Joseph Smith remained in New York only nine months after the Church of Jesus Christ was organized at Fayette, Seneca County, on April 6, 1830. In that time period a combination of circumstances culminated in his removal to the state of Ohio, where he was subsequently joined by a majority of the Saints from New York. The successes of a mission to the “Lamanites,” the visit of Sidney Rigdon and Edward Partridge, and more important, a directive from the Lord, were the primary factors contributing to a mass exodus to “the Ohio,” in 1831.
Mission to the Lamanites
The title page of The Book of Mormon affirms that the record was “written to the Lamanites [descendants of certain Indian tribes in the Americas], who are a remnant of the house of Israel; and also to Jew and Gentile, which is to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.”1
Joseph Smith reported that in July, 1828, he was counseled by the Lord in the following terms:
This testimony [The Book of Mormon] shall come to the [277] knowledge of the Lamanites . . . who dwindled in unbelief because of the iniquity of their fathers, whom the Lord has suffered to destroy their brethren the Nephites, because of their iniquities and their abominations.
And for this very purpose are these plates preserved, which contain these records—that the promises of the Lord might be fulfilled, which he made to his people;
And that the Lamanites might come to the knowledge of their fathers, and that they might know the promises of the Lord, and that they may believe the gospel and rely upon the merits of Jesus Christ, and be glorified through faith in his name, and through their repentance they might be saved.2
The Book of Mormon having been published in March, 1830, could then be taken to the “Lamanites.” In September, 1830, at Fayette, Seneca County, New York, a communication was directed to Oliver Cowdery stipulating that the time had arrived for the knowledge of the Nephite scripture to be given to that people. Oliver Cowdery was specifically informed: “And now, behold, I say unto you that you shall go unto the Lamanites and preach my gospel unto them; and inasmuch as they receive thy teachings thou shalt cause my church to be established among them.”3
In that same month, September, 1830, Joseph Smith reported another revelation calling on Peter Whitmer, Jr., to assist Oliver in the impending mission. Peter was instructed: “you shall take your journey with your brother Oliver; for the time has come that it is expedient in me that you shall open your mouth to declare my gospel; therefore, fear not, but give heed unto the words and advice of your brother, which he shall give you.”4 Following the second conference [278] of the Church, September 26–28, 1830, Parley P. Pratt and Richard Ziba Peterson were similarly called to be members of the “Lamanite” mission.5 Joseph Smith stated:
Immediately on receiving this revelation [D&C Section 32], preparations were made for the journey of the brethren therein designated, to the borders of the Lamanites, and a copy of the revelation was given them. They bade adieu to their brethren and friends, and commenced their journey, preaching by the way, and leaving a sealing testimony behind them, lifting up their voice like a trump in the different villages through which they passed.6
As a part of the preparation for the departure of the missionaries, Emma Smith and several other sisters “began to make arrangements to furnish those who were set apart for this mission with the necessary clothing, which was no easy task, as the most of it had to be manufactured out of the raw material.”7
While in Manchester, Ontario County, New York, the missionaries reportedly signed the following covenant:
Manchester, New York, Oct. 17,1830.
I, Oliver, being commanded of the Lord God, to go forth unto the Lamanites, to proclaim glad tidings of great joy unto them, by presenting unto them the fullness of the Gospel of the only begotten son of God, and also, to rear up a pillar as a witness where the Temple of God shall be built, in the glorious New-Jerusalem; and having certain brothers with me, who are called of God to assist me, whose names are Parley, Peter, and Ziba, do therefore most solemnly covenant before God, that I will walk humbly before him, and do this business, and this glorious work according as he shall direct me by the Holy Ghost; ever praying for mine and their prosperity, and deliverance from bonds, and from imprisonments, and whatsoever may befall us, with all patience and faith.—Amen.
Signed—Oliver Cowdery [279]
We the undersigned, being called and commanded by the Lord God, to accompany our brother Oliver Cowdery, to go to the Lamanites, and to assist in the above mentioned glorious work and business. We do, therefore, most solemnly covenant before God, that we will assist him faithfully in this thing, by giving heed unto all his words and advice, which is, or shall be given him by the spirit of truth, ever praying with all prayer and supplication, for our and his prosperity, and our deliverance from bonds, and imprisonments, and whatsoever may come upon us, with all patience and faith. Amen.
Apparently their first encounter with the “Lamanites” occurred in the vicinity of Buffalo, New York, as they visited the Seneca Indians at Cattaraugus.9 Peter Whitmer, Jr., stated: “We started on the same month to the west to the tribe of Bufolow [sic] and there we declared the Book of Mormon.”10 Parley P. Pratt recorded:
After travelling for some days we called on an Indian nation at or near Buffalo and spent part of a day with them, instructing them in the knowledge of the record of their forefathers. We were kindly received, and much interest was manifested by them on hearing this news. We made a present of two copies of the Book of Mormon to certain of them who could read, and repaired to Buffalo. Thence we continued our journey, for about two hundred miles, and at length called on Mr. Rigdon, my former friend and instructor, [280] in the Reformed Baptist Society [Campbellities]. He received us cordially and entertained us with hospitality.11
The elders arrived in Mentor, Ohio, at the home of Sidney Rigdon in the latter part of October or early November, 1830.12 Sidney Rigdon was presented with a copy of The Book of Mormon and was subsequently converted by reading its pages. Others were also convinced and entered the waters of baptism, and the missionaries from New York were “thronged” by groups of people making inquiries. The conversion of John Murdock, which occurred shortly after the arrival of the missionaries, was indicative of the rapidity with which converts were added to the new faith. John Murdock related the following sequence:
I [John Murdock] after many years diligent search & prayer before God to not only know the truth but to also find a people that lived according to truth I found O. Cowdry P. P. Pratt P. Whitmer & Z. Peterson Elders of the Church of L.D.S. in Kirtland Geauga Co Ohio, And I being convinced that they not only had the truth but also the authority to administer the ordinances of the Gospel, I therefore was baptized by Elder Pratt confirmed a member by Elder Cowdry & Ordained an Elder by the same in Mayfield Nov, 5th 1830 I then returned to my family having been absent four days carrying with me the book of Mormon & read it to them & they believed it for I was filled with the spirit when I read & the next first day of the week came & the brethren who ministered to me filled an appointment I had made in Warrensville & baptized five my wife being one of the five, & I preached the next Sunday in Orrange & baptized three, & after I had confirmed them brother Stephen Burnet & [281] Lomira Gardner received the Spirit even to the taking away of their strength & Mr Burnet the young mans father when his sone returned home spoke against the work but the evidences of the Spirit were so evidently shown on his sone that he consented to have meeting in his house.
And I continued preaching in Orrange & Warrensville & was greatly blessed in my ministry in that region so that through my preaching in about 4 months about seventy Souls were aded [sic] to the Church & being thronged with inquirers I quit other business & left my own house & moved my family in with Bro C. Baldwin & gave my full time to the ministry.13
Parley P. Pratt explained that “in two or three weeks from our arrival in the neighborhood with the news, we had baptized one hundred and twenty-seven souls, and this number soon increased to one thousand.”14 The figure of “one thousand” was undoubtedly not attained until several months after the departure of Parley and his associates and was possibly a general estimate. When John Whitmer arrived in Ohio, December, 1830, in response to a letter to Joseph Smith from the Lamanite Missionaries requesting assistance, he said that by that time “the disciples had increased in number about three hundred.”15
While in Ohio, Oliver Cowdery and his companions were able to establish the nucleus of a number of branches. By the end of December, 1830, branches existed at Kirtland, Geauga County, Ohio; Mentor, [282] Geauga County, Ohio; and Warrensville, Cuyahoga County, Ohio.16 Among those who were baptized and ordained by the missionaries, and who played a significant part in the new ministry, were Sidney Rigdon, Isaac Morley, John Murdock and Lyman Wight.17 Frederick G. Williams was also among those baptized at this time.18 Williams was asked by the elders to accompany them on their continued journey to Missouri. An account in the journal of Frederick G. Williams, Jr., described this experience in the life of his grandfather:
F. G. Williams was Baptized Confirmed and Ordained an Elder in the L.D.S. Church Nov 1830., under the hands of Oliver Cowdrey Parley P. Pratt Peter Whitmer Jr and Ziba Peterson and joined the Elders mention [sic] and went with them to Mo. on the Lamanite Mission, with a fine big bay mare belonging to F. G. Williams and light wagon., traviled [sic] as far as possible through mud and snow, by team, then sold the outfit and proceeded as best they could on foot.19
A sketch of their extended missionary labors has been provided by Peter Whitmer, Jr., who reported:
There [Kirtland and vicinity] we declared the fulness of the gospil and had much sucksess we Baptised one 100 and thirty members from thence to uper sandusky but no admitence because of Priest craft from thence to cincinati from thence to shipings Port from thence to saint lewis and from thence to viset the tribes of the delewares and the tribe of Shawneyes we came to independance on the twelfth month on the 13 d of the month. on the 14 daye of the month I began to Labour with mine owne hands Brother Oliver & Parly and Frederick started to see the deleware tribe in a few dayes they came to see me & Brother Ziba and they [283] declared that, the Lamanites received them with great joy my brethren started againe to the deleweres & also to the Shayneye but to our sarow there came a man whose name was Goumorns [?] and told us the [that] he was a man under authority he told us that he would aprehend us to the garosan [garrison] we then resorted among the gentiles and declared the word and Babtised 7 we taught school & tailored and preached the gospel for our suport in the month of august I started for the state of Ohio I arived home on the first Day of september and was taken sick with the ague and feever for the space of four weaks then I labored for some clothing and studied the scriptures some on the twentyeth of Oct. I atended the conference went to shalersville December 4th Babtised John follit & Nancy folet.
On February 14, 1831, the missionaries assembled in Independence and “came to the conclusion that one of our number had better return to the church in Ohio, and perhaps to head quarters in New York, in order to communicate with the Presidency, report ourselves, pay a visit to the numerous churches we had organized on our outward journey, and also to procure more books.”21
Parley P. Pratt was selected by the other four to make the return trek. He walked to St. Louis from Independence where he secured passage on a streamer which sailed to Cincinnati, Ohio. From Cincinnati, he walked to Strongville, Ohio, where illness forced him to recuperate at the home of a “Mr. [John] Coltrin,” a member of the Church. Parley then continued the forty miles to Kirtland where he learned that the Church in Ohio numbered approximately one thousand. Also, much to his surprise, he found Joseph Smith and a few other New York [284] Saints living in that quarter,22 for a revelation to the Prophet, January 2, 1831, had called for the gathering of the Church membership in Ohio.23
Sidney Rigdon and Edward Partridge Visit the New York Saints
Soon after the “Lamanite Missionaries” had continued westward from the vicinity of Kirtland (about November 15, 1830), Sidney Rigdon, now a member, and Edward Partridge, as yet unbaptized, started for the state of New York to meet Joseph Smith.24 These travelers arrived at the Joseph Smith, Sr., home in “Waterloo,” Seneca County, New York, on December 10, 1830. Lucy Smith indicated that they came at a very convenient time. She reported:
In December of the same year [December 10, 1830], Joseph appointed a meeting at our house. While he was preaching, Sidney Rigdon and Edward Partridge came in, and seated themselves in the congregation. When Joseph had finished his discourse, he gave all who had any remarks to make, the privilege of speaking. Upon this, Mr. Partridge arose, and stated that he had been to Manchester [New York], with the view of obtaining further information respecting the doctrine which we preached; but not finding us, he had made some inquiry of our neighbors concerning our characters, which they stated had been unimpeachable, until Joseph deceived us relative to the Book of Mormon. He also said, that he had walked over our farm, and observed the good order and industry which it exhibited; and, having seen what we had sacrificed for the sake of our faith, and having heard that our veracity was not questioned upon any other point than that of our religion, he believed our testimony, and was ready to be baptized, “if,” said he, “brother Joseph will baptize me.”
“You are now,” replied Joseph, “much fatigued, brother Partridge, and you had better rest today, and be baptized tomorrow.”
“Just as brother Joseph thinks best,” replied Mr. Partridge, “I am ready at any time.” [285]
He was accordingly baptized the next day [December 11, 1830].25
Shortly after traveling to Seneca County, Sidney Rigdon said he was the recipient of a revelation at Fayette, giving him instruction concerning his future calling in the Church. Sidney was told that Joseph held the keys to the mysteries of things sealed and that he was to write for the Prophet. His specific instructions were as follows:
And I have given unto him [Joseph] the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world, and the things which shall come from this time of my coming. . . .
And a commandment I give unto thee—that thou shalt write for him; and the scriptures shall be given, even as they are in mine own bosom.26
Joseph Smith had already begun a revision of the scriptures. In June, 1830, while at Colesville, New York, he had received what he termed a “precious morsel” which consisted of the visions of Moses, comprising chapter one of The Book of Moses in the current edition of The Pearl of Great Price.27 Robert J. Matthews, LDS Department of Seminaries and Institutes, reported that “a manuscript held by the RLDS [The Reorganized Church of Jesus Christ of Latter Day Saints, Independence, Missouri] containing part of the revision of Genesis is said to bear the date of October 21, 1830, at the conclusion of material corresponding to Genesis 1:1 to 5:28 of the Inspired Revis [286] ion.”28 Sidney Rigdon became immediately involved in an amplification of the work previously started.
Still another communication was given, one which was to be a forerunner of a general proclamation calling for the removal of the body of the Church to Ohio. This revelation affirmed:
Behold, I say unto you that it is not expedient in me that ye should translate any more [on the Inspired Revision of the scriptures] until ye shall go to the Ohio, and this because of the enemy and for your sakes.
And again, I say unto you that ye shall not go until ye have preached my gospel in those parts, and have strengthened up the church whithersoever it is found, and more especially in Colesville; for, behold, they pray unto me in much faith.
And again, a commandment I give unto the church, that it is expedient in me that they should assemble together at the Ohio, against the time that my servant Oliver Cowdery shall return unto them.29
The admonition to “strengthen up the church, especially Colesville,” before any departures for Ohio, caused Joseph Smith and Sidney Rigdon to undertake a special mission to the Saints in the Broome-Chenango County area. Remembering the activities of Sidney, Emily Colburn [also spelled Coburn] wrote:
Sidney Rigdon came into Colesville and preached to a numerous congregation. We did not class him as a Mormon, as we were informed that he was a Baptist minister, from Panysville [sic], Ohio. The words of his text—“O, foolish Gallatians, who hath bewitched you that ye should not obey the truth?” It was, indeed interesting, and great attention and silence prevailed; and it was acknowledged by all to be the best sermon ever preached in that vicinity. He stayed several days. . . .30[287]
John Whitmer also recorded the visit of Sidney Rigdon among the Colesville Saints. His graphic portrayal reflects the difficulties they experienced in that area as the elders attempted to expound their doctrine in public meetings. John wrote:
Joseph and Sidney went to Colesville to do the will of the Lord in that part of the land and to strengthen the disciples in that part of the vineyard, and preach the gospel to a hardened and a wicked people, and it is fearful that they are all delivered over to hardness of heart and blindness of [mind] so that they cannot be brought to repentance. For when Sidney and the Revelator arrived there, they held prayer meetings, among the disciples, and they also held public meetings but it was all in vain, they threatened to kill them. Therefore, they knew that they were not fit for the kingdom of God, and well nigh ripe for destruction. The Spirit of the Lord fell upon Sidney, and he spoke with boldness, and he preached the gospel in its purity; but they laughed him to scorn, he being filled, with the Holy Spirit, he cried aloud O, ye heavens give ear and ye angels attend, I bear witness in the name of Jesus Christ that this people is sealed up to everlasting destruction. And immediately he left them and escaped out of their hands. And his enemies were astonished and amazed at the doctrine which he preached, for they taught as men having authority and not as hireling priests.31
After conferring with people who were contemporary with Joseph Smith, Frederic G. Mather concluded that “the prophet himself was not a very successful preacher [at that time], but the versatile Sidney Rigdon more than made up for his defects.” Smith Baker gives Rigdon the credit of being “a decent speaker, as preachers averaged in those days.”32[288]
According to John Whitmer, the valuable services of Sidney Rigdon were well utilized at Palmyra and in the vicinity of Fayette, for he testified that:
. . . after Sidney Rigdon had been at Palmyra a few days he proclaimed the gospel, in those regions round about, at which the people stood trembling and amazed, so powerful were his words, and some obeyed, the gospel and came forth out of the water, rejoicing with joy which is unspeakable and full of glory. From thence he journeyed to Fayette, where Joseph lived, and there he also proclaimed the gospel in the regions round about and there were numbers added.33
Ezra Thayre reported that Rigdon was also invited to speak at Canandaigua, county seat of Ontario County. “The elders met at my house [Ezra lived 3 1/2 miles outside of Canadaigua] that night,” he said. “We went down and Sidney commenced preaching. I attended the door. The meeting commenced about dark.”34
Sidney Rigdon also preached at the courthouse in Waterloo “immediately preceding his departure for Ohio,” as noted in the following letter to the Editor of the The Reflector:
Waterloo, Jan. 26, 1831
Mr. Editor—
Elder S. Rigdon left this village on Monday last in the stage, for the “Holy Land,” where all the Gold Bible converts, have recently received a written command from God, through Jo Smith, junior, to repair with all convenient speed after selling off the property. This command was first resisted by such as had property, (the brethren from the neighboring counties being all assembled by special summons,) but after a night of fasting, prayer and trial, they all consented to obey the holy messenger.—Rigdon has for some time past been arranging matters with Smith for the final departure of the faithful for the “far west.” This man of many creeds, (Rigdon) appears to possess colloquial powers to a considerable degree, [289] and before leaving this vicinity left us his blessing. He delivered a discourse at the Court House immediately preceding his departure, wherein he depicted in strong language, the want of “charity and brotherly love” among the prevailing sects and denominations of professing christians, and sorry I am to admit, that he had too much truth on his side with regard to this particular. After denouncing dreadful vengeance on the whole state of New York, and this village in particular, and recommending to all such as wished to flee from “the wrath to come,” to follow him beyond the “western waters,” he took his leave. The Prophet, Spouse, and whole “holy family” (as they style themselves,) will follow Rigdon, so soon as their deluded or hypocritical followers shall be able to dispose of what little real property they possess in this region; one farm was sold a few days ago for $2,300. Their first place of destination is understood to be a few miles west of Painesville, Ohio, (the present place of the Elder’s residence) which is just within the east bounds of this new land of promise, which extends from thence to the Pacific Ocean, embracing a territory of 1500 miles in extent, from nortn [north] to south.
If this account has any validity relative to the actual time and circumstance of departure, then Sidney Rigdon departed from Waterloo on Monday, January 24, 1831. Joseph may have followed Sidney Rigdon, but might not have traveled from Waterloo with him. According to the above account, Rigdon went by stage, but Joseph Smith is reported, in a separate account, to have made the journey by sleigh.36 However, Joseph Smith, himself stated that in “the latter part of January, in company with Brothers Sidney Rigdon and Edward Partridge, I started with my wife for Kirtland Ohio.”37 There is a possibility that they traveled together, or it may be that they met at a preappointed rendezvous and then traveled together. There is also the [290] possibility, in a figurative sense, that they left “in company” with each other, but in separate conveyances. An account originating in Painesville, Ohio, stated that Sidney Rigdon returned home on February 1, 1831, and was “followed in a few days . . . by the prophet and his connections.”38
Soon after the arrival of Sidney Rigdon and Edward Partridge, John Whitmer was dispatched to Kirtland, Ohio, to take the presidency of the Church at that place. According to Lucy Smith, his appointment stemmed from a letter addressed to Joseph by the “Lamanite” missionaries, requesting that assistance be sent.39 John Whitmer related: “After Joseph and Sidney returned from Colesville to Fayette the Lord manifested himself to Joseph the Revelator and gave commandment for me to go to the Ohio, and carry the commandments and revelations with me to comfort and strengthen my brethren in that land.”40
A letter was given to John Whitmer by Sidney Rigdon introducing his mission to the Saints in Ohio. The reported contents of the letter stated:
I send you this letter by John Whitmer. Receive him, for he is a brother greatly beloved, and an Apostle of this Church. With him we send all the revelations which we have received; for the Lord has declared unto us that you pray unto him that Joseph Smith and myself go speedily unto you; but at present it is not expedient for him to send us. He has required of us, therefore, to send [291] unto you our beloved brother John, and with him the revelations which he has given unto us, by which you will see the reason why we cannot come at this time. . . .41
John Whitmer apparently arrived in Ohio sometime during the week of January 9–15, 1831. His appearance was noted by The Telegraph. An article entitled, “Mormonism,” published January 18, 1831, stated:
Mormonism.—A young gentleman by the name of Whitmer, arrived here last week from, Manchester, N.Y. the seat of wonders, with a new batch of revelations from God, as he pretended, which have just been communicated to Joseph Smith. As far as we have been able to learn their contents, they are a more particular description of the creation of the world, and a history of Adam and his family, and othey [sic] sketches of the anti-deluvian world, which Moses neglected to record. But the more important part of the mission was to inform the brethren that the boundaries of the promised land, or the New Jerusalem, had just been made known to Smith from God—the township of Kirtland, a few miles west of this, place, is the eastern line and the Pacific Ocean the western line; if the north and south lines have been described, we have not learned them. Orders were also brought to the brethren to sell no more land, but rather, buy more. Joseph Smith and all his forces are to be on here soon to take possession of the promised land.42
At the conference of the Church held in Fayette, Seneca County, New York, January 2, 1831, Joseph Smith presented a communication calling for the “gathering” of the membership in Ohio. It stated:
And that ye might escape the power of the enemy, and be gathered unto me a righteous people, without spot and blameless—
Wherefore, for this cause I gave unto you the commandment that ye should go to the Ohio; and there I will give unto you my law; and there you shall be endowed with power from on high;
And from thence, whosoever I will shall go forth among all nations, and it shall be told them what they shall do; for I have a great work laid up in store, for Israel shall [292] be saved, and I will lead them withersoever I will, and no power shall stay my hand.
And now, I give unto the church in these parts a commandment, that certain men among them shall be appointed, and they shall be appointed, by the voice of the church;
And they shall look to the poor and the needy, and administer to their relief that they shall not suffer; and send them forth to the place which I have commanded them;
And this shall be their work, to govern the affairs of the property of this church.
And they that have farms that cannot be sold, let them be left or rented as seemeth them good.43
Joseph Smith’s land, 13 acres and eighty perches, was either “left or rented” until June 28, 1833, when the property was sold to a brother-in-law, Joseph McKune, Jr.44 Concerning his journey, Joseph Smith gives very little information other than to say that during “the latter part of January, in company with Brothers Sidney Rigdon and Edward Partridge, I started with my wife for Kirtland, Ohio, where we arrived about the first of February.”45
Lucy Smith, however, provided additional information, but created a problem as to who were Joseph’s and Emma’s traveling companions. Lucy wrote: [293]
It was but a short time till Joseph and Emma were on their way, accompanied by Sidney Rigdon, Edward Partridge, Ezra Thayre, and Newel knight. When they were about starting, they preached at our house on the Seneca River; and on their way, they preached at the house of Calvin Stodard, and likewise at the house of Preserved Harris. At each of these places, they baptized several individuals into the church.46
Joseph Knight, Jr., also wrote concerning Joseph Smith’s removal to Ohio. He stated: In the fall of 1830 we had a revelation to go to the State of Ohio, the persecution was so great that my Father [Joseph Knight, Sr.] and Joseph [Joseph Smith, Jr.] started in the Winter with my sleigh, which cost me fifty dollars; the rest of us said [stayed] till Spring and sold what property we could.”47 This account suggests the possibility that Joseph Knight, Sr., accompanied Joseph west. If this be true, it is conceivable that Joseph Knight, Sr., joined Joseph Smith at the time the Prophet and Sidney Rigdon entered the Colesville region to preach, December–January, 1830–1831. However, it seems strange that Joseph Smith did not indicate that Father Knight was with them on the journey to Ohio.
There is also another interesting aspect involving Edward Partridge. Edward’s wife, Lydia Clisbee Partridge, said that she was baptized in 1830 by Parley P. Pratt, in Ohio. She further declared: [294]
My husband partly believed but he had to take a journey to New York State and see the Prophet when he was baptized, and went on to Massachusets [sic] to visit his relatives, feeling confident that he could convert them all. But they turned a deaf ear and treated him very coldly, especially those who were professor of religion. On his return, his friends thinking him somewhat deranged in his mind, thought best for one of his brothers to accompany him home. Accordingly his brother James Harvey went with him, and stayed a while with us and joined the Church, but never gathered with the Saints.48
The date of Edward Partridge’s journey to Massachusetts is not known to the writer. If he traveled there during the two months after arriving in New York, Harvey Partridge may have been an additional member of the party on their return to Ohio. However, as no mention is made of Harvey by the other accounts, it is possible that Edward Partridge went to Massachusetts at a later date.49
An account of the arrival of Joseph Smith and his companions was preserved by the Newel K. Whitney family. It is reported to have occurred under these circumstances:
One day—it was in February 1831—a sleigh containing several persons drove in from the East and drew up in front of the mercantile store of Gilbert and Whitney. A stalwart young man sprang out, walked up the steps into the store and to where the junior partner was standing. Extending his hand as if to an old and familiar acquaintance, he exclaimed: “Newel K. Whitney, thou art the man!”
The merchant was astonished. He had never seen this person before. “Stranger,” said he, “you have the advantage of me; I could not call you by name, as you have me.”
“I am Joseph the Prophet,” said the stranger, smiling. “You’ve prayed me here, now what do you want of me?”50
Without providing the above detail, Joseph Smith reported this first meeting by simply saying: [295]
“We arrived about the first of February, and were kindly received and welcomed into the house of Brother Whitney. My wife and I lived in the family of Brother Whitney several weeks, and received every kindness and attention which could be expected, and especially from Sister Whitney.51
According to Ezra G. Williams, son of Frederick G. Williams, Joseph and Emma also found early lodging with the Frederick G. Williams family. Ezra said that the Prophet and his wife accepted the “hospitality of his Fathers House till he was able to Build one for himself, in February 1833 [1831].”52
The Colesville Branch Removes to Ohio and Missouri
Among the Saints who attended the third conference of the Church, January 2, 1831, at Fayette, was Newel Knight, a representative of the Colesville Branch, Broome County, New York. Of Joseph Smith’s revolutionary announcement concerning “the commandment that ye should go to the Ohio,” Newel related:
It was at this conference that we were instructed as a people, to begin the gathering of Israel, and a revelation was given to the prophet on this subject.
Having returned home from conference, in obedience to the commandment which had been given, I, together with the Colesville Branch, began to make preparations to go to Ohio.
. . . As might be expected, we were obliged to make great sacrifices of our property. The most of my time was occupied in visiting the brethren, and helping to arrange their affairs, so that we might travel together in one company.53[296]
In the midst of these preparations, Hyrum Smith, Presiding Elder of the Colesville Branch, received a communication from the Prophet, dated Kirtland, Geauga County, Ohio, March 3, 1831, in which he stated:
My dearly Beloved Brother Hyrum I have had much concirn [sic] about you but I always remember you in my prayers calling upon God to keep you safe in spite of men and devils I think you had better come into this country immediately for the Lord has commanded us that we should call the Elders of this Church to gether [sic] unto this place as soon as possible.54
In an appendage to the above letter there is an additional note relative to other Smith family members and Orson Pratt which has bearing on this exodus of the Saints from New York. Joseph declared that “Harrison [Samuel Harrison Smith] and Orson prat [sic] arrived here on Feb. 27th, they left our folks well.” He then added:
David Jackways has threatened to take father with a supreme writ in the spring you had better come to Fayette and take father along with you Come in a one horse wagon if you can do not come threw [sic] Bufalo [sic] for they will lie in wait for you God protect you I am Joseph.55
In response to this directive, Hyrum went to Kirtland by way of Fayette, and Newel Knight was left to supervise preparations for the removal of the branch. If an account by Emily Colburn is an accurate remembrance, there were a few others of the Colesville Branch who went to Kirtland during that winter, in advance of those who emigrated in [297] April and May, 1831. Emily stated:
The winter following [following her baptism in the Autumn of 1830, and sometime after the conference of January 2, 1831], I went with several others to Kirtland, Ohio.
They were establishing a Mormon church in that thriving little village. The members now numbered about one hundred persons, the greater part of whom were the brightest and best of the community, merchants, lawyers and doctors.
The Colesville church was expected the following summer [1831], and I looked forward to their coming, for I could then enjoy the sweet society of my beloved sister [Sally Colburn Knight] wife of Newel Knight.56
Indicative of the vast amount of preparation required to move a body of people from New York to Ohio is a sampling of the land transactions. Freeborn De Mill disposed of thirty-six acres on March 9, 1831, and about twenty-five acres on July 16, 1831, (the latter undoubtedly by proxy).57 Aaron Culver sold one hundred acres on March 9, 1831.58 In an indenture dated March 9, 1831, Newel Knight sold the sixty acres which he had acquired from his father in 1828.59 Joseph Knight, Sr., apparently had difficulty selling his land and was required to secure the services of an attorney, William M. Waterman. An ad in the Broome Republican bore this notice:
FOR SALE, THE farm lately occupied by Joseph Knight, situate in the town of Colesville, near the Colesville Bridge—bounded on one side by the Susquehanna River, [298] and containing about one hundred and forty two acres. On said Farm are two Dwelling Houses, a good Barn, and a fine Orchard. The terms of sale will be liberal—Apply to
Ira J. Willes [also spelled Willis and Willies] a member of the Colesville Branch, has left two separate listings of members who made the removal to Ohio and subsequently to Jackson County, Missouri. Although the writer believes that names of some of the participants have been omitted, nevertheless, the combined information contained in this pair of documents gives us a more exacting list of the make up of the branch than was previously available. The two statements follow in order:
Statement of Ira Jones Willes. May 20, 62 [1862] about the first camp to Jackson Co. Missouri, page 129 Book A1.
Newel Knight
Pres. of the Co.
his Wife Sally
Nahum Knight
his Wife Thankful
& 7 or 8 children.
Joseph Knight sr.
" Polly—Children Joseph, Polly, Elizabeth.
William Stringham
" Esther
Julia, Harriet, Harlow
Freeborn Demill
" Anna
Maria, Ophia [Orpha], Lory Ann, Oliver.
Ira J. Willes
aged 19
Killed by a load of wood-Dry Cr., Utah Co, Dec 5, 63 ab dusk.
Hezekiah Peck
his wife Patty,
Children Reed, Elizabeth, Mahina P., Mary, Washington, Matthew, Mark.
The second statement varied slightly relative to the identification of names and also attempted to give the birth dates of the participants. The list read:
The names of the Colesville Church or the first Church that came to the land of Zion July 1831
Joseph Knight sen.
born Nov 3 1772
wife Polly
born April 6 1774
Children
Nathan [Nahum]
born 1796
Nuel [Newel]
born Sept 13 1800
Esther
born 1798
Anna
born 1804
Joseph
Born June 21 or 28? 1807
Polly
born March 7 1811
Betsy
born July 22 1817
Nahams [Nahum’s] family
wife Thankful
Children
William
Joseph
John
Bethany
Sally
Eliza
Buel [Newel]
Neul [Newel] and
wife Sally
born [not listed]
Esther and family
William Stringham
born [not listed]
Children
Julina [Julia]
born 1817
Hariet
born 1821
Anna and family
Freeborn Demill
born 1795
children
Maria
born 1820
Orpha
born 1822 [300]
Loran
born 1828 [Lory Ann]
Oliver
born 1830
Hezekiah Peck
born Jan 10 1782
wife Patty [Martha Long]
born March 13 1789
children
Betsy
born May 1812
Reed
born 1814
Mahina or Malvina Jo
born Nov 11 1815
Marana
born Dec 21 1817
Washinton [sic]
born Oct 18 1820
Mathew
born Nov 21 1822
Mark
born 1826
Ezekiel Peck
born Sept 2 1785
wife Lecta
born July 1 1781
family
Hannah
born March 11 1816
Chariety
born July 1,1816
Joseph
born Dec 8 or 9 1820
Annamariah
born [not listed
Evaline
born[not listed
[There is a possible error between the birth dates of Hannah and Chariety]
Aaron Culver
born[not listed]
wife Esther
born[not listed]
Pheby Peck
born [not listed]
Children
Hezekiah
born [not listed]
Samantha
born [not listed]
Herriet Henrietta?
born [not listed]
Sarah
born [not listed]
Molly Slade
born June 22? 1775
Children
Benjamin
born June 4 1800
Anna
born March 10 1830
Clark
born Oct 19 1812
George
born [not listed]
[Possible dating error, for Anna. There is an older daughter in the family named Anna Slade Rogers]
Eliminating the duplications in the two lists, there are sixty-four men, women and children named by Ira J. Willes, which does not account for the Jared Carter family who accompanied the Colesville Branch from New York to Missouri. Nor is there any mention of some others who may have been a part of that company.63 Ira does not mention his own father, Eleazer Willis [also Willes] who was a member in Nauvoo, Illinois, on April 10, 1843. Perhaps Eleazer did not emigrate from New York in 1831.64
Newel Knight was aided in the preliminary planning for the removal by his younger brother, Joseph Knight, Jr., who, in the forepart of April, 1831, proceeded on foot among the membership to alert them concerning details of the proposed move.65 From the existing accounts of their departure, it appears that there was more than one group traveling at the same time, each headed toward a central rendezvous. Joseph Knight, Jr., stated: “In 1831, we met at Ithaca and came to Buffalo together.”66 Ithaca, Tompkins County, New York, was evidently the appointed place of gathering on their journey to Ohio.
Ira J. Willes stated that he “left Colesville, Broom [sic] Co., [302] New York, on April 19, 1831.”67 However, the family of Freeborn De Mill departed Colesville on Thursday, April 21, 1831.68 Newel Knight merely said that the journey from Colesville was started “in the early part of April.”69
A number of individuals witnessed the exodus of the Colesville Saints. Smith Baker for example, who is identified as one of the teamsters hired by the Colesville Branch, reported that “the train consisted of three baggage and eleven passenger-wagons. The exodus was along the old State road, north of Binghamton, to Ithaca, and thence, across Cayuga Lake, to Palmyra.”70 The fact that the Saints evidently employed local teamsters to assist them as far as Ithaca suggests that at least a portion of the livestock and wagons may have been left behind when they embarked by water at that port.
Another eye witness to the departure provided particulars concerning the company which passed through the town of Afton. Harriet E. Shay recalled:
I distinctly remember seeing the followers of Joseph Smith, Jr., of Mormon fame, go by my fathers, George Clappers, house on the east side of the Susquehanna River in the Town of Afton County of Chenango, N.Y. between Afton, formerly South Bainbridge and Nineveh, on what is now known as the Lewis Poole farm.
To the best of my recollection there were eight (8) or ten (10) wagons. They were covered like western emigrant wagons, and were drawn by oxen.
One reason I remember so distinctly of the wagons going by is from the fact that my Uncle Cornelius Atherton was [303] engaged to be married to Betsy Peck daughter of Hezekiah Peck, who with his wife and son, Reed Peck went with the Mormons at that time. Hezekiah Peck forbade the marriage of Betsy and Uncle Cornelius unless he would join the Mormons and go with them; this Uncle Cornelius would not do.
That day was made impression to me as I witnessed the sorrow of Uncle Cornelius who was at our house when the wagon train went by.
I also remember an incident which occurred about the same time which later became more familiar to me as I became acquainted with the parties. Stephen Pratt was engaged to be married to a Peck girl, a relative of Hezekiah Peck, I think her name was Anna. Just before the followers of Smith started they ran away and were married, therefore, they did not go with the Mormons.
I knew Reed Peck, son of Hezekiah, well after he deserted the Mormons at Kirtland, Ohio, or Nauvoo. He came back to Afton and spent his days above the village on the east side of the river. His place is known as Pecks Mills He died about three years ago. He was a man highly respected.
Mrs. Harriet E. Shay being duly sworn deposes and says, that the above statement is true to the best of her knowledge and belief.
Joseph Hervy also remembered watching a party of departing Saints as they passed through Coventry into the town of Lisle (now Triangle) and described their route as being:
. . . up the south branch of Halfway brook, a stream that had its rise in the town of Smithville and a small village of that name. . . . My memory is that some twenty or thirty women, girls, men and boys, on foot and in two old-fashioned western emigrant wagons comprised the emigrating party. I well remember hearing it talked that women left their husbands and families to go with Smith.72[304]
The Saints were inconvenienced in their departure when their leader, Newel Knight, was required to return to Colesville as a trial witness. Newel described the circumstances in these words:
We had proceeded but a few days on our journey, when I was shbepnead [sic] as a witness, and had to go to Colesville. On arriving there it was very evident that this plan had been adopted by our enemies to add a little more to the persecutions already heaped upon us. The whole company declined traveling until I should return.
Soon after I left, my aunt, Electa Peck, fell and broke her shoulder in a most shocking manner; a surgeon was called to relieve her sufferings, which were very great. My aunt dreamed that I returned and laid my hands upon her, prayed for her, and she was made whole, and pursued her journey with the company. She related this dream to the surgeon who replied:
“If you are able to travel in many weeks it will be a miracle, and I will be a Mormon too.”
I arrived at the place, where the company had stopped, ate in the evening; but, on learning of the accident, I went to see my aunt, and immediately on my entering the room she said, “Oh, Brother Newel, if you will lay your hands upon me, I shall be well and able to go on the journey with you. I stepped up to the bed, and, in the name of the Lord Jesus Christ, rebuked the pain with which she was suffering, and commanded her to be made whole; and it was done; for the next morning she arose, dressed herself, and pursued the journey with us.73
Those in company with Ira J. Willes, arrived in Ithaca on Thursday, April 21, 1831.74 Freeborn De Mill came into, Ithaca on Saturday April 23, 1831.75 Jared Carter recounted: “We went to Ethica [sic] & took water to go to the Ohio.”76 Ithaca is situated on the south end of Cayuga Lake, at the inlet to that lake. The lake is about [305] thirty-eight miles in length and was a primary means of transportation. From the port at Ithaca it was possible to go all the way to Ohio through a system of waterways. Typical of the ads to be found in the newspapers of the period was this notice:
“FOURTH TRIP FOR BUFFALO, NIGHT AND DAY. The Boat Ceres will start from Ithaca for Buffalo, on the 24th day of May next for Freight, Passengers, or Families. For information, Call on John Carr, at the Inlet. The Ceres will make a trip to Buffalo and back every twelve days during the season. Charles Gregory, Master.”77
The Colesville Branch departed Ithaca on Monday morning, April 25, 1831, and arrived at Caug [Cayuga Bridge] on Tuesday, April 26, 1831.78 Cayuga Bridge was a wooden bridge, erected toward the north end of Cayuga Lake, which spanned the lake from the village of Cayuga, Cayuga County, on the east side, to the settlement of Bridgeport, Seneca County on the west. It was a structural phenomenon for its day, reportedly being a mile and eight rods in length.79 Here the party changed their lading to another canal boat and, on Wednesday, April 27, 1831, set out again. Their route would have taken them north, via the Cayuga and Seneca Canal, which generally followed the course of the Seneca River, and thence into the Erie Canal system, conveying them west to Buffalo, where they arrived on Sunday, May 1, 1831.80[306] Jared Carter remembered his time of arrival at Buffalo as “about the 15th of April.”81 This suggests the possibility of at least two Colesville parties, or perhaps a failure to remember precise dates. Despite the dating variance, the respective accounts suggest a single unit of Colesville Saints.
At Buffalo, they were frustrated in their efforts to take a sloop for Fairport, Ohio, because “the wind blew from the lake and filled the harbor with ice, so that we were detained nearly two weeks.”82
Approximately a week after their initial arrival, they were joined by a company of eighty Saints who had embarked from Waterloo, Seneca County, via the Cayuga and Seneca Canal, into the Erie Canal, and on to Buffalo, under the leadership of Lucy Mack Smith.83 Under unusual circumstances, the Saints directed by Lucy Mack Smith were enabled to leave Buffalo when the ice separated momentarily and then sealed itself again, leaving the Colesville Saints unable to follow.84
At Buffalo, Jared Carter was appointed to lead “12 or 13 Colesville brethren [Joseph Knight, Jr. among them] overland to Dunkirk, New York, there they took a steamboat to Fairport, Ohio, and then proceeded to Kirtland. This feat was accomplished under very trying circumstances.85 According to the itinerary of both Freeborn De Mill and [307] Ira J. Willes, the Colesville Saints at Buffalo were finally able to take passage by a schooner from that Lake Erie port on Wednesday, May 11, 1831. After a most disagreeable crossing, due to boisterous winds, they reached Fairport, Ohio, on Saturday, May 14, 1831.86 Upon their arrival at Kirtland, “it was advised that the Colesville branch remain together, and go to a neighboring town called Thompson, [sixteen miles northeast of Kirtland] as a man by the name of [Lemon] Copley had a considerable tract of land there which he offered to let the Saints occupy.”87 At Thompson, they were to be organized under the law of consecration and stewardship. However, when Copley became disaffected, they removed to Missouri. Joseph Knight, Jr. explained:
We went to Kirtland, Ohio [then to Thompson, Ohio] and commenced preparing houses on a brother’s land who had a thousand acres, my folks came on, they were called the Colesville church; we planted and sowed a great deal; the man was turned out of the church for bad conduct; his name was Lemon Copley, he then began to persecute us and we had to leave his farm and pay sixty dollars damage for fitting up his houses and planting his ground. We then had a revelation to go to the western line of the States; we arrived at Independence, Jackson Co., Missouri, 25 July 1831.88
The revelation referred to by Joseph Knight, Jr., was specifically for Newel Knight and his company in consequence of the difficulties with Lemon Copley. It directed them to take their “journey into the regions westward, unto the land of Missouri, unto the borders of the Lamanites.”89[308]
The Colesville Saints were again obedient to the Prophet, commencing their journey from Thompson, Ohio, on June 28, 1831. They arrived at Wellsville, Ohio, on July 2, and the next day, July 3, took river passage from that place on the steamer “Conveyance.” The party arrived at Lousiville, Missouri, on Wednesday, July 13. The Colesville Branch left St. Louis, Monday, July 18, on the “Chieftain,” and reached their destination, Independence, Missouri, Monday, July 25, 1831.90
Emily M. Colburn provided excellent detail regarding the journey from Thompson to the vicinity of Independence, Jackson County, Missouri when she wrote:
Now, as time advanced, the little church from Colesville received word from those commissioners who were sent by the church to Missouri to look out lands, and, as preparation had already been made for the journey, we all started for the Ohio river in wagons—twenty-four in number, twelve in each company. The company I was in was called Newell Knight’s, and we started one day in advance of the others as provisions could be more readily purchased for twelve teams than for twenty-four. People all along the road stared at us as they would at a circus or a caravan, and our appearance did not deceive the public eye. We most truly were a band of pilgrims, started out to seek a better country. On arriving at the Ohio river, at a place called Big Beaver, we put up at hotels and awaited the second company’s arrival. Fortunately there were no crying children in our band. Our patronage was not partial to only one hotel, and this gave us an opportunity to receive the generous hospitality of all the boarding houses in this little village.
The next day we all embarked on a steamboat bound for Cincinnati; for thence to the Missouri river. In our journey Joseph Smith and Sidney Rigdon came on board the boat; this was not expected when we left Kirtland. . . . We accomplished our journey without any molestation. We were told we were the most peaceable and quiet emigrants they had ever carried west; “no profanity, no bad language no gambling and no drinking,” said the captain, as he was good naturedly [309] talking with some of the head ones of our company. We were nearing the place of our landing.
We now resorted to flat boats to take us up the river to the mouth of Big Blue, in Jackson county, and to the ferry landing, and here we disembarked and our journey was ended, except a few miles by land into the country.91
Newel Knight, leader of the expedition, wrote these additional particulars:
On the third day of July I took passage with the Colesville company at Wellsville, Ohio, arrived at St. Louis on Sunday the 18th [Wednesday, the 13th] on Sunday the 18th [Monday, the 18th] I took passage on the steamer Chieftain for Independence Mo., where we arrived the 25th. August 2nd, commenced the first house in Zion. August 3rd, the land of Zion and the lot for the Temple was consecrated, the Colesville branch began to labor diligently. On the 4th of August, the first conference was held at the house of bro. Lewis [Joshua Lewis]. On the 6th my mother [Polly Peck Knight] died. The time now pased [sic] in our common Labours, building houses and sowing grain untill [sic] winter. Jan 22 and 23 1832. A general conference was held at my house where much business was done. I was employed as President of the branch the most of my time.92
On August 2, 1831, the Colesville Branch assisted Joseph Smith “to lay the first log, for a house, as a foundation of Zion in Kaw township, twelve miles west of Independence.” Newel stated: The log was carried and placed by twelve men, in honor of the twelve tribes of Israel.”93 At least five of the twelve men selected were “old-line” members of the Colesville branch, Hezekiah Peck, E. [Ezekiel] [310] Peck, Joseph Knight, Sr., Aaron Culver and Freeborn De Mill.94
The Colesville Branch continued to maintain its identity throughout their stay in Jackson County from July 25, 1831, until December 1, 1833.95 Even when the Jackson mob drove them into Clay County, Missouri, during the winter of 1833, Newel Knight attested that “the Colesville Branch, as usual, kept together and formed a small settlement on the Missouri bottoms, building themselves temporary houses.”96 However, in 1836, when the Saints in Clay County were again required to take up residence in Caldwell and other counties, the Colesville Branch became a non-entity, its membership being absorbed into other organizations of the Church.
The Fayette Saints Travel to Ohio
The revelation directing the removal of the Saints from New York to Ohio was greeted with mixed emotion by those assembled at Fayette, January 2, 1831. John Whitmer remembered:
After the Lord had manifested the above words [Section 38], through Joseph the Seer, there were some divisions among the congregation, some would not receive the above as the word of the Lord: but that Joseph had invented it himself to deceive the people that in the end he might get gain. Now this was because, their hearts were not right in the sight of the Lord, for they wanted to serve [311] God and man; but our Savior has declared that it was impossible to do so.97
The difficulties experienced at the meeting may account for Lucy Smith’s statement that following the conference, “William Smith, brother of Joseph, being one of the teachers, visited the Church; and calling upon each family, he remained with them until each individual belonging to the house had prayed in his hearing.”98 Then, too, this sequence may have been merely a natural recourse in preparation for their departure.
Despite the murmuring of the Saints at Fayette, John Whitmer asserted that “the conference was now closed, and the Lord had manifested his will to his people. Therefore they made preparations to journey to Ohio, with their wives, and children and all that they possessed, to obey the commandment of the Lord.”99 Again the characteristic land sales preceded the exodus and mark the general time of departure. For instance, in a warranty deed dated April 1, 1831, Peter Whitmer and Mary Whitmer, his wife, conveyed to Charles Stuart their hundred acre lot in Fayette, Seneca County, New York for $2,200.100
Lucy Smith provided the most detailed account of the removal from Fayette and vicinity. She declared: [312]
When the brethren considered the spring sufficiently open for travelling on the water, we all began to prepare for our removal to Kirtland. We hired a boat of a certain Methodist preacher, and appointed a time to meet at our house, for the Purpose of setting off together; and when we were thus collected, we numbered eighty souls. The people of the surrounding country came and bade us farewell, invoking the blessing of heaven upon our heads.101
Nothing could move on the Cayuga and Seneca Canal nor on the Erie Canal during the winter months. People watched with anticipation for the spring thaw. A table from an early Cleveland directory clearly shows that the Fayette and Colesville Saints were among the very first passengers to travel the canal system in the 1831 season. The table contains the following information:
The harbor of Cleveland is open as early as any harbor on the Lake, and earlier by some weeks than the lower lake harbors, as will be seen by the following table:
Year.
Canal open at Buffalo.
Canal open at Albany.
L. Erie open at Buffalo.
L. Erie open At Cleveland.
1827
April 21
April 21
April 21
April 10
1828
" 1
"
" 1
" 3
1829
" 25
"
May 10
March 29
1830
" 15
"
April 6
" 28
1831
" 16
"
May 8
April 2
1832
" 18
"
April 27
Feb. 1
1833
" 22
"
" 28
March 20
1834
" 16
"
" 6
April 14
1835
" 15
"
May 8
March 20
1836
" 25
"
April 26
1837
" —
May 16
The Lake has generally been open here for days before voyages were made, though actual navigation commences earlier now than formerly, owing to the increased business.102[313]
As Lucy Smith has indicated above, the Saints gathered at the Smith home, which was on the Seneca River, at the “Kingdom.”103 There may have been a landing immediately opposite the Smith residence on the river. Certainly there was a dock in the immediate vicinity to service the inhabitants of that community. Unlike the Colesville Branch, the writer has been unable to determine the exact make-up of the “eighty souls” who assembled at the Smith home. However, among those mentioned by name were Lucy Smith, “old brother Humphry” (Solomon Humphrey), Elder Page (probably Hiram Page, although there was apparently an Ezra Page who had joined the Church in that vicinity), Porter Rockwell, William Smith, and Thomas B. Marsh.104 William Smith stated that “myself, my mother, and some of the family went on board of a canal-boat to Buffalo.”105[314]
His sister, Lucy, and brother Don Carlos, are probably the “family” members referred to, as Joseph Smith, Sr., Hyrum, Joseph Smith, Jr., Samuel H. Smith, Sophronia and Catherine had already preceded the main company to Ohio. Catherine was married to Wilkins Jenkins Salisbury, at the home of her sister, Sophronia, in Kirtland, Ohio, on January 8, 1831.106 There is a possibility that even the daughter, Lucy, had also gone ahead, as Mother Smith says that “I, and my two sons, William and Carlos, were to be left till the ensuing spring when we were to take the remainder of the branch at Waterloo.”107
The Fayette company was divided into two contingents, each on separate boats. Lucy Smith led the first and Thomas B. Marsh the second. Lucy had attempted to get Solomon Humphrey to take charge of the advance company rather than herself, but he declined doing so.108 Mother Smith mentioned that “eighty souls” comprised the over all company. The Saints with Lucy numbered about fifty, while about thirty accompanied Thomas B. Marsh. Lucy said that a head count of her group revealed “twenty grown persons, thirty children” [see important correction to this text].109
Before the company cast off, “Esquire Chamberlain” came on board to determine if Mother Smith had sufficient money for herself and family. After replying that she had funds, Lucy indicated that others might require assistance. Esquire Chamberlain accordingly gave her seventeen dollars to further their needs.110 This man may have been Jacob Chamberlain, who lived in the vicinity of the “Kingdom,” or Oran Chamberlain, who expressed an early interest in Mormonism. Orrin [315] Chamberlain also lived in the vicinity of the “Kingdom.”111 According to the minutes of a conference of the Church held in Geauga County, Ohio, on June 3, 1831, there was a Jacob Chamberlain who held the office of teacher in the Aaronic Priesthood. Whether he is in any way related to the Seneca County, New York scene has not been determined.112
The Fayette Saints apparently departed for about May 3–4, 1831.113 From Seneca County, the Saints were required to go east instead of west. The course of the Cayuga and Seneca Canal, which ran in front of the Smith home, follows the Seneca River as it proceeds generally east through the village of Seneca Falls, northeast to the north end of Cayuga Lake, then generally north through the Montezuma swamps, and into the Erie Canal. The company could then proceed west toward Buffalo and Lake Erie.114[316]
Enroute to Buffalo, a number of difficulties arose. Some of the company were virtually destitute of food and Mother Smith was required to see to their needs. Also, a break in the canal caused a delay and considerable discontent among some of the passengers which was manifest by such exclamation as:
“Well, the canal is broke now, and here we are, and here we are likely to be, for we can go no further. We have left our homes, and here we have no means of getting a living, consequently we shall have to starve.”
“No, no,” said I [Lucy Smith], “you will not starve, brethren, nor anything of that sort; only do be patient and stop your murmuring. I have no doubt but the hand of the Lord is over us for good; perhaps it is best for us to be here a short time. It is quite probable that the boats cannot leave Buffalo harbor on account of the ice; if so, the town must inevitably be crowded with families, in which case it would be next to impossible for us to get into a comfortable house. Are we not in far better circumstances in our present situation?”115
Frequent breaks were occurring at that time in a section of the canal known as the “Irondequoit embankment,” in the vicinity of Pittsford, New York, on the route that the Saints would have traveled to reach Buffalo. Perhaps it was in that locality that the Fayette company experienced the “breach” in the Erie Canal.116
The first Fayette company, under Mother Smith, arrived at Buffalo “on the fifth day after leaving Waterloo.”117 Here they met the Colesville Saints on what must have been about May 7–8, 1831, the Colesville Saints having reached Buffalo a week previous, on May 1, [317] 1831. Lucy declared:
Here we found the brethren from Colesville, who informed us that they had been detained one week in this place, waiting for the navigation to open. Also, that Mr. Smith [Joseph Smith, Sr.,] and Hyrum had gone through to Kirtland by land, in order to be there by the first of April.
I asked them if they confessed to the people that they were “Mormons.” “No, indeed,” they replied “neither must you mention a word about your religion, for if you do you will never be able to get a house, or a boat either.”
I told them I should tell the people precisely who I was; and,” continued I, “if you are ashamed of Christ, you must not expect to be prospered; and I shall wonder if we do not get to Kirtland before you.”
While we were talking with the Colesville brethren, another boat landed, having on board about thirty brethren, among whom was Thomas B. Marsh, who immediately joined us, and, like the Colesville brethren, he was decidedly opposed to our attending to prayer, or making known that we were professors of religion. He said that if our company persisted in singing and praying, as we had hitherto done, we should be mobbed before the next morning.
“Mob it is, then,”‘ said I, “we shall attend to prayer before sunset, mob or no mob.” Mr. Marsh, at this, left considerably irritated.118
At the instigation of Lucy Smith, Solomon Humphrey and an elder who must have been Hiram Page [there may have also been an Ezra Page with the company] located a “Captain Blake” who had previously been a captain of a boat owned by “General Mack [Stephen Mack],” Lucy Smith’s brother. Captain Blake was found and deck passage arranged for the Fayette company. At the same time Mother Smith arranged a night’s lodging for the women and children at a boarding house. Early the next day they boarded Captain Blake’s boat where they awaited a hoped for break in the ice. A man was sent out from the boat to measure the depth of the ice, which he reported to be piled up to a depth of twenty feet. Lucy Smith called for the Saints to pray. Her injunction was attended [318] with dramatic results, as she related the circumstances:
“Now, brethren and sisters, if you will all of you raise your desires to heaven, that the ice may be broken up, and we be set at liberty, as sure as the Lord lives it will be done.” At that instant a noise was heard, like bursting thunder. The captain cried, “Every man to his post.” The ice parted, leaving barely a passage for the boat, and so narrow, that as the boat passed through, the buckets of the water-wheel were torn off with a crash, which, joined to the word of command from the captain, the hoarse answering of the sailors, the noise of the ice, and the cries and confusion of the spectators, presented a scene truly terrible. We had barely passed through the avenue, when the ice closed together again, and the Colesville brethren were left in Buffalo, unable to follow us.119
The brethren maintained that a miracle had been performed in behalf of the Fayette Saints, but the press was skeptical of this fact. One writer declared:
Their great prophet Jo, has selected a part of Geauga county, Ohio, and pronounced it to be “the promised land,” and thither the deluded people are flocking, chiefly from New York. . . . They say that a miracle was worked in their behalf, by clearing a passage through the ice at Buffalo— some of them affect a power even to raise the dead, and perchance, (such is the weakness of human nature), really believe that they can do it!120
William Smith related that the Fayette company went by steamboat. This would account for the “buckets of the water-wheel” spoken of by his mother above.121 The Colesville Saints had chartered a “sloop” for their voyage to Ohio.122 Steam boats, brigs, schooners [319] and sloops plied the waters of Lake Erie in that day. A sample of some of the vessels transporting passengers and goods on Lake Erie in that time period are as follows:
List of Vessels Belonging to the District of Cuyahoga
William Smith explained the circumstances surrounding their water passage across Lake Erie and the reunion with the remainder of the family when he stated:
After a long and tedious passage, facing many storms, cold winds and rains, we at length arrived at Fairport [Ohio], about eleven miles distant from the settlement of the brethren [Kirtland]. I started on foot with Bro, J [Jenkins] Salisbury, to find them. We soon discovered their place of residence, and with great joy in our hearts we again conversed with them face to face; while they on their part very gladly received us and bade us welcome.124
If the Fayette company left Buffalo about May 9, 1831, it is probable that they arrived at Fairport about May 11 or 12, 1831. The local press gave notice of the large influx of Saints into the Kirt [320] land-Thompson area. The Telegraph, Painesville, Ohio, made these comments:
Mormon Emigration.—About two hundred men, women and children, of the deluded followers of Jo Smith’s Bible speculation, have arrived on our coast during the last week, from the state of New-York, & are about seating themselves down upon the “promised land” in this county. It is surely a melancholy comment upon human nature to see so many people at this enlightened age of the world, truckling along at the care of a miserable impostor, submitting themselves, both soul and body, to his spiritual and temporal mandates, without a murmur, or presuming to question that it is all a command direct from Heaven.—Such an abject slavery of the mind may endure for a season; but in due time, like the chains of Popery, the links which bind them will be rent asunder and reason resume again her empire.125
As the Telegraph gave notice of the arrival of the Saints in Ohio, The Wayne Sentinel, Palmyra New York, gave recognition to their exodus from that quarter. An editorial declared:
Several families, numbering about fifty souls, took up their line of march from this town [Palmyra] this week for the promised land,” among whom was MARTIN HARRIS, one of the ORIGINAL believers in the “BOOK OF MORMON.” Mr. Harris was among the early settlers of this town, and has ever borne the character of an honorable and upright man, and an obliging and benevolent neighbor. He had a respectable fortune— and he has left a large circle of acquaintances and friends to pity his delusion.126
This latter group of fifty souls from the Palmyra-Manchester area represents a different company than those under the immediate direction of Lucy Smith or Newel Knight. However, according to the date of The Wayne Sentinel, May 27, [321] 1831, and its reference to “the line of march from this town this week,” it would suggest that those leaving with Martin Harris were close behind both the Colesville and Fayette Saints.
From the respective accounts, it is evident that there were at least three primary groups, representing the three respective branches of the Saints, which migrated from New York to Ohio in adherence to the voice of their Prophet early in 1831. [322]
Notes
1. The Book of Mormon, 1830 edition and every edition thereafter.
8. [Ezra Booth], “Letter Number VIII,” Ohio Star [Ravenna], December 8, 1831, microfilm copy located in Brigham Young University Library, Provo, Utah.
9. Parley P. Pratt, The Autobiography of Parley Parker Pratt (New York: Russell Brothers, 1874), p. 61, hereafter cited as Pratt, The Autobiography of Parley Parker Pratt. Pratt herein identified the respective Indian tribes which the missionaries visited as “the Cattaraugus Indians, near Buffalo, N.Y., the Wyandots of Ohio, and the Delawares west of Missouri.”
10. Statement of Peter Whitmer, Jr., December 13, 1831, “Peter Whitmer, Jr.,” file, located in the LDS Church Historian’s Office.
11. Pratt, Autobiography of Parley Parker Pratt, p. 49. It is of interest to note that the Cattaraugus Branch of the LDS Church, Cumorah Stake, is presently functioning at the Cattaraugus Indian Reservation, 25 miles southwest of Buffalo on New York State Highway 438. As of June 30, 1970, there were 169 members of that branch. The growth of this branch is necessarily due to Twentieth Century missionary work, however, rather than the early efforts of the “Lamanite Missionaries.” See personal correspondence of David F. Anderson, Cumorah Stake Clerk, LDS Church, with the writer, June 30, 1970. [Parley P. Pratt’s description of their contact with the Indians “at or near Buffalo” places them at the Buffalo Creek Reservation of the Seneca and Onondagas tribes which adjoined the city of Buffalo to the east in Erie County. A second reservation of Senecas, the Cattaraugus Creek Reservation, was situated on the southern boundary of Erie County and extended into part of Cattaraugus County, see Horatio Gates Spafford, A Gazetteer of the State of New-York (Albany: Packard & Van Benthuysen, 1824), 69, 92; A Gazetteer of the State of New-York (Albany: J. Disturnell, 1842), 371. There is no such name or title as a “Cattaraugus Tribe.” Both the Seneca and Onondagas tribes were part of the once powerful confederation of the Six Nations of the Iroquois. Judging by their statements, the point of contact for the elders in October 1830 was at the Buffalo Creek Reservation.]
13. John Murdock, “John Murdock Journal,” November 1830 to July 1859, pp.1–2. Located in the LDS, Church Historian’s Office. The original form of this Journal has been preserved above.
15. John Whitmer, “The Book of John Whitmer,” I, 10, a photocopy of the original in the possession of Dr. George S. Ellsworth, Utah State University, Logan, Utah, hereafter cited as Whitmer, “The Book of John Whitmer.” Lucy Smith says that before leaving Kirtland and vicinity for Missouri, the elders “addressed a letter to Joseph, desiring him to send an Elder to preside over the branch which they had raised up. Accordingly, Joseph dispatched John Whitmer to take the presidency of the Church at Kirtland.” See Lucy Smith, op. cit., pp. 169–170.
18. Frederick G. Williams, “Frederick G. Williams, ‘Veteran in the Work of the Lord,’” The Carpenter, I (Spring, 1969), 14.
19. Journal of Frederick G. Williams, Jr., #370, p. 319, located in the LDS Church Historian’s Office. This volume is a combination journal, account book and family scrapbook.
20. Statement of Peter Whitmer, Jr., December 13, 1831, “Peter Whitmer, Jr.,” file, located in the LDS Church Historian’s Office. The form of the original statement has been preserved.
25. Lucy Smith, op. cit., p. 170; HC, I, 129n lists Edward Partridge as being baptized on Sunday, December 11, 1830, by Joseph Smith, Jr., in the Seneca River.
27. HC, I, 98. In December, 1830, Joseph Smith said that he received the Prophecy of Enoch, see HC, I, 131–133, [Since the completion of this dissertation in 1971, a more careful reading of the sources cited herein has revealed that the “precious morsel” was received in Harmony, not Colesville].
28. Robert J. Matthews, “A Study of the Text of The Inspired Revision of the Bible” (unpublished Doctor’s dissertation, Brigham Young University, 1968), p. 25. See this treatise for a complete examination of the implications in Joseph Smith’s work with the Inspired Revision.
30. Emily M. Austin, Mormonism; or Life Among the Mormons (Madison: M.J. Cantwell Book and Job Printer, 1882), p. 37, hereafter cited as Austin, Mormonism; or Life Among the Mormons.
31. Whitmer, op. cit., I, 9–10. [Since the completion of this dissertation in 1971, the writer has learned that Sidney Rigdon then accompanied the Prophet from Colesville Township to Harmony, Pennsylvania on Joseph’s “business,” see Dean Jessee, “Joseph Knight’s Recollections of Early Mormon History,” BYU Studies 17 (Autumn 1976): 38.]
32. Frederic G. Mather, “The Early Days of Mormonism”, Lippencott’s Magazine, XXVI (1880), 204. Hereafter cited as Mather, “Early Days of Mormonism.”
42. The Telegraph [Painesville], January 18, 1831, microfilm copy located in the J. Reuben Clark Library, Brigham Young University, Provo, Utah.
43. D&C 38:31–37. The intent of this communication is again attested in a directive to James Covill, which stated:
“Thou art called to labor in my vineyard, and to build up my church, and to bring forth Zion, that it may rejoice upon the hills and flourish.
Behold, verily, verily, I say unto thee, thou art not called to go into the eastern countries, but thou art called to go to the Ohio. And inasmuch as my people shall assemble themselves at the Ohio, I have kept in store a blessing such as is not known among the children of men, and it shall be poured forth upon their heads. And from thence men shall go forth into all nations.”—D&C 39:13–15. See also D&C 37:1, 3.
44. Deed Book #9, p. 290, located in the Susquehanna County Courthouse, Montrose, Pennsylvania.
46. Lucy Smith, op. cit., p. 171. George Q. Cannon also lists Ezra Thayre and Newel Knight as traveling companions with Joseph, see George Q. Cannon, The Life of Joseph Smith (Salt Lake City: Juvenile Instructor Office, 1888). The writer believes that Newel Knight probably remained in Colesville with the Saints in that quarter, until their removal in April, 1831, without any intermediate trips to Kirtland. It is difficult to determine whether or not Ezra Thayre was in the company of Joseph as he traveled to Ohio. Joseph, himself, fails to mention his presence.
47. “Joseph Knight’s Incidents of History for 1827–1844.” Compiled by Thomas Bullock from loose sheets in Joseph Knight’s possession, August 16, 1862. Located in the LDS Church Historian’s Office, hereafter cited as “Joseph Knight’s Incidents of History from 1827–1844.” [Since the completion of this dissertation in 1971, the writer has learned that Joseph Knight, Sr., his wife Polly and daughter (undoubtedly Elizabeth), all accompanied the Prophet Joseph Smith to Kirtland, Ohio, in a sleigh owned by Joseph Knight, Jr., during January–February 1831. See Dean C. Jessee, “Joseph Knight’s Recollection of Early Mormon History,” BYU Studies 17:1 (1976): 38.]
48. Edward Partridge, Jr. “Biography and Family Genealogy,” #1124. Located in the LDS Church Historian’s Office.
49. Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 1:218–219. [The writer has discovered that Edward Partridge did go to Pittsfield, Massachusetts, during his visit to see the Prophet in New York, in an attempt to convert his family. He returned with his brother James Harvey Partridge to New York and they were said to have accompanied Joseph Smith to Ohio, arriving “about the beginning of February 1831.” See “Reminiscences of Emily Dow Partridge Young,” Salt Lake City, 1874–1899, typescript, Special Collections, Harold B. Lee Library, Brigham Young University, 5–6.]
50. Orson F. Whitney, Through Memory’s Halls (Independence: Zion’s Printing and Publishing Company, 1930), p. 13.
52. Journal of Frederick G. Williams, Jr., #370, p. 68, p. 245, located in the LDS Church Historian’s Office. [Since the completion of this dissertation in 1971, Keith W. Perkins has stated that “Ezra G. Williams did mean 1833 and not the conjectural date of 1831. Between Joseph and Emma Smith’s later residence in the Whitney Store (upstairs & kitchen down) in 1832 and the home built for them north of the temple by 1834 there could have been a period in which they were residents with the Frederick G. Williams family as specified by Ezra G. Williams,” personal interview, September 16, 1999.]
53. "Newel Knight's Journal," in Scraps of Biography, Tenth Book of the Faith-Promoting Series (Salt Lake City: Juvenile Instructor Office, 1883), 68.
54. Letter of Joseph Smith, Jr., to Hyrum Smith, Kirtland, Ohio, Feb. 22, 1831, located in LDS Church Historian’s Office. See also the letter of Joseph Smith to Martin Harris, dated Kirtland, February 22, 1831, which directs Martin to “send to Colesville and have either Hiram [sic] or Newel to come immediately or both if they can be spared.” Photoprint of the original in the “Joseph Smith Papers.” Apparently Newel could not be spared. See Appendix I for letter in full.
56. Austin, op. cit., pp. 58–60. The writer has no knowledge of who these first members of the Colesville Branch to go to Ohio might have been, unless Emily accompanied Hyrum Smith and his family when they removed in March, 1831. [Since the completion of this dissertation in 1971, it is evident that Joseph Knight, Sr., his wife Polly and a daughter also went early to Ohio. It is entirely possible that Emily went with them or at the same time, see Fn. 47.]
57. Deed Book 13, p. 298, Broome County Courthouse, Binghamton, New York; Deed Book 12, p. 448. The latter piece of land was jointly owned with Garrison De Mill.
60. Broome Republican [Binghamton, N.Y.], May 5, 1831, p. 3. Microfilm copy located in the Binghamton Free Library, Binghamton, N.Y.
61. “Statement of Ira Jones Willes. May 20, 62 [1862] about the first camp to Jackson Co. Missouri, page 129 Book A-1,” located in the “Ira J. Willes” name file, LDS Church Historian’s Office, hereafter cited as Willes, “Statement of Ira Jones Willes.”
62. Ira Jones Willes, “The names of the Colesville Church or the first Church that came to the land of Zion July 1831,” located in the “Ira J. Willes” name file, LDS Church Historian’s Office, hereafter cited as Willes, “The names of the Colesville Church.”
63. Jared Carter, Jared Carter Journals, 1831–1833,” pp. 7–12, located in the LDS Church Historian’s Office, hereafter cited as Carter, “Jared Carter Journals, 1831–1833.” [Jared Carter did not go to Missouri with the members of the Colesville Branch in 1831, but remained in Ohio at Amherst. Thus he would not have been on the Willes name list for Colesville Saints in Jackson County, see “Jared Carter Journals, 1831–1833,” 12–21, LDS Church Historian’s Office.]
64.HC, V, 348; Frank Esshom, Pioneers and Prominent Men of Utah. (Salt Lake City: Utah Pioneers Book Publishing Company, 1913), p. 1252.
65. “Joseph Knight’s Incidents of History form 1827–1844,” op. cit.
71. “Jacob Morris Papers,” #1656, Olin Research Library, Cornell University, Ithaca, New York.
72. Statement of Joseph Hervy, The Oneonta Herald (Oneonta, N.Y.), January 18, 1900, cited in “Jacob Morris Papers,” #1656, Olin Research Library, Cornell University, Ithaca, New York.
77. Broome Republican [Binghamton], May 15, 1834, microfilm copy in the Binghamton Free Library, Binghamton, New York.
78. JH, July 25, 1831; Ira J. Willes concurs with the time of departure, see, “Ira J. Willes,” name file, LDS Church Historian’s Office.
79. John W. Wells, Cayuga Bridge (Ithaca, New York), 1966, pp. 10–11, located in the DeWitt Historical Society of Tompkins County, Inc., Ithaca, New York.
80. JH, July 25, 1831; “Ira J. Willes,” name file.
90. JH, July 25, 1831; “Ira J. Willes, name file,” op. cit. [Since the completion of this dissertation in 1971, the writer has become aware of additional factors relative to the Colesville Branch’s immigration to and habitation in Jackson County, Missouri. See Larry C. Porter, “The Colesville Branch in Kaw Township, Jackson County, Missouri, 1831 to 1833,” Regional Studies in Latter-day Saint Church History, Missouri (Provo: Department of Church History and Doctrine, BYU, 1994): 281–300.]
92. “Newel Knight Journals, 1800–1845,” #318. The writer specifically cites this reference because of a time discrepancy in the published source, Scraps of Biography, p. 70, which lists their arrival in Jackson County Missouri as occurring on “June 25, 1831.” However, The manuscript accounts of Newel Knight, Joseph Knight, Jr., Ira J. Willes, and the time table of the Freeborn DeMill family, confirm that it was “July 25, 1831.”
95. Ibid. The latter date, December 1, 1833, marks the departure of Freeborn DeMill from Jackson County into Clay County, Missouri.
96.Scraps of Biography, p. 85. Newel Knight’s wife, Sally Colburn Knight died in Clay County on September 15, 1834. He subsequently married Lydia Goldthwait, at Kirtland, Ohio, November 24, 1835. Scraps of Biography, p. 94.
100. Deed Book W., p. 318, located in the Seneca County Courthouse, Waterloo, New York.
101. Lucy Smith, op. cit., pp. 172–173. Lucy’s terminology relative to the “spring sufficiently open” has reference to the canals being sufficiently cleared of ice to permit passage by water. The writer has been an eye witness of this condition on the “Barge Canal,” the replacement of the old Erie Canal. The ice begins to break-up in April or May, allowing boats to ply its channel after the winter freeze.
102. Julius P. Bolivar MacCabe, First Directory, Cleveland and Ohio City, For the Years 1837–38 (Cleveland: Sanford & Lott, 1837), p. 60, located in the Western Reserve Historical Society, Cleveland, Ohio, hereafter cited as Mac Cabe, First Directory, Cleveland and Ohio City, For the Years 1837–39.
103. See Chapter VI herein for a discussion of the Joseph Smith, Sr., residence in Seneca County.
104. Lucy Smith, op. cit., pp. 173, 175, 176, 179.
105. William Smith, William Smith on Mormonism (Lamoni: Herald Steam Book and Job Office, 1883), p. 18, hereafter cited as William Smith, William Smith on Mormonism.
106. Utah Genealogical and Historical Magazine, XXVI (July 1935), p. l02; E. Cecil McGavin, The Family of Joseph Smith (Salt Lake City: Bookcraft, 1963), 95–96. [The writer has discovered that Catherine (also Katharine) later identified just who those “family” members were who went with Lucy Mack Smith. She said: “I do not remember how many there were in our company, but of our own family there were eight. Mother [Lucy Mack Smith], my oldest sister [Sophronia Smith Stoddard], her husband [Calvin W. Stoddard] and one child [Eunice], brother William and Don Carlos, myself and sister Lucy.” See Saints’ Herald [Lamoni, Iowa], July 3, 1886, 405. Also note that Catherine was not married to Wilkins Jenkins Salisbury on January 8, 1831, but rather she married him at Kirtland on June 8, 1831. Jenkins Salisbury was an Ohio convert. See Milton V. Backman, Jr., Keith Perkins and Susan Easton, comp., A Profile of Latter-day Saints of Kirtland, Ohio and Members of Zion’s Camp 1830–1839 (Provo: Religious Studies Center, BYU, 1983), 60; Saints’ Herald [Independence, Jan. 11, 1954, 12 (36)]
108. Ibid., p.173. [I have reassessed what Lucy Mack Smith stated relative to the removal of the Fayette Branch and feel that I may have previously misinterpreted her words. She actually said that there were a total of eighty persons on one canal boat rather than two contingents on two separate boats. Lucy was responsible for all eighty on her boat, but of that number she particularly looked after the needs of twenty adults and thirty children among those eighty who didn’t have sufficient food supplies to carry them through. The Colesville branch had previously arrived on their boat. Thomas B. Marsh was a participant on a third boat, but the writer believes that the third boat was probably filled with the Saints from the Manchester Branch and was traveling separately from the Lucy Mack Smith boat. All three branches appear to be represented at Buffalo Harbor simultaneously. See Lucy Smith, op. cit., 172–176.]
111. United States Census, 1830, Town of Seneca Falls, Seneca County, New York; Letter to the Hon. Diedrich Willers, May 18, 1897.
112. “Minutes of a general conference held in Geauga County, Ohio, June 3, 1831,” located in the “Far West Record Book”, LDS Church Historian’s Office, Salt Lake City, Utah.
113. The Colesville Branch had arrived in Buffalo on Sunday, May 1, 1831. See JH, July 25, 1831. Lucy Smith stated that when her company arrived in Buffalo they met the Colesville company who has been in that port city for “one week.” See Lucy Smith, op. cit., p. 176. This indicates that their meeting must have been about May 7–8, 1831. Lucy also tells us that she landed in Buffalo, “on the fifth day after leaving Waterloo.” See Lucy Smith, op. cit., p. 176. This, in turn would suggest that the Fayette Saints departed Seneca County about May 3 or 4, 1831.
114. A. H. Barben, “Cayuga and Seneca Canal, 1813–1963,” a four page mimeographed pamphlet distributed by A. H. Barben, Seneca Falls, New York. Mr. Barben is an authority on the Cayuga and Seneca Canal and is a member of the Canal Society of New York State.
116. “Breaches in the Canal,” Seneca Farmer and Waterloo Advertiser, August 11, 1830, p. 4, Col. 2. In a series of three breaks, 1827–1830, twenty-two days of navigation were lost at this point.
122. Scraps of Biography, p. 69. A sloop is a fore-and-aft rigged boat with a single mast that is usually stepped well forward and a single headsail, see Webster’s Third New International Dictionary, unabridged (Springfield, Mass.: G. & C. Merriam Company, 1969), p. 2145.
124. William Smith, op. cit., pp. 18–19. Jenkins Salisbury must have gone to Fairport to meet the Saints, as he was already an Ohio resident at the time of the Fayette Company’s arrival.
125. The Telegraph [Painesville], May 17, 1831, microfilm copy in the J. Reuben Clark Library, Brigham Young University, Provo, Utah. It is interesting to note the wide coverage accorded the Telegraph article. Among the “outside” newspapers in which the above “Mormon Emigration” appeared were The Wayne Sentinel [Palmyra, New York], May 27, 1831; Morning Courier and New-York Enquirer [New York City, New York], May 27, 1831; and The Broome Republican [Binghamton, New York], June 2, 1831.
