, 'I know that you always wished that you might have been with the Church from the beginning.' He then said, 'if you will go to Springfield and see Governor Ford, it shall be with you as if you had been with the Church from the beginning.'" The parting words of the Prophet to Brother Hunter were these, "You have known me for several years; you say to the governor, under oath, everything good and everything bad you know of me." Brother Hunter was accompanied upon his errand by J. Bills and P. Lewis, and they were followed for miles by officers who sought to arrest them; but, having the promise of the Prophet: "You shall go and return in safety," they were nob overtaken, and arrived at their destination in due time. They called at Governor Ford's home where they met his wife, the governor having gone to Carthage. When she looked at the letter of introduction which they bore, she said, "I know you, Mr. Hunter, I saw you at Mr. Smith's trial." To which Brother Hunter replied, "Yes, I recollect seeing you with Judge Pope's daughter." She assured them, in a friendly way, that his excellency would not take action either for or against them, until he had seen Mr. Smith. Returning to Nauvoo, they found everything in commotion and excitement, and learned that Joseph and Hyrum had given themselves up and gone to Carthage. Concerning his impressions, Brother Hunter says: "I felt that the Prophet had been killed, as there appeared to be a veil before our eyes. We met over one hundred citizens assembled together, intoxicated, and rejoicing over something that seemed to please them very much. I met one crowd and spoke to them, and asked why there was so much commotion. They answered me by saying, 'We have got Joe and Hi Smith in jail.' I asked them what they were going to do with them. 'Kill them, we expect,' was the reply. We got along without being known as 'Mormons,' although we had to travel without food for ourselves and our animals.''
He and his companions reached Nauvoo safely and without being detected, on June 27, 1844, on the day, and about the hour, that the Prophet and his brother Hyrum were killed. Brother Hunter's narrative proceeds:
Next day their bodies were brought from Carthage to Nauvoo. We formed two lines to receive them. I was placed at the extreme right to wheel-in or counter-march after the corpses, and march to the mansion. As the procession passed the Temple, I observed crowds of Saints lamenting the loss of our beloved Prophet and Patriarch. The scene was enough to almost melt the heart of man. Colonel Brewer, a United States official, myself, and others, carried the body of Joseph into the Mansion House. When we went to the wagon to get the corpse, Colonel Brewer remarked, taking up the Prophet's coat and hat which were covered with blood and dirt: 'Mr. Hunter, look here, vengeance and death await the perpetrators of this deed !'
At midnight, Brother Dimick B. Huntington, G. Goldsmith, William Huntington, and myself, carried the body of Joseph from the Mansion House to the Nauvoo House, and put Joseph's and Hyrum's bodies in one grave. Their death was hard to bear, it was almost more than we could endure. Many were not then aware that Joseph had prepared for the kingdom to go on, by delivering the keys to the Twelve, and rolling off the burden from his shoulders on to theirs.
President Brigham Young and most of the Twelve were away at the time, and great sorrow and grief prevailed in the houses of the Saints. "On returning from the burial, we understood," says Brother Hunter, "that the Nauvoo Legion had given up all their fire arms and ammunition. The defense of the Polanders against Bonaparte came to my mind, and I called Sister Knowlton, and asked her if they had any fire arms." She said that they had four guns hidden in the wool rolls. I told her to gather all the scythes and fasten them on poles, as soon as we arrived at Nauvoo. I had a blacksmith shop, and we were all night fastening scythes to poles, preparing for the attack of the mob, but the counsel of Willard Richards was, "Leave the event with the Lord," which we were indeed willing to do.
(To be continued.)
BISHOP EDWARD HUNTER
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
IV. EARLY LIFE IN THE CHURCH.
Soon after his baptism, Edward Hunter was visited by Elder Hyrum Smith, the Prophet's brother. He attended conference at Philadelphia, and subscribed liberally to the building of the Nauvoo House and the Temple. He says that he felt thankful and satisfied and rejoiced very much in hearing the glad tidings of great joy; and felt also that he could not do too much to assist in building up the kingdom of God, for it was so different from anything that he had ever heard, and, at the same time, something so precious that he felt it an answer to his earnest watching and praying.
While he and Hyrum Smith were walking along the banks of the Brandywine, their conversation turned upon the subject of the dead. Brother Hunter inquired about his children whom he had lost, particularly a little boy, George Washington by name, to whom he was devotedly attached. "It is a pretty strong doctrine," said Elder Smith, "but I believe that I will tell it. Your son will act as an angel to you, not your guardian angel, but an auxiliary angel to assist you in extreme trial." The truth of this was manifested to him about a year and one-half later when his little boy appeared to him. He says in his record:
I was very much depressed in spirit, the way before me being hedged. When I retired to rest, I prayed to the Lord for assistance that I might carry out the labor devolving upon me. As I was about going to sleep, my son, George W., appeared to me. His death, at the age of three, he being my only son, was a great blow to me. In appearance, he was the same as in actual life, but more perfect, with the same blue eyes and light, curly hair, and fair complexion. While in vision, I was very anxious to have him come to us, and said to him, "If you will stay, I will direct you right, and carefully watch over you, and see that you do not depart from the path of truth; and chastise you if it is necessary." George smiled, and, with the same familiar voice, said to me, "George has many friends in heaven." He then departed from me.
In September, 1841, Brother Hunter visited Nauvoo, and remained with Joseph and Hyrum much of the time, listening with great joy to the wise counsel, inspired by the Spirit of God, that fell from the lips of the Prophet and Patriarch. While there he purchased a farm and six town lots, and decided thereafter to make Nauvoo his permanent home. He then returned to Pennsylvania and disposed of two of his farms, investing much of the means in merchandise, and in June, 1842, removed to Nauvoo with his family. He brought along about seven thousand dollars in goods of different kinds which he placed in the hands of the Prophet to be used for the general advancement of the work of God. He immediately set about improving his property, in and about Nauvoo, furnishing many hands with employment.
About this time the Prophet Joseph was pestered very much with law suits, and he also invested heavily in the purchase of land. Brother Hunter assisted the Prophet, according to the Prophet's own words, in one year, to the extent of fifteen thousand dollars, which amount was given cheerfully, for he was naturally liberal, and wrapped up in his religion for which he felt willing to make any sacrifice. He prospered upon his farm, making great improvements thereon, building hedges, and beautifying his city lots, fifteen in number. One year he raised over seven thousand bushels of grain on his farm, which was situated east of Nauvoo. He was so liberal in his donations to the Church that Joseph finally told him that he had done enough, and to reserve the rest of his property for his own use.
Like all the other Saints, he was a sharer in the persecutions that were directed against the people at that time, and it was only about a year after taking up his residence in Nauvoo, that he, with several of the brethren, was taken to Carthage accused of treason against his country. It must have been a great trial to this patriot who had so tenaciously observed the laws of his country from boyhood, and who regarded his native land with the greatest love and reverence, to be thus accused of the highest crime against his country. That it was a trumped-up charge, was evident not only from the patriotic feelings of this noble man, but also from the fact that no one appeared against them. The charge was therefore dismissed, and they were set at liberty and returned home.
Brother Hunter was at the trial of the Prophet at Springfield when Judge Pope, after a verdict of acquittal had been rendered, ordered the clerk of the court to place it upon record that the "Mormon" leader should not be tormented any longer by such vexatious and false persecutions. During these troublesome times, the Prophet was hid up for long periods in the house of Brother Hunter, who, being chosen as one of his life-guards, enjoyed his utmost confidence. The Prophet was hunted and persecuted by his enemies continually. It was while he was under Bishop Hunter's roof, during one of these seasons of retirement, that the latter part of the revelation on baptism for the dead was received by the Prophet; and it was from the Prophet, during this period, that many blessings and promises, in recognition of his friendship and fidelity, were given to Edward Hunter. On one occasion, the Prophet said to him: "It does me pleasure to say to you, Brother Hunter, that I have inquired of the Lord concerning you, and I find that you and yours are favorable in the sight of God." "I remarked," says Brother Hunter, "that I hoped that it was so. He said, 'it is so,' and we rejoiced together." Brother Hunter's record says, speaking of the Prophet: "He said to me that I could have of him what no other man could have," and further: "I prophesy that you shall bring all your father's house into the kingdom of God; this is according to the Spirit of the Lord;" and further: "I know your genealogy, you are akin to me, and I know what brought you into the Church; it was to do good to your fellow men, and you can do much good." It was also while under Brother Hunter's roof that the latter often heard the Prophet say: "I will rest, and put the burden of duty on the shoulders of the Twelve."
Brother Hunter was one of the city council of Nauvoo when the resolution was passed authorizing the abatement of the Nauvoo Expositor, a sheet established by apostates and bitter enemies of the Church, for the purpose of stirring up violence against the Latter-day Saints. The act of abatement was magnified by the enemies of the Saints, and invested with all the sensation of which it was capable, the brunt of the censure being laid upon the heads of the leaders of the Church. Mass meetings were held with the purpose of placing the responsibility upon the Prophet, that his enemies might do him the more harm, and better oppose the Church in general. At the Prophet's request, Brother Hunter visited Springfield to interview Governor Ford, and to present matters in Nauvoo in their proper light; and also to ask him to use his influence to allay the excitement which had now set in against the Saints. Brother Hunter continues: "He sent Porter Rockwell to tell me to call and see him. When I called upon Joseph, he said, 'I know that you always wished that you might have been with the Church from the beginning.' He then said, 'if you will go to Springfield and see Governor Ford, it shall be with you as if you had been with the Church from the beginning.'" The parting words of the Prophet to Brother Hunter were these, "You have known me for several years; you say to the governor, under oath, everything good and everything bad you know of me." Brother Hunter was accompanied upon his errand by J. Bills and P. Lewis, and they were followed for miles by officers who sought to arrest them; but, having the promise of the Prophet: "You shall go and return in safety," they were nob overtaken, and arrived at their destination in due time. They called at Governor Ford's home where they met his wife, the governor having gone to Carthage. When she looked at the letter of introduction which they bore, she said, "I know you, Mr. Hunter, I saw you at Mr. Smith's trial." To which Brother Hunter replied, "Yes, I recollect seeing you with Judge Pope's daughter." She assured them, in a friendly way, that his excellency would not take action either for or against them, until he had seen Mr. Smith. Returning to Nauvoo, they found everything in commotion and excitement, and learned that Joseph and Hyrum had given themselves up and gone to Carthage. Concerning his impressions, Brother Hunter says: "I felt that the Prophet had been killed, as there appeared to be a veil before our eyes. We met over one hundred citizens assembled together, intoxicated, and rejoicing over something that seemed to please them very much. I met one crowd and spoke to them, and asked why there was so much commotion. They answered me by saying, 'We have got Joe and Hi Smith in jail.' I asked them what they were going to do with them. 'Kill them, we expect,' was the reply. We got along without being known as 'Mormons,' although we had to travel without food for ourselves and our animals.''
He and his companions reached Nauvoo safely and without being detected, on June 27, 1844, on the day, and about the hour, that the Prophet and his brother Hyrum were killed. Brother Hunter's narrative proceeds:
Next day their bodies were brought from Carthage to Nauvoo. We formed two lines to receive them. I was placed at the extreme right to wheel-in or counter-march after the corpses, and march to the mansion. As the procession passed the Temple, I observed crowds of Saints lamenting the loss of our beloved Prophet and Patriarch. The scene was enough to almost melt the heart of man. Colonel Brewer, a United States official, myself, and others, carried the body of Joseph into the Mansion House. When we went to the wagon to get the corpse, Colonel Brewer remarked, taking up the Prophet's coat and hat which were covered with blood and dirt: 'Mr. Hunter, look here, vengeance and death await the perpetrators of this deed !'
At midnight, Brother Dimick B. Huntington, G. Goldsmith, William Huntington, and myself, carried the body of Joseph from the Mansion House to the Nauvoo House, and put Joseph's and Hyrum's bodies in one grave. Their death was hard to bear, it was almost more than we could endure. Many were not then aware that Joseph had prepared for the kingdom to go on, by delivering the keys to the Twelve, and rolling off the burden from his shoulders on to theirs.
President Brigham Young and most of the Twelve were away at the time, and great sorrow and grief prevailed in the houses of the Saints. "On returning from the burial, we understood," says Brother Hunter, "that the Nauvoo Legion had given up all their fire arms and ammunition. The defense of the Polanders against Bonaparte came to my mind, and I called Sister Knowlton, and asked her if they had any fire arms." She said that they had four guns hidden in the wool rolls. I told her to gather all the scythes and fasten them on poles, as soon as we arrived at Nauvoo. I had a blacksmith shop, and we were all night fastening scythes to poles, preparing for the attack of the mob, but the counsel of Willard Richards was, "Leave the event with the Lord," which we were indeed willing to do.
(To be continued.)
Hunter, Oscar F. "Bishop Edward Hunter, V On the Plains and in Utah." Improvement Era. October 1902. pg. 965-968.
BISHOP EDWARD HUNTER.
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
V. ON THE PLAINS AND IN UTAH.
Shortly after the martyrdom, Edward Hunter was ordained a high priest, and on November 23, 1844, he was ordained and set apart as bishop of one of the Nauvoo wards, by President Brigham Young, Heber C. Kimball and Bishop Whitney, the first named being mouth. His narrative continues:
"Among the many blessings conferred upon me, I was very much impressed when President Young said, 'You shall have power to raise up the drooping spirit.' When those words were uttered, a remarkable sensation from the ends of President Young's fingers seemed to enter into my head and permeate my whole body.
"Confirming his words, I continued to act as bishop of the fifth ward in Nauvoo for three years, until I was called away. I found the members of my ward very liberal, doing all that they could to assist in building the temple. The poor were looked after and made comfortable. Finally, the temple was finished; the Saints were receiving a small remuneration for their labors, and we felt to rejoice exceedingly; many obtained their endowments, but the enemy of the Saints said, ' You can't stay here, you must find another place to dwell, as your spirit isn't congenial with ours, and we will drive you out of the land.'
"A committee of three was sent from Quincy, Illinois, to arrange for our leaving the country. One of the committee a Mr. Pearson, who formerly came from Chester county, Pa., my birth place, said he was acquainted with me. I saw him in the temple. I said to him, 'How is it that this people can't share the blessings and laws of our country ? ' He was confused, and replied. ' Mr. Hunter, I know you better than you know me; my father's office was in the same building as yours, when you were acting as commissioner, and if this people were all like you, it would be different.' I said to him, 'You are not acquainted with this people, only with myself, but I wish you to understand that there are just as good men as I am, and better, in this community.' He said, 'Your Church is not popular, and cannot stay here by the consent of the people.'
"The Twelve and others of the brethren left, in the winter of 1845 and 1846. I was counseled to remain, but left the next summer; I let part of my property go for an outfit; it did not bring me one-tenth of its value; some I deeded to the Trustee-in-trust, and some I left, making no transfer whatever; which registered a loss of over fifty thousand dollars to me.
"I moved to Iowa; was taken sick; remained there for about six weeks; we were all sick—family and teamsters; recovered from our sickness sufficiently to continue our journey to Winter Quarters; spent the winter fixing up and preparing for the west, although we suffered with sickness, twelve of the family being prostrate at the same time.
"The Pioneers finally took their departure over a trackless country, uninviting and uninhabited by the white man, having cautiously to feel their way; making friends with the red men of the forest, and putting their trust in the God of Jacob; building bridges and making a passable road for those who would follow after them, to the far, western, Rocky Mountains.
"Six weeks after the Pioneers left Council Bluffs, I left with the first company, following in their trail. I was appointed Captain of our hundred. On our way, we met some Indians who were disposed to be friendly; bought buffalo meat and buffalo robes of them. It was quite an experience, something new every day transpiring. Arrived in Salt Lake Valley, September 29, 1847. Our teams were worn down; but, it being an open winter and there being plenty of dry feed for our stock, they soon recruited. Bread stuff was very scarce; we dug segos and other roots for food. The ground, when irrigated, produced well.
"Our brethren of the Mormon Battalion arrived in Salt Lake Valley with plenty of gold, but they had no flour, which was worth fifty cents a pound, and could not be bought at any price, as it was not to be had.
"We saw some very close times, being so far away from civilization, and having the crickets and grasshoppers to fight, to prevent their eating up the little we expected to live on; and there was an influx of gold diggers, who came from the East, on their way to the gold fields of California. We still had hope, and put our trust in God, as we had left all behind us for the gospel's sake. We felt thankful for our deliverance, being free from persecutions and mobs. Away from our enemies, surrounded by the strength of the everlasting hills, we commenced hauling wood from the canyons, and making improvements and cultivating the soil.
"In the fall of 1849, I was called by President Young, with the first company of missionaries that left the Rocky Mountains, to go back to the Missouri River and bring a company of Saints to the Salt Lake Valley. I left October 19, and took with me about $5000 in gold dust—the first gold deposited in the Philadelphia mints from California. When ready to return, I found it very difficult in getting a fit-out. Oxen, wagons, and horses had been bought up, on account of the gold excitement in California. I finally got fitted out, having wild oxen and green teamsters to contend with. On the fourth of July, 1850, we were ready to make a start for the west.
"I had a few good men with me who took an interest, and their labors I shall ever remember. While on our journey the Indians became somewhat hostile, they feeling that their rights were infringed upon, seeing so many traveling over the country. Unexpectedly, about five hundred young Indian warriors came upon us. We were in camp, and made ourselves ready for defense. The young braves were very anxious to fight, but their chiefs wanted to counsel with us. It was almost impossible to hold them back, while we stood ready with our guns at a moment's notice, and the chiefs and braves were ready on their horses. A half breed, who came along with us as a teamster, and was standing by my side, raised his gun as if to kill one of the chiefs. As soon as the Indian chief saw his gun raised, he dropped on the opposite side of his horse, as if to escape death. As soon as this happened one of my men raised his gun and pointed it at the half-breed and said, ' You will be the first one to die.' As soon as the young braves witnessed this, they changed their minds, and, with their chiefs, we smoked the pipe of peace, gave them flour, sugar and provisions; and they left us, feeling satisfied. This was a very close call, as they had come upon us with the full determination to fight. We had no further trouble with the Indians, and arrived in Salt Lake Valley on the tenth day of October, 1850.
"My accounts were audited; cattle and outfit were some $700 better than when we started; our stock were in good shape. President Young was well pleased, and remarked, ' This is the way we will continue to bring our poor brethren to the Rocky Mountains.'
"February 14, 1849, I was appointed bishop of the Thirteenth ward of Salt Lake City. April 7, 1851, was appointed successor to Newel K. Whitney as Presiding Bishop; was set apart by Heber C. Kimball and Willard Richards, the latter being mouth. At the same conference, April 6, 1851, I was appointed assistant Trustee-in- trust of the Church. I assisted in laying the north-west cornerstone of the Salt Lake Temple, April 6, 1853. I presided over the fir.t bishop's meeting ever held in Salt Lake City, of which there is any record. It was in the Council House, June 24, 1851."
The last bishop's meeting which Bishop Hunter attended was in the Social Hall, Thursday evening, September 13, 1883. He held the office of Presiding Bishop for over thirty-one years. He died in Salt Lake City, October 16, 1883, beloved by all the Saints.[1]
[1] A character sketch of Bishop Hunter, by Elder John Nicholson will appear in volume six of the Improvement Era, and also a collection of some of his noteworthy sayings.
BISHOP EDWARD HUNTER.
BY OSCAR F. HUNTER, SALT LAKE CITY, UTAH.
V. ON THE PLAINS AND IN UTAH.
Shortly after the martyrdom, Edward Hunter was ordained a high priest, and on November 23, 1844, he was ordained and set apart as bishop of one of the Nauvoo wards, by President Brigham Young, Heber C. Kimball and Bishop Whitney, the first named being mouth. His narrative continues:
"Among the many blessings conferred upon me, I was very much impressed when President Young said, 'You shall have power to raise up the drooping spirit.' When those words were uttered, a remarkable sensation from the ends of President Young's fingers seemed to enter into my head and permeate my whole body.
"Confirming his words, I continued to act as bishop of the fifth ward in Nauvoo for three years, until I was called away. I found the members of my ward very liberal, doing all that they could to assist in building the temple. The poor were looked after and made comfortable. Finally, the temple was finished; the Saints were receiving a small remuneration for their labors, and we felt to rejoice exceedingly; many obtained their endowments, but the enemy of the Saints said, ' You can't stay here, you must find another place to dwell, as your spirit isn't congenial with ours, and we will drive you out of the land.'
"A committee of three was sent from Quincy, Illinois, to arrange for our leaving the country. One of the committee a Mr. Pearson, who formerly came from Chester county, Pa., my birth place, said he was acquainted with me. I saw him in the temple. I said to him, 'How is it that this people can't share the blessings and laws of our country ? ' He was confused, and replied. ' Mr. Hunter, I know you better than you know me; my father's office was in the same building as yours, when you were acting as commissioner, and if this people were all like you, it would be different.' I said to him, 'You are not acquainted with this people, only with myself, but I wish you to understand that there are just as good men as I am, and better, in this community.' He said, 'Your Church is not popular, and cannot stay here by the consent of the people.'
"The Twelve and others of the brethren left, in the winter of 1845 and 1846. I was counseled to remain, but left the next summer; I let part of my property go for an outfit; it did not bring me one-tenth of its value; some I deeded to the Trustee-in-trust, and some I left, making no transfer whatever; which registered a loss of over fifty thousand dollars to me.
"I moved to Iowa; was taken sick; remained there for about six weeks; we were all sick—family and teamsters; recovered from our sickness sufficiently to continue our journey to Winter Quarters; spent the winter fixing up and preparing for the west, although we suffered with sickness, twelve of the family being prostrate at the same time.
"The Pioneers finally took their departure over a trackless country, uninviting and uninhabited by the white man, having cautiously to feel their way; making friends with the red men of the forest, and putting their trust in the God of Jacob; building bridges and making a passable road for those who would follow after them, to the far, western, Rocky Mountains.
"Six weeks after the Pioneers left Council Bluffs, I left with the first company, following in their trail. I was appointed Captain of our hundred. On our way, we met some Indians who were disposed to be friendly; bought buffalo meat and buffalo robes of them. It was quite an experience, something new every day transpiring. Arrived in Salt Lake Valley, September 29, 1847. Our teams were worn down; but, it being an open winter and there being plenty of dry feed for our stock, they soon recruited. Bread stuff was very scarce; we dug segos and other roots for food. The ground, when irrigated, produced well.
"Our brethren of the Mormon Battalion arrived in Salt Lake Valley with plenty of gold, but they had no flour, which was worth fifty cents a pound, and could not be bought at any price, as it was not to be had.
"We saw some very close times, being so far away from civilization, and having the crickets and grasshoppers to fight, to prevent their eating up the little we expected to live on; and there was an influx of gold diggers, who came from the East, on their way to the gold fields of California. We still had hope, and put our trust in God, as we had left all behind us for the gospel's sake. We felt thankful for our deliverance, being free from persecutions and mobs. Away from our enemies, surrounded by the strength of the everlasting hills, we commenced hauling wood from the canyons, and making improvements and cultivating the soil.
"In the fall of 1849, I was called by President Young, with the first company of missionaries that left the Rocky Mountains, to go back to the Missouri River and bring a company of Saints to the Salt Lake Valley. I left October 19, and took with me about $5000 in gold dust—the first gold deposited in the Philadelphia mints from California. When ready to return, I found it very difficult in getting a fit-out. Oxen, wagons, and horses had been bought up, on account of the gold excitement in California. I finally got fitted out, having wild oxen and green teamsters to contend with. On the fourth of July, 1850, we were ready to make a start for the west.
"I had a few good men with me who took an interest, and their labors I shall ever remember. While on our journey the Indians became somewhat hostile, they feeling that their rights were infringed upon, seeing so many traveling over the country. Unexpectedly, about five hundred young Indian warriors came upon us. We were in camp, and made ourselves ready for defense. The young braves were very anxious to fight, but their chiefs wanted to counsel with us. It was almost impossible to hold them back, while we stood ready with our guns at a moment's notice, and the chiefs and braves were ready on their horses. A half breed, who came along with us as a teamster, and was standing by my side, raised his gun as if to kill one of the chiefs. As soon as the Indian chief saw his gun raised, he dropped on the opposite side of his horse, as if to escape death. As soon as this happened one of my men raised his gun and pointed it at the half-breed and said, ' You will be the first one to die.' As soon as the young braves witnessed this, they changed their minds, and, with their chiefs, we smoked the pipe of peace, gave them flour, sugar and provisions; and they left us, feeling satisfied. This was a very close call, as they had come upon us with the full determination to fight. We had no further trouble with the Indians, and arrived in Salt Lake Valley on the tenth day of October, 1850.
"My accounts were audited; cattle and outfit were some $700 better than when we started; our stock were in good shape. President Young was well pleased, and remarked, ' This is the way we will continue to bring our poor brethren to the Rocky Mountains.'
"February 14, 1849, I was appointed bishop of the Thirteenth ward of Salt Lake City. April 7, 1851, was appointed successor to Newel K. Whitney as Presiding Bishop; was set apart by Heber C. Kimball and Willard Richards, the latter being mouth. At the same conference, April 6, 1851, I was appointed assistant Trustee-in- trust of the Church. I assisted in laying the north-west cornerstone of the Salt Lake Temple, April 6, 1853. I presided over the fir.t bishop's meeting ever held in Salt Lake City, of which there is any record. It was in the Council House, June 24, 1851."
The last bishop's meeting which Bishop Hunter attended was in the Social Hall, Thursday evening, September 13, 1883. He held the office of Presiding Bishop for over thirty-one years. He died in Salt Lake City, October 16, 1883, beloved by all the Saints.[1]
[1] A character sketch of Bishop Hunter, by Elder John Nicholson will appear in volume six of the Improvement Era, and also a collection of some of his noteworthy sayings.
Nicholson, John. "A Sketch and Sayings of Bishop Edward Hunter." Improvement Era. November 1902. pg. 17-19.
A SKETCH AND SAYINGS OF BISHOP EDWARD HUNTER.
BY ELDER JOHN NICHOLSON.
Bishop Edward Hunter was a large, portly man, of pleasing appearance. His forehead was expansive in both directions, being broad and high. His face was full and well proportioned, the nose aquiline, eyes bright, and expressive of mental penetration. His hair, which was plentiful, was fluffed up from the forehead. He wore a full beard. The aspect of his countenance was strikingly benevolent.
Everybody who knew the Bishop will remember one of his characteristic expressions, a sermon in itself, often uttered in the assemblies of the Saints: "Pay your tithes and offerings, and be blest."
One of his prominent traits was the ability to discern the characteristics and tendencies of men. An instance: A young man, with whom he was unacquainted, called upon him with regard to some business matter. He evidently k)ok his measure, because he after yards enquired of another person as to who the young man was. The individual interrogated, purposely withheld the name of the object of the enquiry for a while, in order to get a description of him from the Bishop. He got it: "Active young fellow; all sail and no ballast." The aptness of the remark was so strikingly correct, in the judgment of the listener, that he could not hide his amusement.
He seldom permitted himself to get ruffled when matters were not going to suit him. One such instance, however, is remembered by one of his friends : He had just driven up to the gate of his residence, when he suddenly dropped the lines from his hand and said, with some degree of energy: "Father: jostle things about and get them into shape, as soon as you can, if you will." Then, as if it occurred to him that he was somewhat over urgent, he said, in a softer tone: "But I can wait."
He had the unusual faculty of being able to think on more than one subject at the same time, and only speak regarding one of them. In early times, in Utah, a man called upon him to ascertain if he could, by some means, obtain a couple of wagons. The Bishop turned the conversation to a subject entirely different from the object of the caller, but he evidently had been thinking it over, as he exclaimed suddenly: "No wagons, no wagons," at the same time making it clear that, so far as he was concerned, the interview was ended.
This worthy man was above pretense or hypocrisy. He was so much the other way that occasionally his statements were somewhat embarrassing. A sample: A gentleman visiting Utah from the East, had an interview with him. In the course of conversation the Bishop explained some of the principles of his faith. His explanations were received with credence and respect, the listener being probably impressed. The same gentleman accompanied by a companion, met him again. The visitor said: "Now, Bishop Hunter, I would like you to tell my friend what you told me." The reply came without hesitation: "No, no, you're honest. I like to talk to you. I don't wish to talk to him."
The mental construction of the Bishop was such that he would, by a rapid process, notice and be impressed by an object or condition associated with something else of much more importance, and permanently retain it in his memory. He was, for instance, relating to the writer some of his early experience, in times of trouble, previous to the exodus from Nauvoo. He and others, mounted on horseback, were on some expedition. On their way, they were unexpectedly intercepted by a mounted group of anti-"Mormon'" mobocrats. The two parties were separated by a creek, on the banks of which they halted and confronted each other. The leader of the mob at once attracted Bishop Hunter's attention, principally because, as he said, "He had a cast in his eye, and a hole in his hat." In the course of the relation of the story, the Bishop would occasionally repeat the statement about the eye with a twist, and the rip in the broad brim of the sombrero of the mobocratic chief.
Bishop Hunter's name was a household word in the community of Latter-day Saints, by whom he was greatly respected and beloved. Even now, he is frequently and affectionately referred to. The kindly benevolence of his nature was well understood and appreciated. Even his oddities tended to endear him to the people among whom his lot was cast for so many years.
A SKETCH AND SAYINGS OF BISHOP EDWARD HUNTER.
BY ELDER JOHN NICHOLSON.
Bishop Edward Hunter was a large, portly man, of pleasing appearance. His forehead was expansive in both directions, being broad and high. His face was full and well proportioned, the nose aquiline, eyes bright, and expressive of mental penetration. His hair, which was plentiful, was fluffed up from the forehead. He wore a full beard. The aspect of his countenance was strikingly benevolent.
Everybody who knew the Bishop will remember one of his characteristic expressions, a sermon in itself, often uttered in the assemblies of the Saints: "Pay your tithes and offerings, and be blest."
One of his prominent traits was the ability to discern the characteristics and tendencies of men. An instance: A young man, with whom he was unacquainted, called upon him with regard to some business matter. He evidently k)ok his measure, because he after yards enquired of another person as to who the young man was. The individual interrogated, purposely withheld the name of the object of the enquiry for a while, in order to get a description of him from the Bishop. He got it: "Active young fellow; all sail and no ballast." The aptness of the remark was so strikingly correct, in the judgment of the listener, that he could not hide his amusement.
He seldom permitted himself to get ruffled when matters were not going to suit him. One such instance, however, is remembered by one of his friends : He had just driven up to the gate of his residence, when he suddenly dropped the lines from his hand and said, with some degree of energy: "Father: jostle things about and get them into shape, as soon as you can, if you will." Then, as if it occurred to him that he was somewhat over urgent, he said, in a softer tone: "But I can wait."
He had the unusual faculty of being able to think on more than one subject at the same time, and only speak regarding one of them. In early times, in Utah, a man called upon him to ascertain if he could, by some means, obtain a couple of wagons. The Bishop turned the conversation to a subject entirely different from the object of the caller, but he evidently had been thinking it over, as he exclaimed suddenly: "No wagons, no wagons," at the same time making it clear that, so far as he was concerned, the interview was ended.
This worthy man was above pretense or hypocrisy. He was so much the other way that occasionally his statements were somewhat embarrassing. A sample: A gentleman visiting Utah from the East, had an interview with him. In the course of conversation the Bishop explained some of the principles of his faith. His explanations were received with credence and respect, the listener being probably impressed. The same gentleman accompanied by a companion, met him again. The visitor said: "Now, Bishop Hunter, I would like you to tell my friend what you told me." The reply came without hesitation: "No, no, you're honest. I like to talk to you. I don't wish to talk to him."
The mental construction of the Bishop was such that he would, by a rapid process, notice and be impressed by an object or condition associated with something else of much more importance, and permanently retain it in his memory. He was, for instance, relating to the writer some of his early experience, in times of trouble, previous to the exodus from Nauvoo. He and others, mounted on horseback, were on some expedition. On their way, they were unexpectedly intercepted by a mounted group of anti-"Mormon'" mobocrats. The two parties were separated by a creek, on the banks of which they halted and confronted each other. The leader of the mob at once attracted Bishop Hunter's attention, principally because, as he said, "He had a cast in his eye, and a hole in his hat." In the course of the relation of the story, the Bishop would occasionally repeat the statement about the eye with a twist, and the rip in the broad brim of the sombrero of the mobocratic chief.
Bishop Hunter's name was a household word in the community of Latter-day Saints, by whom he was greatly respected and beloved. Even now, he is frequently and affectionately referred to. The kindly benevolence of his nature was well understood and appreciated. Even his oddities tended to endear him to the people among whom his lot was cast for so many years.
Hunter, Oscar F. "Sayings of Bishop Edward Hunter." Improvement Era. November 1902. pg. 19.
SAYINGS OF BISHOP EDWARD HUNTER.
BY OSCAR F. HUNTER.
A poor man once found a cow. He came to the Bishop to know what he should do, who then said, "Find the owner, if you can. If you can't find the owner, keep her. Every poor man, with a large family, should have a cow."
One of his sons complained to him about grasshoppers and frost. The Bishop's reply was, "Pay your tithing and be blessed; has not the Lord promised to rebuke the destroyer?" The son said, "Father, I have paid my tithing." The Bishop then replied: "Whom the Lord loveth he chastiseth."
Bishop Hunter was captain of the first emigrant train that crossed the plains, and to impress the minds of the teamsters by contraries, would say: "Boys, lockup-hill and double down."
Mr. B., who was known for his careless way of settling his debts, came to Bishop Hunter and stated that if he could borrow $20 there was a chance of buying a cow that was for sale by the emigrants, as she was lame, and could not travel, and by recruiting her, he could make double the amount out of her. The Bishop heard his story, and said, "Brother B., I will let you have the money, but if I am deceived in you, I will not let you have any more money." Some time after, Mr. B. came and paid him the $20, and thanked him. Soon thereafter, this same Mr. B. came again to the Bishop, and stated that if he could borrow $80, he could buy a yoke of oxen that could not travel, and by keeping them for awhile he then could sell them for $125. The Bishop then remarked, "Brother B., did I not tell you that if I was deceived in you, I would not let you have any more money?" He was deceived in getting the $20 in the first place.
SAYINGS OF BISHOP EDWARD HUNTER.
BY OSCAR F. HUNTER.
A poor man once found a cow. He came to the Bishop to know what he should do, who then said, "Find the owner, if you can. If you can't find the owner, keep her. Every poor man, with a large family, should have a cow."
One of his sons complained to him about grasshoppers and frost. The Bishop's reply was, "Pay your tithing and be blessed; has not the Lord promised to rebuke the destroyer?" The son said, "Father, I have paid my tithing." The Bishop then replied: "Whom the Lord loveth he chastiseth."
Bishop Hunter was captain of the first emigrant train that crossed the plains, and to impress the minds of the teamsters by contraries, would say: "Boys, lockup-hill and double down."
Mr. B., who was known for his careless way of settling his debts, came to Bishop Hunter and stated that if he could borrow $20 there was a chance of buying a cow that was for sale by the emigrants, as she was lame, and could not travel, and by recruiting her, he could make double the amount out of her. The Bishop heard his story, and said, "Brother B., I will let you have the money, but if I am deceived in you, I will not let you have any more money." Some time after, Mr. B. came and paid him the $20, and thanked him. Soon thereafter, this same Mr. B. came again to the Bishop, and stated that if he could borrow $80, he could buy a yoke of oxen that could not travel, and by keeping them for awhile he then could sell them for $125. The Bishop then remarked, "Brother B., did I not tell you that if I was deceived in you, I would not let you have any more money?" He was deceived in getting the $20 in the first place.
Bean, Joshua B. "Old Folks' Day." Young Woman's Journal. February 1917. pg. 69-75.
Old Folks’ Day. By Joshua B. Bean, Secretary of the Old Folks’ Central Committee. “The initial movement to give the aged and kindred deserving people of Salt Lake City an annual season of pleasure and relaxation originated in an excursion of aged people to Clinton’s Hotel on the shores of the Great Salt Lake, May 14, 1875. This fraternal organization is altogether unique and believed to be unparalleled in the annals of mankind. “There has not been the least distinction as to differences in religious faith, race or color; members of all creeds and politics including the lame, halt, and blind have been cordially invited to participate in these excursions from the beginning. The main purpose is and has always been to invite the old people to seasons of enjoyment and gladness as they near the end of the journey of life.” The original members of the Old Folks’ Committee consisted of Presiding Bishop Edward Hunter and Elders Charles R. Savage and George Goddard. Elder Charles R. Savage was the originator of the move. He conceived the idea through what may consistently be termed “inspiration from heaven,” his object being to comfort and cheer the aged people of the community. While the thought was fresh in his mind he visited Bishop Edward Hunter who was then 83 years of age—a big hearted and benevolent veteran, who was mindful of the many trials which he and his people had passed through in bygone years; for they had indeed during their exile from Nauvoo, their journeying across the plains, and their final location in the Rocky Mountains passed through “great tribulations!” Bishop Hunter was won for the movement at once, and so also was George Goddard who at that time was a clerk at the Presiding Bishop’s Office—a man in middle life who was always in close touch with all the kind, loving, and benevolent work of the bishop. Elder Savage explained the idea that had crystalized, in his mind, concerning the poor and aged people of the community and put his suggestion into an interrogation: “How would it be to arrange for a free excursion for our aged people' to some convenient point on the railway, some distance from the city; for instance, to the shores of the Great Salt Lake?” “Capital idea,” answered the bishop, without hesitation, and the movement was heartily endorsed by Brother Goddard. After some further consultation it was decided that Brother Savage should take steps at once looking to the arrangements for the proposed excursion. The Utah Western Railway, a narrow gage road, had just been built from Salt Lake City into Tooele Valley, skirting the shores of the Lake, and was already operating daily trains. One of the stopping places along the road was the Clinton Hotel, just built, on the shores of the Lake and at a point of the so-called West Mountain. The honorable John W. Young was the general manager of this local railway and was always known as a warm friend of anything that tended in the direction of charity or philanthropy. When he was approached by Brother Savage and asked if he would furnish a train and give the aged people of Utah’s capital a free ride to the lake, he answered immediately in the affirmative, and added: “I will do anything in my power to make such a noble undertaking a success.” Consequently the first Old Folks’ Entertainment came off on Friday May 14, 1875. Early in the morning of that day the veterans and their friends assembled at the Utah Western Railway depot, in Salt Lake City, and as the train left, exactly at 8 o’clock, there was considerable waving of hats and handkerchiefs from groups of people along the street on the line of the railroad. The train consisted of a locomotive, a baggage car, seven regular passenger or box cars, and three flats filled to their utmost capacity with this interesting company. On the road to the lake the census of the company was taken, which developed the fact that there were 244 persons on board, and that the average age of 180 of these was 72 years. These were the genuine excursionists; for the remaining 64 were under 60 years of age and were properly regarded in the light of aids and nurses to look after and care for the more aged. The oldest man in the company was Father Merrill of the 19th Ward, who lacked a little less than four and a half years of having reached the century mark, being in the last half of his 96th year. He informed a representative of the “Deseret News” that his posterity numbered over seven hundred souls, and that the fifth generation from him was in existence. The eldest lady in the company was Aunt Rhoda Richards, over 90 years old. On arriving at Clinton’s the excursionists left the train, proceeded to i Clinton’s hotel, where they partook of refreshments, and then adjourned to the large dancing hall and other rooms on the second floor where an excellent and appropriate program was rendered. Among the numbers given were: An address of welcome by Dr. Clinton, proprietor of the hotel; a song “How Sweet is the Communion of Souls,” by Father Lee, 81 years old; a song of the saints about “Jackson County” to the tune of “Auld Lang Syne” by Father Turnbull of the 11th Ward, 82 years old; a short speech by Vienna Jaques, 88 years old. Most of the company then adjourned to the steamer City of Corinne and enjoyed a pleasant sail of a couple of hours on the salt sea, a gentle breeze prevailing. The company returned to the hotel where refreshments were again in order, after which music, dancing, and singing finished up the program of the day. At 5 o’clock all were aboard the train, and after a cheer from the residents of the locality, who were gathered near the cars, the home trip was commenced, and all arrived safely in Salt Lake City. Among the excursionists were: Sister Eliza R. Snow, Bishops Alexander Me Rae, Wm. Thorn, and Wm. Hickenlooper, and many other men and women of note. The “Deseret News,” in commenting upon the doings of the day, says: “The Old Folks’ Excursion on the Utah Western Railroad to Clinton’s including a sail on the Great Salt Lake, on the steamer City of Corrine, was one of the most interesting of anything of the kind that was ever got up in the territory. In fact, perhaps it has had but few if any parallels anywhere.” The second excursion was a trip to Provo, Utah Co., through the kindness of the manager of the Utah Southern Railway. It took place on Thursday, June 8, 1876, and we note with pleasure that the movement was growing, for on this occasion the train consisted of a locomotive, eight large passenger coaches and a bumper. Many leading citizens and Churchmen accompanied the old folks and a new element of entertainment was present in the person of Wm. C. Dunbar with his Scottish bagpipes who sang, by special request, “My Dear Old Wife and I”—a melody dear to hearts of the aged. Father Vincent was a special guest, he being the oldest person present. He was 102 years old and his dear old wife, 99 years old, was with him. About 800 people, including aids and other invited guests, enjoyed this memorable outing to Provo. Apostles John Taylor, Wilford Woodruff, and Orson Pratt each spoke words of love and encouragement, blessed the veterans, and promised them peace and comfort in the evening of their lives. The Press report of the outing says, “the visitors all returned home happy and without accident.” For some reason, not exactly known, no excursion of old folks took place in 1877, but the movement was resurrected in 1878 when the third general excursion of Old Folks from Salt Lake City took place. This time the point of destination was Ogden City, 36 miles north of Salt Lake City, and the affair came off on Tuesday, Jupe 11, 1878. A number of new features characterized this excursion, among which may be mentioned the passing of cake and lemonade on the train while en route and music by the 10th Ward brass band. Since that time these annual excursions or entertainments tendered the old folks of Salt Lake City have been continued annually without a break, and it may be proper here to give a complete list of the excursions from the beginning down to the present time: 1. 1875 (May 14th), Clinton’s Hotel, at Lake Point, on the shore of the Great Salt Lake. 2. 1876 (June 8th), Provo (Grave’s Grove). 3. 1878 (June 11th), Ogden. 4. 1879 (June 24th), American Fork, Utah Co. 5. 1880 (July 8th), Black Rock on the shore of Great Salt Lake. 6. 1881 (June 22), Ogden (second time). , 7. 1882 (June 28th and 29th), Salt Lake City. 8. 1883 (July 11th), Provo (second time). 9. 1884 (July 22nd), American Fork (second time). 10. 1885 (June 23rd), Garfield, on the shores of the Great Salt Lake. 11. 1886 (June 26th), American Fork (third time). 12. 1887 (June 22nd), Ogden (third time). 13. 1888 (July 12th), Lehi, Utah Co. 14. 1889 (June 22nd), Ogden (fourth time). 15. 1890 (July 15th), Salt Lake City (second time). 16. 1891 (June 18th), Springville, Utah Co. 17. 1892 (June 29th), Payson, Utah Co. 18. 1893 (July 18th), Ogden fifth time). 19. 1894 (July 10th), Saltair, on the shores of Great Salt Lake. 20. 1895 (July 11th), Pleasant Grove, Utah Co. 21. 1896 (July 16th), Ogden (sixth time). 22. 1897 (June 22nd and 23rd), Salt Lake City (third time). 23. 1898 (July 6th), Lagoon (Farmington, Davis Co.). 24. 1899 (July 7th), Geneva (on the Utah Lake), Utah Co. 25. 1900 (July 6th), Lagoon (Farmington, Davis Co.), (second time). 26. 1901 (July 2nd), Saltair (second time). 27. 1902 (June 26th), Lagoon (Farmington) (third time). 28, 1903 (June 30th), American Fork (fourth time). 29. 1904 (July 15th), Spanish Fork. Utah Co. 30. 1905 (June 22nd), Brigham City. Box Elder Co. 31. 1906 (June 26th), Ogden (seventh time). 32. 1907 (June 25th), Lagoon (Farmington) (fourth time). 33. 1908 (June 30th), Provo (third time). 34. 1909 (June 29th), Salt Lake City (fourth time). 35. 1910 (June 22nd), Tooele, Tooele Co. 36. 1911 (June 23rd), Springville (second time). 37. 1912 (June 26th), Wandamere, near Salt Lake City. 38. 1913 (June 26th), Brigham City (second time). 39. 1914 (June 24th), American Fork (fifth time). 40. 1915 (June 22nd), Wandamere (second time). 41. 1916 (June 27th), Salt Lake City Temple Grounds (fifth time). Among the most gigantic gatherings were those given on the Temple Square in Salt Lake City in 190^ and 1916, when all the old folks residing between Brigham City on the north and Payson on the south were invited to participate in a feast with the old folks of the capital city. On each of these occasions tables were prepared and food was provided for over five thousand veterans, in addition to the hundreds of aids whose duty was to care for the aged visitors. It may be mentioned that most of the excursions so far have been .given in the month of June, which is done in honor of the First chairman of the Old Folks’ Committee, the late Bishop Edward Hunter, who was born June 22, 1793, the aim being to celebrate the birthday anniversary of that aged veteran. Another reason why these excursions have been planned for June is on account of the weather, the month of June being the month of flowers and sunshine, the weather generally being warm and comfortable, and yet not hot like July and August. The custom of using badges to indicate the ages of the veterans was introduced from the beginning. Aged people between 70 and 80 have been instructed to wear red badges, those between 80 and 90 blue badges, and those over 90 white badges or a white rosette. It was a happy thought that the national colors, red, white, and blue, were thus designated as the colors to be worn by the veterans. In 1911 the Old Folks’ gathering was honored by the presence of Wm. H. Taft, president of the United States, and a number of other distinguished guests. The event was celebrated in the large Tabernacle, Salt Lake City, October 5, 1911, when President Taft made some very appropriate remarks and spoke of the gathering as the most unique and interesting he had ever attended. In addition to the general summer excursions it has been customary a number of years to provide also a winter entertainment for the old folks. Among these perhaps the most enjoyable was held on Tuesday, March 18. 1913, when the old folks of Salt Lake City and adjacent towns were treated to a free performance in the Salt Lake Theatre of the photo-play, “One Hundred Years of Mormonism,” in which the pioneer journey across the plains was reproduced in motion picture in a way that brought the most sacred, recollections to the old veterans, hundreds of whom had participated in the journey in person, in wagons drawn by ox teams or hand carts. The photo-play brought tears to many of the old folks as they were reminded of the hardships they ' endured on that memorable overland journey. In the auditorium on this occasion was Wm. C. A. Smoot of Sugar House Ward, one of the original Utah pioneers who entered Salt Lake Valley with Brigham Young in July, 1847. On March 15, 1916, the old folks were the special guests of Manager George D. Pyper and the “Deseret News” to see the celebrated Griffith’s spectacle, “The Birth of a Nation,” one of the greatest photoplays ever staged. More than two thousand people over seventy years of age witnessed this wonderful production, and many outbursts of enthusiasm were heard, from the lips of the happy guests. The last entertainment of this kind was the one tendered the old folks by Mr. W. H. Swanson, manager and owner of the American Theatre, who celebrated his birthday. On this occasion the old folks not only enjoyed a fine photo-play “The Old Folks at Home,” but the proprietor invited them to a similar treat every year on this date as long as he had control, of the theatre. Each guest was presented with a beautiful flower. ' Among other theatres which have extended courtesies to the Old Folks by giving free entertainments may be mentioned the Grand, the Orpheum, the Rex, and others. One of the pleasing features of the old folks’ excursions has been the presence of the celebrated Old Folks’ Choir who have participated in the outings almost from the beginning, and who have not only entertained the old folks by songs en route, but have also given interesting numbers on the grounds where gatherings have been held. The sweet melodies produced on such occasions and sung with hearts full of appreciation and love have done a great deal towards cheering the old folks on these journeys, as the selections made were generally very timely and choice, such songs being selected as would reach the hearts and natures of the old people who listened to them. For many years Wm. H. Foster of the 7th Ward, Salt Lake City, was the leader of the Old Folks’ Choir and after his demise, October 16, 1906, Thomas Butler has been the chief chorister at the Old Folks’ Excursions.' Professor Evan Stephens and the Tabernacle Choir have always been on hand to render all the assistance in their power to gladden the hearts of the veterans by their beautiful singing. From the beginning this musical organization has been loyal to the old folks’ cause. In this connection we must remember Professor J. J. Daynes, Professor John J. McClellan. Professor Tracy Cannon. and Professor Edward P. Kimball for their beautiful and inspiring numbers, played on the grand Tabernacle organ and elsewhere. Also Professor Willard E. Weihe, Professor George Careless, Professor William C. Clive are affectionately remembered for the many beautiful violin solos played by them for the veterans. The federated musicians have also been loyal to the Old Folks’ cause and in this connection we may mention Held’s band, The Fort Douglas Military Band, and our own High School Band, and the children from the State Industrial School of Ogden, which have discoursed sweet and beautiful music on many occasions. We wish, also, in memoriam, to mention Professor Ebenezer Beesley, Professor Anthon Pederson, Professor Mark Croxalf, and many others. The railroads have been among our best friends. The generous managers of the respective roads leading out of Salt Lake City have always been ort hand to furnish trains gratis to take the old folks to whatever place has been designated for the annual gatherings by the Central Committee. The Oregon Short Line, Denver and Rio Grande, Bamberger line, Salt Lake Route, the Saltair Road, and the street car companies in the various cities all deserve special mention, and such men as William H. Bancroft, Simon Bamberger, Colonel I. A. Benton, R. E. Wells, H. C. Nutt, Daniel S. Spencer, Joseph S. Wells, William P. Reed, J. E. Langford, Joseph Nelson, and Le Grand Young and many others who have always been staunch friends of the old folks’ movement, will always be held in the kindest remembrance by the old folks. The original members of the Old Folks’ Central Committee: Bishop Hunter, Elders Goddard and Savage, commenced their labors in 1875 and conducted the excursions of 1875, 1876, and 1878. In 1879 William Eddington, William Naylor, John Kirkman, and William L. Binder were added to the original committee, making seven in all. Andrew Jenson became a member of the Committee in 1883. Bishop Hunter acted as chairman of the committee until his death, which occurred October 16, 1883. after which his successor in office Presiding Bishop William B. Preston took the chairmanship of the Central Committee. In 1885 Nelson A. Empey was added to the committee which now consisted of nine members. ‘After that no change took place for 11 years, until 1896. when Brigham S. Young was added to the Committee. George Goddard, one of the original members of the Committee, died in Salt Lake City, January 12, 1899, and his son Heber S. Goddard was chosen as a member of the Committee in 1901. At this time Brigham S. Young was excused from serving on the Committee. William L. Binder died July 21, 1902, and at a meeting of the Committee held May 11, 1903. Hyrum S. Groesbeck, George B. Hargetts, and William B. Barton were chosen as additional members. At the same meeting Heber S. Goddard was excused from serving, being absent from the state; he died December 15, 1904. Bishop Nelson A. Empey died September 4, 1904. leaving the following members active: William B. Preston, chairman: Charles R. Savage, William Eddington, William Naylor. John Kirkman. Andrew Jensen. Hyrum S. Groesbeck, George B. Margetts. and William B. Barton. In 1905 Brigham F. Grant was chosen a member of the Committee. When Bishop William B. Preston in 1907 ceased to act as presiding Bishop of the Church, he also ceased to be chairman of the Committee, and the following year (1908) Charles W. Nibley, who succeeded Bishop Preston as Presiding Bishop of the Church, was chosen chairman of the Old Folks’ Central Committee. That year also Heber C. Iverson, George T. Bourne, and Joshua B. Bean were added as new members. Charles R. Savage, the actual founder of the Old Folks’ Movement, died in Salt Lake City, February 3, 1909, and his son George L. Savage succeeded' him soon afterwards as a member of the Committee. In 1910 (November 15thA John Kirkman, who had been confined to his bed for a number of years, died in Salt Lake City and William Eddington who had acted as a member since 1879 also died in Salt Lake City March 3, 1913. At a meeting held April 22, 1913. Oscar F. Hunter, son of the late Presiding Bishop Edward Hunter, was chosen as a member of the Committee. Hyrum S. Groesbeck, who had acted as vice-chairman of the Committee for two years, died in Salt Lake City March 23, 1915. and at a meeting held at the Bishop’s Office, May 3. 1915. Andrew- Jenson. who had acted as secretary of the Committee almost since he became a member of the organization, in 1883, was released as secretary and appointed vice-chairman of the Committee and Joshua B. Bean was chosen as secretary. At present (December. 1916). the personnel of the Committee is: Charles W. Nibley, (chairman): William Naylor, Andrew Jensen. George B. Margetts, William B. Barton. Brigham F. Grant. Heber C. Iversen. George T. Bourne, Joshua B. Bean. George L. Savage, and Oscar F. Hunter. The wives of the Old Folks’ Central Committee have been members of the Committee from the beginning. |
Bishop Edward Hunter
George Goddard
Charles R. Savage
|
Evans, John Henry. "Edward Hunter, The Third Presiding Bishop of the Church." Instructor. October 1946. pg. 474-475.
Edward Hunter
JOHN HENRY EVANS
THE THIRD PRESIDING BISHOP OF THE CHURCH
EDWARD Hunter, whose likeness appears on our front cover this month, is remembered in the church as one of the most rugged, original and stalwart characters. Notwithstanding he was an educated man as the schools went in those days, his schooling was never allowed to interfere with his native qualities as a man. He was born near Philadelphia in 1793 of Welsh-English ancestors. His great grandfather on his mother's side was Robert Owen, the great English social leader of the Eighteenth Century. Edward was intended as a surveyor originally, but spent less time in that occupation than in farming. In the neighborhood of the Quaker City the elder Hunter owned several large farms, which he carefully cultivated and which he passed on to his son Edward. These farms in turn were carefully cultivated by his son.
Edward Hunter's conversion to Mormonism was thoroughly characteristic of the man. It seems that the church people in this vicinity needed a place in which to worship. They had money with which to erect a meetinghouse but not the necessary land. Edward Hunter told them that he would give them the land on one condition; namely that they would allow any denomination to hold services there.
All went well until two Mormon Elders came along. They were allowed to hold services in this place but were heckled during their talks by members of other churches who sought to confuse them. When word of this came to Hunter he hurried to the meetinghouse and threatened to revoke the original grant, because it was being violated Hunter took these two Mormon Elders to his home and heard from them personally the doctrines of their faith. He was not converted at this time. Later when the Prophet stopped at his home on his way from "Washington, D. C. to Nauvoo, Hunter was baptised. Hereafter Edward Hunter's was a home where all the Elders in this part of Pennsylvania were royally treated.
After a short visit to Nauvoo in 1841, where he purchased a farm and several town lots he finally located in the City of the Saints in 1842. Meanwhile he had disposed of two of his large farms in Pennsylvania. With him besides wagons, animals, and furniture he took seven thousand dollars in cash, and five thousand dollars in goods of various kinds—twelve thousand dollars in all—which he placed at the disposal of the Prophet. This, however, was not his only or his greatest contribution in money to the Church. The Prophet urged him not to be so free with his money either to him, Joseph, or to the Church. He held both a civic and a religious office in Nauvoo. He was a member of the City Council and Bishop of the Fifth Ward. When, in 1 846, Winter Quarters was organized ecclesiastically he became Bishop of the 7th Ward.
He arrived in Salt Lake City in September, 1847, a captain of one hundred wagons in the first company following the pioneers.
In Utah many trusts fell into the competent hands of this man. He was made Bishop first of South Fort, and then of the Thirteenth Ward of Salt Lake City. It fell to his part to set on its feet that vast project known as the Perpetual Emigration Fund, through whose instrumentality tens of thousands were to find their way to Western Zion. In 1851 on the death of Newel K. Whitney he was made presiding Bishop of the Church, an office which he retained till his death in 1883. This included the period when the United Order and closely related plans were maintained in several Utah communities.
Edward Hunter's grasp of both the spiritual and the material aspects of life together with his great love for the common man, served to make him one of the great Presiding Bishops of this Church.
Edward Hunter
JOHN HENRY EVANS
THE THIRD PRESIDING BISHOP OF THE CHURCH
EDWARD Hunter, whose likeness appears on our front cover this month, is remembered in the church as one of the most rugged, original and stalwart characters. Notwithstanding he was an educated man as the schools went in those days, his schooling was never allowed to interfere with his native qualities as a man. He was born near Philadelphia in 1793 of Welsh-English ancestors. His great grandfather on his mother's side was Robert Owen, the great English social leader of the Eighteenth Century. Edward was intended as a surveyor originally, but spent less time in that occupation than in farming. In the neighborhood of the Quaker City the elder Hunter owned several large farms, which he carefully cultivated and which he passed on to his son Edward. These farms in turn were carefully cultivated by his son.
Edward Hunter's conversion to Mormonism was thoroughly characteristic of the man. It seems that the church people in this vicinity needed a place in which to worship. They had money with which to erect a meetinghouse but not the necessary land. Edward Hunter told them that he would give them the land on one condition; namely that they would allow any denomination to hold services there.
All went well until two Mormon Elders came along. They were allowed to hold services in this place but were heckled during their talks by members of other churches who sought to confuse them. When word of this came to Hunter he hurried to the meetinghouse and threatened to revoke the original grant, because it was being violated Hunter took these two Mormon Elders to his home and heard from them personally the doctrines of their faith. He was not converted at this time. Later when the Prophet stopped at his home on his way from "Washington, D. C. to Nauvoo, Hunter was baptised. Hereafter Edward Hunter's was a home where all the Elders in this part of Pennsylvania were royally treated.
After a short visit to Nauvoo in 1841, where he purchased a farm and several town lots he finally located in the City of the Saints in 1842. Meanwhile he had disposed of two of his large farms in Pennsylvania. With him besides wagons, animals, and furniture he took seven thousand dollars in cash, and five thousand dollars in goods of various kinds—twelve thousand dollars in all—which he placed at the disposal of the Prophet. This, however, was not his only or his greatest contribution in money to the Church. The Prophet urged him not to be so free with his money either to him, Joseph, or to the Church. He held both a civic and a religious office in Nauvoo. He was a member of the City Council and Bishop of the Fifth Ward. When, in 1 846, Winter Quarters was organized ecclesiastically he became Bishop of the 7th Ward.
He arrived in Salt Lake City in September, 1847, a captain of one hundred wagons in the first company following the pioneers.
In Utah many trusts fell into the competent hands of this man. He was made Bishop first of South Fort, and then of the Thirteenth Ward of Salt Lake City. It fell to his part to set on its feet that vast project known as the Perpetual Emigration Fund, through whose instrumentality tens of thousands were to find their way to Western Zion. In 1851 on the death of Newel K. Whitney he was made presiding Bishop of the Church, an office which he retained till his death in 1883. This included the period when the United Order and closely related plans were maintained in several Utah communities.
Edward Hunter's grasp of both the spiritual and the material aspects of life together with his great love for the common man, served to make him one of the great Presiding Bishops of this Church.