Joseph had endeavored by every means in his power to create pacific feelings between the Saints and the other citizens of Illinois. He addressed many communications to the public, in which he counseled for good sense and good order.
One of his appeals for peace was written on the 17th of February, 1844. That same day an anti-Mormon convention was held at Carthage, the object being to devise ways and means for expelling the Saints from the state as they had been driven from Missouri. Among the resolutions adopted by the meeting was one appointing the 9th day of March following as a day of fasting and prayer, whereon the pious4 of all the sectarians were to supplicate5 heaven to aid their efforts against the Prophet and his people. The inciters of this convention purposed that it should inaugurate a massacre; and yet they were so blasphemous6 as to pretend to ask the aid of the Almighty7! Their real supplication8, however, was addressed—not to the realms of light, but to the prince of darkness.
On Sunday, the 25th day of February, in a meeting at the assembly room of the Saints in Nauvoo, Joseph prophesied9 that in five years the Saints would be out of the power of their old enemies, whether apostates or of the world, and he asked the brethren to record the prediction.
About this time he was inspired to direct the glance of the apostles to the western slope where he said the people of God might establish themselves anew, worship after their own sincere convictions, and work out the grand social problems of modern life. This subject was present in his mind and often upon his lips during the brief remainder of his earthly existence. Frequent councils were held and he directed the organization of an exploring expedition to venture beyond the Rocky Mountains, to seek a home for a righteous people denied every right of citizenship10 within the boundaries of the United States then existing. His purpose was not to sever11 the Saints from this sublime12 republic by any emigration; he saw that this country's domain13 must soon stretch from ocean to ocean. The entire land of North and South America was the Zion of the Lord, and the people might settle in any spot where peace could be enjoyed, always remembering that in the due time of the Almighty the center stake must be built up.
Work was stopped on the Nauvoo House by the Prophet's direction and every effort concentrated upon the temple. He determined14 that the structure should be fitted to receive the worshiping Saints of the Most High before they should go into voluntary exile or submit to expatriation. And though he did not live to see the consummation of this purpose, it was literally15 fulfilled. And though he did not live to see the exodus16 of the Saints nor to send out the first pioneer party of explorers, his inspired suggestion was carried out, and through it his prediction was fulfilled that the Saints in five years should be beyond the power of their old enemies.
In March, the Prophet addressed a memorial to Congress, asking for the passage of an ordinance17 to protect citizens of the United States emigrating into the western regions. His purpose was to advance, under national authority, beyond the western boundary of the United States and establish American citizens in this vast domain preparatory to the hour when it should become annexed18 to our country. He drafted the ordinance, and in its provisions he betrayed his usual grandeur19 of purpose.
A special conference was held, beginning on the 6th day of April, 1844, at which Joseph addressed a congregation of twenty thousand people. He chose for his subject the death of Elder King Follett, who had died a few days before, and he uplifted the souls of the congregation to a higher comprehension of the glory which comes after death to the faithful. His address ceased to be a mere20 eulogy21 of an individual, and became a revelation of eternal truths concerning the glories of immortality22. The address occupied three hours and a half in delivery, and the multitude were held spellbound by its power. The Prophet seemed to rise above the world. It was as if the light of heaven already encircled his physical being. In a few weeks he was to pass through the portals of the tomb into the radiance beyond, and he wanted his brethren to grasp some of the sublimities comprehended by his own inspired soul. Those who heard that sermon never forgot its power. Those who read it today think of it as an exhibition of superhuman power and eloquence23.
The Judas spirit manifested itself in Nauvoo in the spring of 1844. Alarmed by the Prophet's declaration that there was a right-hand Brutus near him, some of the men who were willing to betray him feared that their machinations were discovered and that vengeance24 might be wreaked25 upon them. William Law and William Marks both feared or affected26 to fear for their lives. They made complaint which reached the ears of the Prophet, and he ordered an investigation27 in which they were allowed the fullest license28 to examine witnesses. The result was to show to them how utterly29 groundless was their fear; but further it showed to all the Saints that these men were not faithful. The people said:
Is it possible that Brother Law or Brother Marks is a traitor30 and would deliver Joseph into the hands of his enemies in Missouri? If not, what can be the meaning of this? The righteous are as bold as a lion.
Joseph merely quoted:
The wicked flee when no man pursueth.
But from this time on he knew from what quarter to expect the kiss of Judas. Jealousy31 of the Prophet, and their personal impurity32 led several leading men to apostasy33 and to a thirst for Joseph's blood. Among them were William Law, Wilson Law, Chauncey L. Higbee, Francis M. Higbee and Robert D. Foster. They became his avowed34 enemies; but in secret sympathy with them were Sidney Rigdon, William Marks and Austin A. Cowles.
William Law was the leader of the movement. He declared that Joseph was a fallen Prophet, and he attempted to set up a church of his own. The apostates sought by every means in their power to precipitate35 bloodshed in Nauvoo. They flagrantly violated the law; insulted, abused and threatened the officers; usurped36 official prerogatives37; attempted to shoot Joseph; and spread throughout the country, and even beyond its confines, the most wicked misrepresentations and complaints concerning Joseph and the municipal administration of Nauvoo.
The Prophet had long known of their treachery and had warned the Saints that Judases were in their midst, without naming the individuals. He knew that in a little time the traitors38 would betray themselves. When this expectation of the Prophet was realized and the Saints were enabled to see the perfidy39 of these men, they were excommunicated.
After this it seemed as if Satan was turned loose in their souls. Having no longer any profit in concealment40 they blazoned41 forth42 their hatred43 for the Prophet and their own iniquities44. Some of them confessed that they knew that their sins were finding them out and that they would soon have no reputation to lose anyhow, and therefore they would persecute45 the Prophet and try to drag him down with them. At this time anonymous46 letters threatening the lives of Joseph and Hyrum were received and every conceivable annoyance47 was perpetrated upon them.
The missionary48 labor49 had not slackened. While Satan was moving the powers of earth and the infernal regions to slay50 the Prophet, despoil51 the city and break the growing strength of righteousness, missionaries52 were being sent into every field. Under date of Friday, May 17, 1844, the Prophet records among other similar events, that Elder Franklin D. Richards, then a faithful youth and later a renowned53 apostle of the Church, was ordained54 a high priest and set apart to go on a mission to England.
On Saturday, the 25th day of May, 1844, the Prophet was informed that he had been indicted at Carthage for the alleged55 offenses56 of polygamy and perjury57 on the testimony58 of William Law and others. Two days later, learning that warrants were out for him from the circuit court upon these indictments59, he determined to proceed to Carthage and give himself up. He had a double purpose to serve in this action. He desired as usual to show his respect for law and legal process; and he wanted to avoid having a Carthage mob come into Nauvoo to serve the writs60. At Carthage he was informed by Charles Foster and other apostates, who repented61 their purpose for the moment that a plot had been laid for his death and that it was determined that he should not leave that place alive. He secured lawyers and endeavored to have his case brought forward for trial; but the prosecution62 insisted upon delay and secured a postponement63 until the next term. In the meantime Joseph was to be released on bail64 satisfactory to the sheriff; and that officer told him to go his way without bonds until called upon.
His friends gathered around him when he prepared to depart for home, and by this means his life was saved, for armed men threatened him and tried by force and stratagem65 to detain him in Carthage until after dark that they might the better accomplish the assassination66. But he knew their plot and departed, riding Joe Duncan and accompanied by Hyrum and others, and reached home at 9 o'clock that evening.
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1
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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apostates
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| n.放弃原来信仰的人( apostate的名词复数 )；叛教者；脱党者；反叛者 | |
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indicted
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| 控告，起诉( indict的过去式和过去分词 ) | |
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4
pious
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| adj.虔诚的；道貌岸然的 | |
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supplicate
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| v.恳求；adv.祈求地，哀求地，恳求地 | |
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blasphemous
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| adj.亵渎神明的，不敬神的 | |
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7
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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supplication
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| n.恳求，祈愿，哀求 | |
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prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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10
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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sever
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| v.切开，割开；断绝，中断 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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14
determined
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| adj.坚定的；有决心的 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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16
exodus
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| v.大批离去，成群外出 | |
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ordinance
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| n.法令；条令；条例 | |
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annexed
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| [法] 附加的，附属的 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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eulogy
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| n.颂词；颂扬 | |
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immortality
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| n.不死，不朽 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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24
vengeance
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| n.报复，报仇，复仇 | |
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25
wreaked
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| 诉诸（武力），施行（暴力），发（脾气）( wreak的过去式和过去分词 ) | |
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affected
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| adj.不自然的，假装的 | |
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investigation
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| n.调查，调查研究 | |
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license
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| n.执照，许可证，特许；v.许可，特许 | |
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utterly
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| adv.完全地，绝对地 | |
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traitor
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| n.叛徒，卖国贼 | |
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jealousy
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| n.妒忌，嫉妒，猜忌 | |
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32
impurity
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| n.不洁，不纯，杂质 | |
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apostasy
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| n.背教，脱党 | |
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34
avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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35
precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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36
usurped
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| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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37
prerogatives
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| n.权利( prerogative的名词复数 )；特权；大主教法庭；总督委任组成的法庭 | |
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38
traitors
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| 卖国贼( traitor的名词复数 )； 叛徒； 背叛者； 背信弃义的人 | |
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39
perfidy
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| n.背信弃义，不忠贞 | |
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40
concealment
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| n.隐藏, 掩盖，隐瞒 | |
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41
blazoned
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| v.广布( blazon的过去式和过去分词 )；宣布；夸示；装饰 | |
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42
forth
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| adv.向前；向外，往外 | |
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43
hatred
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| n.憎恶，憎恨，仇恨 | |
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44
iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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45
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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46
anonymous
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| adj.无名的；匿名的；无特色的 | |
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47
annoyance
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| n.恼怒，生气，烦恼 | |
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48
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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49
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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50
slay
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| v.杀死，宰杀，杀戮 | |
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51
despoil
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| v.夺取，抢夺 | |
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52
missionaries
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| n.传教士( missionary的名词复数 ) | |
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53
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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54
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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55
alleged
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| a.被指控的，嫌疑的 | |
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56
offenses
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| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
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57
perjury
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| n.伪证；伪证罪 | |
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58
testimony
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| n.证词；见证，证明 | |
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59
indictments
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| n.（制度、社会等的）衰败迹象( indictment的名词复数 )；刑事起诉书；公诉书；控告 | |
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60
writs
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| n.书面命令，令状( writ的名词复数 ) | |
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61
repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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62
prosecution
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| n.起诉，告发，检举，执行，经营 | |
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postponement
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| n.推迟 | |
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64
bail
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| v.舀（水），保释；n.保证金，保释，保释人 | |
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stratagem
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| n.诡计，计谋 | |
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66
assassination
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| n.暗杀；暗杀事件 | |
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