Tauʻatāina, Mīsuli

ʻI he 1827, naʻe maʻu ʻe he kakai mei he fakatonga ʻo e ʻIunaiteti Siteití ha kolo naʻe ui ko Tauʻatāina ʻi he Vahefonua foʻou ko Siakisoní ʻi Mīsuli.¹ Naʻe tuʻu ʻa e koló ʻi he kauʻāfonua ʻo e fonuá: ʻi he fakahihifo ʻo e ngaahi halanga vaitafé mei he toenga ʻo e ʻIunaiteti Siteití pea ʻi he ngataʻanga fakahahake ʻo e Halanga Sanitā Feí, ʻa ia naʻe ope atu ki ha kolo naʻe nofoʻi ʻe he kau ʻInitia Kulá. Naʻe fakahingoa ʻa e koló ki he Fanongonongo ʻo e Tauʻatāiná ʻa ʻAmeliká. Naʻe fakahingoa leva ʻa e vahefonuá kia ʻAnitelū Siakisoni, ʻa ia naʻe hoko ko ha moʻungaʻi tangata ʻi heʻene hoko ko ha ʻeikitau ʻi he Kau Tau ʻa e ʻIunaiteti Siteití pea naʻe fili kimui ʻo ne hoko ko e Palesiteni ʻo e ʻIunaiteti Siteití.

Naʻe fuofua fononga ʻa e kau faifekau ʻa e Siasí ʻo fou ʻi Tauʻatāina ʻi he kamataʻanga ʻo e 1831, ko e ʻamanaki ke nau malanga ki he kau ʻInitia Kulá ʻa ia ne nau nofo ʻi he ngaahi feituʻu ʻi he fakahihifo ʻo Mīsulí. Ne ʻikai fuoloa mei ai naʻe ʻaʻahi ʻa Siosefa Sāmita ki Tauʻatāina pea naʻá ne maʻu ha fakahā naʻe talamai ai ko e “uhouhonga” ia ʻo Saioné—ko e feituʻu ia ʻo e kolo māʻoniʻoni ʻe ikuna ai ʻa e anga-māʻoniʻoní pea ʻe teuteu ai ʻa e Kāingalotú ki he Hāʻele ʻAngaua Maí.² ʻI he ʻaho 2 ʻo  ʻAokosi, 1831, naʻe fakahā ʻe Sitenei Likitoni kuo “fakatapui [ʻa e kelekelé] ki he ʻEikí ko ha koloa mo e tofiʻa ki he Kāingalotú.” ʻI he ʻaho hono hokó, naʻe fakatapui ʻe Likitoni ha feituʻu ke langa ai ha temipale ʻa ia ne kilomita ʻe taha mei he fakahihifo ʻo e uhouhonga ʻo Tauʻatāiná, pea naʻe fakatoka ʻe Siosefa Sāmita ʻa e fuofua makatulikí.³

ʻI he malumalu ʻo e fakahinohino ʻa Pīsope ʻEtuate Pātilisí, naʻe kamata ke fakatau mai ʻe he Kāingalotu ne nau fuofua nofoʻi ʻa e feituʻú ha ngaahi konga kelekele pea mo teuteu ke fakataha mai e Kāingalotu kehé ki hono langa ʻo Saioné. Mei he 1831 ki he 1833, naʻe fakatau mai ʻe he Siasí ha ʻeka ʻe 180 ʻi Tauʻatāina mo ha ʻeka ʻe 1,200 ʻi he ngaahi feituʻu takatakai ʻo e Vahefonua Siakisoní, pea naʻe fakataha mai ha Kāingalotu ʻe meimei toko 1,200 ki he vahefonuá ʻo fokotuʻu ai ha ngaahi kolo ʻe nima.⁴ ʻI he Sune ʻo e 1833, naʻe ʻave ʻe he Kau Palesitenisī ʻUluakí, ne nau ʻi Ketilani, ʻOhaiō he taimi ko iá, ha mape ʻo e “kolo ko Saioné” ki he kau taki ʻo e Siasí ʻi Mīsulí, ʻa ia ne fakahaaʻi ai e founga ʻoku totonu ke fokotuʻutuʻu ki ai ʻa e koló, ko hano langa ʻo ha ngaahi ha temipale ʻe 12 mo ha ngaahi fale toputapu naʻe fakatapui ki hono fakakakato e ngaahi fie maʻu fakatuʻasino mo fakalaumālie ʻa e Kāingalotú.

Ko e meʻapangó, naʻe fakaʻau ke tailiili ʻa e kakai ne nau tomuʻa nofo ʻi he feituʻu ko iá ki he nofo ʻa e Kāingalotu ʻo e Siasí ʻi Mīsulí. Naʻe fakalalahi ʻa e fekeʻikeʻí ʻi he vahaʻa ʻo e Kāingalotú mo honau tukui kaungāʻapí ʻi he faʻahitaʻu māfana ʻo e 1833, pea naʻe iku ai ki hano tuli ʻa e Kāingalotu kotoa ʻo e Siasí mei he vahefonuá. Neongo ʻenau hiki fononga tokolahí, ka naʻe ʻikai fie fakatau atu ʻe he Kāingalotú ʻenau ʻū konga ʻapi ʻi he Vahefonua Siakisoní, he naʻa nau ʻamanaki te nau lava pē ʻo toe maʻu ia ʻi he tokoni ʻa e puleʻangá. ʻI he taimi naʻe ʻikai ola lelei ai ʻenau feinga ke toe fakafoki mai honau kelekelé, naʻe tokanga ʻa e Kāingalotú ki hono langa ʻo e ʻū fale fakatahaʻanga foʻou ʻi ʻIlinoisi pea mo ʻIutā kimui ange ai.

Naʻe aʻu pē ki he hili hono tataki ʻe Pilikihami ʻIongi mo e Kau ʻAposetolo ʻe Toko Hongofulu Mā Uá ʻa e konga lahi ʻo e Kāingalotú ki he hihifó, naʻe kei fakaʻamu pē ha niʻihi tokolahi ke ʻi ai ha ʻaho te nau toe foki mai ai ke langa ʻa Saione ʻi Tauʻatāina. Ka ko e kāingalotu ʻo e ngaahi siasi kehé ʻa ia ne nau mavahe mei he Siasi ʻo Sīsū Kalaisi ʻo e Kau Māʻoniʻoni ʻi he Ngaahi ʻAho Kimui Ní, ne nau toe foki mai ki he feituʻu ko iá. ʻI he ʻaho ní, ko e ngaahi siasi ʻoku nau pehē ne fokotuʻu ʻe Siosefa Sāmita honau siasí, ʻoku nau fakakaukau ko ha potu toputapu ʻa e ngaahi feituʻu naʻe feinga ʻa e Kāingalotu ʻi he kuonga muʻá ke langa ai ʻa Saioné.

Ngaahi Maʻuʻanga Tokoni ʻa e Siasí

“Independence Visitors’ Center, Missouri,” history.lds.org.

Aaron L. West, “Questions and Answers about the Temple Lot in Independence, Missouri,” history.lds.org.

Jed Woodworth, “The Center Place: DC 52, 57, 58,” in Matthew McBride and James Goldberg, eds., Revelations in Context: The Stories behind the Sections of the Doctrine and Covenants (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2016), 122–29.

David W. Grua, “Waiting for the Word of the Lord: DC 97, 98, 101,” in McBride and Goldberg, Revelations in Context, 196–201.

Historical Introduction to “Revelation, 20 July 1831 [DC 57],” josephsmithpapers.org.

Historical Introduction to “Plat of the City of Zion, circa Early June–25 June 1833,” josephsmithpapers.org.

Graham W. Doxey, “Missouri Myths,” Ensign, Apr. 1979, 64–65

Ngaahi Tefito Fekauʻakí:: Jackson County Violence [Fakamamahi ʻi he Vahefonua Siakisoní], Zion/New Jerusalem [Saione/Selusalema Foʻou], Gathering of Israel [Ko Hono Tānaki ʻo ʻIsilelí]

Ngaahi Fakamatalá

1. John L. Fowles, “Missouri and the Redemption of Zion: A Setting for Conflict,” in Arnold K. Garr and Clark V. Johnson, eds., Regional Studies in Latter-day Saint Church History: Missouri (Provo, Utah: Religious Studies Center, Brigham Young University, 1994), 158.

2. “Revelation, 20 July 1831 [DC 57],” in Revelation Book 1, 93, josephsmithpapers.org; fakatonutonu ʻa e sipelá; vakai foki, Tokāteline mo e Ngaahi Fuakava 57:3.

3. “John Whitmer, History, 1831–circa 1847,” 32, josephsmithpapers.org; fakatonutonu ʻa e sipelá.

4. Historical Introduction to “Plat of the City of Zion, circa Early June–25 June 1833,” josephsmithpapers.org.