Less well known is Sir Arthur Conan Doyle’s visit to Utah more than thirty years after writing a book set among “sinister” and “nefarious” Mormons in Salt Lake City. He admitted that he had been misled before his visit by the writings of the time, and he apologized for his inaccurate portrayal. He wrote that he had “great respect for the Mormons.”2

But a visit to the Mormons by prominent educator, author, orator, and presidential advisor, Booker T. Washington and what he thought about them is almost completely forgotten. This year marks the 100th anniversary of Washington’s visit to Utah and The Deseret News recently published an article describing what brought him to Utah.

Booker T. Washington was the most prominent African-American of his generation. In late March 1913 he traveled to Utah to “‘get right into the midst of the Mormons to see what kind of people they are, what they look like, what they are doing, and in what respect they are succeeding.’”

After his two-day visit, he wrote a 2,000-word account for the New York Age, which was one of the most influential African-American newspapers at that time.

“‘They have certainly made the desert blossom as a rose,’” he wrote. “‘I have never been among a more intelligent, healthy, clean, progressive, moral set of people than these people are.’”

During his visit he met with African-Americans and “local leaders, attended receptions in his honor and spoke to educators.” He also spoke to a large assembly of University of Utah students, where he was “‘greeted by vociferous applause.’”

Washington said of Utah students: “‘It has been my privilege to address schools and universities in nearly every part of America, and I saw without hesitation that I have never addressed a college anywhere where the students were more alert, more responsive, more intelligent than is true of the students in these Mormon colleges.’”

According to Max Mueller, who is writing a forthcoming paper titled “Booker T. Washington’s March 1913,” the superintendent of Salt Lake City schools visited Tuskegee Institute—the teachers college that Washington founded—and invited him to come and speak.

Washington’s visit was evidently in response to an invitation, a curiosity about the Mormons, and possibly a quest to obtain funding for his college.

Mueller said that Washington hoped to “‘create an independent, self-sufficient, respected community of industrious, conservative people’” and thought the Latter-day Saints were a model of that type of community. “‘The saints and African Americans actually have a shared history of exclusion from the mainstream, of persecution. So they had that in common.’”

Washington wrote:

“‘First  . . . the Mormons were most inhumanly persecuted almost from the first organization of their church. This was especially true in Missouri and Illinois. Hundreds of their followers were put to death. The courts gave them little protection. The mob that either killed or wounded the Mormons was seldom, if ever, punished. . . . but out of this inhuman and unjust treatment grew the strength of these people . . .

‘The second parallel between the Mormon and the Negro is this. These people, I am sure, have been misrepresented before the world. . . . The Negro is suffering today just as the Mormons are suffering and have suffered, because people from the outside have advertised the worst in connection with Mormon life and they seldom called attention to the best in connection with the life of the Mormons.’”

Washington’s observations are also interesting because “at that time The Church of Jesus Christ of Latter-day Saints did not allow its members of African descent to be ordained to the priesthood.” (All worthy males are ordained to the priesthood now.) And because of racially discriminatory policies of the time, Washington wasn’t allowed to stay in the prestigious Hotel Utah.

But Mormons recognized their similarities with African-Americans and often “spoke out about extralegal violence against African-Americans.”

Booker T. Washington visited Utah to “see what kind of people” the Mormons were because he knew the value of getting “right into the midst” of them:

“‘I have learned by experience and observation that it is never safe to pass final judgment upon a people until one has had an opportunity to get into the real life of these people.’”

Notes:

1. The Voyage of the Amazon: A Close View of One Immigrant Company

2. 100 years since Booker T. Washington’s historic visit to the Mormons

This article was written by Paula Hicken, a member of The Church of Jesus Christ of Latter-day Saints.

Paula Hicken was an editor with the Neal A. Maxwell Institute for Religious Scholarship from 2000 to 2013. She earned her BA degree in English from Brigham Young University. She edited Insights, the Maxwell Institute newsletter, and was the production editor for Faith, Philosophy, Scripture, Hebrew Law in Biblical Times (2nd ed.), Third Nephi: An Incomparable Scripture, and was one of the copy editors for Analysis of the Textual Variants of the Book of Mormon. She also helped manage the Maxwell Institute intellectual property and oversaw rights and permissions. She has published in the Ensign, the Liahona, the LDS Church News, and the FARMS Review.

Additional Resources:

Black Mormons in Utah

A Mormon Declaration

paulah

Paula Hicken was an editor with the Neal A. Maxwell Institute for Religious Scholarship from 2000 to 2013. She earned her BA degree in English from Brigham Young University. She edited Insights, the Maxwell Institute newsletter, and was the production editor for Faith, Philosophy, Scripture, Hebrew Law in Biblical Times (2nd ed.), Third Nephi: An Incomparable Scripture, and was one of the copy editors for Analysis of the Textual Variants of the Book of Mormon. She also helped manage the Maxwell Institute intellectual property and oversaw rights and permissions. She has published in the Ensign, the Liahona, the LDS Church News, and the FARMS Review.

Folk medicine was popular and oft-relied-upon in the northeastern United States, where the restoration of the Gospel of Jesus Christ took root.   When Joseph Smith was translating the Book of Mormon, then, it must have piqued his interest when he came to the following verse:

And there were some who died with fevers, which at some seasons of the year were very frequent in the land – but not so much with fevers, because of the excellent qualities of the many plants and roots which God had prepared to remove the cause of diseases, to which men were subject by the nature of the climate.“ (Alma 46:40)

Years after its publication in 1822, Joseph Smith became aware of the “New Guide to Health; or Botanic Family Physician,” by Samuel Thompson.  Joseph “became a great advocate for the Thompson Botanical Cure, later saying that he was “as much inspired to bring forth his principle of practice according to the dignity and importance of it as I was to introduce the Gospel” (“Journal of Priddy Meeks,” Utah Historical Quarterly 10:199). [1]

The Prophet received by revelation Section 89 of the Doctrine and Covenants, a health law for the “weakest of the weak.”  It proscribed the use of alcohol, coffee, tea, and tobacco and recommended good dietary habits.  It also mentioned herbs for healing in addition to the healing power of prayer and priesthood blessings:

“And whosoever among you are sick, and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy”  (D&C 42:43).

Faith and Science

In 1843 in Nauvoo, Illinois, Joseph was taken ill and was tended to by Dr. Levi Richards, the brother of Willard Richards, Nauvoo’s primary botanical physician and a convert from Massachusetts. [2]  “Willard had been trained in the Thomsonian Botanical Method from Samuel Thomson himself.  They and their third brother Phineas, another botanical physician, treated their patients with ‘warm medicines’ of which cayenne and lobelia were two principal ingredients…. Willard became the primary botanical physician in Nauvoo, while Levi served as the surgeon general of the Nauvoo Legion, and was the personal physician to the Prophet Joseph and his brother Hyrum.”  [2]

Joseph Smith established a board of health in Nauvoo.  He wanted only those truly educated in the use of herbs and medicinal treatments of the time to be allowed to use them.  Having established the “Relief Society,” the womanhood organization founded by the principles of the Priesthood, Joseph wanted the sisters to be accomplished enough to administer to the sick.  Joseph personally set apart in a spiritual ordination, women to serve as midwives and nurses.

Patty Sessions was one of these.  She became one of Utah’s foremost early midwives. “Her medical reports were very objective, but her personal journals revealed her deep testimony of the restored gospel, and the inseparable nature of practicing medicine while serving God under the mantle of the Priesthood.” [2]

Although healing by faith and the power of the priesthood was of high importance among the Latter-day Saints, and some people felt that all illness came from the Adversary, Joseph said the following:

“It is not lawful to teach the Church that all disease is of the Devil. But if there is any that has this faith, let him have it to himself. If there are any that believe that roots and herbs administered to the sick and all wholesome vegetables which God has ordained for the use of man, and if any say that such things applied to the sick in order that they may receive health, and this applied by any member of the Church … if there are any among you that teach that these things are of Satan, such teaching is not of God.” (L.D.S. Church Historian’s Office, entry for August 31, 1834). [2]

Miraculous healings were common among the early Latter-day Saints, and they continue to be, but Mormons also believe in science, and as science progresses, it draws closer to the eternal truths already possible to access through spiritual means.

Botanical Medicine Continued Under Prophet Brigham Young

Brigham Young continued to rely on herbs and mild food in times of illness.  He sent letters to the Mormon Battalion recommending the same.  The U.S. Government had assigned a doctor to the Battalion who hated Mormons, a Doctor Sanderson.  Prophet Brigham Young assigned an “Assistant Surgeon” from Mormon ranks, William L. McIntyre, a botanical surgeon, who also valued herbal medicine.  The men of the Battalion loved and respected him.

A doctor from Illinois wrote to Brigham Young asking to bring a large group of neighbors to Utah as converts.  Prophet Young replied that there was very little need for doctors in Utah. (See “Medicine and the Mormons,” by Robert T. Divett, Bulletin of the Medical Library Association, Vol. 31, No 1, Jan. 1936.)

In Salt Lake City, a “Council of Health” was established, headed by Willard Richards.  The council visited Antelope Island in the Great Salt Lake to gather saline plants and roots for herbal medicine.  The council was active in discussing medical techniques using herbs in the region.

Said Brigham Young,

“It appears consistent to me to apply every remedy that comes within the range of my knowledge, and to ask my Father in Heaven, in the name of Jesus Christ, to sanctify that application to the healing of my body … it is my duty to do, when I have it in my power.  Many people are unwilling to do one thing for themselves in the case of sickness, but ask God to do it all.”

Brigham lived during a time of great forward leaps in medicine, including modern nursing, Pasteur’s discoveries of bacteria, and the use of ether as anesthesia.  In 1869 instead of commenting that the Mormons relied too much upon the Lord, he commented that the Saints relied too much upon modern medicine.  It must be acknowledged that the Relief Society, the women’s organization of the Church, had been very pro-active in training women as nurses and midwives and in establishing good medical care among the Saints.  The practice of plural marriage actually liberated women to go east for medical schooling because they had other women to care for their children at home.  Brigham Young called a number of men and women in the Church to go east for medical education.

In 1872, the year he sent a nephew off to medical school, he said,

Would you want doctors?  Yes, to set bones.  We would want a good surgeon for that, or to cut off a limb.  Do you want doctors?  For not much of anything else, let me tell you, only the traditions of the people lead them to think so, and here is a GROWING EVIL IN OUR MIDST.  … Now the cry is “Send for a doctor.’  If you have a pain in the head, ‘Send for a doctor, if you feel aches, “I want a doctor’ …

Herbalist John Heinerman observed:

“First of all, he believed in doctors, but only to the extent of fractures, sprains and such, with a surgeon necessary for amputation when they may occur … the real reason is because a good majority of the Mormon people wanted these services for themselves in the territory.”

And rather than suffer to see some corrupt Gentile practitioners come in and work their stuff upon the members of the Church, he felt that if they had to have doctors, they might as well have those of their own faith treat them.  The territory had already been “blessed” with a few of those kind of the world, and he did not want any more if he could help it.  (Joseph Smith and Herbal Medicine, page 93).

However, at his own death on August 29, 1877 he was attended by three prominent medical doctors, his nephew Doctor Seymour B. Young and and Doctors Joseph and Denton Benedict.  They were able to administer morphine to ease his terrible pain from inflammation of the bowels and what is believed to be his cause of death, peritonitis from a ruptured appendix. [1]

The first hospital in Salt Lake City was dedicated 25 years after Brigham Young’s death.  In 1905 the Deseret News reported the following:

“Remedies are provided by the Great Physician or by Nature as some prefer to view them and we should not close our eyes to their virtues, nor ignore the skill and learning of the trained doctor.  It gives evidences that “Mormon” enterprise is abreast of the times and that L.D.S. are ready to avail themselves of scientific knowledge and progress, and are not slow to move with the movement of modern thought and learning.”

Additional Resource:

Mormons and Science

Gale

Gale is a former fibro and CMP sufferer. She hopes this information will help other sufferers on their journey to good health.

Section 5 of the Doctrine and Covenants was revealed to Joseph about eight months after Section 3 was received. Martin Harris, a man 22 years Joseph Smith’s senior, had done a great deal to help Joseph in his work of translating the work which was eventually published as the Book of Mormon. However, he pushed Joseph to let him borrow the 116-page manuscript of the work they had translated so far and lost it. Section 3 covers the Lord’s feelings about the matter. Section 5 is addressed to Martin Harris, but it is important for the reader to have the background of the lost manuscript.

Joseph Smith had been given by the Lord an ancient record contained upon plates of brass. He was in the process of translating this record, but he had been given very strict instructions to never let anyone see the plates, unless he was first instructed to by the Lord. Thus, Martin Harris had never seen the actual plates. He had a great desire to see them, however, and asked Joseph to seek permission to show him the plates. After the experience of the lost manuscript pages and the severe chastisement Joseph received from the Lord, Joseph was not at all inclined to disobey again.

It is interesting, however, to ponder upon how lonely Joseph must have felt in his responsibility (at this point) to be the only witness to the plates. The vast majority of the world mocked him and called him a liar. In verse 7 of Section 5, the Lord shares one reason why the plates were not to be shown to the world:

Behold, if they [those who wanted to see the plates] will not believe my words, they would not believe you, my servant Joseph, if it were possible that you should show them all these things which I have committed unto you.

Here the Lord discusses the principle of faith. He says in the scriptures that faith must precede the miracle. No sign is enough to convince the disbelieving that the gospel is true. No scholarly or historical evidence is enough to convince critics that the Book of Mormon is true. This is very intentional on the Lord’s part. It must be faith on the part of the individual exercised to gain a personal witness from the Holy Ghost that these things are true. That is a witness that cannot be proven, nor can it be denied by those who receive it.

The Lord goes on to promise Joseph that he will not be alone in bearing his burden forever. Verses 11–13 say:

And in addition to your testimony, the testimony of three of my servants, whom I shall call and ordain, unto whom I will show these things, and they shall go forth with my words that are given through you. Yea, they shall know of a surety that these things are true, for from heaven will I declare it unto them. I will give them power that they may behold and view these things [the plates] as they are.

In addition, all those who believe the words of these witnesses, as well as all of the words of the Lord, shall be visited with the manifestation of the Spirit (D&C 5:16). Joseph is chastised again by the Lord, in verse 21, to repent and to stop listening to the “persuasions of men.” However, despite Martin’s failure to fully learn his lesson after losing the 116 pages, the Lord tells Joseph that if Martin humbles himself in mighty prayer and remains faithful, then he may be granted his desire.

Martin did, in fact, repent. He became one of the three witnesses to the Book of Mormon the Lord spoke of in Section 5, and he did testify of the reality of the plates and their heavenly source.

What is very personal to me is that, also contained in Section 5 are very specific instructions to Joseph Smith on how much longer he should translate. After giving Joseph instructions about what to tell Martin Harris and, in effect, telling Joseph that now the ball would be in Martin’s court and that he shouldn’t worry about it anymore, the Lord tells Joseph to translate only a few more pages and then to take a break.

Translation was very exhausting work, and I’m sure Joseph welcomed a break, but the Lord does not give that as His reason. He knew there were many people trying to destroy Joseph and trying to get their hands on the plates. The Lord knew their plans. He forbade Joseph to continue the work in order to protect him. Section 5 ends with the Lord saying:

Yea, for this cause I have said: Stop, and stand still until I command thee, and I will provide means whereby thou mayest accomplish the thing which I have commanded thee. And if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day.

These types of instruction witness to me of Joseph’s humility and integrity. What imposter would have fabricated so many revelations from God berating and chastising himself? In addition, who would have fabricated details which seem so mundane?

We are so blessed to have the Doctrine and Covenants. This book of scripture contains modern revelations which answer so many questions about the gospel. These truths were lost; they are now restored. Read these words and obtain your own spiritual witness that they are true.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

Joseph Prepared a Route for the Saints to Take across the Rocky Mountains

Monday Sept. 27th [1897] . . . I met that day, at the Hall of Relicks, Hopkins G. Pendar an old Nauvoo Mormon, and from him learned that Joseph Smith just before he was killed, made a sketch of the future home of the saints in the Rocky Mountains, and their route or road to that country as he had seen in vision; a map or drawing of it.

(Oliver B. Huntington, “History of the Life of Oliver B. Huntington, Written by Himself 1878–1990,” typescript copy, BYU Special Collections, Harold B. Lee Library, Provo, Utah, 50.)

As Oliver states below, it is no secret that Joseph Smith knew when he turned himself in at Carthage Jail (on spurious charges) that he was going to his death. He did all he could to prepare the Saints for this event. He knew that they were in God’s hands even during his life and prophesied of God’s will for the Saints even for the time following his death.

Joseph Sacrificed Himself to Protect the Saints

I have just learned from Brother Peter W. Cownover another evidence of the certainty in the Prophet’s mind that he was going to Carthage to be slain as a sacrifice for the Saints.

Brother Cownover had been to Carthage in charge of prisoners arrested by the county sheriff, and when he reached that place he and the prisoners were all thrown into jail together, without judge or jury, and after they were liberated he returned to Nauvoo, and arrived just as Joseph was starting for Carthage. After usual salutations, Brother Cownover asked Joseph where he was going.

“I am going to Carthage to give myself up,” was his reply.

Brother Cownover said, “If you go there they will kill you.”

“I know it,” replied the Prophet, “but I am going. I am going to give myself for the people, to save them.”

(Oliver B. Huntington, “Letter to the Editor [Susa Gates],” Young Woman’s Journal 2, no. 3 [December 1890]: 125; see also “Philo Dibble Autobiography [1806–c. 1843],” in “Early Scenes in Church History,” Four Faith Promoting Classics [Salt Lake City, Utah: Bookcraft, 1968], 79.)

Joseph prophesied Saints would live in Nauvoo for only seven years, then go to Rocky Mountains.

My father was living in a good hewed log house in 1840 when one morning as the family all sat at breakfast old Father Joseph Smith, the first Patriarch of the Church and father of the Prophet Joseph, came in and sat down by the fire place, after declining to take breakfast with us, and there he sat some little time in silence looking steadily in the fire. At length he observed that we had been driven from Missouri to this place; with some passing comments, he then asked this question: “And how long, Brother Huntington, do you think we will stay here?” As he asked this question I noticed a strange, good-natured expression creep over his whole being—an air of mysterious joy.

Father answered, after just a moment’s hesitation, “Well, Father Smith, I can’t begin to imagine.”

“We will just stay here seven years,” he answered. “The Lord has told Joseph so—just seven years,” he repeated. “Now this is not to be made public; I would not like to have this word go any further,” said the Patriarch, who leaned and relied upon his son Joseph in all spiritual matters as much as boys generally do upon their parents for temporalities. There were then two or three minutes of perfect silence. The old gentleman with more apparent secret joy and caution in his countenance said, “And where do you think we will go to when we leave here, Brother Huntington?” Father did not pretend to guess; unless we went back to Jackson County.

“No,” said the old Patriarch, his whole being seeming to be alive with animation. “The Lord has told Joseph that when we leave here we will go into the Rocky Mountains; right into the midst of the Lamanites.”

This information filled our hearts with unspeakable joy, for we knew that the Book of Mormon and this gospel had been brought to light more for the remnants of Jacob upon this continent than for the Gentiles.

Father Smith again enjoined upon us profound secrecy in this matter and I don’t think it was ever uttered by one of Father Huntington’s family. The history of Nauvoo shows that we located in Nauvoo in 1839 and left it in 1846.

The Church did move to the Rocky Mountains into the midst of the Indians or Lamanites—or more properly speaking the Jews—and here expect to live until we move to the spirit land or the Lord moves us somewhere else.

(Oliver B. Huntington, “Prophecy,” Young Woman’s Journal 2, no. 7 [April 1891]: 314–15).

Joseph Smith was a truly remarkable man. He was a prophet called of God in these last days to restore the fulness of the gospel of Jesus Christ. He prophesied many things which came to pass. People like Oliver Huntington kept good records of these things, as Joseph himself in fact did. Learning more about Joseph Smith’s life brings any person of faith to the conclusion that he was exactly what he claimed to be: a humble man of common upbringing who was called of God to build His kingdom on the earth.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

https://www.youtube.com/watch?v=RDYJ5Ql-Qhc&feature=youtu.be

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.