Orson Hyde
Born: 8 January 1805
Called to Quorum of the Twelve: 15 February 1835
Became President of the Quorum of the Twelve: 27 December 1847
Died: 28 November 1878
Called to Quorum of the Twelve: 15 February 1835
Became President of the Quorum of the Twelve: 27 December 1847
Died: 28 November 1878
Biographical Articles
Biographical Encyclopedia, Volume 1
Biographical Encyclopedia, Volume 4
Juvenile Instructor, 15 March 1900, Reminiscences of Elder Orson Hyde
Young Woman's Journal, December 1916, A Dying Child Healed
Improvement Era, November 1918, The Three Orsons
Improvement Era, February 1919, Home of the Three Orsons
Ensign, October 1991, Orson Hyde's 1841 Mission to the Holy Land
Biographical Encyclopedia, Volume 4
Juvenile Instructor, 15 March 1900, Reminiscences of Elder Orson Hyde
Young Woman's Journal, December 1916, A Dying Child Healed
Improvement Era, November 1918, The Three Orsons
Improvement Era, February 1919, Home of the Three Orsons
Ensign, October 1991, Orson Hyde's 1841 Mission to the Holy Land
Jenson, Andrew. "Hyde, Orson." Biographical Encyclopedia. Volume 1. pg. 80-82.
HYDE, Orson, a member of the Council of Twelve Apostles from 1835 to 1878, and president of the quorum from 1847 to 1875, was born Jan. 8, 1805, in Oxford, New Haven county. Conn. His father, who was an athletic, witty and talented man, fought, and was several limes wounded in the U. S. Army, serving in Canada, under Gen. Brown, and on the frontier in the war of 1812. His mother having died when he was seven years old, Orson and his eight brothers and three sisters were scattered, and he was placed under the care of a gentleman named Nathan Wheeler, with whom he stayed till eighteen years of age. Mr. Wheeler moving from Derby, Conn., to Kirtland, Ohio, when Orson was fourteen years old, the boy had to walk the whole distance, six hundred miles, carrying his knapsack. On striking out into the world for himself he worked at several occupations, and part of the time served as clerk in the store of Gilbert & Whitney, in Kirtland. In 1827 a religious revival made quite a stir in the neighborhood of Kirtland, and he became converted to the Methodist faith, and was appointed as class leader. Subsequently, under the preaching of Sidney Rigdon, he embraced the doctrine of the Campbellites and was baptized by immersion. He then took up his abode in the town of Mentor, Ohio, and commenced to study under the care of Sidney Rigdon and others, becoming proficient in several branches of education. He then began to preach, assisting in the formation of several Campbellite branches in Lorain and Huron counties, Ohio, over which he was appointed pastor in 1830. In the fall of the year several “Mormons” visited that neighborhood, bringing the so-called “golden Bible,” of which he read a portion and by request he preached against it. But feeling that he had done wrong, he determined to oppose it no more until he had made further investigation He accordingly went to Kirtland to see the Prophet Joseph, and there found that Sidney Rigdon and others of his former friends had embraced the “new gospel.” After diligent inquiry he became himself convinced of its truth. and was baptized by Sidney Rigdon, in the fall of 1831, and was confirmed on the same day under the hands of Joseph Smith the Prophet. He soon received the witness of the Spirit in a powerful manner, and began to bear testimony to his former friends. He was ordained a High Priest by Oliver Cowdery, Oct. 25, 1831, at a conference held at Orange, Cuyahoga county, Ohio, and took a mission with Rider Hyrum Smith among the Campbellites of Ohio, when several branches were organized and many sick people were healed by the laying on of hands. In the spring of 1832, in company with Elder Samuel H. Smith, he performed an arduous mission in New York, Massachusetts, Maine and Rhode Island, traveling two thousand miles, on foot, without purse or scrip. Early in 1833, with Elder Hyrum Smith, he took a mission to Pennsylvania and Ohio, baptizing many persons into the Church. In the summer of this year he was appointed, with Elder John Gould, to carry instructions to the Saints in Jackson county, Missouri, and went on foot a distance of a thousand miles, traveling forty miles a day and swimming the rivers. They performed their mission and returned to Kirtland in November. He subsequently performed another mission to Pennsylvania, in company with Elder Orson Pratt. In May, 1834, he started with the company which went to Missouri, calling on the way, with Elder Parley P. Pratt, to see Gov. Daniel Dunklin, to intercede for the restoration to the Missouri Saints of the lands from which they had been driven. Their labor was in vain. Sept. 4, 1834, he married Marinda N. Johnson, daughter of John and Elsa Johnson, and sister to Luke S. and Lyman E. Johnson. In the following winter he was chosen as one of the Twelve Apostles, and was ordained to that high and holy calling in Kirtland, Ohio, Feb. 15, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris. Soon afterwards he traveled with his quorum through Vermont and New Hampshire. In 1836 he was sent to the State of New York, and afterwards to Canada, where, in company with Elder Parley P. Pratt, he helped to raise up several branches of the Church. In the spring of 1837 he went with others to England, where about fifteen hundred persons were Vol. 1, No. 6. baptized by their united labors. He returned to Kirtland May 22, 1838, and in the summer moved to Far West, Missouri. Upon the settlement of the Saints in Commerce, afterwards called Nauvoo, he moved there, and at the April conference, in 1840, was sent on a mission to Jerusalem. Elder John E. Page was appointed to accompany him, but failed to fill the appointment, and Elder Hyde proceeded alone. He crossed the ocean to England, passed over to Germany, staying in Bavaria to learn the German language, went to Constantinople, also to Cairo and Alexandria, and, after encountering many hardships, reached the Holy City. On the morning of Sunday, Oct. 24, 1841, he went up on the Mount of Olives, and dedicated and consecrated the land for the gathering of Judah's scattered remnants. He also erected a pile of stones there, as a witness, and one upon Mount Zion, according to a vision given to him previous to leaving Nauvoo, and the predictions of the Prophet Joseph upon his head. He returned home In December, 1842. Elder Hyde accompanied the Saints in the expulsion from Nauvoo, and in 1846, was appointed, with Elders John Taylor and Parley P. Pratt, to go to England and set in order the Churches there. They left their families on the frontier. Elder Hyde took charge of the "Millennial Star," while Elders Taylor and Pratt traveled through the conferences. He returned in 1847, and when the pioneers left for the mountains he remained In charge of the Saints at Winter Quarters, together with Apostles Geo. A. Smith and Ezra T. Benson, until the spring of 1850. At Kanesville (now Council Bluffs), Iowa, he published the "Frontier Guardian" in the interest of the Church, the first number bearing the date of Feb. 7, 1849. It was the only newspaper published at that time within a radius of 150 miles. In 1850 Elder Hyde made his first visit to Utah, returning to Kanesville in the fall. In 1851 he made his second visit to Utah. On this trip he and company were attacked by about three hundred Pawnee Indians and robbed of considerable property. This occurred on a route never traveled until that season. The change of travel was due to unusual heavy rains. The Elkhorn river being four miles wide in May. wagons were unable to cross the river until late in June. Early emigration came by this new route and after traveling in a northwesterly direction for about four hundred miles, came to the old traveled road near old Fort Kearney, on the north side of the Platte. He returned to Kanesville in the fall. In 1852 he disposed of his printing establishment in Kanesville, and removed to Utah with his family. In 1853 he was called to take charge of a company of settlers who located Fort Supply in the Green river country. In 1855 he went in charge of several missionaries to Carson valley, and organized the county, which was then in Utah, but subsequently was Included in Nevada. Elder Hyde was afterwards sent to take charge of affairs in Sanpete county. He took up his residence in Spring City, and was the leading spirit in that region until his decease. He was for many years an active member of the legislative assembly. At the time of his death, which occurred at his residence in Spring City, Sanpete county, Utah, Nov. 28, 1878, he was a member of the committee for the construction of the Manti Temple. Elder Hyde was a man of great natural ability, and by industrious application had acquired a good education, which, with his great and varied experience and extended travels, rendered him a powerful instrument in the hands of God for the defence and dissemination of the gospel and the building up of the Latter-day Work. He left a numerous family and a host of friends. (For a more detailed life sketch, see “Millennial Star,” Vol. 28, p. 742.)
HYDE, Orson, a member of the Council of Twelve Apostles from 1835 to 1878, and president of the quorum from 1847 to 1875, was born Jan. 8, 1805, in Oxford, New Haven county. Conn. His father, who was an athletic, witty and talented man, fought, and was several limes wounded in the U. S. Army, serving in Canada, under Gen. Brown, and on the frontier in the war of 1812. His mother having died when he was seven years old, Orson and his eight brothers and three sisters were scattered, and he was placed under the care of a gentleman named Nathan Wheeler, with whom he stayed till eighteen years of age. Mr. Wheeler moving from Derby, Conn., to Kirtland, Ohio, when Orson was fourteen years old, the boy had to walk the whole distance, six hundred miles, carrying his knapsack. On striking out into the world for himself he worked at several occupations, and part of the time served as clerk in the store of Gilbert & Whitney, in Kirtland. In 1827 a religious revival made quite a stir in the neighborhood of Kirtland, and he became converted to the Methodist faith, and was appointed as class leader. Subsequently, under the preaching of Sidney Rigdon, he embraced the doctrine of the Campbellites and was baptized by immersion. He then took up his abode in the town of Mentor, Ohio, and commenced to study under the care of Sidney Rigdon and others, becoming proficient in several branches of education. He then began to preach, assisting in the formation of several Campbellite branches in Lorain and Huron counties, Ohio, over which he was appointed pastor in 1830. In the fall of the year several “Mormons” visited that neighborhood, bringing the so-called “golden Bible,” of which he read a portion and by request he preached against it. But feeling that he had done wrong, he determined to oppose it no more until he had made further investigation He accordingly went to Kirtland to see the Prophet Joseph, and there found that Sidney Rigdon and others of his former friends had embraced the “new gospel.” After diligent inquiry he became himself convinced of its truth. and was baptized by Sidney Rigdon, in the fall of 1831, and was confirmed on the same day under the hands of Joseph Smith the Prophet. He soon received the witness of the Spirit in a powerful manner, and began to bear testimony to his former friends. He was ordained a High Priest by Oliver Cowdery, Oct. 25, 1831, at a conference held at Orange, Cuyahoga county, Ohio, and took a mission with Rider Hyrum Smith among the Campbellites of Ohio, when several branches were organized and many sick people were healed by the laying on of hands. In the spring of 1832, in company with Elder Samuel H. Smith, he performed an arduous mission in New York, Massachusetts, Maine and Rhode Island, traveling two thousand miles, on foot, without purse or scrip. Early in 1833, with Elder Hyrum Smith, he took a mission to Pennsylvania and Ohio, baptizing many persons into the Church. In the summer of this year he was appointed, with Elder John Gould, to carry instructions to the Saints in Jackson county, Missouri, and went on foot a distance of a thousand miles, traveling forty miles a day and swimming the rivers. They performed their mission and returned to Kirtland in November. He subsequently performed another mission to Pennsylvania, in company with Elder Orson Pratt. In May, 1834, he started with the company which went to Missouri, calling on the way, with Elder Parley P. Pratt, to see Gov. Daniel Dunklin, to intercede for the restoration to the Missouri Saints of the lands from which they had been driven. Their labor was in vain. Sept. 4, 1834, he married Marinda N. Johnson, daughter of John and Elsa Johnson, and sister to Luke S. and Lyman E. Johnson. In the following winter he was chosen as one of the Twelve Apostles, and was ordained to that high and holy calling in Kirtland, Ohio, Feb. 15, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris. Soon afterwards he traveled with his quorum through Vermont and New Hampshire. In 1836 he was sent to the State of New York, and afterwards to Canada, where, in company with Elder Parley P. Pratt, he helped to raise up several branches of the Church. In the spring of 1837 he went with others to England, where about fifteen hundred persons were Vol. 1, No. 6. baptized by their united labors. He returned to Kirtland May 22, 1838, and in the summer moved to Far West, Missouri. Upon the settlement of the Saints in Commerce, afterwards called Nauvoo, he moved there, and at the April conference, in 1840, was sent on a mission to Jerusalem. Elder John E. Page was appointed to accompany him, but failed to fill the appointment, and Elder Hyde proceeded alone. He crossed the ocean to England, passed over to Germany, staying in Bavaria to learn the German language, went to Constantinople, also to Cairo and Alexandria, and, after encountering many hardships, reached the Holy City. On the morning of Sunday, Oct. 24, 1841, he went up on the Mount of Olives, and dedicated and consecrated the land for the gathering of Judah's scattered remnants. He also erected a pile of stones there, as a witness, and one upon Mount Zion, according to a vision given to him previous to leaving Nauvoo, and the predictions of the Prophet Joseph upon his head. He returned home In December, 1842. Elder Hyde accompanied the Saints in the expulsion from Nauvoo, and in 1846, was appointed, with Elders John Taylor and Parley P. Pratt, to go to England and set in order the Churches there. They left their families on the frontier. Elder Hyde took charge of the "Millennial Star," while Elders Taylor and Pratt traveled through the conferences. He returned in 1847, and when the pioneers left for the mountains he remained In charge of the Saints at Winter Quarters, together with Apostles Geo. A. Smith and Ezra T. Benson, until the spring of 1850. At Kanesville (now Council Bluffs), Iowa, he published the "Frontier Guardian" in the interest of the Church, the first number bearing the date of Feb. 7, 1849. It was the only newspaper published at that time within a radius of 150 miles. In 1850 Elder Hyde made his first visit to Utah, returning to Kanesville in the fall. In 1851 he made his second visit to Utah. On this trip he and company were attacked by about three hundred Pawnee Indians and robbed of considerable property. This occurred on a route never traveled until that season. The change of travel was due to unusual heavy rains. The Elkhorn river being four miles wide in May. wagons were unable to cross the river until late in June. Early emigration came by this new route and after traveling in a northwesterly direction for about four hundred miles, came to the old traveled road near old Fort Kearney, on the north side of the Platte. He returned to Kanesville in the fall. In 1852 he disposed of his printing establishment in Kanesville, and removed to Utah with his family. In 1853 he was called to take charge of a company of settlers who located Fort Supply in the Green river country. In 1855 he went in charge of several missionaries to Carson valley, and organized the county, which was then in Utah, but subsequently was Included in Nevada. Elder Hyde was afterwards sent to take charge of affairs in Sanpete county. He took up his residence in Spring City, and was the leading spirit in that region until his decease. He was for many years an active member of the legislative assembly. At the time of his death, which occurred at his residence in Spring City, Sanpete county, Utah, Nov. 28, 1878, he was a member of the committee for the construction of the Manti Temple. Elder Hyde was a man of great natural ability, and by industrious application had acquired a good education, which, with his great and varied experience and extended travels, rendered him a powerful instrument in the hands of God for the defence and dissemination of the gospel and the building up of the Latter-day Work. He left a numerous family and a host of friends. (For a more detailed life sketch, see “Millennial Star,” Vol. 28, p. 742.)
Jenson, Andrew. "Hyde, Orson." Biographical Encyclopedia. Volume 4. pg. 314.
HYDE, Orson, president of the British Mission from 1846 to 1847, died Nov. 28, 1878. (See Bio. Ency., Vol. 1, p. 80.)
HYDE, Orson, president of the British Mission from 1846 to 1847, died Nov. 28, 1878. (See Bio. Ency., Vol. 1, p. 80.)
Woodward, William. "Reminiscences of Elder Orson Hyde." Juvenile Instructor. 15 March 1900. pg. 101-102.
REMINISCENCES OF ELDER ORSON HYDE.
A FEW years ago, coming from Preston to Franklin, in company with Elder Milo Andrus, we fell to talking of early times in the Church, and some of the incidents mentioned may be interesting to Juvenile readers.
In 1830, Oliver Cowdery, Parley P. Pratt, Peter Whitmer, Jr., and Ziba Peterson were traveling from the state of New York to western Missouri, preaching by the way. In the state of Ohio, in Kirtland and vicinity, many people accepted the Gospel. Some fifty miles from Kirtland, Orson Hyde and Milo Andrus dwelt. They were members of the so-called Campbellite church and roomed together. Some of the Elders traveling west visited the settlement where Brothers Hyde and Andrus lived. Meetings were held, and these two men went and heard the Elders. Milo Andrus was surprised that after meeting Brother Hyde did not question these men about their faith, as he was in the habit of controverting the various preachers about the correctness of the doctrines advocated by them. After meeting. Brother Hyde said: “Brother Milo, we have overlooked some of the prophecies." The preaching of the Elders made such an impression on Brother Hyde that he quit his school (he was teaching school at the time) and went to Kirtland, investigated more fully the Gospel, received the ordinances, was ordained an Elder and returned to his home. lie soon held a meeting, preached Mormonism and some of the people made up their minds to ride him on a rail. They had the rail ready, but after meeting many were convinced of the truth of what he had preached. He was not ridden on a rail, but upwards of fifty were baptized in that neighborhood. Brother Andrus became a member of the Church some time afterward.
The year 1848 was a time of great importance in the Church. The First Presidency, composed of Brigham Young, Heber C. Kimball and Willard Richards, left Winter Quarters for Salt Lake Valley. Amasa Lyman, one of the Twelve, went also, and Winter Quarters was deserted. Those remaining settled in Iowa, and Orson Hyde, George A. Smith and Ezra T. Benson presided over the Saints in Iowa and adjacent places. Orson Pratt went to England to preside, Wilford Woodruff to Boston to preside in New England, Lyman Wight had gone to Texas, and Parley P. Pratt and John Taylor followed the Pioneers in 1847 and settled there that year.
Sometime in the fall, at a public meeting in which Orson Hyde presided, a stranger came into the meeting—I say stranger, as he had been away from the Church for more than ten years. This stranger was Oliver Cowdery. As he came in the meeting, Orson Hyde observed him. He left the stand, approached Brother Cowdery and they threw their arms around each other for joy. Brother Hyde introduced Brother Cowdery, and he confessed his sins and bore a powerful testimony to the truth of this work. He said the angel declared in his hearing that this work would stand forever. It was a glorious meeting. Brother Cowdery had been ordained to the Aaronic Priesthood by John the Baptist. He was ordained an Apostle under the hands of Peter, James and John; and the experience he had and the testimony he had received were of great importance to the Saints in building them up in their most holy faith. Brother John Needham of Logan, and Brother John Lush of Mai ad [City informed me of the return of Oliver Cowdery in the fall of 1848 to the Church, as they were both present at the meeting and heard him address the people.
The discovery of gold in California in 1848 made a great excitement in the United States and other countries. Kanesville (now Council Bluffs), Iowa, was an outfitting place] and thousands of emigrants from Wisconsin, Illinois, Ohio, Indiana, Kentucky, Missouri, Michigan, Iowa and other places, started from that town to cross the Plains. The spring of 1850 was remarkable for no rains falling till late. Indian corn was $2.00 per bushel and went up to $3.00; flour $10.00 per cwt., and many other things were put up to a high figure.
I arrived in Iowa on April 9th, and found California emigrants camped in many places. A few days afterwards, April 13th, I went to work for Orson Hyde. There was an adjourned conference held in Kanesville, and Elders Orson Pratt from England, and Wilford Woodruff from Boston, two of the Twelve Apostles, with Orson Hyde, were at this conference. In the afternoon, Elder Orson Hyde prophesied that rain would come; and that evening a splendid shower of rain fell to the earth and soaked the ground. Grass and plants grew, and everything seemed to thrive. Emigrants to Oregon, California and Salt Lake could now venture on the Plains, as the prospects for feed for animals were now assured. This conference above mentioned was held in the open air, in the month of May.
William Woodward.
Franklin, Idaho.
REMINISCENCES OF ELDER ORSON HYDE.
A FEW years ago, coming from Preston to Franklin, in company with Elder Milo Andrus, we fell to talking of early times in the Church, and some of the incidents mentioned may be interesting to Juvenile readers.
In 1830, Oliver Cowdery, Parley P. Pratt, Peter Whitmer, Jr., and Ziba Peterson were traveling from the state of New York to western Missouri, preaching by the way. In the state of Ohio, in Kirtland and vicinity, many people accepted the Gospel. Some fifty miles from Kirtland, Orson Hyde and Milo Andrus dwelt. They were members of the so-called Campbellite church and roomed together. Some of the Elders traveling west visited the settlement where Brothers Hyde and Andrus lived. Meetings were held, and these two men went and heard the Elders. Milo Andrus was surprised that after meeting Brother Hyde did not question these men about their faith, as he was in the habit of controverting the various preachers about the correctness of the doctrines advocated by them. After meeting. Brother Hyde said: “Brother Milo, we have overlooked some of the prophecies." The preaching of the Elders made such an impression on Brother Hyde that he quit his school (he was teaching school at the time) and went to Kirtland, investigated more fully the Gospel, received the ordinances, was ordained an Elder and returned to his home. lie soon held a meeting, preached Mormonism and some of the people made up their minds to ride him on a rail. They had the rail ready, but after meeting many were convinced of the truth of what he had preached. He was not ridden on a rail, but upwards of fifty were baptized in that neighborhood. Brother Andrus became a member of the Church some time afterward.
The year 1848 was a time of great importance in the Church. The First Presidency, composed of Brigham Young, Heber C. Kimball and Willard Richards, left Winter Quarters for Salt Lake Valley. Amasa Lyman, one of the Twelve, went also, and Winter Quarters was deserted. Those remaining settled in Iowa, and Orson Hyde, George A. Smith and Ezra T. Benson presided over the Saints in Iowa and adjacent places. Orson Pratt went to England to preside, Wilford Woodruff to Boston to preside in New England, Lyman Wight had gone to Texas, and Parley P. Pratt and John Taylor followed the Pioneers in 1847 and settled there that year.
Sometime in the fall, at a public meeting in which Orson Hyde presided, a stranger came into the meeting—I say stranger, as he had been away from the Church for more than ten years. This stranger was Oliver Cowdery. As he came in the meeting, Orson Hyde observed him. He left the stand, approached Brother Cowdery and they threw their arms around each other for joy. Brother Hyde introduced Brother Cowdery, and he confessed his sins and bore a powerful testimony to the truth of this work. He said the angel declared in his hearing that this work would stand forever. It was a glorious meeting. Brother Cowdery had been ordained to the Aaronic Priesthood by John the Baptist. He was ordained an Apostle under the hands of Peter, James and John; and the experience he had and the testimony he had received were of great importance to the Saints in building them up in their most holy faith. Brother John Needham of Logan, and Brother John Lush of Mai ad [City informed me of the return of Oliver Cowdery in the fall of 1848 to the Church, as they were both present at the meeting and heard him address the people.
The discovery of gold in California in 1848 made a great excitement in the United States and other countries. Kanesville (now Council Bluffs), Iowa, was an outfitting place] and thousands of emigrants from Wisconsin, Illinois, Ohio, Indiana, Kentucky, Missouri, Michigan, Iowa and other places, started from that town to cross the Plains. The spring of 1850 was remarkable for no rains falling till late. Indian corn was $2.00 per bushel and went up to $3.00; flour $10.00 per cwt., and many other things were put up to a high figure.
I arrived in Iowa on April 9th, and found California emigrants camped in many places. A few days afterwards, April 13th, I went to work for Orson Hyde. There was an adjourned conference held in Kanesville, and Elders Orson Pratt from England, and Wilford Woodruff from Boston, two of the Twelve Apostles, with Orson Hyde, were at this conference. In the afternoon, Elder Orson Hyde prophesied that rain would come; and that evening a splendid shower of rain fell to the earth and soaked the ground. Grass and plants grew, and everything seemed to thrive. Emigrants to Oregon, California and Salt Lake could now venture on the Plains, as the prospects for feed for animals were now assured. This conference above mentioned was held in the open air, in the month of May.
William Woodward.
Franklin, Idaho.
"A Dying Child Healed." Young Woman's Journal. December 1916. pg. 775.
A Dying Child Healed.
Apostles Kimball and Hyde were on their way to England. The officers and crew were disposed to be quite friendly and Brother Kimball says:
“The Lord also gave us favor in the eyes of the passengers, who treated us with the greatest respect. During the voyage, a child belonging to one of the passengers was very sick, and given up by the doc tor to die; consequently its parents had given up all hopes of its recovery, and expected to have to commit their little one to the ocean. Feeling a great anxiety for the child, I went to its parents and reasoned with them, and laid before them the principle of faith, and told them that the Lord was able to re store their child, notwithstanding there was no earthly prospect of its recovery. To which they listened with great interest. Shortly after, having an opportunity to secretly lay hands upon the child, I did so, and in the name of Jesus Christ rebuked the disease which preyed upon its system. The Spirit of the Lord attended the administration, and from that time the child began to recover, and in two or three days after it was running about, perfectly well. Afterwards I informed the parents that I had laid hands on the child, and they acknowledged that it was healed by the power of the Almighty.”[1]
[1] “Life of Heber C. Kimball,” p. 128.
A Dying Child Healed.
Apostles Kimball and Hyde were on their way to England. The officers and crew were disposed to be quite friendly and Brother Kimball says:
“The Lord also gave us favor in the eyes of the passengers, who treated us with the greatest respect. During the voyage, a child belonging to one of the passengers was very sick, and given up by the doc tor to die; consequently its parents had given up all hopes of its recovery, and expected to have to commit their little one to the ocean. Feeling a great anxiety for the child, I went to its parents and reasoned with them, and laid before them the principle of faith, and told them that the Lord was able to re store their child, notwithstanding there was no earthly prospect of its recovery. To which they listened with great interest. Shortly after, having an opportunity to secretly lay hands upon the child, I did so, and in the name of Jesus Christ rebuked the disease which preyed upon its system. The Spirit of the Lord attended the administration, and from that time the child began to recover, and in two or three days after it was running about, perfectly well. Afterwards I informed the parents that I had laid hands on the child, and they acknowledged that it was healed by the power of the Almighty.”[1]
[1] “Life of Heber C. Kimball,” p. 128.
Wells, Junius F. "The Three Orsons." Improvement Era. November 1918. pg. 13-22.
THREE ORSONS By Junius F. Wells Among my Christmas presents there came to me two volumes written by a distinguished Belgian author. These I essayed to read by night, as was my custom, after going to bed. I had finished one volume and was upon the second. It is not my purpose here to criticize the mystic writings of modern social philosophers of the world, but only to say that I found little of interest or pleasure in the perusal of these two volumes. The themes, it seemed to me, were treated in such a way as to involve the mind in a maze of mental effort, rather obscuring than illuminating the thoughts that should inform and direct to knowledge suggesting a depth and profundity of the author's mind which language was not quite fit or able to clearly sound. As I do not believe there are any such depths or is any such profundity of the human mind, the employment of words, however beautiful they are, to suggest it seems affectation, and it becomes tedious and excessively tiresome reading an author who persists in it. Whether right or wrong and whether the fault of this author or the translator or, as well might be, the limitation of my own intelligence, such was the effect upon me, and I labored wearyingly, groping for the author's meaning—ever learning but never coming to the knowledge of its truth. In this feeling I must have fallen asleep or dropped into a momentary doze, from which I suddenly awoke and found myself sitting bolt upright in bed, the book fallen from my hands and these words upon my lips, uttered audibly: "Three Orsons." I was amazed. I could recall no dream. It was not possible to connect them with what I was reading. I had never before thought of the three eminent men together, whose names I had now spoken, but instantly they came to my memory: Orson Hyde, Orson Pratt, Orson Spencer. Then I began to muse and wonder. Why had this thing happened? What caused it? What did it signify? Then the oddity of the name struck me — "Orson." What was its origin and particularly how strange that it should be the common name of the three most distinguished scholars and doctrinaires, preachers, missionaries, elders, apostles of the "Mormon" Church, contemporaries of their period, reaching from before the founding of the foreign missions to the establishment of the Latter-day Saints as "a mighty people in the midst of the Rocky Mountains." For days following I thought of this name and especially of the three notable men it stood for. I also recalled several namesakes of theirs, men of the later generations known to me personally—there were many of these—in the community, of whom I had heard or read. There were Orson Pratt, Jr., Orson Arnold, Orson Spencer Clawson, Orson Spencer Clawson, Jr., Orson Smith, Orson Rogers, Orson Whitney, Orson F. Whitney, Orson Woolley, Orson Romney, and others. Upon searching the Hyde, Pratt and Spencer genealogies, I found that neither of the families had the name Orson in it. These three were the first to receive it. They were not related to each other. Orson Hyde was born in Connecticut, Orson Pratt in New York and Orson Spencer in Massachusetts. I was in New York at the time and so resorted to the Public Library, but even there found among the hundreds of thousands of volumes no book whose title began with "Orson," and no encyclopedia that had it. Quite by accident, however, in going through the card index of 'the initial V, I came upon the title "Valentine and Orson," and when I asked and signed for the volume, I was called into the wire cage where only the rare books are put into the hands of strangers. I found the volume given me was very small, bound in cloth, much soiled, as though often handled, and when I opened it, I was surprised at the disclosure of its title page, which is as follows: VALENTINE AND ORSON A romantic melo-drama As performed at the Theatre-Royal Covent Garden Price one shilling and sixpence Written by T. Dibdin Produced under the direction of Mr. Farley, London. Pr. and Pub. by Barker and Son Dramatic Repository, Great Russell St. 1804. Upon the succeeding page the following quaint dedication: To Charles Farley—As a feeble though sincere acknowledgment for his professional exertions, unremitting zeal, attention and assiduity, in the stage arrangement of the following bagatelle its pages are most cordially inscribed by T. Dibdin. The Ladies and Gentlemen who have so eminently distinguished themselves in the performance are also respectfully desired to accept, as they most amply merit, the Author's best thanks. Upon the next page the following: Characters Pepin, King of France Mr. Corey Henry, Hautrey (his relatives) Mr. Klarent and Mr. Clement Valentine (a foundling) Mr. Farley Orson (a wild man) Mr. Dibdin Blandiman (squire to the Empress) Mr. Chapman Peers of France, Citizens of Orleans, Peasants, Pages and Pilgrims Alexander (Emperor of Greece) Mr. Field Princess Eglantine Mrs. St. Leger Empress Belisanta (sister to the King) Mrs. Dibdin Fiorimanda Mrs. Frederick Agatha Mrs. Martyn Agramont (the Green Knight) Mr. Bologna Ferragus Mons. Le Grand Facolet (the Genius) Master Menage The scenery by Richards, Phillips, Whitmore and Hollogan. The decorations and machinery by Goostreen, Sloper and Cresswell." The following is a synopsis of the play, which was also a spectacle with musical accompaniment. It was produced at the Philadelphia theatre under management of Warren and Wood and the copy of the book is evidently that used by the prompter, being copiously marked throughout, as prompters' copies usually are: Belisanta, sister to King Pepin of France and wife of the Emperor Alexander of Greece, is described as lovely and virtuous. She is, however, spitefully traduced to the Emperor by his priest, whose unholy overtures to her had been rejected and scorned. The Emperor being deceived, directs that she be slain for her supposed infidelity, but later modifies the decree of death to banishment with only a single attendant, her squire, the faithful Blandiman, who advised her to seek the Court of Pepin for a home and refuge. They journey thither and reach the forest of Orleans. Here Blandiman leaves her while he goes to ascertain if King Pepin will receive and protect his sister. During his absence the unfortunate Empress is brought to the supreme ordeal of motherhood and twins are born, there in the forest. She is presently attacked by a most hideous bear, by whom one of the babes is seized and carried away. In her agony she leaves the other and follows in pursuit of the bear. While she vainly seeks to overtake the beast and rescue her child, King Pepin, who was hunting in the forest with members of his court, comes upon the one she left. He is strangely moved when he beholds this babe and declares he loves it and that it shall be brought up in gentleness as his own son, and orders it to be taken to the palace. When Blandiman returns in search of his mistress, he finds her in this wretched plight, having given birth to twin sons only to be so tragically bereft of them. He reports that King Pepin believes the slanders that had caused her banishment and refuses to receive her. She prays that she might die, but Blandiman persuades her to seek refuge in Portugal, where, at the castle of the Giant Ferragus she finds refuge and lives in the obscurity of a nunnery for many years. In the meantime the babe taken by King Pepin, who names him Valentine, as he was found on St. Valentine's day, grows to manhood, a refined gentleman and gallant soldier; and the other babe is nursed by the bear, and grows up a wild man of the woods, ultimately receiving the name Orson, a corruption of Ursini, meaning son of a bear. Now Valentine has been sent to the wars against the Saracens and in course of time returns victoriously. He is greatly honored, and the King's relatives, Henry and Hautrey, become jealous of his distinction. The King makes a feast in honor of his great victory, and offers in gratitude to grant any request of his subjects that may be made of him on that day. The people who have been terrified by the bear and the wild man of the woods, ask for their destruction, and Henry and Hautrey taunt Valentine (hoping he will be killed) to undertake the venture. He valorously agrees to seek and destroy the bear and the wild man, and sets out for that purpose. Presently Valentine and Orson meet and engage in mortal combat, Valentine with gleaming sword and polished shield, and the skill of a trained soldier, against the brutal strength of the wild man, who pulls up a young tree for a club, as his only weapon. In the fray that ensues the bear is killed, and Orson, wounded, is overcome and carried away in triumph to the King's palace. Here he is washed and dressed as a human being and made much of, but often becomes angry and wildly runs amuck. About this time the Duke of Acquitaine arrives and begs help from King Pepin against the pagan sorcerer Agramont (the Green Knight), who has captured and holds his daughter a prisoner. This Green Knight is supposed to have a charmed life and has insolently challenged all comers to fight for the lady, agreeing that she shall be given to any knight who is able to defeat him. He has already overcome twenty knights that had fought for her. Valentine volunteers. This, however, worries Eglantine, who is his affianced bride. She thinks the lady for whom twenty knights have fought and been defeated must possess charms that, should Valentine succeed, might also win him from her, as she has promised to wed the knight that rescues her. Eglantine, therefore, secures Valentine's armor and sets out ahead of him, to strive on her own account to overthrow the Green Knight. She has heard the legend that "no man nursed by woman can subdue this pagan," and surmises that a woman dressed as a man might. She says, "Perhaps it is his fate to fall by woman." Agatha, her maid, quaintly observes, "He wouldn't be the first if he did." She meets the knight and is easily overcome and is about to be killed when Valentine and Orson come upon the scene. They had been hindered on the way by Henry and Hautrey, who ambushed and tried to slay Valentine. Orson came to his rescue, however, making short work of the envious brothers, and together they hastened to encounter the Green Knight. Valentine is about to engage in the combat when he observes the words on the Green Knight's shield: "This shield protects a prince not nursed by woman," and hastily bids Orson seize the shield, which he alone has strength to do, and fights with Agramont whom he quickly slays. At this dramatic climax the genius Pacolet appears and, descending from the clouds on a flying horse, informs everybody that Valentine and Orson are brothers, that their mother Belisanta is and always was an exceedingly virtuous and lovely lady, that the Emperor of Greece has discovered his mistake and is on his way to make amends. By a wave of the Genii's wand Orson is suddenly endowed with reason and weds the rescued Florimanda, while Valentine and Eglantine are married and live happy forever after. Curtain and music. That is the play. It was months after reading this, upon returning to Utah, I asked my friend Spencer Clawson if he knew the origin of the name Orson, and to my surprise he replied that it was from the title of a fairy story: "Valentine and Orson," and that he had a copy, a little book given to him when a child by his mother for a Christmas present. He said he would let me take it, that he had it somewhere but had not seen it for years. He looked among his old books for it and told me afterwards that he had not succeeded in finding it; that it was not really lost nor destroyed and he would yet find it for me, but he never did. This was only a few days before his sudden death. Dear old Spencer! His name was Orson also, after his grandfather. With this clue I followed the matter through the public library here and presently found that while no separate volume was given to it, the story, under different titles, appeared, variously told in several volumes of fairy tales, and I derived the encyclopedia information that it originated in the Charlemagne period and was actually printed as early as A. D. 1495, just a few years after the first books printed from movable type. That it had great popularity about the beginning of the nineteenth century in England and naturally a succeeding vogue soon after in America. That is about the time when our Three Orsons were coming into the world, and their devoted mothers were seeking heroic names for their unequalled offspring. This, I take it, accounts for their names, but why should they have sprung from my lips in the manner I have related? I can only surmise, from the impression that I then received and that persists with me, that these were extraordinary men, that their lives, their ministry, their sermons and writings deserve from me, at least, a closer study, a more familiar acquaintance and that I should find especially in their writings matter of better import, a Divine inspiration, more needful and helpful to me than the perusal of the popular authors of volumes of fine phrases, which sound pleasant enough to the ear, but lack the vigor of the inspired message, which illuminates the writings of the Three Orsons, who wrote and spoke, "not as the Scribes and Pharisees, but as men having authority." Having this impression and that the lesson should be driven home, it has been my pleasure and greatly to my benefit, that I have searched the histories and biographies, the sermons and writings of these three men. They are wonderful! Very few in the history of the world more so. They were called and raised up by the Lord to perform missions of extraordinary interest. They carried the Divine message to men and peoples that none others were so peculiarly qualified to convey. There is not space to do more than quote briefly from the ministry of each a single incident or utterance; but these are of such a sublime character that they are bound to impress the reader with the fact that the Three Orsons were inspired servants of the Most High. They were commissioned and empowered to say and do the things that distinguished their lives, by the gifts and powers of the Spirit of God, which surpasseth the understanding of the most brilliant of men, and is as far above such as the heavens are above the earth. Orson Hyde, born 28th January, 1805, died 28th November, 1878, was one of the original Twelve Apostles, chosen by the Three Witnesses to the Book of Mormon and ordained to that office by Oliver Cowdery. In the course of his long ministry, I have selected the following prophetic incident, which he had foreseen in a vision, as of timely interest, now that Palestine, the Holy Land, is being redeemed "by nations and people that have found favor in the sight of the Lord." April 6, 1840, at Nauvoo, Orson Hyde addressed the congregation. He stated that it had been prophesied some years ago that he had a great work to perform among the Jews and that he now intended to visit the Jews in New York, London and Amsterdam and then to visit Constantinople and the Holy Land. Pursuant to this purpose, he proceeded slowly and after suffering much hardship and passing through many dangers he reached his final destination, and accomplished "the great work" spoken of: the dedication of Palestine for the return of the Jews, according to the prophecies of old and the promise of God in these latter days. I quote from his Journal: On Sunday morning, October 24, 1841, a good while before day, I arose from sleep and went out of the city (Jerusalem) as soon as the gates were opened, crossed the brook Kedron and went upon the Mount of Olives and there in solemn silence, with pen and ink and paper, just as I saw in the vision, offered up the following prayer to Him who lives forever and ever. This dedicatory prayer is long and prophetic. It will serve our present purpose, which foretells actual present conditions and the imminent realization of all that was hoped and prayed for, to quote from it but two or three paragraphs: Grant, therefore, O Lord, in the name of thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig-tree bloom and flourish. Let the land become abundantly fruitful when possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distil virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tears of sorrow from their eyes. Thou, O Lord, did once move upon the heart of Cyrus to show favor unto Jerusalem and her children. Do thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place, and with a desire to see thy righteous purposes executed in relation thereto. Let them know that it is thy good pleasure to restore the kingdom unto Israel—raise up Jerusalem as its capital, and constitute her people a distinct nation and government, with David thy servant, even a descendant from the loins of ancient David, to be their king. Let the nation or that people who shall take an active part in behalf of Abraham's children, and in the raising up of Jerusalem, find favor in thy sight. Let not their enemies prevail against them, neither let pestilence nor famine overcome them, but let the glory of Israel overshadow them, and the power of the Highest protect them; while that nation or kingdom that will not serve thee in this glorious work must perish, according to thy word—"Yea, those nations shall be utterly wasted." Orson Pratt, born 19th September, 1811, died 3rd October, 1881. He became an apostle, one of the original Twelve chosen by the Three Witnesses and ordained by them. He was a famous scholar, especially learned in the higher mathematics, a lecturer on astronomy, an authority on the Holy Scriptures. No man perhaps had a better knowledge and understanding of the Scriptures. An author of many pamphlets and tracts on doctrine; a preacher of magnetic power, whose analyses of the ancient prophecies and their fulfilment made his discourses notable, above any others delivered by his contemporaries. His whole life was devoted to the ministry, in fulfilment of the revelation of the Lord through the Prophet Joseph, from whose history it is enough to quote the following: In the fore part of November, 1830, Orson Pratt, a young man nineteen years of age, who had been baptized at the first preaching of his brother Parley P. Pratt, September 19th (his birthday) about six weeks previous, in Canaan, New York, came to inquire of the Lord what his duty was, and received the following answer: "A Revelation to Orson Pratt, given November, 1830: "1. My son Orson, hearken and hear, and behold what I, the Lord God, shall say unto you, even Jesus Christ your Redeemer; "2. The light and the life of the world; a light which shineth in darkness and the darkness comprehendeth it not; "3. Who so loved the world that he gave his own life, that as many as would believe might become the sons of God: wherefore you are my son, "4. And blessed are you because you have believed; "5. And more blessed are you because you are called of me to preach my gospel, "6. To lift up your voice as with the sound of a trump, both long and loud, and cry repentance unto a crooked and perverse generation, preparing the way of the Lord for His second coming; "7. For behold, verily, verily, I say unto you, the time is soon at hand that I shall come in a cloud with power and great glory, "8. And it shall be a great day at the time of my coming, for all nations shall tremble. "9. But before that great day shall come, the sun shall be darkened, and the moon be turned into blood, and the stars shall refuse their shining, and some shall fall, and great destructions await the wicked: "10. Wherefore lift up your voice and spare not, for the Lord God hath spoken; therefore prophesy, and it shall be given by the power of the Holy Ghost; "11. And if you are faithful, behold, I am with you until I come: "12. And verily, verily, I say unto you, I come quickly. I am your Lord and your Redeemer. Even so. Amen." Orson Spencer, born 14th March, 1802, died 15th October, 1855. From his youth up he was of feeble physique, having an afflicted body, but with a mind of extraordinary brilliance and energy. He graduated from the Lenox Academy, at the head of his high school class, and from Union College, the most famous of denominational colleges in America, with honors. He took the further classical course and his doctor's degree at the Hamilton Theological College, and became a minister of the Baptist Church, as which he served with high honor and distinction for fourteen years. For a time he read law. His associates were college men. His social and professional standing was perfectly secure, among the best of the educated, refined, religious people of his native state and nation. From these conditions, through the ministry of his brother Daniel, an elder of the Church, he was converted to "Mormonism." He gave the remainder of his life to its propaganda, as teacher, preacher, editor and author. He was a great missionary—the first to attempt to open a mission in Prussia, but was rejected there and banished. He was president of the European mission, 1847-1848, succeeding Elder Orson Hyde, 1846-1847, and was himself succeeded by Elder Orson Pratt, 1848-1851. The three Orsons in succession. His most notable literary contribution, by which his name and reputation is made forever secure among the highest honored of the disciples of the Lord in these latter days, is the series of doctrinal discourses known as Spencers Letters, which has been continuously published, as one of the standard Church works, since 1847. From it the following selection tells of the author's conversion to the gospel and sufficiently reveals the vigor of his character and superb quality of his scholarship: As you kindly say, I have always been accustomed to offer a reason for my faith; but be assured I was confounded and made dumb, when asked why I taught another gospel than what Paul did—why I taught that revelation was ended, when Paul did not—or why I taught that prophets were not needed, when no inspired teacher ever taught such a doctrine. Error may become venerable by age, and respectable from the number of its votaries, but neither age nor popularity can ever make it truth. You give me credit for a conscientious regard for the will of God. It was this that gave me the victory where many others, I fear, are vanquished. The Spirit of God wrought mightily in me, commending the ancient gospel to my conscience. I contemplated it with peaceful serenity and joy in believing. Visions and dreams began to illuminate, occasionally, my slumbering moments; but when I allowed my selfish propensities to speak, I cursed "Mormonism" in my heart, and regretted being in possession of as much light and knowledge as had flowed into my mind from that source. When I preached or conversed according to my best convictions, peace reigned in the hearts of those that heard me; at times, however, some were ready to gnash their teeth, for the truth that they would not receive and could not resist. I counted the cost, to myself and family, of embracing such views, until I could read it like the child his alphabet, either upward or downward. The expense I viewed through unavoidable tears, both in public and private, by night and by day; I said, however, the Lord he is God. I can, I will, embrace the truth. When I considered the weakness of the human mind, and its liability to be deceived, I re-examined and held converse with the most able opposers to "Mormonism," in a meek and teachable spirit; but the ease with which many, wearing a high profession of piety, turned aside the force of palpable truth, or leaned on tradition or inextricable difficulties, that they could not solve into harmony with their professions, was very far from dissuading me from my new views. What could I do? Truth had taken possession of my mind—plain, simple, Bible truth. It might be asked if I could not expel it from my door; yes, I could do it; but how would that harmonize with a sincere profession to preach and practice the truth, by way of example to others? It was a crisis I never shall, I never can forget. I remember it as an exodus from parents, kindred, denomination, and temporal support. Has any one ever passed such a crisis, he will say, at least, be careful of Brother Spencer's character and feelings. Little as I supposed that I cared about popularity, competence, or the fellowship of those who were sincerely in error, when I came to be stretched upon the altar of sacrifice, and the unsheathed blade that was to exscind from all these hung over me with perpendicular exactness; then, then, brother, I cried unto the Lord to strengthen me to pass through the scene with his approbation. In conclusion, young men of Zion, who seek to know for yourselves, let me paraphrase the opening sentence of Rasselas, sometimes called the most notable and perfect prefatory paragraph in English literature: Ye who listen with credulity to the admonitory whispers of faith, who pursue with eagerness the growing hope of a certain testimony and knowledge, who expect that age shall perform in these respects the glowing promises of youth, and that the future shall insure your firm establishment in the divine truth, attend to the history, study the sermons and prayers and writings, consider the ministry, give heed to the example and emulate, to the utmost of your endeavor, the lives of the Three Orsons. They were not content with the learning of the world, which they knew, but sought light at its source, the fountainhead, and found it. The Glory of God is Intelligence. |
Wells, Junius F. "Homes of the Three Orsons." Improvement Era. February 1919. pg. 279-287.
Homes of the Three Orsons By Junius F. Wells The most severe criticism of my paper in the November Era was that it contained too much fairy story, and not enough of the Orsons. My apology must be that the fairy story was complete, fulfilling its purpose in accounting for the name, and ending there. While the only intention was to excite an interest, or the beginning of interest, in the lives and ministry of those eminent disciples, which should lead to further demand for their sayings and writings. Would that this demand might increase, and sometime compel a compilation of their inspired utterances, convenient and accessible to the present generation of our people! I have no doubt that time will come. Several years ago while visiting Nauvoo, I procured photographs of the homes of many of our leaders, and have since published some of them in the local magazines. It is a pleasure to find among them the views accompanying this article, to which have been added pictures of the houses in which Elders Hyde and Pratt died. The Nauvoo home of Elder Hyde was destroyed, and the picture shown is a later modern frame house erected on the site of the old one. His home in Salt Lake City, was located on North Temple street, opposite the north gate of Temple block—a large two story adobe house that has given way to the Miller apartments. The other picture that we show is of his house at Spring City, Sanpete county, in which he died. Elder Pratt's homes in Salt Lake City were small stone and adobe cottages. One that I well remember, with its portico and stone steps and outside green window shutters, stood on West Temple street, facing west, in the middle of the block between South Temple and First South streets. The picture we have procured is of the house in which he died. It is located on Third North street, facing south, the second house from the corner at Third West street. Elder Orson Spencer's homes in Salt Lake City occupied the southwest lot at the corner of Third South and Main streets. There are no existing pictures of the houses. I am told by his daughter, Aunt Katie Young, that the original home was a one room adobe shelter facing on Main street, for his family of motherless children. This they occupied until his arrival from England in 1849, when he built as an addition a two-story adobe house facing south on the site at the corner of Main and Third South. He died in St. Louis, while editing the St. Louis Luminary, under direction of Elder Erastus Snow, president of the mission there. I have selected to go with these pictures from the writings and discourses of the Three Orsons some remarkable testimonies and utterances, which appear to have a timely interest, in view of the present state of the world, convulsed in war, famine and pestilence; the coming of which these servants of the Lord spoke and wrote with exceeding boldness and prophetic foresight. As this number of the Era will be issued soon after the hundred and thirteenth anniversary of the Prophet's birth, it is perhaps fitting to quote first from the writings of Elder Orson Spencer, his estimate of the personal character and quality of the Prophet. It is not frequent that such descriptions are brought before the present generation, from the pens and lips of men qualified by personal association and great literary ability to describe him; and that were written of him during his lifetime. This is among the most eloquent, dignified and loyal utterances of its kind in existence. It was written in 1842, and is worthy of the consideration of all men in forming opinions concerning the style and ability of Joseph Smith as a man, and inspired servant of God: "You wish to know, 'What is the personal character and influence, doctrines and claims of him who is called the leader, Joseph Smith?' Joseph Smith, when the great designs of heaven were first made known to him, was not far from the age of seventeen; from that time to this he has had much said about him, both of a favorable and unfavorable nature. I shall only speak of his character as I believe it to be from an intimate acquaintance of more than one year and from an intimate acquaintance with those who have been with him many years. No man is more narrowly watched by friends and enemies than Mr. Joseph Smith; consequently, if he were as good a man as any prophet that has preceded him. he would have as violent enemies as others have had. But I hasten to give my own opinion. "I firmly avow, in the presence of God, that I believe Mr. Joseph Smith to be an upright man, that seeks the glory of God in such a manner as is well pleasing to the Most High God. Naturally, he is kind and obliging; pitiful and courteous; as far from dissimulation as any man; frank and loquacious to all men, friends or foes. He seems to employ no studied effort to guard himself against misrepresentation, but often leaves himself exposed to misconstructions by those who watch for faults. He is remarkably cheerful for one who has seen well-tried friends martyred around him, and felt the inflictions of calumny—the vexations of lawsuits— the treachery of intimates—and multiplied violent attempts upon his person and life, together with the cares of much business. His influence, after which you inquire, is very great. His friends are as ardently attached to him as his enemies are violently opposed. Free toleration is given to all opposing religions, but wherever he is accredited as a Prophet of the living God, there you will perceive his influence must be great. That lurking fear and suspicion that he may become a dictator or despot, gradually gives place to confidence and fondness, as believers become acquainted with him. "In doctrine, Mr. Smith is eminently scriptural. I have never known him to deny or deprecate a single truth of the Old and New Testaments, but I have always known him to explain and defend them in a masterly manner. Being anointed of God, for the purpose of teaching and perfecting the church, it is needful that he should know how to set in order the things that are wanting, and to bring forth things new and old, as a scribe well instructed. This office and apostleship he appears to magnify; at his touch the ancient prophets spring into life, and the beauty and power of their revelations are made to commend themselves with thrilling interest to all that hear. "You inquire, 'Does he claim to be inspired?' Certainly he does claim to be inspired. He often speaks in the name of the Lord, which would be rank hypocrisy and mockery, if he were not inspired to do it. It seems very difficult for those who stand at the distance of many generations from the true prophets, to realize what prophets are, and what ought to be expected from them. I do not chide them for their ignorance and folly, however, because I had nothing to boast of, previous to embracing the faith of the Latter-day Saints. I understand that prophets may speak as they are moved by the Holy Ghost at one time, while they may be very far from being moved by the Holy Ghost as they speak at another. They may be endowed with power to perform miracles and mighty deeds at one time, while they have no authority, and there is no suitableness in doing the same at another time. "You ask, 'Is he a man of prayer, of a pure life, of peace? Does he appear at the head of his troops as a military commander?' These questions I answer, according to the best knowledge I have, in the affirmative. As a people we perform military duty, as the laws of the State of Illinois enjoin and require. The legion answers the purpose to keep the lawless and mobocratic at a respectful distance; and the more 'earthquake and storm' our enemies raise about the Nauvoo Legion, and a military chieftain like the ancient Mahomet, the greater fear and dread of us will be conveyed to the minds of the lawless, who watch for prey, and spoil, and booty. I can assure you, that neither Mr. Smith, nor any other intelligent Latter-day Saint, ever intends to make one convert by the sword; neither are we such tee-total peace makers, that any savage banditti of lawless depredators could waste our property, violate virtue, and shed innocent blood, without experiencing from us a firm defense of law, of right, and innocence. We are to this day very sensitive to a repetition of past wrongs that we still smart under. The Lord our God, who was once called (by a man after his own heart) 'a man of war,' we trust will be our defense and strong tower in the day of battle, if our country should ever call us to scenes of carnage and blood." When Orson Hyde was sent upon his mission, in 1840, to dedicate the land of Palestine for the return of the Jews, he received a letter of appointment from the General Conference of the Church, dated Nauvoo, April 6, 1840, signed by Joseph Smith, Jr., that contained the following, which must certainly have been written by the spirit of prophecy : "Considering an important event at hand, an event involving the interest and fate of the gentile nations throughout the world—from the signs of the times and from declarations contained in the oracles of God, we are forced to come to this conclusion: The Jewish nations have been scattered abroad among the gentiles for a long period; and in our estimation the time of the commencement of their return to the Holy Land has already arrived. As this scattered and persecuted people are set among the gentiles, as a sign unto them of the second coming of the Messiah and also of the overthrow of the present kingdoms and governments of the earth, by the potency of his almighty arm, in scattering famine and pestilence like the frosts and snows of winter and sending the sword with nation against nation to bathe it in each other's blood; it is highly important in our opinion that the present views and movements of the Jewish people be sought after and laid before the American people for their consideration, their profit and their learning." In the November Era a mention is made of Elder Hyde's going upon this mission and a quotation is given from his prayer offered up on the Mount of Olives, October 24, 1841. After beginning his homeward journey and arriving at Triest, at the head of the Adriatic sea, he commenced to write a report of his mission. It was dated January 1, and completed January 18, 1842. This was addressed to Joseph Smith, Jr., Nauvoo, Illinois. The following extract from it will be read with amazing interest, in view of recent historical incidents that surely are destined to be connected with the literal fulfilment of Elder Hyde's prediction. He says: "It was by political power and influence that the Jewish nation was broken down, and her subjects dispersed abroad. And I will here hazard the opinion that by political power and influence they will be gathered and built up; and further, that England is destined, in the wisdom and economy of heaven, to stretch forth the arm of political power, and advance in the front ranks of this glorious enterprise. "In the front ranks of this glorious enterprise!" England declared war against Turkey, Nov. 5, 1914. General Allenby, in command of an army of English soldiers began his triumphant march to recover the Holy Land, driving the Turks before him and destroying their power of conquest and possession forever. He captured Gaza on November 7, 1917; Jerusalem, December 9, 1917; Nazareth, September 22, 1918, Damascus, October 1, 1918; and proceeded to Aleppo, October 26, thus sweeping all Palestine from Beersheba to Dan. This successful campaign was remarkable in many ways. It was led by an Englishman, who is reported to be a man of faith and prayer. The favor of" the Lord was made manifest, in the comparative ease with which it was accomplished, and for the few casualties of the English. The Turks were completely defeated, and the surrender of the Turkish Empire followed almost immediately October 30, 1918. As commemorative of this glorious achievement and the fulfilment of the ancient predictions concerning it, as well as of the remarkable prophecy of Elder Hyde, the following lines by I. S. Richter in Leslies are timely: TO GENERAL EDMUND H. H. ALLENBY Intrepid son of Albion the brave, Thine was the mission, though of alien creed, God's hallowed earth from heathen foes to save, An exiled people back into its home to lead, An outraged race from bondage to redeem And render real its age-long sweetest dream. Oppressed and trampled through their dreadful night, Two thousand years they wandered o'er the earth, Sustained by one fond hope, one radiant light, Of the glorious day to which thou gavest birth. Noble and gallant warrior, hail to thee! Thou art immortal in Israel's history. Polluted by a foul unholy hand, For centuries the scene of bloody strife -- Freed from that yoke, now will the chosen land Live as of yore a noble, godly life: A guiding star as in the days of old, A fount of wisdom and of bliss untold. Elder Hyde's prophetic impulse appears to have searched out the Germans, as certainly as it foretold the "advance in the front ranks" of these English. In a letter written by him to the Missouri Republican, from Great Salt Lake City, January 1, 1862, when the Civil War was at its height, the following striking prophecy occurs: "Some four years since (1858), in a discourse delivered in the tabernacle, in this city, I made the following statement, 'So sure as the storms of the mountains burst and hurl their fury upon the Twin Peaks of the Wasatch range, just so sure is the storm of Jehovah's wrath about to burst upon the nation and people of the United States.' This statement found its way into many of the Eastern journals and drew forth some ludicrous editorials as to what the Prophet Orson had said. Call me by whatever name they will, I intend to tell the truth, and Time, that faithful revealer of all things, will test the merits or demerits of my sayings. Itou have scarcely yet read the preface of your national troubles. Many nations will be drawn into the American maelstrom that now whirls through our land; and after many days, when the Demon of War shall have exhausted his strength and madness upon American soil, by the destruction of all that can court or provoke opposition, excite cupidity, inspire revenge or feed ambition, he will remove his headquarters to the banks of the Rhine." I am indebted to Elder A. A. Ramseyer for the following comment: "How remarkably the above prophecy was fulfilled. In 1865, the American War was ended; the next year, 1866, Prussia and Austria, after having attacked Denmark in 1864 and wrested off Schleswig-Holstein, Prussia turned on Austria to secure to herself the whole of the spoils. Then, in 1870, Bismarck lured the French into a declaration of war against Prussia, a challenge which all of the German states accepted with alacrity, leading to the Franco-Prussian war. Now, for more than forty years since the defeat of France, Germany was preparing for the mad world conquest with the disastrous results that we all now know." I submit the following from a patriotic speech delivered by Orson Hyde, in Great Salt Lake City, July 4, 1853. Is it not prophetically pertinent to the present day, with the President of the United States in Europe upon a mission of liberty? "The voice of God, through American policy, with loud and thrilling notes cries; Come unto me, all ye ends of the earth, and be ye saved from the yokes of tyrants—from the chains and fetters of bigotry, superstition and priestcraft, and regale yourselves under the Tree of Liberty, whose branches are rapidly extending, and whose fruit is rich and desirable, and whose leaves are for the healing of the nations." Elder Orson Pratt's discourses upon the fulfilment of ancient prophecy were so many and so profound that brief extracts from them do but meagre justice. I shall present but two, in conclusion of this paper. The first is from a sermon delivered in the tabernacle, March 26, 1871: "When the Almighty, in the present century, sent forth an angel from heaven, and restored the gospel, and the authority and power to preach it, and administer its ordinances, and to organize this Church on the earth, and sent forth his servants to all nations, they were fulfilling the commands of the Most High given by the angel. We have been forty years, since the angel came, fulfilling that prediction. * * * How many more years will pass over our heads that we will have the privilege of declaring the fulness of the everlasting gospel among the nations of the Gentiles is not revealed. All that we know on the subject is what the Lord told us some forty years ago, that the times of the Gentiles would be fulfilled in the generation in which He established His Church." * * * "The Jews will then come in remembrance before the Lord. That is, the set time for their deliverance and restoration will have come; the period predicted by the mouth of the ancient prophet in which the Gospel shall be proclaimed to them." * * * "Individuals are now sitting in this Tabernacle who will carry this message. The young men among us will go forth to the ends of the earth and declare to the scattered remnants of Israel, wherever found, the comforting words; 'The times of the Gentiles are fulfilled; that the day is come for the covenant which God made with the ancient fathers of Israel to be fulfilled.' And you will have the pleasure of gathering them up by thousands, tens of thousands and hundreds of thousands from the islands of the sea and from all quarters of the earth; for that will be a day of power far more than it is while the gospel continues among the Gentiles. * * * Hear what the Lord says by the mouth of the psalmist David; 'Thy people shall be willing in the day of thy power.' " Upon a previous occasion, he spoke concerning the time when this message should be sent to the scattered remnants of Israel. I perfectly remember hearing this discourse, and of listening many times to his expositions of the prophets of the Bible and Book of Mormon, when the power and boldness of his prophecies, that the time was near for their fulfilment, thrilled me to the heart, and made impressions that I can never forget. The following is extracted from a sermon delivered in the old tabernacle, August 11, 1867: "This is what the Lord has in store for his servants. You young men who sit here on these seats will live to see the times of the Gentiles fulfilled. You will live to see the time when the Lord will give you a direct command from on high to no more go into the cities of the Gentiles to preach to them; the law having been bound, the testimony sealed. And the mission which you will receive, young men, will be to go to the scattered remnants of the house of Israel, among all the nations and kingdoms of the Gentiles. To search them out and proclaim to them the message restored by the angel, that it may be preached to Israel as well as to the Gentiles. That is your destiny; that, young men, is what the Lord will require at your hands." The most interesting query by present-day readers of these ancient and modern prophecies is: How long shall the generation in which they are to begin and be fulfilled last? Elder Pratt, after forty years from its beginning, declared he did not know; but that young men then living should live to witness the end. The "signs of the times" multiply as the days and years pass, and that the notable, portentous event "is nigh, even at your doors" becomes increasingly evident. |
Orson Hyde's Homestead, Nauvoo, Illinois
House in which Orson Hyde died, Spring City, Sanpete Co., Utah.
Home of Orson Pratt, Nauvoo, Illinois
House in which Orson Pratt died
Home of Orson Spencer, Nauvoo, Illinois
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