The Work and the Glory (188 page)

Chapters Six and Seven

In actuality Parley P. Pratt was alone on his mission to Upper Canada (now the Province of Ontario), although a Brother Nickerson did travel with him as far as “the neighborhood of Hamilton.” Having Nathan Steed accompany Parley is the author’s fictional device. However, the events of that mission depicted in these two chapters are as described in Parley’s history. (See
PPP Auto
., pp. 113–28.) The prayer for help in Hamilton, with its resulting offer of money and a letter of introduction to John Taylor; the coming of the Widow Walton under inspiration to the Taylor home; the miraculous healing of the blind woman; the meetings at the Patrick home, including John Taylor’s reading from Acts 8—these are all as reported by Parley. Details of John Taylor’s final speech when Mr. Patrick refuses to allow Brother Pratt to continue to use his home are taken from B. H. Roberts’s
Life of John Taylor
(1892; reprint, Salt Lake City: Bookcraft, 1989), pp. 37–38 (hereafter cited as
LJT
).

Chapter Ten

The meeting of the sisters at Benjamin and Mary Ann Steed’s house (where Parley learns that his wife has been cured) is not based on any actual meeting, but the fact that Thankful was completely cured by the time of Parley’s return is a matter of record (see
PPP Auto.
, p. 129). Other details given at this point in the novel––Emma’s current pregnancy and her previous losses of children, the description of Eliza R. Snow’s talents, and so on––are historically accurate. Nathan’s report about the conversion of the Fielding family and his account of how the woman who had been healed of her blindness finally succumbed to the pressure from her peers are as reported by Parley P. Pratt (see
PPP Auto.
, pp. 117–18, 128).

Chapter Eleven

Emma and Joseph did name their baby born on 20 June 1836 after Frederick G. Williams; and the account of the naming of Mahonri Moriancumer Cahoon reflects actual history and is how we now know the name of the brother of Jared (see George Reynolds, “The Jaredites,”
Juvenile Instructor
27 [1 May 1892]: 282).

The meeting at the temple with the brethren is not based on one specific meeting but is meant to illustrate what was beginning to happen in Kirtland at this time. Some of those depicted as being present may not have been in Kirtland at the exact time the meeting takes place in the novel.  Also, records do not indicate how the Saints accepted Joseph’s decision to go to Salem. Using it as a basis for some of the Saints being disgruntled is the author’s interpolation. However, the figures given for the debts of the Church at this time are accurate. It is also difficult to pinpoint exactly how soon the critical spirit began to infect specific individuals. There is no question about whether men like Warren Parrish, John Boynton, and others turned against Joseph; but at what time their disaffection first began to surface remains a matter of speculation.

Chapter Thirteen

Having Newel Knight in Far West when Benjamin, Nathan, and Matthew arrive is slight conjecture on the author’s part. William G. Hartley’s
“They Are My Friends”: A History of the Joseph Knight Family, 1825–1850
(Provo, Utah: Grandin Book Co., 1986), pp. 117–21, indicates that around this time Newel’s extended family were making efforts to move to Far West, that Newel assisted in these efforts, and that he even built a cabin there into which the family of one of his brothers, Joseph Knight, Jr., moved in 1837. It therefore seemed reasonable that Newel Knight might be in the area when the Steed men arrive in October 1836. But it is likely that Newel, his wife, and their children did not actually move to Far West until early in 1838.

Chapter Fourteen

Joseph Smith did go to Salem, Massachusetts, where he met Brother Burgess, as described elsewhere in the novel. Burgess had not been there for many years and could not even identify the house where the treasure was supposed to be buried, which was a disappointment to Joseph and those with him. The revelation to which Joseph refers in this chapter of the novel is now section 111 in the Doctrine and Covenants. Five years later Erastus Snow went to Salem to preach the gospel. He baptized over 120 people, thus fulfilling the Lord’s promise that there were “many people” who would be gathered out of Salem in “due time.” (See D&C 111:2. See also
Church History in the Fulness of Times
[Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1989], pp. 170–71; hereafter cited as
CHFT.
)

Chapter Fifteen

The meeting of the brethren described in this chapter took place on 2 January 1837. The details are basically as reported in various sources (see note for chapter eighteen). The Kirtland Safety Society did use the bank notes already obtained by Oliver Cowdery, and wording changes (from “BANK” to “anti-BANKing co.”) were stamped only on those notes that conveniently allowed for such changes.

Chapter Seventeen

Thankful Pratt was able to conceive a child as Heber C. Kimball had promised in his blessing. Her remarkable experience preceding the birth of that son and her death a short time afterwards are as Parley records them in his history (see
PPP Auto.
, pp. 141–43).

Chapter Eighteen

The events leading up to and associated with the Panic of 1837 and the collapse of the Kirtland Safety Society Anti-Banking Company are summarized in several excellent sources (see, for example,
CHFT
, pp. 171–73; Milton V. Backman, Jr.,
The Heavens Resound: A History of the Latter-day Saints in Ohio, 1830–1838
[Salt Lake City: Deseret Book Co., 1983], pp. 311–23, hereafter cited as
HR;
and Marvin S. Hill, C. Keith Rooker, and Larry T. Wimmer, “The Kirtland Economy Revisited: A Market Critique of Sectarian Economics,”
BYU Studies
17 [Summer 1977]).

Chapter Nineteen

The account of Parley’s disaffection and John Taylor’s response to him are accurately portrayed in the novel (see
PPP Auto.
, p. 144;
HR
, pp. 325–26;
LJT
, pp. 39–40). However, there is some evidence that Parley sought out John Taylor rather than vice versa. Nathan’s role in all of this is, of course, fictional.

Joseph Smith, Sr. (usually called Father Smith by the Saints), was the Patriarch to the Church and gave patriarchal blessings to Church members in “blessing meetings.” However, it is not known if Mary Fielding received a blessing from him at this time.

Chapter Twenty

For convenience in telling the story, the meeting in which Brigham Young defends the Prophet, and in which Jacob Bump tries to “lay hands” on Brigham, is placed here in the narrative, at the end of May 1837. Although  some historians place this meeting at this point in time, there is evidence that it may have been held as early as February of that same year. Brigham’s own account of this meeting does not specify the date. But whatever the timing, the incident is depicted as Brigham described it later (see Leonard J.  Arrington,
Brigham Young: American Moses
[New York: Alfred A. Knopf, 1985], pp. 57–58). Joseph’s prophecy, alluded to in this chapter, that Brigham Young would one day lead the Church is reported in
HR
, pp. 278–80.

The next three meetings described in the novel—the Sunday, 28 May, gathering during which Warren Parrish pronounces a curse on Joseph’s head; the 29 May meeting in which charges are brought against some of the dissidents; and the worship services of 4 June at which Heber C. Kimball is called to go to England to proclaim the gospel—are all matters of record (see Ronald K. Esplin, “The Emergence of Brigham Young and the Twelve to Mormon Leadership, 1830–1841” [Ph.D. diss., Brigham Young University, 1981], pp. 277–79, hereafter cited as “Emergence of Brigham Young”;
HC
2:484–86, 489–90;
CHFT,
p. 174).

Chapter Twenty-One

The depicted farewell scene between Heber C. Kimball and his family, including some of the words of his prayer, is as reported by Robert B. Thompson, newly married husband of Mercy Fielding, who with his wife would accompany Heber part of the way on his journey (see Orson F. Whitney,
Life of Heber C. Kimball
[1888; reprint, Salt Lake City: Bookcraft, 1992], pp. 108–9; hereafter cited as
LHCK
). Some sources report that Heber’s children also accompanied the party to Fairport Harbor, but the novel follows the account in
LHCK
, which seems to imply that they did not.

Joseph’s illness and the subsequent effect of Doctor Levi Richards’s blessing are reported by Joseph (see
HC
2:492–93). The dissenters did attribute his illness to a curse pronounced upon him by Warren Parrish, but his remarkable recovery ruled that out in a hurry. Ebenezer Robinson’s statement about truth and righteousness prevailing is given in Esplin’s
 
“Emergence of Brigham Young,” p. 238. This sentiment was typical of many of the Latter-day Saints who remained faithful during this period, and may partially explain why the “Truth Will Prevail” banner in England so struck Heber C. Kimball and the other missionaries when they saw it.

Chapters Twenty-Two and Twenty-Three

In chapter twenty-two, the depiction of Parley Pratt’s repentance is drawn from his autobiography and other sources (see
PPP Auto.
, p. 144; “Emergence of Brigham Young,” pp. 286–88).

The events depicted in chapters twenty-two and twenty-three concerning the arrival and subsequent activities of the missionaries in Preston are told in some detail in
LHCK
, pp. 118–36. The seeing of the banner; the reported dreams had by some of the Reverend James Fielding’s congregation in Preston; the acceptance and then rejection of the missionaries by the reverend; the race to the river; the first baptisms—all are part of this record. (See also James B. Allen, Ronald K. Esplin, and David J. Whittaker,
Men with a Mission, 1837–1841: The Quorum of the Twelve Apostles in the British Isles
[Salt Lake City: Deseret Book Co., 1992], pp. 26–36; hereafter cited as
MWM
.) The account of the encounter with evil spirits is quoted (with some minor editorial alterations) from
LHCK
, pp. 129–31.

Chapter Twenty-Five

While Benjamin Steed’s wavering between faithfulness and personal apostasy is part of the fictional story that this novel tells, the details of what was happening with many of the historical figures––David Whitmer, Martin Harris, and so on––are drawn from the accounts of those dark days in Kirtland. The attempted takeover of the temple and its resulting violence are portrayed in the novel as they are described by the Prophet’s mother and others (see Lucy Mack Smith,
History of Joseph Smith by His Mother,
ed. Pres-ton Nibley [Salt Lake City: Bookcraft, 1958], p. 241, and Eliza R. Snow Smith,
Biography and Family Record of Lorenzo Snow
[1884; reprint, Salt Lake City: Zion’s Book Store, 1975], pp. 20–21; see also Karl Ricks Anderson,
Joseph Smith’s Kirtland: Eyewitness Accounts
[Salt Lake City: Deseret Book Co., 1989], pp. 220–21).

Chapter Twenty-Six

The description of the progress of missionary work in England and Heber C. Kimball’s activities at this time is drawn mainly from
LHCK
, pp. 137–43 (see also
MWM
, pp. 36–40).

The conference of 3 September 1837 is a historical event, and action was taken against many of the dissidents (see
HC
2:509–11).

The action taken by Derek’s boss, Mr. Morris, at the textile factory was not a widespread occurrence as far as we know, but Mr. Morris’s behavior is representative of the efforts of some real-life employers and family members to coerce converts into abandoning their new religion (see
LHCK
, p. 153).

Chapter Twenty-Seven

The death of Hyrum’s wife, Jerusha Barden Smith, is accurately portrayed in the novel, including her calling of the children together for a last farewell (see
HC
2:519).

Chapter Twenty-Eight

The various details given in Lydia’s letter to Benjamin and Mary Ann are accurate, including Joseph’s call for Hyrum to marry the Canadian convert Mary Fielding without delay. The description of the precipitous flights of Brigham Young and Joseph Smith to escape death from the hands of the apostates is accurate (see
HR
, pp. 342–43).

Chapter Twenty-Nine

Oliver Cowdery was excommunicated on 12 April 1838 for the charges described in the novel. David Whitmer withdrew his name from the records of the Church before he could be excommunicated (see
HC
3:16–19).

The part of the April 1838 revelation giving the official name of the Church is found in D&C 115:4. To this point it was commonly called the Church of Christ or the Church of the Latter-day Saints.

Chapter Thirty

The revelation designating Spring Hill in northern Missouri as Adam-ondi-Ahman is now found in D&C 116 (see also
HC
3:34–38). The “Salt Sermon” preached by Sidney Rigdon and the letter that was produced shortly thereafter that threatened the apostates with physical violence if they did not immediately leave are matters of record (see
CHFT
, p. 191). There is no question that Joseph did not sign the letter and that he roundly condemned it once he learned of it. Some sources say that Sidney did not sign the document either. Other sources, however, claim that Sidney did sign it and that he was the one who actually wrote the letter.

Chapter Thirty-Two

Matthew’s report of the circumstances surrounding Willard Richards and Jennetta Richards’s meeting is drawn generally from
LHCK
, pp. 143–44 (see also
MWM
, pp. 61–62).