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1. This date in the Prophet's narrative is given the 6th of June, but the minutes of the conference in the Far West Record are dated "June 3rd." In John Whitmer's History of the Church it is written: "June 3rd 1831, a general conference was called, and a blessing promised if the Elders were faithful and humble before Him [i. e. the Lord]. Therefore the Elders assembled from the east and from the west, from the north and the south, and also many members." (p. 21.) Whitmer, however, speaks of the conference as continuing several days (p. 22); and then under date of "the 6th of June" states that the revelation was given which Joseph, the Prophet, in the text of his History above, speaks of as having been given the day following the close of the conference. The 3rd of June, 1831, fell upon Friday, so that the great probability is that this important conference commenced on Friday and continued through Saturday and Sunday; and then before the Elders dispersed on Monday, the 6th, the revelation alluded to by the Prophet, was given. Previous conferences of a general character usually occupied three days, See p. 118, and hence it is likely that this one did.

2. The manner in which the man of sin was revealed and the authority of the Melchizedek Priesthood manifested, is related by John Whitmer, in his History of the Church (ch. 7). After giving the names of those who were ordained High Priests the day on which the two powers were manifested, he says: "Joseph Smith, Jun., prophesied the day previous that the man of sin would be revealed. While the Lord poured out His Spirit upon His servants, the devil took a notion to make known his power. He bound Harvey Whitlock and John Murdock so that they could not speak, and others were affected but the Lord showed to Joseph, the seer, the design of the thing; he commanded the devil in the name of Christ, and he departed, to our joy and comfort."

Parley P. Pratt also alludes to this subject in his Autobiography: "In this conference much instruction was given by President Smith, who spoke in great power, as he was moved upon by the Holy Ghost; and the spirit of power and of testimony rested down upon the Elders in a marvelous manner. Here also were some strange manifestations of false spirits, which were immediately rebuked." (p. 72.)

3. A misapprehension has arisen in the minds of some respecting the statement—"The authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders." It has been supposed that this passage meant that the higher or Melchizedek Priesthood was now for the first time conferred upon men in this dispensation. This of course is an error, since even before the Church was organized, the Apostleship, the highest authority in the Melchizedek Priesthood, was conferred upon Joseph Smith and Oliver Cowdery, and very probably upon David Whitmer also (See pp. 40-42, note.) The Prophet does not mean that the Melchizedek Priesthood was given for the first time in the Church. It was at this conference, however, that the special office of High Priest was for the first time conferred upon men in this dispensation, except in so far as Apostles are also High Priests (Doctrine and Covenants, sec. 84:63); and of course as there were men who had been ordained to the apostleship before this conference of June, 1831, in that manner there had been High Priests in the Church, but not otherwise.

4. In addition to the spiritual manifestations already mentioned as having occurred at this conference of June 3rd-6th, it should be said that, according to John Whitmer's History of the Church (ch. 5): "The Spirit of the Lord fell upon Joseph in an unusual manner, and he prophesied that John the Revelator was then among the Ten Tribes of Israel who had been led away by Salmanasser, king of Assyria, to prepare them for their return from their long dispersion, to again possess the land of their fathers. He prophesied many more things that I have not written. After he had prophesied he laid his hands upon Lyman Wight and ordained him to the High Priesthood [i. e. ordained him a High Priest], after the holy order of God. And the Spirit fell upon Lyman, and he prophesied concerning the coming of Christ. He said that there were some in the congregation that should live until the Savior should descend from heaven with a shout, with all the holy angels with Him. He said the coming of the Savior should be like the sun rising in the east, and will cover the whole earth. So with the coming of the Son of Man; yea, He will appear in His brightness and consume all [the wicked] before Him; and the hills will be laid low, and the valleys be exalted, and the crooked be made straight, and the rough smooth. And some of my brethren shall suffer martyrdom for the sake of the religion of Jesus Christ, and seal their testimony of Jesus Christ, and seal their testimony of Jesus with their blood. He saw the heavens opened and the Son of Man sitting on the right hand of the Father, making intercession for his brethren, the Saints. He said that God would work a work in these last days that tongue cannot express and the mind is not capable to conceive. The glory of the Lord shone around."

"The congregation at this conference number two thousand souls."—Cannon's Life of Joseph Smith the Prophet, p. 113.

This was the fourth general conference of the Church, the others were held on the 9th of June, 1830; the 26th of September, 1830; and the 2nd of January, 1831, respectively; and all at Fayette, Seneca County, New York.

5. Doctrine and Covenants, sec. 52.

6. Doctrine and Covenants, sec. 53.

7. It is difficult to determine with exactness in what the transgressions of the Saints at Thompson consisted; but it is evident that selfishness and rebellion were at the bottom of their trouble, and that Leman Copley and Ezra Thayre were immediately concerned in it. The saints comprising the Colesville branch, when they arrived at the gathering place, in Ohio, were advised to remain together and were settled at Thompson, a place in the vicinity of Kirtland. On their arrival Bishop Edward Partridge urged the Prophet Joseph to inquire of the Lord concerning the manner of settling them, and providing for them. Whereupon the Prophet inquired of the Lord and received the revelation found on page 173. It will be seen from that revelation that the saints of the Colesville branch were to be organized under the law of consecration and stewardship. That is, in brief, the Saints were to make a consecration of whatsoever things they possessed unto the Bishop, and then each man receive from the Bishop a stewardship. Every man was to be equal in his stewardship, according to his family, his circumstances, and his needs. For details in the matter the reader is referred to the revelation itself. It is evident that some of the brethren already living at Thompson, had agreed to enter into the law of consecration and stewardship with the Saints from Colesville; and that afterwards they broke this covenant. Among these were Leman Copley and Ezra Thayre. "A man by the name of Copley," says Newel Knight in his journal, "had a considerable tract of land there [in Thompson] which he offered to let the saints occupy. Consequently a contract was agreed upon, and we commenced work in good faith. But in a short time Copley broke the engagement, and I went to Kirtland to see Brother Joseph," etc. ("Scraps of Biography," in which is published Newel Knight's journal, ch. vi.) Of this matter, John Whitmer, then the Church Historian, writes: "At this time [the early part of June] the Church at Thompson, Ohio, was involved in difficulty because of the rebellion of Leman Copley, who would not do as he had previously agreed, which thing confused the whole Church, and finally the Lord spake through Joseph the Prophet, saying:" He then quotes the revelation to Newel Knight given in the text above.—(John Whitmer's History of the Church chap. viii). For Ezra Thayre's part in the proceedings at Thompson, see the revelation given to Thomas B. Marsh, pp. 186, 187.

8. Doctrine and Covenants, sec. 54.

9. "The Church at Thompson," says John Whitmer, "made all possible haste to leave for Missouri, and left, and none of their enemies harmed them."—John Whitmer's History of the Church, chap. 8. Newel Knight was appointed the leader of this company, which was made up of the Colesville branch, and under his leadership they made the entire journey from Thompson to Missouri.

10. It was doubtless the Navajo Indians, whose reservation is now located in northeastern Arizona of whom Oliver heard.

11. The Mission to the Lamanites—As the "mission to the Lamanites" is a very prominent event in early Church history, it is proper that the labors of the brethren engaged in at should be spoken of more fully than appears anywhere in the Prophet's narrative, and at this point, following the letter of Oliver Cowdery, seems as appropriate a place as will be found to speak of it. It has already been said that the brethren of the mission called upon the Cattaraugus tribe, near Buffalo, New York, (p. 120 note). After leaving Kirtland, on their journey westward, they visited the Wyandot tribe of Indians near Sandusky, Ohio, with whom they spent several days. "We were well received," writes Elder Parley P. Pratt, "and had an opportunity of laying before them the record of their forefathers, which we did. They rejoiced in the tidings, bid us Godspeed, and desired us to write to them in relation to our success among the tribes further west, who had already removed to the Indian territory, where these expected soon to go."—Aut. P. P. Pratt, p. 54. On arriving at Independence two of the company secured employment, while the other three crossed the frontier and began their labors among the Indians. They visited the Shawnees, spending one night with them, and the next day crossed the Kansas river and began their labors among the Delawares. They sought an interview with the chief of the Delawares, known among the whites as Chief Anderson. He was the grand sachem of ten nations or tribes, and consequently possessed of large influence. He had always opposed the introduction of missionaries among his people, and therefore did not at first extend a very hearty welcome to the brethren. However, through an interpreter, the brethren made known their errand and explained to him the Book of Mormon and the information it contained for his people. They asked to be heard before a full council of his nation, a proposition which the chief took under consideration until the next day. Next morning the conversation with the Delaware Chief was renewed, but he was not inclined at first to call the council. But as he began to understand better the nature of the Book of Mormon, he changed his mind and asked the brethren to suspend their conversation until the council could be assembled. A runner was dispatched to the tribes, and in about an hour forty leading men were assembled and seated in grave silence to hear the message concerning the book of their forefathers. At the request of the chief Oliver Cowdery in substance delivered the following address:

Oliver Cowdery's Speech to the Delawares.

"Aged Chief, and Venerable Council of the Delaware nation: we are glad of this opportunity to address you as our red brethren and friends. We have traveled a long from towards the rising sun to bring you glad news; We have traveled the wilderness, crossed the deep and wide rivers, and waded in the deep snows, and in the face of the storms of winter, to communicate to you great knowledge which has lately come to oar ears and hearts and which will do the red man good as well as the pale face.

"Once the red men were many; they occupied the country from sea to sea—from the rising to the setting sun; the whole land was theirs; the Great Spirit gave it to them, and no pale faces dwelt among them. But now they are few in numbers; their possessions are small, and the pale faces are many.

"Thousands of moons ago, when the red men's forefathers dwelt in peace and possessed this whole land, the Great Spirit talked with them, and revealed His law and His will, and much knowledge to their wise men and prophets. This they wrote in a Book, together with their history and the things which should befall their children in the latter days.

"This Book was written on plates of gold and handed down from father to son for many ages and generations.

"It was then that the people prospered and were strong and mighty; they cultivated the earth, built buildings and cities and abounded in all good things, as the pale faces now do.

"But they became wicked; they killed one another and shed much blood; they killed their prophets and wise men, and sought to destroy the Book. The Great Spirit became angry and would speak to them no more; they had no more good and wise dreams; no more visions, no more angels sent among them by the Great Spirit; and the Lord commanded Mormon and Moroni, their last wise men and prophets to hide the Book in the earth, that it might be preserved in safety and be found and made known in the latter-day to the pale faces who should possess the land, that they might again make it known to the red men, in order to restore them to the knowledge of the will of the Great Spirit and to His favor. And if the red men would then receive this Book and learn the things written in it and do according thereunto, they should be restored to all their rights and privileges; should cease to fight and kill one another; should become one people; cultivate the earth in peace, in common with the pale faces who were willing to believe and obey the same Book and be good men and live in peace.

"Then should the red men become great and have plenty to eat and good clothes to wear, and should be in favor with the Great Spirit and be His children, while He would be their Great Father and talk with them, and raise up prophets and wise and good men among them again who should teach them many things.

"This Book, which contained these things, was hid in the earth by Moroni, in a hill called by him Cumorah, which hill is now in the state of New York, near the village of Palmyra, in Ontario county.

"In that neighborhood there lived a young man named Joseph Smith, who prayed to the Great Spirit much, in order that he might know the truth, and the Great Spirit sent an angel to him and told him where this Book was hid by Moroni, and commanded him to go and get it. He accordingly went to the place and dug in the earth and found the Book written on golden plates.

"But it was written in the language of the forefathers of the red men; therefore this young man, being a pale face, could not understand it; but the angel told him and showed him and gave him knowledge of the language and how to interpret the Book. So he interpreted it into the language of the pale faces, and wrote it on paper and caused it to be printed, and published thousands of copies of it among them, and then sent us to the red men to bring some copies of it to them, and to tell them this news. So we have now come from him, and here is a copy of the Book, which we now present to our red friend, the Chief of the Delawares, which we hope he will cause to be read and known among his tribe; it will do them good."

We then presented him with a Book of Mormon.

There was a pause in the council and some conversation in their own language, after which the chief made the following reply;

The Chief's Reply.

"We feel truly thankful to our white friends who have come so far and been at such pains to tell us good news, and especially this new news concerning the Book of our forefathers; it makes us glad in here,"—placing his hand on his heart. "It is now winter; we are new settlers in this place; the snow is deep; our cattle and horses are dying; our wigwams are poor; we have much to do in the spring—to build houses and fence and make farms; but we will build a council house and meet together, and you shall read to us and teach us more concerning the Book of our fathers and the will of the Great Spirit."

Elder Parley P. Pratt in his report of the matter adds: "We continued for several days to instruct the old Chief and many of his tribe. The interest became more and more intense on their part, from day to day, until at length nearly the whole tribe began to feel a spirit of inquiry and excitement on the subject. We found several among them who could read, and to them we gave copies of the Book, explaining to them that it was the Book of their forefathers. Some began to rejoice exceedingly and took great pains to tell the news to others in their own language. The excitement now reached the frontier settlements in Missouri, and stirred up the jealousy and envy of the Indian agents and sectarian missionaries to that degree that we were soon ordered out of the Indian country as disturbers of the peace, and even threatened with the military in case of non-compliance. We accordingly departed from the Indian country and came over the line, and commenced laboring in Jackson county, Missouri, among the whites. We were well received and listened to by many, and some were baptized and added to the Church."

"Thus ended our first Indian mission, in which we had preached the Gospel in its fulness and distributed the record of their forefathers among three tribes, viz.: the Cattaraugus Indians, near Buffalo, N. Y.; the Wyandots, of Ohio; and the Delawares, west of Missouri."—Aut. P. P. Pratt, pp. 56-61.

12. Doctrine and Covenants, sec. lv.

13. William Wine Phelps, spoken of in the foregoing revelation, was born at Hanover, Morris county, New Jersey, February 17th, 1792. He was therefore in his fortieth year when he came to the Church at Kirtland, to cast in his lot with the Saints. It appears that before making his appearance at Kirtland, he had resided chiefly in the state of New York; and had been somewhat active in politics. He had been the editor of a partisan newspaper; and had aspired to be the candidate for the office of lieutenant-governor of New York. On the 28th of April, 1815, he married Sally Waterman, at Smyrna, Chenango county, New York.

14. Doctrine and Covenants, sec. 56.

15. The phrase in the ninth verse of the foregoing revelation, "As there shall be no divisions made upon the land," undoubtedly has reference to the land upon which Ezra Thayre was living at Thompson, and which he had covenanted, under some arrangement for compensation, to grant to the Church, and which contract he attempted, at least, to repudiate.

16. Reference is made to both Mr. Alexander Campbell and Mr. Scott, and the founding of the "Campbellite" or "Disciples" sect in the biographical sketch of Sidney Rigdon; as also Rigdon's connection with that movement.—See pp. 120, 121.

17. Doctrine and Covenants, sec. 57.

18. Verse fifteen.

19. Doctrine and Covenants, sec. 58.