--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Wells, Junius F. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 22 number: 1 published: 1918-11 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Wells, Junius F., "The Three Orsons," *Improvement Era* 22, no. 1 (November 1918): 13–22.' source: url: https://archive.org/details/improvementera2201unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera2201unse start_page: 13 end_page: 22 rights: status: public-domain basis: US publication 1930 or earlier (published 1918-11) source: https://archive.org/details/improvementera2201unse publication_year: 1918 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1918, before 1931; a scan-level notice does not restore copyright. --- # The Three Orsons THREE OR50N5 By Junius F. Wells Among my Christmas presents there came to me two vol- umes writen by a distinguished Belgian author. These I essayed to read by night, as was my custom, after going to bed. I had finished one volume and was upon the second. It is not my pur- pose here to criticize the mystic writings of modern social phil- osophers of the world, but only to say that I found little of inter- est or pleasure in the perusal of these two volumes. The themes, it seemed to me, were treated in such a way as to involve the mind in a maze of mental effort, rather obscuring than illumi- nating the thoughts that should inform and direct to knowledge suggesting a depth and profundity of the author's mind which language was not quite fit or able to clearly sound. As I do not believe there are any such depths or is any such profundity of the human mind, the employment of words, however beau- tiful they are, to suggest it seems affectation, and it becomes te- dious and excessively tiresome reading an author who persists in it. Whether right or wrong and whether the fault of this author or the translator or, as well might be, the limitation of my own intelligence, such was the effect upon me, and I labored weary- ingly, groping for the author's meaning —ever learning but never coming to the knowledge of its truth. In this feeling I must have fallen asleep or dropped into a momentary doze, from which I suddenly awoke and found my- self sitting bolt upright in bed, the book fallen from my hands and these words upon my lips, uttered audibly: "Three Orsons." I was amazed. I could recall no dream. It was not possible 14 IMPROVEMENT ERA to connect them with what I was reading. I had never before thought of the three eminent men together, whose names I had now spoken, but instantly they came to my memory: Orson Hyde, Orson Pratt, Orson Spencer. Then I began to muse and wonder. Why had this thing happened? What caused it? What did it signify? Then the oddity of the name struck me "Orson." What was its origin and particularly how strange that it should be the common name of the three most distinguished scholars and doctrinaires, preachers, missionaries, elders, apos- tles of the "Mormon" Church, contemporaries of their period, reaching from before the founding of the foreign missions to the establishment of the Latter-day Saints as "a mighty people in the midst of the Rocky Mountains." For days following I thought of this name and especially of the three notable men it stood for. I also recalled several namesakes of theirs, men of the later generations known to me — — personally there were many of these in the community, of whom I had heard or read. There were Orson Pratt, Jr., Orson Arnold, Orson Spencer Clawson, Orson Spencer Clawson, Jr., Orson Smith, Orson Rogers, Orson Whitney, Orson F. Whitney, Orson Woolley, Orson Romney, and others. Upon searching the Hyde, Pratt and Spencer genealogies, I found that neither of the families had the name Orson in it. These three were the first to receive it. They were not related to each other. Orson Hyde was born in Connecticut, Orson Pratt in New York and Orson Spencer in Massachusetts. I was in New York at the time and so resorted to the Pub- lic Library, but even there found among the hundreds of thou- sands of volumes no book whose title began with "Orson," and no encyclopedia that had it. Quite by accident, however, in go- ing through the card index of 'the initial V, I came upon the title "Valentine and Orson," and when I asked and signed for the volume, I was called into the wire cage where only the rare books are put into the hands of strangers. I found the volume given me was very small, bound in cloth, much soiled, as though often handled, and when I opened it, I was surprised at the dis- closure of its title page, which is as follows: VALENTINE AND ORSON A romantic melo-drame As performed at the Theatre-Royal Covent Garden Price one shilling and sixpence Written by T. Dibdin Produced under the direction of Mr. Farley, London. Pr. and Pub. by Barker and Son Dramatic Repository, Great Russell St. 1804. THREE ORSONS .15 Upon the succeeding page the following quaint dedication: — To Charles Farley As a feeble though sincere acknowledgment for his professional exertions, unremitting zeal, attention and assiduity, in the stage arrangement of the following bagatelle its pages are most cord- ially inscribed by T. Dibdin. The Ladies and Gentlemen who have so eminently distinguish'" >l themselves in the performance are also respectfully desired to accept, as they most amply merit, the Author's best thanks. Upon the next page the following: Characters Pepin, King of France Mr. Corey Henry, Hautrey (his relatives) Mr. Klarent and Mr. Clement Valentine (a foundling) Mr. Farley Orson (a wild man) Mr. Dibdin Blandiman (squire to the Empress) Mr. Chapman Peers of France, Citizens of Orleans, Peasants, Pages and Pilgrims Alexander (Emperor of Greece) Mr. Field Princess Eglantine Mrs. St. Leger Empress Belisanta (sister to the King) Mrs. Dibdin Fiorimanda Mrs. Frederick Agatha Mrs. Martyn Agramont (the Green Knight) Mr. Bologna Ferragus Mons. Le Grand Facolet (the Genius) Master Menage The scenery by Richards, Phillips, Whitmore and Hollogan. The decorations and machinery by Goostreen, Sloper and Cresswell." The following is a synopsis of the play, which was also a spectacle with musical accompaniment. It was produced at the Philadephia theatre under management of Warren and Wood and the copy of the book is evidently that used by the prompter, being copiously marked throughout, as prompters' copies usu- ally are: Belisanta, sister to King Pepin of France and wife of the Emperor Alexander of Greece, is described as lovely and virtu- ous. She is, however, spitefully traduced to the Emperor by his priest, whose unholy overtures to her had been rejected and scorned. The Emperor being deceived, directs that she be slain for her supposed infidelity, but later modifies the decree of death to banishment with only a single attendant, her squire, the faithful Blandiman, who advised her to seek the Court of Pepin for a home and refuge. They journey thither and reach the forest of Orleans. Here Blandiman leaves her while he goes to ascertain if King Pepin will receive and protect his sister. During his absence the unfortunate Empress is brought to the supreme ordeal of motherhood and twins are born, there in the forest. She is presently attacked by a most hideous bear, by whom one of the babes is seized and carried away. In her agony she leaves the other and follows in pursuit of the bear. 16 IMPROVEMENT ERA While she vainly seeks to overtake the beast and rescue her child, King Pepin, who was hunting in the forest with members of his court, comes upon the one she left. He is strangely moved when he beholds this babe and declares he loves it and that it shall be brought up in gentleness as his own son, and orders it to be taken to the palace. When Blandiman returns in search of his mistress, he finds her in this wretched plight, having given birth to twin sons only to be so tragically bereft of them. He reports that King Pepin believes the slanders that had caused her banishment and refuses to receive her. She prays that she might die, but Blandiman persuades her to seek refuge in Portugal, where, at the castle of the Giant Ferragus she finds refuge and lives in the obscurity of a nunnery for many years. In the meantime the babe taken by King Pepin, who names him Valentine, as he was found on St. Valentine's day, grows to manhood, a refined gentleman and gallant soldier; and the other babe is nursed by the bear, and grows up a wild man of the woods, ultimately receiving the name Orson, a corruption of Ursini, meaning son of a bear. Now Valentine has been sent to the wars against the Sara- cens and in course of time returns victoriously. He is greatly honored, and the King's relatives, Henry and Hautrey, become jealous of his distinction. The King makes a feast in honor of his great victory, and offers in gratitude to grant any request of his subjects that may be made of him on that day. The people who have been terrified by the bear and the wild man of the woods, ask for their destruction, and Henry and Hautrey taunt Valentine (hoping he will be killed) to undertake the venture. He valorously agrees to seek and destroy the bear and the wild man, and sets out for that purpose. Presently Valentine and Orson meet and engage in mortal combat, Valentine with gleaming sword and polished shield, and the skill of a trained soldier, against the brutal strength of the wild man, who pulls up a young tree for a club, as his only weapon. In the fray that ensues the bear is killed, and Orson, wounded, is overcome and carried away in triumph to the King's palace. Here he is washed and dressed as a human being and made much of, but often becomes angry and wildly runs amuck. About this time the Duke of Acquitaine arrives and begs help from King Pepin against the pagan sorcerer Agramont (the Green Knight), who has captured and holds his daughter a pris- oner. This Green Knight is supposed to have a charmed life and has insolently challenged all comers to fight for the lady, agreeing that she shall be given to any knight who is able to defeat him. He has already overcome twenty knights that had THREE ORSONS 17 fought for her. Valentine volunteers. This, however, worries Eglantine, who is his affianced bride. She thinks the lady for whom twenty knights have fought and been defeated must pos- sess charms that, should Valentine succeed, might also win him from her, as she has promised to wed the knight that rescues her. Eglantine, therefore, secures Valentine's armor and sets out ahead of him, to strive on her own account to overthrow the Green Knight. She has heard the legend that "no man nursed by woman can subdue this pagan," and surmises that a woman dressed as a man might. She says, "Perhaps it is his fate to fall by woman." Agatha, her maid, quaintly observes, "He wouldn't be the first if he did." She meets the knight and is easily overcome and is about to be killed when Valentine and Orson come upon the scene. They had been hindered on the way by Henry and Hautrey, who ambushed and tried to slay Valentine. Orson came to his rescue, however, making short work of the envious brothers, and together they hastened to encounter the Green Knight. Valentine is about to engage in the combat when he observes the words on the Green Knight's shield: "This shield protects a prince not nursed by woman," and hastily bids Orson seize the shield, which he alone has strength to do, and fights with Agramont whom he quickly slays. At this dramatic climax the genius Pacolet appears and, descending from the clouds on a flying horse, informs every- body that Valentine and Orson are brothers, that their mother Belisanta is and always was an exceedingly virtuous and lovely lady, that the Emperor of Greece has discovered his mistake and is on his way to make amends. By a wave of the Genii's wand Orson is suddenly endowed with reason and weds the res- cued Florimanda, while Valentine and Eglantine are married and live happy forever after. Curtain and music. That is the play. It was months after reading this, upon returning to Utah, I asked my friend Spencer Clawson if he knew the origin of the name Orson, and to my surprise he replied that it was from the title of a fairy story: "Valentine and Orson," and that he had a copy, a little book given to him when a child by his mother for a Christmas present. He said he would let me take it, that he had it somewhere but had not seen it for years. He looked among his old books for it and told me afterwards that he had not suceeded in finding it; that it was not really lost nor de- stroyed and he would yet find it for me, but he never did. This was only a few days before his sudden death. Dear old Spencer! His name was Orson also, after his grandfather. With this clue I followed the matter through the public library here and presently found that while no separate volume 18 IMPROVEMENT ERA was given to it, the story, under different titles, appeared, vari- ously told in several volumes of fairy tales, and I derived the encyclopedia information that it originated in the Charlemagne period and was actually printed as early as A. D. 1495, just a few years after the first books printed from movable type. That it had great popularity about the beginning of the nineteenth century in England and naturally a succeeding vogue soon after in America. That is about the time when our Three Orsons were coming into the world, and their devoted mothers were seeking heroic names for their unequalled offspring. This, I take it, accounts for their names, but why should they have sprung from my lips in the manner I have related? I can only surmise, from the impression that I then received and that persists with me, that these were extraordinary men, that their lives, their ministry, their sermons and writings de- serve from me, at least, a closer study, a more familiar acquaint- ance and that I should find especially in their writings matter of better import, a Divine inspiration, more needful and helpful to me than the perusal of the popular authors of volumes of fine phrases, which sound pleasant enough to the ear, but lack the vigor of the inspired message, which illuminates the writings of the Three Orsons, who wrote and spoke, "not as the Scribes and Pharisees, but as men having authority." Having this impression and that the lesson should be driven home, it has been my pleasure and greatly to my benefit, that I have searched the histories and biographies, the sermons and writings of these three men. They are wonderful! Very few in the history of the world more so. They were called and raised up by the Lord to perform missions of extraordinary interest. They carried the Divine message to men and peoples that none others were so peculiarly qualified to convey. There is not space to do more than quote briefly from the ministry of each a single incident or utterance; but these are of such a sublime character that they are bound to impress the reader with the fact that the Three Orsons were inspired servants of the Most High. They were commissioned and empowered to say and do the things that distinguished their lives, by the gifts and powers of the Spirit of God, which surpasseth the understanding of the most brilliant of men, and is as far above such as the heavens are above the earth. Orson Hyde, born 28th January, 1805, died 28th November, 1878, was one of the original Twelve Apostles, chosen by the Three Witnesses to the Book of Mormon and ordained to that office by Oliver Cowdery. In the course of his long ministry, I have selected the following prophetic incident, which he had foreseen in a vision, as of timely interest, now that Palestine, THREE ORSONS 19 the Holy Land, is being redeemed "by nations and people that have found favor in the sight of the Lord." April 6, 1840, at Nauvoo, Orson Hyde addressed the congregation. He stated that ithad been prohesied some years ago that he had a great work to perform among the Jews and that he now intended to visit the Jews in New York, London and Amsterdam and then to visit Constantinople and the Holy Land. Pursuant to this purpose, he proceeded slowly and after suffering much hardship and passing through many dangers he reached his final destination, and accomplished "the great work" spoken of: the dedication of Palestine for the return of the Jews, according to the prophecies of old and the promise of God in these latter days. I quote from his Journal: On Sunday morning, October 24, 1841, a good while before day, I arose from sleep and went out of the city (Jerusalem) as soon as the gates were opened, crossed the brook Kedron and went upon the Mount of Olives and there in solemn silence, with pen and ink and paper, just as I saw in the vision, offered up the following prayer to Him who lives forever and ever. This dedicatory prayer is long and prophetic. It will serve our present purpose, which foretells actual present conditions and the imminent realization of all that was hoped and prayed for, to quote from it but two or three paragraphs: Grant, therefore, O Lord, in the name of thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig-tree bloom and flourish. Let the land become abundantly fruitful when possesed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distil virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favor dispel the cold mists of darkness which have be- clouded their atmosphere. Incline them to gather in upon this land accord- ing to thy word. Let them come like clouds and like doves to their win- dows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fond- ness wipe the tears of sorrow from their eyes. Thou, O Lord, did once move upon the heart of Cyrus to show favor unto Jerusalem and her children. Do thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place, and with a desire to see thy righteous purposes executed in relation thereto. Let them know that it is thy good pleasure to restore the — kingdom unto Israel raise up Jerusalem as its capital, and constitute her people a distinct nation and government, with David thy servant, even a descendant from the loins of ancient David, to be their king. Let the nation or that people who shall take an active part in behalf of Abraham's children, and in the raising up of Jerusalem, find favor in thy sight. Let not their enemies prevail against them, neither let pestilence nor famine overcome them, but let the glory of Israel overshadow them, and 20 IMPROVEMENT ERA the power of the Highest protect them; while that nation or kindom that will not serve thee in this glorious work must perish, according to thy — word "Yea, those nations shall be utterly wasted." Orson Pratt, born 19th September, 1811, died 3rd October, 1881. He became an apostle, one of the original Twelve chosen by the Three Witnesses and ordained by them. He was a famous scholar, especially learned in the higher mathe- matics, a lecturer on astronomy, an authority on the Holy Scriptures. No man perhaps had a better knowledge and un- derstanding of the Scriptures. An author of many pamphlets and tracts on doctrine; a preacher of magnetic power, whose analyses of the ancient prophecies and their fulfilment made his discourses notable, above any others delivered by his con- temporaries. His whole life was devoted to the ministry, in fulfilment of the revelation of the Lord through the Prophet Joseph, from whose history it is enough to quote the following: In the fore part of November, 1830, Orson Pratt, a young man nineteen years of age, who had been baptized at the first preaching of his brother Parley P. Pratt, September 19th (his birthday) about six weeks previous, in Canaan, New York, came to inquire of the Lord what his duty was, and received the following answer: "A Revelation to Orson Pratt, given November, 1830: "1. My son Orson, hearken and hear, and behold what I, the Lord God, shall say unto you, even Jesus Christ your Redeemer; "2. The light and the life of the world; a light which shineth in dark- ness and the darkness comprehendeth it not; "3. Who so loved the world that he gave his own life, that as many as would believe might become the sons of God: wherefore you are my son, "4. And blessed are you because you have believed; "5. And more blessed are you because you are called of me to preach my gospel, "6. To lift up your voice as with the :ound of a trump, both long and loud, and cry repentance unto a crooked and perverse generation, preparing the way of the Lord for His second coming; "7. For behold, verily, verily, I say unto you, the time is soon at hand that I shall come in a cloud with power and great glory, "8. And it shall be a great day at the time of my coming, for all na- tions shall tremble. "9. But before that great day shall come, the sun shall be darkened, and the moon be turned into blood, and the stars shall refuse their shining, and some shall fall, and great destructions await the wicked: "10. Wherefore lift up your voice and spare not, for the Lord God hath spoken; therefore prophesy, and it shall be given by the power of the Holy Ghost; "11. And if you are faithful, behold, I am with you until I come: "12. And verily, verily, I say unto you, I come quickly. I am your Lord and your Redeemer. Even so. Amen." Orson Spencer, born 14th March, 1802, died 15th October, 1855. From his youth up he was of feeble physique, having an afflicted body, but with a mind of extraordinary brilliance and energy. He graduated from the Lenox Academy, at the head THREE ORSONS 21 of his high school class, and from Union College, the most fa- mous of denominational colleges in America, with honors. He took the further classical course and his doctor's degree at the Hamilton Theological College, and became a minister of the Baptist Church, as which he served with high honor and distinc- tion for fourteen years. For a time he read law. His associates were college men. His social and professional standing was per- fectly secure, among the best of the educated, refined, religious people of his native state and nation. From these conditions, through the ministry of his brother Daniel, an elder of the Church, he was converted to "Mormonism." He gave the re- mainder of his life to its propaganda, as teacher, preacher, editor — and author. He was a great missionary the first to attempt to open a mission in Prussia, but was rejected there and ban- ished. He was president of the European mission, 1847-1848, succeeding Elder Orson Hyde, 1846-1847, and was himself suc- ceeded by Elder Orson Pratt, 1848-1851. The three Orsons in succession. His most notable literary contribution, by which his name and reputation is made forever secure among the highest hon- ored of the disciples of the Lord in these latter days, is the series of doctrinal discourses known as Spencers Letters, which has been continuously published, as one of the standard Church works, since 1847. From it the following selection tells of the author's conversion to the gospel and sufficiently reveals the vigor of his character and superb quality of his scholarship: As you kindly say, I have always been accustomed to offer a reason for my faith; but be assured I was confounded and made dumb, when asked why I taught another gospel than what Paul did—why I taught that revela- tion was ended, when Paul did not— or why I taught that prophets were not needed, when no inspired teacher ever taught such a doctrine. Error may become venerable by age, and respectable from the number of its votaries, but neither age nor popularity can ever make it truth. You give me credit for a conscientious regard for the will of God. It was this that gave me the victory where many others, I fear, are vanquished. The Spirit of God wrought mightily in me, commending the ancient gospel to my conscience. I contemplated it with peaceful serenity and joy in believ- ing. Visions and dreams began to illuminate, occasionally, my slumbering moments; but when I allowed my selfish propensities to speak, I cursed "Mormonism" in my heart, and regretted being in possession of as much light and knowledge as had flowed into my mind from that source. When preached or conversed according to my best convictions, peace reigned in I the hearts of those that heard me; at times, however, some were ready to gnash their teeth, for the truth that they would not receive and could not resist. family, of embracing such views, until I counted the cost, to myself and or downward. I could read it like the child his alphabet, either upward The expense I viewed through unavoidable tears, both in public and pri- by day; however, the Lord he is God. I can, I vate, by night and I said, will, embrace the truth. 22 IMPROVEMENT ERA When I considered the weakness of the human mind, and its liability to be deceived, I re-examined and held converse with the most able opposers to "Mormonism," in a meek and teachable spirit; but the ease with which many, wearing a high profession of piety, turned aside the force of pal- pable truth, or leaned on tradition or inextricable difficulties, that they could not solve into harmony with their professions, was very far from dis- suading me from my new views. What could I do? Truth had taken pos- — session of my mind plain, simple, Bible truth. It might be asked if I could not expel it from my door; yes, I could do it; but how would that harmonize with a sincere profession to preach and practice the truth, by way of example to others? It was a crisis I never shall, I never can forget. I remember it as an exodus from parents, kindred, denomination, and tem- poral support. Has any one ever passed such a crisis, he will say, at least, be careful of Brother Spencer's character and feelings. Little as I supposed that I cared about popularity, competence, or the fellowship of those who were sincerely in error, when I came to be stretched upon the altar of sacrifice, and the unsheathed blade that was to exscind from all these hung over me with perpendicular exactness; then, then, brother, I cried unto the Lord to strengthen me to pass through the scene with his approbation. In conclusion, young men of Zion, who seek to know for yourselves, let nie paraphrase the opening sentence of Rasselas, sometimes called the most notable and perfect prefatory para- graph in English literature: Ye who listen with credulity to the admonitory whispers of faith, who pursue with eagerness the growing hope of a certain testimony and knowledge, who expect thai age shall perform in these respects the glowing promises of youth, and that the future shall insure your firm establishment in the divine truth, attend to the history, study the sermons and prayers and writings, con- sider the ministry, give heed to the example and emulate, to the utmost of your endeavor, the lives of the Three Orsons. They were not content with the learning of the world, which they knew, but sought light at its source, the fountain- head, and found it. The Glory of God is Intelligence. Photo bv Leland B. Anderson. Mt. Agassiz, Utah