Brother Nickerson settled with William Miller for his claim on the land and we can now pursue our
improvements.
6,7,8,9 April 1841, Tuesday - Friday
Manchester, p. 205
These four days I attended Conference. *See over.
3
6 April 1841, Tuesday
Manchester, p. 208
The Nauvoo Legion was drawn up to exercise and afterwards proceeded to the Temple ground to lay the corner
stones. The first Presidency proceeded to lay the South East corner stone. (The High Council laid the South West
corner in the name of the travelling High Council. The President of High Priest quorum the North West and the
Bishops the North East. See Times and Seasons April 15). Before the ceremony of laying the corner stones
President Rigdon delivered an address for the occasion in his usual powerful manner.
7 April 1841, Wednesday
Manchester, p. 205
On the 7th I was organized with the High Priest quorum and set with them during the conference. I was much
pleased with the order of the meeting. When any case was to appear before the church it was first put by the Bishop
to the quorum of the Lesser Priesthood. Then by the president of the Elders to that quorum--then the 70 then High
Priests--then High Council and lastly to the presidency. If any objection arose it had to be tried by that quorum who
objected but majority of the quorums decided the matter. The names of the official characters are as follows--Joseph
Smith first president Sidney Rigdon and William Law councillor. Brother Law was appointed councillor at this
conference in the stead of Hyrum Smith who was appointed a Prophet Seer and Revelator according to a Revelation
given January 19, 1841. Brother Law was objected to by our quorum but honorably elected after investigation on
account of the ill health of Sidney Rigdon. John C. Bennett was appointed in his stead until Brother Rigdons health
improved. Names of the 12 or traveling high Council. Brigham Young, Heber Chase Kimball, Parley P. Pratt,
Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Willford Woodruff, Willard Richards, George
Albert Smith and Lyman Whight was appointed in the room of D.W. Patten deceased. Standing High council--
Samuel Bent, Henry G. Sherwood, George W. Harris, Thomas Grover, Newel Knight, Lewis D. Wilson, Aaron
Johnson, David Fullmer, Alpheus Cutler, William Huntingdon Senior, William Alread, Leanord Sowby was appointed this conference. Presidents of the High Priest quorum--Don C. Smith, councillors Noah Packard, Amasa
Lyman. President of Elders quorum--John A. Hicks, councillers Samuel Williams, Jesse Baker. Quorum of
seventies--Joseph Young, Isaiah Butterfield, Daniel Miles, Henry Heremond, Zerah Pulcipher, Levi Hancock and
James Foster. Lesser Priesthood Priests--Samuel Rolphe, Stephen Markam, Hezekiah Peck counselors. Teachers--
Elisha Everett, James W. Huntsman, James Hendrick, Deacons--Phineas R. Bird, David Wood, William W. Lane,
Bishopric--Vincent Knights, councilors Samuel H. Smith and Shadrac Roundey. Newel K. Whitney, coun[selors]
Jonathan H. Hale, William Felshaw. George Miller, councillors Peter Haws and John Snider. Isaac Higbee,
coun[selors] Graham Coultrin and John S. Higbee. Alanson Ripley had his Bishopric taken from him for frequently
being drunk and not fit for business. President of the stake William Marks, councillors Austin Coles and Charles
C. Rich.
8 April 1841, Thursday
Manchester, p. 208
Thursday. President Rigdon delivered a discourse on baptism for the dead, showing the propriety and absolute
necessity of such an ordinance. After preaching a many were baptized for their dead relatives and many for the
remission of sins. At this conference a Revelation was read (given January 19, 1841) containing instructions to
build the Temple and a boarding house called the Nauvoo house and many other important items. A short
revelation was also read concerning the saints in Iowa. The question had been asked what is the will of the Lord
concerning the saints in Iowa. It read to the following effect--Verily thus saith the Lord let all those my saints who
are assaying to do my will gather themselves together upon the land opposite to Nauvoo and build a city unto my
name and let the name of Zarahemla be named upon it. And all who come from the east and West and North and
South who have desires let them settle in Zarahemla that they may be prepared for that which is in store for a time
to come &c. Brother Joseph when speaking to one of the brethern on this subject says you have hauns Mill for a
sample. Many of the brethern immediately made preparations for moving in here but on account of its being so late
in the season President John Smith advised to get through with planting and then proceed to move in.
16 April 1841, Friday
Manchester, p. 211
Alice Moons family arrived from Pittsburg State of Pennsylvania.
24 April 1841, Saturday
Manchester, p. 212
I was requested to attend meeting of the High Council at President John Smiths. I was appointed one of the
number in the place of Erastus Snow who is gone preaching. At this council Willard Snow was appointed to get
up a company of independent Rifle men. I have joined this company.
* See over
4
25 April 1841, Sunday
Manchester, p. 211
Brother Clark arrived with a company of saints amongst whom was my sister Alice.
1 May 1841, Saturday
Manchester, p. 211
We finished cutting the 26 cord of wood for corn. Same day Brewetts company arrived amongst whom was Seth
Cook and family.
2 May 1841, Sunday
Manchester, p. 212
Elders William Law and Hyrum Smith preached at Zarahemla.
6 May 1841, Thursday
Manchester, p. 212
On the 6th my wife was taken poorly about 4 o clock A M. Her mother was on the other side of the river. As
soon as it was light she wanted me to go and fetch her. I went and got Brother Davis' skiff and went a cross as hard
as I could and was about 2 hours away. When she got back she was delivered of a daughter who are both doing very
well.
8 May 1841, Saturday
Manchester, p. 212
She got up on the 8th and continued to mend without interuption. The child is named Henrihetta Lucretia Patten
Clayton.
9 May 1841, Sunday
Manchester, p. 212; Words, p.71
Joseph preached on his side on baptism for the dead (see Record.)
5
Manchester, p. 212
Afterwards a number was baptized both for remission of sins and for the dead. I was baptized first for myself
and then for my Grandfather Thomas and Grandmother Ellen Clayton, Grandmother Mary Chritebly and aunt
Elizabeth Beurdwood.
16 May 1841, Sunday
Manchester, p. 213; Words, p. 74.
I went over the river to hear Joseph Election and Eternal judgment (see Record).
Extracts; Words, p. 74
Extracts from William Clayton's Private Book
Remarks by Joseph, May 16th, 1841.
There are three independent principles--the spirit of God, the spirit of man, and the spirit of the devil. All men
have power to resist the devil. They who have tabernacles have power over those who have not. The doctrine of
eternal judgment Acts 2--41 Peter preached repent and be baptized in the name of Jesus Christ for the remission
of sins, &c but in Acts 3-19 he says ``Repent and be converted that you sins may be blotted out when the time of
redemption shall come and he shall send Jesus,'' &c. Remission of sins by baptism was not to be preached to
murderers. All the priests in christendom might pray for a murderer on the scaffold forever, but could not avail so
much as a gnat towards their forgiveness. There is no forgiveness for murderers. They will have to wait until the
time of redemption shall come and that in hell. Peter had the keys of eternal judgment and he saw David in hell
and knew for what reason, and that David would have to remain there until the resurrection at the coming of Christ.
Romans 9--all election that can be found in the scripture is according to the flesh and pertaining to the priesthood.
Teachings of the Prophet Joseph Smith, p. 190.
[The following also appears to be from Clayton's diary, but for some reason was not included in Words].
Everlasting covenant was made between three personages before the organization of this earth, and relates to their dispensation of things to men on the earth; these personages, according to Abraham's record, are called God the first, the Creator; God the second, the Redeemer; and God the third, the witness or Testator. - MSS.
30 June 1841, Wednesday
Manchester, p. 213
We have continued to labour very hard in splitting rails up to the present time. The wether now begins to be
very hot almost more that we can bear. We are yet very far short of completing the fence and in danger of having
the corn spoiled by cattle every day.
1 July 1841, Thursday
Manchester, p. 213
Early in the morning I was taken very sick with vomiting and purging which held me 5 or 6 hours very severly.
I could not go to work. I felt a little better on friday and saturday.
4 July 1841, Sunday
Manchester, p. 213
On Sunday I went over the river and saw Brother Kimball and went with him to Sister Pratts where we took
a little dinner.
5 July 1841, Monday
Manchester, p. 213
I attended the celebration of American liberty at Zarahemla. We was called to drill at 8 in the morning and
continued until about 4 o clock at which time the company went to dinner which was set out in a field on account
of so many being present. The provisions was done before all had had dinner. I was shure without and felt bad for
want of meat.
* turn over.
6
8 August 1841, Sunday
Manchester, p. 216
President John Smith and several other brethern came and for the first time during our sickness we received
the sacrement. Afterwards President Smith asked particularly concerning our circumstances and being pressed I told him that had not a privilege of having many things which we greatly needed. After this the church helped us
considerable.
11 August 1841
Temple History, p. 60
On the 11th day of August, Brother Weeks began carving the oxen, twelve in number, upon which the font was
to stand. After carving for six days, he consigned this branch to Brother Elijah Fordham, the principal carver, who
continued until they were finished. They were completed about two months after their commencement.
14 August 1841, Saturday
Manchester, p. 214
Alice Moon died.
17 August 1841, Tuesday
Manchester, p. 214
Up to the present time I have been very sick after the 5th. As stated above I went to work on the 6th but was not
able to do much. On the 7th I was seized with the bilious fever and after a few days suffering took an Emetic which
gave me relief. Soon as I began to amend I was seized with the Auge and Fever and shook every day. After about
10 days shaking I was advised by Dr. Rogers to take some Pills. I objected but Sister Taylor had bought some
Quinine and I finally for her sake concluded to take it. These Pills broke the Ague for about 10 days during which
time I had another attack of the Bilious Fever and took an Emetic which gave relief. After about 10 days relief from
the Ague I was seized with it again and had it every day for about 2 weeks. At this time we were near all sick and
had been except Lydia and on this day Thomas Moon died ¼ before 11 A.M. after about 2 weeks sickness. On this
day also the brethern went to haul Rails and put up a fence around our field but did not complete it on account of
being short of Rails. Soon after there were many cattle in the field especially Mr. Copes sometimes the to the
number of 35 in one day. The brethern again went to haul more Rails and complete the fence but did not make it
secure consequently cattle continually were eating up the corn untill they destroyed the whole both the corn and
fodder.
18 August 1841, Wednesday
Temple History, p. 60
In conformity with the foregoing item of law,
7
in the Summer and Fall of the year 1841, the brethern entered
into measures to build a baptismal font in the cellar floor near the east end of the temple. President Joseph approved
and accepted a draft for the font, made by Brother William Weeks; and on the 18th day of August of that year, Elder
Weeks began to labor on the construction of the font with his own hands. He labored six days and then committed
the work to carpenters.
8
19 August 1841, Thursday
Manchester, p. 215
On the 19th Dr. Culbertson came and said he would cure us of the ague and charge nothing for his trouble.
Accordingly 5 of us took each a dose of Calomel and Caster Oil. Afterwards 1 teaspoon full of Bitters every hour
for 8 hours. This broke our ague for sometime.
20 August 1841, Friday
Manchester, p. 215
On the 20th our infant child Henrihetta Lucretia Patten Clayton died after being sick and having chills some
time. During the last 2 days she suffered much at times and especially in the last hour of her life. When dead she
was as pretty as I ever saw in my life. She died about 10 minutes after 3 P.M. This was a grief to us but we
afterwards saw the hand of God in it and saw it was best to be so During this time.
30 August 1841, Monday
Manchester, p. 216
Being advised by Brother Kimball to buy 2 city lots and move into the city of Zarahemla (according to a
previous revelation) on the 30th I went over to President John Smiths and bought two.
11 September 1841, Friday
Manchester, p. 217
Lydia Moon Senior was taken suddenly ill and remained very sick 3 or 4 weeks.
18 September 1841, Friday
Manchester, p. 217
On the 18th Richard Jenkinson died appearantly suffering much. About this time we suffered severly on account
of having no fire in the house. The chimney was blown down in March and was not built up again untill George
A. Smith one of the twelve and Brother Montague came on the 29th with a load of wood and afterwards built up
the chimney for which we felt thankful.
21 September 1841, Monday
Manchester, p. 217
The wether was wet and having no fire in the house our clothing were damp and we took cold. Consequently
on the 21st I began to shake every day again.
25 September 1841, Friday
Temple History, p. 60
I will here state that on the 25th day of September, 1841, a deposit was made in the south-east corner stone of
the temple.
28 September 1841, Monday
Manchester, p. 217
On the 28th Brother Tanner brought us some Beef.
6 October 1841, Wednesday
Manchester, p. 217
Oct. 6 Ellen Jenkinson died. She was never baptised nor believed in this work while she lived. We had about
1 acre of Potatoes planted and the time now came that they should be dug. We sent over to William Pool to come
and help us also to Edd Whittbe. They both promised to come but were sick at the time. They did not come after
they got better. Seeing this and after waiting untill the frost had destroyed about one half I began to dig them
myself. I dug in the morning untill the Ague came on and afterwards as long as I could bear. I was soon reduced
so that I was not able to dig any longer and then my wife and her sister Lydia dug the remainder and gathered about
1½ acres of corn which we had on the farm we rented.
8 November 1841, Monday
Temple History, p. 60
At 5 o'clock in the evening, the 8th day of November, 1841, the font was dedicated by Joseph Smith the Prophet.
After the dedication Brother Reuben McBride was the first person baptized, under the direction of the President.
Brother Samuel Rolfe, who was seriously afflicted with a felon upon one of his hands, was present. President
Joseph instructed him to wash in the font and told him that the hand would be healed. The doctors had told him
that he could not recover before Spring, and had advised him to have his hand cut. He dipped his hand in the font,
and within a week he was perfectly healed.
After this time baptisms were continued in the font, and many Saints realized great blessings--both spiritually
and bodily.
11 December 1841, Saturday
Temple History, p. 60
Late in the evening of the 11th of December, the Trustee-in-Trust instructed Brigham Young, president of the
quorum of the Twelve Apostles, to visit the members of the building committee and inform them more fully
regarding their duties--to notify them not to accept any more tithes and consecrations, except such as were received
from him.
13 December 1841, Monday
Temple History, p. 60
On the morning of the 13th, this message was delivered by Brigham Young to the committee in the presence
of Elders Kimball, Woodruff and Willard Richards.
Temple History, p. 60
On the 13th day of December, 1841, the Prophet Joseph appointed Apostle Willard Richards to be recorder for
the temple and scribe for the private office of the President.
The recorder opened his office in the counting room of President Joseph's new brick store on Water Street, and
he immediately began to record the tithings on the Book of the Law of the Lord, page 27. The first record was made
under the date of December 1, 1841. It was one gold sovereign, valued at $5.00, to the credit of John Sanders, late
from Cumberland, on the borders of Scotland, Europe.
14 December 1841, Tuesday
Manchester, p. 217
About the middle of November I came over to Nauvoo and there Brother Kimball concilled us to move over the
river into Nauvoo which we did on the 14th of December. We were still sick and occasionally shaking. We moved
into a very bad house and suffered much from cold. We remained here 6 weeks and then moved to were we are now living viz lot South of the burying ground. During the 6 weeks above mentioned I proved that William Pool (who
had always professed to be my friend) had been striving to cause a separation in the family viz to cause mother
Moon to turn me out of doors and in order to accomplish this he had told Margaret many reports one of which was
that I was the sole cause of her fathers death.
*******
1842
*******
10 February 1842, Thursday
Manchester, p. 218
Brother Kimball came in the morning to say that I must go to Joseph Smiths office and assist Brother Richards.
I accordingly got ready and went to the office and commenced entering tithing for the Temple. I was still shaking
with the Ague every day but it did not much disable me for work.
Temple History, p. 60
When this order
9
was understood by the Saints, the business of the recorder increased rapidly, and having many
important matters crowding upon him, he found it necessary to appoint Saturday of each week as the time for
receiving and recording the tithings of the brethern. He published a notice under date of January 12, 1842,
informing the Saints of this regulation; and it was subsequently carried into effect. But the business increased so
rapidly that he could not keep pace with the work. He therefore counseled with his brethern of the Twelve; and,
having received permission from President Joseph, he called Elder William Clayton, lately from England, to assist
him. Elder Clayton accordingly entered the recorder's office on the 10th day of February, 1842, and continued
therein from that time forward.
Affidavit, p. 225
I was employed as a clerk in President Joseph Smith's office, under Elder Willard Richards, and commenced
to labor in the office on the 10th day of February, 1842. I continued to labor with Elder Richards until he went east
to fetch his wife to Nauvoo.
10
12 February 1842, Saturday
Manchester, p. 219
Saturday. I was able to continue writing all day although I had the ague but not severe.
13 February 1842, Sunday
Manchester, p. 219
Sunday. We had a Singing meeting at Brother Farrs. Brother and Sister Kimball was present.
17 February 1842, Thursday
Manchester, p. 219
Thursday. I dined at Sister Hydes with Brother Joseph Smith, Heber Kimball, Wilford Woodruff, Brigham
Young and Wilard Richards. At night saw W & S.
18 February 1842, Friday
Manchester, p. 219
Friday. Pained with tooth ache all day--heard Joseph read a great portion of his history.
30 March 1842, Wednesday
Letter
11
Dear William, My heart rejoices while I write to inform you that on Sunday evening last, the steamer Ariel
landed at Nauvoo, loaded with Saints from England. About five o'clock the boat was seen coming up the river, the
whole deck crowded with Saints. I went to the landing place along with Elder John Taylor, his wife, and others.
As we went along, we were delighted and astonished to see the number of Saints on their way to meet the boat.
When we arrived, the scene was affecting; I could not refrain from weeping. I looked round, and I suppose there
was not less than from two to three thousand Saints on the shore, all anxiously interested in the scene. Many were
there who wanted to give the strangers (yet brothers) a hearty welcome; others panting betwixt doubt and hope, lest
their friends should not be there, others waiting to ascertain if any former acquaintence was in the company--myself
amongst the number; and many, whose hearts throbbed with joy, and their eyes wept tears, expecting to see their
mothers, their fathers, their children, and other relatives, &c., &c. While all this bustle was going on on shore, the
boat was now within three hundred yards, coming directly for the shore; the confusion was so great I could but
faintly hear those on the boat singing a hymn (I believe ``The Latter-day Glory'').
At this period my heart almost melted, the boat moving majestically, every head stretched out, and all eyes
gazing with intensity. A few moments more and the boat was landed, and the joyful acclamations and responding
welcomes would have made a heart of stone acknowledge, that whether there was any religion or not, there was a
great quantity of love--the purest essence of religion. I soon recognized sister Davies, from Cookson-street,
Manchester, and a sister Martha who lived with them; also James Burgess and family, Richard Hardman and
family, Rbt. Williams and wife, and several others whom I know. They soon discovered me, and we quickly felt
each other`s hand, and had a time of rejoicing together. Teams were soon in waiting to carry their luggage to houses
until arrangements could be made for their final accommodation. The company were in good health and spirits.
Amongst the number who went to see them land, I may mention, president Joseph Smith, B. Young, Willard
Richards, John Taylor, of the twelve; and many others in high standing, although the distance was nearly two miles.
Now, dear William, let me say I am neither dead, sick, nor dissatisfied, but am rejoicing to hear from my old
friends. My faith in this doctrine, and in the prophet and officers is firm, unshaken, and unmoved; nay, rather, it
is strengthened and settled firmer than ever.
You say you are almost wearied with the lies, &c. This is what we must expect in these days, for this is a lying
and wicked generation; even many, in whom we may have great confidence, when we see them brought into trial,
give way to an evil spirit. Old Mr. B-- and daughter like many others, were assailed by the apostate crews, who lay
scattered on the banks of the river; and all manner of evil reports were sounded in their ears, until they became
discouraged; and, finally, almost denied the faith before they came near Nauvoo.
People coming here with their minds thus prejudiced, will naturally construe every thing they see and hear into
evil, and will imagine evil where there is none. In this state the B--ton family came, and were something like spies,
afraid to be spoken to by any one, least they should be ensnared, and especially afraid to meet Joseph Smith, lest
he should want their money. After remaining a short time here, they went back to Warsaw, where some of the
greatest enemies reside, and, I am sorry to say, have joined in the general clamor and business of circulating evil
reports, some of which I, MYSELF, KNOW POSITIVELY TO BE FALSE.
For me to write any thing concerning the character of president Joseph Smith would be superfluous. All evil
reports concerning him I treat with utter contempt; but because I esteem you highly as a friend and brother, I will say a few words on this subject. Joseph Smith is not the ``treasurer for all the Saints,'' and has no more to do with
their money than you or me; every man just does what he pleases with his money, and neither Joseph, nor any one
of the officers, ever attempt to control any one, or their property either.
The church have appointed Joseph Smith trustee, in trust for the church, and as such, upon him devolves the
important duties of buying lands, that the Saints may have somewhere to gather together, and he is responsible for
the payment for these lands. How can he do this without means? If those who have money will not assist by
purchasing lands from Joseph Smith, and paying him money for it, how is the church to be built up, and what is
to become of the thousands of poor who are continually pouring in from all quarters?
With regard to J. Smith getting drunk, I will say that I am now acting as clerk for him, and at his office daily,
and have been since February 10th, and I know he is as much opposed to the use of intoxicating drinks as any man
need be.--I have never seen him drunk, nor have I ever heard any man who has seen him drunk since we came here.
I believe he does not take intoxicating drink of any kind: our city is conducted wholly upon temperance principles.
As to his using snuff and tobacco, I KNOW he does no such thing. To conclude, I will add that, the more I am with
him, the more I love him; the more I know of him, and am sorry that people should give heed to evil reports
concerning him, when we all know the great service he has rendered the church.[end of letter]
8 June 1842, Wednesday
Temple History, p. 60
It was late in the Spring of 1842, when work was opened upon the walls, and little was done until Brother
William Player came in June. He had just arrived from England, and had come with the full intention of working
on the temple. He began to labor about the 8th day of June: and he spent some time in regulating the stone work
already set which had not been done very well.
11 June 1842, Saturday
Temple History, p. 60
About the 11th of the same month he /William Player/ set the first plinth on the south-west corner of the south
side.
During the Summer he lost two weeks of work, having to wait for Elder Cahoon's sons' plinths, which they were
cutting, they playing in the stone shop much of the time.
29 June 1842, Wednesday
Temple History, p. 86
Williard Richards, the recorder, having in the early part of June obtained permission from the President to go
to the East to get his family, made preparations to depart upon this journey. On the 29th of June he transferred the
``Law of the Lord'' and books belonging to the temple to the care and charge of William Clayton. One or two days
later Elder Richards started away.
Allen 1, p. 42
On 29 June Richards turned over all the work of Joseph Smith's office to Clayton.
Affidavit, p. 225
After Elder Richards started east I was necessarily thrown constantly into the company of President Smith,
having to attend to his public and private business, receiving and recording tithings and donations, attending to land
and other matters of business. During this period I necessarily became well acquainted with Emma Smith, the wife of the Prophet Joseph, and also with the children--Julia M. (an adopted daughter), Joseph, Frederick and Alexander,
very much of the business being transacted at the residence of the Prophet.
12
2 July 1842, Saturday
Allen 2, p. 82
13
Only three days after his appointment the eager new clerk found himself riding around the city with his leader
looking at lots.
9 July 1842, Saturday
Allen 2, p. 82
14
A week later the two of them were out on the Illinois prairie looking at more land and hoeing potatoes on Joseph
Smith's farm.
16, 23 August 1842
Allen 2, p. 118
Certain tender reflections by Joseph Smith on the value of his friends, on August 16 and 23, 1842, were dictated
directly to Clayton, who recorded them in the sacred record book
15
and later made them available for the published
History.
3 September 1842, Saturday
History of the Church, 5:144.
16
A letter was received from Brother Hollister to the effect that the Missourians were again on the move, and that
two requisitions were issued, one on the governor of this state,and the other on the governor of Iowa. Their
movements were represented as being very secret and resolute. Soon after 12 o'clock, Pitman, the deputy sheriff,
and two other men came into the house. It appears that they had come up the riverside, and hitched their horses
below the Nauvoo House, and then proceeded on foot undiscovered, until they got into the house. When they
arrived, President Joseph Smith was in another apartment of the house, eating dinner with his family. John Boynton
happened to be the first person discovered by the sheriffs, and they began to ask him where Mr. Smith was. He
answered that he saw him early in the morning; but did not say that he had seen him since.
While this conversation was going on, President Joseph Smith passed out of the back door, and through the corn
in his garden to Brother Newel K. Whitney's. He went up stairs undiscovered. Meantime Sister Emma went and
conversed with the sheriffs. Pitman said he wanted to search the house for Mr. Smith. In answer to a question by
Sister Emma, he said he had no warrant authorizing him to search, but insisted upon searching the house. She did
not refuse, and accordingly they searched through, but to no effect.
This is another testimony and evidence of the mean, corrupt, illegal proceedings of our enemies,
notwithstanding the Constitution of the United States says, Article 4th, "The right of the people to be secure in their
persons, houses, papers and effects against unreasonable searches and seizures shall not be violated, and no
warrants shall issue but upon probable cause, supported by oath or affirmation, and particularly describing the place
to be searched and the persons or things to be seized."
Yet these men audaciously, impudently and altogether illegally searched the house of President Joseph Smith
even without any warrant or authority whatever. Being satisfied that he was not in the house, they departed. They
appeared to be well armed, and no doubt intended to take him either dead or alive; which we afterwards heard they
had said they would do; but the Almighty again delivered His servant from their bloodthirsty grasp.
It is rumored that there are fifteen men in the city along with the sheriffs, and that they dined together today
at Amos Davis's. Soon after sundown, Thomas King and another person arrived at the house and demanded to
search, which they immediately did; but, finding nothing they also went towards Davis's. Some of them were seen
about afterwards; but at about ten o'clock all was quiet.
It is said that they started from Quincy yesterday, expecting and fully determined to reach Nauvoo in the night,
and fall upon the house unawares; but report says they lost the road, and got scattered away one from another, and
could not get along until daylight. This, in all probability, is true, as they appeared much fatigued, and complained
of being weary and sore from riding.
President Smith, accompanied by Brother Erastus Derby, left Brother Whitney's about nine o'clock, and went
to Brother Edward Hunter's, where he was welcomed, and made comfortable by the family, and where he can be
kept safe from the hands of his enemies.
Temple History, p. 86
About nine o`clock on the evening of Saturday, September 3rd, the President was at Bishop N.K. Whitney's,
but was about to leave that place to go to Edward Hunter's. He called William Clayton to him and said:
``Brother Clayton, I want you to take care of the records and papers; and from this time I appoint you Temple
Recorder; and when relevations are to be transcribed, you shall write them.''
This was done because Elder Richards had more work than he could attend to, he being engaged upon the
Church History, which the President was anxious should progress as fast as possible.
Allen 1, p. 42
On the evening of 3 September the Prophet announced, ``Brother Clayton, I want you to take care of the records
and papers, and from this time I appoint you Temple Recorder, and when I have any relevations to write you shall
write them.''
17
Affidavit, p. 225
On the 7th of October, 1842,
18
in the presence of Bishop Newel K. Whitney and his wife Elizabeth Ann,
President Joseph Smith appointed me Temple Recorder, and also his private clerk, placing all records, books,
papers, etc., in my care, and requiring me to take charge of and preserve them, his closing words being, ``When
I have any revelations to write, you are the one to write them.''
12 September 1842, Monday
Allen 2, p. 118
Clayton was one of several scribes who kept the ``Book of the Law of the Lord.'' For the most part, this large,
leather-bound record contains notations of consecrations and tithing for the building of the temple, and 370 pages,
covering the period from September 12, 1842, to May 4, 1844, are in William Clayton's handwriting.
19
Fall, 1842
Temple History, p. 60
The work progressed but slowly during this season, as there was but one crane; but the delay arose through the
stones not being cut fast enough. By the Fall, however, Brother Player had got all the rock-work laid around as high
as the window sills, together with all the window sills including that of the large east Venetian window. He had
also two courses of pilaster stones on the plinths all around.
During the greater part of the time in the Fall, and especially toward the season when the work ceased, when
Winter set in, Brother Player was very sick. He nearly lost use of his hands and feet, and several times he fell,
through weakness, while on his way home. He considered that his sickness was caused by the change of climate
and by his having drank bad water while coming up the river.
1 October 1842, Saturday
Temple History, p. 86
The Prophet, before he went up the river, had called upon the members of the Temple Committee to come
together to have a settlement.
On Saturday, October 1st, they met at the President's house, he being sick. The recorder and Bishop N.K.
Whitney were present.
Some reports had been circulated to the effect that the committee was not making a righteous disposition of
property consecrated to the building of the temple, and there appeared to be some dissatisfaction among the laborers
on account of these reports.
After carefully examining the books and making inquiry into the entire proceeding of the committee, President
Joseph expressed himself as being perfectly satisfied with the committee and its work.
The books were balanced between the Trustee-in-Trust and the committee, and also each individual account
was carefully examined.
The wages of the Trustee-in-Trust, the members of the committee and the recorder were also fixed by the
President; and it was agreed that each should receive two dollars per day for his services.
The President remarked that he was amenable to the State for the faithful discharge of his duties as Trustee-in-
Trust, and that the Temple Committee was accountable to him and to no other authority; and that no notice must
be taken of any complaint unless it were properly brought to him, when he would make things right if any change
were needed.
The parties separated perfectly satisfied, and the President said that he would have a notice published stating
that he had examined the accounts and was satisfied. This notice appeared in the Times and Seasons of October
15th, 1842.
At this council it was also agreed that the recorder's office should be removed to the Committee House near the
temple for the better accommodation of the business.
October 1842
Temple History
While President Joseph was concealed at Father Taylor's, Elder Cahoon and some others went to visit him. He
gave them many glorious instructions, and in his conversation requested Brother Cahoon, as soon as he return
home, to call upon the Saints to put a temporary floor in the temple, that we might be enabled to hold our meetings
within its sacred walls.
7 October 1842, Friday
[See entry for 3 September 1842]
Affidavit, p. 225
On the 7th of October, 1842, in the presence of Bishop Newel K. Whitney and his wife Elizabeth Ann, President
Joseph Smith appointed me Temple Recorder, and also his private clerk, placing all records, books, papers, etc.,
in my care, and requiring me to take charge of and preserve them, his closing words being, ``When I have any
revelations to write, you are the one to write them.''
23 October 1842, Sunday
Temple History, p. 86
On Sunday, the 23rd day of October, the committee laid before the Saints the President's request
20
and called
upon them to begin work on the morrow to accomplish this object.
24 October 1842, Monday
Temple History, p. 86
On the following day the brethern began their labor on this temporary floor; ...
28 October 1842, Friday
Temple History, p. 86
... and on Friday, the 28th, the floor was laid and seats were fixed ready for meeting.
30 October 1842, Sunday
Temple History, p. 86
On Sunday, the 30th, the Saints held the first meeting in the temple, and were addressed by Elder John Taylor,
one of the Twelve Apostles. It was expected that the President would be there himself; but he was sick and unable
to attend.
This movement added a new stimulus to the work; and the hearts of all the Saints seemed to be filled with joy
and gratitude for this privilege.
November 1842
Allen 2, p. 104
Clayton began erecting a fine brick home--the only brick home, in fact, on the block. Early in November 1842
he hired masons to begin laying the brick
2 November 1842, Wednesday
Temple History, p. 86
... the committee built a small brick office for the recorder; and on Wednesday, November 2nd, the recorder
moved his records, books, papers, etc. to the new office and began business there forthwith.
28 November 1842, Monday
Allen 2, p. 111
The temple committee consisted of Alpheus Cutler, Elias Higbee, and Reynolds Cahoon, and in November 1842
the stonecutters brought serious charges of ``oppressive and unchristian conduct'' against Higbee and Cahoon. They
were accused of distributing provisions unevenly and giving more iron and steel tools to Cahoon's sons than to other
workers. After a ten-hour hearing before Joseph Smith the committee was fully exonerated.
21
Temple History, p. 106
After the work ceased upon the walls of the temple, in the Fall of 1842, the rock-cutters continued their labor
with the intention of having a goodly number of the stones ready for the Spring.
Some time in the month of November a feeling against the committee arose among the stone-cutters, who finally
presented a charge to the First Presidency against Elders Cahoon and Higbee for oppressive and unchristian
conduct, and against the committee for an unequal distribution of provisions, iron, steel, tools, etc.; also alleging
that favors were shown by the committee to the sons of its members.
The trial began about 11 o'clock in the day and continued until 9 at night. Hengry G. Sherwood made a plea
on the side of Justice and the Patriarch Hyrum on the side of Mercy. The decision was given by the President. He decided that the members of the committee should retain their standing and gave much good instruction to all
parties, correcting the errors of each in kindness. The decision was marked by judgment and wisdom and cannot
fail to produce a good effect.
Illinois Journal, p.494, Footnote 1.
The Temple Committee, Alpheus Cutler, Reynolds Cahoon, and Elias Higbee, had been appointed in October
1840 to oversee building of the Nauvoo Temple. At the time of this trial, Cutler was working at the Church lumber
mill in Wisconsin. The principle grievances brought against the committee were an unequal distribution of
provisions to those who had worked on the temple, and allowing Cahoon's sons more iron and steel tools to work
with than others. [Diary of William Clayton, 28 November 1842.]
29 November 1842, Tuesday
Illinois Journal, 1841-1842, p.495, footnote 1.
In council with prest Hyrum, Willard Richards & others concerning the Bankruptcy case.1
[Footnote 1. states:]
William Clayton was also present, collecting testimony and documents preparatory to
the hearing in the case at Springfield, Illinois, in December. [William Clayton Diary, 29
November 1842.]
9 December 1842, Friday
Allen 2, p. 90
On December 9 Clayton found himself one of a delegation of nine men leaving Nauvoo to visit the new chief
executive in Springfield. Their task was to get Carlin's order for Joseph's arrest set aside.
13 December 1842, Tuesday
Allen 2, p. 90
They arrived on the thirteenth ...
14 December 1842, Wednesday
Allen 2, p. 90
... and the next day, after consulting with Stephen A. Douglas and U.S. District Attorney Justin Butterfield,
began making their plea. Ford sympathized with the prophet but was not sure of his authority to rescind the order.
Illinois Journal, 1841-1842, p.501, footnote 1.
Clayton described Governor Ford as "a very small man apparently weighing about 110 lbs." He added, "The
Govr appeared friendly and we think we shall succeed in obtaining a countermand of the writ &c." (Diary of
William Clayton, 14 December 1842.)
16 December 1842, Friday
Illinois Journal, 1841-1842, p.502, footnote 3.
The proposition of the high council for payment of the judgment against Joseph Smith, Henry W. Miller, George
Miller, and Hyrum Smith by the United States was that a bond would be signed to cover the sum of $5212.49 1/2
by responsible individuals in four equal annual installments with interest and to secure the payment of the bond
by mortgage of Illinois real estate worth double the amount of the debt. (Diary of William Clayton, 16 December
1842.)
Illinois Journal, 1841-1842, p.504, footnote 1.
William Clayton noted that on the previous evening he and Williard Richards "went to see and had a pleasant
interview with Judge Douglas. He stated that he had conversed with Gov. Ford who shewed the feelings of the 6 judges of foresaid. He (Judge Douglas) thought it was best that Joseph should be arrested on the proclamation by
some of his friends and brought to Springfield and by writ of Habeas Corpus have the case investigated before the
Judges of the Supreme Court who he (Douglas) had no doubt would discharge him
17 December 1842, Saturday
Allen 2, p. 90
A few days of meetings and negotiations followed, and finally, after consultation with Douglas and six judges
of the state supreme court, Ford decided on what amounted to a legal ruse as the most practical course of action.
Joseph should voluntarily submit himself to arrest by a friend and come to Springfield. There the court would grant
him a writ of habeas corpus, thus effectively forestalling the pending arrest by Missouri constables. Actually, three
judges were ready to dismiss the case without a hearing, but the other three, together with Ford and Douglas,
thought the habeas corpus procedure was the best way to assure the prophet's continuing freedom. The plot has all
the elements of a political intrigue, and Clayton understood its implications. He was impressed by Douglas's
argument that since it had been said that Joseph had defied the laws of Illinois, this would be the surest way of
satisfying the public mind and at the same time securing the governor from public censure. Clayton also recognized
the obvious self-interest in the governor's actions, and his comment seemed reminiscent of Joseph Smith's
denunciation of President Martin Van Buren, who had refused to intervene in behalf of the Mormons in Missouri
for fear he should lose that state's vote.
Allen 2, p. 91
Ford, wrote Clayton, ``appears to have the best of feelings towards Joseph but is unwilling as stated above to
interfere lest he should lose the conficence of his political friends.'' But Clayton liked the plan, though he still feared
the possibility that treachery somwehere along the line would result in Joseph being sent to Missouri. At this point
the prophet's Masonic association seemed to pay political dividents, for Douglas assured Clayton that as a Mason,
he believed there was not a particle of doubt that Joseph would be released immediately. The governor, Douglas
said, had promised Joseph protection on his way to Springfield, and Douglas promised to see Ford personally and
request a written authority for safe conduct.
On the seventeenth, at Clayton's request, the governor wrote a letter to Joseph explaining the plan. Butterfield
did the same thing, and, armed with both documents, the delegation left for Nauvoo immediately. When the plan
was presented to the prophet, he was delighted.
19 December 1842, Monday
Allen 2, p. 92
The prophet had no intention of defaulting, but the pressures became so great that he finally decided to take
advantage of the new Bankruptcy Act of 1841 and file for discharge, still planning to make full payment of all his
debts when he was able.
At first Justin Butterfield opposed such action, partly because of Joseph's responsibilities as trustee-in-trust for
the church. Shortly after Joseph's delegation arrived in Springfield, however, Hyrum Smith was actually discharged
in bankruptcy and Butterfield himself consented to an ``arrangement'' whereby Joseph also could be discharged.
So confident was Willam Clayton of the outcome that he wrote in his diary on his way home that ``there is now
nothing to prevent pres. Joseph discharge in Bankruptcy.''
21 December 1842, Wednesday
Allen 2, p. 112
/A/ month later the stonecutters were complaining again. Joseph Smith exonerated the committee a second time
and wrote a pointed letter to the workers reminding them of its high standing and the need to pay it ``proper
deference.'' He further instructed the laborers that the committee's policy in distributing pork, beef, and other
provisions was ultimately for furthering the temple and advised them ''to submit patiently to their economy and
instructions; and that we, with one accord with united feelings, submit patiently to the yoke that is laid upon us, and thereby secure the best interest, to the Temple of the most High God, that our limited circumstances can
possible admit of: and then having done all on our part, that great Eloheem, who has commanded us to build a
house shall abundantly bless us and reward us for all our pains.'' Ever the middle man, Clayton was sent to the stone
shop to read the letter to the workers. Some, he said, were satisfied, but three ``seemed not exactly so.''
25 December 1842, Sunday
Allen 2, p. 98
He spent much of Christmas Day, 1842, working with Willard Richards on Joseph Smith's history and then went
home that night and continued working.
26 December 1842, Monday
Allen 2, p. 98
All the next morning was spent on the same task, interrupted only by the need to make preparations to go to
Springfield with the prophet.
Allen 2, p. 91
On the day after Christmas, Wilson Law arrested Joseph Smith, and Clayton was sent to Carthage to obtain a
writ of habeas corpus to take Joseph before the Springfield court.
Temple History, p. 79
On Monday, December 26th, he suffered himself to be arrested by Wilson Law, on the proclamation, and on
the following morning started for Springfield, accompanied by about sixteen of the brethern. His object was to stand
trial before Judge Pope on habeas corpus. This was consented to, at the suggestion of Mr. Butterfield, U.S. District
Attorney, who had been consulted in relation to the matter and had expressed assurance that the President would
be acquitted.
27 December 1842, Tuesday
Allen 2, p. 91
The next day Clayton was with the prophet and his group as they started for Springfield to carry out the plan.
30 December 1842, Friday
Temple History, p. 79
The company arrived at Springfield on Friday the 30th, and on the following morning application was made
for a writ of habeas corpus from the U.S. District Court. The writ was granted and Monday morning, January 2,
1843, was appointed as the time to try the validity of the arrest.
*******
1843
*******
1 January 1843, Sunday
Allen 2, p. 92
``This a.m. we had a pleasant interview with Mr. Butterfield, Judge Douglas, Senator Gillespie & others. pres.
Joseph stated to Mr. Butterfield the prominent points of difference in sentiment between the Latter Day Saints &
sectarian viz: the latter are all circumscribed by some peculiar creed which deprives its members of the right of
believing anything not contained in it; whereas the Latter Day Saints have no creed, but are ready to believe all true
principle existing, as they are made manifest from time to time. He said further, that if any person should ask him
if he was a prophet he should not deny it. As to deny it would give him the lie & then shewed from the Revelations
of John that any man who has the testimony of Jesus has the spirit of prophesy &c.''
2 January 1843, Monday
Temple History, p. 79
On Monday the company repaired to the court; but Mr. Lamborn, the State's attorney, pleaded that he was not
ready for trial, and the case was postponed until Wednesday.
4 January 1843, Wednesday
Allen 2, p. 91
The hearing began on January 4,
Temple History, p. 79
Accordingly, on Wednesday at 9 a.m. the trial was opened. Its result was the release and discharge of Joseph
both from the writ and proclamation.
6 January 1843, Thursday
Allen 2, p. 91
... on January 6 William was among those who testified that on the day the attempt was made on Boggs's life
Joseph was, indeed, in Illinois and not in Missouri. The trial concluded the same day according to the planned
results, and that evening Clayton wrote gratefully in his journal: ``We feel to thank the great God for thus delivering
his servant from the power of the wicked and designing men.''
18 January 1843, Wednesday
Allen 2, p. 93
... on January 18 a group of close friends was invited to the Smith home for a grand dinner party. The list of
guests included Lucy Mack Smith (Joseph's mother), Hyrum Smith, Brigham Young, Willard Richards, John
Taylor, Orson Hyde, Wilford Woodruff, George A. Smith, Heber C. Kimball, the wives of these men, Eliza R.
Snow, several other prominent citizens, and, of course, William and Ruth Clayton. The festivities began with the singing of two jubilee hymns written especially for the occasion, one by Wilson Law and Richards and the other
by Snow. Joseph Smith distributed cards with the hymns printed on them. The conversation centered around the
deliverance and at 2 p.m. the prophet and Emma began to serve dinner. It took four shifts, for their dinner table
could not hold all the guests at once, and the Smiths had their own meal only with the last shift. The party broke
up at 6 p.m. Wrote Clayton, ``Truly it was a time of Jubilee; all hearts rejoiced.'' But all the celebration must have
been too much for his constitution, for he went home feeling ill and could not even attend the Masonic lodge
meeting that evening, as Joseph did.
21 January 1843, Saturday
Allen 2, p. 105 n. 3
Clayton went with the prophet to sell a lot to E.J. Sabin
22 January 1843, Sunday
Nauvoo 1; Words, p. 159
This A.M. Joseph preached in the Temple. subject arose from two questions proposed from a Lyceum. 1st Did
John Baptize for remission of sins,? 2nd Whether the kingdom of God was set up before the day of Pentecost or not
till then? To the 1st Q. he answered, ``he did'' It is acknowledged of all men that John preached the gospel & must
have preached the 1st principles, if so he must have preached the doctince of Baptism for the remission of sins for
that is the 1st principal of the Gospel and was ordained before the foundation of the world. I next give my own
testimony because I know it is from God. On the 2nd question He said Where the oracles of God are revealed there
is the kingdom of God.
Nauvoo 1; Words, p. 159; Allen 2, p. 120
Wherever the oracles of God are & subjects to obey those oracles there is the kingdom of God. What constitutes
the kingdom of God? an administrator who has the power of calling down the oracles of God, and subjects to receive
those oracles no matter if there are but 3, 4 or 6 there is the kingdom of God &c.
28 January 1843, Saturday
Allen 2, p. 105 n. 3
Joseph escorted a land agent from New York around the city and then took him into the office to continue
discussing land with Clayton. See William Clayton Journals, 3 vols., Nov. 1842 to Jan. 1846, 21, 28 Jan. 1843 (in
private custody and used here with special permission), hereafter cited as Clayton, Nauvoo Journal; History of the
Church, 5:260. Evidently the land agent, a Mr. Taylor, was clerk of a New York based agency called the Illinois
Land Agency. Clayton's diary gives the name of the agency while the History of the Church says he was from New
York.
29 January 1843, Sunday
Nauvoo 1; Words, p. 164
Pres. Joseph Preached in the Temple on the Prodigal Son and showed that it did not refer to any nation, but was
mearly an answer to the remark ``he receiveth the sinners and eateth with them,'' the Temple was crowded with
people.
9 February 1843, Thursday
Allen 2, p. 82
Joseph Smith gave William a letter in which Joseph was told that a Mr. Walsh was willing to transfer to him
some land that lay outside the city, upon proof that $500 had been deposited in Quincy.
Allen 1, p. 42
``Joseph related some of his history and gave us a key whereby we might know whether any administration was
from God.'' He then recorded the statement that is now in the Doctrine and Covenants, though it did not appear in
that volume until the 1876 edition.
Allen 2, p. 120
Sometimes instructions from God are delivered by heavenly messengers, and on at least two occasions Clayton
heard Joseph Smith instruct certain leading church members on how to tell the difference between such a messenger
and an evil spirit. The idea had been presented to the Quorum of the Twelve as early as 1839, but Clayton heard
it in December 1840 and again when he was at the prophet's home on February 9, 1843. There are really two kinds
of beings in heaven, Joseph said on the last occasion. ``Angels, who are resurrected personages, having bodies of
flesh and bones ... (and) the spirits of just men made perfect who are not resurrected.'' Presumably the latter will
also be resurrected in due time, but even without bodies of flesh and bones they can deliver messages to mortals.
The key, then, is to ask anyone who claims to be a messenger from God to shake hands with you. If he is an angel,
he will do so and you will feel it. If he is the ``spirit of a just man made perfect,'' he will not move, for he will not
deceive. But ``if it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand,
and you will not feel anything; you may therefore detect him.'' So confident was Clayton and other Nauvoo
Mormons in the close relationship between themselves and heaven, that it would have surprised none of them to
have an ``angel,'' a ``spirit of a just man,'' or a devil appear and talk to them. The statement was later made
scripture and became Section 129 of the book of Doctrine and Covenants, and Clayton provided the source; the
published version is practically verbatim from his diary.
12 February 1843, Sunday
Allen 2, p. 82
The prophet gave his clerk the full amount in gold and silver and sent him to Quincy. The trip took three days,
in very cold weather, but Clayton deposited the funds and got the necessary receipt. Always ready to mix religion
with business, he spent the evenings away from home in ``interesting debate'' and ``pleasant conversation'' in the
gospel.
7 March 1843, Tuesday
Nauvoo 1
Tuesday 7th. A.M at the office. Afterwards went to prest Josephs & commenced settlement with those who have
claims on city Lots. Er B. Young called me on one side & said he wants to give me some instructions on the
priesthood the first opportunity. He said the prophet had told him to do so & to give me a favor which I have long
desired. For this again I feel grateful to God & his servant, and the desire of my heart is to do right and be saved.
8 March 1843, Wednesday
Nauvoo 1
Wedy. 8th. ... Evening I went to bro Kimballs meeting. The house was crowded to suffocation. He made use of
the figure of the Potter & clay, and shewed that O P Pratt was stiff & had to be cast off the wheel & A. Lyman put
on it. The discourse was good.
9 March 1843, Thursday
Nauvoo 1
Thursday 9. At prest. Josephs office. Walked out in the P.M. he told me it was lawful for me to send for Sarah
& said he would furnish me money.
Affidavit, p. 225
During this period the Prophet Joseph frequently visited my house in my company, and became well acquainted
with my wife Ruth, to whom I had been married five years. On day in the month of February, 1843, date not
remembered,
22
the Prophet invited me to walk with him. During our walk, he said he had learned that there was
a sister back in England, to whom I was very much attached. I replied there was, but nothing further than an
attachment such as a brother and sister in the Church might rightfully entertain for each other. He then said, ``Why
don't you send for her?'' I replied, ``In the first place, I have no authority to send for her, and if I had, I have not
the means to pay expenses.'' To this he answered, ``I give you authority to send for her, and I will furnish you with
means,'' which he did. This was the first time the Prophet Joseph talked with me on the subject of plural marriage.
He informed me that the doctrine and principle was right in the sight of our Heavenly Father, and that it was a
doctrine which pertained to celestial order and glory. After giving me lengthy instructions and information
concerning the doctrine of celestial or plural marriage, he concluded his remarks by the words, ``It is your privilege
to have all the wives you want.''
23
After this introduction, our conversations on the subject of plural marriage were
very frequent, and he appeared to take particular pains to inform and instruct me in respect to the principle. He also
informed me that he had other wives living besides his first wife Emma, and in particular gave me to understand
that Eliza R. Snow, Louisa Beman, Desdemona W. Fullmer and others were his lawful wives in the sight of Heaven.
2 April 1843, Sunday
Nauvoo 1; Words, p. 168
... P.M. Joseph preached on Revelations chap. 5. he called on me to open the meeting. He also preached on the
same subject in the evening. During the day president Joseph made the following remarks on doctrine. ``I was once
praying very ernestly to know the time of the coming of the son of man when I heard a voice repeat the following
`Joseph my son, if thou livest untill thou art 84
24
years old thou shalt see the face of the son of man, therefore let
this suffice and trouble me no more on this matter.' I was left thus without being able to decide wether this coming
referred to the beginning of the Millenium, or to some previous appearing, or wether I should die and thus see his
face. I believe the coming of the son of man will not be any sooner than that time.'' In correcting two points in Er
Hydes discourse he observed as follows, ``The meaning of that passage where it reads `when he shall appear we
shall be like him for we shall see him as he is' is this, When the savior appears we shall see that he is a man like
unto ourselves, and that same sociality which exists amongst us here will exist among us there only it will be
coupled with eternal glory which we do not enjoy now. Also the appearing of the father and the son in John c 14
v 23 is a personal appearing and the idea that they will dwell in a mans heart is a sectarian doctrine and is false''
In answer to a question which I proposed to him as follows, `Is not the reckoning of gods time, angels time,
prophets time & mans time according to tbe planet on which they reside he answered yes ``But there is no angel
ministers to this earth only what either does belong or has belonged to this earth and the angels do not reside on
a planet like our earth but they dwell with God and the planet where he dwells is like crystal, and like a sea of glass
before the throne. This is the great Urim & Thummim whereon all things are manifest both things past, present
& future and are continually before the Lord. The Urim & Thummim is a small representation of this globe. The
earth when it is purified will be made like unto crystal and will be a Urim & Thummim whereby all things
pertaining to an inferior kingdom on all kingdoms of a lower order will be manifest to those who dwell on it. and
this earth will be with Christ Then the white stone mentioned in Rev. c 2 v 17 is the Urim & Thummim whereby all things pertaining to an higher order of kingdoms even all kingdoms will be made known and a white stone is
given to each of those who come into this celestial kingdom, whereon is a new name written which no man knoweth
save he that receiveth it. The new name is the key word. ``Whatever principle of intelligence we obtain in this life
will rise with us in the ressurection: and if a person gains more knowledge in this life through his diligence &
obedience than another, he will have so much the advantage in the world to come. There is a law irrevocably
decreed in heaven before the foundation of this world upon which all blessings are predicated; and when we obtain
any blessing from God, it is by obedience to that law upon which it is predicated.
``The Holy Ghost is a personage, and a person cannot have the personage of the H. G. in his heart. A man
receive the gifts of the H. G., and the H. G. may descend upon a man but not to tarry with him.
Allen 2, p. 122
William Clayton was present on April 2, 1843, when Joseph announced to a select group that the Father and
the Son both have bodies of flesh and bones, but that the Holy Ghost is a ``personage of Spirit.''
25
If this were not
so, he said, the Holy Ghost could not dwell in us. ``A Man may receive the Holy Ghost, and it may descend upon
him and not tarry with him.''
Allen 2, p. 147
``the Holy Ghost is a personage, and a person cannot have the personage of the H.G. in his heart. A man may
receive the gifts of the H.G., and the H.G. may descend upon a man but not tarry with him.''
26
He also related the following dream. ``I dreamed that a silver-headed old man came to see me and said he was
invaded by a gang of robbers, who were plundering his neighbors and threatening distruction to all his subjects.
He had heard that I always sought to defend the oppressed, and he had come to hear with his own ears what answer
I would give him. I answered, if you will make out the papers and shew that you are not the agressor I will call out
the Legion and defend you while I have a man to stand by me. The old man then turned to go away. When he got
a little distance he turned suddenly round and said I must call out the Legion and go and he would have the papers
ready when I arrived, and says he I have any amount of men which you can have under your command.
[Note: The above paragraph is crossed through with a penciled line and at the beginning, in handwriting that
is not William Clayton's handwriting, a comment simply says ``repeated his of 10 March.'']
Er Hyde gave this interpretation ``The old man represents the government of these United States who will be
invaded by a foreign foe, probably England. The U. S. government will call on you to defend probably all this
Western Territory, and will offer you any amount of men you may need for that purpose.
Once when prest. Joseph was praying ernestly to know concerning the wars which are to preceed the coming
of the son of man, he heard a voice proclaim that the first outbreak of general bloodshed would commence at South
Carolina--see Revelation
The sealing of the 144000 was the number of priests who should be anointed to administer in the daily sacrifice
&c. During Prest. Joseph's remarks he said their was a nice distinciton between the vision which John saw as
spoken of in Revelations & the vision which Daniel saw, the former relating only to things as they actually existed
in heaven--the latter being a figure representing things on the earth. God never made use of the figure of a beast
to represent the kingdom of heaven--when they were made use of it was to represent an apostate church.
6 April 1843, Thursday
Nauvoo 1; Words, p. 176
This day was a special conference the saints assembled in the Temple soon after 9. I was appointed to take
minutes. About 11 prest Joseph arrived and preceeded to business. He first stated the object of this conference, viz.
1st. To ascertain the standing of the first presidency 2nd. To take into consideration the propriety of sending some
of the Twelve into the branches abroad to obtain funds for building the Nauvoo House. 3rd. To give a chance to
those Elders who have been disfellowshiped or had their licenses taken away in the branches to have a re-hearing & settle their difficulties He then spake on the importance of building the Nauvoo House stressing that the time
had come to build it. and the church must either do it or suffer the condemnation of not fulfilling the
commandments of God.
He next presented himself & was unanimously voted president of the whole church. Next his councillors Ers
Rigdon and Wm. Law. and afterwards Er Hyrum who was voted with a hearty aye. He blessed the people in the
name of the Lord.
The next business was appointing the Twelve on their mission &c. He showed the injustice of Ers collecting
funds for the Temple in as much as they rarely brought them there. The conference must contrive some measures
to put the Twelve under bonds, for a true return of monies received by them &c.
7 April 1843, Friday
Allen 2, p. 112
The squabbling [among the temple workers] broke out again, and on April 7 it was William Clayton who
brought charges against the committee before the general conference of the church. He accused its members of
partiality in distributing goods, money, and ``store pay'' (i.e., credit at Joseph Smith's store). He also noted that the
son of one committee member had received all of the above but that none of his labor had been placed on the tithing
account. This was a serious breach of religious duty, for one day in ten was supposed to be donated as tithing labor.
Committee members, furthermore, were charged with taking ``store pay'' for themselves but being too tightfisted
in what they would allow to others. Hyrum Smith, however, rose to the committee's defense, and in the end the
conference sustained it in its work, thus exonerating it for a third time. That evening Cahoon complained angrily
to Clayton about the accusations, but when the beleagured scribe explained why he made them (apparently to clear
the air, as much as anything else), Cahoon appeared satisfied, at least for the time being.
8 April 1843, Saturday
Nauvoo 1; Words, p. 190
27
various little items of business attended to and a discourse from the president on Rev.
Words, p. 182
William Clayton Report
Pres't Joseph called upon the choir to sing a him and remarked that ``tenor charms the ear-bass the heart.'' After
sing the President spoke in substance as follows.
I have three requests to make of the congregation the first is that all who have faith will exercise it, that the Lord
may be willing to calm the wind. The next is, that I may have your prayers that the Lord may strengthen my lungs
so that, I may be able to make you all hear. And the next is, that I may have the Holy Ghost to rest upon me so as
to enable me to declare those things that are true.
The subject I intend to speak upon this morning is one that I have seldom touched upon since I commenced as
an Elder of the Church. It is a subject of great speculation as well amongst the Edlers of the church as amongst the
divines of the day; it is in relation to the beast spoken of in Revelations. The reason why it has been a subject of
speculation amongst the Elders, is in consequence of a division of sentiment and opinion in relation to it. My object
is to do away with this difference of opinion. The knowledge of the subject is not very essential to the Elders. To
have knowledge in relation to the meaning of beasts with seven and heads and ten horns and other figure made use
of in the revelations is not very essential to the Elders. If we get puffed up by thinking that we have much
knowledge, we are apt to get a contentious spirit, and knowledge is necessary to do away with contention. The evil
of being puffed up is not so great as the evil of contention. Knowledge does away with darkness, supense and doubt,
for where Knowledge is there is no doubt nor suspense nor darkness. There is no pain so awful as the pain of suspense. this is the condemnation of the wicked; their doubt and anxiety ans suspense causes weeping, wailing and
gnashing of teeth. In knowledge there is power. God has more power than all other beings, because he has greater
Knowledge, and hence he knows how to subject all other beings to him. I will endeavor to instruct you in relation
to the meaning of the beasts and figures spoken of. Er (Pelatiah) Brown has been the cause of this subject being now
presented before you. He, is one of the wisest old heads we have among us, has been called up before the High
Council on account of the beast. The old man has preached concerning the beast which was full of eyes before and
behind and for this he was hauled up for trial. I never thought it was right to call up a man and try him because he
erred in doctrine, it looks too much like methodism and not like Latter day Saintism. Methodists have creeds which
a man must believe or be kicked out of their church. I want the liberty of believing as I please, it feels so good not
to be tramelled. It dont prove that a man is not a good man, because he errs in doctrine. The High Council
undertook to censure and correct Er Brown because of his teachings in relation to the beasts, and he came to me
to know what he should do about it. The subject particularly referred to, was the four beasts and for and twenty
Elders mentioned in Rev. ch 5 v. 8. The old man has confounded all Christendom by speaking out that the four
beasts represented the Kingdom of God; the wise men of the day could not do any thing with him, and why should
we find fault, anything to whip sectarianism and put down priestcraft; a club is better than no weapon for a poor
man to fight with, but I could not keep laughing at the idea of God making use of the figure of a beast to represent
the Kingdom of God on the earth, when he could as well have used a far more noble and consistent figure. What?
The Lord make use of the figure of a creature of the brute creation to represent that which is much more noble and
important. The glories of his Kingdom? You missed it that time, old man, but the sectarians did not know enough
to detect you.
When God made use of the figure of a beast in visions to the prophets, he dit it to represent those Kingdoms
who had degenerated and become corrupt--the Kingdoms of the world, but he never made use of the figure of a
beast nor any of the brute kind to represent his kingdom. Daniel says when he saw the vision of the four beasts ``I
came near unto one of them that stood by, and asked him the truth of all this.'' The angel interpreted the vision to
Daniel, but we find by the interpretation that the figures of beasts had no allusion to the Kingdom of God. You there
see that the beasts are spoken of to represent the Kingdoms of the world the inhabitants whereof were beastly and
abominable characters, they were murderous, corrupt, carnivourous and brutal in their dispositions. I make mention
of the prophets to qualify my declaration which I am about to make so that the young Elders who know so much
may not rise up and choke me like hornets. there is a grand difference and distinction between the visions and
figures spoken of by the prophets and those spoken of in the Revelations of John. None of the things John saw had
any allusion to the scenes of the days of Adam or of Enoch or of Abraham or Jesus, only as far as is plainly
represented by John and clearly set forth. John only saw that which was ``shortly to come to pass'' and that which
was yet in futurity (He read Rev. ch. 1 v. 1) Now I make this declaration, that those things which John saw in
heaven, had no allusion to any thing that had been on the earth, because John says ``he saw what was shortly to
come to pass'' and not what had already transpired. John saw beasts that had to do with things on the earth, but not
in past ages; the beasts which he saw had to devour the inhabitants of the earth in days to come. The revelations
do not give us to understand any thing of the past in relation to the Kingdom of God. What John saw and speaks
of were things which were in heaven, what the prophets saw and speak of where things pertaining to the earth. I
am now going to take exception to the present translation of the bible in relation to these matters. There is a grand
distinction between the actual meaning of the Prophets and the Present translation. The Prophets do not declare
that the[y] saw a beast or beasts, but that the[y] saw the image or figure of a beast. They did not see an actual bear
or Lion but the images or figures of those beasts. The translation should have been rendered ``image'' instead of
``beast'' in every instance where beasts are mentioned by the Prophets. But John saw the actual beast in heaven, to
show to John and to the inhabitants that that being
28
did actually exist there. When the Prophets speak of seeing
beasts in their visions, they saw the images; the types to represent certain things and at the same time they received
the interpretation as to what those images or types were designed to represent. I make this broad declaration, that
where God ever gives a vision of an image, or beast or figure of any kind he always holds himself responsible to
give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in them it. Dont be afraid of being damned for not knowing the meaning of a vision or figure where God has
not given a revelation or interpretation on the subject (He here read Rev. ch 5 v 11 to 13) John saw curious looking
beasts in heaven, he saw every creature that was in heaven, all the beasts, fowls, & fish in heaven, actually there,
giving glory to God. I suppose John saw beings there, that had been saved from ten thousand times ten thousand
earths like this, strange beasts of which we have no conception all might be seen in heaven. John learned that God
glorified himself by saving all that his hands had made whether beasts, fowl fishes or man. Any man who would
tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts
giving glory to God and understood them. God who made the beasts could understand every language spoken by
them; The beasts were intelligent beings and were seen and heard by John praising and glorifying God.
The popular religionists of the day say that the beasts spoken of in the revelations represent Kingdoms. Very
well, on the same principle we can say that the twenty four Elders spoken of represent beasts, for they are all spoken
of at the same time, and represented as all giving uniting in the same acts of praise and devotion. Deacon
Homespun said the earth was flat as a pan cake, but science has proved to the contrary. The world is full of
technicalities and misrepresentation, but I calculate to overthrow the technicalities of the world and speak of things
as they actually exist. Again there is no revelation to prove that things do not exist in heaven as I have set forth,
and we never can comprehend the things of God and of heaven but by revelation. We may spiritualize and express
opinions to all eternity but that is no authority.
Ye Elders of Israel hearken to my voice and when ye are sent into the world to preach, preach and cry aloud
``repent ye for the Kingdom of heaven is at hand repent and believe the gospel.'' Never meddle with the visions of
beasts and subjects you do not understand. Er Brown when you go to Palmyra dont say any thing about the beast,
but preach those things the Lord has told you to preach about, repentance and baptism for the remission of sins.
(He here read Rev. ch 13 v 1 to 8) The spiritualizers say the beast that received the wound was Nebuchadnezzar,
but we will look at what John saw in relation to this beast. The translators have used the term ``dragon'' for ``devil''.
Now it was a beast that John saw in heaven, and he was then speaking of ``things that were shortly to come to pass.''
and consequently the beast John saw as spoken of in the 13th chapter was an actual beast to whom power was to
be given. An actual intelligent being in heaven and this beast was to have power given him. John saw ``one of the
heads of the beast as it were wounded to death; and his deadly wound was healed; and all the world wondered after
the beast.'' Nebuchadnezzar and Constantine the great no excepted; it must have been a wonderful beast that all
human beings wondered after it, and I will venture to say that when God gives power to the beast to destroy the
inhabitants of the earth, all will wonder. Verse 4 reads ``And they worshipped the dragon which gave power unto
the beast; and they worshipped the beast saying, who is like unto the beast? who is able to make war with him?
Some say it means the kingdom of the world. One thing is sure, it dont mean the kingdoms of the saints. Suppose
we admit that it means the kingdoms of the world, what propriety would there be in saying, who is able to make
war with myself. If these spirtualizing
29
interpretations are true, the book contradicts itself in almost every verse,
but they are not true. There is a mistranslation of the word dragon in the second verse. The original hebrew word
signifies the devil and not dragon as translated. Read ch 12 v 9 it there reads ``that, old serpent called the devil,
and it, ought to be translated devil in this case and not dragon. Everything that we have not a key word to, we will
take it as it reads. The beasts which John was and speaks of as being in heaven were actually living in heaven, and
were actually to have power given to them over the inhabitants of the earth precisely according to the plain reading
of the revelations. I give this as a key to the Elders of Israel.
14 April 1843, Friday
Allen 2, p. 85
William Clayton and Joseph Smith rode out on the prairie with several immigrants, and about twenty acres of
land were sold.
16 April 1843, Sunday
Words, p. 198
Heard Pres. J preach on the ressurection shewing the importance of being buried with the saints & their relatives
in as much as we shall want to see our relatives first & shall rejoice to strike hands with our parents, children &c
when rising from the tomb.
17 April 1843, Monday
Allen 2, p. 85
Clayton thankfully began receiving hard cash from some of the immigrants.
19 April 1843, Wednesday
Allen 2, p. 85
/Clayton/ sold thirty acres more.
21 April 1843, Friday
Temple History, p. 106
Brother Player had been sick during the entire Winter, and he continued in a very feeble state until the time
when he commenced again to lay the stone on the walls, which was on the 21st day of April, 1843.
Allen 1, p. 44
``Joseph swore to me he would forever defend & protect me and divide earthly things with me if I would be
faithful to him which I carefully
30
promised.''
Allen 2, p. 113
... the two /Joseph Smith and William Clayton/ were riding together on the prairie. Wrote Clayton, ``He swore
to me he would forever defend & protect me and divide earthly things with me if I would be faithful to him which
I cheerfully promised.''
23 April 1843, Sunday
Allen 2, p. 99
helped Heber C. Kimball arrange his history.
24 April 1843, Monday
Nauvoo 1
Monday 24 ... sister Margt Moon went with me [to Carthage] she is a lovely woman and desires to do right in
all things and will submit to council with all her heart. Got back at dark conversed some with President
27 April 1843, Thursday
Nauvoo 1
Thursday 27. At the Temple A.M. went to prests. who rode with me to bro. H.C, Kimballs where sister Margt.
Moon was sealed up by the priesthood, by the president--and M to me. ... evening told Mother in law concerning
the priesthood.
Nauvoo 2
27. At the Temple A.M. at 10 at bro Kimballs was M to M.M. [shorthand] ... evening told Mother in law about
the priesthood
Affidavit, p. 225
On the 27th of April, 1843, the Prophet Joseph Smith married to me Margaret Moon, for time and eternity, at
the residence of Elder Heber C. Kimball
Letter, p. 77
In April, 1843, he /Joseph Smith/ sealed to me my second wife, my first wife being then living.
28 April 1843, Friday
Allen 2, p. 104
... on April 28, 1843, they /the brick masons/ finished /work on his new home/
29 April 1843, Saturday
Nauvoo 2
29 ... Rode out to Prairie with pres. Joseph, Wm & Samuel H. Smith and John Topham.
30 April 1843, Sunday
Nauvoo 2
Apl 30-- ... P.M at Sister Booths where I learned that S. Ann would obey her instructions Evening walked out
with Margaret and accomplished a good object.
1 May 1843, Monday
Nauvoo 2
May 1st. A.M at the Temple. at 10. m J to L.W. P.M at prest. Josephs ... I have seen 6 brass plates which were
found in Adams County ... Prest J. has translated a portion and says they contain the history of the person with
whom they were found & he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he
received his kingdom from the ruler of heaven & earth
Allen 2, p. 117
``I have seen 6 brass plates which were found in Adams County by some persons who were digging in a mound.
They found a skeleton about 6 feet from the surface of the earth which was 9 foot high. [At this point there is a
tracing of a plate in the journal.] The plates were on the breast of the skeleton. This diagram shows the size of the
plates being drawn on the edge of one of them. They are covered with ancient characters of language containing
from 30 to 40 on each side of the plates. Prest J. has translated a portion and says they contain the history of the
person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt,
and that he received his kingdom from the ruler of heaven and earth.''
Allen 1, p.44
/Clayton/ preformed a marriage ceremony between Joseph Smith and Lucy Walker
Blood Atonement and the Origin of Plural Marriage
31
May 1st, (1843) A.M. At the Temple. At 10 married Joseph to Lucy Walker. P.M. at Prest. Joseph's; he has gone
out with Woodworth.
Affidavit, p. 225
On the 1st day of May, 1843, I officiated in the office of an Elder by marrying Lucy Walker to the Prophet
Joseph Smith, at his own residence. During this period the Prophet Joseph took several other wives. Amongst the
number I well remember Eliza Partridge, Emily Partridge, Sarah Ann Whitney, Helen Kimball and Flora
Woodworth. These all, he acknowledged to me, were his lawful, wedded wives, according to the celestial order. His
wife Emma was cognizant of the fact of some, if not all, of these being his wives, and she generally treated them
very kindly.
Letter, p. 78
I had the honor to seal one woman /Lucy Walker Smith/ to Joseph under his direction.
2 May 1843, Tuesday
Nauvoo 2
May 2nd ... Talked with Jane Charnock. she loves me & would sooner unite to me than R. Joseph rode out to
day with Flora W.
3 May 1843, Wednesday
Nauvoo 2
May 3rd ... Diantha Farr went with me /to Carthage/ ... /Clayton trying to settle taxes with an unnamed collector
says that the collector/ was abusive--much use of the term Joe Smith & snearingly /Walter Bagby/